Rabbi Elijah Ba ' al Shem of Chelm was a student of Rabbi Solomon Luria who was, in turn a student of Rabbi Shalom Shachna-father-in-law and teacher of Moses Isserles.

* The works of Rabbi Moshe Isserles (" Rema "; Kraków, Poland, 1525 to 1572 ).

* Ashkenazic Orthodox Jews have traditionally based most of their practices on the Rema, the gloss on the Shulchan Aruch by Rabbi Moses Isserles, reflecting differences between Ashkenazi and Sephardi custom.

; 1525 – 1572: Rabbi Moshe Isserles ( The Rema ) of Kraków writes an extensive gloss to the Shulkhan Arukh called the Mappah, extending its application to Ashkenazi Jewry.

Other commentaries are Bayit Chadash by Rabbi Yoel Sirkis, Darkhei Moshe by Moses Isserles, Beit Yisrael ( Perishah u-Derishah ) by Joshua Falk, as well as works by a number of other Acharonim.

Rabbi Moshe Isserles ( the Rema ) holds that the definition according to the Jerusalem Talmud should be used, which includes within its precept the definition of the Babylonian Talmud.

Isserles is also referred to as the Rema, ( or Remo, Rama ) (), the Hebrew acronym for Rabbi Moses Isserles.

Rabbi Isserles had several children: " Drezil ( named after his maternal grandmother ), wife of R. Bunem Meizlish.

One of the things for which Rabbi Isserles is best known for is his approach to customs ( minhagim ): " it should be remembered that R. Isserles did not regard lightly a Jewish Minhag.

Rabbi Isserles ' HaMapah was " considered to be an interpretation and supplement to Karo ’ s work, while also challenging its claim to universal authority by introducing Ashkenazic traditions and customs that differed from the Sephardic ones.

Rabbi Isserles ' weaving " his comments into the main text as glosses, indicates – besides upholding the traditional Ashkenazi attitude to a text – that the work itself, meant to serve as a textbook for laymen, had been accepted in Rema ’ s yeshivah at Krakow as a students ’ reference book.

Rabbi Isserles also wrote:

Rabbi Moses Isserles co-author of the Shulchan Aruch ( the " Code of Jewish law ") explains: The deeps of the sea show that there is a creator that created and control's the world though not letting the water flush the earth so we go to the sea and think of that on New-Year's Day, the anniversary of Creation, to think of the proof of creation and controll so to repent to the Creator on our sins and therefore he will throw our sins into the water

In numerous instances, Rabbi Moses Isserles warns that one should not abolish long-held customs.

Rabbi Moses Isserles disagreed and encouraged Kapparot.

Attendance at a brit milah ( circumcision ) and its subsequent seudah is of such great significance that Rabbi Moshe Isserles (" the Rama ") notes ( Yoreh De ' ah 265: 12 ) that one who is invited but does not participate in the seudat brit milah is excommunicated from Hashem ( God ).

One of his daughters, who went after her marriage to Kraków, is the reputed ancestress of the celebrated Rabbi Moses Isserles ("< font lang = he > רמ ״ א </ font >").

Almost all published editions of the Shulchan Aruch include this gloss, and the term " Shulchan Aruch " has come to denote both Karo's work as well as Isserlis ', with Karo usually referred to as " the mechaber " (" author ") and Isserles as " the Rema ".

The first major gloss, ' Hagahot ' by " Rema " ( Moses Isserles ) was published shortly after the Shulchan Aruch appeared.

The Beth Yosef was published while Isserles was at work on the Darkhei Moshe.

Recognizing that Karo's commentary largely met his objectives, Isserles published the Darkhei Moshe in a modified form.

* Sefer ha-Hosafah a supplement to the Darhkei Mosheh of Moses Isserles, printed with the Choshen Mishpat, Dyhernfurth, 1796 ;

The latter, which was based on earlier codes and supplemented by the commentary by Moshe Isserles that notes other practices and customs practiced by Jews in different communities, especially among Ashkenazim, is generally held to be authoritative by Orthodox Jews.

Isserles ' Darkhei Moshe is similarly a commentary on the Tur and the Beit Yosef.

A ten volume work, five discussing Halakha at a level " midway between the two extremes: the lengthy Beit Yosef of Caro on the one hand, and on the other Caro's Shulchan Aruch together with the Mappah of Isserles, which is too brief ", that particularly stresses the customs and practices of the Jews of Eastern Europe.

* To wear tefillin and recite the blessings in an undertone: This opinion, based on Maimonides, is the ruling of Moses Isserles who writes that this is the universally accepted practice among Ashkenazic Jews.

Most of these communities ( with some exceptions such as the Yemenites ) do in fact use much the same religious ritual as the Sephardim proper and, like them, base their religious law on the Shulchan Aruch without the glosses of Moses Isserles.

Isserles felt free to differ from Caro on particular points of law, but in principle he accepted Caro's view that the Sephardic practice set out in the Shulḥan Aruch represents standard Jewish law while the Ashkenazi practice is essentially a local custom.

The Lithuanians did not use it as a source book on practical halakha, as they followed the Ashkenazi authorities such as Moses Isserles and the Aruch ha-Shulchan.

His opinion was cited as halacha by Moses Isserles in Rema on Shulchan Aruch, which is the foundation for most of current Ashkenazic practice.

Moses Isserles, also spelled Moshe Isserlis, ( 1520-May 11, 1572 ), was an eminent Ashkenazic rabbi, talmudist, and posek, renowned for his fundamental work of Halakha ( Jewish law ), entitled ha-Mapah ( lit., " the tablecloth "), an inline commentary on the Shulchan Aruch ( lit.

Thus, Isserles, in his responsa as well as in the ד ” מ and his commentary on the Shulchan Aruch, served as a supplement and offered his community the code of Law adjusted to its authorities, customs, and needs.

Isserles thus created a series of glosses, in which he supplemented Karo with material drawn from the laws and customs ( Minhagim ) of Ashkenazi Jewry-chiefly based on the works of Yaakov Moelin, Israel Isserlein and Israel Bruna.

Moses Isserles lectured on the Mordechai in his yeshivah, and many of his responsa are devoted to questions regarding difficult passages of the book.

Shachna's son Israel became rabbi of Lublin on the death of his father, and Shachna's pupil Moses Isserles ( known as the ReMA ) ( 1520 – 1572 ) achieved an international reputation among the Jews as the co-author of the Shulkhan Arukh, ( the " Code of Jewish Law ").

( Isserles ' gloss on the Shulchan Aruch was, in fact, written so as to delineate Ashkenazi Minhagim alongside Sephardi practices in the same code of law.

Shalom Shachna ( died 1558 ) was a rabbi and Talmudist, and Rosh yeshiva of several great Acharonim including Moses Isserles, who was also his son-in-law.

His comments are now incorporated into the body of all printed editions of the Shulchan Aruch, typeset in a different script ; today, " Shulchan Aruch " refers to the combined work of Karo and Isserles.

The Italian Azariah dei Rossi, though his views differed widely from Karo's, collected money among the rich Italian Jews for the purpose of having a work of Karo's printed ; and Moses Isserles compelled the recognition of one of Karo's decisions at Kraków, although he thought Karo was wrong.

Today, " Shulchan Aruch " refers to the combined work of Karo and Isserles.

The work was therefore used by Moses Isserles as one basis for HaMapah-the component of the Shulkhan Arukh which specifies divergences between Sephardi and Ashkenazi practice.