Two Books by R. Bezalel Naor, R. Meir Simhah of Dvinsk, Michael Lerner, and More

by Marc B. Shapiro

1. R. Bezalel Naor is well known for his enormous contributions to what we can call “Rav Kook Studies”. His outstanding translations and analysis have cemented his reputation as one of the leading interpreters of Rav Kook, as well as the most prolific writer on Rav Kook in English. I personally owe a great debt to Naor, as can seen in my forthcoming book on Rav Kook (though I suspect he will reject some of my readings).

Yet many are unaware of Naor’s numerous writings that are not focused on Rav Kook and that go back decades. (Unfortunately, they are not all available on Otzar Hachochma.) In fact, my first exposure to Naor was as a graduate student when I came across his 1984 edition and commentary on Rabad’s hasagot to Mishneh Torah, Sefer Ha-Madda and Sefer Ahavah. As with all of Naor’s writings, he discusses a variety of matters that arise from the text he is commenting on. (In Naor’s Ma’amar al Yishmael, he published the letter sent to him by Prof. Isadore Twersky upon receiving Naor’s edition of Rabad’s hasagot.)

In this post, I would like to focus on two books from Naor that deal with Maimonides’ Mishneh Torah. The first is Shod Melakhim,[1] published in 2018, and the second is Ya’akov mi-le-Var Moshe mi-le-Gav,[2] published in 2024. These and other books written by Naor can be purchased here.

Shod Melakhim contains studies of Naor on aspects of the Mishneh Torah, such as the mitzvah of knowing God, Maimonides and Sefer Yetzirah (including Naor’s suggestion that a halakhah in the Mishneh Torah was influenced by Sefer Yetzirah[3]), and analysis of R. Hayyim Soloveitchik’s commentary on various halakhot of the Mishneh Torah. He also brings into his discussions works by R. Abraham Abulafia, R. Isaac Arama, R. Moses Hayyim Luzzatto, Solomon Maimon (including a work still in manuscript), Rav Kook, R. Joseph B. Soloveitchik, and so many others. The book also contains a piece by the late R. Joshua Hoffman, reworked by Naor, together with a short memorial to this scholar who unfortunately was taken too soon from us.

Shod Melakhim is so rich, and its learning so profound, that it would require a very lengthy review, if not an actual book, to satisfactorily treat all the important issues Naor raises. In the interests of space, let me offer a few points that came to mind as I went through the book.

Pp. 50ff. Naor cites examples where earlier authorities mention that Maimonides derives halakhot from the Torah,[4] and he notes the dispute about whether medieval Ashkenazic sages independently came up with derashot to derive halakhot. In a recent issue of Ha-Ma’yan, R. Yisrael Reisher published an interesting article in which he discusses when and why post-talmudic sages stopped using independent derashot to derive halakhot.[5] Let me give an example of what I originally thought was a derashah by R. David Abudarham. He lived in the fourteenth century, so it would be significant if someone this late was still independently coming up with derashot. Last summer I brought a group to Spain on my Torah in Motion tour, and one of the places we visited was Seville.[6] That gave me the opportunity to speak about Abudarham as he too was from Seville.

Abudarham, Seder Tefilot ha-Ta’aniyot, says that if the fast of the Tenth of Tevet falls out on Shabbat, that we fast. Now it is true that according to our calendar this can never happen, but if we were proclaiming the new moon with witnesses it could fall out on Shabbat, and Abudarham says that we would fast, something we do not do even with Tisha be-Av. In fact, there are times, like this year, when the Tenth of Tevet falls out on Friday. (With our calendar, Tisha be-Av cannot fall out on Friday.[7]) When we fast on Friday-Tenth of Tevet, the fast is only over at darkness on Friday night. In other words, the fast continues into Shabbat.

