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About R' Avraham Abele Gombiner - Magen Avraham
see from page 20 writeup about him
https://beta.hebrewbooks.org/reader/reader.aspx?sfid=50162#p=20&fitMode=fitwidth&hlts=&ocr=%D7%92%D7%96%D7%99%D7%A8%D7%95%D7%AA%20%D7%AA''%D7%97%20%D7%95%D7%AA''%D7%98
Abraham Abele Gombiner (אברהם אבלי הלוי גומבינר) (c. 1635 – 5 October 1682), known as the Magen Avraham, born in Gąbin (Gombin), Poland, was a rabbi, Talmudist and a leading religious authority in the Jewish community of Kalish, Poland during the seventeenth century. His full name is Avraham Avli ben Chaim HaLevi from the town of Gombin. There are texts that list his family name as Kalisch after the city of his residence.[1] After his parents were killed in the Chmielnicki massacres of 1648, he moved to live and study with his relative in Leszno, Jacob Isaac Gombiner.
He is known to scholars of Judaism for his Magen Avraham commentary on the Orach Chayim section of Rabbi Joseph Karo's Shulchan Aruch, which he began writing in 1665 and finished in 1671. His brother Yehudah traveled in 1673 to Amsterdam to print the work, but did not have the needed funds, and died on the journey. It was not published until 1692 by Shabbethai Bass in Dyhernfurth after Rabbi Gombiner’s death. His son Chaim wrote in the preface to the work that his father was frequently sick and suffered pain and discomfort.[[http://en.wikipedia.org/wiki/Avraham_Gombiner . . . Continued]
Works
His most important work was his Magan Avraham - commentary on Shulhan Arukh- Orukh Hayyim. (not to be confused with works by the same title by Avraham Farisol and Avraham the magid of Trisk)
His work includes Zayit Ra'anan, a commentary on the popular Midrashic collection Yalkut Shimoni.
He also authored a commentary to the works of the Tosafists on the section of Nezikin in the Talmud, published by his grandson in the back of the work by R. Abraham's son-in-law Moshe Yekutiel Kaufman, Lehem Hapanim (1732).
Shemen Sason - commentary on the Torah.
-------------------------------
Rav Avraham Avli ben Chaim HaLevi Gombiner "Magen Avraham" was born in Kalish in 1633. His main work, the Magen Avraham is one of the main commentaries to the Shulchan Aruch. He also authored a commentary to the works of the Ba'alei Tosafot on Seder Nezikin. He passed away in 1683.
Abraham Abele Gombiner was born in 1636 in Gombin. His parents were not wealthy people but they managed to teach him to comply with the Torah precepts and Jewish commandments.
When Abraham was a little boy, his father and his mother were killed by the confederates commanded by Hetman Stefan Czarniecki who, after the Polish-Swedish war, tried to finish what Bogdan Chmielnicki had not been capable of doing before him. Abraham Abele Gombiner was nine years old and his brother Juda was only two years younger when they left home to study Torah. At first, they studied in the village of Lisy, but Abraham soon outwitted his teachers and his further education there made no sense.
At this time, Kalisz was one of the biggest centers of Torah studies and Abraham chose this city to study Talmud. He lived modestly in a basement of the house belonging to Arlich. He often suffered starvation but it never crossed his mind to give up the religious studies. In spite of poverty, he studied on his own in the morning, then taught Talmud to young men, and at a late hour by the light of an oil lamp, he wrote down his own reflections concerning religious issues. Reb Abraham was a very humble man who did not expect much from life and whose only ambition was to study Torah.
For over a dozen years, Kalisz Jews did not realize that such a great man lived in their city and taught their sons. His knowledge of the Moses law was only discovered during a religious debate which touched upon the problem of chametz. The Kalisz rabbinical court had many problems with settling religious cases. Abraham Abele Gombiner was able to resolve all these issues in a very simple way. His enormous knowledge and gift of conveying it spread rapidly across the city.
He was offered a job as a Dayan (a judge) in a Jewish court situated next to the old synagogue. From that time forward, he gave decisions regarding problems connected with Jewish religion. To honor his great knowledge, the Kalisz community appointed him as the headmaster of a religious school. Reb Abraham refused to accept the work conditions of his predecessor since he did not care of worldly possessions and the only thing that really mattered to him was studying Torah.
