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67-644: He was born in the vicinity of Troyes , in around 1085 in France to his father Meir ben Shmuel and mother Yocheved, daughter of Rashi . He was the older brother of Solomon the grammarian as well as of the Tosafists Isaac ben Meir (the "Rivam") and Jacob ben Meir ("Rabbeinu Tam"), and a colleague of Rabbi Joseph Kara . Like his maternal grandfather, the Rashbam was a biblical commentator and Talmudist . He learned from Rashi and from Isaac ben Asher ha-Levi ("Riva"). He

134-615: A compendium of the Tosafot of Sens and of Évreux; this compendium is called the Tosafot of Touques, and forms the basis of the edited tosafot. Eliezer's own glosses, written on the margin, are known as the Tosafot Gillayon or Gilyon Tosafot. It must be premised, however, that the Tosafot of Touques did not remain untouched; they were revised afterward and supplemented by the glosses of later tosafists. Gershon Soncino, who printed these tosafot, declares that his ancestor Moses of Fürth, who lived in

201-504: A law that prohibited possession of the Talmud under pain of death and 24 wagon loads of scrolls of the Talmud were gathered from all of France and burned in the center of Paris . The intention of the church was that the study of the Talmud should be forgotten and once forgotten it would remain forgotten for all generations since there would be nobody to teach it. As a result, the Tosafists devised

268-486: A pupil of a certain R. Isaac; the author of the tosafot to Ḥagigah wrote tosafot to other treatises also. Those to Ta'anit belong to the post-tosafot period, and differ in style from those to other treatises. Quoted by Joseph Colon (Responsa, Nos. 5, 31) and Judah Minz (Responsa, No. 10). The term may designate either the tosafot of Samuel b. Meïr and Moses of Évreux , or glosses to Alfasi 's Halakot . Mentioned by Joseph Solomon Delmedigo and Solomon Algazi ,

335-438: A system where they could study the Talmud without the existence of a text despite the vastness of the Talmud. They appointed scholars, each to be expert in one of the volumes of the Talmud, to know it by heart and very well, and so through these scholars they would have expertise and knowledge in all of the Talmud. As they would study a particular text in one volume of the Talmud those scholars who were expert in different volumes of

402-728: Is a commune and the capital of the department of Aube in the Grand Est region of north-central France. It is located on the Seine river about 140 km (87 mi) south-east of Paris. Troyes is situated within the Champagne wine region and is near the Orient Forest Regional Natural Park . Troyes had a population of 61,996 inhabitants in 2018. It is the center of the Communauté d'agglomération Troyes Champagne Métropole , which

469-496: Is available), as well as the last chapter of tractate Pesachim . Rashbam's notes on the Bible are remarkable for brevity. He wrote two versions of his commentary on parts of the Bavli (Babylonian) Talmud, a long version and a short version. Generally, only his long version has been published, although the shorter version has sometimes been published in part. Rashbam's Talmudical works include

536-427: Is known to have compiled tosafot decisions; in fact, references to two groups of Pisḳe Tosafot are found in the works of the later commentators. This term is used by Joseph Colon and by Jacob Baruch Landau and may apply to Talmudic novellae by Spanish authors. Jeshuah b. Joseph ha-Levi , for instance, applies the term "tosafot" to the novellae of Isaac ben Sheshet . The tosafot which have been published with

603-516: Is replaced by tosafot . The Tosafot resemble the Gemara in other respects also, for just as the latter is the work of different schools carried on through a long period, so the former were written at different times and by different schools, and gathered later into one body. Up to and including Rashi, the Talmudic commentators occupied themselves only with the plain meaning ("peshaṭ") of the text; but after

670-557: The Roman general Flavius Aetius and the Visigothic king Theodoric I fought against Attila . The early cathedral occupied the site of the current one. Here Louis the Stammerer in 878 received the crown of West Francia from Pope John VIII . At the end of the ninth century, following depredations of the city by Normans , the counts of Champagne chose Troyes as their capital. It remained

