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New Book Announcement: Mesoras Torah Sheba’al Peh by Harav Professor Shlomo Zalman Havlin

New Book Announcement: Mesoras Torah Sheba’al Peh by Harav Professor Shlomo Zalman Havlin

By Eliezer Brodt

רשלמה זלמן הבלין, מסורת התורה שבעל פה, יסודותיה, עקרונותיה והגדרותיה בג [בחלקים], 1048 עמודים

I am very happy to announce the recent publication of an important two-volume work, which will be of great interest to readers of the Seforim Blog. Mesoras Torah Sheba’al Peh by Harav Professor Shlomo Zalman Havlin, of Bar-Ilan University’s Talmud department.

There are various “agendas” in the following post:

The first: to further the Seforim Blog’s mission to inform its readership of new works and furnish them with a descriptive review; case in point these two incredible new volumes recently published.

Second: making some of the seforim mentioned and reviewed here available for sale; the proceeds help support the Seforim Blog.

Professor Havlin is one of the more prolific writers in the Jewish academic scene, having authored hundreds of articles and edited and published numerous seforim.

His articles cover an incredibly wide range of subjects in many areas of Jewish Studies; Geonim, Rishonim and Achronim as well as Bibliography, to name but a few. It is hard to define his area of expertise, as in every area he writes about he appears to be an expert!

He also served as chief editor of Bar Ilan University’s bibliographical journal, Alei Sefer for many years; in this capacity he also wrote numerous short but immensely insightful book reviews.

Over his career, RSZ Havlin devoted a lot of time and energy studying and analyzing various important Rishonim. Of note is the Rashba, he expended immense energy in publishing numerous manuscripts alongside his own in-depth essays regarding them. These were collected a few years back and published in two volumes by Mechon Even Yisroel.

He has edited and printed from manuscript works of Rishonim and Achronim, being firmly of the opinion, contrary to that of some other academics, that there is nothing non-academic about publishing critical editions of important manuscript texts.

His uniqueness lies not only in the topics he has taken up, but also in that his work has appeared in all types of publications running the gamut from academic journals such as Kiryat Sefer, Sidra, Alei Sefer as well as many prominent Charedi rabbinic journals such a Yeshurun, Moriah and others.

Another point unique to Havlin’s writings, besides his familiarity with all the academic sources, is that he shows prodigious familiarity with all the classic sources from Chazal, Geonim, Rishonim and Achronim, to even the most recent discussions in Charedi literature – this bekius was apparent well before the advent of search engines such as Bar-Ilan’s Responsa Project, Hebrew Books and Otzar Ha-hochmah. Alongside all this is his penetrating analysis and ability to raise interesting points.

A few years ago, my dear friend Menachem Butler made available dozens of RSZ Havlin’s publications online at his academia page available here.

About ten years ago, he published volume one of his writings, which contained fifteen chapters spanning from Chazal all the way until the Chazon Ish.

At the time, Professor Havlin mentioned to me that he hopes that he will find the strength and funding to publish the rest of his material. Over the years I reached out to him about it and he said he had no luck finding funding. To my great surprise, a few months ago he reached out to me and sent me the Table of Contents, saying the work has been finally published.

As one can see from the Table below, lots of material is devoted to the Rambam – to whom Havlin has devoted years researching all aspects of his writings from the manuscript to early printings. At one point, he published under Mechon Ofek the “Sefer Mugah (Authorized Copy) of the Rambam’s Yad and included an incredible introduction. This classic essay is included in this new collection alongside numerous essays of his on the Rambam many of which have also become classics.

These volumes have other important essays on Rishonim; included are his lengthy introductions to the Meiri’s Seder Kabbalah and his work on Avos, both of which he published critical, annotated editions through Mechon Ofek a few years back.

Some other essays in these volumes worth pointing out are his excellent introduction to the set Torasan Shel Geonim (published by Vagshal), and his essay on the authorship of the Kol Bo and Orchos Chaim.

There are also very important essays starting with the earliest Achronim to various essays on the Chazon Ish; sandwiched between are important essays on the Gra and others. One essay I enjoyed learning through a few times is his material on R’ Yechiel Ashkenazi from the time of the Rama. Another important essay of his which I enjoyed and use often is on Pilpul which was based on a talk in Harvard he gave many years ago.

There are also various book reviews of editions of seforim (some are rather sharp) all worth learning through carefully.

There is much more to say about the materials and essays in these two volumes but time is short.

Some of the essays were updated with new material or corrections from when they were published the first time.

Two minor complaints I would like to voice, one is there is no index to these works which makes it impossible to maximize all the nuggets all over in his various tangents. I imagine the reason for this is because indices costs lots of money to produce and the raising of funds for the publication was long, tedious and painful as it is so no index was included.

Another complaint which I have not come up with a good defense for is not every article has the original publication information included in the beginning of the chapter or at the end of the volumes. I imagine this too had to do with the budget.

Be that as it may, these two small complaints are negligible; these incredible volumes are worth owning and learning through carefully to gain from the research and discoveries of Havlin of over fifty years of learning.

I am the distributor of this work and I am selling copies of this work (currently it is not for sale anywhere else), so for more information about ordering\purchasing this work, contact me at Eliezerbrodt@gmail.com

Here are the Table of Contents of the book:

Vol. I:

Vol. II:




New Seforim Lists, Seforim Sale, Highlights of the Mossad HaRav Kook Sale & Beta Version of My New Podcast “Musings of Book Collector”

New Seforim Lists, Seforim Sale, Highlights of the Mossad HaRav Kook Sale & Beta Version of My New Podcast Musings of Book Collector

By Eliezer Brodt

The post hopes to serve three purposes. The first section lists some new interesting seforim and thereby making the Seforim Blog readership aware of their recent publication. Second, to make these works available for purchase for those interested. Third, the last part of the list are some harder to find books, for sale. (This is a continuation of this post.)

Note: Some items are only available at these prices for the next 3 days.

Part of the proceeds will be going to support the efforts of the Seforim Blog. Contact me at Eliezerbrodt@gmail.com for more information about purchasing or for sample pages of some of these new works.

In addition, this post features some highlights of the Mossad HaRav Kook Sale.

As I have written in the past:

For over thirty years, beginning on Isru Chag of Pesach, Mossad HaRav Kook publishing house has made a big sale on all of their publications, dropping prices considerably (some books are marked as low as 65% off). Each year they print around twenty new titles and introduce them at this time. They also reprint some of their older, out of print titles. Some years important works are printed; others not as much. See here, here, here and here, for review’s, of previous year’s titles.

If you’re interested in a PDF of their complete catalog, email me at eliezerbrodt@gmail.com

As in previous years I am offering a service, for a small fee, to help one purchase seforim from this sale. For more information, email me at Eliezerbrodt-at-gmail.com.

