The Maharal was born in Pozna, Poland in the year 5272 (1511) to a distinguished family of talmidei chachamim originating from Vermiza (Worms). He was the youngest of four sons (see below).
His father was Rav Betzalel (of Worms) ben Rav Chaim ben Rav Betzalel, descendants of Rav Yehuda Levai HaZakein, the elder of Prague, who hailed from a family of good pedigree. Their lineage traced back to Bustenai ben Chaninai of Bavel and to Dovid HaMelech.
THE BRACHAH FOR HIS BIRTH
The Megillas Yuchsin (p.19) relates that Rav Betzalel of Worms, the father of the Maharal, had two brothers, Rav Yaakov and Rav Tzvi Helman, who were sent to study under the Maharshal, Rav Shlomo Luria (1510-1573). When Rav Betzalel complained to his father, Rav Chaim, why he alone was not also sent off to study in Poland his father responded that for his shimush – the service and the care he took of him – he would be blessed with four luminaries: The Maharal of Prague; Rav Chaim, Av Beis Din Friedberg and author of Sefer HaChaim and Iggeres HaTiyul (6 Sivan); Rav Sinai, Av Beis Din Nikolsburg and chief rabbi of Mehren (5 Elul); and Rav Shimshon, Av Beis Din Kremnitz.
RABBINICAL POSTS AND THE FOUNDING OF THE KLOIZ IN PRAGUE
The Megillas Yuchsin (p.21, in the footnotes from Tzemach Dovid by his talmid Rav Dovid Ganz) relates that the Maharal was Rav and Av Beis Din of Mehren (Moravia) for approximately twenty years. Following his time there, he founded a yeshivah in Prague, along with his famed kloiz, for a period of “eleven years and four years.” There is speculation as to what “and four years” is referring to. It could be an allusion to his departure from Prague, as he returned to Poznan (Posen, Poland) to assume the post of Av Beis Din and Rosh Yeshivah on 4 Iyar 5352 (1592) and ultimately returned to Prague, where he passed away at a ripe old age of over seventy years.
From his published derashos we know that the Maharal delivered the derashos “Derush L’Shabbos Shuvah” in Prague in 5344, and “Al HaTorah V’Hamitzvos” in Pozna in Sivan, 5352.
DERECH HA’LIMUD
The Maharal was a strong proponent of the derech ha’limud as it was in earlier times of Chazal, and went to great lengths to reinstate this path of learning, especially the study of mishnayos and chazarah, the practice of constant reviewing and revising.
He had a major influence on many talmidim and disciples. Prominent among them, Rav Yom Tov Lipman Heller authored his magnum opus, the commentary Tosafos Yom Tov on Mishnayos while under the tutelage of his mentor and master the Maharal to study the Mishnah. As Rav Heller testifies in the introduction:
“The Maharal toiled and taught Torah, and especially Gemara, in yeshivah to the masses as is well publicized. Afterwards, he demanded of us to seize the study of Mishnah until we established groups to study daily chapters of mishnayos and review them over and over again. This was a Divine revelation to introduce this like a law that cannot be repealed. Not only here in Prague, where the Maharal’s influence and opinion is law, but holy communities and kehillos far and wide accepted upon themselves [this method of study] to teach Bnei Yisrael. . . Greater is the power of our great master and teacher [the Maharal] than that of the holy master and teacher [Rav Yehuda HaNasi, author of the Mishnah] . . . because of all this [that each generation understands less without commentary]. For this very reason, when we accepted upon ourselves to fulfill the will and word of our master, Tiferes Yisrael, our mentor and teacher Rav Loewe, to teach and study the Mishnah in Klal Yisrael, the manner and way of study was not the same as in previous generations, without any explanations or reasons given for these laws. Rather, the Mishnah was learned together with a commentary and explanation . . . This is what I meant when I stated earlier that the power and strength of our master and teacher’s [the Maharal’s] words are stronger than [Rav Yehuda HaNasi, author of the Mishnah] those of the holy rebbe – Rabbeinu HaKadosh. This is because the study of Mishnah according to the way of our master and teacher [the Maharal] is done with a commentary and explanations, and this is now considered as if you are engaged in studying the Gemara together with the Mishnah . . . and I attached myself to one of these study groups. . .”