737-457: The Vilna edition of the Talmud edited by Romm , the "old tosafot" to several treatises are printed. By Rabbi Isaiah di Trani . A small collection of tosafot composed by rabbis from England. A commentary in tosafot style, and largely dependent on the earlier tosafot collections, composed by Asher ben Jehiel . The Tosafot shelanu are printed in most Talmud editions, in the column farther from

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804-555: The "Dissensiones" to the Roman Code of the first quarter of the twelfth century) deal only with difficult passages of the Talmud. Single sentences are explained by quotations which are taken from other Talmudic treatises and which seem at first glance to have no connection with the sentences in question. On the other hand, sentences which seem to be related and interdependent are separated and embodied in different treatises. The Tosafot can be understood only by those who are well advanced in

871-521: The 18th century onwards, was a chief part of Troyes' economy until the 1960s. Today, Troyes is the European capital of factory outlets and trading, and has three brand centers. Prehistoric evidence found in the Troyes area suggests that the settlement may have developed as early as 600 BC. Celtic grave-mounds have been found near the city, and Celtic artifacts have been excavated within the city grounds. In

938-456: The 2020–21 Ligue 2 season, Troyes were promoted back to Ligue 1 as champions of the division. Troyes is twinned with: Tosafot The Tosafot , Tosafos or Tosfot ( Hebrew : תוספות ) are medieval commentaries on the Talmud . They take the form of critical and explanatory glosses, printed, in almost all Talmud editions, on the outer margin and opposite Rashi 's notes. The authors of

1005-483: The German tosafists, who wrote numerous tosafot, which are mentioned by Abraham ben David , and which are very often cited in the edited tosafot. But Isaac ben Asher's tosafot were revised by his pupils, who, according to Rabbeinu Tam, sometimes ascribed to their teacher opinions which were not his. Zedekiah ben Abraham , however, refutes Rabbeinu Tam's assertion. The most prominent tosafist immediately after Rabbeinu Tam

1072-510: The Italian school was represented by Isaiah di Trani . If the tosafot of Asher b. Jehiel (RoSH) (d. 1328) are to be included, the tosafistic period extended through more than two centuries. When the fanaticism of the French monasteries and the judgement of King Louis IX brought about the destruction of the Talmud, the writing of tosafot in France soon ceased. Each generation of Tosafists would add to

1139-635: The Latin translation of the catalogue of the Oppenheim Library, No. 667). Manuscript No. 7 of the Günzburg collection bears the superscription "Tosafot of Gornish to Yebamot," and in these tosafot French and German rabbis are quoted. Manuscript No. 603 of the same collection contains also the Tosafot of Gornish and novellae by Judah Minz , and fragments of Gornish tosafot are found in manuscripts in other libraries. Different theories have been advanced with regard to

1206-491: The Mishnah; they are scattered in various parts, and their number is quite considerable. Neither are they stated in fixed terms; a generally accepted rule is followed by "This is the way of the Talmud" or "The Talmud usually declares." Sometimes the negative expression is found, "This is not the way of the Talmud." A frequently recurring rule is indicated by some such formula as "We find many like this." The above description concerns

1273-660: The Roman era, Troyes was known as Augustobona Tricassium . Numerous highways intersected here, primarily the Via Agrippa , which led north to Reims and south to Langres , and eventually to Milan . Other Roman routes from Troyes led to Poitiers , Autun and Orléans . It was the civitas of the Tricasses people, whom Augustus separated from the Senones . Of the Gallo-Roman city of

1340-451: The Talmud would tell of anything in the volume of the Talmud that they were expert on that would contradict their understanding of the text at hand. Thus an important aspect of the scholarship of the Tosafists is to use texts in different areas of the Talmud to disprove certain interpretations of the Talmud (often those of Rashi) and to determine the correct way to understand the Talmud. The Tosafot quote principally Rashi (very often under