Abraham Abele Gombiner gave decisions in the court, taught in the school, but above all, he wrote, and he wrote a lot. When suddenly at night some thought crossed his mind, he grabbed a piece of coal and wrote it down on the wall so as not to forget it by the morning. He wrote even when he was ill. By the time he turned thirty, he had written a commentary to the great Jewish book Shulchan Aruch (Set Table).
However, he did not live to see the publication of his work. He died on 15 Adar, 5443 (1683) at the age of 46. His will contained only a wish that his name and the title of his work combined in one be carved in his grave. Reb Abraham was buried in the Kalisz Jewish cemetery and an inscription “Magen Abraham” was engraved on the tombstone and all the Jews have called him like that since then.
Yet, the fact that such a great work existed could not be left to the knowledge of a handful of Kalisz Jews. Reb Juda Gombiner from Kraków, Magen Abraham’s brother, decided to go to Amsterdam to have his brother’s life work published there. Unfortunately, he died on the way and the manuscript was mysteriously lost.
The manuscript was looked for everywhere in Germany, but it seemed the work disappeared without a trace. Reb Chaim, Abraham Gombiner’s son decided to find the manuscript. Guided by God, he managed to reach the person who was in possession of it. The man did not want to return the manuscript. Chaim turned to the Council of Four Lands. The Council issued an order to return the work and the owner had to obey the decision.
It took a publishing house two years to finish the work on the book; the commentary was published along with Shulchan Aruch in Dyhendurf, 1692 and was called Magen David (The Shield of David). Its publication had wide repercussions in the whole of Europe and its author quickly became one of the most distinguished figures. The rabbis from around the world recognized the instructions contained in Gombiner’s commentary, which was very logical and profound and told about life of the Jews in Central and Eastern Europe. Pious Jewish pilgrims from around the world have visited the Kalisz cemetery and Magen Abraham’s grave ever since.
Rav Avraham Avli ben Chaim HaLevi Gombiner was born in Kalish in 1633. His main work, the Magen Avraham is one of the main commentaries to the Shulchan Aruch. He also authored a commentary to the works of the Ba'alei Tosafot on Seder Nezikin. He passed away in 1683.
Abraham Abele Gombiner (c.1633-c.1683) (Hebrew: אברהם לוי אבלה הומבינר), known as the Magen Avraham, born in Gąbin (Gombin), Poland, was a rabbi, Talmudist and a leading religious authority in the Jewish community of Kalisch, Poland during the seventeenth century. His full name is Avraham Avli ben Chaim HaLevi from the town of Gombin. There are texts that list his family name as Kalisch after the city of his residence.[1] After his parents were killed in the Chmielnicki massacres of 1648, he moved to live and study with his relative in Lithuania, Jacob Isaac, Gombiner.
He is known to scholars of Judaism for his Magen Avraham commentary on the Orach Chayim section of Rabbi Joseph Karo's Shulchan Aruch, which he began writing in 1665 and finished in 1671. His brother Yehudah traveled in 1673 to Amsterdam to print the work but died on the journey. It was not published until 1692 after Rabbi Gombiner’s death. His son wrote in the preface to the work that his father was frequently sick and suffered pain and discomfort.
Debate over name of the book
The book was originally called Magen Avraham, but there was opposition to that title because it was one of the names of God. It was then called Ner Yisroel ("Lamp of Israel") (נר יפה של רבי אברהם הלוי). However, his son wanted to perpetuate his father's name in the title by linking it to the commentary of the Taz - Magen David, so he published his father's work under the title Magen Avraham.
[edit] Halakhah, minhag, custom
Rabbi Gombiner's innovative approach to commenting on the Shulchan Aruch was to incorporate the customs of his contemporary Poland. The work is terse and difficult and needed explanation by later commentators. His lasting effect on halakhah was the incorporation of the Kabbalistic customs of Safed, especially those found in Rabbi Isaiah Horowitz's Shnei Luhot Haberit.
