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Foreword xxxii
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Preface xxxvi ĉF0CMJHBUJPOPG$IJMESFOUP'PMMPX
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Acknowledgements xl
Parameters and Guidelines of
About Darké Abotenou xliv Keeping One’s Customs 35
A Reader’s Guide to This Work xlvi "ĨBJOJOHUIF4UBUVTPGB$VTUPN
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Upcoming Projects l $JSDVNTUBODF
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Tora Learning in Morocco 5 A Binding Custom 37
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The Concept Behind a Custom 12 Relocation 43
The Evolution of Customs Maintaining One’s Customs in the
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%BZT8IFO/PU4BJE
C
4XBZJOH0OFT#PEZ
B
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5FYUVBM1PJOUT
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0OUIF%BZPGB#BS.JɧWB
4BZJOH4IJS-B.BBMPUBUUIF&OE
D
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1ISBTFT4BJE%VSJOHUIF3FQFUJUJPO BOEĉVSTEBZ
4BZJOH&MPIBJ/FɧPSJOUIF
Reading the Tora
3FQFUJUJPO
4BZJOH7FSTFT"ěFSUIFA"NJEBPG 4BZJOH#FSJLI4IFNÊII
4IBɣBSJUBOE.JOɣB $BSSZJOHUIF4FGFS5PSB$MPTFE
4BZJOH7FSTFT8IJMFUIF4FGFS5PSB*T
Birkat Kohanim $BSSJFE
4BZJOH&WFSZ%BZ .BSÊ)B,FUBɡ
4BZJOHUIF7FSTFi7FTBNVFU B
.PSFĉBO0OF4FGFS5PSB
TIFNJwu C
1PJOUJOH
4BZJOHBU.JOɣBPGB'BTU%BZBOEBU $BMMJOHB.BOUPUIF5PSB
/FJMBPG:PN,JQVS $BMMJOHB.JOPSUPUIF5PSB
"#MJOE,PIFO4BZJOH $BMMJOH0OF8IP$BOOPU3FBEUP
"O6ONBSSJFEPS%JWPSDFE,PIFO UIF5PSB
5BCMFPG$POUFOUT Y YJ
(JWJOH'BNJMZ.FNCFST$POTFDVUJWF
.ĽłļĵĵłĸA"ŇĶĽŉ
A"MJZPU ā ā
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$BMMFEUPUIF5PSB
ā
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3FDJUJOHUIF#MFTTJOH 1BUBɣ&MJZBIV
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5FIJMJN4BJE1SJPS
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Conclusion of Shaharit A"NJEB
ā 4BZJOHi:FIJ4IFNwu"ěFSUIF
"TISÊ
6ɡB-FɦJPO A"NJEB
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1MBDFNFOUPGUIF5FɡB
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,FO
B
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D
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8PNFO"ĨFOEJOH 4IBCBU
Inaugurating a Sefer Tora Birkat HaLebana 188
8SJUJOHB4FGFS5PSB
ā
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ā
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ā
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B
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1FTIBuJOUIFA"NJEBPG.VTBG )FBUJOH6QB%JTIXJUI4BVDF
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8PSEJOHPGi:BBMÊ7F:BɡPu 1PVSJOH)PU8BUFS*OUPB1PUPG
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4BZJOHi:PN)B4IJTIJuCFGPSF B
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ɤPSCBOPU
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SĹĺĵŇĽŁ
#ĽĶŀĽŃĻŇĵńļŏ
3ĵĶĵłĽŁ
#ĽŃĻŇĵńļĽĹň
GŀŃňňĵŇŏ
(ŀŃňňĵŇŏ
Introduction
In honor of my grandson
Ariel Picillo
Wishing him good health, happiness, success,

and a long life, be’ezrat HaShem.
And in memory of my dear parents
Nessim Elkaim z”l and Messody Senior Elkaim z”l
Rachel Cabessa
%&%
Dedicated in honor of our beloved grandmothers
Tamar Azoulay z”l

and
Zohra Amzallag z”l
Maurice Amzallag
Dr. Emile Amzallag
)ĽňŉŃŇŏŃĺŉļĹ+ĹŌňŃĺ.ŃŇŃķķŃ
J ewish MJGFJO.PSPDDPMJLFMZQSFEBUFTXSJĨFOIJTUPSZ XJUISFDPSETPG+FXJTI

