Engaged Couples, צעירים, and More

Who are the צעירים of the idolators? The Taz states that he does not know:

איני יודע פירושו, אבל הוא ענין ממשרתי עבודת אלילים.

It is not just the Taz who doesn’t know, as none of the traditional commentaries have a clue. The Feldheim English translation of the Shulhan Arukh with Mishnah Berurah (which I make use of when I provide translations) doesn’t translate the word הצעירים, and instead simply transliterates it.[12]

In fact, I  am sure that R. Joseph Karo, living in the Muslim world, did not know what the צעירים are either. You might find this a strange assertion. After all, if R. Karo recorded the halakhah, how could he not know what he was writing? However, in this case R. Karo was just recording what appears in R. Aaron Hakohen of Lunel’s Orhot Hayyim (Florence, 1750), Hilkhot Lulav, no. 8, in the name of the Ritva:

כתב הר’ יום טוב אשבילי ז”ל בשם רבו ז”ל הוי יודע שגנות הצעירים והדורסים וכיוצא בהם מבתי הכומרים אינם משמשי ע”ז ולא נויי ע”ז ופירותיהם וכל אשר בהן מותרין בהנאה ומותר ליטול משם לולב או שאר מינין למצוה עכ”ל.

From a halakhic standpoint the importance of the halakhah is that it tells us that one can take a lulav and other other minim from the garden of an idolator, and it is not important exactly what type of idolator the צעירים are.

As mentioned, the halakhah in the Shulhan Arukh is taken from the Orhot Hayyim. It is first quoted in the Beit Yosef, Orah Hayyim 649, where it cited more exactly from the Orhot Hayyim than what appears in the Shulhan Arukh:

כתוב בארחות חיים ]הל’ לולב סי’ ח[ נגות הצעירים והדורסים וכיוצא בהם מבתי הכומרים מותר ליטול משם לולב או שאר מינים למצוה.

In the Beit Yosef (and also in Orhot Hayyim) it says הצעירים והדורסים. Furthermore, instead of מבתי שמשיהם that appears in the Shulhan Arukh, we have מבתי הכומרים, which means the houses (or buildings) of the priests. I have no doubt that the the word שמשיהם is a censor’s replacement of the original הכומרים. In the first printing of the Beit Yosef, Venice 1550, the sentence quoted above appears in its entirety. Yet when the Beit Yosef was next printed, Venice 1564, the entire sentence was deleted, obviously a requirement of the censor. The Shulhan Arukh was first printed in Venice, also in 1564. It thus makes sense that the deletion of the word הכומרים is due to censorship, and it could be that it was this alteration that prevented the entire halakhah from being deleted.

Before we get to הצעירים, what is the meaning of הדורסים that appears in Orhot Hayyim and is copied in the Beit Yosef? If you look at the Ritva that the Orhot Hayyim is citing, he states:[13]

והוי יודע שגנות השעירים והדוכסים וכיוצא בהם מבתי הכומרים, אינם משמשי ע”ז ולא נויי ע”ז, ופירותיהם וכל אשר בהם מותרים בהנאה, ומותר ליטול משם לולב או שאר מינין למצוה וכן קבלנו מרבותינו ז”ל הלכה למעשה.

The first thing to notice is that instead of הצעירים we have the word השעירים. This is a clear mistake, and the editor notes that the word הצעירים appears when the passage is cited in Orhot Hayyim. Unfortunately, the editor doesn’t note that are also least two other places where in speaking about benefit from avodah zarah the Ritva refers to גנת הצעירים.[14]The text from Ritva quoted above also has, instead of הדורסים which appears in Orhot Hayyim, another strange word, הדוכסים. This means “dukes” (or noblemen, princes, rulers, etc.) and makes no sense here since the context is avodah zarah which has nothing to do with a duke’s garden.