Afterwards, Rav Yom Tov Lipman describes in great detail all the difficulties he had when studying the Mishnah that led him to author the Tosafos Yom Tov, all thanks to the influence of his rebbe and mentor, the Maharal (from the Introduction to Tosafos Yom Tov on the Mishnah).
Similarly, Rav Shlomo Ephraim Luntschitz (1550-1619) writes: “I returned [to the old ways] and saw the great benefit from studying mishnayos, which the gaon Rav Loewe, of our kehilla of Prague, established and founded in all of the shuls and batei knesset to study one chapter each day with chavrusas after davening” (Amudei Sheish, Mosad Amud HaTorah).
The Maharal bewailed and bemoaned again and again what he felt was the major failure of his generation in Torah study: the lack of study of Mishnah and the failure to do chazarah and review.
STUDYING MISHNAH AND REVIEWING YOUR STUDIES
“We need to analyze the way of learning in this generation . . . and the truth is that – and believe me that I do not say these things because I hold myself to be worthy of rebuking others . . . I too am guilty of the same faults, as I started out studying just like them and that is why I realized my great shortcomings with which I find fault with myself – none of us reviews their learning in order to fulfill his studies, and they fail to review neither the mikrah, nor the Mishnah, nor the Talmud. . . we fail to worry about the statement of Chazal (Sanhedrin 99a) regarding the pasuk (Bamidbar 15:31): “He shamed and disparaged the word of G-d.” Rabbi Nosson said this refers to whoever fails to pay attention to the Mishnah . . . Rabbi Yehoshua ben Karcha said this refers to whoever fails to review his studies; he is compared to someone who sows seed and fails to reap . . . The reason why one who fails to review his studies is compared to someone who sows and plants seed and fails to reap is because when a seed is planted in the ground, it is nullified and absorbed therein. Similarly, the words of Torah that we receive are absorbed in the body and are therefore not spiritual and intellectually divested from the material, because man possesses a body and receives and absorbs it. When he reviews his studies, has completely divested the gross physical material form from his learning. This can be compared to someone who reaps the grain cutting it from the ground; this process is separating the wheat from the ground (Derech HaChaim, Avos 6:6).
THE MAHARAL’S PROMISE
“Whosoever separates himself from this false path [of pilpul] and turns himself and others together with him towards the true, straightforward path, regarding him it was said (Yirmiyahu 15:19): “If you bring an honorable person from a glutton, you will be like My own mouth,” and the Torah shall shield and protect him in this world and the next.” (Derech HaChaim Avos 6:6)
BATTLE AGAINST YAYIN NESECH
During the Maharal’s tenure as Rav in Mehrin (Moravia), he fought strongly against one of the major issues of his day: the consumption of non-kosher wine, known as yayin nesech. In his sefer Gevuros Hashem, as well as in his drashah on Torah and mitzvos, he cautions against this practice again and again.
From Hilchos Yayin Nesech V’Issuro, published at the end of Gevuros Hashem: “Even though the prohibition [against drinking non-kosher wine known as stam yenam] is rabbinic in origin, the rabbis were extremely strict regarding this; more strict even than other Torah prohibitions, since they forbade us to even derive any benefit from such wine, a stricture that demonstrates the severity and gravity of the prohibition. Yet some people are so brazen that they even willfully transgress by making Kiddush and Havdalah using such forbidden wine. Others add even worse criminal behavior by drinking such wine and using it for the Four Cups on Pesach at the Passover Seder! . . . The main reason the rabbis decreed a prohibition on yayin nesech (Shabbos 17b) is to prevent intermarriage and assimilation . . . this is the elevated stature and purpose of being a Jewish nation separated from the gentiles and not to be like them . . . This was primarily realized by our redemption from Egypt, and he who takes gentile wine and uses it for the four cups at the Seder is actively erasing the difference between Yisrael and the gentiles, because the four cups correspond to the four expressions of redemption.”
