(Hebrew: מרן רבי יוסף קארו / Life: Toledo Spain, 1488 – Safed Israel, 1575 / Spelling: Josef, Joseph, Caro, Qaro, Koro / Other names: Rebbe Yosef ben Ephraim, The Michaber, HaMechaber, Maran, the Bais Yosef, the Beit Yosef / Definition: 16th century Jewish Rabbi, Author of the Shulchan Aruch.)

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Contents 1 Early Life 1.1 Spanish and Portuguese Expulsions 1.2 Cairo 1.3 Constantinople 1.4 Adrianople 1.5 Nikopolis 1.6 Salonica and Constantinople 2 Eretz Yisroel 2.1 Tzfat 2.2 Smicha 2.3 Repentance for Marranos 2.4 Biriya 2.5 Back to Tzfat 2.6 Passing Away 3 Kabbalah 3.1 The Maggid 3.2 Association with the Ari 3.3 Hakafot by the Rashbi 4 Family 4.1 The Karos 4.2 Uncle Yitzchok Karo 4.3 Marriages 4.4 Children 5 Students and Colleagues 5.1 Rabbi Shlomo Alkabetz 5.2 Rebbe Shlomo Malcho 5.3 The Rama 5.4 The Arizal 5.5 Other Associates 5.6 Students 6 Books 6.1 Bais Yosef 6.2 Shulchan Aruch 6.3 Kesef Mishna 6.4 Maggid Mesharim 6.5 Avkas Rochel 6.6 Shalos Uteshuvos Beit Yosef 6.7 Kelalei HaTalmud 6.8 Bedek Habayis 6.9 Commentaries on the Mishna, Rashi and Ramban 7 Kever Rebbe Yosef Karo 7.1 House of Rebbe Yyosef karo 7.2 Beis Medrash of Rabbi Yosef Karo 7.3 Hillulah of Rabbi Yosef Caro

Early Life

Spanish and Portuguese Expulsions

Yosef Karo was born in Toledo, Spain in 1488 to his father Rabbi Ephraim. In 1492 at age 4, his family relocated to Lisbon, Portugal due to the Spanish Expulsion. Four years later Portugal caved into Spanish pressure and expelled its Jews as well. Once again the Karos had to flee, this time to Turkey.

Cairo

After a long voyage the Karo family reached Cairo, Egypt. Here Yosef studied Torah from his father until he passed away, leaving him a young orphan. His family, left in severe financial strain sacrificed everything so Yosef could continue studying Torah. Yosef Karo joined the Bais Medrash of Rabbi Yackov Beirav, later destined to become his main mentor.

Constantinople

Yosef's Uncle, Rabbi Yitzchock Caro had reached Constantinople after fleeing Portugal. His entire family had perished due to the suffering on route. Seeing the struggles of his nephew, Rabbi Yitzchok Caro invited Yosef to Constantinople, supporting him financially as he studied. For nineteen years Rabbi Yosef Caro studied Torah in Constantinople while living in worldly seclusion, purifying himself through many fasts and Segufim. During this time he started compiling notes on the Rambam's 'Yad Hachazaka'. These notes later served as the basis for his sefer the 'Bais Yosef'. Despite Constantinople's many Torah scholars, Rabbi Yosef Caro became renown as an extraordinary genius. People started sending him Halacha questions and it was here that he first gained the title 'Moran', an Aramaic term for 'our master'.

Adrianople

At age 30, Rabbi Yosef Caro married his first wife and moved to Adrianople, Turkey to live by his wealth father-in-law Rabbi Chayim Albalag. This marriage did not last long since his wife got sick and passed away. Rabbi Shmuel Saba, a friend of Rabbi Yosef Karo set him up with his sister and he got remarried. In Adrianople, he started composing the 'Bais Yosef', a commentary on the Tur. During his stay in the city, Rabbi Yosef Karo served as head of the local Yeshiva.