Part of the proceeds will be going to support the efforts of the Seforim Blog.

The last day of the sale is, April 21. Orders for the sale need to be sent in by this Thursday morning.

Finally: Last night I recorded a beta version of a possible new podcast series called Musings of Book Collector. The first episode is about some of the recent seforim mentioned in this post. Based on feedback I will see if I will continue, try to improve the quality and style. If you wish to hear the episode, send me an email and I will send you the recording.

ספרים חדשים

  1. שיעורי הגרי”ש זילברמן במסכת אבות, 372 עמודים

  2. מחזור שפתי רננות לחג הפסח, מהדיר ר’ משה רוזנווסר, בהוצאת מכון מורשת אשכנז

  3. מחזור ויטרי, חלקים ד-ו, השלמת הסדרה [פרקי אבות, סדר תנאים ואמוראים, מסכת סופרים, ועוד דברים חשובים]

  4. ר’ יהודה זייבלד, בעל העקידה, רבי יצחק עראמה, תולדותיו, מפעלותיו משנתו, [מצוין], 763 עמודים, [ניתן לקבל דפי דוגמא]

  5. קבץ על יד, כרך כח, הוצאת מקיצי נרדמים

  6. שלמה גליקסברג, פנקסי קהילות אשכנזיות באיטליה מן המאה הי”ח, מקיצי נרדמים

  7.   החסיד יעבץ, על מסכת אבות, על פי כ”י, מכון שלמה אומן, [ניתן לקבל דפי דוגמא]

  8. מגיד מישרים למרן הבית יוסף, כולל מבוא ומפתחות על פי כתב ידות, אהבת שלום, מבוא 131+ תשלא עמודי  [מצוין]

  9. מדרש רבה, במדבר, מהדיר: פרופ’ חננאל מאק

  10. ילקוט מדרשים, חלק י, מדרשי עשרות הדברות [ניתן לקבל תוכן]

  11. מנהגים לבעל הפרי מגדים, נועם מגדים, [ניתן לקבל דפי דוגמא]

  12. דרישת הזאב על ששה סדרי משנה, לר’ זאב וואלף ממאהלוב, מהדיר: ר’ שלום דזשייקאב, 21+קעט עמודים

  13. ר’ יהודה לירמה, לחם יהודה על מסכת אבות [נדפס לראשונה שי”ג], מכון אהבת שלום

  14. אוצר הגאונים, נדה, הרב זייני

  15. ר’ שמואל פרימו, דרשות אמרי שפר, אהבת שלום

  16.  גן המלך, פירושי זוהר לר’ נפתלי הרץ בכרך

  17. ר’ אליהו גוטמכר, סוכת שלם, מכתב אליהו, [מצוין], מהדורה שלישית

  18. יומן ליוורנו ד’ – החיד”א, מכתב יד

  19. ר’ שלמה יוסף זווין, סופרים וספרים, ג’ חלקים [מהדורה חדשה]

  20. יוחאי מקבילי, טהרה תודעה וחברה, תפיסת הטומאה והטהרה במשנת הרמב”ם

  21. י’ קושטר, מילים ותולדותיהן (מהדורה שנייה)

  22. ר’ יוסף מפוזנא, יד יוסף על התורה מכתב יד, יסוד יוסף

  23.  שדי חמד על התורה, כולל כת”י

  24. ר’ חיים דובער הכהן, “המלאך”, אוצר אגרות קודש, תרכז עמודים

  25. קונטרס ספדי תורה, הספדים על רבי מענדיל אטיק

  26. דוד הלבני, מקורות ומסורות ביאורים בתלמוד מסכת זבחים, מנחות, חולין

  27. מחשבת אליהו, שיעורים חדשים מאת רבי אליהו דסלר כולל מכתבים חדשים

  28. גרשום שלום, מצוה הבאה בעבירה, מהדורה חדשה בעריכת יונתן מאיר

  29. עשרה פרקים, מאת דאוד אבן מרואן אלמקמץ, תרגום שרה סטרומזה

  30. מצות התכלת, 555 עמודים

מוסד הרב קוק

  1. פירוש ר’ דוד צבי הופמן, ויקרא, ב חלקים, בעריכת ר’ יהושע ענבל

  2. לכם יהיה לאכלה מהדורה חדשה עם הוספות ותיקונים מכתב יד של המחבר ר’ איתם הנקין, הי”ד

  3. שיטה מקובצת, מעילה תמיד

  4. ר’ מאיר קדוש, ממאורות הקבלה הקדושה, הלכות, מנהגים והנהגות, בספרות מקובלים ופוסקים, מסוף תקופת הגאונים ועד לסוף תקופת הראשונים, 963  עמודים

  5. ר’ טוביה פרשל, מאמרי טוביה ז [כרך חדש] [ניתן לקבל תוכן]

  6. ר’ יהושע ענבל, יורה משפט

  7. אגרת ר’ שרירא גאון, בעריכת ר’ נתן דוד רבינוביץ [מהדורה חדשה]

  8. פירוש המשניות להרמב”ם למסכת כתובות

  9. מאירי על משלי

  10. ר’ שלמה דיכובסקי, לב שומע לשלמה, חלק ג

  11. הלכות גדולות חלקים א-ב

  12. מדרש הגדול 5 כרכים, הופיעו מחדש

  13. כתבי הגרי”א הרצוג, 13 כרכים, הופיעו מחדש

  14. שו”ת מהר”ש מוהליבר, הופיע מחדש

  15. ספר המנוחה, הופיע מחדש

חלק שני

  1. ר’ דוד הנזיר, קול הנבואה מהדורה חדשה, $30

  2. ר’ מאיר בר אילן, מוולוז’ין עד ירושלים, ב’ חלקים, $45

  3. ר’ יצחק שילת, בתורתו של ר’ גדליה נדל, $31

  4. פירוש על התורה מיוחס לתלמיד הר”ן, $36

  5. אלמה, בעריכת ב”מ לוין (תרצ”ו), כולל חיבור מר’ יעקב ריפמן על תולדות רבנו בחיי, $25

  6. ר’ יעקב עמדין, לחם שמים, סט משניות, דפוס צילום, $50

  7. מעגל טוב, מהדיר הרב מנדלבוים, $40 [ניתן לקבל דפי דוגמא]

  8. מ’ גינזבורגר, תרגום יונתן בן עוזיאל, $33

  9. קובץ זכור לאברהם, כרך חדש, עניני ספר תורה $21 [ניתן לקבל תוכן]

