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In this initial study of the interaction between scientific inquiry and Jewish law, I describe three basic halakhic responses to the medical branch of the scientific revolution in early modern Europe, analyzing these different approaches within the context of a stormy debate regarding a halakhic question among three great rabbis: R. Jakob Emden (1698-1776) - a formidable scholar and resident of the city.Yehezkel Katsenelbogen (1667-1749) - rabbi of the cities of Hamburg and Altona at the beginning of the eighteenth century, R. This analysis provides insight into different approaches to the relationship between scientific knowledge, notions of progress and the conception of law, and the correlations between social positions and halakhic jurisprudence.More specifically, I hope to demonstrate the importance of a common image shared by these two figures- experiencing their legal activity as a living construction of the sacred space of the Temple, and doing so - to compare their nomian-cosmological conceptions with their renessaince contemporaries - Tommaso Campanella and others.

He settled in Adrianople where he wrote Beit Hashem, Avotot Ahava, Ayelet Ahavim and Brit Ha Levi.

This paper offers a novel perspective regarding the interface between law, mysticism, and social reality.

The inner turn that characterizes Hasidism is often understood through a binary model defined by the Christian Hebraists, and followed by many academic scholars, in which law and spirit exist in intractable tension.

Alkabetz studied Torah under Rabbi Yosef Taitatzak.

In 1529, he married the daughter of Yitzhak Cohen, a wealthy householder living in Salonica.

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