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| == Overview ==
| | #REDIRECT [[Shulchan Aruch]] |
| <blockquote>
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| '''בית יוסף - הקדמה'''
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| ועלה בדעתי שאחר כל הדברים אפסוק הלכה ואכריע בין הסברות כי זהו התכלית להיות לנו תורה אחת ומשפט אחד. וראיתי שאם באנו לומר שנכריע דין בין הפוסקים בטענות וראיות תלמודיות הנה התוספות וחידושי הרמב"ן והרשב"א והר"ן ז"ל מלאים טענות וראיות לכל אחת מהדיעות. ומי זה אשר יערב לבו לגשת להוסיף טענות וראיות. ואיזהו אשר ימלאהו לבו להכניס ראשו בין ההרים הררי אל להכריע ביניהם על פי טענות וראיות לסתור מה שביררו הם או להכריע במה שלא הכריעו הם. כי בעונותינו הרבים קצר מצע שכלינו להבין דבריהם כל שכן להתחכם עליהם. ולא עוד אלא שאפילו היה אפשר לנו לדרוך דרך זה לא היה ראוי להחזיק בה לפי שהיא דרך ארוכה ביותר:
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| ולכן הסכמתי בדעתי כי להיות שלשת עמודי ההוראה אשר הבית בית ישראל נשען עליהם בהוראותיהם הלא המה הרי"ף והרמב"ם והרא"ש ז"ל אמרתי אל לבי שבמקום ששנים מהם מסכימים לדעת אחת נפסוק הלכה כמותם אם לא במקצת מקומות שכל חכמי ישראל או רובם חולקין על הדעת ההוא ולכן פשט המנהג בהיפך:</blockquote>
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| In his acclaimed introduction to the Beit Yosef, Rav Yosef Karo sets down his monumental rules of Pesak, to follow the three Amudei Horaah, the Rif, Rambam, and Rosh, upon whom the entire Jewish nation relies. We are simply incapable of decide for ourselves who is correct from among the dominating figures of the Rishonim. There exist a number of approaches to understanding the Beit Yosef's approach to Halacha and the extent to which it has been accepted among the Jewish people. Such discussions also appear regarding the acceptance of the Arizal's rulings. These are some basic approaches to elaborated on further below.<ref>This overview section is based heavily on the Darkei Horaah section of Orot HaTahorah, by Rav Zecharia ben Shlomo. It also appears in the back of his other Sefarim, Hilchot Tzava and Orot HaHalacha.</ref>
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| === Sepharadim ===
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| ==== Chacham Ovadia Yosef ====
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| # We've accepted the rulings of Shulchan Aruch in any case, lenient or strict, even Lechatchilah. In a case of "Stam vaYesh," the Halacha follows the Stam, Lechatchilah.<ref>See Yabia Omer (vol. 1 Yoreh De'ah 25), the end of Yechaveh Da'at (vol. 5), and the introduction to Taharat haBayit.</ref> | |
| ==== Chacham Ben Tzion Abba Shaul ====
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| # The Shulchan Aruch's rulings are not absolute "BeTorat Vaday.
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| # Although he decides debates between the Rishonim, if one side was not completely rejected, the Shulchan Aruch will present the more correct one as "Stam" and the less correct but still significant view as a "Yesh Omrim" to recommend one be stringent if easily possible. If the "Yesh" is more lenient, then it's worthy of being included as an additional reason to be lenient in situations of need. This understanding resolves numerous contradictions in Shulchan Aruch and stringencies in Ben Ish Chai. Similarly, in a "Yesh veYes" - two Yesh Omrims - the Halacha follows the latter, but the former was written for the above reasons.
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| # Essentially, the rulings of the Shulchan Aruch were accepted "BeTorat Safek;" therefore, one can better understand how Acharonim can rule stringently against the Shulchan Aruch in cases of Torah level prohibitions, such as by employing the principle of Safek Berachot leHakel Neged Maran.
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| # Meanwhile, with respect to monetary matters, the Shulchan Aruch has been completely accepted BeTorat Vaday.
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| # However, his responsa have not been accepted.<ref>Ohr LeTzion vol. 2 "Yesodot Darkei Horaah." This is also the primary approach of Rav Zecharia ben Shlomo</ref>
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| === Ashkenazim ===
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| === Teimanim ===
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| == Shulchan Aruch ==
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| == Further Reading ==
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| * Yad Malachi, especially the Machon Yerushalayim annotated edition
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| * Ein Yitzchak, by Rav Yitzchak Yosef
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| * Orot HaTahorah, by Rav Zecharia Ben Shlomo, page 474, "Darkei Horaah - LeShitat Sepharadim, Ashkenzim, veTeimanim"
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| == Sources==
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| <references/>
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