  10. הלכות המדינה לבעל ציץ אליעזר, $32

  11. ר’ יהוסף שווארץ, תבואות הארץ, [מצוין], $35

  12. יאיר לורברבוים, מלך אביון, $20

  13. שמואל שילא, דינא דמלכותא דינא, $45

  14. אבן עזרא איש האשכולות, קובץ מאמרים בעריכת דב שוורץ, $29

  15. הרב עוז בלומן, איש משורש נביא, הממד האתי בבקשת האלוהים של הלל צייטלין [ניתן לקבל תוכן והקדמה], $28

  16. יעקב שפיגל, עמודים בתולדות הספר העברי, כתיבה והעתקה, [נדיר] [מצוין], $75

  17. נעימות הכהנים, ויכוח באיטליה בענין ניגון ברכת כהנים ותקפו של מנהג, מהדיר פרופ’ יעקב שפיגל, [עותקים אחרונים], $26 [ניתן לקבל דפי דוגמא]

  18. רש”י עיונים ביצירתו, בר אילן, $34

  19. ר’ אורי טיגר, קונטרס משפט עשה, פירוש צח וקצר על שו”ח חו”מ, סי’ כו, בדיני איסור הליכה לערכאות, עם הגהות רבי חיים קניבסקי, $10

  20. אברהם יערי, תעלומת ספר [על החמדת ימים], $36

  21. משנה ברורה, ו’ חלקים, עם יצחק יקרא, פסקים של ר’ אביגדור נבנצל, $85

  22. ר’ אברהם וסרמן, מסילה חדשה, הראי”ה קוק ואתגרי החינוך, $22

  23. אברהם ברלינר, כתבים נבחרים, ב’ חלקים, [מצוין] $42

  24. מור אלטשולר, חיי מרן יוסף קארו, $26

  25. תורת המנחה, לרבינו יעקב סקילי תלמיד הרשב”א, $30

  26. ספר מוסר, פירוש משנת אבות לר’ יוסף בן יהודה, תלמיד הרמב”ם, $26

  27. הרב משה אביגדור עמנואל, לנבוכי התקופה, $19

  28. ר’ יצחק שילת, על האחרונים $21

  29. ש’ רוטשטיין, תולדות ר’ חיים עוזר גרודזנסקי, $8

  30. ש’ רוטשטיין, תולדות ר’ מנחם זמבה, $8

  31. ספרא דצניעותא עם ביאור הגר”א, עם ביאור מר’ יצחק הוטנר, $16

  32. עוטה אור על אונקלוס, $25

  33. באורי אונקלוס לר”ש ברוך שעפטל, $35 [מצוין]

  34. דיני קניין במסחר המודרני, יעקב הילסהיים, $29

  35. דוד רידר, תרגום יהונתן בן עוזיאל, $28

  36. איטליה, משה דוד קאסוטו, $16

  37. איטליה, שמואל דוד לוצאטו, $32

  38. י.ז. כהנא, מחקרים בספרות התשובות [מצוין], $34

  39. מאמר על הדפסת התלמוד, $32 [מצוין]

  40. תורתן של גאונים, כרך א, מבוא, $24

  41. שרגא אברמסון, בעלי תוספות על התורה, $22

  42. תמר אלכסנדר פריזר, מילים משביעות מלחם, $20

  43. ר’ יצחק ברויאר, הכוזרי החדש $27

  44. אברהם כהנא, קורות היהודים ברומא, $14

  45. ר’ יצחק שילת, על הראשונים, $22

  46. אגרות מרום, מכתבים מאת הרב יעקב משה חרל”פ, $24

  47. שמואל ורסס ויונתן מאיר, ראשית חכמה [פולמוס כנגד חסידים] $26

  48. מאמרי הראי”ה קוק [מצוין], $18

  49. אפרים אלימלך אורבך, רשימות בימי מלחמה $28

  50. יצחק לנדיס, ברכת העבודה בתפילת העמידה, $24

  51. שמואל וינגרטן, מכתבים מזוייפים נגד הציונות, $23

  52. דרכי נועם, כולל הסכמת הגר”א מווילנה, $26

  53. ר’ יקותיאל גרינוואלד, לפלגות ישראל בהונגריה, 17$

  54. נחום רקובר, זכות היוצרים במקורות היהודים [במצבו], $33

  55. מאיר רפלד, המהרש”ל וספרו ים של שלמה, 288 עמודים, $23

  56. משה סמט, החדש אסור מן התורה , $65

  57. יד אליהו קוק, חלק ב- נשים, $14

  58. כסא רחמים להחיד”א, מסכות סופרים, אבות דר’ נתן, $17

  59. ש’ ווזנר חשיבה משפטית בישיבות ליטא, עיונים במשנתו של הרב שמעון שקופ,$25

  60. שר שלום, שערים ללוח העברי $26

  61. חסדי אבות, פירוש מסכת אבות לרבי דוד פרווינצאלו, מכתב יד, בעריכת פרופ’ יעקב שפיגל, $21

  62. יצחק בער לעווינזאהן, תעודה בישראל, $25

  63. ישראל תא שמע, הנגלה שבנסתר – 21$

  64. יוסף תבורי, פסח דורות, $21




Pesach, Haggadah, Art & Sundry Matters: A Recap of Important Seforimblog Articles

Pesach, Haggadah, Art & Sundry Matters: A Recap of Important Seforimblog Articles

Among the more interesting aspects of the history of Haggados, is the inclusion of illustrations. This practice dates back to the Medieval period and, with the introduction of printing, was incorporated into that medium. Marc Michael Epstein’s excellent book regarding four seminal Haggadah manuscripts, The Medieval Haggadah: Art, Narrative & Religious Imagination, was reviewed here, and a number of those illustrations, were analyzed in “Everything is Illuminated: Mining the Art of IllustratedHaggadah Manuscripts for Meaning.” Epstein edited and wrote an introduction to the recently published facsimile edition of the Brother Haggadah, which resides in the British Library. This is the first reproduction in full color of this important manuscript. Another recent reproduction of a manuscript Haggadah is Joel ben Simon’s Washington Haggadah. This Haggadah is particularly relevant this year, as it contains an alternative text for  Eruv Tavshilin blessing. Whether or not this was deliberate was the subject of some controversy, see “Eruv Tavshilin: A Scribal Error or Deliberate Reformation?

The first illustrated printed Haggadah, Prague, 1526, introduced new illustrations and recycled and referenced some of the common ones in manuscripts (see here for a brief discussion and here for Eliezer Brodt’s longer treatment). That edition would serve as a model for many subsequent illustrated Haggados but also contains surprising elements, at least in some religious circles, regarding the depiction of women, and was subsequently censored to conform with the revisionist approach to Jewish art. See, “A Few Comments Regarding The First Woodcut Border Accompanying The Prague 1526 Haggadah,” and Elliot Horowitz’s response, “Borders, Breasts, and Bibliography.” The Schecter Haggadah: Art, History and Commentary, a contemporary treatment of the art and the Haggadah, (for Elli Fischer’s review, see here), that unintentionally reproduced a version of one of the censored images in the first edition. It was restored in subsequent editions. Women appear in other contexts in illustrated Haggados. The most infamous example is the “custom” that implies a connection between one’s spouse and marror (discussed here), but our article, “Haggadah and the Mingling of the Sexes” documents more positive and inclusive examples of women’s participation in the various Passover rituals in printed Haggados.  Similarly, the c. 1300 Birds Head Haggadah has an image of female figures in snoods preparing the matza and a woman at the center of Seder table.

