The Re'em of Metz

Chapter 1: The Re'em Within the Historical Fabric of the Tosafist Movement

Rabbi Eliezer ben Samuel of Metz, known as the Re'em, stands as one of the most formative and fascinating figures in the period of the Rishonim, a period characterized by an unprecedented intellectual flourishing in the Torah centers of northern France and Ashkenaz. As a figure bridging the scholarly world of the French Tosafists and the ethical-pietistic world of the sages of Ashkenaz, the Re'em is not merely a halakhic decisor but the architect of a spiritual system that fuses dialectical scholarship with existential fear of Heaven.^{[1, 2]}

The Re'em was born in Metz, France, most likely around 1115 or 1140, and was active at the height of the twelfth century, the "Golden Age" of the Tosafists.^{[1, 3]} The years of his death are disputed among the sources, with one opinion pointing to 1198 in Metz, and another opinion, cited in certain historical sources, placing his death later, in 1237 in Mainz.^{[1, 2, 3]} This discrepancy perhaps attests to his lasting influence and to the fact that his disciples continued to carry his name deep into the thirteenth century. The Re'em had the privilege of studying with the great figures of the generation, foremost among them Rabbenu Tam (Rabbi Jacob ben Meir), who was the grandson of Rashi and the most dominant figure in the world of the Tosafists.^{[1, 2, 4]} This connection with Rabbenu Tam shaped the foundations of the Re'em's learning, but he was not content with this and also pursued further study with the Rashbam (Rabbi Samuel ben Meir) and Rabbi Chaim Cohen of Paris, which gave him a rare interpretive and halakhic breadth.^{[2, 5]}

The Re'em's personal life was filled with harsh trials. The sources note that his daughters died during his lifetime, a tragic event that apparently influenced the writing of his central work, "Sefer Yere'im," and the ethical and pietistic tone woven into it.^{[2, 3]} For his livelihood the Re'em engaged in lending at interest, an occupation that was common among the Jews of the period owing to economic restrictions, and he was also entrusted with managing and distributing charity funds in his community, a fact that teaches of his public standing and the great trust placed in him.^[2]

The Network of Intellectual Ties: His Teachers and Disciples as a Cultural Bridge

The Re'em's historical importance stems largely from his standing as a connecting link between the French center of learning and the Ashkenazic center of learning. Whereas his teachers were distinctly French, his disciples became the spiritual leaders of German Jewry (Ashkenaz).

The transmission of the Re'em's teaching through these disciples created the foundation for what later became known as "the custom of Ashkenaz." The Ra'avia passed on his halakhic approach, while the author of the Rokeach absorbed his ethical and pietistic conceptions, and thus the Re'em became the spiritual father of the early Hasidei Ashkenaz movement.^{[2, 6]}

Chapter 2: Sefer Yere'im – The Halakhic and Intellectual Enterprise

The crowning achievement of the Re'em's work is "Sefer Yere'im." It is a broad composition encompassing the 613 commandments, but unlike the Sefer HaMitzvot of Maimonides (Rambam) or the later Yere'im works, it incorporates in-depth Talmudic discussions in the manner of the Tosafists alongside ethical guidance.^{[7, 8, 9]} The title of the book attests to the author's pedagogical intent: "And I called this book 'Yere'im' because from it they will learn to fear the Lord."^{[7, 9]}

The Re'em chose to base his enumeration of the commandments on the system of Rabbi Yehudai Gaon, author of "Halakhot Gedolot" (Behag), and not on the later enumerations that had begun to spread in his time.^{[8, 9, 10]} This fact attests to his methodological conservatism and his desire to adhere to the tradition of the Geonim, although within the structure he displays great innovation in the organization and classification of the material.^[2]

Analysis of the Structure of the Seven Original Pillars

The Re'em divided his book into seven main parts which he called "pillars" (amudim), apparently inspired by the verse "Wisdom has built her house, she has hewn out her seven pillars." Each pillar is divided into subunits called "vavim" (hooks, from the hooks of the pillars), and each "vav" is composed of individual sections.^{[8, 9]} This division is not merely technical but reflects an early and sophisticated attempt to classify the commandments according to their effect on the individual and on society.^[9]

The original structure of the book included 464 sections, and its distribution was as follows:

This classification attests to a phenomenological conception of the commandment. The Re'em sought to show that the Torah addresses all layers of human existence – from the biological (eating and forbidden sexual relations), through the socio-economic (monetary matters), to the inner realm of thought and fear of God.^[9]

The Revolution of "Yere'im HaShalem": From the Abridged Edition to the Original Manuscript

For hundreds of years, the Torah world knew Sefer Yere'im only in a partial and abridged version. In 1566 (5326), Rabbi Benjamin ben Abraham the Physician printed in Venice an edition in which he abridged the Re'em's words by nearly a third.^{[2, 3, 8]} Benjamin the Physician claimed that the original structure was cumbersome and made it difficult to find the halakhot, and therefore he re-edited the book into 12 pillars, reduced the Talmudic discussions to a minimum, and changed the names of the pillars so that they would resemble the order of Maimonides (Rambam).^{[2, 8]}

