Where’s Shai Agnon?

In the latest issue of Yeshurun (a fuller review will be coming shortly), they published a letter from R. Y.M. Gordon to Shai Agnon. In light of this, an erudite reader, Yisroel Rottenberg, was kind enough to provide another instance where Agnon is quoted and in this instance, where Agnon’s name was then removed from a later edition.

In the Pirush Ba’al HaTurim al HaTorah by Y. Reinetz, in his introduction (p. 10) he relates the well-known story that R. Ya’akov composed the portion of his commentary “parparot” – numerologies and the like – in a single night. In the second edition (1971), he includes an endnote (p. 494) where he provides a source for this statement. He says (reproduced below)

בס’ “ספר סופר סיפור” לש”י עגנון דף ס”ח מובא סיפור זה בשם ספר קול דודי וז”ל פעם אחת הוכיח הרא”ש ז”ל את בנו ר’ יעקב בעל הטורים על שכל עיסוקיו אינם אלא בתורה שבעל פה בלבד אינו עוסק בתורה שבכתב. נתן הדברים אל לבו ובליל חמישי ישב כל הלילה וחיבר את ספרו על התורה

“in the book ‘Sefer, Sofer, Sippur’ from Sha”i Agnon p. 68 this story is recorded in the name of the work Kol Dodi [and then he provides a fuller accounting of the story]. . . .”

(second edition endnote – click to enlarge)

In the third edition (1974) of R. Reinetz’s book, there is a major change. Instead of relying upon the endnote, he has moved up part of the endnote to the text in the introduction. In this edition, the introduction (p. 10) contains a parenthetical, which reads (reproduced below):

כן מובא בס’ קול דודי וז”ל פעם אחת הוכיח הרא”ש זצ”ל את בנו ר’ יעקב בעל הטורים על שכל עיסוקיו אינם אלא בתורה שבע”פ בלבד אינו עוסק בתורה שבכתב. נתן הדברים אל לבו ובליל חמישי ישב כל הלילה וחיבר את ספרו על התורה

“this is brought in the Kol Dodi [and then he provides a fuller accounting of the story].”

(third edition introduction – click to enlarge)

While essentially the same, the words “In the book ‘Sefer, Sofer, Sippur’ from Sha”i Agnon” have somehow gone missing when the text appears in the introduction. Perhaps, in the course of the move, like socks, they were lost.

The Pitfalls of Disagreeing with the Gra

Sunday, the second day of Hol HaMo’ad, was the 210th yahrzeit of the Gra. The Gra, a towering figure in modern Judaism, was not immune from criticism. His views, like any other’s were subject to scrutiny. And, at times, there were those who disagreed with the Gra’s conclusions. While this criticism should come as no surprise (and especially so in light of the Gra’s dim view of deference to prior authorities), some felt the Gra should be immune from any criticism. Thus, we find the Gra’s dissenters taken to task for merely arguing with the Gra’s position.
Additionally, this post will be the beginning of a series of posts devoted to reviewing and highlighting one of the most important books in the history of the Jewish book to be published in recent memory. Dr. Yaakov Shmuel Spiegel (who has a terrific Hebrew Wikipedia entry here)has published two volumes of Amudim b’Tolodot Sefer HaIvri. Both volumes are tremendously rich in material and appear to have gone virtually unnoticed. (Unfortunately, Spiegel soon after the publication of the first volume came out with a revised edition. All citations are to the first edition of the first volume.)
As mentioned above, the first part of this post, is the first in a series discussing Spiegel’s book. The second part, although related to Spiegel is not discussed by Spiegel, and instead, is from another important bibliography work, Ohel Rochel.
There is but one review in HaMayaan [and in the latest AJS review of Spiegel’s second volume]. In fact, although those who have read it have recognized its import it has not stopped some from hiding their use of the book. Thus, a couple of weeks ago the Hiddushei HaBach were published on portions of the Talmud. Spiegel has an amazing discussion about the Hagot haBach. Spiegel discusses the history, what the Bach was doing, which edition of the Talmud he had. Perhaps most importantly, Spiegel discusses the errors that have crept into the Bach – mainly because the editors of the Vilna Shas removed the introduction to the work. The introduction explains certain devices that were employed to make clear which words the Bach was removing. Both the device (quotation marks) as well as the explanatory notes no longer appear, thus Spiegel provides numerous examples of people who based their Torah on an incorrect understanding of what the Bach was doing.

Returning to the new Hidushei HaBach, in the introduction they discuss the Bach’s other works. Of course, they discuss the Hagot HaBach and they rely heavily (read almost in entirety) on Spiegel. But, the only times they cite (p. 19 n. 1; p.43 n. 55; p. 46 n.65, n. 67) to Spiegel they use the following abbreviation עמודים בתולדות ה”ה. They do not provide what that means, and only a reader who was already aware of Spiegel’s book would have any idea. This is deliberate as although they are willing to use his book they are unwilling to let others know that.

In this post, however, I will not focus on the Bach, rather as mentioned above, we are going to discuss the Gra, and the first example focuses on the Hagot HaGra. This portion of the post mainly comes from Spiegel (Amudim: Haghot u’Maghim pp. 422-426, 461).