As detailed in chapter 8 of Epstein’s Medieval Haggadah, the early 14th Century Golden Haggadah is perhaps the most female-centric Haggadah and may have been commissioned for a woman. That manuscript emphasizes the unique, positive, and critical role women played in the Exodus narrative. Although it also depicts the practice of overzealous cleaning with a woman sweeping the ceiling. The 1430 Darmstadt Haggadah has a full-page illumination of women teachers, but its connection to the text is opaque. Finally, we argue that one printed Haggadah uses a subtle element in explicating the midrashic understanding of the separation of couples as part of the Egyptian experience.

Sweeping the Ceiling, Golden Haggadah

 

One of the most creative contemporary Haggados was produced by the artist, David Moss. Moss was commissioned by David Levy to create a Haggadah, on vellum in the tradition of Medieval Jewish manuscripts. Moss worked for years on the project the result surely equals, if not surpasses, many of the well-known Medieval haggados, both artistically and its ability to bring deeper meaning to the text. The manuscript is adorned with gold and silver leaf and contains many paper-cuts (technically vellum-cuts).  One of the most striking examples of the silver decoration is the mirrors that accompany the passage that “in each and every  generation one is obligated to regard himself as though he personally came out of Egypt.” The mirrors appear on facing pages, interspersed with one with male and the other with female figures in historically accurate attire from Egypt to the modern period. Because the portraits are staggered when the page opens, each image is reflected on the opposite page, and when it is completely opened, the reader’s reflection literally appears in the Haggadah — a physical manifestation of the requirement to insert oneself into the story. The page is available as a separate print.

After completing the Haggadah, Moss was asked to reproduce it, and, with Levy’s permission, produced, what the former Librarian of Congress, Daniel Bornstein, described as one of the greatest examples of 20th-century printing. The reproduction, on vellum, nearly perfectly replicates the handmade one. This edition was limited to 500 copies, all of which were sold. From time to time, these copies appear at auction and are offered by private dealers, a recent copy sold for $35,000. President Regan presented one of these copies to the former President of Israel, Chaim Herzog, when he visited the White House in 1987. While that is out of reach for many, this version is housed at many libraries, and if one is in Israel, one can visit Moss at his workshop in the artist colony in Jerusalem, where he continues to produce exceptional works of Judaica and view the reproduction.  There is also a highly accurate reproduction, on paper that is available (deluxe edition) and retains the many papercuts and some of the other original elements, that is still available. This edition also contains a separate commentary volume, in Hebrew and English. (There is also one other available version that simply reproduces the pages, but lacks the papercuts.)

While the entire Moss Haggadah is worth study, a few examples. One paper-cut is comprised of eight panels, each depicting the process of brick making, the verso, using the same cuttings, depicts the matza baking process, literally transforming bricks into matza. The first panel of the matza baking is taken from Nuremberg II Haggadah, which we previously discussed here, and demonstrated that it preserves the Ashkenazi practice of only requiring supervision from the time of milling and not when the wheat was cut.

The illustration accompanying the section of Shefokh, reuses the illustrations of Eliyahu from the Prague 1526 and the Mantua 1528 Haggados to great effect. In the original and vellum reproduction, the cup of Eliyahu physically turns without any visible connection to the page — an extraordinary technical achievement. This section and the illustrations were discussed by Eliezer Brodt in “The Cup of the Visitor: What Lies Behind the Kos Shel Eliyahu, and, in this post, he identified an otherwise unknown work relating to the topic, for another article on the topic, see Tal Goiten’s “The Pouring of Elijah’s Cup (Hebrew).”  Eliezer revisited the topic in (here) his conversations with Rabbi Moshe Schwed, in the series, Al Ha-Daf. In last year’s conversation, he discussed a number of other elements of the history of the Haggadah, and three years ago the controversy surrounding machine produced matza. (All of the episodes are also streaming on Apple Podcasts, Spotify & 24Six.) Additionally, he authored “An Initial Bibliography of Important Haggadah Literature,” and two articles related to newly published Haggados, “Elazar Fleckeles’s Haggadah Maaseh BR’ Elazar ” and XXI. Rabbi Eliezer Brodt on Haggadah shel Pesach: Reflections on the Past and Present ,” regarding Rabbi Yedidya Tia Weil’s (the son of R. Rabbi Netanel Weil author of “Korban Netanel”) edition, and a review of David Henshke’s monumental work, Mah Nistanna. 

In one of the first haggadot printed in the United State published in 1886 Haggadah contains a depiction of the four sons.  Depicting the four sons is very common in the illustrated manuscripts and printed haggadot. In this instance, the wicked son’s disdain for the seder proceedings shows him leaning back on his chair and smoking a cigarette. According to many halakhic authorities, smoking is permitted on Yom Tov, nonetheless, the illustration demonstrates that at least in the late 19th-century smoking was not an acceptable practice in formal settings. (For a discussion of smoking on Yom Tov, see R. Shlomo Yosef Zevin, Mo’adim be-Halakha (Jerusalem:  Mechon Talmud Hayisraeli, 1983), 7-8).

The cup of Eliyahu is but one of many Passover food-related elements. The identification of Marror with the artichoke in Medieval Haggados, is debated by Dan Rabinowitz and Leor Jacobi , while Susan Weingarten provides an overview of the vegetable, in “The Not-So-Humble Artichoke in Ancient Jewish Sources.” Jacobi also discusses the fifth cup in his article, “Mysteries of the Magical Fifth Passover Cup II, The Great Disappearing Act and this printed article.  The history of the restriction of Kitniyot and the development of the practice of selling hametz is discussed in our article, “Kitniyot and Mechirat Chametz: Paradoxical Approaches to the Chametz Prohibition,” and was revisited on Rabbi Drew Kaplan’s Jewish Drinking podcast (and in an audio version on apple podcasts and spotify). Another guest was Marc Epstein, discussing his book on Medieval Haggados, and Dr. Jontahan Sarna where he gives an overview of the use of raisin wine for the kiddush and the four cups, based on his article, “Passover Raisin Wine,” as was the frequent contributor to the Seforimblog, Dr. Marc Shapiro. His interview, like many of his posts and his book, Changing the Immutable, discusses censorship and, in particular, the censored resposum of R. Moshe Isserles regarding taboo wine (also briefly touched upon in Changing the Immutable, 81-82, and for a more comprehensive discussion of the responsum, see Daniel Sperber, Nitevot Pesikah, 104-113).  For another wine related post, see Isaiah Cox’s article, “Wine Strength and Dilution.” The history of Jewish drinking and Kiddush Clubs was briefly discussed here.