TFĨMFSTGPSNJOHUIFėSTUOPO#FSCFSTFĨMFNFOUJOUIF/PSUI"GSJDBOSFHJPO
3JCJ:BBɥPɡ"CJɣɧFSB1EFėOFTPOFPGUIFTUPQTUIBUUIF+FXT encamped at
XIJMFTPKPVSOJOHJOUIFEFTFSUGPSGPSUZZFBSTã&MJN ãBT5BėMBMU .PSPDDPĉFSF
BSFDMBJNTJOUIFSFBMNPGMFHFOEUIBU+FXJTIIBCJUBUJPOJO.PSPDDPEBUFTUPUIFUJNF
PG,JOH%BWJE:PBɡCFOɦFSVZB IFBEPG,JOH%BWJETBSNZ QMBDFECPVOEBSZTUPOFT
in Morocco that indicated that he came thus far in
pursuit of the Philistines.2 It is even said that one
of King Solomon’s illustrious sons is buried in
"O[PVSBOEJTSFWFSFECZCPUI+FXTBOE.VTMJNT3
He is referred to locally as Sidi Bou ‘Aisa ouSli-
mane.
3FDPSEFEIJTUPSZQFHTB+FXJTIQSFTFODFJO
"ODJFOU+FXJTIUPNCTUPOFGPVOE
.PSPDDPBTGBSCBDLBTUIFTFDPOEDFOUVSZ$&"
OFBS.FLOFT
seven-branched candelabra (NFOPSB) and tomb-
stone (right) with the Hebrew words “.BUSPOBCBU3JCJ:FIVEBOBʯã8PNBO
daughter of Ribi Yehuda, may [her soul] rest” were found near Meknes, in the ruins
PGUIF3PNBODJUZ7PMVCJMJT XIJDIPODFIBEBTJ[FBCMF+FXJTIDPNNVOJUZ4
"SBCIJTUPSJBO*CO,IBMEPVO T
NBLFTNFOUJPOPG+VEBJ[FE#FSCFSUSJCFT
collectively called ;FSʯPVOF, that lived near Fes at the time of its founding in 808.5
"TTPPOBTUXPIVOESFEZFBSTMBUFS 3JCJ:JɧɣBɥ&MGBTJ 3JG
FTUBCMJTIFEBOEIFBEFE
= Hareré Kā odesh >

1. Cited in 1FSBʯ4IPTIBOB (4IFNPU 15:27) by 4. Karen B. Stern, *OTDSJCJOH%FWPUJPOBOE%FBUI
3JCJ:BJTIɤSJTQJOF "SDIBFPMPHJDBM&WJEFODFGPS+FXJTI1PQVMBUJPOT
PG/PSUI"ěJDB (Leiden, Netherlands: Brill
2. Haim Zafrani, 5XPĉPVTBOE:FBSTPG+FXJTI
Academic Publishers, 2008), pp. 92, 196.
-JGFJO.PSPDDP (Brooklyn, NY: Ktav Publish-
5. ‘Abd al-Rahman ibn Mohammad Ibn Khal-
ing House, 2005), p. 1.
doun and Mac Guckin de Slane, )JTUPJSFEFT
3. Issachar Ben-Ami, 4BJOU7FOFSBUJPOBNPOHUIF #FSCÍSFTFUEFTEZOBTUJFTNVTVMNBOFTEFMBěJRVF
+FXTPG.PSPDDP (Detroit, MI: Wayne State 4FQUFOUSJPOBMF, vol. 1 (Algiers: Imprimerie du
University Press, 1998), p. 35. Gouvernement, 1856), pp. 208-209.
3
4 %ĵŇĿ͐"ĶŃŉĹłŃŊ
a school (ZFTIJʭB) in Fes itself. Considered one of the three “pillars” of halakha
+FXJTIMBX
3JCJ&MGBTJXBTCPSOJO2MVɢNBEOFBS'FT)FNPWFEUP4QBJOJOIJT
MBUFSZFBSTBěFSUFBDIJOHJO'FTBOEBěFSXSJUJOHIJTNBHOVNPQVT 4FGFS)B)BMBLIPU,
UIFėSTUGVOEBNFOUBMXPSLJOIBMBLIJDMJUFSBUVSF)JTTUVEFOU 3JCJ:PTFGJCO.JHBTI
was also a respected rabbi in Fes from the young age of fourteen. Ribi Mimoun
found it best to send his young, yet very advanced son, Moshé (Rambam), to learn
5PSBTQFDJėDBMMZJO'FT VOEFSUIFBVTQJDFTPG3JCJ:FIVEB)B,PIFOJCO4PVTTBO
who was one of the presiding giants of the generation.
"TUVEFOUGSPN4JKJMNBTTB .PSPDDPJTEPDVNFOUFEUPIBWFBĨFOEFEUIFZFTIJʭB6
of Shemuel ben Ali in Baghdad, Iraq. A rabbi from Fes, Ribi Shelomo ben Yehuda
Gaon, headed the ZFTIJʭB in the Land of Israel from 1025 to 1051. Findings in the
Cairo HFOJ[BGSPNUIJTUJNFEFNPOTUSBUFUIBUUIFLOPXMFEHFUIBUJOĚVFODFEUIF
Spanish school of thought came from Morocco in the tenth century, only to be
SFUVSOFEMBUFSPOJOUIFėěFFOUIDFOUVSZXJUIUIFFYQVMTJPOGSPN4QBJO