1407-579: The Talmud. For just as the Gemara is a critical and analytical commentary on the Mishnah , so are the Tosafot critical and analytical glosses on those two parts of the Talmud. Further, the term tosafot was not applied for the first time to the glosses of Rashi's continuators, but to the Tosefta , the additions to the Mishnah compiled by Judah ha-Nasi I. Tosefta is a Babylonian term, which in Jerusalem writings

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1474-420: The Tosafot are known as Tosafists ; for a listing see List of Tosafists . The word tosafot literally means "additions". The reason for the title is a matter of dispute among modern scholars. Many of them, including Heinrich Graetz , think the glosses are so-called as additions to Rashi 's commentary on the Talmud. In fact, the period of the Tosafot began immediately after Rashi had written his commentary;

1541-406: The Tosafot of Évreux . It may be presumed that the "Tosafot of R. Moses" mentioned by Mordechai ben Hillel are identical with the tosafot just mentioned. According to Joseph Colon and Elijah Mizraḥi , Moses wrote his glosses on the margin of Isaac Alfasi 's "Halakhot," probably at the time of the burning of the Talmud. Eliezer of Touques , of the second half of the thirteenth century, made

1608-619: The Tosafot, as in the case of an Eliezer of Sens , a Jacob of Orléans , and many Abrahams and Isaacs. Some are mentioned just once, including Eliezer of "Pelire" [Falaise? Montpellier?], Ephraim b. David, and one Hezekiah. A commentary on the Pentateuch entitled "Da'at Zeḳenim" (Leghorn, 1783) is attributed to the Tosafists. In form this commentary follows the style of the Tosafot; Rashi is often discussed, and sometimes corrected. The earliest collection, compiled by Samson ben Abraham of Sens . It

1675-713: The Yeshiva whose remains were discovered in 1976. There, he probably met the great Spanish Scholar Avraham Ibn Ezra , who stayed in Rouen between 1150 and 1158. In or around 1160, a synod was held in Troyes as part of the Takkanot Shum . This synod was led by the Rashbam, his brother, Rabbeinu Tam , and Eliezer ben Nathan (the Ra'avan). Over 250 rabbis from communities all over France attended as well. A number of communal decrees were enacted at

1742-428: The actual father of the tosafot in France was Jacob b. Meir, known colloquially as Rabbeinu Tam , whose style was adopted by his successors. He wrote a great number of tosafot, many of which are to be found in his "Sefer ha-Yashar"; but not all, as many passages that are cited in the edited tosafot are not found in the work just mentioned. In Germany, at the same time, flourished Isaac ben Asher ha-Levi (RIBA), leader of

1809-414: The beginning of the twelfth century the spirit of criticism took possession of the teachers of the Talmud. Thus some of Rashi's continuators, as his sons-in-law and his grandson Samuel ben Meïr (RaSHBaM), while they wrote commentaries on the Talmud after the manner of Rashi's, wrote also glosses on it in a style peculiar to themselves. The Tosafot do not constitute a continuous commentary, but rather (like

1876-559: The binding. The Vilna edition also includes tosafot from other collections, such as Tosafot Yeshanim, Tosafot ha-Ri and Tosafot ha-Rid on a few tractates. The Piske Tosafot (decisions of the Tosafot) are printed at the end of each tractate. Complete sets of the Tosafot ha-Rosh and the Tosafot of Rabbi Peretz are published separately, as are individual volumes from the Tosafot Yeshanim and

1943-450: The business school Groupe École supérieure de commerce de Troyes are located in Troyes. The train station Gare de Troyes offers connections to Paris, Dijon, Mulhouse and several regional destinations. Troyes is at the junction of motorways A5 (Paris – Troyes – Langres) and A26 (Calais – Reims – Troyes). Troyes – Barberey Airport is a small regional airport. Troyes is the home of association football club Troyes AC , or ESTAC. In

2010-632: The capital of the Province of Champagne until the Revolution of the late eighteenth century. The Abbey of Saint-Loup developed a renowned library and scriptorium . During the Middle Ages , Troyes functioned as an important international trading town. It was the namesake of troy weight for gold - a standard of measurement developed here. The Champagne cloth fairs and the revival of long-distance trade, together with new extension of coinage and credit, were