Whether coffee, marijuana and other stimulants falls within the Kitniyot category appears here. Marc Shapiro’s article, “R. Shlomo Yosef Zevin, Kitniyot, R. Judah Mintz, and More,” regarding Artscroll’s manipulation of R. Zevin’s Moadim be-Halakha regarding kitniyot. Another coffee related article explores the history and commercial relationship between the Maxwell House Haggadah.  Finally, the last (pun intended) food discussion centers on the custom of stealing the afikoman.

The Amsterdam 1695 Haggadah was an important milestone in the history of printed illustrated Haggados, it was the first to employ copperplates rather than woodcuts. This new technique enabled much sharper and elaborate illustrations than in past Haggados. While some of the images can be traced to earlier Jewish Haggados, many were taken from the Christian illustrator, Mathis Marin. It also was the first to include a map. As we demonstrated that map, however, is sourced from a work that was a early and egregious example of forgery of Hebrew texts. For an Pesach related plagiarism, see “Pesach Journals, Had Gadyah, Plagiarism & Bibliographical Errors.” Kedem’s upcoming auction of the Gross Family collection includes, with an estimate of $80,00-$100,000, one of the rarest, beautiful, and expensive illustrations of Had Gadya by El Lissitzky published by Kultur Lige, Kiev, 1919. Eli Genauer reviews another number related edition, not in price, but convention, “The Gematriya Haggadah.”

There are two articles regarding the Haggadah text, David Farkes’ “A New Perspective on the Story of R. Eliezer in the Haggadah Shel Pesach,” and Mitchell First’s “Some Observations Regarding the Mah Nishtannah.” First’s other article, “The Date of Exodus: A Guide to the Orthodox Perplexed,” is also timely.
Finally, Shaul Seidler-Feller’s translation of Eli Wiesel’s article, “Passover with Apostates: A Concert in Spain and a Seder in the Middle of the Ocean,” tells the story of an unusual Pesach seder. Siedler-Feller most recently collaborated on the two most recent Sotheby’s Judaica catalogs of the Halpern collection.

Chag kasher ve-sameach!




The Longest Masechta is …

The Longest Masechta is …

By Ari Z. Zivotofsky

As Jews, we are often intrigued with trivia about our holy books, and the more esoteric and harder to verify, the better. An example of such trivia is the longest masechta in shas. While it is relatively easy to verify that the longest masechta in terms of pages in the Vilna Shas is Bava Batra, with 176 pages,[1] until modern times it was much more difficult to determine which is the largest masechta in terms of words or characters. Once something is difficult to measure, rumors abound, and this topic is no different. To cite just three examples. Meorot haDaf Yomi on 23 Shvat 5770 (vol. 559), stated (in Hebrew) that if not for the lengthy commentary of Rashbam, Bava Batra would have considerably fewer pages and that the Gra had said that really the longest masechta in terms of words is Berachot, although it is only 64 pages. Rabbi Yaakov Klass in the Jewish Press (20 Tammuz 5777 / July 13, 2017) wrote: “as the Vilna Gaon observes, Berachos is actually the longest tractate”. Rabbi Aaron Perry in his “The Complete Idiot’s Guide to the Talmud” (2004) states in a section “the least you need to know” (p. 57): “Brachot (Blessings) is the longest tractate in words”.

As often happens with urban legends. once an assertion is accepted as “fact”, it is then claimed to have been verified. In the journal Ohr Torah (Sivan 5766 [465], p. 719) the claim is made that a computer check was performed and it was found that the largest masechet based on words is Berachot. But alas, it ain’t so and in the next issue of Ohr Hatorah (Tammuz 5766, p. 784) the error was pointed out.

In actuality, and before presenting the results from a computer count, it is worth noting that ambiguity regarding sizes of masechtot only arose when commentaries began to be put on the same page as the text of the gemara. In other words, until the era of the printing press there was no ambiguity as to which masechta was the longest. Prof. Yaakov Shmuel Spiegel (Amudim B’toldot ha’Sefer ha’Ivri: Hagahot u’magihim [Chapters in the History of the Jewish Book: Scholars and Annotations], 2005, 105-106) credits Prof. Shlomo Zalman Havlin in his monumental “Talmud” entry in the Encyclopedia HaIvrit with the idea that the relative size of tractates can be determined based on the number of pages they occupy in the Munich manuscript. This unique manuscript, completed in 1342, was transcribed by one individual and had the entire Bavli in one 577 page volume. Simply comparing the number of pages of the various tractates provides the relative length in terms of characters/words. This ranking may be more accurate that a computer count of the words or letters as the single author may have been more consistent in terms of abbreviations and other factors that can influence the count.

Using the Munich ms, the rank ordering is similar, but not identical to that obtained from a computer count, although in all cases it is clear that Berachot is far from the largest. Using the Munich ms, the top five (with number of pages) are:

Shabbat (55.5)
Hullin (51)
Yevamot (47)
Sanhedrin (45.5)
Bava Kamma (45)

..

Berachot (36) is number 11.

A similar system can be used to estimate the size of masechtot using the monumental one-volume shas edited by Zvi Preisler (Ketuvim Publishers, Jerusalem, 1998). It is straight text of Talmud with no commentaries of Rashi or Tosafot and is a uniform font. References to biblical verses are included and thus sections with more aggadatah might appear slightly longer. The text is arranged in three columns per page. Counting pages in this volume, the longest mesechtot (and number of pages) are:

Shabbat (77⅓)
Sanhedrin (66⅓)
Hullin (58⅙)
Bava Batra (56½)
Pesachim (55⅓)
Yevamot (55⅙)

..

Berachot (47⅓ pages)

The simplest way to answer this question today is with a computer count of the number of words. Using the Bar Ilan Responsa project for this, the number of words in all of shas is about 1.865 million. And the 5 largest tractates are:

Shabbat (118k)
Sanhedrin (107k)
Hullin (90k)
Bava Batra (89k)
Bava Metzia (86.5k)

……

Berachot (73k) is in 11th place

The 5 smallest tractates are Chagigah (19k), Makot (18k), Horayoat (13k), Me’ilah 8k), and Tamid (5k). Other computerized calculations yield slightly different counts, but they do not significantly alter the rankings.