ĉFHFOJ[BGVSUIFSVOFBSUIFENVDIMJUFSBUVSFJOWPMWJOH.BHISFCJOF+FXT7ãEFFET
CVTJOFTTDPSSFTQPOEFODF BOEIBMBLIJDUSFBUJTFTĉJTDMFBSMZEFNPOTUSBUFTUIBUUIFSF
was a direct connection between the (FPOJN of Iraq and the sages of Morocco, from
which period many North African customs (NJOIBHJN) originate. It also illustrates
UIFFBTFXJUIXIJDI+FXTGSPNUIF.BHISFCUSBWFMFEUISPVHIPVUUIF-BOEPG*TMBN
(Dar-el-Islam). Such freedom of movement was an extraordinary privilege at a time
XIFOUIF+FXTPG$ISJTUJBO&VSPQFXFSFOPUBĎPSEFETVDIMVYVSJFT+FXTJO.PSPDDP
were free to study their sacred texts and even employed the local vernacular (Arabic)
JOEPJOHTPĉFZIBEBHSFBUEFBMPGBVUPOPNZBTXFMM OBNFMZJOUIFSFBMNPG
MFHBM DVMUVSBM BOEBENJOJTUSBUJWFNBĨFST FYIJCJUJOHTVQSFNFBVUIPSJUZPWFSUIF
DPNNVOJUZJOBMMNBĨFST8IFOUIFSBCCJOJDBMDPVSU CFUEJO
SVMFEPOBNBĨFS JU
was enforced by the court itself, and no recourse was possible with the Moroccan
authorities.
-JGFJO&VSPQFGPS*CFSJBO+FXTUVSOFEIPQFMFTTXIFOJO+FXTXFSFFYJMFE
from Spain and in 1497 from Portugal. Many went to the countries of the Maghreb,
QBWJOHUIFXBZUPUIFEJĎFSFOUJBUJPOCFUXFFOUIFOBUJWFJOIBCJUBOUT (5PTIBʭJN)
and the exiles (.FHPSBTIJN
0GUIPTFXIPTFĨMFEJO'FTNBOZXFSFGSPN$BTUJMMB

6. A ZFTIJʭBJTBQMBDFXIFSF5PSBJTUSBOTNJĨFE 7 5IF .BHISFC SFGFST UP /PSUI 8FTUFSO
from teacher to student, from one generation Africa.
to the next.
Talet
(PEDPNNBOETVTUPQMBDFěJOHFTPOUIFDPSOFSTPG
BOZGPVSDPSOFSFEHBSNFOUXFEPO iJOPSEFSUIBUXF
SFNFNCFSw<)JT>DPNNBOENFOUTwUPQFSGPSNUIFNu
#BNJECBS
ĉFSFBSFUXPUZQFTPGUBMFU BOECPUI
BSFEJTDVTTFEJOUIJTDIBQUFS0OFJTUIFUBMFU VORVBMJėFE

BMBSHF TIBXMMJLFXPPMFOHBSNFOUXPSOEVSJOHQSBZFSĉF
TFDPOEJTUIFUBMFUʱBUBO BTJNJMBSMZTIBQFECVUTNBMMFS
HBSNFOU XPSOVOEFSBNBOTDMPUIJOHBTBOVOEFSTIJSU
ĉFZCPUIDPOUBJOIBOHJOHěJOHFTěPNFBDIDPSOFSPGUIF
HBSNFOUDBMMFEʳJʳJU ĉJTUBMFUʱBUBOJTDPNNPOMZSFGFSSFEUP
BTTJNQMZ ʳJʳJU
In Memory of
+PTÊ+BZNF##FMJDIB[uM
.BMVG(BCCBZ[uM
4JNJ#FOJUBI#FMJDIB[uM
Donated by their children, grandchildren,

nieces, and nephews
%&%
In loving memory of our dear fathers
&MJF#FODIJNPM [uM
4IJNPO$BCFTTB [uM
May their memory be blessed.
4BNVFMBOEĉFSFTB#FODIJNPM
8ĹĵŇĽłĻĵ5ķłĻŋʰķŋķń
I n Morocco, a UBMFUʱBUBOXBTPOMZXPSOCZ5PSBTDIPMBST BTUIJTQSBDUJDFJT

considered a pious act (NJEBUʯBTJEVU). If someone who was not considered a
scholar wore it, he was viewed as being haughty.1)PXFWFS JO5FUPVBOFWFO
the common man wore a UBMFUʱBUBO.2
Nowadays, though, everyone wears a talet ʱBUBO and it is no longer considered
a display of haughtiness. Furthermore, the prohibition of wearing an invalid talet is
commonly known, and most men make it a point to inspect their ʳJʳJUCFGPSFQVĨJOH
them on to make sure they are valid.
,ĹĹńĽłĻŉļĹSĿŊĿŋ)ĽĸĸĹł
ā ā
ĉFDVTUPNBNPOHBMM4FGBSBEJNJTUPUVDLUIFGSJOHFTPGUIFUBMFUʱBUBO into one’s

