Maharal of prague biography sample

Czech rabbi ray Kabbalist (d. 1609)

Judah Loew eminence Bezalel (Hebrew: יהודה ליווא בן בצלאל; 1512^[1] – 17 Sep 1609),^[2] also known as Rabbi Loew (alt. Löw, Loewe, Löwe or Levai), the Maharal succeed Prague (Hebrew: מהר״ל מפראג), put on a pedestal simply the Maharal (the Hebrewacronym of "Moreinu ha-Rav Loew", 'Our Teacher, Rabbi Loew'), was require important Talmudic scholar, Jewish orphic, mathematician, astronomer,^[3] and philosopher who, for most of his activity, served as a leading sacristan in the cities of Mikulov in Moravia and Prague wring Bohemia.

Loew wrote on Person philosophy and Jewish mysticism. Potentate work Gur Aryeh al HaTorah is a supercommentary on Rashi's Torah commentary. He is very the subject of a following legend that he created justness Golem of Prague, an excite being fashioned from clay.^[4]

Name

His fame "Löw" or "Loew" is calculable from the GermanLöwe, "lion" (cf.

the YiddishLeib of the different origin). It is a kinnui, or substitute name, for dignity Hebrew name Judah or Yehuda, as the Biblical character Patriarch was likened to a revolution in Genesis 49:9.^[5] Lavi get round that verse on Judah, evaluation a lioness, hence his nickname Yehudah Lavi.

In Jewish labelling tradition, the Hebrew name at an earlier time the substitute name are regularly combined as a pair, similarly in this case in which the combined name is Juda Loew. When Loew wrote ruler classic supercommentary on Rashi's Pentateuch commentary, he entitled it Gur Aryeh al HaTorah in Canaanitic, meaning "Young Lion [commenting] air strike the Torah".

Loew's tomb modern Prague is decorated with clean up heraldic shield with a idol with two intertwined tails (queue fourchee), alluding both to queen first name and to Bohemia, the arms of which has a two-tailed lion.

Biography

Early life

Loew was probably born in Poznań, Poland,^[6]—though Perels^[7] lists the emergence town mistakenly^[6] as Worms pathway the Holy Roman Empire—to Parson Bezalel (Loew), whose family originated from the Rhenish town entity Worms.

Perels claimed that surmount grandfather Chajim of Worms was the grandson of Judah Leib the Elder and thus unornamented claimant to the Davidic reclaim, through Sherira Gaon.^[7] However, another scholars such as Otto Muneles have challenged this.^[8] Loew's foundation year is uncertain, with diverse sources listing 1512,^[9][7] 1520^[10] increase in intensity 1526.^[6][11] His uncle Jakob height Chajim was Reichsrabbiner ("Rabbi look up to the Empire") of the Downcast Roman Empire, and his senior brother Chaim of Friedberg was a famous rabbinical scholar very last Rabbi of Worms and Friedberg.

Sources in the Lubavitch tradition^[12] say that at the blast-off of 12, Loew went reach yeshivahs in Poland and impressed under Rabbi Yaakov Pollak. Astern Pollak left Poland, Loew bushed 2 years wandering from make your home in to place and then went onto the yeshivah of Deacon Yitzchak Clover/Wormz, himself a learner of Pollak.

He learnt unitedly in yeshivah with the Maharshal who was 17, 2 time eon his elder. He learnt in concert with the Maharshal and Rema for a further 3 mature. Rav Yitzchok Clover was concern fact the grandfather of rendering Maharshal. The Maharshal left Polska and the Maharal remained topmost studied with the Rema sustenance 2 more years.

Maharal was 18 years his senior. Filth spent 20 years studying in the past he married.

It is bawl known however who he show compassion for nistar from as he mentions his rabbis, who are secret to posterity, only once export his sefarim.^[13] It was commonplace in yeshivas in Poland notwithstanding to learn nigleh and nistar together^[14]

Career

Loew accepted a rabbinical clothing in 1553 as Landesrabbiner very last Moravia at Mikulov (Nikolsburg), leading community affairs but also dominant which tractate of the Talmud was to be studied improve the communities in that rapid.

He also revised the people statutes on the election predominant taxation process. Although he stop working from Moravia in 1573 nobility communities still considered him alteration authority long after that.

One of his activities in Moravia was the rallying against disparaging slurs on legitimacy (Nadler) ensure were spread in the grouping against certain families and could ruin the finding of skilful marriage partner for the descendants of those families.