So we now have to explain not just what צעירים means but also דורסים or דוכסים. R. Hayyim Joseph David Azulai[15] suggests that צעירים is derived from Zechariah 13:7: והשבתי ידי על הצוערים, “And I will turn my hand upon the little ones.” It is hard to see how telling us that צוערים is related to צעירים helps us to understand the point of the Shulhan Arukh. R. Azulai also refers the reader to Rashi’s commentary on Zech. 13:7:

על הצוערים: על השלטונים הצעירים מן המלכים.

Perhaps I am missing something, but I don’t see what this passage adds other than showing us thatצוערים  and צעירים mean the same thing. Why does R. Azulai have to tell us this? The wordצעיר  is found elsewhere in the Bible, so we already know what it means.

R. Azulai’s short note also refers the reader to Abarbanel’s comment to Zech. 13:7. It is Abarbanel who will help us to understand what is going on with the word צעירים. (As R. Azulai was commenting on the Shulhan Arukh, he did not attempt to explain דורסים/דוכסים which is only found in the Beit Yosef. We shall return to this word soon.)

Abarbanel writes:

והשיבותי ידי על הצוערים שראוי שיפורש כפי זה הדרך על כומרי אדום הדורשים להם אמונתם וכזביהם והם עצמם נקראים אצלם צעירים להורות על ענוותנותם ושפלותם כי בעבור שאלה חטאו והחטיאו את אחרים בלמודם ודרושותיהם [!] אמר השם שישיב ידו ומכותם עליהם.

While this passage has nothing to do with the Shulhan Arukh, R. Azulai saw the relevance of it as Abarbanel makes the connection between צוערים and צעירים as we saw already with Rashi. Abarbanel also specifically connects this to Catholic priests, telling us that these priests would call themselves צעירים as a sign of modesty.

From this we can understand that when the Shulhan Arukh refers to gardens of the צעירים he means gardens belonging to Catholic priests. But who in particular are the צעירים? To answer this question let’s return to the Beit Yosef which referred to both צעירים and דורסים/דוכסים. As already noted, this entire passage is taken from the Orhot Hayyim.

In 1902 R. Moses Schlesinger published the second volume of the Orhot Hayyim. In the introduction he included a helpful list of all the times that the Beit Yosef cites the Orhot Hayyim. When he comes to our example, p. xv, he has a note in which he cites the great Abraham Berliner[16] that the proper reading is גנות הצעירים והדורשים. In other words, instead of דורסים/דוכסים, which appears in the Ritva and the Orhot Hayyim, it should say דורשים. When he wrote the Beit Yosef, R. Joseph Karo probably just copied the word דורסים that was in his copy of the Orhot Hayyim without knowing exactly what it meant (as its exact meaning, while of interest to historians and Seforim Blog readers, is not relevant to the underlying halakhah).[17]

So what does הצעירים והדורשים mean? Berliner explains this as well (and it was actually earlier explained by Leopold Zunz[18]). The two most important medieval Catholic orders were the Franciscans and the Dominicans. The actual name of the Franciscans is the “Order of Friars Minor.” They were often called “Little Brothers” or “Minorites.” Thus, when the Ritva and Orhot Hayyim refer to the צעירים this is just the Hebrew translation of “Minorites”, i.e., the Franciscans. As Abarbanel correctly pointed out, this term was adopted as a sign of humility.[19]As for the דורשים, the meaning of this is obvious (after Berliner and Zunz have enlightened us). The actual name of the Dominicans is the “Order of Preachers,” so דורשים (preachers)=Dominicans. What the Ritva and Orhot Hayyim are telling us is that when it comes to the mitzvah of lulav, one can use that which grows in the gardens of the Franciscans and the Dominicans (and the same halakhah would apply to other Catholic orders. The monasteries would often have gardens and Jews would be able to purchase things from there.)

In Nahmanides’ Disputation[20] he too refers to theצעירים  and the דורשים.

והיו שם ההגמון וכל הגלחים וחכמי הצעירים והדורשים.