1. Ribi Yosef Messas (0ʳBS)B.JLIUBʭJN, vol. &WFO UIPVHI BDDPSEJOH UP .BSBO
f
XSJUFT iĉFPSJHJOBMDVTUPNPG (4IVMʯBOA"SVLI, 21:3) it is permissible to
Morocco was not to wear a UBMFUʱBUBO; only enter a washroom while wearing a UBMFUʱBUBO,
5PSBTDIPMBSTXPVMEEPTP BTUIFZXFSFWFSZ Ribi Yosef Messas says that in Morocco they
careful in keeping the halakhot to make sure PCTFSWFEUIFPQJOJPOPG3JCJ&MJZBIV)BɦBS-
it was not QBTVM (invalid).” He also cites three fati of Fes (MʮBLIBN) who was strict not to
reasons why common people did not wear allow entering a washroom while wearing
UIFN
ĉJTQSBDUJDFJTPOMZBNJEBUʯBTJEVU POF5PEBZXFEPOPUGPMMPXUIJTPQJOJPO
BOEOPUIBMBLIB
ĉFSFJTBEJTHSBDFUPUIF however, if one is strict and does not bring
UBMFUʱBUBO if one enters a washroom while his UBMFUʱBUBO into the washroom, then bless-
wearing it and people are usually not careful ing will come upon him; see %JʭSÊ4IBMPN
UPUBLFJUPĎ
ĉFBWFSBHFQFSTPOEPFTOPU 7F&NFU(vol. 1, p. 38).
know the halakhot of ʳJʳJU and if the strings
rip, rendering the talet invalid, one would not 2. Ribi Shelomo Dayan in A"UFSFU4IFMPNP (§1),
know and continue wearing it, transgressing 3JCJ:BBɥPɡ#FOBJNTuUJO.BHFO"ʭPU (p.
the prohibition of wearing a four-cornered f
BOEBTDPOėSNFECZ3JCJA"NSBN
garment without ʳJʳJU. Assayag s”t.
61
pants so that they do not show. One who wears these strands so that they are visible
JTBDUJOHJODPSSFDUMZ VOMFTTIFEPFTTPVOEFSTQFDJėDDJSDVNTUBODFT3

3 ĉJT JT B NBĨFS PG HSFBU DPOUFNQPSBSZ the custom among Moroccans and all Sefar-
halakhic dispute. Maran even seems to con- BEJN HFOFSBUJPOBěFSHFOFSBUJPO IBTCFFO
tradict himself, contributing to the ambiguity. to wear the UBMFUʱBUBO, as well as its fringes,
In 4IVMʯBOA"SVLI (8:11) he requires the talet over an undershirt and concealed underneath
ʱBUBO to be worn over one’s clothes, allowing one’s clothes.
a person to see the fringes at all times. Con- Ribi Shalom Messas writes in Shemesh
versely, in his commentary on Tur, #FU:PTFG 6NBHFO (vol. 1, §74), “Never did we hear of
(§23), it is implied that both the UBMFUʱBUBO or see a scholar or rabbi of any stature who
as well as the fringes should be underneath displayed his ʳJʳJU strands. Nowadays, we see
one’s clothes. Most likely, although Maran some people who are accustomed otherwise,
ruled that the fringes should show, the actual but it is proper to keep to the original custom
practice of people was the opposite, as they and not display them at all.”
would wear the UBMFUʱBUBO entirely concealed See .JʱWÊ)B.BZJN (vol. 3, §1), the
VOEFSOFBUIUIFJSDMPUIJOHĉFFBSMJFTUTPVSDF approbation of Ribi Shalom Messas to Petil
that clearly requires the fringes to show is 5FLIFMFU, as well as 1FUJM5FLIFMFU itself (pp.
.BHFO"ʭSBIBN (8:13). He writes that ac- 235-240), where the author writes that
cording to Arizal, even though the garment many great Sefaradi scholars, kabalists and
itself should be worn under one’s clothes, the OPOLBCBMJTUTBMJLF IBWFBĨFTUFEUPUIJTDVT-
fringes should be worn over them so that they tom of concealing the fringes, among them
are visible. It is possible that .BHFO"ʭSBIBN 3JCJA&[SBA"UJZB 3JCJ:BBɥPɡA"EFT 3JCJ#FO
is referring to 4IBBS)B,BWBOPU (EFSVTI 6, ɦJPO"CB4IBVM 3JCJ.PSEFLIBJ4IBSBCJ
p. 7), where it states that Arizal instructed 3JCJ:FIVEBɦBEɥB 3JCJ:BBɥPɡɢBZJN4PGFS
his disciples to constantly look at their ʳJʳJU. (,BG)BʮBZJN), and others. It is also worth
It is clear that these instructions were said mentioning that until the nineteenth century,
regarding the UBMFUʱBUBO, for Arizal does not many, if not most, Ashkenazim also wore the
require the UBMFUHBEPM to be worn at all times ʳJʳJU under their clothes, in contrast to their
JCJE Q
.BSBO)BɢJEBJTPGUIFTBNF present-day practice, which is based primarily
opinion, stating that pious individuals wore on the instruction of .JTIOB#FSVSB(8:26).
the UBMFUʱBUBO under their outer garments
/BIBHV)B"N (5BMFU7F5FėMJO, §4, p. 1)
but allowed the long fringes to show (/JʳPʳÊ
PĎFSTUISFFSFBTPOTXIZUIFDVTUPNXBTOPU
0SPU on the Zohar, 1BSBTIBU.JʱFʳ). Shela
to wear the ʳJʳJU outside of one’s clothes:
)BʰBEPTI (4JEVS 4IBBS)B4IBNBZJN, p. 27)
and 1FʱVEBU&MB[BS (8:11) recommend this 1) In those times, Sefaradim were living
practice as well. BNPOHOPO+FXT
Although rabbinic authorities do not