Nikopolis

In 1522 Rabbi Yosef Caro moved to Nikopolis, Northern Bulgaria after being appointed Rav and Rosh Yeshiva. Here he spread Torah amongst Yeshiva students who traveled from many countries to study under him. In Nikopolis Rabbi Yosef Caro dedicated a lot of time to writing the 'Bais Yosef.

Salonica and Constantinople

Due to the lack of reference texts needed to write his book, Rabbi Yosef Caro left Nikopolis in 1533 and travel to libraries in Salonica and Constantinople to gather needed information. During these travels he met the Kabbalist Rebbe Shlomo Alkabetz who influenced him through his Kabalsitic knowledge. Another important meeting that occurred was with Rabbi Shlomo Malcho, a fiery mystic and former Morano scribe in the royal court of Portugal. Rabbi Yosef Caro was very impressed by Rabbi Shlomo Malco and later mentioned him in his writings.

Eretz Yisroel

During the first night of Shavuot 1533, as Rabbi Yosef Karo studied Mishnah along with Rabbi Shlomo Alkabetz, his Maggid revealed himself to them, urging them to immigrate to Eretz Yisroel. In 1536 Rabbi Yosef Karo decided to make the move, first traveling to Adrianople and Nikopolis biding farewell to his former communities. After a trip by sea via Egypt that lasted almost a year, Rabbi Yosef Karo arrived at the city of Safed during the month of Elul.

Tzfat

Tzfat was the largest Jewish settlement in Israel at the time, having absorbed many refugees from the Spanish Expulsion, including some leading rabbis. Tzfat's vicinity to the grave of Rebbe Shimon bar Yochi and other spiritual landmarks made it a prime choice for the many Kabalists that settled there. Its central location along trading routes to Egypt, Damascus and Turkey, helped its inhabitants build up a strong economy based on livestock and agriculture. Social welfare and political protection from Dun Yosef Nasi, created a situation where many of Safed's inhabitants could dedicate the majority of their time to Torah study.

Read full Zissil article on the Golden Era of Safed

Rabbi Yosef Karo received a warm welcome from the scholars of Tzfat which included; Rabbi Yosef Sagus, Rabbi Shlomo Alkabitz, and his former teacher Rabbi Yackov Birav. Upon his arrival he was appointed as a judge in the internationally acclaimed Bais Din of Tzfat.

Shortly afterwords, Rebbe Yosef Caro established a Yeshivah that attracted students from across the world. Since Tzfat did not lack rare manuscripts and reference texts, Rabbi Yosef Caro along with help from Rabbi Yackov Birav, was able to finish composition of the 'Bais Yosef'.

In 1554, Rabbi Yosef Karo had his firstborn son Shlomo, his second wife passing away shortly afterwords. In 1558 the first printing of the 'Bais Yosef' took place in Venice, giving Rabbi Yosef Caro international fame as a Halacha authority. When Rabbi Yackov Birav left Safed after his failed Smicha attempt, Rabbi Yosef Karo was appointed head of the local Bais Din along with Rabbi Moshe of Trani. At the time, the Tzfat Bais Din was the leading Rabbinical Court in Eretz Yisroel and most of Diaspora. Many questions of national and global importance came thorough the Bais Din and Rabbi Yosef Karo's decisions were respected worldwide. In 1565 he married his third wife, the daughter of Rabbi Zicharya Ashkinazi and his second son Yehuda was born.

Smicha

In order to give Marranos a chance to atone for sins they committed living as Christians, Rabbi Yackov Beirav attempted to reestablish the Smicha. This would allow the resurrection of the Senhedrin, who could formally give Malkes atoning for sins deserving Kares. According to the Ramabam, all the rabbis in Eretz Yisroel could unite appointing one Rav, giving him the power needed to re-institute the Smicha.