2077-415: The city centre. They include: Several Troyes churches have sculpture by The Maître de Chaource . The Rashi Synagogue is a Jewish Synagogue on 5 rue Brunneval. The inhabitants of the commune are called Troyens. Troyes is home to the production headquarters of Lacoste company, a popular clothing brand. It is also home of chocolatier Pascal Caffet. The University of Technology of Troyes and

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2144-515: The city from Attila in 451 by offering himself as hostage, is hagiographic rather than historical. A disciple of Saint Lupus, Aventinus (Saint Aventin of Troyes, died 537) founded a monastery at Troyes. It was several centuries before Troyes gained importance as a medieval centre of commerce. The Battle of the Catalaunian Plains , also called the Battle of Troyes, took place nearby in 451 AD:

2211-481: The clergy especially concerning the mistranslation of biblical terms which leads to misunderstandings. Few details of Rashbam's life are known. He is said to have been so modest that he always walked with downcast eyes. Mordecai ben Hillel says that he was so absent-minded that once, while traveling, he almost climbed into a wagon loaded with cattle. It is also known that around 1150, he taught in Rouen (Hebrew רדום - Rodom, capital city of Plantagenet Normandy Duchy) at

2278-460: The compiled glosses, and therefore there are many different versions of the Tosafot . In addition, each compilation of the Tosafos did not contain everything that was said by the Tosafists on the subject so compilations will differ in what they say. Therefore, some things that were said by the Tosafists will be found only in obscure versions of the Tosafot . The final version of these commentaries

2345-519: The day began at dawn and not from the previous sunset (as later Jewish custom assumed). Another famous interpretation was Rashbam's view that the much disputed phrase in Genesis 49:10 must be rendered "Until he cometh to Shiloh," and refers to the division of the kingdom of Judah after Solomon 's death. Rashbam explains his aim in Biblical exegesis thus: "Those who love pure reason should always remember that

2412-610: The designation qonṭres "pamphlet" (Rashi initially published his commentary in pamphlets), many of the ancient authorities (as Kalonymus of Lucca , Nathan ben Jehiel , and Chananel ben Chushiel ), some contemporary scholars (as Abraham ben David , Maimonides , Abraham ibn Ezra , and others), and about 130 German and French Talmudists of the twelfth and thirteenth centuries. Many of the last-named are known as authors of general Talmudic works, as, for instance, Eliezer ben Nathan of Mainz, Judah of Corbeil , and Jacob of Coucy ; but many of them are known only through their being quoted in

2479-702: The drivers of the medieval economy of Troyes. In 1285, when King Philip the Fair united Champagne to the French royal domain , the town kept a number of its traditional privileges. John the Fearless , Duke of Burgundy and ally of the English during the Hundred Years War , in 1417 worked to have Troyes designated as the capital of France. He came to an understanding with Isabeau of Bavaria , wife of King Charles VI of France , for

2546-492: The early Roman Empire , some scattered remains have been found, but no public monuments, other than traces of an aqueduct . By the late Empire the settlement had reduced in extent. It was referred to as Tricassium or Tricassae , the origin of French Troyes . From the fourth century AD, the people had become Christian and the Church made the city the seat of a bishop. The legend of its bishop Lupus (Loup) , who allegedly saved

2613-441: The edited tosafot (and many of which were seen in manuscript by Azulai), he revised those of his predecessors. His pupils were not less active; their additions are known as the Tosafot of Perez b. Elijah's Pupils. Mentioned in the novellae on Tamid ascribed to Abraham b. David . Zunz thinks that the Tosafot of Sens may be referred to under this title; but the fact that Abraham b. David was much earlier than Samson of Sens leads to