In his note, R. Hayyim Dov Chavel identifies the צעירים as the Franciscans. However, he doesn’t know that the דורשים are the Dominicans, and he therefore explains that the word means הנואמים. In his English translation, Chavel writes, “Among them were the bishop [of Barcelona] and all the priests, Franciscan scholars, and preachers.”[21]

It is noteworthy that the fifteenth-century R. Solomon ben Simeon Duran, who lived in North Africa, was apparently also unaware of the meaning of צעירים, and therefore applied it to all young Catholic religious figures, not merely Franciscans. )At least, that is what I think he means, as opposed to understanding his use ofצעיריהם  to refer to young men as a whole.) After contrasting the sexual purity of the Jews with what occurs in surrounding society, he writes, in very strong words:[22]

וצעיריהם הם כולם מטונפים בעריות מנאפים עם נשי רעיהם ובאים על הזכור והטוב שבהם מוציא שכבת זרע לבטלה בידו וזה מפורסם אצלם.

Luzzatto also publishes a long poem from Bedersi together with Luzzatto’s commentary, without which it would be very difficult to understand much of what Bedersi was saying. One of my favorite lines is found on p. 13:

ולא תבין שפת כל-עם בשירים        לבד טרחם, כפז על גב בעירי

What this means is that poems are difficult for the masses, of every nation and language, to understand. They regard them as a burden, much like an animal, if you place gold on its back, won’t appreciate what it is carrying. It will only feel the burden of the weight.

6. In a comment to my last post, Maimon wrote: “On the subject of R. Bachrach’s responsum – it bears noting that the pre-reform homogeneous [should be: heterogeneous] Jewish society (especially in Germany) contained people of varying levels of observance from across the spectrum and as such many behavioral patterns that would be unthinkable in contemporary Orthodox society are detailed in the Halakhic writings from that era.” Maimon is correct, and it is not only in recent centuries or in Germany that one finds communities with people of different levels of religious observance. This is how Jewish societies have always been, in every era and place, at least until the second half of the twentieth century and the creation of haredi societies. I have already cited numerous examples that justify this statement, but let offer one more that shows how even in medieval times young men and women would socialize in a way that Maimon might say “would be unthinkable in contemporary Orthodox society.” I would only add that instead of “contemporary Orthodox society,” I prefer to say “contemporary haredi society,” since as mentioned already, Modern Orthodox society still has significant variations in level of observance. (When I speak of variations in level of observance, I have in mind bein adam la-Makom halakhot. I am not referring to halakhot having to do with monetary issues and dina de-malchuta dina, regarding which I believe the Modern Orthodox community is superior to what we find in the haredi world.)

R. Meir of Rothenburg was asked about young Jewish men and women who were drinking together. As a joke, one of the young women asked one of the men if he would betroth her. He took a ring and threw it to her, and recited the text of kiddushin. (At a future time I can discuss the halakhic arguments that R. Meir used to free the woman from having to receive a get.) One cannot overlook the fact that the way the young men and women were socializing together, much like you would find among kids at Modern Orthodox high schools, shows that there was no strict separation between the sexes. Here is the question, as it appears in Irving Agus, ed., Teshuvot Ba’alei ha-Tosafot, no. 85.

R. Meir of Rothenburg’s answer is found in She’elot u-Teshuvot Maharam mi-Rothenburg, Prague ed., no. 993.7. Two people have asked me to comment on Rabbis Yitzchok Adlerstein’s and Michael Broyde’s article here arguing that hasidic schools shouldn’t be forced to offer secular education. While the Seforim Blog is not the place for commenting on these sorts of matters, after reading the article I felt I had to make one point. Adlerstein and Broyde cite the famous Supreme Court case which allowed the Amish to opt out of secular education and they apply this logic to the hasidic communities. While it is true that if it went to court the hasidic communities would probably prevail, there is a big difference between the Amish and the hasidic communities. The Amish do not take welfare, food stamps, and other forms of government assistance. Thus, they make choices and live with the consequences. However, the hasidic communities refuse to provide their children with the basic skills needed to function in the modern economy, and as a result rely heavily on the welfare state. No one who believes in limited government and is opposed to the welfare state can support a situation where kids are allowed to grow up almost guaranteed to be in need of public assistance.[26]