Rabbi Yosef Karo was one of the four students given Smicha by Rabbi Yackov Beirav. After fiery opposition from Rabbi Levi ben Chaviv and the Ridbaz, supporters of the Smicha were forced to back down. Although the reestablishment of the Smicha did not last, Rabbi Yosef Karo passed down the Smicha to his student Rabbi Moshe Alshich, who in turn passed it to Rabbi Chaim Vital. Rabbi Yosef Caro does not mention the Smicha revival throughout any of his books, this could be taken as an acceptance of its failure.

Repentance for Marranos

Their hopes bashed with the Smicha failure, the Marranos turned to Rebbe Yosef Karo to find an alternative method to rectify their sins. Based on the teachings of the Rambam, he issued a Halachic ruling declaring it unnecessary for the Marranos to undergo Malkes. Instead, the Teshuva they did along the suffering they had undergone was considered sufficient.

Biriya

In 1566, Rabbi Yosef Caro moved to the nearby settlement of Biriya to avoid constant interruptions to his writing. During his stay in Biriya he started printing his master piece, the 'Shulchan Aruch' in the printing press of R' Avraham Ashkinazi.

Back to Tzfat

Upon recovery from a plague that hit the settlement of Biriya, Rabbi Yosef Caro moved back to Tzfas in 1570. 'Kesef Mishna', his appendix of sources to the Rambam's 'Yad Hachazaka' was published in 1574. Rabbi Yosef Karo supported the building of a mini fortress in Safed to protect its inhabitants. He also issued a ruling that all Torah scholars were free from paying taxes.

Passing Away

Rabbi Yosef Caro passed away in 1575 on a Thursday, the 13th day of Nisson at the age of 87. He was buried in the ancient cemetery of Safed.

Kabbalah

Although Rabbi Yosef Karo is mostly known for his authority in Nigleh, he was also quite knowledgeable in Kabblah. His friends; Rabbi Shlomo Alkabetz and the Arizal were considered the greatest Kabbalists of the era. Rabbi Moshe Cordovero, a prominent Kabbalist was a student of Rabbi Yosef Karo in Nigleh and quotes Kabalistic interpretations from his teacher throughout his books. In the Shulchan Aruch, a number of minhagim are mentioned that are based on the Zohar.

The Maggid

Many Kabbalists led communications with Magidim and other spiritual beings. Rabbi Yosef Caro is often used as a prime example of such a relationship. A Magid, created by the spiritual energy of his Mishna study would come to him and reveal mysteries of the Torah. Some of these revelations were later recorded in the book 'Maggid Mesharim'. Often the Maggid would rebuke Rabbi Yosef Karo for his laxity in Avodas Hashem that was expected at his level. Occasionally he would reveal future events, although not all of them came into fruition. These prophecies included a description of Rabbi Caro's reward in Gan Edan, his immigration to Eretz Yisroel, publication of his books, his fame spreading throughout the world, having a son who would become a great Torah scholar and meriting to die on Kidush Hashem like Shlomo Malcho.

A few people witnessed these Maggidic revelations. According to their reports, Rabbi Yosef Caro would start reciting Mishnah by heart and suddenly a voice would sound saying "Peace to you Rebbe Yosef Caro, I am the Mishna you studied". Often the Maggid would reveal his teachings in Aramic.

Association with the Ari

Rabbi Yosef Karo asked the Ari to teach him Kabblah and he refused, informing him that his main task in this world was to study the revealed Torah. As proof, the Ari noted that each time he started revealing mysteries in the presents of Rabbi Yosef Karo, the later would start falling asleep. Rabbi Yosef Karo's son married the Arizal's daughter. A number of times the Ari revealed personal information to him via Rouch Hakodesh.