MI SHEBERACH
Among the enactments against stam yenam and yayin nesech, the Maharal instituted the recitation of the Mi Sheberach prayers for those who did not drink the non-kosher wines. He also instituted a Mi Sheberach prayer for those who safeguard their mouths and refrain from talking in shul as well as a Yehi Ratzon prayer against informers. The Tosafos Yom Tov was a disciple and talmid of the Maharal, and many clearly see his rebbe’s influence in the Tosafos Yom Tov’s famed Mi Sheberach prayer, also for those who refrain from talking in shul.
COMMUNAL WORK AND HIS MEETING WITH THE EMPEROR
From more than one source we know that the Maharal met with Roman Emperor Rudolph II, but the reason for the meeting and the matters under discussion remain a mystery to this day. Some speculate that the Emperor was fascinated with Kabbalah and that they discussed Jewish mysticism and philosophy.
The Megillas Yuchsin relates (ibid) that he met with Emperor Rudolph on Sunday, 3 Adar, he was well received and that they discussed secret matters. This story is also related by the Chida in Shem HaGedolim: “I received a tradition from an Ashkenazi rabbi that the Maharal did awesome things based on what was revealed to him from heaven. Thus it came about that he spoke with the Emperor privately for about half an hour. He showed great respect towards the Maharal, as it says in Tzemach Dovid.”
HIS SEFARIM
The Maharal was a prolific writer, author and publisher for his time. He was perhaps the first in Ashkenazi lands to publish a super/meta-commentary on Rashi’s commentary to the Torah, named Gur Aryeh.
Gur Aryeh (www.HebrewBooks.org/42841 thru 42848 in 8 volumes) was groundbreaking, and was followed by the Maharal’s other famous works on Jewish philosophy:
- Gevuros Hashem on Pesach (www.HebrewBooks.org/44296),
- Tiferes Yisrael on Matan Torah and Shavuos (www.HebrewBooks.org/42865 -42867 in 3 volumes),
- Netzach Yisrael on Tisha B’Av (www.HebrewBooks.org/44279 / www.HebrewBooks.org/42854 -42855 2 volumes).
According to his introduction to Gevuros Hashem, the Maharal planned to author three more volumes: HaGedula on Creation, Hod on Sukkos, and Shamayim V’Aretz on Rosh Hashanah and Yom Kippur, but it is unclear if he actually completed these works, changed his mind, simply never published the manuscripts or that they were lost.
The Maharal also published:
- Ohr Chadash on Purim (www.HebrewBooks.org/44288) and
- Ner Mitzvah (www.HebrewBooks.org/14191) on Chanukah, and
- a series of Drashos (www.HebrewBooks.org/44708 , www.HebrewBooks.org/31781 , www.HebrewBooks.org/31791 , www.HebrewBooks.org/3868 , www.HebrewBooks.org/14198 )
- and Chiddushim on Aggados HaShas (www.HebrewBooks.org/14194 www.HebrewBooks.org/14192 , www.HebrewBooks.org/14199 , www.HebrewBooks.org/14201 in 4 volumes)
Derech Chaim on Avos (www.HebrewBooks.org/42835 -42839 in 5 volumes), Be’er HaGola (www.HebrewBooks.org/11506). In Chapter 6, the Maharal severely criticizes the approach of Azariah Dei Rossi (Min HaAdumim) in his work Me’or Einayim.