He taught that customs should be respected. In the case of the blessing of "giving strength to the weary" he writes that one does not undo an old custom, and believed that opponents like Rabbi Yosef Karo likely repented of changing minhag at the end of his life. (46:6)
Dealing with the widespread practice of hiring gentiles to work for the community on the Sabbath, he wrote, "they allow themselves to hire a Gentile under contract to remove the garbage from the streets, and the Gentile does the work on the Sabbath." He assumed that a prior rabbi had approved the action "and we must conclude that a great rabbi handed down this ruling" for the sake of the community. (Magen Avraham 244:8.)
Whereas 16th-century rabbis noted the custom to celebrate the bar mitzvah with a party, Rabbi Gombiner codified it that a bar mitzvah should be as elaborate as a wedding. (Magen Abraham, Orah Hayyim, 224, 4).
Gombiner refers to the "drinking of tabak through a pipe by drawing the smoke into the mouth and discharging it," teaching that smokers should first make a blessing over smoking as a type of refreshment. No blessing is required if there is no "substance" in the benefit derived (Magen Avraham 210, 9). See Jewish law and history on smoking.
Rabbi Gombiner taught that aliyot should be given based on events in congregants lives, such as marriage, birth and death, rather than always giving it to the scholars.
He also taught that "women are exempt from counting the Omer, since it is a positive time-bound commandment. Nonetheless, they have already made it obligatory upon themselves." (489,1)
He also held that women can count for a minyan for the reading of the Torah (55, 690) This controversial point is discussed in recent responsa (see Rabbi Yehuda Henkin (Bnei Banim II, Chap. 10) and Rabbi Mendel Shapiro). [2]. His opinion is one of the sources cited by Rabbi Shapiro and by other proponents of the halakhic legitimacy of the contemporary Partnership Minyan format.
While usually giving his imprimatur to local customs, in the case of the custom to donate firecrackers and fireworks to the synagogue in honour of Simchat Torah, Rabbi Gombiner believed it proof of the effect of allowing boorish commoners to celebrate a scholars' holiday.
[edit] Influence
The Magen Avraham was the subject of a commentary by Samuel Neta HaLevi of Kolin, entitled Mahatsit ha-shekel, and another by David Solomon Eibenschutz, entitled Lebushe Serad.
R. Yechiel Michel Epstein’s Aruch HaShulchan and R. Yisrael Meir Kagan’s Mishnah Berurah relied on Gombiner for their acceptance of Kabbalistic practices.
There is a major dispute in the 17-18th century as to how to figure Rabbinic hours of the day. One approach (that of Gombiner, in his Magen Avraham) reckons the day from dawn until nightfall. The other approach (that of the Vilna Gaon) reckons the day from sunrise to sunset. For rituals which are prescribed in the morning, Magen Avraham's calculations will always be earlier than that of the Vilna Gaon. For rituals which are prescribed in the afternoon or evening, Magen Avraham's calculations will always be later than that of the Vilna Gaon.
[edit] Works
His most important work was his Magan Avraham - commentary on Shulhan Arukh- Orukh Hayyim. (not to be confused with works by the same title by Avraham Farisol and Avraham the magid of Trisk)
His work includes Zayit Ra'anan, a commentary on the popular Midrashic collection Yalkut Shimoni.
He also authored a commentary to the works of the Tosafists on the section of Nezikin in the Talmud. published by his grandson in the back of the work by R. Abraham's son-in-law Moshe Yekutiel Kaufman, Lehem Hapanim (1732)
Shemen Sason- commentary on the Torah
[edit] Bibliography
* Jacob, Katz The "Shabbes Goy": A Study in Halakhic Flexibility Jewish Publication Society, 1989
* Chayyim Tchernowitz, Toldot Haposkim 3: 164-172.
* J. Wrescher, Introduction to Shemen Sason (2000).
[edit] External links
* Jewish Encyclopedia entry
* Popular portrait of Rabbi Gombiner from 1819 Germany, 100-140 years after his death
[edit] References
1. ^ Some accounts of his life confuse the town of Gombine, Russia with a similar named town in Prussia. The Russian town is the correct town.
2. ^ Mendel Shapiro, "Qeri’at ha-Torah by Women: A Halakhic Analysis" (Edah 1:2, 2001) (pdf)
Author of Magen Avraham
About R' Avraham Abele Gombiner - Magen Avraham (עברית)
https://he.wikipedia.org/wiki/%D7%90%D7%91%D7%A8%D7%94%D7%9D_%D7%90...