Hakafot by the Rashbi

Rabbi Yosef Karo and his students once did Hakafot at the Tzion of Rebbe Shimon and Rebbe Elazar holding their Arba Minim during Sukkot. Soon afterwords a storm started with rain pouring down until nightfall. Although rain on Suckot is considered a bad omen, the Magid revealed to them that this case was different. Since the Arba Minim come to appease for the bringing of water, as soon as they did Hakafos, water was forced to descend. Had they done even one more Hakafa they would have created a mini flood. The Maggid then revealed that doing seven Hakafos around the Kivarim of Rebbe Shimon and his son while fasting is a Segula to bring down rain during years of drought. It is also an efficient Segulah to relieve other forms of suffering.

Family

Rebbe Yosef descended from the respected Karo family. He got married three times, and had a total of two children, one who married the daughter of the Arizal.

The Karos

Original founder of the Karo family was Rabbi Shimon Karo, author of the Yalkut Shimoni. His son, Rabbi Yosef was a student of Rashi and is mentioned in the Tosefot. Eventually part of the Karo family reached Spain and settled in the city of Toledo.

Rabbi Yosef Karo's grandfather, a wealth merchant, carried the same exact name as his grandson, Rabbi Yosef ben Ephraim. He had two sons Ephraim and Yitzchok whom he raised as Torah scholars.

Uncle Yitzchok Karo

Rabbi Yitzchok Karo served as Rosh Yeshiva in Lisbon, Portugal. After the Portuguese Expulsion he traveled to Constantinople, his entire family dying on the way due to the hardships and hunger. He was the one that brought Rabbi Yosef Caro to Constantinople and supported him financially as he studied Torah. Rabbi Yitzchok Karo authored a philosophical commentary on the Torah called 'Toldos Yitzchok' published in Constantinople, 1518. His views are mentioned a number of times in the 'Bais Yosef', two responses directed at his questions are included in 'Avkas Rochel' and another one in 'Shalas Utshuvos Bais Yosef'. Towards the end of his life Rabbi Yitzchok Karo moved to Jerusalem.

Marriages

Rabbi Yosef Karo's first wife was the daughter of Rabbi Chayim Albalag, a wealthy Torah scholar from Adrianople, Turkey. She got sick shortly after the marriage and passed away, without having children.

Rabbi Yosef Karo then married the daughter of Rabbi Yitzchok Saba, sister of his friend Rabbi Shmuel. Shlomo, his firstborn son came from this marriage. Shortly after this birth his second wife passed away.

In 1565, at age 77 Rabbi Yosef Caro married his third wife the daughter of Rabbi Zicharya ben Shlomo Zeblish Ashkinazi who bore his second child Yehuda. The Ashkanzi family were involved in the printing industry.

Children

Shlomo was born in Tzfat, 1554 to the second wife of Rabbi Yosef Karo. He eventually married the daughter of the Arizal.

Yehuda was born in Tzfat to his third wife. He was three years old when his father passed away. Yehuda published Shalos Uteshuvos Beit Yosef when he grew up.

Students and Colleagues

Rabbi Shlomo Alkabetz

Rabbi Shlomo Alkabetz author of 'Lecha Dodi' first met Rabbi Yosef Karo during his travels, later they both relocated to Safed. He once took part in a communication session with the Maggid.

Rebbe Shlomo Malcho

Rebbe Shlomo Malcho grew up as a Marano in Portugal, at a young age becoming a scribe in the royal court. After meeting Dovid Reuvani, he circumcised himself and fled the country. Upon awakening from his circumcision, Rebbe Shlomo Malcho found the gates of Torah open to him and with little effort became very knowledgeable in the Wisdom of Kabbalah. Rabbi Yosef Karo met Rebbe Shlomo Malcho during his travels and was impressed by his Kabalistic knowledge and powers. Rebbe Shlomo Malcho eventually returned to Christian ruled countries and openly declared his beliefs. He was sentenced to death and was burnt at the stake on Kiddush Hashem. Rabbi Yosef Karo greatly envied his death and wished that he too would die for Hashem's glory. Despite numerous promises from his Magid that this would happen, it never came into being.