So why might one have been (mis)led to think that Berachot is the largest? It is easy to understand because Berachot does indeed win the prize in one category – words/daf. Berachot is king, with over 1115 words/daf. The next 5 are: Krisos (975), Horayot (972), Megilla (934), Sanhedrin (932 – the last perek probably plays a big role in raising this number!), Taanit (890). What might interest some daf yomi learners are the bottom 5, and those are (from bottom up): Nedarim (383), Meilah (384), Nazir (431), Baba Batra (509), Tamid (512).

The rumor is that the Gra stated that Berachot is the longest tractate, and it is hard to abandon such a tradition. A noble effort was recently made to vindicate that tradition. The book Mitzvah V’oseh (Shmuel David Hakohen Friedman, 2015, ch. 44, p. 564) quotes the famous statement that the Gra said Berachot is the longest in words, corrects this by pointing out that Shabbat is longer, and then gives a clever reinterpretation – the Gra was referring to Yerushalmi. And in the Yerushalmi, the author avers, Berachot is indeed the longest tractate by words. In a collection[1] of “trivia” that Rav Chaim Kanievsky was wont to discuss with his grandchildren, it is quoted that he said Berachot is the longest mesechta in Yerushalmi. That assertion is indeed much closer to being accurate but is still not correct.

In the Bar Ilan responsa project there are two versions of the Yerushalmi, the Vilna edition with almost 795k words and the Venice edition with almost 815k words, both considerably shorter than the Bavli.

In the Vilna edition of the Yerushalmi, the four largest tractates with their word count are:

Shabbat (47,685)
Yevamot (44,369)
Sanhedrin (40,008)
Berachot (39,478).

Using the Venice edition, the top four are:

Shabbat (49,161)
Yevamot (45,293)
Berachot (41,030)
Sanhedrin (41,004)

In the Yerushalmi too, one can use the monumental one-volume Yerushalmi edited by Zvi Preisler (Ketuvim Publishers, Jerusalem, 2006) to estimate the size of masechtot. Counting pages in this volume, the longest masechtot (and number of pages) are: Shabbat (37) and Yevamot (32 ⅔). This is followed by Brachot (30), Sanhedrin (29 7/9) and Pesachim (26 ⅔).

While these numbers are clearly influenced by many extrinsic factors such as which ms text used, abbreviations opened or closed, etc, they demonstrate that although Berachot is much closer to being the largest tractate in the Yerushalmi than it is in the Bavli, it is still behind the unquestioned largest in Bavli and Yerushalmi, Shabbat, and behind Yevamot.

Did the Gra actually make such a statement about what is the largest tractate in shas? There are no early records of it and I have not been able to find any mention of such a claim earlier than the late 20th century. Irrespective, the rumor that he stated that Berachot is the largest is fairly “common knowledge”. Yet it is clear using both counting ms pages and computer tabulated results, Berachot is far from being the largest in either the Bavli or Yerushalmi. Berachot does have one claim to fame in regard to size; it is by far the most words/pages.

[1] It is actually 175 pages; it goes up to page 176, but like all masechtot it starts on daf bet. But that would ruin the beautiful symmetry that the longest parsha in the Torah is naso with 176 pesukim and the longest chapter in Tanach is Tehillim chapter 119 with 176 verses.
[2]
In Gedalia Honigsberg, “HaSeforim”, 5777, ch. 10 is “tests” Rav Kanievsky would give and pages 199-201 is trivia for the grandchildren. On p. 200 it states that the largest mesechta in Bavli is Bava Batra followed by Shabbat. It then quotes in the name of the Gra about Berachot being largest in terms of words but that it is unlikely he said that because in reality Shabbat is larger. It then says that in the Yerushalmi the largest mesechta is Berachot.




New Book Announcement

New Book Announcement

Eliezer Brodt

The Minchas Chinuch on Pesach Volume One, A deeper perspective on the Mitzvos of Leil Haseder (31+268 pp.)

The Minchas Chinuch on Pesach volume Two, A deeper perspective on the Mitzvos of Chametz (34+283 pp.)

I would like to announce the release of two new volumes from Rabbi Moshe Hubner series devoted to the the Minchas Chinuch, in English.

The first volume, released right before Pesach last year, is devoted to the mitzvos of leil haseder, including the mitzvah of matzah and sippur yetzias Mitzrayim.

The second volume which was just published is devoted to the mitzvos of chametz. Topics include eliminating chametz; the prohibition of finding and/or seeing chametz in our domain (bal yira’eh, bal yimatzeh); the prohibition of eating chametz; the prohibition of eating chametz erev Pesach; the prohibition of chametz-mixtures; and the brachah of Shehechiyanu upon the arrival of Pesach.

One of the most famous and popular sefarim of the Torah world is R’ Yoseph Babad’s Minchas Chinuch, first published in 1869. Since then, numerous editions were published, including annotations of many Gedolei Yisrael alongside full-length works on the sefer. It is famous for bringing a whole level of depth to the sugya at hand.

Now, for the first time ever, the English-reading audience can appreciate the greatness and uniqueness of the Minchas Chinuch! 

This new work is not a simple translation of the Minchas Chinuch, but rather an in-depth presentation. It incorporates all the background information necessary to understand the Minchas Chinuch in a clear, concise manner. It also includes numerous, beautifully designed charts (produced by Mechon Aleh Zayis) to help one follow the deep, “lamdushe” discussions.

In addition, many of the commentaries who analyze the Minchas Chinuch’s words (at times offering rebuttals or proofs) have been quoted, (collected from a few hundred sefarim, listed in a detailed bibliography) and scrutinized carefully.

It’s a crash course in lomdus within each page!

Currently, there is nothing similar available for the English-reading audience. High school students to post-kollel yungeleit can all enjoy the Yom Tov on another level with these groundbreaking new volumes.

For samples of the seforim email Eliezerbrodt@gmail.com

One can listen to a podcast interview with Nachi Weinstein on Seforim Chatter with R’ Moshe Hubner discussing his English adaptions of Minchas Chinuch on Pesach [here].

Copies of the work can be purchased at Mizrachi books via these links (here and here) or by sending him an email at bluebirds15@yahoo.com

Here is a Table contents of each work.

Volume 1:

Volume II:




Special Italian Haftarah for the “Shabbat Kallah”

Special Italian Haftarah for the “Shabbat Kallah”[1]

By Eli Duker

Many communities in Europe and beyond had the practice of reciting a special haftarah from Isaiah 61–62 in honor of a groom on the Shabbat following the wedding.[2] Ashkenazi communities began the haftarah with 61:10 and read until 63:9,[3] which is also the 7th of the haftarot of consolation, which is which was read in most communities on the Sabbath before Rosh Hashanah, and in some others on the Shabbat between Yom Kippur and Sukkot in the event that there was one in a given year.[4]

As the practice to read the seven haftarot of consolation was universal outside in Italy in the late Medieval period, humashim and haftarah books had no reason to cite this practice, as the special haftarah for a groom was read during the calendrical cycle, and was in any event included in the humash for that purpose.

