Custom part 4

We left off with the situation of sharp differences in the Jewish world between those who followed a strictly source-based approach to Judaism, with only minimal place for custom, and those who saw custom and contemporary rabbinic opinion as the overriding factors in halachah (Jewish Law). The division was very sharp in the thirteenth and fourteenth centuries, with, in some cases, actual book burnings. Happily, this did not continue for too long. Rabbis who were heirs to  the Tosafist schools began delving into RAMBAM, sometimes accepting the unique views he offered, sometimes finding a way of reconciling his words with what they accepted.
A major figure in forming  a more unified Judaism was Rabbi Yosef Karo (1488-1575). In Sephardic circles, he is simply known as "Maran" (our master). He was both a lawyer, conversant in both Ashkenazi and Sepharadic approaches, as well as a mystic. He wrote extensively in halachah, but also left us a fascinating diary of his mystical experiences. Born in Spain, leaving as a child for Turkey, he eventually settled in Safed, becoming its Chief Rabbi. He wrote a masterful commentary on RAMBAM. He wrote an encyclopedic commentary on the Tur; a major halachic work, which reflects primarily Ashkenazic practice, especially as understood by ROSH (Rabbenu Asher), the author's father. In his commentary called Beit Yosef (The House of Joseph), he records all known halachic opinions, comparing, sometimes criticizing, and coming up with important conclusions and compromises between views and traditions.This work is generally acknowledged as his greatest, but he is even more famous for a simpler work, which has been the common denominator for Orthodox Jews for the last 450 years.
In some of his writings, he expresses the view that RAMBAis always right, and it is his view that should be followed. However, he was faced with the reality that the Jewish world was greatly divided between Maimonists, those who followed the rulings of the Tosafist school, and communities that had still other methods and traditions. He wrote, towards the end of his life, a simple restatement of Jewish law known as the "Sulchan Aruch" (the prepared table). Although the work favored the views of RAMBAM, other views were seen as valid, and would often trump RAMBAM. He takes both Ashkenazic and Sepharadic approaches into consideration, together with a wide variety of customs; provided that he saw them as consistent with sources. The work was concise; early editions were printed with daily divisions, so that it could be reviewed monthly! It didn't stay that way. A younger contemporary of Rabbi Karo was Rabbi Moshe Isserles, an Ashkenazic rabbi of great renown.He liked the work, but felt it was lacking in the full array of Ashkeanzic practice and custom. He wrote a commentary that, unlike most commentaries that are written in the margins, his went right into the text, with notations of where is additions begin and end. Today, although many Yemenite communities are still strict Maimonists, nearly all other communities follow the Shulchan Aruch to one degree or another. Among Sepharadim, the words of "Maran" are sacrosanct, with later rabbis only occasionally differing. Ashkenazim generally follow Rabbi Isserels, but centuries of subsequent writers wrote commentaries on both; making Ashkenazi practice more fluid and flexible. Some would argue that the later commentaries distort, rather than elucidate.This goes on to the present day. As I mentioned in a previous post, RAMBAM rules for a very limited place for custom, and regards earlier authorities as more binding. True to that, Sepharadic rabbis will rarely accept opinions that deviate from the Shulchan Aruch. Ashkenazim will, however, favor a later authority, no matter when he lived, if he is seen as being of great stature. Nevertheless, all discussions are around the same masterpiece; the Shulcahn Aruch. Although we may converse in different languages, halachic discussions have, since Rabbi Karo, been "on the same page". This brought a modicum of unity, into the halachic process.