The Rama

Rabbi Moshe Isserles exchanged a number of Halachic correspondences with Rabbi Yosef Karo, indicating in some that the latter was greater in the laws of Issur and Heter. Rabbi Moshe Isserles was in-midst of creating on an appendix to the Tur sourcing all its laws called the 'Darchi Moshe', when Rabbi Yosef Karo unknowingly beat him to it by publishing the 'Beit Yosef'. Instead of abandoning his project or publishing a competing book, the Rama shortened his text and turned it into a commentary on the 'Beit Yosef' called the 'Darchi Moshe Hamikutzar'. After the publication of the 'Shulchan Aruch' the Rama created an addition to the work called the 'Mapa', covering the Ashkinazic ruling for each Halacha. Despite their big disagreements in Halacha, the two greatly respected each other. Once Rabbi Yosef Caro sent the Rama an ancient handwritten manuscript of 'Tikkun Sofrim' as a gift.

The Arizal

Rabbi Yosef Karo had a very active connection with Arizal during the two years he spent in Safed. Although the Arizal refused to teach him Kabblah he took his son Shlomo Karo as a son in law.

Other Associates

Rabbi Yosef Karo had active contections with the Ridabz - Rabbi Dovid ben Zimra, Rabbi Yosef ben Tzayich, Rabbi Yosef ben Lev and Rabbi Yosef Taitazak.

Students

Rabbi Moshe Cardevero quotes his teacher a number of times throughout his Kabalistic books. Other students include Rabbi Moshe Galante and Rabbi Moshe Alshich who received Semicha from him.

Books

Bais Yosef

Read full Zissil article on the Bais Yosef

The Bais Yosef took around 20 years to write and another 12 to edit and format. Work on the book was originally started in Adrianople and Nikopolis when Rabbi Yosef Caro was around thirty years old. When Rabbi Yosef Karo reached Tzfat his mentor Rabbi Ya’akov Beirav helped him complete the book. In the Bais Yosef, Rabbi Yosef Karo gathered all Halachic ruling from recent and older Poskim as well as their sources in the Talmud, Midrashim and Geonim and applied them to their setting in the Tur. Origionaly Rabbi Yosef Caro intended on the Beit Yosef being a book in itself but in the end he created it as an appendix to the Tur. There was even a point where he considered structuring it on the Yad Hachazak but disregarded the idea since the Rambam did not include any sources at all which would result in a very bulky and extended text. The Bais Yosef also fixes a number of printing errors that fell into the text of the Tur over the years. It was created at a very needed time when different Jewish communities were being uprooted and new communities were being formed and had no central Halachic work to guide them. Work done for the Beit Yosef served as the eventual foundation for the creation of the Shulchan Aruch. Sections of the Beit Yosef were initially published at different times; Orach Chaim (Venice 1550), Yoreh Deah (Venice 1551), Even Haezer (Sabbionetta 1553), Choshen Mishpat (Sabbionetta 1559). Due to great demand the entire Bais Yosef was reprinted shortly afterwords (Venice 1564).

One of the main opponents of the Bais Yosef was Rebbe Yosef ibn Lev, head of the Yeshiva in Salonica. For years Rebbe Yosef ben Lev would give a Shiur on the Tur, in front of him sat sixty students each a master in one Masechta of the Talmud. After reciting each Halacha he would call upon the student whos Masecta the law was rooted in to recite the sources for all to hear. If the student could not do so, Rebbe Yosef ibn Lev himself would trace the Halachic sources via memory never making a mistake. One day neither he nor any of the students could recall the source of a Halacha were unable to remember it under any circumstances. Finally Rebbe Yosef ben Lev asked for a copy of the Beit Yosef where he easily found the source to the Halacha. He took this indecent as a divine sign the books of Rabbi Yosef Caro were destined to be studied by all due to the weakness of the new generations, and he instructed his students to start using them.