Abraham Abele Gombiner (אברהם אבלי הלוי גומבינר) ( c. 1635 – 5 October 1682), known as the Magen Avraham, born in Gąbin (Gombin), Poland, was a rabbi, Talmudist and a leading religious authority in the Jewish community of Kalish, Poland during the seventeenth century. His full name is Avraham Avli ben Chaim HaLevi from the town of Gombin. There are texts that list his family name as Kalisch after the city of his residence.[1] After his parents were killed in the Chmielnicki massacres of 1648, he moved to live and study with his relative in Leszno, Jacob Isaac Gombiner.
He is known to scholars of Judaism for his Magen Avraham commentary on the Orach Chayim section of Rabbi Joseph Karo's Shulchan Aruch, which he began writing in 1665 and finished in 1671. His brother Yehudah traveled in 1673 to Amsterdam to print the work, but did not have the needed funds, and died on the journey. It was not published until 1692 by Shabbethai Bass in Dyhernfurth after Rabbi Gombiner’s death. His son Chaim wrote in the preface to the work that his father was frequently sick and suffered pain and discomfort.[[http://en.wikipedia.org/wiki/Avraham_Gombiner . . . Continued]
Works
His most important work was his Magan Avraham - commentary on Shulhan Arukh- Orukh Hayyim. (not to be confused with works by the same title by Avraham Farisol and Avraham the magid of Trisk)
His work includes Zayit Ra'anan, a commentary on the popular Midrashic collection Yalkut Shimoni.
He also authored a commentary to the works of the Tosafists on the section of Nezikin in the Talmud, published by his grandson in the back of the work by R. Abraham's son-in-law Moshe Yekutiel Kaufman, Lehem Hapanim (1732).
Shemen Sason - commentary on the Torah.
-------------------------------
Rav Avraham Avli ben Chaim HaLevi Gombiner "Magen Avraham" was born in Kalish in 1633. His main work, the Magen Avraham is one of the main commentaries to the Shulchan Aruch. He also authored a commentary to the works of the Ba'alei Tosafot on Seder Nezikin. He passed away in 1683.
Abraham Abele Gombiner was born in 1636 in Gombin. His parents were not wealthy people but they managed to teach him to comply with the Torah precepts and Jewish commandments.
When Abraham was a little boy, his father and his mother were killed by the confederates commanded by Hetman Stefan Czarniecki who, after the Polish-Swedish war, tried to finish what Bogdan Chmielnicki had not been capable of doing before him. Abraham Abele Gombiner was nine years old and his brother Juda was only two years younger when they left home to study Torah. At first, they studied in the village of Lisy, but Abraham soon outwitted his teachers and his further education there made no sense.
At this time, Kalisz was one of the biggest centers of Torah studies and Abraham chose this city to study Talmud. He lived modestly in a basement of the house belonging to Arlich. He often suffered starvation but it never crossed his mind to give up the religious studies. In spite of poverty, he studied on his own in the morning, then taught Talmud to young men, and at a late hour by the light of an oil lamp, he wrote down his own reflections concerning religious issues. Reb Abraham was a very humble man who did not expect much from life and whose only ambition was to study Torah.
For over a dozen years, Kalisz Jews did not realize that such a great man lived in their city and taught their sons. His knowledge of the Moses law was only discovered during a religious debate which touched upon the problem of chametz. The Kalisz rabbinical court had many problems with settling religious cases. Abraham Abele Gombiner was able to resolve all these issues in a very simple way. His enormous knowledge and gift of conveying it spread rapidly across the city.
He was offered a job as a Dayan (a judge) in a Jewish court situated next to the old synagogue. From that time forward, he gave decisions regarding problems connected with Jewish religion. To honor his great knowledge, the Kalisz community appointed him as the headmaster of a religious school. Reb Abraham refused to accept the work conditions of his predecessor since he did not care of worldly possessions and the only thing that really mattered to him was studying Torah.