R. Meir Mazuz explains Abudarham’s position that we fast when the Tenth of Tevet falls out on Shabbat by saying that he derived it from a derashah.[8] Here is the passage from Abudarham:

ואפילו[9] היה חל בשבת לא היו יכולים לדחותו ליום אחר, מפני שנאמר בו (יחזקאל כד, ב) בעצם היום הזה, כמו ביום הכפורים

Regarding the Tenth of Tevet, Ezekiel 24:1-2 states: “And the word of the Lord came unto me in the ninth year, in the tenth month, in the tenth day of the month, saying: ‘Son of man, write thee the name of the day, even of this selfsame day; this selfsame (בעצם) day the king of Babylon hath invested Jerusalem.” When the Torah speaks of Yom Kippur in Lev. 23:28 it also uses the expression בעצם היום הזה. R. Mazuz thinks that Abudarham made his own derashah, that just as these words are used regarding Yom Kippur and we fast on Shabbat Yom Kippur, so too the same applies to the Tenth of Tevet. However, if you look at the new, heavily annotated, 2015 Kerem Re’em edition of Abudarham, vol. 2, p. 357, you find that there were others before Abudarham who had the same position. Thus, I think it is obvious that rather than coming up with his own derashah, from which the halakhah was derived, Abudarham is simply trying to offer an ex-post facto explanation for the practice of fasting on the Tenth of Tevet that falls on Shabbat. He presumably saw this as a long-standing tradition and was offering a possible explanation for why earlier generations, including perhaps the talmudic sages, adopted this viewpoint.

P. 73 n. 75. Naor points to two views of Nahmanides in his commentary on the Torah that Naor identifies as having their origin in Ibn Ezra. In the second example, dealing with how Jacob married two sisters and Amram married his aunt, Nahmanides does not mention Ibn Ezra, and in the first example, although he cites Ibn Ezra, one could equally well argue that the citation does not mean that this is his source, but rather an opinion he cites that agrees with him. In general, I would like Naor to elaborate on how one is to know in cases like this that we are dealing with real influence from one thinker on another. (See also pp. 97ff. where he identifies clearer evidence of geonic influence on Maimonides.)

P. 125 note, p. 129 note, Naor refers to R. Meir Simhah of Dvinsk’s Torah commentary asמש”ך חכמה. Yet this is a mistake. The first word does not have a double apostrophe and is simply written asמשך, as seen on the title page of the first edition of the work. The title is derived from Job 28:18: “the price of wisdom”, and the letters of the word משך obviously allude to the name Meir Simhah. Incidentally, R. Meir Simhah is known both as the “Meshekh Hokhmah” and the “Or Sameah”. Other than R. Israel Meir ha-Kohen, who is known as the “Mishnah Berurah” and the “Hafetz Hayyim”, are there any others who are also known by two separate book titles?

Pp. 129ff. Naor probes how the king has the power to kill people even if there is no halakhic testimony or they have not been warned. He refers to Maimonides, Mishneh Torah, Hilkhot Rotzeah u-Shmirat ha-Nefesh 2:5:

When a Jewish king desires to slay any of these murderers and the like – who are not liable for execution by the court – by virtue of his regal authority, in order to perfect society, he has the license. Similarly, if the court desires to execute them as a hora’at sha’ah, because this was required at the time, they have the license to do as they see fit.

We see from this that in order to improve society the king is not bound by normal halakhic restrictions when it comes to punishing evildoers. Naor also refers to Mishneh Torah, Hilkhot Melakhim 3:10, which has the same message:

A murderer against whom the evidence is not totally conclusive, or who was not warned before he slew his victim, or even one who was observed by only one witness, and similarly, an enemy who inadvertently killed one of his foes – the king is granted license to execute them and to improve society according to the needs of the time. He may execute many on one day, hang them, and leave them hanging for many days in order to cast fear into the hearts and destroy the power of the wicked of the earth.

Finally, Naor refers to Guide of the Perplexed 3:40, where Maimonides writes: “Even if a court does not execute him [the murderer], the ruler can, since he can execute on circumstantial evidence.”[10]

Following this, Naor cites R. Meir Simhah of Dvinsk who compares the Law of the King with Noahide laws, as both of them have the same goal, namely, establishing a functioning society. As such, when it comes to judicial matters, the Law of the King is equal to that of the power given to non-Jewish courts. Since non-Jewish courts can kill a criminal based on a single witness, so too the king can do so.