Shulchan Aruch

Before the creation of the Shulchan Aruch each community Rav would issue Halachic rulings based on his personal calculations. There were Rabanim that paskened like the Rif and there were others that would go according to the Rosh or the Rambam. Often what one Rav permitted, was prohibited by another Rav. This caused a lot of confusion and controversy in many communities. This was especially true when members of one community would relocate to an established community. There was no set and established Halachic order until the publication of the Shulchan Aruch.

In the Shulchan Aruch Rabbi Yosef Caro delved into the root of each Halacha and how the Rishonim dealt with it. He then issued the Halachic ruling based on the opinion of the majority of the Rishonim. Generally Halachic rulings were established according to the opinions of the Rambam, Rif and the Rosh, going after the majority of the three with some exceptions when it came to the Rambam. Sometimes the opinions of the Ramban, Rashba and Ran were taken into consideration.

The Shulchan Aruch is composed of four parts and is based on the previous structure of the Tur. Almost all base Halachic elements of current Jewish life are discussed in the Shulchan Aruch. Also included were some recent Minhagim and rulings that appeared over the generations. Initially created as a summery of the Beit Yosef, the Shulchan Aruch does not list the sources of each Halacha only the final rulings.

1. Arach Chaim - Laws between man and Hashem.
2. Yoreh Deah - Laws of things that are permitted and prohibited.
3. Even Haezer - Laws between a man and his wife.
4. Choshen Mishpat - Laws between people.

When the Shulchan Aruch first came out it was met with opposition from a lot of leading rabbis including the Maharam, the Mharshal, the Baal Halivushim and Rabbi Eliezer Ashkanazi. Since the Shulchan Aruch greatly simplified the process needed to research Halacha, many rabbis were afraid it would lead to a great laxity amongst Torah scholars who would no longer need to analyze the actual sources in the Talmud and Rishonim. This was also one of the arguments against the Rambam when he published the Yad Hachazaka. One of the main opponents to Rabbi Caro's works was Rebbe Yosef ibn Lev. Once after failing to recall a halachic source in his daily Tur Shiur, Rebbe Yosef ibn Lev took this as a divine sign to withdraw his opposition and he instructed his students to start using the Beit Yosef and Shulchan Aruch.

Aside from the above opposition many Ashkanazi rabbis were opposed to Rabbi Yosef Karo's work since he ignored almost all Rishonim from Germany and France, choosing to rule like the Sephardic opinions. This opposition was led mainly by the 'Rama' - Rabbi Moshe Isserles who eventually created an appendix to be inserted into the Shulchan Aruch, section by section with all the Ashkanazi rulings. Originally the 'Mapah' was published as a separate book but after a few years it started being printed printed inline with the Shulchan Aruch. The actual text of the Shulchan Aruch is printed in regular Hebrew letters and the 'Mapah' from the Rama is printed at the end of each applicable Sif often prefixed with the word 'Hagah' -- literally 'an edit'.

Eventually all opposition against the Shulcahn Aruch faded and it was accepted by Jewish communities worldwide as the official Code of Jewish Law. Rabbi Yosef Karo is accepted as the official Halachic authority by a large section of the Sepharadim, other then those that follow the Kabbalistic oriented version of Halach from the Ben Ish Chi based on the teachings of the Ari. In instances when the Rama does not argue, the opinion of Rabbi Yosef Caro is generally accepted by the Ashkanazim as well. Over time many commentaries were written on the Shulchan Aruch, the more important ones being printed as part of the actual text. These include the Shach, Magen Avraham, Turei Zahav and Ber Hagola. Initially Rabbi Yosef Karo created the Shulchan Aruch with the intention of making it reviewable by students each month, with the addition of all the commentaries this became impossible. It is from his work on the Shulchan Aruch that Rabbi Yosef Karo gained the title Ha-Mechaber, literately 'the Author'.