2680-604: The establishment at Troyes of a court, council, and parlement with comptroller's offices. On 21 May 1420, the Treaty of Troyes was signed in this city, still under control of the Burgundians, by which King Henry V of England was betrothed to Catherine , daughter of Charles VI. Under the terms of the treaty, Henry V, rather than the Dauphin , was to succeed Charles as King of France. The high-water mark of Plantagenet hegemony in France

2747-426: The first tosafists were Rashi's sons-in-law and grandsons, and the Tosafot consist mainly of strictures on Rashi's commentary. Others, especially Isaac Hirsch Weiss , object that many tosafot — particularly those of Isaiah di Trani  — have no reference to Rashi. Weiss, followed by other scholars, asserts that tosafot means additions to the Talmud , that is to say, they are an extension and development of

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2814-518: The following French tosafists of the thirteenth century: (1) Moses of Évreux , (2) Eliezer of Touques , and (3) Perez ben Elijah of Corbeil. It has been said that the first German tosafist, Isaac b. Asher ha-Levi, was the head of a school, and that his pupils, besides composing tosafot of their own, revised his. In the thirteenth century the German schools were represented by Baruch ben Isaac , in Regensburg, and later by Meir of Rothenburg (MaHaRaM);

2881-639: The following commentaries: Other opinions of the Rashbam, which aren't found in his currently extant writings, are commonly quoted by tosafot throughout the Talmud. Rashbam wrote commentary to Bava Batra and Pesachim in Talmud Bavli. [REDACTED]  This article incorporates text from a publication now in the public domain :  Singer, Isidore ; et al., eds. (1901–1906). "SAMUEL B. MEÏR (RaSHBaM)" . The Jewish Encyclopedia . New York: Funk & Wagnalls. Troyes Troyes ( French pronunciation: [tʁwa] )

2948-514: The general features of the Tosafot; nevertheless, the writings of different tosafists differ somewhat in style and method. With regard to method, it should be said that the Tosafot of Touques (see below) concern particularly the casuistic interpretation of the traditional law, but do not touch halakhic decisions. In spite of the great respect in which Rashi was held by the Tosafists, the latter freely disputed his explanations; see Rashi § Criticism of Rashi . The chief home of tosafot literature

3015-480: The general tosafot of Sens, including those appearing among the edited tosafot; (2) the earlier unedited tosafot (for example, those to Ḳiddushin by Isaac b. Samuel haZaken of Dampierre, and those to Avodah Zarah by his son Elhanan ben Isaac ); these sometimes appear separately under the title of Tosafot ha-Ri ; (3) a collection of old tosafot published by Joseph Jessel b. Wolf ha-Levi in "Sugyot ha-Shas" (Berlin, 1736); (4) various tosafot found in ancient manuscripts, as

3082-451: The latter quoting these tosafot to Bava kamma . But as the same quotation is made by Betzalel Ashkenazi and ascribed to a pupil of Perez ben Elijah , Azulai concludes that these tosafot originated in Perez b. Elijah's school. Still, Mordecai ben Hillel mentions a R. Judah of Gornish, and Abraham ibn Akra reproduces Talmudic novellae by "M. of Gornish" (Embden gives "Meïr of Gornish" in

3149-459: The marriage of Henry V and Catherine of France , and the Champagne fairs to which merchants came from all over Christendom. The city has a rich architectural and urban heritage: many buildings are protected as historical monuments, including the half-timbered houses (mainly of the 16th century) that survived in the old town. They have contributed to Troyes being designated as a City of Art and History. Manufacturing of textiles , developed from

3216-424: The middle of the fifteenth century, was a descendant in the fifth generation of Moses of Speyer, who is mentioned in the Tosafot of Touques. It is supposed that the last redactor of these tosafot was a pupil of Samson of Chinon. Perez ben Elijah of Corbeil was one of the most active of the later tosafists. Besides supplying tosafot to several treatises, which are quoted by many old authorities and are included among

