I noticed that when quoting Rishonim, Beis Yosef/Nosei Keilim tend to focus on Poskim (Rif (and main commentary)/Rosh/Rambam, Mordechai, Teruma, Rabbeinu Yerucham, etc.) and responsa.

Very rarely do you find "Chiddushim" seforim (like Chiddushei Rashba, Ritva, Ramban, Peirush Hamishnayos of the Rambam [except in Mikvaos], the Rash [ditto]).

Why is that? Tosfos are still fairly commonly quoted but no "Gemara peirush" since then. I would assume that the Rashba's explanations of the Gemara could bring Nafka Minas to the table. If it's because it wasn't written as a "psak", well, neither was Tosfos.

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    Very rarely do you find "Chiddushim" seforim. I wouldn't go that far at all. The Beit Yosef, for one example, cites them with some regularity - most especially the Chiddushei HaRashba.
    – Fred
    Mar 10, 2015 at 2:40
  • @Fred although in some areas he cites the Toras HaBayis pretty much exclusively, and sometimes interprets it in ways contrary to the implications of the Chiddushim. I think much of it wasn't available to him. Mar 10, 2015 at 3:40
  • @YeZ and Toras HaBais is a "Psak" sefer Mar 10, 2015 at 4:14
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    My assumption was that these rishonim simply weren't available to him, but it's possible that there were ideological reasons as well. I'll have to run a computer test though to see if you're right about chidushei rashba; I feel like he quotes it as often as rabbeinu yerucham or Sefer heterumah. Mar 10, 2015 at 13:52
  • @ShmuelBrin that was my point, yes. Mar 10, 2015 at 17:23


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