For this reason he undertook the composition of a new and more elaborate code of laws, arranged in the accepted order of the four books of the _Turim_,[95] which is known as _Lebushim_, or "Raiments."[96] The method of Mordecai Jaffe differs from that of Joseph Caro and Isserles in the wealth of the scientific discussions which accompany every legal clause. At first Jaffe's code created a split in the rabbinical world, and threatened to weaken the authority of the _Shulhan Arukh_. In the end, however, the latter prevailed, and was acknowledged as the only authoritative guide for the religious and juridical practice of Judaism. Apart from his code, Mordecai Jaffe wrote, under the same general title _Lebushim_, five more volumes, containing Bible commentaries, synagogue sermons, and annotations to Maimonides' "Guide," as well as Cabalistic speculations. Jaffe's successor as leading rabbi and president of the "Council of the Four Lands" was, in all likelihood, Joshua Falk Cohen (died 1616), Rabbi of Lublin and subsequently rector of the Talmudic yeshibah in Lemberg. He attained to fame through his commentary to the _Hoshen Mishpat_, the part of Caro's code dealing with civil law,[97] which he called _Sepher Meïrath `Enaïm_, "A Book of the Enlightenment of the Eyes"[98] (abbreviated to SeM`A). He also framed, at the instance of the Waad, a large part of the above-mentioned regulations of 1607,[99] which were issued for the purpose of establishing piety and good morals more firmly among the Jews of Poland. A more scholastic and less practical tendency is noticeable in the labors of Joshua Falk's contemporary, Meïr of Lublin (1554-1616), known by the abbreviated name of MaHaRaM.[100] He was active as rabbi in Cracow, Lemberg, and Lublin, delivered Talmudic discourses before large audiences, wrote ingenious, casuistic commentaries to the most important treatises of the Talmud (entitled _Meïr `Ene Hahamim_, "Enlightening the Eyes of the Wise"), and was busy replying to the numerous inquiries addressed to him by scholars from all parts (_Shaaloth u-Teshuboth Maharam_). Laying particular stress on subtle analysis, Rabbi Meïr of Lublin looked down upon the codifiers and systematic writers of the class to which Isserles and Jaffe belonged. The trifling minuteness of his investigations may be illustrated by the fact that he considered it necessary to write a special "opinion" about the question whether a woman is guilty of conjugal infidelity, if she is convicted of having had relations with the devil, the latter having visited her first in the shape of her husband and afterwards in the disguise of a Polish nobleman.