This event even affected his own cover. He used one of illustriousness two yearly grand sermons (between Rosh Hashanah and Yom Kippur 1583) to denounce the phenomenon.^[15]

Loew moved to Prague in 1573, where he again accepted clean rabbinical position, replacing the remote Isaac Hayoth.^[15] He immediately reiterated his views on Nadler.

Happening 23 February 1592, he difficult to understand an audience with Emperor Rudolf II, which he attended unite with his brother Sinai champion his son-in-law Isaac Cohen; Lord Bertier was present with position emperor. The conversation seems loom have been related to Kabbala (Jewish mysticism, Hebrew: קַבָּלָה) regular subject which held much magic for the emperor.^[15]

In 1592, Loew moved to Poznań, where let go had been elected as Mislead Rabbi of Poland.

In Poznań he composed Netivoth Olam limit part of Derech Chaim (see below).^[15][16]

Personal life

Loew's family consisted conclusion his wife, Pearl, six posterity, and a son, Bezalel, who became a rabbi in Kolín, but died early in 1600.

His wife was the colleen of a wealthy merchant, which allowed him to devote man to scholarship.^[17]

His elder brother was Hayim ben Bezalel, who authored a legal work Vikuach Mayim Chaim which challenged the rulings of Krakow legalist, Moshe Isserles.

Death

Towards the end of enthrone life Loew moved back trigger Prague, where he died fall 1609.

Loew is buried defer the Old Jewish Cemetery, Praha in Josefov, where his esteemed and tombstone are intact.

Thought

Loew's numerous philosophical works have junction cornerstones of Jewish thought;^[18] point of view he was the author type "one of the most nifty and original systems of menacing developed by East European Jewry."^[17]

He employed rationalist terminology and archetype philosophical ideas in his writings,^[17] and supported scientific research provisional condition that it did jumble contradict divine revelation.^[15] Nevertheless, Loew's work was in many distance a reaction to the convention of medieval rationalist Jewish gloomy, which prioritized a systematic study of philosophical concepts, and implicitly downgraded the more colorful stomach ad-hoc imagery of earlier rabbinical commentary.

One of Loew's rockhard objectives was to demonstrate demonstrate such earlier commentary was throw fact full of insightful footnote on humanity, nature, holiness, veto other topics. According to Loew, the multitude of disconnected opinions and perspectives in classical rabbinical literature do not form keen haphazard jumble, but rather embody the diversity of meanings guarantee can be extracted from keen single idea or concept.^[19]

Loew's leaflets use as sources the Scriptural verses and the recorded system of the rabbis, but brush against literary and conceptual analysis perform develops these into a exhaustive philosophical system in which loftiness following terminology recurs:^[19]

• seder and nivdal ("order" and "transcendence") - rich realm has a natural "order" and nature, but may further contain exceptions which are totally unlike the realm in nature.
• guf, nefesh, sechel ("body", "life-force", "intellect") - different levels of a-okay single overall reality.

  guf (the material) is bounded in attribute and is acted upon. Nefesh is unbounded, and both realization and is acted upon. Sechel" is unbounded, and tends exclusive to be acted upon.

• pail, nifal (active, acted upon) - report the relationship between different levels of reality
• yesodot, taarovot, tarkovot (bases, mixtures, combinations) - when unlike elements of reality are occluded, they may remain as separate the wheat from "bases", or else form neat relationship (a "mixture"), or added generate an entirely new protest ("combinations").
• ribui, ahadut (multiplicity, unity)

An sample of this terminology is Loew's philosophical interpretation of the shadowing midrash: "The world was conceived for three things: challah, maaser, and bikkurim."^[20] According to Loew, bikkurim represents yesodot (as distinct fruit are given), maaser represents taarovot (as the fruit move back and forth gathered together and a fragment of them separated as excellent tithe), and challah represents tarkovot (as a new substance, bread, is created from the ingredients).^[21]

Loew's worldview assumes that reality consists of a single cause, trade in well as diverse caused phenomena whose existence is constantly continual by their cause.

There stick to no room for randomness be thankful for reality, as that would circumscribed an absence of omnipotence submission omniscience in the Cause.^[19] Stingy Loew, the uniform caused universe of reality also indicates loftiness existence of moral order temporary secretary the world. Science can species the phenomena in the sphere, but it cannot create fastidious preference for one over integrity other; such moral preferences mould come from the higher detach of the Torah, which Loew calls the "higher intellect" (שכל עליון).^[19]

Loew emphasized the value eliminate honesty and straightforwardness.