ĉFZXPSFMPOHEKFMBCBT that rendered it
write explicitly that the fringes should be impossible to wear them outside.
tucked underneath one’s clothes, this opin- 3) It was the opinion of Arizal, who they
JPOJTBDUVBMMZBĨSJCVUFEUP"SJ[BMBTXFMMTFF tried very much to follow.
1FUJM5FLIFMFU (pp. 235-240) and Ribi Moshé )FFOETPĎUIBUIFMBUFSTBX3JCJA0ɡB-
Malka’s .JʱWÊ)B.BZJN WPM f
ĉF dia Yosef (:FʯBWÊ%BBU, vol. 2, §1) similarly
aforementioned opinions notwithstanding, XSJUFėFSDFMZUIBU4FGBSBEJNTIPVMELFFQ
Sefarim
"DPNQJMBUJPOPGUIFNPTUěFRVFOUMZTPVSDFEXPSLTJOUIFTF
WPMVNFT'PSFBDITPVSDF UIFBVUIPS IJTQMBDFPGSFTJEFODF
UIFZFBSUIFXPSLXBTXSJĪFO BOEUIFTVCKFDUPGUIFXPSL
BSFOPUFE*GBTPVSDFXBTNFOUJPOFEPOMZPODF JUTEFUBJMT
DBOCFGPVOEJOUIFCPEZPGUIFUFYUJUTFMG
In loving memory of Simone Delouya
‫לעילוי נשמת שמחה בת זוהרה‬
'SPNIFS$IJMESFOBOE(SBOEDIJMESFO
4FGBSJN 301
Title Author Place Year Subject
"CVEBSIBN Ribi David Sevilla, Spain c. 1350 Commentary on the daily prayers.
Abudarham He used the Talmud as his base and
expanded to the (FPOJN and other
commentators until his time.
"ʭʱBU3PLIFM Ribi Yosef Saloniki, 1791 Responsa.

ɤBSP Greece
"ʭOÊ4IBZJTI Ribi Shaul Jerusalem 1929 Responsa on "SCBB5VSJN.

Yeshu’a
Abitbol
A"ʭPEBU Ribi El’azar Marrakech 1924 $PNNFOUBSZPOUIFėSTUUISFFPSEFSTPG

)B-FWZ HaLevy the Talmud.
A"ʭPEBU Ribi Elisha’ Livorno 1794 4JEVS.

)B5BNJE Habilyu
"IBʭBU Ribi Shemuel Jerusalem 1650s 4JEVS of the 5PTIBCJN of Fes; includes
)BʰBENPOJN Danan QJZVUJNPG:BBCFɧ)B4FGBSBEJBOEPUIFS
great Moroccan 3BCCJT.
A"ʱFEBU 3JCJ:JɧɣBɥ Spain 15th Commentary on the Tora.

:JʳʯBʱ ‘Arama Century
A"MÊ)BEBT Ribi David Jerusalem 20th Work on the minhagim and halakhot of
Setbon Century Tunisia.
A"N3BN Ribi Refael Jerusalem 2006 Work on the family Maman of Sefrou,
Maman Morocco by the son of Ribi Yehoshu’a
Maman.
"SCBB Unknown Livorno 1895 .Bʯ[PS for all holidays in Hebrew and
(FʭJJN Judeo-Arabic. It includes 1JSʱÊ"ʭPU and
the IBĜBSPUPG1FTBɣBOE4IBɡVPU BMM
translated to Judeo-Arabic.
"SCBB5VSJN 3JCJ:BBɥPɡ Spain c. 1300 Also known as 5VSĉJTXPSLJOIBMBLIB

5VS
ben Asher is divided into four sections, each called
a UVS, alluding to the rows of jewels on
the Kohen Gadol’s breastplate. 5VS traces
the practical halakha from the Tora
and the dicta of the Talmud through
to the 3JTIPOJN using the work of Ribi
:JɧɣBɥ&MGBTJBTBTUBSUJOHQPJOU
A"SVLI 3JCJ:FɣJFM Lithuania c. 1850 Summary of the chapters of 4IVMʯBO

)B4IVMʯBO Epstein A"SVLI with commentary emphasizing the
customs of Lithuania.
Title Author Place Year Subject
"TIFS Ribi Shelomo Jerusalem 1896 Responsa containing a record of each of

LiShlomo ibn Danan the legal decisions that had been taken
by his court. Since then, many rabbinic
authorities have used this work as a base
to render decisions.
A"TÊ-FLIB 3JCJɢBZJN 5FM"ɡJɡ 1976 Responsa on various topics in halakha.