Italy is the exception. The practice in Italy was, and is, not to read special haftarot for the entire three-week period before Tisha B’Av or on the seven Shabbatot between Tisha B’Av and Rosh Hashanah.[5] Rather, a special haftarah is read on the Sabbath before Tisha B’Av and haftarot of consolation are read on the three remaining Sabbaths of the month of Av. The normal haftarah for Pinhas, a rarity in most communities, is read in Italy every year. Matot, Masei, Shoftim, Ki Tetze, Ki Tavo, and Nitzavim all have their own haftarot, which are found in the Cairo Geniza, Siddur R’ Shelomo B’Rabbi Nattan,[6] and in the list of haftarot in the Seder Tefillot of the Rambam.

The result is that in Italy, the haftarah from Isaiah is read only in honor of a groom. Out of the twenty-five Italian humashim and haftarah books in manuscript that I checked, the haftarah for the groom appears in twenty-three of them.[7] Out of the remaining two, one is missing pages at the end and likely had it in the original.

All twenty-three manuscripts have Isaiah 61:9 as the start of the haftarah. In all manuscripts besides one, the haftarah ends at 62:9, which is similar to the practice today in Italian communities, while in one manuscript it ends at 62:12.

One manuscript sticks out: Paris, National Library of France, Ms. hebr. 102. This is a book of haftarot and all of Ketuvim that was copied by Aryeh ben Eliezer Halfon for Rafael ben Yitzhak Malmassa of Voghera in northern Italy and completed on the 11th of Marheshvan 5242 (corresponding to October 4, 1481 in the Julian calendar).

The haftarot are similar to other manuscripts that follow the Italian rite (Jeremiah 1:1–19 for Shemot, Isaiah 18:7–19:24 for Bo, regular haftarot for the two weeks following the fast of 17 Tammuz and for the month of Elul, and the haftarah for the Sabbath of Hol Hamo’ed Sukkot is Ezekiel 38:1–23). There are slight differences concerning the haftarot for the parshiyot of Mishpatim,[8] Vayikra,[9] Tzav,[10] and Metzora.[11]

Interestingly, there is a note before the groom’s haftarah that reads, L’Shabbat Lifnei Hilula, indicating that the haftarah was read not during the “Sheva Brachot” week following the wedding, but before the wedding.[12]

What is unique is yet another nuptial haftarah. Afterward, a haftarah from Isaiah 60:1–19 appears, which is the same haftarah read in non-Italian communities on the sixth Sabbath of consolation, on the Sabbath of Parashat Ki Tavo. Beforehand there a note that reads “Lifnei HaKallah Koddem Hakiddushin.” Although there is no mention of the Sabbath here, the verse from Isaiah 47:4 appears at the end, which according to the practice in Italy was read after the reading of every haftarah. It is therefore clear that it is a haftarah, and highly unlikely that it was read on a weekday.

Evidently, two haftarot were read in honor of the nuptials, one before the “kiddushin” and the other before the “hilula,” as it is highly unlikely that the copyist here used two different phrases for the same event. Moreover, it does not seem likely that the marrying couple were in different synagogues on the Sabbath before the wedding, as towns generally had only one, and travel between different places took time.

The reason for the two haftarot has to do with yet another unique Italian practice. R’ Yosef Colon cites the practice of the native Italian Jews to perform an initial kiddushin privately in front of two witnesses “because they fear witchcraft.”[13] Later, at the nissuin, the kiddushin was performed again in the presence of a quorum of ten men.[14] This seems to be what the word hilula here means (the celebaration of the Nessuin along with the second Kiddushin) Presumably, the reason why Isaiah 60 was chosen to be read before the bride prior to the kiddushin is either that the haftarah addresses Jerusalem in the feminine form. Alternatively, we can suggest that the kiddushin, unlike nissuin, primarily affects the bride, as she is now forbidden as a married woman to all beside her betrothed husband while they would continue to live apart, with the mutual obligations of married life coming into place only after the nissuin, which was created by the “Hillula.

Bibliography

Genizah Fragments (All Cambridge TS B)

14.2, 14.65, 14.74 14.90, 14.105 14.119 16.5, 16.9, 20.1, 20.3, 20.4, 20.5, 20.6, 20.8, ,20.9 20.11

Manuscripts

Library of the Alliance Israélite Universelle, Paris, France Ms. 11

The Bodleian Libraries, University of Oxford, Oxford, England Ms. Can. Or. 75 Borja Library, Sant Cugat del Vallès, Spain Ms. C-I-1

Casanatense Library, Rome, Italy Ms. 2898

Casanatense Library, Rome, Italy Ms. 2919

The British Library, London, England Add. 4709

The British Library, London, England Harley 7621

The Jewish Theological Seminary of America, New York, NY, USA Ms. 571 The National Library of France, Paris, France Ms. hebr. 42

The National Library of France, Paris, France Ms. hebr. 50

The National Library of France, Paris, France Ms. hebr. 102

The National Library of France, Paris, France Ms. hebr. 104

The Palatina Library, Parma, Italy Cod. Parm. 1840

The Palatina Library, Parma, Italy Cod. Parm. 2015

The Palatina Library, Parma, Italy Cod. Parm. 2024

The Palatina Library, Parma, Italy Cod. Parm. 2127

The Palatina Library, Parma, Italy Cod. Parm. 2169

The Palatina Library, Parma, Italy Cod. Parm 2171

The Palatina Library, Parma, Italy Cod. Parm 2538

The Palatina Library, Parma, Italy Cod. Parm 2171

The Palatina Library, Parma, Italy Cod. Parm 2538

The Palatina Library, Parma, Italy Cod. Parm 2690

The Palatina Library, Parma, Italy Cod. Parm 2822

The Palatina Library, Parma, Italy Cod. Parm 2856

The Palatina Library, Parma, Italy Cod. Parm 2894

Trinity College Library, Cambridge, England Ms. F 12 107

Vatican Library, Vatican City, Vatican City State Ms. Ross. 478

Printed Books

(חמשה חומשי תורה. (תקב מנטובה

מהרי”ל. מנהגים (תשמ”ט ירושלים: מכון ירושלים)

משנה תורה לרמב”ם–יד החזקה. (תשל”ד ירושלים)

סידור רבינו שלמה ברבי נתן הסיג’ילמסי. ערוך ומתרגם מערבית. שמואל חגי. (תשנ”ה ירושלים)

פיוטי ר’ יהודה בירבי בנימן / יוצאים לאור בצירוף מבוא, חילופי נוסח וביאורים בידי שולמית אליצור. (תשמ”ט ירושלים: מקיצי נרדמים)