Only in 1892 (5652), after some 700 years, was the original book revealed to the wider public. Rabbi Abraham Abba Schiff of Minsk published "Sefer Yere'im HaShalem" ("The Complete Sefer Yere'im") on the basis of a copy of the Paris manuscript.^{[2, 8, 10]} This edition restored the original structure of the seven pillars and revealed the power of the Re'em's learning, who turned out to be not only a decisor but a first-rank Tosafist who engages in dialectical analysis of issues in depth.^{[2, 8]}

The differences between the printed editions throughout history:

Chapter 3: Halakhic Approach and Distinctive Rulings

The Re'em was known for his independent and original approach to halakhic decision-making. In the manner of the Tosafists, he was not content with citing sources but analyzed the topic in an effort to resolve contradictions between different Talmudic sources, applying realistic judgment.^[2]

The Issue of "Bein HaShmashot" and the Times of the Day

One of the Re'em's most famous rulings, which remains a focus of discussion to this day, deals with the definition of the time of "bein hashmashot" (twilight) – the transitional period between day and night. The Re'em, in section 274 of his book, established a distinctive approach that is very stringent with regard to the onset of the Sabbath.^[11]

Whereas Rabbenu Tam held that twilight begins a long time after the visible sunset, the Re'em argued that twilight begins before sunset. According to his calculation, this is a span of time equal to walking three-quarters of a mil (3/4 mil) before the sun disappears from the horizon.^[11] The Re'em held that the time unit of a "mil" is 24 minutes, which sets the beginning of twilight at 18 minutes before sunset.^[11] This approach was intended to prevent any doubt of Sabbath desecration, and it serves as the basis for the early "Tosefet Shabbat" (addition to the Sabbath) customs practiced in many communities.

This ruling was cited by many Rishonim, among them the "Mordechai" and Rabbi Alexander Zusslin HaKohen in "Sefer HaAgudah," and it constitutes one of the main sources for the stringencies accepted in Ashkenaz in matters of times.^[11]

The Status of the Apostate and the Issue of Those Returning to Judaism

During the twelfth century, in the wake of persecutions and the Crusades, many Jews were compelled to convert to Christianity in appearance only or under heavy pressure. The question of the status of those seeking to return to the bosom of Judaism was burning and dramatic. The Re'em, together with his colleagues in France, discussed the question of whether a returning apostate requires formal immersion.^[12]

The Re'em took a position that distinguishes between halakhic essence and socio-religious custom. On the one hand, he adhered to Rashi's approach that "an Israelite who has sinned is still an Israelite," and therefore the apostate never ceased to be a Jew in the legal sense.^[12] On the other hand, he recognized the psychological and communal need for a ritual of purification that would mark the severance from Christianity. The Re'em ruled that immersion for a returning apostate is not an absolute obligation by law (as it is for a convert), and therefore does not require the presence of a formal rabbinic court or expert witnesses, but is an act of repentance and purification.^[12] This position reflects a combination of halakhic rigor with a deep understanding of the needs of the hour and of the soul.

Chapter 4: His Ethical Teaching and the Thought of the Fear of God

Sefer Yere'im is not merely a book of laws; it is a composition that seeks to shape the personality of the learner. The Re'em incorporated into the body of the book ethical homilies and pietistic practices, which made it one of the harbingers of the ethical literature of the Hasidei Ashkenaz.^{[2, 7, 9]}

The Struggle Against Pride as the Root of the Fear of God

One of the deepest discussions on the ethical plane in the Re'em's book concerns the trait of pride. The Re'em saw pride as the bitterest enemy of the fear of God. He divided pride into two types: pride in one's body, which is "evil," and pride that leads to the pursuit of honor and domination.^[13]

The Re'em uses sharp language and declares that the proud person is an "abomination of the Lord," and that the Divine Presence wails over him and says "I and he cannot dwell together in the world."^[13] He links pride with idolatry and forbidden sexual relations, and warns that pride leads to forgetting the Creator and to the pursuit of the perishable pleasures of this world.^[13] On the practical plane, the Re'em warns even women and men against excessive adornment of the body, since this leads to "frivolity and levity" and distances a person from his spiritual duties.^[13]

The Fear of God as the Basis for All Wisdom

The Re'em interpreted the verse "The beginning of wisdom is the fear of the Lord" not only as chronological precedence but as precedence in value. In his view, without fear of Heaven, the study of Torah or the observance of the commandments has no value.^[14] Fear is the feeling that accompanies a person at every moment, which prevents him from transgressing the will of God and brings him to scrupulous precision in the commandments between man and his fellow, which he regards as an inseparable part of divine service.^[14]