Naor then expands on this and makes a fascinating suggestion, that the law of ben sorer u-moreh is an example of an emergency measure where the beit din functions by using the Noahide laws. As with Noahide law, the ben sorer u-moreh does not need to be warned about his action. Naor connects this to Yerushalmi Peah 1:1 that with non-Jews: מחשבה רעה הקב”ה מצרפה למעשה. This would explain why a ben sorer u-moreh is punished for something that will happen in the future, as punishment in the Noahide code can be decreed even for just having an intention.

Pp. 157ff. Naor deals with this passage of Maimonides in the Guide 3:45:

He [Abraham] specified due west as the direction to face in prayer, the Holy of Holies lying to the west. That is what the Sages mean by saying, “God’s Shekhinah is to the west” [Bava Batra 25a]. They explain in tractate Yoma that in prayer, we face the Holy of Holies, the direction that Father Abraham[11] set.

The problem is where in Yoma do we find that Abraham set the direction of prayer? This is an old problem and Naor offers a new solution which strikes me as far-fetched, and he himself refers to it as a חידוש נורא. He suggests that Maimonides is referring to Yoma 28b which in our text states: קיים אברהם אבינו אפילו עירובי תבשילין. Naor suggests that Maimonides’ text had עירוב תפילה (or maybe the abbreviation ע”ת) instead of עירובי תבשלין, and elaborates on how that could be understood to mean “west”. Even with all of Naor’s great learning, his solution is still not satisfying to me.

Let me now turn to Ya’akov mi-le-Var. The first part of it contains newly published comments on Maimonides’ Mishneh Torah by the 17^th-18^th century Jerusalem sage, R. Jacob Molho. Naor adds his own explanations and elaborations to these comments. The second part of the book is Naor’s Torah insights on a range of matters with his typical originality and breadth.

Pp. 69ff., Naor discusses R. Nissim of Gerona’s famous idea of Torah law and Law of the King. R. Nissim acknowledges that other systems of law work more efficiently in society than certain aspects of Torah law (e.g., how difficult it is to convict criminals according to Torah law). R. Nissim does not see this as a problem as the king will legislate in these areas. For R. Nissim, this is not an ad hoc approach to make the system run smoothly, but this is part of the Torah system given at Sinai, that there is both Torah law and also the Law of the King that work in tandem. Naor suggests that R. Nissim might have been influenced by Nahmanides’ famous notion of a scoundrel with the permission of the Torah, which is how he interprets the verse Kedoshim Tihyu (Lev. 19:1). Just like there is an individual who can be a scoundrel and the general laws of the Torah do not protect against him, thus we need a special law of Kedoshim Tihyu, so too when the written laws of the Torah do not suffice, according to R. Nissim we need the Law of the King.

Naor goes even further and connects R. Nissim’s idea with R. Mordechai Joseph Leiner of Izhbitz[12] and other Polish hasidic figures who have a conception not of Torah law and Law of the King, but of the law of God and the will of God, which are not always in tandem. In this section, Naor shows his great learning in hasidic literature.

P. 141. Naor cites R. Jacob Emden in his note toNiddah22b that not everyone assumes that one needs to receive a gezerah shavah by tradition, meaning that one can create his own gezerah shavah. Naor notes that this is a שיטה יחידאה. Does the notion that one need to receive a gezerah shavah by tradition mean that it must go back to the beit din ha-gadol, as Naor quotes one source as saying? I think not, and to give one example, R. Gedaliah Nadel writes that it is enough for a gezerah shavah to have come to us by tradition, and if previous generations of great scholars, who understood the nuances of Hebrew, accepted a gezerah shavah, we can rely on them.[13] In terms of scholarly studies on the gezerah shavah, to the sources cited by Naor I would also add Michael Chernick, Midat “Gezerah Shaṿah”: Tzuroteha ba-Midrashim u-va-Talmudim (Lod, 1994) and Yitzhak Gilat, Perakim be-Hishtalshelut ha-Halakhah (Ramat Gan, 1992), pp. 365ff.