R. Gershon Henoch Leiner, the Radzyner Rebbi, published Sidrei Tahros. Sidrei Tahros is an attempt to fill a gap in the talmud. There are some mesechtot that do not have any talmudic commentary. While some, Zeraim for instance, have at least Yerushalmi, the mesechtot of Tahoros do not. Thus, R. Leiner culled the corpus of Rabbinic literature, Talmud, Midrash, Zohar, etc. and collected the relevant statements to create a “talmud” (it is even labeled as such – the legend on the page reads Gemara) on the two mesechtot of Ohelot and Kelim. Additionally, he wrote his own commentary on these volumes. The volume on Kelim was published in 1873 and included a map that can be seen here. The volume on Ohelot was published in 1903. After that both books were not republished until 1960 in a photomechanical reproduction.

Soon after it came out, people took issue with the entire concept – the concept of “creating” a gemara. Those who came out against him, did so in the newspaper Halevonon (available here – see the 1875 nos. 34, kovod levonon (machberes sheni year 11) 6 tamuz edition and see Ir Vilna vol. 1 p. 60 n. 7 for some choice quotes). Someone responded in Hamaggid (also available online see 17 Av, 1875). Much of this criticism was more focused on the concept of the Sidrei Taharos, (creating a “new” gemara) for our purposes, however, we are going to focus on one point, R. Leiner’s disagreements with the Gra.

In his commentary, R. Leiner takes issue with some of the Gra’s textual emendations. For instance R. Leiner states:
ודע דדברי הגר”א ז”ל בזה בספרו . . . לא איתברר לן ולא זכינו לעמוד בסוד דבריו ז”ל . . . דרכו בקודש נסתרה ונעלמה מאתנו

This is but one of the times R. Leiner disagrees with the Gra. At one time, R. Leiner is willing to attribute his disagreement not to the Gra, but instead, R. Leiner claims that perhaps the difficult statements in the Gra were not made by the Gra. Instead, a student misunderstood and thus it is now necessary to figure out what in fact the Gra said. Setting aside this justification (which, when it comes to the Gra’s notes on the Talmud is difficult to believe in light of the fact much comes from the Gra’s hand itself), R. Leiner still disagreed with the Gra for whatever reason it may be.

R. Yosef Refael and R. Betzalael HaKohen, Dayanim in the Vilna Bet Din were against the whole notion of the Sidrei Tahros. But, they also singled out R. Leiner’s disagreements with the Gra. Specifically, they say

ובהשגות המחבר [ר’ גרשון] על רבינו מאור הגולה הגר”א ז”ל כתב הרבה נגד כבוד הגר”א ז”ל בכמה מקומות ומדקדק עליו בדקדודי עניות לבד אשר אין מהצרוך להשיב עליהם כלל, וגם במהלליו את רבינו הגר”א ז”ל התנכר כנגדו כובד וכאילו היה חלילה אחד מחבריו . . . ובכמה מקומות תלה דברים זרים בפירוש הגר”א ז”ל, אשר לא יטעה כל המתחיל ללמוד לפרש כזאת

Another example is that of R. Barukh Brody in his book Bet Ya’akov where he states:

ועל של עתה באתי כי זה לא כביר נדפס ילקוט על מס’ כלים . . . והנה בעברי על פני דבריו באיזה מקומן ראיתי כי יצא בילקוטו באבני נגף נוכח תורת הגר”א ופגע ונגע בכ”מ [= בכמה מקומות] בכבוד רבינו הגר”א ומשיג על דבריו בעזות וחוצפה מאד, ושמתי עיוני על השגותיו ומצאתי ראיתי כי מלבד שאין קטן ערך כמוהו ראוי להתוכח עם ארי ארי[ה] דבי עילאה הגר”א ז”ל, בר מכל דין לא הבין ולא רצה להבין דברי הגר”א הקדושים רק שנאה וחוצפה מדברת מתוך גרונו . . . חכמתו המעט נסתקלה ממנו ולא הבין אפילו פשט הפשוט שבדברי הגר”א ז”ל

R. Brody thus accuses R. Leiner of brazeness, chutzpah, and that R. Leiner “is unable to understand even the simplest explanations.” Harsh words indeed all for disagreeing with the Gra.

The second example deals with a recently discussed book. In our discussion of Teffilah Zakah, we noted that various editions of the Hayye Adam were altered. In this case, we are going to deal with R. Danzig’s other well-known work the Hokhmat Adam. In the prior discussion the removal was due to the inclusion of a controversial book, in this case it was R. Danzig’s own words. [1]

The Hokhmat Adam was published after the Hayye Adam. In the Hayye Adam at various times, he take issue with the opinions of the Gra. R. Danzig was no stranger to the Gra, R. Danzig’s son married the grand-daughter (Gittel Vilner) of the Gra. It appears that R. Danzig’s disagreements with the Gra did not go unnoticed or unopposed.

