Isaac Alfasi, who was born in Al…
1088 CE
Isaac Alfasi, who was born in Al Qal'a of Beni Hammad, the capital city of the Hammadid rulers of central Maghreb, had studied in Kairouan, Tunisia under Rabbeinu's Nissim ben Jacob, and Chananel ben Chushiel, the recognized rabbinical authorities of the age.
Rabbeinu Chananel had trained Alfasi to deduce and to clarify the Halakha from Talmudic sources, and Alfasi had then conceived of the idea of compiling a comprehensive work that would present all of the practical conclusions of the Gemara in a clear, definitive manner.
To achieve this goal, he had worked for ten consecutive years in his father-in-law's attic.
Alfasi had moved in 1045 with his wife and two children to Fes', whose Jewish community undertook to support him and his family so that he could work on his Sefer Ha-halachot undisturbed.
They also founded a yeshiva in his honor, and many students throughout Morocco had come to study under his guidance.
The most famous of his many students is Rabbi Judah Halevi, author of the Kuzari; he also taught Rabbi Joseph ibn Migash (the Ri Migash), who is in turn a teacher of Rabbi Maimon, father and teacher of Maimonides (Rambam).
Alfasi had remained in Fes for forty years, during which time he has completed his Sefer Ha-halachot.
In 1088, aged seventy-five, two informers denounce him to the government upon some unknown charge.
He leaves Fes for Spain, eventually becoming head of the yeshiva in Lucena in 1089.
Sefer Ha-halachot, considered the first fundamental work in halakhic literature, extracts all the pertinent legal decisions from the three Talmudic orders Moed, Nashim and Nezikin as well as the tractates of Berachot and Chulin—twenty-four tractates in all.
Alfasi has transcribed the Talmud's halakhic conclusions verbatim, without the surrounding deliberations; he has also excluded all Aggadic (non-legal, homiletic) matter as well as discussion of the halakha practicable only in Land of Israel.
This work is published prior to the times of Rashi and other commentaries, and results in a profound change in the study practices of the scholarly Jewish public in that it opens the world of the gemara to the public at large.
It will soon become known as the Talmud Katan ("Little Talmud").