2. As I mentioned R. Meir Simhah of Dvinsk earlier in this post, let me add a few more points relevant to him.

I find it of interest that in 1925 R. Jehiel Jacob Weinberg stated that R. Meir Simhah was “truly the gadol ha-dor”.[14]

As to why the kiruv yeshiva was named Or Somayach,[15] Yonoson Rosenbloom writes:

The immediate impetus for the change in name was a powerful shmuess given in the beis midrash by Rabbi Shlomo Freifeld. Rabbi Freifeld quoted the hesped given for Rabbi Meir Simcha by the Rogachover Gaon, his contemporary Torah giant in Dvinsk. The Rogatchover said of Rav Meir Simcha that he learned with the intensity of one who felt flames raging all around and that only his learning could extinguish them.[16]

In 1919 there was a false report that R. Meir Simhah had been murdered in a pogrom. This event was covered by newspapers around the world.[17] Here is a poster that was hung up after the false information arrived in Eretz Yisrael. (The information that appears at the bottom indicating that this poster is from 1926 is incorrect. 1926 was the year of his actual death.)[18]

In response to the false report, there were a number of eulogies given. R. Yisrael Abba Citron, rav of Petah Tikvah, delivered a hesped which was later published.[19]

Are there any other examples of giving a hesped for a great rabbi who was not actually dead?

Speaking of the death of R. Meir Simhah, we are fortunate that he was not killed on another occasion. Yoel Hirsch called my attention to something that is not mentioned in all the discussions of R. Meir Simhah. As is well known, R. Meir Simhah only had one daughter, and she was mentally ill. According to R. Israel Javits in Ha-Mesilah 1:5-6 (Sivan-Tamuz 5696), p. 6, R. Meir Simhah’s daughter tried to kill her father, stabbing him in the neck. Miraculously, he survived.

3. Earlier in this post I mentioned how Naor cites R. Meir Simhah’s notion that a king can execute certain people even though this would not be permitted under Torah law, since his power functions in accord with Noahide law which has a much wider range of possibility to punish than Torah law. R. Meir Simhah was referring to executing people based on lesser standards of evidence, not killing innocent people. Yet I would like to make a few comments about the latter point, as it is precisely with regard to the power of a king to kill innocent people that we see a change in how the generations have regarded certain moral issues.

Contemporary moral judgments are sometimes far removed from those of previous generations, even when dealing with great sages. For instance, R. Levi Ben Gershom recommends that if you are holding a prisoner who has been a constant enemy of the Jewish people, he should be executed.[20] R. Zvi Hirsch Chajes claims that a king has the right to kill the innocent children of someone who rebels, because of tikun olam,[21] and the Hatam Sofer, in a letter to Chajes, find this a reasonable position.[22] The purpose of this killing would be to put fear into others, who while they may be willing to risk their own lives in rebellion, would be deterred if their children were to be wiped out. This is certainly not what pretty much anyone today would regard as “Jewish values.” But I find it fascinating that in previous years, among some great Torah scholars, this was regarded as acceptable, even if only in a theoretical discussion. Naor, p. 136, provides additional sources for this matter, and I would add that R. Kook was also inclined to think that in extreme circumstances it would be permissible to execute innocent people such as children of an evil doer.[23] Let me stress again that all the discussions mentioned in this paragraph were theoretical, no different than so many other theoretical discussions found in rabbinic literature, and I wonder if they could have ever decided this way in a real-life case.