Abraham Abele Gombiner gave decisions in the court, taught in the school, but above all, he wrote, and he wrote a lot. When suddenly at night some thought crossed his mind, he grabbed a piece of coal and wrote it down on the wall so as not to forget it by the morning. He wrote even when he was ill. By the time he turned thirty, he had written a commentary to the great Jewish book Shulchan Aruch (Set Table).
However, he did not live to see the publication of his work. He died on 15 Adar, 5443 (1683) at the age of 46. His will contained only a wish that his name and the title of his work combined in one be carved in his grave. Reb Abraham was buried in the Kalisz Jewish cemetery and an inscription “Magen Abraham” was engraved on the tombstone and all the Jews have called him like that since then.
Yet, the fact that such a great work existed could not be left to the knowledge of a handful of Kalisz Jews. Reb Juda Gombiner from Kraków, Magen Abraham’s brother, decided to go to Amsterdam to have his brother’s life work published there. Unfortunately, he died on the way and the manuscript was mysteriously lost.
The manuscript was looked for everywhere in Germany, but it seemed the work disappeared without a trace. Reb Chaim, Abraham Gombiner’s son decided to find the manuscript. Guided by God, he managed to reach the person who was in possession of it. The man did not want to return the manuscript. Chaim turned to the Council of Four Lands. The Council issued an order to return the work and the owner had to obey the decision.
It took a publishing house two years to finish the work on the book; the commentary was published along with Shulchan Aruch in Dyhendurf, 1692 and was called Magen David (The Shield of David). Its publication had wide repercussions in the whole of Europe and its author quickly became one of the most distinguished figures. The rabbis from around the world recognized the instructions contained in Gombiner’s commentary, which was very logical and profound and told about life of the Jews in Central and Eastern Europe. Pious Jewish pilgrims from around the world have visited the Kalisz cemetery and Magen Abraham’s grave ever since.
Rav Avraham Avli ben Chaim HaLevi Gombiner was born in Kalish in 1633. His main work, the Magen Avraham is one of the main commentaries to the Shulchan Aruch. He also authored a commentary to the works of the Ba'alei Tosafot on Seder Nezikin. He passed away in 1683.
Abraham Abele Gombiner (c.1633-c.1683) (Hebrew: אברהם לוי אבלה הומבינר), known as the Magen Avraham, born in Gąbin (Gombin), Poland, was a rabbi, Talmudist and a leading religious authority in the Jewish community of Kalisch, Poland during the seventeenth century. His full name is Avraham Avli ben Chaim HaLevi from the town of Gombin. There are texts that list his family name as Kalisch after the city of his residence.[1] After his parents were killed in the Chmielnicki massacres of 1648, he moved to live and study with his relative in Lithuania, Jacob Isaac, Gombiner.
He is known to scholars of Judaism for his Magen Avraham commentary on the Orach Chayim section of Rabbi Joseph Karo's Shulchan Aruch, which he began writing in 1665 and finished in 1671. His brother Yehudah traveled in 1673 to Amsterdam to print the work but died on the journey. It was not published until 1692 after Rabbi Gombiner’s death. His son wrote in the preface to the work that his father was frequently sick and suffered pain and discomfort.
Debate over name of the book
The book was originally called Magen Avraham, but there was opposition to that title because it was one of the names of God. It was then called Ner Yisroel ("Lamp of Israel") (נר יפה של רבי אברהם הלוי). However, his son wanted to perpetuate his father's name in the title by linking it to the commentary of the Taz - Magen David, so he published his father's work under the title Magen Avraham.
[edit] Halakhah, minhag, custom
Rabbi Gombiner's innovative approach to commenting on the Shulchan Aruch was to incorporate the customs of his contemporary Poland. The work is terse and difficult and needed explanation by later commentators. His lasting effect on halakhah was the incorporation of the Kabbalistic customs of Safed, especially those found in Rabbi Isaiah Horowitz's Shnei Luhot Haberit.
He taught that customs should be respected. In the case of the blessing of "giving strength to the weary" he writes that one does not undo an old custom, and believed that opponents like Rabbi Yosef Karo likely repented of changing minhag at the end of his life. (46:6)
Dealing with the widespread practice of hiring gentiles to work for the community on the Sabbath, he wrote, "they allow themselves to hire a Gentile under contract to remove the garbage from the streets, and the Gentile does the work on the Sabbath." He assumed that a prior rabbi had approved the action "and we must conclude that a great rabbi handed down this ruling" for the sake of the community. (Magen Avraham 244:8.)
