Kh for het in the title ("Shulkhan") is wrong. This entry should be moved to Shulhan Arukh. User:80.179.44.143.
As per a Google search and Wikipedia:Naming conventions, this article will be moved from Shulkhan Arukh to Shulchan Aruch, which is decidedly the more popular spelling. --DLand 03:38, 17 March 2006 (UTC)
I propose moving from the current Shulchan Aruch to Shulkhan Aruch. The transliteration Kh for Khaf and Ch for Cheth is not uncommon, and it is simple, clear, requires no special characters, and is conducive to Jewish learning and de-transliteration. I see the Jewish text repository [www.Sefaria.org] is using "Shulkhan Aruch":
https://www.sefaria.org/Shulchan_Arukh,_Orach_Chayim?lang=bi
And I think (former) popularity and entrenchedness should not be sole decisive factors. Nissimnanach (talk) 14:35, 25 November 2019 (UTC)Nissimnanach
It is taken for granted by most Jews that Rabbi Joseph Karo, sometimes known as "the Shulkhan Arukh", is one of the Rishonim, and not an acharonim. For Orthodox Judaism in particular, and to Conservative Judaism to a lesser degree, this has immense consequences. It makes it very difficult for a rabbi of today's era (the acharonim) to disagree with anything in his work. However, in practice, many modern-day responsa show significant differences with the text of Karo's work. And many more proposes changes may be considered valid if Karo is considered one of the acharonim, and not a rishonim. As such, we may want to consider the following essay from Mail-Jewish, a famous long-term halakhic Internet discussion forum. RK 02:29, Aug 17, 2004 (UTC)
"Isserles and Solomon Luria were Karo's first important adversaries. Although the opposition of these two men was different in kind and due to different motives, it may be regarded in a measure as the protest of the Ashkenazim against the supremacy of the Sephardim. The Ashkenazim were more scrupulous in matters of ritual than their Spanish-Portuguese brethren; hence they considered that Karo's Beth Yosef contained dangerous innovations, as the authorities he followed were chiefly Sephardim, whose opinions did not prevail among the Ashkenazim."
Such assertions! (1.) "It may be regarded ... as the protest..." is a weasel phrase. Who regards those glosses as "protest"?! (2.) "The Ashkenazim were more scrupulous...." I'd like to see evidence for this! (3.) "[H]ence they considered... contained dangerous innovations... chiefly Sephardim, whose opinions did not prevail among the Ashkenazim." (sigh) First of all, who says the Ashkenazim considered the Beth Yosef dangerous? (4.) Second of all, who said the Beth Yosef contained "innovations" of a different type than is found in almost all rabbinic literature (it contains no such radical "innovations")? (5.) Third of all, the Beth Yosef is a commentary on the Tur and is not primarily a codification of halakha (as is the Shulkhan Arukh). (6.) Fourth of all, Rabbi Isserles didn't even write a gloss on the Beth Yosef. (7.) Fifth of all, the last sentence quoted above could be a textbook example of non-sequiter. The degree of scrupulousness found among the Sephardi populace bears no significant correlation with the rulings of the Sephardi authorities; the alleged popular carelessness would be due to laxity. (8.) Sixth of all, wherever Sephardi "opinions did not prevail among the Ashkenazim," it was because the Ashkenazi opinions/customs happened to differ from those of the Sephardim. Contrary to ostensible beliefs of some conspiracy theorists, there was no institutionalized or ideological schism between both groups. HKT 06:08, 17 Jun 2005 (UTC)
Should the Taz and other major commentators on the Shulkhan Arukh be discussed in this article?
Adam Holland 04:22, 18 March 2006 (UTC)
This entire article is written from a conservative viewpoint. In addition, it contains many, many, many assertions and phraseology that are extremely doubtful characterizations. Just some small examples:
Shykee, if you check the edit history, you will see that the "Initial text from the 1906 public domain Encyclopedia Judaica." We often do this - use open domain encyclopedias as sources for articles we otherwise do not have. A lot of articles on Biblical themes is "Initial text from Easton's Bible Dictionary, 1897." So it is not surprising that you find many problems with these articles, indeed, there are many problems and you are absolutely right about the need for work. Not only are 1906 EJ and 1897 EBD out-dated, they do not comply with our policies. So, I am glad you pick up on this and encourage you to work on it. My only advice - strong advice - is that you familiarize yourself (really well) with our core policies especially Wikipedia: Neutral point of view, Wikipedia: No original research and Wikipedia: Verifiability. You clearly have a strong point of view - there is nothing wrong with that and the views of people who have read and learned from should be included in this and other articles. I just caution you, in good faith, to comply strictly with our NPOV policy, or others will likely revert your edits. This is not a threat, it is sincere constructive advice. Good luck, Slrubenstein | Talk 13:09, 16 June 2006 (UTC)
I was bending over backwards to be nice, since you have interpreted my comments as hostile in the past. If you have any doubt that what I wrote was meant as anything other than constructive, then you have some serious screw up, dude. Slrubenstein | Talk 16:35, 16 June 2006 (UTC)
Well, I did not mean to be patronizing. But you seem to be suggesting a major overhaul of the article - and I support and encourage that. Since I support an encourage that, I don't want to see any of your edits become contentious with other editors. And I tell all editors who are relatively new and who are proposing to do extensive work on an article to adhere rigorously to these specific policies because doing so safeguards you from criticism and I have learned from experience that that saves everyone - especially a well-intentioned editor who recognizes the flaws of an article (i.e. you) - from a lot of wasted time and grief along the road. Relatively anonymous writing often obscures or distorts sentiments. All I can say is, that no matter how this comes across to you, I mean it to be constructive, that is all. Slrubenstein | Talk 11:43, 17 June 2006 (UTC)
At first glance, the objections listed above to the current article seem to represent a very clear POV agenda. None of the statements attacked are terribly problematic to anyone who knows the history of the Shulchan Arukh. And does Menachem Elon create automatic NPOV problems? Why? Something sounds fishy.