Regarding the power of the king, R. Jacob Kamenetsky has an unusual passage in his Emet le-Yaakov, 1 Kings 3:28. He says that in the story of Solomon and the two harlots, where Solomon said to cut the baby in half, if the real mother had not spoken up, they would have actually cut the baby in half, as the king has the authority to order this.[24]

ונראה לומר, דהנה מה היה קורה אם האמא האמיתית היתה מסכימה שיחתכו את הולד לשנים, בבחינת “תמות נפשי עם פלשתים”. הרי בפשטות מבינים ששלמה המלך היה חוזר בו מיד ואומר, “לא התכוונתי ברצינות שיהרגו את הילד”. אבל זה אינו, כי ביד המלך סמכות מסויימת על חיי נתיניו, כמו שיכול לשלוח אותם למלחמה אף על פי שנהרגים שם, אף כאן מאחר שציוה לחתוך, כאילו שיש כאן דין של ממון המוטל בספק חולקים, היו חותכים משום כבוד המלכות, שהרי אצל מלך אין חרטה

I don’t know why R. Kamenetsky finds the common understanding, that Solomon never really intended his words to be implemented in practice, to be mistaken. Certainly, killing an innocent child does not bring any honor to the king. Even if R. Kamenetsky is correct with regard to Solomon, speaking from our 21st-century perspective, the Jewish people, with their current moral sense, would never accept something like this, and I feel confident that a future Sanhedrin would never countenance it.

It must also be noted that Sforno, Netziv, and Meshekh Hokhmah, in their commentaries to Deut. 24:16 (“Children shall not be put to death for the fathers”), specifically reject the possibility that the king could kill the children of one who rebels, with Sforno noting how this was a typical Gentile practice that the Torah is legislating against.[25] In areas of controversy such as this, I think we should follow the guidance of R. Jehiel Jacob Weinberg who believed that if there is a dispute among halakhic authorities, the poskim must reject the view that will bring the Torah into disrepute in people’s eyes:[26]

ואגלה להדר”ג [הגרא”י אונטרמן] מה שבלבי: שמקום שיש מחלוקת הראשונים צריכים הרבנים להכריע נגד אותה הדעה, שהיא רחוקה מדעת הבריות וגורמת לזלזול וללעג נגד תוה”ק

R. Shlomo Aviner has the same approach. He notes that conceptions of morality change over time and not every decision of a posek is an eternal decision. Today, when we have different standards of morality than in previous years, if there is a dispute among the authorities, we should adopt the position that we regard as more moral.[27]

וברור שבהלכה פנים לכאן ולכאן. לכן כיוון שנתיבים אלה הם נתיבים מוסריים יותר, עלינו להכריע על פיהם. לפעמים ההלכה מוכרעת, בגלל שעת הדחק, ולפעמים ההלכה מוכרעת כי כך המנהג. אם כן, בימינו ‘המנהג’ הוא להיות מוסרי . . . יש גם מושגים מוסריים המשתנים על פי המציאות. אב הסוטר לבנו הקטן, אינו דומה לאב הסוטר לבנו בן השמונה עשרה. האם סטירת לחי לבנו היא מעשה מוסרי או לא מוסרי? תלוי בנסיבות. לא כל הכרעות הפוסקים הן הכרעות נצחיות . . . במצבנו כיום ישנם שיקולים מוסריים שמצטרפים להכרעותינו ההלכתיות

R. Yuval Sherlo acknowledges moral advancement and concludes: “Despite all the hypocrisy and cynicism there is moral progress in the area of human rights. True religious people believe that this is the will of God.”[28]

3. Michael Lerner recently passed away. I mention this because I recently found a letter from Lerner’s mother, Bea Lerner, who served as chairwoman of the New Jersey Democratic Party.[29] The letter is undated, but was obviously written in 1970 at the time that Lerner was on trial as part of the “Seattle Seven”, charged with having incited a riot. I found the letter in the Heschel archives[30] which I assume means that Mrs. Lerner had sent it to Heschel—who knew Michael Lerner from the Jewish Theological Seminary—and others as part of a request that they submit letters to the court testifying to Lerner’s non-violent nature. I had intended to send the letter to Lerner, but alas, this was not to be. I think the letter, which will be valuable to Lerner’s future biographer, is a wonderful example of parents’ unconditional love for their son, even if he chooses a path that they do not understand or agree with.

