Chaim Sofer

Chaim Sofer(also known as theMachne Chaim,the name of hisresponsa) (September 29, 1821 – June 28, 1886^[1]) was a renowned Hungarian rabbi^[2]and "scholarly spokesperson forOrthodox Judaismduring his time. "^[3]

Biography

Chaim Sofer was born in Pressburg, Hungary (nowBratislava,Slovakia) on September 29, 1821. His father was Mordechai Efraim Fischel. Sofer attended the famousyeshivaof RabbiMoses Sofer(no relation^[3]) in Pressburg, and was considered his "most distinguished student".^[4]He also attended theyeshivaof RabbiMeir Eisenstaedterin Ungvar, Hungary (nowUzhhorod,Ukraine).^[1]

In 1844, aged 23, he was hired to teach high-school students in ayeshivain Mattersdorf, Hungary (nowMattersburg,Austria).^[1]He subsequently served as the rabbi of the Orthodox Jewish communities inGyömöre,Hungary (1852)Sajószentpéter,Hungary (1859) and Munkacs, Hungary (nowMukachevoUkraine (1868).^[1]While he was Chief Rabbi in Munkacs, Sofer was against introducing any "innovations" in Judaism.^[4]Nevertheless, he was not considered "conservative" enough and in 1879 was replaced by one of theMunkacs Hassidic rabbis.^[4]

In 1879, he was chosen rabbi of theOrthodoxcongregation in the newly merged city ofBudapest,Hungary where he officiated until his death.^[1]^[5]His position was replaced by Rabbi Koppel Reich.^[5]Sofer died in Budapest on June 28, 1886, and was buried in Pressburg, the city of his birth.^[1]

Notable rulings

According toHalakha(Jewish law), abortion is permitted when the life of the mother is in danger.^[6]Sofer ruled that once the baby is "partially born", one cannot even injure the baby to save the mother, unless non-interference will mean both mother and child die.^[7]

According toJ. David Bleich:

Interpreted in a similar manner the further provision of the Mishnah... "but once the major portion has emerged one may not touch it" [the fetus] implies that even the maiming of a partially born child or amputation of a limb is forbidden in order to save the mother. R. Chaim Sofer (Machaneh Chaim, Choshen Mishpat,no. 50) draws such an inference and indicates that the rationale motivating the decision is the fact that the physician "cannot guarantee with certainty" that the child will survive the surgical procedure. However, if non-interference will result in the loss of both mother and child, R. Sofer permits maiming of the child in an attempt to save the life of the mother.^[7]

Modernism

Sofer held that it was important that theYiddish languagebe preserved and be established as a part of Jewish life.^[8]He was also opposed in general to the introduction of modern innovations to religious activity and services in the same vein as his mentor, Moses Sofer.^[4]^[9]His stance was in opposition to that ofAzriel Hildesheimerwho supported secular studies.^[10]

Works by Sofer

Peles Chaim(Pressburg, 1854)
Machne Chaim(4 vols., 2 editions), a collection of responsa
Chillul Shabbat(Sajószentpéter)
Kol Sofer,a commentary on theMishnah
Dibrei Sharei Chaim
Sharei Chaim

^[1]

References

^^a ^b ^c ^d ^e ^f ^gSinger, Isidore;Venetianer, Ludwig.SOFER, HAYYIM BEN MORDECAI EPHRAIM FISCHL.Jewish Encyclopedia.
^Amsel, Melody (2002).Between Galicia and Hungary: the Jews of Stropkov.Avotaynu. p. 40.ISBN 978-1-886223-13-4.
^^a ^bDicker, Herman (1981).Piety and Perseverance: Jews from the Carpathian Mountains.Sepher-Hermon Press. p. 12.ISBN 978-0-87203-094-7.
^^a ^b ^c ^dNadler, Allan L. (October 1994)."The War on Modernity of R. Hayyim Elazar Shapira of Munkacz"(PDF).Modern Judaism.14(3). Oxford University Press: 234–35.doi:10.1093/mj/14.3.233.Archived fromthe original(PDF)on 2010-06-29.
^^a ^bKiel, Dvora (2007).When the Time is Right: Manifestations of Divine Providence in Everyday life.Feldheim Publishers. p. 425.ISBN 978-965-7371-29-9.
^"Abortion".BBC.RetrievedJuly 1,2010.
^^a ^bJ. David Bleich,"Abortion in Halakhic Literature",Tradition,1968, 10(2), p. 101.
^Katz, Dovid (2007).Words on Fire: The Unfinished Story of Yiddish.Basic Books. p. 255.ISBN 978-0-465-03730-8.^{[permanent dead link]}
^Hildesheimer, Meir (1994). "The Attitude of the Ḥatam Sofer toward Moses Mendelssohn".Proceedings of the American Academy for Jewish Research.60.American Academy for Jewish Research: 141–187.doi:10.2307/3622572.JSTOR 3622572.
^Tradition, Volume 25.Human Sciences Press. 1989. p. 98.

[JE-1] ^^a ^b ^c ^d ^e ^f ^gSinger, Isidore;Venetianer, Ludwig.SOFER, HAYYIM BEN MORDECAI EPHRAIM FISCHL.Jewish Encyclopedia.

[2] Amsel, Melody (2002).Between Galicia and Hungary: the Jews of Stropkov.Avotaynu. p. 40.ISBN 978-1-886223-13-4.

[Dicker-3] Dicker, Herman (1981).Piety and Perseverance: Jews from the Carpathian Mountains.Sepher-Hermon Press. p. 12.ISBN 978-0-87203-094-7.

[Nadler-4] Nadler, Allan L. (October 1994)."The War on Modernity of R. Hayyim Elazar Shapira of Munkacz"(PDF).Modern Judaism.14(3). Oxford University Press: 234–35.doi:10.1093/mj/14.3.233.Archived fromthe original(PDF)on 2010-06-29.

[Kiel-5] Kiel, Dvora (2007).When the Time is Right: Manifestations of Divine Providence in Everyday life.Feldheim Publishers. p. 425.ISBN 978-965-7371-29-9.

[BBC-6] "Abortion".BBC.RetrievedJuly 1,2010.

[bleich/abortion-7] J. David Bleich,"Abortion in Halakhic Literature",Tradition,1968, 10(2), p. 101.

[8] Katz, Dovid (2007).Words on Fire: The Unfinished Story of Yiddish.Basic Books. p. 255.ISBN 978-0-465-03730-8.^{[permanent dead link]}

[Hildesheimer-9] Hildesheimer, Meir (1994). "The Attitude of the Ḥatam Sofer toward Moses Mendelssohn".Proceedings of the American Academy for Jewish Research.60.American Academy for Jewish Research: 141–187.doi:10.2307/3622572.JSTOR 3622572.

[tradition-10] Tradition, Volume 25.Human Sciences Press. 1989. p. 98.

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