566 notes to pp. 378–91
see E. Fram, My Dear Daughter: Rabbi Benjamin Slonik and the Education of
Jewish Women in Sixteenth‑ Century Poland (Cincinnati, 2007); on tehinnot, see
C. Weissler, Voices of the Matriarchs: Listening to the Prayers of Early Modern
Jewish Women (Boston, 1998); on Me’am Loez, see M. Molho, Le Meam‑ Loez:
Encyclopédie populaire du sephardisme levantin (Salonica, 1945).
Chapter 15: New Certainties and New Mysticism
- Shulhan Arukh, YD, 335: 1 - 4, 9 2. Maggid Meysharim, p. 57b; J. Karo, Sefer
Maggid Meysharim (Jerusalem, 1990), 23 (p. 403), translated in R. J. Z. Wer-
blowsky, Joseph Karo: Lawyer and Mystic (Philadelphia, 1977), 260. 3. On the
production and reception of the Shulhan Arukh, see I. Twersky, ‘The Shulhan
ʿArukh: Enduring Code of Jewish Law’, Judaism 16 (Philadelphia, 1967), 141 -
- Shulhan Arukh, Hoshen Mishpat 26.4; on Isserles, see A. Siev, HaRama:
Rabbi Moshe Isserles (Jerusalem, 1956) (Heb.). 5. On Hayyim b. Betsalel and
the attack on Karo and Isserles, see E. Reiner, ‘The Rise of an Urban Commu-
nity: Some Insights on the Transition from the Medieval Ashkenazi to the 16th
Century Jewish Community in Poland’, KHZ ̇ 207 (2003), 363 - 72. 6. Shulhan
Arukh, OH 3:2 (trans. Jacobs) (on privy); on Maharam, see S. M. Chones, Sefer
Toledot haPosekim (New York, 1945– 6), 366 - 71; on Isserles’ recognition of local
custom, see L. Jacobs, A Tree of Life: Diversity, Flexibility, and Creativity in Jew‑
ish Law, 2nd edn (London and Portland, Oreg., 2000), 211 - 15. 7. Responses to
changed conditions for workmen: b. Ber. 16a; Shulhan Arukh, OH 191:2; cf.
Jacobs, Tree of Life, 150; on Hanukkah lights: m. B.K 6:6; Shulhan Arukh, OH
671:7; on homosexuality: Bah to Tur. EH 24; cf. Jacobs, Tree of Life, 136 - 7.
- Shulhan Arukh, Hoshen Mishpat 26.4; on Isserles, see A. Siev, HaRama:
- Isserles, YD 376:4 (trans. Denburg) in Laws of Mourning, 242 - 6. 9. On
yahrzeit, see M. Lamm, The Jewish Way in Death and Mourning (New York,
1988); on Yizkor, see A. Z. Idelsohn, Jewish Liturgy and its Development (New
York, 1967), 230f., 293. 10. On kitniot, see I. M. Ta- Shma, Minhag Ashkenaz
haKadmon: Heker veIyun (Jerusalem, 1992), 271– 82. 11. On the spread of
yeshivot in the sixteenth and seventeenth centuries, see E. Fram, Ideals Face Real‑
ity: Jewish Law and Life in Poland, 1550 ‑ 1655 (Cincinnati, 1997), 5 - 6. 12. The
example is excerpted and adapted from the article on pilpul by Alexander Kisch
in I. Singer, ed., The Jewish Encyclopaedia, 12 vols. (New York, 1901– 6),
10:42. 13. b. B.B 14b (term pilpul ). 14. On the Vilna Gaon, see E. Stern, The
Genius: Elijah of Vilna and the Making of Modern Judaism (New Haven,
2014). 15. I. Cohen, History of Jews in Vilna (Philadelphia, 1943). 16. A.
David, In Zion and Jerusalem: The Itinerary of Rabbi Moses Basola (1521‑ 1523)
(Jerusalem, 1999); Zohar, Devarim 296b in I. Tishby, The Wisdom of the Zohar,
3 vols. (Oxford, 1989), 1: 164 - 5; on Jewish settlement in Safed, see A. David,
‘Demographic Changes in the Safed Jewish Community in the Sixteenth Cen-
tury’, in R. Dan, ed., Occident and Orient: A Tribute to the Memory of A. Scheiber
(Leiden, 1988); A. Cohen and B. Lewis, Population and Revenue in the Towns
of Palestine in the Sixteenth Century (Princeton, 1978). 17. L. Fine, Physician