Since I just mentioned Heschel, and in honor of Rabbi Dr. Yechiel Leiter, Scranton native and new ambassador from Israel to the United States, let me also include this letter from Leiter’s grandfather, R. Moshe Leiter, to Heschel.[31]

R. Moshe Leiter authored a number of seforim, and in the letter above he is offering condolences about the passing of Heschel’s brother in London, R. Jacob Heshel. Interestingly enough, he is not entirely sure if people had informed Heschel of his brother’s passing, and we know that in the past people did withhold such news. R. Jacob Heshel was the rabbi of the Edgeware Adath Yisroel Congregation, and this is a picture of him with his family that I found here.

4. In my post here I presented some liberal views of euthanasia, views that for some reason are not part of the discourse in Orthodox circles. I forgot to include the following letter from R. Joseph Elijah Henkin which is found in the memorial volume Ner Shaul, p. 502.

See nos. 2, 3, 5, 8. While R. Henkin does not offer any firm rulings, you can see that he does not reject the liberal perspective and might even be inclined to it. No. 4 is also fascinating, for if we accept his suggestion it would mean that even if we assume that brain death is not halakhic death, it would still be permitted to remove a heart from a brain-dead person to save another’s life (as it appears reasonable to assume that a brain-dead person is a goses).

5. In my last post here I raised the question of whether Neturei Karta allies of Hamas can be counted in a minyan, whether their businesses should be boycotted, etc. Someone commented to me that however evil their actions, the Neturei Karta are still Jewish and Torah observant and thus they need to be treated as part of kelal Yisrael. This is a specious argument. Even a cursory familiarity with Jewish history shows that by means of the herem religiously observant people were removed from the community for all sorts of reasons. Because the herem was so successful, these removals only needed to be temporary as the excommunicated people inevitably felt compelled to ask the community leaders for forgiveness.

Yet I want to focus on the point that the Neturei Karta are still Jewish with the implication that since this is their birthright, it cannot be removed from them. (Despite what some people have claimed, from everything I have seen they are indeed halakhically observant and have not violated Shabbat by speaking on microphones, carrying signs where there is no eruv, etc.)

R. Moses Sofer, in his comment to Shulhan Arukh, Orah Hayyim no. 39, has a fascinating idea that has been discussed by many.

ועיין בתוספות יום טוב משנה ד’ פרק ז’ דנדה דתמה על כותים אי גירי אמת הן איך עשאום כנכרים לטהר נדות ואהלות שלהם. ונראה לפענ”ד שיש כח בכלל ישראל להוציא המורדים מכלל האומה ויחזרו לגוים גמורים אף להקל . . . והם נמנו וגמרו להוציאם מברית ישראל לגמרי

According to the Hatam Sofer, “Kelal Yisrael”, which I assume is represented by the rabbinic leaders, has the ability to remove someone from the Jewish people and turn him into a complete non-Jew. This would mean that you can lend money to him on interest, if he marries a woman it does not take effect, and even if he is already married the woman would not need a get. So we can leave it to the gedolim if they wish to go this route with the Neturei Karta.

As mentioned, the Hatam Sofer’s novel position—R. Asher Weiss[32] terms it a חידוש עצום—is discussed by many. However, while everyone tries to understand the basis of the Hatam Sofer’s view and its implications, there is one exception, namely, R. Moshe Feinstein.[33] R. Feinstein comes at the matter from a completely different perspective. Finding the Hatam Sofer’s words incomprehensible, he writes:

וברור ופשוט שא”א דבר כזה בעולם . . . וברור שאין זה מדברי החת”ס

R. Feinstein denies that the Hatam Sofer could have written what is found in his commentary. In a number of previous posts I have discussed this tendency of R. Feinstein to reject the authenticity of texts that he sees as completely mistaken. At certain times I think R. Feinstein really means what he says, that the text is not authentic. Yet on other occasions, and the example of the Hatam Sofer’s commentary would be such a case, I agree with R. Betzalel Deblitsky[34] that when R. Feinstein said that the text is not authentic, he did not mean it literally. Rather, this was his way of respectfully registering his strong disagreement. R. Deblitsky compares this to the rabbinic expressionכי ניים ושכיב אמרה, “When he was sleepy and lying down [to rest] he said this halakhah.” Everyone knows that this is just a figure of speech, and it would make no sense for one to reply that on the contrary, when the rabbi issued the ruling he had just finished his coffee and was completely sharp. In fact, R. Samuel Ibn Tibbon even uses this expression about the man he idolized most, Maimonides.[35]