Chapter 5: The Re'em as a Talmudic Commentator and Tosafist

Beyond his work "Sefer Yere'im," the Re'em was one of the central commentators on the Talmud in his time. His novellae and commentaries are scattered throughout our Tosafot collections, and at times he is mentioned by his full name "Rabbi Eliezer" and at times by the acronym "Re'em."^{[1, 2, 3]}

Commentaries on the Tractates of the Talmud

The historical sources attest to extensive commentary writing by the Re'em on many tractates, although a considerable portion of them did not reach us as an independent work but as quotations in the writings of others.^[2]

• Tractate Nedarim: the Re'em is cited with the highest frequency in the Tosafot on tractate Nedarim. In the past the work "Shitah Mekubetzet" on this tractate was attributed to him, but modern research has denied this and proved that the work is later, although it relies heavily on the teaching of the Re'em.^{[2, 3]}
• Tractates Berakhot and Chullin: the Chida, in his work "Shem HaGedolim," attests that he saw in manuscript comprehensive commentaries of the Re'em on these tractates.^{[2, 3]}
• Tractates Shabbat and Zevachim: there are mentions of the Re'em's commentaries on these tractates as well, characterized by a tendency toward practical halakha together with Tosafist dialectic.^[2]

The Re'em developed an interpretive style that combines conceptual analysis with textual precision. He took care to give precise linguistic definitions, and for this purpose relied heavily on the book "HaArukh" of Rabbi Natan ben Yechiel, with whom he also maintained correspondence.^[5]

His Work in Composing "Sefer Zera'im"

There are sources that refer to the Re'em's comprehensive halakhic work by the name "Sefer Zera'im."^[3] Apparently, this is an early or alternative name for "Sefer Yere'im," or perhaps a specific part of his great enterprise that focused on the commandments dependent on the Land or on the enumerations of the commandments.^[3] This fact underscores the multidimensionality of his work, which was regarded by his contemporaries as a truly encyclopedic enterprise.

Chapter 6: Influence and Legacy for the Generations

The legacy of Rabbi Eliezer of Metz extends far beyond the pages of his book. He shaped the face of Ashkenazic halakha and influenced generations of decisors who came after him.^[2]

The Re'em in the Eyes of the Later Decisors

The central decisors of the thirteenth and fourteenth centuries regarded the Re'em as a supreme authority. The "Mordechai" (Rabbi Mordechai ben Hillel), which constitutes one of the main sources of Ashkenazic halakhic decision-making, cites the Re'em hundreds of times.^{[2, 11]} Rabbi Yitzchak of Vienna, author of the "Or Zarua," also relied heavily on the Re'em's rulings and brings them as the basis of his discussions.^[2]

At the time of the writing of the "Beit Yosef" and the "Shulchan Arukh," the Re'em's rulings (through the Ashkenazic intermediaries) were taken into account, especially on matters related to the sanctity of the Sabbath, monetary law, and the laws of the forbidden and the permitted. The abridged edition of "Sefer Yere'im" was printed many times (Zhovkva, Livorno, Venice), which attests to the immense popularity of the book as an aid for students of Torah and for teachers of halakhic rulings.^[8]

Hasidism and Ashkenazic Ethics

The Re'em's disciple, Rabbi Elazar of Worms (author of the Rokeach), absorbed his teacher's teaching into the world of the "Hasidei Ashkenaz." The combination of extreme halakhic scrupulousness with spiritual elevation and asceticism that appears in this stream draws directly from the methodology of the Re'em in Sefer Yere'im.^{[2, 6]} The Re'em provided the legal infrastructure that enabled Hasidei Ashkenaz to grow not as a movement casting off the yoke, but as a movement striving for "piety within the law."

Summary: The Figure of the Re'em as a Pillar of the Tradition

Rabbi Eliezer of Metz represents the ideal of the Torah sage in the period of the Rishonim: a polymath who commands the depths of the Talmud, a courageous decisor who rules on the questions of the hour, and a spiritual teacher who places the fear of God at the center of life.^{[1, 9, 13]}

His ability to bridge between the world of France (Rabbenu Tam) and the world of Ashkenaz (the Ra'avia and the Rokeach) made him one of the founding fathers of Jewish culture in Europe. His book "Yere'im," especially in its complete version that was rediscovered, continues to be a focus of study and research, revealing to us a distinctive method of study that unites intellect with emotion, and law with ethics.^{[2, 8]}

His rulings on matters of times, monetary law, and personal status continue to resonate in modern study halls, and remind us that the Re'em's teaching is not only the heritage of the past, but a living, breathing Torah that guides a person along the paths of fear of God and wisdom.^{[11, 12]} The Re'em remains a firm "pillar" in the study hall of the people of Israel, a figure of a pious and humble man who merited to illuminate the eyes of the generations with the light of his Torah and his fear of God.^{[9, 13]}