שו”ת מהרי”ק. (תש”ל ירושלים)

אנצקלופדיה תלמודית–כרך עשירי. (תשנ”ב ירושלים: מכון האנציקלופדיה התלמודית)

 ברית כהונה. משה הכהן. (תש”א ג’רבא)

נישואין נוסח איטליה: על יהודי איטליה בראשות העת החדשה. ויינשטיין, ר. (תשס”ז)

עולם כמנהגו נוהג: פרקים בתולדות המנהגים הלכותיהם וגלגוליהם. יצחק (אריק) זימר. (תשעט ירושלים: מרכז זלמן שזר לחקר תולדות העם היהודי)

(סדר קידושין אחרי חתימת התלמוד: מחקר היסטורי דוגמתי בתולדות ישראל. פרימן, א. (תשכ”הירושלים: מוסד הרב קוק

Weinstein, R. (2004) Marriage Rituals Italian Style: A Historical Anthropological Perspective on Early Modern Italian Jews. Leiden: Brill.

Notes

[1] This article is written in honor of the upcoming wedding of my niece Chana Duker to Aryeh Mateh and in order to show the boundless gratitude I have to Chana and the entire family of my brother and sister-in-law R. Yehoshua and Shayna Duker for the devotion and loving care of our beloved Bubby Selma A”H in her last year. I would like to further thank my brother R. Yehoshua for editing this article, as well as R. Elli Fischer, Dr. Gabriel Wasserman, R. Prof. Jeffrey Woolf, Dr. Ezra Chwat and the staff of the National Library of Israel for their assistance.
[2] See S. Elitzur’s introduction to “Piyyutei R’ Yehudah Biribi Binyamin” p. 60, regarding the haftarah apparently appearing in piyyut of R’ Yehudah, who (according to Elitzur pp. 72–77) lived in the east (most likely Bavel) sometime between the mid-9th century and the end of the 10th century. 3 For a discussion of the medieval Ashkenazi practices concerning this haftarah and its relative importance in Western vs Eastern Ashkenaz, see E. Zimmer “Society and Its Customs” (Hebrew) vol. 2. pp. 273–280. The haftarah was read, along with the various piyyutim recited, on the Sabbath following the wedding. This is more reasonable, as that is during the period of the celebration mandated by the Talmud, while beforehand is prior to the kiddushin (outside of Italy, as will be discussed later on), making liturgical changes unlikely. The manuscript presented here is a clear exception to this.

The reading of the groom’s haftarah on the Sabbath following the wedding is explicit in the Maharil (Minhagim: Four Parshiot 7, p. 417), where it is stated that if wedding takes place during the week of Shabbat Shirah, one reads the normal haftarah.
[4] See Talmudic Encyclopedia (Hebrew) Vol X., p. 22 and footnote 367–378א.
[5] Unlike the Nusah Hatefillah, where Italian Jewry retained more of the nusah of Eretz Yisrael, when it comes to haftarot they are more in line with the haftarot listed in the Babylonian Genizah fragments than any other community. Outside of the four special haftarot that they read between Devarim and Re’eh, the only non Babylonian Haftarah they read is for Shemot, when they read from Jeremiah, as opposed to the original Ezekiel 16.
[6] Pp. 201-202
[7] This haftarah, with the length according the standard Italian rite (Isaiah 61:9-62:10), is cited in the Mantua humash from 1742.
[8] The haftarah finishes at the end of Jeremiah 34, while in the standard Italian rite it continues until 35:11. The shorter haftarah also appears in Ms. Paris BN 42.
[9] The haftarah is Isaiah 43:6–44:23, similar to most other communities today. In other Mss. and printed humashim with the Italian rite, the haftarah ends at 44:6, which is the ending of the haftarah in most Genizah fragments I have seen, as well in the Seder HaTefillot that appears in the Rambam and is the practice in Yemenite communities. Talmudic Encyclopedia (vol.10, pp. 447–448) cites Brit Kehuna, which claims that the Djerban practice is to read this as well, but in Brit Kehuna (p. 33) the standard haftarah until 44:23 is brought.
[10] The main part of the haftarah concludes at 7:31 and then continues with 9:22–23. I have found this haftarah in eight Sephardic humashim in manuscript. It also appears in the Mahzor Vitry, and I have found it in over forty Ashkenazi humashim and haftarah books in manuscript. In other manuscripts and humashim with the Italian rite, the haftarah is from Jeremiah 7:21–28 and then continues at 10:6–7.
[11]
The haftarah begins at Kings II 7:1 (similar to other humashim and haftarah books in the Italian rite), and finishes at 8:2 (probably in order to avoid concluding with the death of the official at the conclusion of chapter 7). This haftarah appears in the Ashkenazi Ms. Parma 2005. The standard Italian haftarah (found in all other manuscripts I have seen) skips from the end of chapter 7 and ends with 13:23. This is the haftarah in the Seder HaTefillot in the Rambam and in most Geniza fragments that I have seen.
[12]
The earliest mention of a celebration on the Sabbath prior to the wedding is in Maharil (Hilchot Shiva Asar BeTammuz VeTisha B’Av), concerning the possible suspension of the practice to refrain from wearing Sabbath clothing on the Sabbath before Tisha B’Av for a groom and his father due to the “Shpinholz” celebration the Sabbath before the wedding.
[13] Translation from R. Weinstein, “Marriage Ritual Italian Style” p. 163. His translation of the following words are “I am told they then repeat the ceremony in the presence of ten people and in company, and then recite the engagement blessing [again]. I believe that the words “I am told” are part of the previous sentence (regarding the initial kiddushin) as Maharik, as a rabbi and rosh yeshiva in the French/Ashkenaz community, would not likely be a witness in an extremely private ceremony, as opposed to at the subsequent kiddushin where many would attend, and no reason why he would have to rely on hearsay. Moreover, as the vast majority of communities would have kiddushin together with the nissuin at every wedding, a kiddushin at a wedding is not the type of matter that he would mention as having heard from others, as opposed to a rather strange obscure practice in another community.

For an overview of the Italian kiddushin during the time of the copying of our humash and afterward see ibid. chapter 3. For a general overview of the combination of the kiddushin and nissuin acts in general, see A. Freiman, Seder Kiddushin Aharei Hatimat HaTalmud, pp. 28–31. See ibid. 127–131 concerning Italy in general, where the approach is that by the 16th century Italians had combined the kiddushin and nissuin (as opposed to Marriage Ritual, which claims that separating the two was quite normative through the 17th century). This is beyond the scope of this article, which addresses a late 15th century book. Therefore, Maharik’s testimony concerning the Italian practice suffices, and accords with the custom of the two wedding haftarot.
[14]
See Maharik for a justification of this presumably strange practice