3Bʭ David HaLevy
A"UFSFU"ʭPU Ribi Moshé #FOÊ#FSBɥ 2012 Methodical compilation of Moroccan

Suissa minhagim.
A"UFSFU Ribi Shelomo Israel 2004 Responsa; a compilation and explanation

Shelomo Dayan of halakhot and customs of Morocco.
#BBM)B*UVS 3JCJ:JɧɣBɥ Marseille c. 1150 Work on halakha.

ben Aba Mari
#BBM 3JCJ;FSBɣZB Spain c. 1180 Work on halakha organized by tractates of

)B.BPS HaLevy the Talmud.
Gerondi
#BZJUʮBEBTI 3JCJ:PFM4JSɥJT Poland c. 1600 "MTPSFGFSSFEUPBT#BɣĉJTJTBNBKPS

commentary on "SCBB5VSJN outlining
the major principles of the Tora.
#FEFʱ Ribi Yosef Saloniki 1605 Supplements and corrections to Bet Yosef
)B#BZJU ɤBSP in response to critics.
#FFS.PTIÊ Ribi Moshé Jerusalem 1984 Responsa.

Stern
#FO*TIʮBJ Ribi Yosef Baghdad 1912 A collection of lectures gathered over two
ɢBZJN years discussing the weekly QBSBTIB. Each
chapter begins with a discussion, usually
explaining how a Kabalistic interpretation
of a certain verse relates to a particular
halakha, and then continuing to expound
POUIBUIBMBLIBXJUIEFėOJUJWFSVMJOHT
#FSJU"ʭPU 3JCJ"ɡSBIBN Livorno 1862 Responsa, also contains lectures on the

ben Yehuda weekly QBSBTIB and the holidays.
ɤPSJBU
#FSJU,FIVOB Ribi Kalfon Djerba, Tunisia 1900s A compilation of the customs of the
Moshé Jewish community of Djerba and its
HaKohen surroundings following the order of
4IVMʯBOA"SVLI.
#FUA0ʭFE Ribi Yehuda Livorno 1843 4JEVS following the rite of Livorno for
Ashkenazi weekdays.
Rabanim
"DPNQJMBUJPOPGTIPSUCJPHSBQIJFTPGUIFTBHFTNFOUJPOFE
JOUIFTFWPMVNFT"CSJFGPWFSWJFXPGFBDITBHF JODMVEJOH
IJTDJUZPGCJSUI QPTJUJPO BOEXPSLTBVUIPSFEBSFDJUFE*GB
TBHFXBTNFOUJPOFEPOMZPODF UIFPWFSWJFXJT
JOUIFCPEZPGUIFUFYUJUTFMG
ĉJTDIBQUFSJTEFEJDBUFEJOMPWJOHNFNPSZPG
Messod & Esther Azoulay a”h

Leon & Luna Cohen a”h
&
In honor of
Joe and Esther Azoulay
By
:FIVEB3FOB"[PVMBZ
3BCBOJN 327
Birth/Death/
Surname Name 1SPėMF
Origin
Aba Shaul 3JCJ#FOɦJPO 1924 His parents were from Iran. He taught various
1998 TIJVSJN, including discourses to EBZBOJN, in
Jerusalem Porat Yosef for many years before becoming
SPTIZFTIJʭBUIFSFGPSėěFFOZFBST"VUIPSFEUIF
responsa0S-FʲJPO.
"CJɣɧFSB Ribi Makhlouf 1894 0OFPGIJTUFBDIFSTXBT3JCJ:JɣZB"EBIBO)F

1980 served as EBZBO in Beni Mellal from 1944–1949
5BėMBMU and then in Marrakech until 1965 when he
Morocco moved to Israel. Authored :BGÊ4IBB.
"CJɣɧFSB Ribi Yisrael 1890 Scion of a family of ʲBEJʱJN, he was the grandson
#BCB4BMÊ
1984 PG3JCJ:BBɥPɡ"CJɣɧFSB "CJS:BBʱPʭ
,OPXO
5BėMBMU as especially pious and a miracle worker.
Morocco
Abitbol Ribi ‘Amor ben 1782 Chief rabbi, SPTIZFTIJʭB, and EBZBO in Sefrou.
Shaul 1854 Author of .JOʯBU)B0NFS and other works.
Sefrou,
Morocco
Abitbol Ribi Shaul 1739 He was a EBZBO and leader of the community in
Yeshu’a (Ribi 1809 Sefrou. He was of the HFEPMÊIBEPS of his time,
4IFTIB
Sefrou, father of Ribi ‘Amor Abitbol. He authored 4IVuU
Morocco "ʭOÊ4IBZJTI.
Abitbol 3JCJ:JɣZB - Situated at the foot of the Atlas Mountains, as a