Whereas 16th-century rabbis noted the custom to celebrate the bar mitzvah with a party, Rabbi Gombiner codified it that a bar mitzvah should be as elaborate as a wedding. (Magen Abraham, Orah Hayyim, 224, 4).
Gombiner refers to the "drinking of tabak through a pipe by drawing the smoke into the mouth and discharging it," teaching that smokers should first make a blessing over smoking as a type of refreshment. No blessing is required if there is no "substance" in the benefit derived (Magen Avraham 210, 9). See Jewish law and history on smoking.
Rabbi Gombiner taught that aliyot should be given based on events in congregants lives, such as marriage, birth and death, rather than always giving it to the scholars.
He also taught that "women are exempt from counting the Omer, since it is a positive time-bound commandment. Nonetheless, they have already made it obligatory upon themselves." (489,1)
He also held that women can count for a minyan for the reading of the Torah (55, 690) This controversial point is discussed in recent responsa (see Rabbi Yehuda Henkin (Bnei Banim II, Chap. 10) and Rabbi Mendel Shapiro). [2]. His opinion is one of the sources cited by Rabbi Shapiro and by other proponents of the halakhic legitimacy of the contemporary Partnership Minyan format.
While usually giving his imprimatur to local customs, in the case of the custom to donate firecrackers and fireworks to the synagogue in honour of Simchat Torah, Rabbi Gombiner believed it proof of the effect of allowing boorish commoners to celebrate a scholars' holiday.
[edit] Influence
The Magen Avraham was the subject of a commentary by Samuel Neta HaLevi of Kolin, entitled Mahatsit ha-shekel, and another by David Solomon Eibenschutz, entitled Lebushe Serad.
R. Yechiel Michel Epstein’s Aruch HaShulchan and R. Yisrael Meir Kagan’s Mishnah Berurah relied on Gombiner for their acceptance of Kabbalistic practices.
There is a major dispute in the 17-18th century as to how to figure Rabbinic hours of the day. One approach (that of Gombiner, in his Magen Avraham) reckons the day from dawn until nightfall. The other approach (that of the Vilna Gaon) reckons the day from sunrise to sunset. For rituals which are prescribed in the morning, Magen Avraham's calculations will always be earlier than that of the Vilna Gaon. For rituals which are prescribed in the afternoon or evening, Magen Avraham's calculations will always be later than that of the Vilna Gaon.
[edit] Works
His most important work was his Magan Avraham - commentary on Shulhan Arukh- Orukh Hayyim. (not to be confused with works by the same title by Avraham Farisol and Avraham the magid of Trisk)
His work includes Zayit Ra'anan, a commentary on the popular Midrashic collection Yalkut Shimoni.
He also authored a commentary to the works of the Tosafists on the section of Nezikin in the Talmud. published by his grandson in the back of the work by R. Abraham's son-in-law Moshe Yekutiel Kaufman, Lehem Hapanim (1732)
Shemen Sason- commentary on the Torah
[edit] Bibliography
* Jacob, Katz The "Shabbes Goy": A Study in Halakhic Flexibility Jewish Publication Society, 1989
* Chayyim Tchernowitz, Toldot Haposkim 3: 164-172.
* J. Wrescher, Introduction to Shemen Sason (2000).
[edit] External links
* Jewish Encyclopedia entry
* Popular portrait of Rabbi Gombiner from 1819 Germany, 100-140 years after his death
[edit] References
1. ^ Some accounts of his life confuse the town of Gombine, Russia with a similar named town in Prussia. The Russian town is the correct town.
2. ^ Mendel Shapiro, "Qeri’at ha-Torah by Women: A Halakhic Analysis" (Edah 1:2, 2001) (pdf)
Author of Magen Avraham
view all
R' Avraham Abele Gombiner - Magen Avraham's Timeline
| 1637 |
1637
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Gombin, Poland
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| 1657 |
1657
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Gąbin, Mazowieckie, Polska (Poland)
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| 1660 |
1660
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| 1682 |
September 25, 1682
Age 45
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Kalisz
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| ???? | |||
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| ???? | |||
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