The Chida brings down a tradition that in that generation there were three Rabbis whose name was Yosef, all whom were worthy of creating an official 'Code of Jewish Law'. These were the Rabbi Yosef ben Lev, Rabbi Yosef Taitazak and Rabbi Yosef Caro. In the end the latter was chosen in heaven for the task due to his humility which exceeded the other two.

In following generations a number of attempts were made to compress the Shulchan Aruch and adjust rulings according to current local customs. These include the Kitzur Shulchan Aruch, Shulchan Aruch Harav and the Chayei Adam.

Kesef Mishna

Kesef Mishna is a list of sources for the Yad Hachazaka of the Rambam. When the Ramabam published his book, he did not include any sources for his Halachic rulings and such a resource was very needed. Also included are some responses to the arguments brought against the Rambam by the Hasagos HaRavad. In 1573 Rabbi Yosef Karo sent his book 'Kesef Mishana' to a printer in Venice and it was published in 1574. Since its publication, the Kesef Mishna was included in almost every reprint of the Rambam.

Maggid Mesharim

Included in Maggid Mesharim are many of the kabbalistic revelations that were revealed to Rabbi Yosef Karo by his Maggid, as well as personal messages he gave him. Notes of the revelations were complied by Rabbi Yosef Karo himself as instructed to do so by the Maggid. Rabbi Yishya Halavi Horowitz, the 'Shela' writes that he saw the original papers with his own eyes and transcribed part of them. Maggid Mesharim was published 80 years after its author passed away, the first part in Lublin, Poland in 1646 and the second part in Venice, Italy in 1656. Most probably, Maggid Mesharim was not created for publication based on its written state and neither was it mentioned by Yehuda Karo when he lists all his fathers books in the introduction to Shalos Uteshuvos Beit Yosef. It is structured according to the Parshas of the Torah and is mostly written in Aramaic.

Avkas Rochel

Shalous Uteshuvo Avkas Rochel is book of Halachic Responsa dealing with the laws of Aruch Chaim, Yoreh Deah and Choshen Mishpat. Avkas Rochel was first published in Salonika in 1791, over 200 years after Rabbi Yosef Karo passed away. Many of the responses are dated from his stay in Tzfat when Rabbi Yosef Karo headed the local Bais Din. At the time, the Safed Beis Din was very prestigious and Halachic questions were sent from Rabanim all over the world. A number of the responses deal with the upheaval caused by the aftermath of Spanish and Portuguese expulsions. One of the more famous responses is the ruling freeing Torah scholars from all forms of taxes.

Shalos Uteshuvos Beit Yosef

A Halachic Responca on the laws relating to marriage. Included in the book are two special sections dealing with the laws of Agunos. In his will, Rabbi Yosef Karo commanded his sons to gather his Halachic responsa, compile it into book form and publish it. Yehuda Karo started this project and gathered the responses related to 'Even Haezer' since they were the most organized and error free. Shalos Uteshuvos Beit Yosef was first published by Rabbi Yehuda Karo 24 years after his father passed away (Salonica 1598). It took almost another two centuries for the remainder of the responses to be published under the name 'Avkas Rochel'.

Kelalei HaTalmud

Guidelines to Talmudic methodology first published in Salonica in 1598.

Bedek Habayis

Notes and updates on his earlier work the 'Bais Yosef'. First published in Salonica in 1605, these notes were later incorporated into the Bais Yosef itself.

Commentaries on the Mishna, Rashi and Ramban

These three texts were unfortunately lost and never published.

A number of speeches labeled as Drashot Harav Yosef Karo on the Torah, Pirkei Avos and Shir Hashirim, were published as part of the collection 'Oz Tzaddikim' in Salonica in 1599.

Kever Rebbe Yosef Karo

House of Rebbe Yyosef karo

Beis Medrash of Rabbi Yosef Karo

Hillulah of Rabbi Yosef Caro

Hillulah takes place on Yud Gimil Nisson, the day proceeding Erev Peasach.