3283-472: The name "Gornish." According to S. Schechter , it is a corruption of " Mayence ", while H. Adler thinks it a corruption of "Norwich". Gross (l.c.) thinks that Gornish may be identical with Gournay, in France, and that "M. of Gornish," apparently the author of the Tosafot of Gornish, may be Moses of Gornish and identical with the Moses of גריינץ mentioned in the Tosafot of Sens (to Pesaḥim ). It may be added that in

3350-420: The reason his commentary on Genesis was missing for a long time and not fully recovered until the late 1800s had to do with controversial remarks regarding when the day begins. Even today, not all versions of Mikraot Gedolot include a complete Rashbam. Portions of his commentary on the Talmud have been preserved, such as on the tractate Bava Batra (on large portions of the tractate where no commentary by Rashi

3417-578: The sages have said a Biblical passage must not be deprived of its original meaning [on Genesis 37:2]. Yet as a consequence of the opinion expressed by them, that the constant study of the Talmud is one of the most laudable pursuits, commentators have been unable, by reason of such study, to expound individual verses according to their obvious meaning. Even my grandfather Solomon was an adherent of this school; and I had an argument with him on that account, in which he admitted that he would revise his commentaries if he had time to do so." Several scholars feel that

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3484-417: The schools where the Tosafists learned and gathered all of the different manuscripts of that final version of the Tosafos and printed them in his Talmud. Since then every publication of the Talmud was printed with the Tosafos on the outer side of the page (the inner side has the commentary of Rashi) and is an integral part of the study of the Talmud. During the period of the Tosafists the church enacted

3551-457: The study of the Talmud, for the most entangled discussions are treated as though they were simple. Glosses explaining the meaning of a word or containing a grammatical observation are very rare. The Tosafot may be considered from the point of view of a methodology of the Talmud. The rules are certainly not gathered together in one series, as they are, for instance, in Maimonides ' introduction to

3618-410: The supplement to Zacuto 's Yuḥasin a David of "Durnish" occurs. Tosafot which are neither of Sens nor of Touques. They are so called by Betzalel Ashkenazi ; he included many fragments of them in his Shitah Mekubetzet , to Bava Metzia , Nazir , etc. Name sometimes applied to the recensions of Perez b. Elijah or to the tosafot of Jehiel of Paris . This group comprises four smaller ones: (1)

3685-446: The supposition that the glosses indicated are those of previous tosafists, as Rabbeinu Tam, Isaac b. Asher ha-Levi, and Isaac b. Samuel ha-Zaḳen and his son. Collection of halakic decisions gathered from the edited tosafot to thirty-six treatises— Nazir and Me'ilah being excepted—and generally printed in the margin of the Tosafot; in the later editions of the Talmud, after the text. These decisions number 5,931; of these 2,009 belong to

3752-641: The synod covering both Jewish- Gentile relations as well as matters relating internally to the Jewish community. His commentary on the Torah is renowned for its stress on the plain meaning ( peshat ) of the text. He sometimes disputes his grandfather's interpretation and indicates that his grandfather concurred with his approach. He adopted a natural (as distinct from a homiletical and traditional) method. This approach often led him to state views that were somewhat controversial. Thus Rashbam (on Genesis 1:5) maintained that

3819-529: The text of the Talmud ever since its earliest edition (see Talmud, Editions of ). They extend to thirty-eight treatises of the Babylonian Talmud. Most of the treatises are covered by the Tosafot of Touques, some by the Tosafot of Sens; many are provided with the tosafot of various authors, revised by Perez b. Elijah's school. The authorship of the tosafot to seventeen treatises only can be established with certainty: The tosafot to Mo'ed Ḳaṭon were written by

3886-488: The tosafot to Chullin written in 1360, the manuscript of which is in the Munich Library (No. 236). In the collection published by Joseph Jessel b. Wolf haLevi (No. 3), besides the old tosafot to Yoma by Moses of Coucy , there are single tosafot to sixteen treatises—Shabbat, Rosh HaShanah, Megillah, Gittin, Bava Metzia, Menaḥot, Bechorot, Eruvin, Beitzah, Ketubot, Kiddushin, Nazir, Bava Batra, Horayot, Keritot, and Niddah. In

