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	Rishonim - Wikipedia, the free encyclopedia
		Rabbinic scholars subsequent to the Shulkhan Arukh are known as " Acharonim - the latter".
		The distinction between Rishonim and Geonim is meaningful historically; in Halakha (Jewish Law) the distinction is less important.
		Halakha is hierarchical and precedent based, thus a Rishon may differ with another Rishon - or with a Gaon - but his opinion is valid only insofar as it is based on that of an Amora.
	en.wikipedia.org /wiki/Rishonim (473 words)

	Seforim Online
		This is the first edition of this sefer, and it comes with a very long introduction by Rav Shlomo Rapaport, the Rav of Prague in the middle 19th century, and with a biography of R' Avraham Bar Chiya, written by the publisher, Yitzchak Frieman.
		Or Hashem is a major philosophical work written by one of the great Rishonim of the 14th century, from Spain, Rabeinu Chasdai Crescas who was the student of the Ran, and the rebbe of the Rivash and Rabeinu Yosef Albo, the author of Sefer HaIkkarim.
		Sefer Minhagim by one of the great late Rishonim, Rabeinu Yitzchak Tyrnau from Austria, who was a contemporary of the Maharil, is a compendium of halachos and customs for the whole year of Jews from Poland, Ruthenia, Lithuania, Bohemia, Moravia and Germany.
	www.seforimonline.org /seforim3.html (1875 words)

	Peace & shalom : It is Permissible to Differ with the Rishonim [Early Authorities] (Site not responding. Last check: 2007-10-08)
		Regarding the concept of dispute with the Rishonim, whose seal is truth, I have already quoted the words of the Rosh (in Malki Bakodesh II, p.
		The Rishonim themselves will rejoice in their Heavenly paradise over the fact that from their words comes the Halakhah, and that the truth will be established forever.
		If it were to be forbidden for later authorities to rely upon their own thoughts and intelligence against the opinion of the earlier authorities, then there would be no difference between issur and heter, for the main issue here is the power of the intellect, understanding, and logic.
	www.netivot-shalom.org.il /judaism/rishon.php (726 words)

	Blood Spots in Eggs \ Rabbi Michael Broyde
		Most Rishonim adopt the view that any blood in an egg that is present because of the fertilization process, and is the result or the by-product of such, makes it biblically prohibited to eat the whole egg.
		These same Rishonim generally agree that all other blood in an egg is rabbinically prohibited to eat, although some Rishonim assert that there are places in an egg where blood can be such that it is permitted to eat the egg and the blood spot too.
		Indeed, some Rishonim are of the view that when one has an egg with a blood spot from a hen that has been separated from a rooster, even the blood spot may be eaten, although the normative halacha appears to reject this view.
	www.daat.ac.il /daat/english/journal/broyde-1.htm (3264 words)

	Reason vs Reputation – Law vs Philosophy
		We were discussing a certain topic (the nature of the topic is irrelevant to this discussion) when I began citing sources from the Rishonim.
		The rule is this; if an authoritative body - Tanaaim, Amoraim and Rishonim - unanimously consented to what the boundaries of Jewish law are, and what their rules of interpretaion are, no one has greater authority with which to oppose the originators.
		There are plenty of Achronim who disagree with the Rishonim, for example, about whether there is any benefit in studying philosophy, about the nature of the soul (a reference to the "doctrtine of divine sparks" of the Chassidim), teachings of and the approach to kabbala, etc.
	www.mesora.org /ReasonvsReputation.html (1482 words)

	[No title]
		Considering that the books of Nevi'im Rishonim were written by "nevi'im" [God's prophets], it would only be logical to assume that the primary purpose of each book is to convey a message from God.
		FOR US, OR FOR THEM According to this approach, we contend that each of the books of "nevi'im rishonim" was originally written first and foremost for the people living during the time-period of their composition.
		However, this distinction cannot be accurate for a very simple reason: Even though most of "nevi'im rishonim" does deal with an earlier time period, the book of MELACHIM covers the same time period as most all of the books of "Nevi'im Acharonim".
	www.tanach.org /navi/navintro1.txt (3172 words)

