A Short Tribute

Hacham Joshua Solomon Erdit was born to Hannah and Haim Nissim Yaakov in 1789 in Izmir, Turkey.

His father, who was a merchant, supported him so that he could devote his entire efforts to Torah study. In 1841, financial hardship forced the sages of Izmir to interrupt their fulltime study. He entered the world of commerce as did other sages of his day, including Hacham Binyamin Pontarimoli, author of Petakh HaDevir.

Hacham Joshua Solomon Erdit lived a long life, had several children, and enjoyed the privilege of knowing his grandchildren. His eldest son, Hacham Raphael Yaakov and his son Hacham Moshe died during his lifetime; his son Hacham Yitzchak outlived him. During his lifetime he was subject to great suffering, suffered from a life-threatening disease, yet was healed and survived.

Hacham Joshua Solomon Erdit (Mirkado) passed away on 5 Sivan, 1876.

Hacham Joshua Solomon Erdit (Mirkado) was able to have the first volume of his book, Khina VeKhisda, on Tractate Ketubot, published in 1864; the second volume was published in 1874. The third volume of his book Khina VeKhisda was published after his decease, in 1877. The first volume of Ish Mevin, book of his sermons, as published in 1889 and the second in 1905. The manuscript of his work on Maimonides’ HaYad HaHazaka, has apparently been lost.

A few quotes from the Rabbi on 'Traditions of the Fathers' in which he teaches the reason for which the Sabbath preceding the Giving of the Torah is called the Bridal Sabbath

This Sabbath is called the Bridal Sabbath, indicating the giving of our Torah, on this date and in those days, on the Festival of Shavuot. Truth is, one should know why it was so named, and not [named] the Sabbath of the Giving of the Torah…In my modest opinion, the reason is as follows: It is common knowledge that towards their wedding, a bridegroom spends large amounts of money on his bride because of his love for her, sends her clothing and jewelry, and may also buy her a bonnet for her head, and pretty shoes of good quality…which is not the case after the wedding… He does love her, although it is not the same as the moment of the marriage…It is thus clear why this Sabbath is called the Bridal Sabbath. It signals the Giving of the Torah from Sinai in our day, at which moment the reception of which will be with great love…and not as it might be later, after the marriage as it were.

Ish Mevin, Volume I, pp.45a – 46a, Haim Abraham De Sigora Press, Izmir, 1889

5549 - 5 Sivan 5636

1 7 8 9 - 1 8 7 6

A Short Tribute

5549 - 5 Sivan 5636

1 7 8 9 - 1 8 7 6