3953-553: The tractate Berakot and the order Mo'ed ; 1,398 to Niddah and the order Nashim ; 1,503 to Neziḳin ; and 1,021 to Ḳodashim . The decisions contained in the tosafot to Shabbat , Pesaḥim , Giṭṭin , Ketubot , Baba Ḳamma , Baba Meẓi'a , Baba Batra , and Ḥullin number fully one-half of those recognized as authoritative. The compiler of these decisions can not be identified with certainty; Asher b. Jehiel , his son Jacob b. Asher , and Ezekiel, uncle of Eliezer of Touques , are given by different authorities. Jacob Nordhausen , also,

4020-509: Was 11th century France. It began with Rashi's pupils, and was continued mainly by the heads of the French schools. While tosafot began to be written in Germany at the same time as in France, the French tosafists always predominated numerically. The first tosafot recorded are those written by Rashi's two sons-in-law, Meïr b. Samuel of Ramerupt (RaM) and Judah ben Nathan (RIBaN), and by a certain R. Joseph. But their tosafot not being otherwise known,

4087-486: Was also very active; he wrote tosafot to several Talmudic treatises, of which those to Berakhot were published at Warsaw (1863); some of those to 'Abodah Zarah are extant in manuscript. Among the many French tosafists deserving special mention was Samuel ben Solomon of Falaise (Sir Morel), who, owing to the destruction of the Talmud in France in his time, relied for the text entirely upon his memory. The edited tosafot owe their existence particularly to Samson of Sens and to

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4154-472: Was his pupil and relative Isaac ben Samuel ha-Zaḳen (RI) of Dampierre, whose tosafot form a part of the Tosafot Yeshanim (see below). Isaac was succeeded by his pupil Samson ben Abraham of Sens (R"SH) (d. about 1235), who, besides enriching the literature with his own compositions, revised those of his predecessors, especially his teacher's, and compiled them into the group known as the Tosafot of Sens . Samson's fellow pupil Judah b. Isaac of Paris (Sir Leon)

4221-569: Was home to 170,145 inhabitants. Troyes developed as early as the Roman era , when it was known as Augustobona Tricassium . It stood at the hub of numerous highways, primarily the Via Agrippa . The city has a rich historical past, from the Tricasses tribe to the liberation of the city on 25 August 1944 during the Second World War, including the Battle of the Catalaunian Plains , the Council of Troyes,

4288-414: Was one of the main sources for the Tosafot of Touques , which in turn underlies the present printed Tosafot (" Tosafot shelanu "). Passages from the Tosafot of Sens which did not find their way into the main collection are sometimes printed under the title of Tosafot Yeshanim . Moses of Évreux , one of the most prolific tosafists, furnished glosses to the whole Talmud; they form a distinct group known as

4355-544: Was published on the outer side of the pages of the Soncino edition of the Talmud, printed in Soncino , Italy (16th century), and was the first printed edition of the full Talmud. The publisher of that edition was a nephew of Rabbi Moshe of Spires (Shapiro) who was of the last generation of Tosafists and who initiated a project of writing a final compilation of the Tosafos . Before he published his Talmud he traveled throughout France to

4422-463: Was reversed in 1429 when the Dauphin (afterwards King Charles VII ) and Joan of Arc re-established French control of the town of Troyes by armed conflict (Siege of Troyes) . The great fire of 1524 destroyed much of the medieval city, although the city had numerous canals separating sections. Not having suffered from the last wars, Troyes has a high density of old religious buildings grouped close to

4489-448: Was the teacher of his brother, Rabbeinu Tam , and his method of interpretation differed from that of his grandfather. Rashbam earned a living by tending livestock and growing grapes, following in his family tradition. Known for his piety, he defended Jewish beliefs in public disputes that had been arranged by church leaders to demonstrate the inferiority of Judaism, and his commentary contains several direct references to such disputes with

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