The way to make this less problematic is for Shykee to add his objections - which are widely accepted in certain yeshiva circles, whether one agrees with them or not - as alternatives, but not to erase the current statements as they stand, which are also widely accepted (both in major parts of the yeshiva world and in academic circles alike). Dovi 08:21, 18 June 2006 (UTC)
Shykee, I don't understand why you claim to promote Orthodoxy, yet you spend all of your time attacking Orthodox Jews. You seem, in practice, seem to hate Orthodox Judaism (as well as all of non-Orthodox Judaism), and instead you seem to believe in some obscure extremist fundamentalist point of view. This article is actually written based on Orthodox Jewish sources. It is almost identical to the articles on this subject in the Encyclopedia Judaica, and all of their articles on this subjetc are also written by Orthodox rabbonim. It you are (in the academic sense) ignorant of Jewish history, halakah and Orthodox Judaism. We need verifiable sources, not personal attacks about how un-Orthodox most Orthodox rabbis are. RK
I have made several corrections. The main author of the article seems to ignore several facts of Caro's cultural background, based on the legalistic traditions existing in Spain by the 15th c. --Dramirezg 13:20, 12 October 2006 (UTC)
Hi, please can you get involved in the talk on the Safiyya bint Huyayy article. Please read through the talk and make out if you agree that she should not be called a concubine in adddition to a 'wife' of mohammad. In my view, it was a marriege out of fear. Thanks FrummerThanThou 23:51, 9 December 2006 (UTC)
Several critics of Judaism have alleged that the Shukchran Aruch is either discriminatory or racist against Gentiles. The article should maybe examine these criticisms in the hopes of clearing up the allegations. [1] ADM (talk) 14:46, 28 July 2009 (UTC)
Almost all antisemites accuse all Jews of being racist against gentiles. This is hardly surprising and a common manifestation of jealousy and hate towards Jews. KayFein613 (talk) 02:34, 27 December 2020 (UTC)
IZAK has recently made a large number of edits inserting unsourced information which seem to violate the WP:NPOV and WP:NOR guidelines. I suggest that all editors editing this article stick to clearly sourced material to avoid needless edit-warring. Winchester2313 (talk) 15:44, 24 October 2010 (UTC)
Moved paragraph to Seven Laws of Noah#Sefer Sheva Mitzvot Hashem where it belongs. There is no such concept in Judaism as "Shulchan Aruch" for gentiles they are only obligated in the Seven Laws of Noah, period, otherwise it's just word play to pretend that there is any sort of "Shulchan Aruch" for gentiles just because one guy says so in some obscure book no one ever heard of before. It would be like saying there is a New Testament for non-Christians or a Koran for non-Muslims. The point is, that just as the New Testament and Christian Law talk about how to deal with non-Christians and the Koran and its codes rule how to treat non-Muslims, the Jewish Shulchan Aruch has laws directs Jews how to deal with gentiles, but there is not, and has never been a Jewish "Shulchan Aruch for gentiles" only what the Torah prescribes in general terms via the Seven Laws of Noah and on that any rabbi or Torah scholar is free to postulate and work, but it will not make it a part or an extension of the Jews' Shulchan Aruch. IZAK (talk) 09:52, 25 October 2010 (UTC)
The Sulchan Aruch although "examined on daily basis" by jews, but I bet none of this article's writer can read the book's text AND not a jew.
Asd this is an article about a religion, it is very easy to not show its contents without prejudice. So if this article was made by jews, it is at best highly doubious. If it was not made by jews, how do they know what they are talking about?
That's the problem with secret organisations and their documents. —Preceding unsigned comment added by 80.98.135.252 (talk) 08:43, 31 January 2011 (UTC)
Perhaps you should consider joining a 'secret organization' that offers remedial English instruction...? Winchester2313 (talk) 07:35, 1 February 2011 (UTC)
Is the language (of the work itself not of quotations it contains) actually Hebrew in the usual sense of the word? Or does Hebrew mean Aramaic in this case? -- 92.226.26.35 (talk) 01:02, 25 July 2012 (UTC)
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A small paragraph explaining the relationship of this work with Talmud would be helpful for the general public readership. E.g. is it a summary? an index? a replacement? etc. --142.163.195.253 (talk) 13:42, 14 November 2021 (UTC)