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406). Isserles, to the contrary,was a follower of Maimonideanrationalism: see Jonah Ben Sasson (above n. 37). Isserles restrictedAshkenazic difference to law and practice;he did not believe in the existence of an "Ashkenazictheology" nor a "Sefardictheology" that would be distinctivein any way. Isserles' tendency to avoid polemics is remarkedon by Twersky,"The Shulhan 'Arukh"(above n. 1), p. 150, n. 29. 95. On Sefardic identity,see Bodian (above n. 2). 96. Benedict R. O'G. Anderson,Imagined Communities:Reflections on the Origin and Spread of Nationalism, rev.
Hayim b. Besalel mi-Friedberg:ahi Maharal mi-Prag (Jerusalem, 1987); Zimmer, Gahalatan shel hakhamim (above n. 1), pp. 177-219. On R. Hayyim's opposition to Isserles, see pp. 210-216. See also Reiner, "AshkenaziElite,"pp. 85-90. 57. Hayyim ben Besalel, Introductionto Vikuahmayimhayim, printedin Tchernowitz(above n. 1), p. 98. 264 The Reception of the Shulhan 'Arukh The title page that so incensed R. HIayyimfirst appearedin the first volume of the Shulhan 'Arukhwith Isserles' notes, which was published during Isserles' lifetime.
T. , TheFairestFlower: TheEmergence of Linguistic National Consciousness in Renaissance Europe: InternationalConference(Florence, 1985); Roy Porterand MikulhsTeich, TheRenaissance in National Context(Cambridge,1992), pp. 78, 130, 158, 174, etc. Cf. above n. 3. 99. Elon, Ha-Mishpatha- 'Ivri,2nd ed. (above n. 1), vol. 2, p. 1183. Cf. HeinrichGraetz,Divrei yemei Yisra'el, Saul Pinas Rabinowitztrans. , vol. 8 (Warsaw,1902), p. 156 and Rabinowitz's note, p. 157. On the movement of rabbis and other Jewish religious personnel in the seventeenthand eighteenth centuries between Poland and the rest of the Ashkenazic world, see Moshe Rosman, "Demuyav shel beitYisra'el be-Folin ke-merkazTorahahareigezerot tah ve-tat,"Zion 51 (1986), pp.
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