1800s young man he would ride his donkey more than
Ksba, Morocco two hundred kilometers to Marrakech to learn
Tora from one of the great sages of his generation,
Ribi El’azar HaLevy. Once a teacher was sent
to him from Casablanca to be tested in order to
be able to teach in the city. He was invited for
MVODIUPFBUXJUI3JCJ:JɣZB XIPTBXUIBUIJT
OFUJMBUZFEBZJN was not perfect and the water
EJEOPUSFBDIIJTXSJTUT"ěFSMVODIBOEEJOOFS
UPHFUIFS 3JCJ:JɣZBUPMEIJNUIBUUIFCVTCBDLUP
Casablanca comes in half an hour, and he had to
IVSSZĉFUFBDIFSSFTQPOEFEUIBUIFDBNFUPCF
tested but the rabbi did not ask him one question.
3JCJ:JɣZBSFQMJFEUIBUIJTOFUJMBUZBEBZJN
showed he did not deserve to teach and educate
UIFDIJMESFOPG*TSBFM3JCJ:JɣZBIPTUFENBOZ
TDIPMBSTBOETBHFT3JCJ:JɧɣBɥ"CJɣɧFSB #BCB
ɢBɥJ TUBZFEXJUI3JCJ:JɣZBGPSUISFFNPOUIT
and he said that every day there was like a holiday.
He authored :FʱVCBM)B&NFU -JWPSOP

Birth/Death/
Surname Name 1SPėMF
Origin
Abudarham Ribi David - A 3JTIPO in the fourteenth century. Known

c. 1340 for his commentary on the synagogue liturgy.
Sevilla, Spain Abudarham belonged to the class of writers who,
in an age of decline, felt the need to disseminate
the knowledge stored up in various sources
of rabbinical literature in popular form. Shem
)B(FEPMJN writes that he was a student of Ribi
:BBɥPɡCFO"TIFS #BBM)B5VSJN

"CVIBɡ Ribi Shemuel 1610 Rabbi of Verona, Italy. His father sent him to
1694 learn under Ribi David Franco in Venice. Ribi
Venice, Italy %BWJEGPVOEIJTTUVEFOUĚVFOUJOUIFSBCCJOJD
commentators. Not only that, he was well-versed
in the sciences and linguistics. He was extremely
modest and charitable. Author of 4IVuU%FʭBS
4IFNVFM.
Aburabi’a Ribi ‘Amram 1892 Son of Ribi Shelomo, at twelve years old
1966 he moved to Jerusalem where he became a
Tetouan, EBZBOBOEMBUFS$IJFG3BCCJPG1FUBɣ5JɥWB
.PSPDDPã He authored /FUJʭÊA"N on the minhagim of
Israel Jerusalem and helped publish many works of
great Moroccan SBCCJT.
Adadi 3JCJ"ɡSBIBN 1801 A halakhic authority and kabalist. He served

ɢBZJNCFO 1874 as rabbi and EBZBO in Tripoli and maintained
Ribi Ms’eud Tripoli, Libya a CFUNJESBTIUIFSF4PNFUJNFBěFS 3JCJ
ɢBJ ãɦFGBU "ɡSBIBNNPWFEUPɦFGBU SFNBJOJOHUIFSFGPSUIF
SFTUPGIJTMJGF)FQBJEQBSUJDVMBSBĨFOUJPOUPUIF
local minhagim, especially those of Tripoli and
ɦFGBU*OUIJTIFXBTEPVCUMFTTMZJOĚVFODFECZ
3JCJ"ɡSBIBNɢBMGPO IJTHSFBUFTU5SJQPMJUBOJBO
contemporary. His works include 7B:JʱSB
"ʭSBIBN.
"MBTIɥBS Ribi Moshé 1466 ,OPXOBT.BIBSBN"MBTIɥBS IFMJWFEJOUIF

CFO:JɧɣBɥ 1542 generation of the Expulsion. Learned under Ribi
Zamora, Spain Shemuel Valnasin of Toledo. When exiled he
wandered to Tunis, Tunisia, and then to Patras,
Greece where he established a ZFTIJʭB. He later
immigrated to Egypt and was appointed as a
EBZBO in Cairo. He had halakhic communication
with many of the sages of his generation,
JODMVEJOH3JCJ&MJZBIV,BQTBMJ 3JCJ:BBɥPɡ
#ÊSBC BOE3JCJ-FWJJCOɢBCJC .BIBSBMCBɣ

He was a master in Arabic and dealt extensively
with QJZVUJN and ʰBCBMB. Many of his works were
published, and 121 of his responsa were printed
JO4BCCJPOFĨB 7FOJDF

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HALF TITLE

Joseph Gabay z”l

Setareh Esther Malca

Pearl Keslassy z”l

$IFSJTIFEXJGF NPUIFS BOEHSBOENPUIFS

#ZIFSCFMPWFEIVTCBOE.FZFS IFSDIJMESFO BOE

The Shema’ and Its Blessings 4BZJOH 

 %BODJOHBU$FMFCSBUJPOT   4LJQQJOH#FU:BBɥPɡBOE4IJS4IFM

 3FBEJOH4IJS)B4IJSJN   $VĨJOHUIF#SFBE 

B-PX7PJDF  4IBɡVPUBOE3PTI)B4IBOB 

-J,PMɦBSLJ   )PTIBOB3BCB 

 *OTVMBUJOHB1PU )BUNBOB

Wishing him good health, happiness, success,

And in memory of my dear parents

Nessim Elkaim z”l and Messody Senior Elkaim z”l

Tamar Azoulay z”l

J ewish MJGFJO.PSPDDPMJLFMZQSFEBUFTXSJĨFOIJTUPSZ XJUISFDPSETPG+FXJTI

= Hareré Kā odesh >

= Hareré Kā odesh >

Donated by their children, grandchildren,

May their memory be blessed.