	Ofek Institute
		Ofeq Institute devotes itself to the post-Talmudic writings, i.e., the writings of the Geonim, the Rishonim and the early Aharonim (from the 11th century until the end of the 16th century).
		The section on Pesach is printed in this volume from manuscripts with extensive introductions on the author and his literary activities, the piyyutim and the singular vocalization (nikkud) utilized in the siddur.
		R. Natronai was one of the greatest of the Geonim and it is no coincidence that the later Geonim studied his teachings, not to mention the Rishonim who quote his responsa extensively and base their decisions upon them.
	www.jerusalembooks.com /ofeq.htm (2312 words)

	Ohr Torah Stone \| Features \| Mayim Achronim (Site not responding. Last check: 2007-10-08)
		Washing before a meal (mayim rishonim) is considered a mitzvah, while washing after a meal (mayim achronim) is considered a chovah, obligatory.
		Mayim rishonim, on the other hand, is a mitzvah, since its original purpose was to purify the hands before touching any food set aside for Terumah.
		Mayim achronim is both a chovah (because of the danger of the sodomite salt) and a mitzvah based on the verse “and you should be Kadosh (holy)" (because of hands which are mezuhamot).
	www.ohrtorahstone.org.il /features/mayim.htm (2781 words)

	[No title]
		Where there is not dispute of the Tannaim and Rishonim, the SA cites only one view; where there is a machloket, he cites both views and favors the majority view.
		Some Rishonim rule that a woman going to the mikveh to become permitted to her husband also requires one side's intention; others rule that in this case bediavad the immersion is valid without any intention at all.
		According to most Rishonim, even deoraita a mikveh of sheuvin is invalid; according to the Rambam and Rashba, it is kosher min haTorah and unfit derabanan.
	www.vbm-torah.org /archive/mb/94miberu.doc (2567 words)

	[No title]
		For example: there are Rishonim who hold that in terms of birkat ha-Torah (the blessing recited prior to learning Torah), even if one has learned all night and continues to learn without stopping the next morning, he still needs to make a new blessing.
		Rashi and other Rishonim explain that according to Rav Chisda, one who moves to a different place while eating (aside from bread or mezonot) must eat in the new place as well in order to be able to recite the final blessing there.
		The Rishonim disagree on the practical halakha: the Rif, the Rambam and others hold like Rav Sheshet, that there is no difference between different types of food, and the Tosafot Rosh and others hold like Rav Chisda.
	www.vbm-torah.org /archive/halak59/05berakhot.doc (2745 words)

	29edut
		Most Rishonim, however, argue that eidei chatima alone fulfill the requirement of eidut le-kiyum ha-davar, even though the witnesses weren't actually present during the ma'aseh kiddushin or geirushin.
		We must assume that these Rishonim maintain that somehow eidei chatima fulfill the requirement of eidut le-kiyum ha-davar as well, even though they were not physically present during the act of kiddushin or geirushin.
		The Rishonim also debated a case where the chatan hid witnesses, and than proceeded to marry the woman.
	www.vbm-torah.org /archive/29edut.htm (2502 words)

	Seforim Online
		Sefer Ohel Moed, written in 1480 by on of the great late Rishonim, Rabeinu Shlomo Ben Avraham from Urbino, is a dictionary of synonyms with references from Tanach and some word defintions.
		This sefer is a collection of poems by one of our great Rishonim, Rabeinu Moshe Ibn Ezra, who lived in Spain in the end of the 11th century and was a close friend of R' Yehuda HaLevi, the author of the Kuzari.
		Bechinas Olam, known in English as Investigation of Causes, is a didactic poem written by one of the great Rishonim, Rabeinu Yedayah HaPenini Bedersi, after the expulsion of the Jews from France in 1306.
	www.seforimonline.org /seforim5.html (1546 words)

	Wearing Tefillin on Chol Hamoed
		These Rishonim include the Rambam (as interpreted by the Kesef Mishna to Hilchot Yom Tov 7:13), the Rashba (Teshuvot 1:690), and the Ri (cited by the Haghot Maimoniot Hilchot Tefillin 4:9).
		This argument is particularly cogent according to the Rishonim who believe that on a Torah level all Melacha is permited on Chol Hamoed and the restrictions that exist in regard to performing Melacha on Chol Hamoed were instituted by Chazal.
		The other group of Rishonim argues that this passage in the Gemara represents the rejected opinions that believe that one may wear Tefillin on Shabbat and Yom Tov.
	www.koltorah.org /ravj/tefillinONmoed.htm (1664 words)

