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| Rabbi Eliyahu ben Shlomo Zalman Kramer (1720-1797) of Vilna (]), ] was one of the most influential Rabbinic authorities since the ], and - although he is counted as an ] - he is held by many authorities after him as belonging to the ] (Rabbinic authorities of the Middle Ages). | |||
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| He held no official positions and the writings that are attributed to him are either quoted in his name or compiled from marginal notes he made in his copies of the ], ] and mystical works. Nevertheless, his personality and influence sparked a revolution in the ]n Jewish population, the results of which are experienced until this day. | |||
| == Youth and education == | |||
| His main student Rabbi ], founded the first ] in his home town of ], Lithuania (now in ]) | |||
| == External links== | |||
| He gave evidence of the possession of extraordinary talents while still a child. At the age of seven he was taught Talmud by Moses Margalit, rabbi of Kaidan and the author of a commentary to the Jerusalem Talmud, and was supposed to know several of the treatises by heart. From the age of ten he continued his studies without the aid of a teacher. When he reached a more mature age Elijah wandered in various parts of ] and ], as was the custom of the Talmudists of the time. | |||
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| He returned to his native town in 1748, having even then acquired considerable renown; for when he was hardly twenty years old many rabbis submitted their halakic difficulties to him for decision. | |||
| == Methods of Study == | |||
| Elijah's applied to the Talmud and rabbinic literature proper philological methods. He made an attempt toward a critical examination of the text; and thus, very often with a single reference to a parallel passage, or with a textual emendation, overthrew tenuous decisions of his rabbinic predecessors. | |||
| He devoted much time to the study of the ] and Hebrew grammar, as well as to the secular sciences, enriching the latter by his original contributions. His pupils and friends had to pursue the same plain and simple methods of study that he followed. He also exhorted them not to neglect the secular sciences, maintaining that ] could only gain by studying them. Elijah was also attracted to the study of Kabbalah; but from his controversy with ] it would seem that he was not prepared to follow the mystics to the full extent of their teachings. | |||
| Elijah was very modest and disinterested; and he declined to accept the office of rabbi, though it was often offered to him on the most flattering terms. In his later years he also refused to give approbations, though this was the privilege of great rabbis; he thought too humbly of himself to assume such authority. He led a retired life, only lecturing from time to time to a few chosen pupils. | |||
| In 1755, when Elijah was only thirty-five, Jonathan Eybeschütz, then sixty-five years old, applied to Elijah for an examination of and decision concerning his amulets, which were a subject of discord between himself and Rabbi ]. Elijah, in a letter to Eybeschütz, stated that, while in full sympathy with him, he did not believe that words coming from a stranger like himself, who had not even the advantage of old age, would be of any weight with the contending parties. | |||
| == Antagonism to Hasidic Judaism == | |||
| When Hasidic Jews began to make proselytes in his native town, which had always remained proof against all kinds of innovation, Elijah, joining the rabbis and heads of the Polish communities, took steps to check the Hasidic influence. In 1777 the first excommunication was launched at Vilna against the Hasidim, while a letter was also addressed to all the large communities, exhorting them to deal with the Hasidim after the example of Wilna, and to watch them until they had recanted. The letter was acted upon by several communities; and in Brody, during the fair, the ], ban of excommunication, was pronounced against the Hasidim. | |||
| In 1781, when the Hasidim renewed their proselytizing work under the leadership of their rabbi, Shneur Zalman of Liadi, Elijah excommunicated them again, declaring them to be heretics with whom no pious Jew might intermarry. Elijah also accused Shneur Zalman and his adherents of belief in ], which is generally considered heretical in Judaism. The charges may or may not have been well-founded. Hasidic Jews generally do accept ], and without clear systematic study of these two similar theologies, one can read the same texts and interpret them as either pantheism or panentheism. | |||
| After this, Elijah went into retirement again, and the Hasidim seized the opportunity to spread a rumor that Elijah sided with them and that he repented of having persecuted them. Elijah then sent two of his pupils (1796) with letters to all the communities of Poland, declaring that he had not changed his attitude in the matter, and that the assertions of the Hasidim were pure inventions. Still, Elijah had seen beforehand that all the excommunications would be of no avail, and that they would not stop the tide of Hasidism. | |||
| == Other work == | |||
| Except in this instance, Elijah almost never took part in public affairs; and, so far as is known, he did not preside over any great school in Vilna. He was satisfied, as has been already stated, with lecturing in his bet ha-midrash to a few chosen pupils, whom he initiated into his scientific methods. He taught them Hebrew grammar, Bible, and Mishinah, subjects which were largely neglected by the Talmudists of that time. He was especially anxious to introduce them to the study of the ] literature, and the minor treatises of the Talmud, which were very little known by the scholars of his time. | |||
| He laid special stress on the study of the Jerusalem Talmud, which had been almost entirely neglected for centuries. Being convinced that the study of the Torah is the very life of Judaism, and that this study must be conducted in a scientific and not in a merely scholastic manner, he encouraged his chief pupil, Rabbi Hayyim, to found a college in which rabbinic literature should be taught according to his master's method. Hayyim did not carry out the injunction of his master until some years after the death of the latter. The college was opened at Volozhin in 1803 (see Ḥayyim b. Solomon and Volozhin). | |||
| == His Ascetic Life == | |||
| Elijah led an ascetic life. He interpreted literally the words of the ancient rabbis, that the Torah can be acquired only by abandoning all pleasures and by cheerfully accepting suffering; and as he lived up to this principle, he was revered by his countrymen as a saint, being called by some of his contemporaries "the Hasid." | |||
| Elijah once started on a trip to the ], but did not get beyond ]. While at Königsberg he wrote to his family a letter which was published under the title ''Alim li-Terufah,'' ], 1836. | |||
| == Works == | |||
| Elijah was a voluminous author; and there is hardly an ancient Hebrew book of any importance to which he did not write a commentary, or at least provide marginal glosses and notes, which were mostly dictated to his pupils; but nothing of his was published in his lifetime. | |||
Revision as of 22:41, 1 June 2004
Rabbi Eliyahu ben Shlomo Zalman Kramer (1720-1797) of Vilna (Vilnius), Lithuania was one of the most influential Rabbinic authorities since the Middle Ages, and - although he is counted as an Acharon - he is held by many authorities after him as belonging to the Rishonim (Rabbinic authorities of the Middle Ages).
He held no official positions and the writings that are attributed to him are either quoted in his name or compiled from marginal notes he made in his copies of the Talmud, Shulkhan Arukh and mystical works. Nevertheless, his personality and influence sparked a revolution in the Lithuanian Jewish population, the results of which are experienced until this day. His main student Rabbi Chayim Volozhin, founded the first yeshiva in his home town of Volozhin, Lithuania (now in Belarus)
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