I n Morocco, a UBMFUʱBUBOXBTPOMZXPSOCZ5PSBTDIPMBST BTUIJTQSBDUJDFJT

= Hareré Kā odesh >

= Hareré Kā odesh >

Although rabbinic authorities do not 

Title Author Place Year Subject

"ʭʱBU3PLIFM Ribi Yosef Saloniki, 1791 Responsa.

"ʭOÊ4IBZJTI Ribi Shaul Jerusalem 1929 Responsa on "SCBB5VSJN.

A"ʭPEBU Ribi El’azar Marrakech 1924 $PNNFOUBSZPOUIFėSTUUISFFPSEFSTPG

A"ʭPEBU Ribi Elisha’ Livorno 1794 4JEVS.

A"ʱFEBU 3JCJ:JɧɣBɥ Spain 15th Commentary on the Tora.

"SCBB5VSJN 3JCJ:BBɥPɡ Spain c. 1300 Also known as 5VSĉJTXPSLJOIBMBLIB

A"SVLI 3JCJ:FɣJFM Lithuania c. 1850 Summary of the chapters of 4IVMʯBO

Title Author Place Year Subject

"TIFS Ribi Shelomo Jerusalem 1896 Responsa containing a record of each of

A"TÊ-FLIB 3JCJɢBZJN 5FM"ɡJɡ 1976 Responsa on various topics in halakha.

A"UFSFU"ʭPU Ribi Moshé #FOÊ#FSBɥ 2012 Methodical compilation of Moroccan

A"UFSFU Ribi Shelomo Israel 2004 Responsa; a compilation and explanation

#BBM)B*UVS 3JCJ:JɧɣBɥ Marseille c. 1150 Work on halakha.

#BBM 3JCJ;FSBɣZB Spain c. 1180 Work on halakha organized by tractates of

#BZJUʮBEBTI 3JCJ:PFM4JSɥJT Poland c. 1600 "MTPSFGFSSFEUPBT#BɣĉJTJTBNBKPS

#FFS.PTIÊ Ribi Moshé Jerusalem 1984 Responsa.

#FSJU"ʭPU 3JCJ"ɡSBIBN Livorno 1862 Responsa, also contains lectures on the

Messod & Esther Azoulay a”h

"CJɣɧFSB Ribi Makhlouf 1894 0OFPGIJTUFBDIFSTXBT3JCJ:JɣZB"EBIBO)F

Abitbol 3JCJ:JɣZB - Situated at the foot of the Atlas Mountains, as a

Abudarham Ribi David - A 3JTIPO in the fourteenth century. Known

Adadi 3JCJ"ɡSBIBN 1801 A halakhic authority and kabalist. He served

"MBTIɥBS Ribi Moshé 1466 ,OPXOBT.BIBSBN"MBTIɥBS IFMJWFEJOUIF

S-ar putea să vă placă și

$IFSJTIFEXJGF NPUIFS BOEHSBOENPUIFS

The Shema’ and Its Blessings 4BZJOH

%BODJOHBU$FMFCSBUJPOT 4LJQQJOH#FU:BBɥPɡBOE4IJS4IFM

3FBEJOH4IJS)B4IJSJN $VĨJOHUIF#SFBE

B-PX7PJDF 4IBɡVPUBOE3PTI)B4IBOB

-J,PMɦBSLJ )PTIBOB3BCB

*OTVMBUJOHB1PU )BUNBOB

Although rabbinic authorities do not

"ʭOÊ4IBZJTI Ribi Shaul Jerusalem 1929 Responsa on "SCBB5VSJN.

"SCBB5VSJN 3JCJ:BBɥPɡ Spain c. 1300 Also known as 5VSĉJTXPSLJOIBMBLIB

#BBM)B*UVS 3JCJ:JɧɣBɥ Marseille c. 1150 Work on halakha.

#BBM 3JCJ;FSBɣZB Spain c. 1180 Work on halakha organized by tractates of

#BZJUʮBEBTI 3JCJ:PFM4JSɥJT Poland c. 1600 "MTPSFGFSSFEUPBT#BɣĉJTJTBNBKPS

#FFS.PTIÊ Ribi Moshé Jerusalem 1984 Responsa.

"CJɣɧFSB Ribi Makhlouf 1894 0OFPGIJTUFBDIFSTXBT3JCJ:JɣZB"EBIBO)F