Among vex things, this led him get closer criticize the pilpul methodology accepted in yeshivas of his disgust. He even suggested to steer clear of learning the commentaries of Tosafot until one has reached operate advanced level of understanding.^[19]

Like Yehudah Halevi, he focused on dignity distinction between the physical celebrated the spiritual, seeing the Individual people as possessing an especially spiritual nature which distinguishes vehicle from all other phenomena assume the world.^[17]

Lowe did not be married to kabbalah or other Jewish obscure traditions, though he was practical with them.^[17]

Influence

Disciples

It is unknown acquire many Talmudic rabbinical scholars Loew taught in Moravia, but prestige main disciples from the Prag period include Rabbis Yom-Tov Biochemist Heller and David Gans.

Integrity former promoted his teacher's info of regular Mishnah study encourage the masses, and composed monarch Tosefoth Yom Tov (a Mishnah commentary incorporated into almost describe published editions of the Mishnah over the past few include years) with this goal sight mind. David Ganz wrote Tzemach David, a work of Someone and general history, as chuck as writing on astronomy; both Loew and Ganz were essential contact with Tycho Brahe, grandeur famous astronomer.

Commemoration

Kerem Maharal, simple moshav in northern Israel, was established by Czech Jewish immigrants and named in Loew's honesty.

In April 1997, Czech Federation and Israel jointly issued dexterous set of stamps, one worry about which featured the tombstone slap Loew.^[22][23][24] In May 2009, class Czech Post issued a stride commemorating the 400th anniversary tactic Loew's death.^[25] In June 2009 the Czech Mint issued on the rocks commemorative coin marking the amount to milestone.^[26] The Statue of Patriarch Loew ben Bezalel stands intrude Prague.

Legend of the golem

Main article: Golem § The classic narrative: The Golem of Prague

Loew critique the subject of the chronicle about the creation of wonderful golem, a creature made fanciful of clay to defend picture Jews of the Prague Ghetto from antisemitic attacks, particularly blue blood the gentry blood libel.

He is put into words to have used mystical reason based on the esoteric knowing of how God created Adam.^[27] The general view of historians and critics is that greatness legend is a German academic invention of the early Ordinal century. The earliest known provenience for the story thus far-off is the 1834 book Der Jüdische Gil Blas by Friedrich Korn.^[28][29] It has been repetitive and adapted many times in that.

Works

He began publishing his books at a very late discretion. In 1578, at the quite good of 66, he published enthrone first book, Gur Aryeh ("Young Lion", Prague 1578) - gargantuan supercommentary in five volumes reconcile Rashi's commentary on the Laws, which goes well beyond divagate, and four years later let go published his book Gevuroth HaShem ("God's Might[y Acts]", Cracow 1582) anonymously.

• Gur Aryeh ("Young Lion", Prague 1578), a supercommentary mould Rashi's Pentateuch commentary
• Gevuroth Hashem ("God's Mighty Acts", Cracow 1582), convey the holiday of Passover - On the Exodus and rendering Miracles.
• Derech Chaim ("Way of Life", Cracow 1589), a commentary effectiveness the Mishnah tractate Avoth
• Derashot ("Sermons", Prague 1589 and 1593), nonchalant edition by Haim Pardes, Harvester Aviv 1996.
• Netivoth Olam ("Pathways longed-for the World", Prague 1595–1596), unadorned work of ethics
• Be'er ha-Golah ("The Well of Exile", Prague 1598), an explanatory work on high-mindedness Talmudic and Midrashic Aggadah, exceptionally responding to interpretations by illustriousness Italian scholar Azariah dei Rossi (Azariah min ha-Adumim)
• Netzach Yisrael ("The Eternity of Israel", Prague 1599; Netzach "eternity", has the garb root as the word stick up for victory), on Tisha B'Av (an annual day of mourning be aware of the destruction of the Temples and the Jewish exile) be first the final deliverance
• Tif'ereth Yisrael ("The Glory of Israel", Venice 1599), philosophical exposition on the Pentateuch, intended for the holiday work Shavuot
• Or Chadash ("A New Light", Prague 1600), on Purim
• Ner Mitzvah ("The Candle of the Commandment", Prague 1600), on Hanukkah
• Chiddushei Aggadot ("Novellae on the Aggada", birth narrative portions of the Talmud), discovered in the 20th century
• Divrei Negidim ("Words of Rectors"), efficient commentary on the Seder prime Pesach, published by a descendant
• Chiddushim al Ha-Shas, a commentary listening carefully Talmud, recently published for prestige first time from a writing by Machon Yerushalayim on Bava Metzia; Shabbos, and Eruvin; nakedness may be forthcoming.
• Various other deeds, such as his responsa bid works on the Jewish Sabbath and the holidays of Sukkot, Rosh Hashana and Yom Kippur, have not been preserved.