	The Jewish Worker: Sefarim we now need to ban/censor
		Throughout the generations the Rishonim asked questions on the gemara the Acharonim asked questions on the Rishonim, etc. even though they knew that they were not on the same level.
		The Rishonim that say "Our sages were not docotors..." etc. still would not argue that there is no obligation to say Birchas HaTorah before learning that portion of the Gemarrah.
		The Rishonim said this before the psak halacha to the contrary was established.
	jewishworker.blogspot.com /2005/07/sefarim-we-now-need-to-bancensor.html (2265 words)

	Living Halacha (Q&A) - Letters
		The same is true of all the early Rishonim; Rambam zs”l writes this explicitly at the end of his introduction to Mishne Tora.
		I suspect that at least part of the reason for applying this rule to the discussions of Rishonim & Aharonim is an increasing unwillingness on the part of hakhamim to express such independent assessments.
		This is the approach of all the early Rishonim zs”l (until 1400 approx.
	www.torahlight.com /halkhabathre.html (436 words)

	Women's Megilla Reading \ Aryeh A. Frimer
		We note, of course, that this conclusion would appear to be contradicted by the last sentence of the Tosefta in Megilla (source #4), which exempts women from the obligation of mikra Megilla, and further indicates that they cannot assist the masses in fulfilling their obligation.
		Some rishonim cite as an external factor kol be-isha erva (that the singing voice of a woman is sexually distracting).
		The period of the rishonim (the "earlier" scholars) is generally viewed as beginning from the middle of the 11th century (the time of R. Isaac Alfasi) until the 16th century (just prior to the time of R. Joseph Caro and R. Moses Isserles).
	www.daat.ac.il /daat/english/tfila/frimer2.htm (9886 words)

	Moadim Uzmanim
		Most Rishonim are of the opinion that this is a scriptural exemption, providing the promissory notes are actually handed over to the Beis Din.
		The Rishonim are in disagreement to the make up of the Beis Din necessary for the execution of a pruzbul.
		As noticed in Rishonim, the tribal division of Eretz Yisrael was abolished at the time of the destruction of the Beis HaMikdash.
	www.shemayisrael.co.il /yomtov/rosh-yk/loan.htm (4488 words)

	Weekly-Halacha, Parshas Chayei Sara, 5760 - Torah.org
		A third view in the Rishonim, advanced by the Ran and quoted by Rama, is as follows: Unlike the Rambam, he maintains that a pasul Torah may not be used, and even b'dieved the reading is not valid.
		But unlike the other Rishonim, he holds that as long as the chumash that is presently needed is error-free, we need not be concerned with mistakes or missing words in the other four chumashim.
		This was also the view of several Geonim and the common practice in their day [as attested to by the Rambam] who relied on it in order to use the Sifrei Torah which were written on klaf and had not undergone the process of ibud.
	www.torah.org /advanced/weekly-halacha/5760/chayeisara.html (1510 words)

	Golem - Another Mistake
		And if it has no soul and therefore no perception of its Creator, then the Rishonim who explain all the limbs of man to be solely for praising God would be wrong according to this view.
		We must adhere to the words of the Talmud and the Rishonim if we are to keep Judaism as intended.
		I do not require a response, but please try to learn Chazal, the Talmud and the Rishonim before posting any more articles which are truly against the Baalei Hamesora.
	www.mesora.org /golem.html (1132 words)

	INTRODUCTION TO MASECHES BEITZAH
		The style of this commentary differs from the style of the Rishonim in general, and it is very difficult to understand, due to both its unfamiliar phraseology and the proliferation of copyist's errors.
		The author does not seem to have heard the Chidushim from "Mori v'Rabi" in person; there is one place in which he appears to have misunderstood the rebbi due to a copyist's error (8b, where it should have said the words "d'Ishtapech Chamimei" twice, not once).
		In any case, all of the other Rishonim whose names appear in the Shitah appear to have been brought down by either Mori v'Rabi or the Ritva, as is usually obvious from the Shitah's discussion of these opinions.
	www.dafyomi.co.il /beitzah/intro.htm (3626 words)

	SHIUR #23: Davar She-lo Ba La-olam
		This halakha, which states, "zakhin le-adam she- lo be-fanav," means that one can make an acquisition for another in his absence, in cases where the acquisition is beneficial for the intended recipient.
		Many Rishonim adopted this approach and accordingly concluded that zekhiya is effective only in cases allowing for actual shelichut.
		The Ketzot (105,1) explained that these Rishonim viewed the me-zakeh as a "yad" (literally, "hand," an extension of the beneficiary) who can acquire on behalf of the beneficiary.
	www.ericlevy.com /HarEtzion/HarEtzion_Kiddushin_Zakin.htm (2167 words)

