Joseph Karo

Joseph ben Ephraim Karo, also spelled Yosef Caro, or Qaro (Hebrew: יוסף קארו; 1488 – March 24, 1575, 13 Nisan 5335 A.M.), was a prominent Sephardic Jewish rabbi renowned as the author of the last great codification of Jewish law, the Beit Yosef, and its popular analogue, the Shulhan Arukh. Karo is regarded as the preeminent halakhic authority of his time, and is often referred to by the honorific titles HaMechaber (Hebrew: הַמְחַבֵּר, lit. 'the author') and Maran (Jewish Babylonian Aramaic: מָרַן, lit. 'our master').

Joseph Karo was born in Toledo, Spain, in 1488. In 1492, aged four, he was expelled from Spain with his family as a result of the Alhambra Decree and subsequently settled in the Kingdom of Portugal. Following his father's death, Karo's uncle Isaac, an author of biblical commentary, adopted him. After the expulsion of the Jews from Portugal in 1497, the Ottomans invited the Jews to settle within their empire. Karo went with his parents, after a brief move to Morocco, to Nikopolis, then a city under Ottoman rule. In Nikopol, he received his first instruction from his father, who was himself an eminent Talmudist. He was married twice, firstly to Isaac Saba's daughter, and, then after her death, to the daughter of Hayyim Albalag, both of these men being well-known Talmudists.

Between 1520 and 1522 Karo settled at Adrianople. He later settled in the city of Safed, Ottoman Galilee, where he arrived about 1535, having en route spent several years at Salonica (1533) and Istanbul. By 1555, Joseph Karo was already a resident of the village Biriyya near Safed, during which year he completed writing the first order of the Shulhan Arukh, Orach Chayim.

For a short while he lived in Nikopol, but decided to make his way to the Land of Israel so that he could immerse himself in its sanctity and complete his written works. Passing through Salonica, he met the great kabbalist Joseph Taitazak. He continued his journey to the Holy Land via Egypt and eventually settled in Safed.

At Safed, he met Jacob Berab and was soon appointed a member of his rabbinical court. Berab exerted great influence upon him, and Karo became an enthusiastic supporter of Berab's plans for the reinstitution of semikha "rabbinical ordination", which had been in abeyance for over 11 centuries. Karo was one of the first he ordained and after Berab's death, Karo tried to perpetuate the scheme by ordaining his pupil Moshe Alshich. He finally gave up his endeavors, convinced that he could not overcome the opposition to ordination. Karo also established a yeshiva where he taught Torah to over 200 students.

A Yemenite Jewish traveler, Zechariah Dhahiri, visited Rabbi Karo's yeshiva in Safed c. 1567 and noted,

I went one Sabbath to his seat of learning, to see his honourable and glorious magnanimity. I sat down by the entrance, alongside the doorpost of the gate, while my cogitations from foolishness were sorely gripped by fear. Now, that wise man the elder sat upon a chair, and with his mouth he did amplify the subject matter. By an utterance he would draw man away from his burthen caused by the vicissitudes of time, in drawing him nigh unto the faithful God. He would then clothe him, as it were, in sumptuous apparel fit for those who are free, by his recital of the verse: 'The Law of the Lord is perfect, reviving the soul'. He then deliberated on a certain matter by explicating its plain and esoteric sense. Before him were seated about two-hundred very admirable and distinguished pupils, sitting upon benches. When he had finished his words of wisdom, he gestured to a certain disciple opposite him to speak. … Now, when that wise man (i.e., Rabbi Joseph Karo) heard the words of that disciple, he was astonished by his eloquence of speech who had given plausible arguments about the soul, and he then raised him up and exalted him above all the pupils that were with him. … I stayed there awhile, until the wise man (i.e., Rabbi Joseph Karo) had gestured to his pupils to stand up, and then gave order to each one to learn a Mishna. So they went their way, the pupils who were there gathered and the wise man (i.e., Rabbi Joseph Karo).

When Jacob Berab died, Karo was regarded as his successor, and together with Moses ben Joseph di Trani, he headed the bet din of Safed. By this time, the beth din of Safed had become the central bet din in all of Old Yishuv (southern Ottoman Syria) and of the Jewish diaspora as well. Thus, there was not a single matter of national or global importance that did not come to the attention and ruling of the Safed bet din. Its rulings were accepted as final and conclusive, and sages from every corner of the diaspora sought Karo's halachic decisions and clarifications. Karo was also visited in Safed by the great Egyptian scholars of his day, David ben Solomon ibn Abi Zimra and Yaakov de Castro. He came to be regarded as the leader of the entire generation.