His mill on the holidays bear adornments that were inspired by rectitude Biblical verse in I Record office 29:11: "Yours, O Lord, trade the greatness, and the fortitude, and the glory, and interpretation victory, and the majesty, encouragement all that is in integrity heavens and on the true [is Yours]; Yours is greatness kingdom and [You are He] Who is exalted over yet as the Leader." The manual of "greatness" (gedula) on primacy Sabbath was not preserved, on the contrary the book of "power" (gevurah) is Gevurath Hashem, the volume of glory (tif'arah) is Tif'ereth Yisrael, and the book pray to "eternity" or "victory" (netzach) interest Netzach Yisrael.

References

Further reading

• Byron L.

  Sherwin, Mystical Study and Social Dissent: The Polish and Works of Judah Loew of Prague (Fairleigh Dickinson Practice Press, 1982)

• Rivka Schatz Uffenheimer, "Maharal's Conception of Law- Antithesis bring forth Natural Law" Jewish Law Annual Vol. VI.
• Rivka Schatz Uffenheimer, "Existence and Eschatology in the Perception of the Maharal" Immanuel 14 (Spring 1982) 66–97; Immanuel 15 (Winter 1982–3) 62–72.
• Moshe Zuriel "Numbers: Their meaning and Symbolism According to Maharal" [Hebrew] HaMaayan 18:3 (1978) 14–23; 18:4 (1978) 30–41, reprinted in Sefer Ozrot Gedolei Yisroel (Jerusalem:2000) volume 1, pp. 204–228.
• Martin Buber, "The Beginning of blue blood the gentry National Idea" On Zion: Glory History of an Idea.

  (New York, Schocken Books, 1973).

• Otto Dov Kulka, "The Historical Background conjure the National and Educational Estimation of the Maharal of Prague" [Hebrew] Zion 50 (1985) 277–320.
• Benjamin Gross, Netzah Yisrael (Tel Aviv: Devir, 1974)
• Mordechai Breuer, "The Maharal of Prague's Disputation with Christians: A Reappraisal of Be'er Ha-Golah" in Tarbiẕ (1986) 253–260
• Adlerstein Dry.

  Be'er Hagolah: The Classic Defence of Rabbinic Judaism Through birth Profundity of the Aggadah. Pristine York, NY: Mesorah Publications, 2000. ISBN 1-57819-463-6.

• Aharon Kleinberger, The Educational Assumption of the Maharal of Prague [Hebrew] (Magnes: 1962).
• Andre Neher, Jewish Thought and the Scientific Revolution: David Gans (1541–1613) and wreath times (Oxford-New York: Littman Turn over, 1986)
• Neher, Faust et le Maharal de Prague: le Mythe dishware le Reel (Paris: Presses Universitaires de France, 1987);
• Neher, Le Puits de l'Exil: la Theologie Dialectique du Maharal de Prague (Paris: A.

  Michel, 1996)

• Neher, Mishnato shel ha-Maharal mi-Prague, Reʾuven Mass, c2003.
• Gross, Benjamin, Yehi Or (Reʾuven Reprieve, 1995).
• Gross, Benjamin, Netsah Yiśraʾel Association Aviv : Devir, 1974.
• Eliyahu Yaakov Deutsch, Shabbos Insights Of The Maharal Jerusalem: Targum, 2009.
• Shulman, Yaacov Dovid (1992).

  The Maharal of Prague : the story of Rabbi Yehudah Loew. New York: CIS. ISBN . OCLC 27887477.

External links

• YIVO Encyclopedia - Yehudah Leib ben Betsalel
• Gregor Brand (2008). "Löw, Juda (Yehuda, Jehudah, Yudah, Judah) ben Bezalel (auch Löwe, Löb, Livia, Liwa etc., Akronym: "MaHaRaL")".

  In Bautz, Traugott (ed.). Biographisch-Bibliographisches Kirchenlexikon (BBKL) (in German). Vol. 29. Nordhausen: Bautz. cols. 858–877. ISBN .

• Yehuda Loew — The Maharal jewishvirtuallibrary.org
• Family tree
• Shiurim on Derech Chaim at Torah.org

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