6. My forthcoming book on Rav Kook is now available for purchase on Amazon (although it won’t appear for another couple of months). Once the book reaches America, I will be doing an event at Mizrahi Book Store so stay tuned for that.

* * * * * * * * *

[1] The title is taken from Isaiah 60:16.
[2] For the meaning of this kabbalistic expression, see Yosef Kalner, Milon ha-Re’iyah, vol. 2, p. 199.
[3] See also p. 21 n. 22 where Naor mentions his discussion in this regard with Prof. Abraham Joshua Heschel.
[4] In Kol Torah, Av-Elul 5728, p. 20, R. Nahum Draizin mentions what he heard from R. Moshe Soloveitchik, how R. Hayyim explained a position of Maimonides as arising directly from the verses in the Torah. As this appears to be completely unknown, here is the page.

[5] “Al Perek ‘Ein Dorshin’”, Ha-Ma’yan, Nisan 5784, pp. 93-104. Regarding derashot to establish, or at least support, minhagim, see e.g., Tur, Orah Hayyim 493, regarding women not working after sunset during the period of the Omer:

ונהגו הנשים שלא לעשות מלאכה משתשקע החמה . . . וכתיב שבע שבתות תמימות תהיינה, מלשון שבות ולשון שמיטה שבע שבתות . . . מה שנת השמיטה אסור במלאכה אף זמן ספירת העומר דהיינו לאחר שקיעת החמה אסור במלאכה

R. Eliyahu Zini, Etz Erez, vol. 2, p. 224,  is troubled by this derashah:

ויש לשאול: ממתי רבותינו הראשונים דורשים פסוקי תורה להוציא מהן הלכות, יהיו אלה אפילו מנהגים בלבד

[6] For my 2025 summer Torah in Motion tours, see here.
[7] Mishnah, Ta’anit 4:7 deals with a case where Tisha be-Av falls out on Friday.
[8] Bayit Ne’eman, 16 Tevet 5777, p. 1.
[9] The word אפילו is supposed to be recited with the accent on the final syllable. But does anyone, even Sephardim, pronounce it this way?
[10] The English is taken from the brand-new translation of the Guide by Lenn E. Goodman and Phillip I. Lieberman. This work is a wonderful achievement. It should give Goodman and Lieberman great pride to know that, from this point on, anyone who studies Maimonides will have to turn to their translation, which by the way also contains valuable notes. As a companion volume to the translation of the Guide, Goodman has also just published A Guide to the Guide to the Perplexed.
[11] The translation is from the Goodman and Lieberman edition. Pines has “Abraham our Father” which I think people will be more comfortable with, as “Father Abraham” sounds Catholic.
[12] Again, I do not know why Naor records the name of R. Leiner’s book as מ”י השילוח. The title is מי השלוח without any apostrophes.
[13] Mi-Torato shel R. Gedalyah, p. 25. Regarding gezerah shavah, see the brand new book by Moshe Sokolow, Pursuing Peshat: Takakh, Parshanut, and Talmud Torah, pp. 85-86, where he calls attention to R. Meir Simhah of Dvinsk, Meshekh Hokhmah, Num. 30:5, where he creates his own gezerah shavah. In justification of this step, R. Meir Simhah cites the Jerusalem Talmud, Pesahim 6:1: “A man may initiate his own gezerah shavah in order to sustain his study.” R. Yehudah Copperman, in his edition of the Meshekh Hokhmah, notes the originality of R. Meir Simhah in this example:

הפירוש המקובל לאמרה זו (וכך אמנם משתמע מסוגית הירושלמי) היא לפי בעל קרבן העדה: לקיים תלמודו שקיבל מרבו, דאין הפסד בדבר, שהרי בלאו הכי הדין כן, ואין גזירה שוה זו אלא לסמוך בעלמא (עכ”ל). לעומת זאת מושך רבינו את הכלל אף להלכה שלא קיבל מרבו אלא שחידש הוא בבית מדרשו! ועיין בהרחבה בפרקי מבוא פרק יד, כי זה חידוש גדול בבית מדרשו

[14] Kitvei ha-Gaon Rabbi Jehiel Jacob Weinberg, vol. 2, p. 235.
[15] Regarding the word שמח, I transliterated Sameah, but the official name of the yeshiva is Ohr Somayach. So which pronunciation is correct? It turns out that both are correct, as some grammarians claim that before the furtive patah in שמח there is an aleph sound, and others think that there is a yod sound. The same thing would be with the word ריח, which can be pronounced either as רֵיאַח or רֵייַח, or the word פענח which can be pronounced פענֵאַח or פענֵיַח. See R. Benzion Cohen, Sefat Emet, pp. 59-60; R. Adir Amrutzi, Dikdukei Abiah, p. 19.
[16] Rosenbloom, Rav Noach Weinberg: Torah Revolutionary (Jerusalem, 2020), p. 72 n. 1.
[17] See details here.
[18] The poster is taken from here.
[19] See Zev Aryeh Rabiner, Maran Rabbenu Meir Simhah Kohen (Tel Aviv, 1967), pp. 232-233. For another published eulogy, by R. Ben Zion Cuenca, see Mekabtze’el 39 (2013), pp. 739ff.
[20] Commentary to 1 Kings, ch. 22, Toelet 34.
[21] Torat ha-Nevi’im, ch. 7.
[22] She’elot u-Teshuvot Hatam Sofer, Orah Hayyim no. 108 (end).
[23] See Da’at Kohen, no. 193.
[24] Regarding the Solomon story, a real-life version of this is reported to have occurred in the early twentieth century. A woman who was nursing the baby boy of the rabbi mistakenly slept on the boy, killing him. Fearful of what would happen, she gave her own son to the rabbi’s wife, and this boy was then raised as the child of the rabbi. The matter was only discovered years later. When the woman’s husband died, the dead husband appeared a number of times in the rabbi’s son’s dreams asking why he was not saying kaddish for him. Here is R. Eliezer Deutsch’s description of the case in Va-Yelaket Yosef, vol. 10:20 (1908), no. 194.

The story is also told in R. Zvi Hirsch Friedling, Hayyim ha-Nitzhiyim, p. 54, as an illustration of the importance of kaddish.
[25] See Encyclopedia Talmudit, vol. 33, s.v. לא יומתו אבות על בנים, col. 947; R. Shimon Krasner, “Ishiyuto u-Feulotav shel Shaul ha-Melekh,” Yeshurun 11 (2002), pp. 779-780.
[26] Kitvei ha-Gaon Rabbi Jehiel Jacob Weinberg, vol. 1, p. 60.
[27] Am ve-Artzo, vol. 2, pp. 436-437.
[28] Reshut ha-Rabim, p. 102.
[29] See David Horowitz, Radical Son (New York, 1997), p. 175.
[30] Heschel Archives, Duke University, Box 8, Folder 1.
[31] Heschel Archives, Duke University, Box 17, Correspondence 1970-1971.
[32] See R. Asher Weiss’ weekly shiur, Toldot 5785, p. 11, called to my attention by Baruch from Monsey.
[33] Iggerot Moshe, vol. 9, p. 162 (Yoreh Deah 5:41)
[34] Beit Aharon ve-Yisrael 122 (Kislev-Tevet 5766), p. 170.
[35] See Carlos Frankel, Min ha-Rambam li-Shmuel Ibn Tibbon (Jerusalem, 2008), p. 300:

כי ניים ושכיב רבינו ז”ל אמר זה הדבר