1762 BERLIN BAAL HANEFESH by the Raavad Antique/Judaica/Jewish/Hebrew/Book

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RBR5
1762 BERLIN BAAL HANEFESH by the Raavad
HEBREW
VG CONDITION, CLOTH BINDING, SMALL PINHOLE ON FIRST 20 PAGES
OLD SIGNATURES ON TITLE
First complete edition. [1], 74 ff., 211:163 mm
The laws relating to women formulated and discussed in great detail in seven chapters. The last chapter of the work entitled Sha'ar ha-Kedushah ("the gate of holiness") describes the moral norms and pious dispositions which enable man to achieve self-control in sexual matters and to attain purity of heart and action. The common denominator of all his codes is their preoccupation with practical matters, unlike Maimonides, whose theoretical concept of codification necessitated the inclusion of all laws, even those of no practical value. Rabad's codes are predicated on exposition and commentary and provide complete source references.
Rabbi Abraham Ben David Posquieres (known as Rabad, c. 1125–1198); was born in Narbonne, and died in PosquiIres, a small city near Nimes famous for the yeshivah he established there. He lived during a remarkable period of efflorescence of intellectual activity in southern France. A man of many literary achievements, his penetrating criticism of Maimonides' Mishneh Torah established him as an authoritative rabbinic scholar and earned for him the epithet of ba'al hassagot ("the critic" or "animadversionist" par excellence). His father-in-law, R. Abraham b. Isaac, who headed the rabbinical court in Narbonne, exerted considerable influence on Rabad, whose brilliance he fully appreciated. Rabad studied with R. Moses b. Joseph and R. Meshullam b. Jacob of Lunel, two of the most respected and influential scholars of the time. It also seems safe to assume that the enlightened atmosphere of his circle widened the scope of Rabad's learning so that he developed into a keen and resourceful halakhist, undisputed master in his own field, and highly knowledgeable in developments in related areas (philosophy and philology).
A mature scholar, prominent in Montpellier and Nimes, and a man of great wealth (it has been suggested that he dealt in textiles), he settled permanently in Posquieres, except for a short period (1172–73) when he fled to Narbonne and Carcassonne as a result of hostility on the part of the local feudal lord. He founded and directed a school to which advanced students from all parts of Europe flocked and he provided for all the needs of indigent students out of his own pocket. Some of his students and close followers, R. Abraham b. Nathan ha-Yarhi, R. Isaac ha-Kohen, R. Meir b. Isaac, R. Jonathan b. David ha-Kohen of Lunel, R. Asher b. Saul of Lunel, and his own son R. Isaac the Blind (of PosquiIres) became distinguished rabbis and authors in the principal Jewish communities of Provence, thus extending Rabad's influence and contributing to significant literary developments at the end of the 12th and the beginning of the 13th centuries. He himself asserted that his word was law in all Provence (Temim De'im (Lvov, 1812), 12a–b, no. 113). Scholars from Franco-Germany, Spain, North Africa, Italy, Palestine, and Slavic countries knew, studied, and respected him. Nahmanides describes his erudition and piety with great awe and R. Solomon b. Abraham Adret says that Rabad revealed unfathomed depths of the law " as if from the mouth of Moses, and explained that which is difficult" (Torat ha-Bayit, Beit ha-Nashim, introduction). There is not a single commentator on Maimonides who is not by the same token a close, appreciative student of Abraham.
Rabad's literary activity was original and many sided. His works may be classified under the headings of codes of rabbinic law, commentaries on various types of talmudic literature, responsa, homiletic discourses, and critical annotations and glosses (hassagot) on standard works of rabbinic literature. His writings are characterized by precision in textual study, persistence in tracing statements back to their original source, discovery of later interpolations, and logical analysis of problems. He was one of the most skillful practitioners of the critico-conceptual method of talmudic study - probing into the inner strata of talmudic logic, defining fundamental concepts, and formulating disparities as well as similarities among various passages in the light of conceptual analysis. As a result, abstract, complex concepts, which were discussed fragmentarily in numerous, unrelated sections of the Talmud, are for the first time defined with great vigor and precision. Many of his theories and insights were endorsed and transmitted by subsequent generations of talmudists and incorporated into standard works of Jewish law up to the Shulhan Arukh and its later commentaries.
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