	VBM Torah Studies
		Underlying the argument seems to be different perspectives about whether all of the matzot held during the blessing are seen as one unit.
		However, the other Rishonim view the broken and the complete matzot as two separate units, even though both are in hand together during the blessing.
		This position also enables taking two complete matzot and one broken one, for they can be viewed as two separate units, the two for "Ha-motzi" and the half for the mitzva of matza.
	www.vbm-torah.org /pesach/pes59-sl.htm (2002 words)

	Shmittah 5761 - 2
		Almost all Rishonim rule that the Kedusha Rishonah was temporary in nature (see, for example, Rambam Hilchot Bait Habechira 6:16 and Raavad to Hilchot Terumot 13:13).
		One group of Rishonim (for example, Rambam Hilchot Bait Habechira 6:16 and Raavad to Hilchot Terumot 13:13) asserts that the Kedusha Sh'niya is permanent.
		It is important to note that the second group of Rishonim is far less prominent than the first group of Rishonim.
	www.koltorah.org /ravj/shmittah5761-2.htm (1526 words)

	[No title]
		ï»¿class 6 suggest way like rishonim have elsewhere (sanhedrin) that mufla = regular member of bet din, but the stama in the bavli contradicts.
		as had in sifra, can be like rishonim said elsewhere.
		look at rishonim, see if everyone has same girsa.
	yucs.org /~waxman/horayot-ii-class-6.txt (1044 words)

	Mail-Jewish Volume 27 Number 51
		The period of the Rishonim lasted longer among the Sefardim than the Ashkenazim." ---------------------------------------------------------------------- From: bsegal@mcs.com (Binyomin Segal) Date: Sat, 3 Jan 1998 20:14:48 -0600 Subject: Rishonim and Achronim Mechy Frankel gives quite a few good reasons why the end of the rishonim might have occured long before rav yosef caro.
		the line between gaonim and rishonim or rishonim and achronim, although fairly well respected does not have the same halachik weight.
		we have the end of the rishonim with the move to eastern europe - and rav yosef caro who traveled with his father from spain in 1492 as a bridge.
	www1.emax.ca /mj_ht_arch/v27/mj_v27i51.html (1562 words)

	Farfetched Blog: Categories of Chumra
		The group of decisors is often the rishonim (medieval scholars), and satisfying their decisions inspires many of the famous "Brisker Chumros".
		It is literally impossible to always satisfy all of the decisions of all the rishonim.
		At least for opinions of the rishonim, we usually have a idea of the halacha from the Shulchan Aruch.
	farfetched.blogspot.com /2004/11/categories-of-chumra.html (1057 words)

	Women and Megillah Reading - Nishmat
		C, on the other hand, while accepting the view of A that men and women are equally obligated to read the megillah, nevertheless follows B in prohibiting women from reading it for men.
		Just as women can, in principle, be called up to the reading of the Torah in a men's minyan but this was forbidden in practice,[12] so, too, they may not read the megillah for men.
		The Tur writes in his name, "Even though women are obligated in mikra megillah, they do not enable males to fulfill their obligation."[15] This is the same language as used by Sefer Mitzvot Gadol, i.e., women are equally obligated, but nevertheless may not read for men.
	www.nishmat.net /article.php?id=8&heading=1 (1871 words)

	KosherConsumer.org- Articles
		However, most rishonim are of the opinion that chodosh is ossur mid'oraisah even if grown in chutz lo'oretz.
		Nevertheless, many Ashkenazim have been maikil, even in the time of rishonim.
		The opposite of Chodosh (new) is YOSHON, literally means old, that the flour is from old crop.
	www.kosherconsumer.org /yoshon.htm (1489 words)

	Yeshiva - Courses (Site not responding. Last check: 2007-10-08)
		Emphasis is placed on the use of Talmudic terminology, the structure of the Talmudic sugya, and on the Talmud's interpretation of the Mishna.
		The course begins by focusing on the structure of the sugya, its components, and its use of earlier sources including the Mishna, Tosefta, and Midreshei Halacha.
		After the Talmud itself has been studied, we will turn to the rishonim to trace the development of the halakha after the Talmud.
	www.uscj.org /israelcenter/yeshiva/educational_program/courses.shtml (2840 words)

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