Rabbi Moshe Isserles [Rema]

His name "Isserles" derives from his father's name, the son of Rabbi Isserl (Yisrael) [born in Krakow, Poland in the year 5290 (1530)]. He was born into a distinguished and wealthy family; his father and his maternal grandfather were community leaders. His father-in-law and teacher was Rabbi Shalom Shachna of Lublin, head of the Lublin Yeshiva and foremost among the Sages of Israel in Poland. Rabbi Moshe married twice; the first time to his teacher's daughter, who passed away in her youth. The second time, he married the daughter of Rabbi Simcha Bunem of Meisels. Even from his early youth, at the young age of thirteen, he was recognized for his greatness and ordained to the rabbinate. He served as the Chief Rabbi and a Dayan of the Beit Din of the Kazimierz community in Krakow and founded a yeshiva which he headed. The Rema was considered the greatest of the poskim of his generation and among the greatest halachic authorities in Israel. He was a "source of many mouths" for European Jewry, and even distant communities turned to him. In his days, Poland became a great abode of Torah. Parallel to Rabbi Yosef Caro, who wrote a commentary on the Arba'ah Turim, the Rema wrote his commentary, Derichei Moshe, on the Arba'ah Turim. Thus wrote the Chida:

The Maggid, the angelic mentor of Maran Rabbi Yosef Caro, urged him to publish his work on the Arba'ah Turim lest someone else precede him!

As soon as the Rema saw the work of Maran Rabbi Yosef Caro, "the Beit Yosef," he shortened his path and included in his work only the novel halachic rulings and laws that were not brought in the Beit Yosef, such as: the laws and customs of Ashkenazic Jews, and incorporated them into glosses. Thus, the Shulchan Aruch was completed by him to become the foremost halachic work for all of Israel. The Rema did not live long, passing away at approximately age forty on the 18th of Iyar, Lag BaOmer. Yet, in his short years, he managed to accomplish great and wondrous things and authored thirty-three books, the greatest of which are: "Derichei Moshe" and "HaMappah." The Rema composed commentaries on tractates and aggadot of the Talmud, wrote annotations to the Zohar and to Maimonides' Guide for the Perplexed. Among his books are also: "Torat Ha'Olah," a symbolic commentary, and "Machir Yayin" on Megillat Esther, which offers the Rabbi's philosophical interpretation of the laws of the Beit HaMikdash, as well as his responsa (Shu"t HaRema) on various halachic subjects. It is said that on his tombstone was written: He authored 33 books, passed away on Lag BaOmer in the year 5333 (1573), and 33 virtues and good qualities were recounted before his bier. He was buried in the Jewish cemetery in Krakow.

His Wisdom and Astuteness

One winter morning, in the early hours, a carriage stopped in the alleyway of the synagogue near the Rema's Beit Din. From it descended two elegantly dressed men, indicating they were respected and wealthy, and they proceeded directly to the Beit Din. Rabbi Moshe had just finished his daily lesson before his students and was sitting with his two fellow dayanim in the Beit Din chamber. The large brick oven in the corner of the room emitted a pleasant warmth, and the three dayanim quickly became engrossed in Torah discussion until the first litigants would enter to present their claims. The door opened, and the Beit Din attendant informed the rabbis that two men wished to litigate before them. The two respected merchants entered the Beit Din chamber and stood with humility and awe before the dayanim. "Well then, let the plaintiff state his claims before us!" said Rabbi Moshe. The plaintiff began, saying: "My friend and I have been business partners for a long time. Recently, we came to a fair that was to be held in Krakow to procure various goods. On our journey, we dismounted from the carriage to rest a bit by a spring of water at the side of the road, and before we continued our journey, I took a sum of a thousand gold coins from my purse and handed it to my friend so that he would pay with this money for the goods we would purchase at the fair. Upon arriving in the city, I reminded my friend about the money I had given him by the spring, but to my astonishment, he denied the matter entirely!" "At first, I thought my friend was just joking, but when I realized that he insisted and maintained that I had not given him the money, I decided to summon him to a Din Torah before you." "Let us hear what the defendant has to say," said Rabbi Moshe. The defendant said, "It is true that my friend and I are partners in our business, and that we traveled to the fair in Krakow, but regarding the stop by the spring and the money given to me, I must say that my friend is lying!" "Throughout our journey here, we did not get off to rest by the roadside, and I don't even recall seeing any spring on our way, nor did my friend give me any sum of money during our journey!" The dayanim began to cross-examine the two litigants, but they could not extract an admission from them. Each of the litigants was prepared to swear that justice was on his side! A silence fell in the Beit Din chamber. Rabbi Moshe Isserles sat on his chair, deep in thought! Suddenly, he roused himself and turned to the plaintiff merchant and said, "Your claim is that when you gave your friend the money, you were by a spring of water. Well then, go quickly to the spring and fill a flask with its waters!" "When you return here with the water, I will know clearly which of you is telling the truth!" The man hastened to do as Rabbi Moshe said, and left the Beit Din on his way. An hour passed, and another hour, and still the man had not returned with the water from the spring. In the meantime, Rabbi Moshe and his fellow dayanim continued to receive the other litigants who came to plead their cases before them, while the defendant sat aside, awaiting his partner's arrival. Suddenly, Rabbi Moshe said to the defendant casually: "Why is your friend delaying so much in coming with the water I asked him for!" And he asked him, "Is the spring really that far?" For a moment, without thinking, the defendant replied: "Indeed, Rabbi, the spring is quite far from the city!" Immediately, the defendant realized that he had stumbled with his tongue; he had previously claimed that they had not seen any spring on their journey! Rabbi Moshe suppressed a hidden smile and looked at the defendant's face as if seeking to understand the contradiction in his words! With a stammering voice, the defendant was forced to admit that he had lied, he pleaded before the dayanim and confessed that his evil inclination had overcome him and caused him to stumble, and that indeed, he had intended to steal his friend's money. When the plaintiff finally returned with the flask of clear water in his hand, he was astonished to see his friend sobbing bitterly and his money laid before him.