The Maharal writes that he initially rejoiced to receive a new sefer that contained chiddushim like a groom rejoices over his bride. But once he he read it, “Woe to the eyes that saw such things, and woe to the ears that heard such things, cursed be the day that such things were said by a person who failed to understand the words of Chazal on even smaller matters; all the more so large matters, especially deep matters. How could he not fear to speak against Chazal? He spoke about them as if they were people of this generation, as if they were his own fellows. Such things have never been said until this generation; has such a thing even been said before? . . . Not only does he quote from the works of idolaters rejecting Chazal, but he printed his words to publicize them! His book should be burned like the works of apostates and sorcerers; his work is worse than theirs since he printed this book as it were a sefer. We don’t complain about him directly since he is obviously accustomed to reading non-Jewish books and ideas and they influenced him to make such mistakes. Our complaint rather is to the lack of protest against printing such works. Therefore, the proper course of action for people with yiras Shamayim in their midst is to bewail and bemoan the besmirching of the honor and glory of our Torah and Chazal, our sages. Pour out your heart and soul over this. And although I shouldn’t pay attention to this, because foolish, ignorant people might believe his words, I will reply and answer to correct his mistakes . . . Therefore, this book is considered foreign and it is forbidden to read it. Anyone who is a follower of Toras Moshe and believes in the oral and written law should consider this book like chametz on Pesach, forbidden to be seen or possessed. One should never read it or look in it to study, and not even just to peruse . . . Hashem knows the truth that I did not write this to shame or disparage anyone; I did so solely for the sake of avenging the honor of the Torah. For the words of the living G-d are like fiery flames, and this person misunderstands them as if they were empty and lacking value. We should wonder that a participant in the covenant of Avraham Avinu who calls himself a Jew should speak in such a manner . . . Hashem save us from people who honor and glorify foreign and strange ways. Amen, Selah.”
Nesivos Olam Mussar and Machshavah in the Aggados Chazal, arranged based on Mishlei (www.HebrewBooks.org/11804 / www.HebrewBooks.org/14202 www.HebrewBooks.org/14209 – 2 volumes) and Shu”t (www.HebrewBooks.org/14196 ) and Chiddushim on Shas (www.HebrewBooks.org/14485 )
The Maharal passed away on Chai Elul 5369 (1609) and was laid to rest in the old cemetery in Prague alongside his wife, Pearl. He left behind one son, Betzalel, a famed son-in-law, Rav Yitzchak Katz, and many talmidim, among them Rav Yom Tov Lipman Heller (6 Elul), author of the Tosafos Yom Tov, who was so influenced by his rebbe’s derech in learning of the Mishnah that he authored his famous commentary, and Rav Dovid Ganz, author of Tzemach Dovid (8 Elul).
HIS LEGACY
Perhaps no other Ashkenazi rav from his generation had so profound an influence on Jewish philosophy, thought, mussar and chassidus as the Maharal through the vast number of sefarim he authored.
Among the Chassidic masters, it was Rav Yisrael Haufstein, the Koznitzer Maggid, who encouraged the study and reprinting of the Maharal’s sefarim. According to Chabad tradition, the Alter Rebbe, Rav Shneur Zalman of Liadi, author of Tanya and founder of Chabad, was not only descended from the Maharal but was so influenced by him that the Tanya is largely based on his teachings. The Maharal’s sefarim were also studied and treasured in Peshischa and Kotzk.
Mussar giants such as the founder Rav Yisrael Salanter, his talmid Rav Simcha Zissel of Kelm, and Rav Yerucham Levovitz of Mir cited and used the Maharal’s teachings in their mussar shmuessen. Other modern-day gedolim such as Rav Kook and Rav Yitzchak Hutner, author of Pachad Yitzchak, also used the Maharal’s teachings to teach Jewish philosophy.
HIS SEGULOS:
Tefillah Against Talking In Shul By The Tosafos Yom Tov
** See Appendix Below During the infamous pogroms of Ta”ch V’Ta”t (years 5408 and 5409 – 1648-1649) the Tosafos Yom Tov fasted and beseeched that from on High it be revealed to him why such terrible calamities had befallen the Jewish people. It was revealed to him from on High that there was lightheaded, idle chatter in shul. People spoke in shul and in the middle of davening, which caused a blemish in the letter “vav” and the word for speech, dibur, was transformed into dever, a plague! When he learned of this, he composed a special prayer (others say the Maharal composed it but the Tosafos Yom Tov instituted and enacted its recitation in his kehillos. See the original nusach below) to help increase the awareness of the power of silence in shul, the destructive nature of idle chatter, and talking in shul and during davening. It is printed in many siddurim alongside the Mi Sheberach we recite on Shabbos after the reading of the Torah.