In the first edition of the Hokhmat Adam, R. Danzig addresses criticisms. R. Danzig notes, inter alia, that the Gra himself would be more than happy to have people disagree with him. It appears, however, that only one copy remains of R. Danzig’s original words. This copy was discovered by Chaim Lieberman, one of the great bibliographers of the past generation, in what was R. Shmuel Straushun’s former library (a portion of the library is now housed in YIVO). The page, in relevant part, reads as follows:

והנה לא נמצא בחיבור זה מדברי מחותני הגאון רשכבה”ג מו’ אלי’ החסיד, והוא לסיבת כי שמעתי דבת רבים המתרעמים עלי שהשגתי עליו באיזה מקומות בחיבורי [חיי אדם] ובלתי ס[פק] שהאנשים המתרעמים לא ידעו דרך הפוסקים שכך דרך תה”ק זה בונה וזה סותר והתלמיד חולק על הרב כמש”כ בש”ע [יו”ד ס’ רמ”ב סע’ ג] ודרך זה היה נוהג אף בזמן תנאים ואמורים, ובודאי ניחא להגר”א מה שאני מפלפל בדבריו ממי שהוא אומר שפיר קאמר כדאר”י [=כדאמר רבי יוחנן] על בר לקישא. ולכתוב דבריו אף אם לא יהיה נ”ל זה לא אוכל, ולכן אחזתי במדת השתיקה להסיר תלונתם מעלי והם עתידים ליתן את הדין כי מנעו נ”ר [=נחת רוח] להגר”א לפלפל בדבריו, ודין אותי לכף זכות ידונו אותו משמים לזכות

This is not the text that appears in Hokhmat Adam, rather a slightly different text appears. These changes, however, as been demonstrated by Ch. Lieberman are significant. The following is how it appears (prior to the Binat Adam section):

והנה דברי מחותני גאון ישראל וקדושו אשר מימיו אנו שותים המקובל אלקי החסיד המפורסם מהו’ אלי’ חסיד דקהילתינו לא הבאתי כלל דבריו כמעט רק איזה גרגרים והוא לסיבה כי שמעתי דיבת רבים המתרעמים עלי על שבאיזה מקומות בחיברי חיי אדם השגתי עליו, ובלתי ספק שאנשים האלה אינם בקיאי’ בלימוד הפוסקי’ שכן דרך תה”ק זה בונה וזה סותר והתלמוד חולק על הרב והטור על אביו הרא”ש כמש”כ בש”ע ובפוסקי’, וזה ניחא להון כדאמר ר’ יוחנן על ר”ל דמיני ומיני’ רווח שמעתתא, ובודאי זהו נחת רוח להגואן יותר ממי שיאמר שפיר קאמר ועתידין ליתן את הדין על שמונעים נחת רוח מהגואן, והדן לכף זכות ידונו משמים לזכות

Lieberman points to four major changes. First, the honorifics surrounding the first mention of the Gra. Second, in the first iteration, R. Danzig decided to totally avoid any mention of the Gra while in the second iteration he cites “some small statements” of the Gra. Third, in the later iteration the statement of R. Yochonon is filled in. That is it provides the text. Lieberman allows that perhaps this was done to avoid “confusion” with another statement of R. Yochonon. R. Yohonon (Ketubot 84,b) says about Resh Lakish “what can I do my peer disagrees with me.” Rashi explains that “peer” means equal. Thus, perhaps the reader would think that R. Danzig was comparing himself with the Gra. Instead, the reader is now directed to the statement of R. Yohonon (Pesachim 88,a; Megilah 14,b) generally discussing Resh Lakish providing numerous answers to questions. Finally, in the later iteration the language “it is impossible for me to write what I don’t actually believe” is missing in it entirety. (For Lieberman’s article see Ohel Rochel, vol. 1, 473-74 [first printed in Kiryat Sefer, 37 (1962) pp. 413-14]).

Note:
[1] For examples of R. Danzig’s disagreements and some responses see Eliach, HaGoan, vol. 2 pp. 706-09.

Of Tahanun and Yarhrzeit bukhs

A fascinating anecdote in a recently published biography of Rabbi Abraham Joshua Heschel struck me as very worthy of sharing with the readers of the Seforim blog:

[Heschel] confided to Samuel Dresner that in his daily devotions he did not recite the Tahanun prayer, a confession of sin and supplication that was usually omitted only on the Sabbath and festivals. Heschel explained that it was a Hasidic custom to omit these woeful entreaties on the Yahrzeit (anniversary of death) of a rebbe, for such was not a day of sorrow but a mark of renewal and celebration. Because almost every day after the war was the Yahrzeit of a rebbe, Heschel did not say Tahanun at all. By means of his silence, each day he memorialized another leader, acknowledging his heartbreak before God alone. Publicly, however, Heschel would sing, literally and figuratively. He loved nigunim, and he wrote English essays in musical prose that praised – and idealized – East European Jewry.[1]

Within the non-Hasidic world, today is the yahrzeit of, among others, Rabbi David Oppenheimer(er), renowned throughout the rabbinic world as the Chief Rabbi of Nikolsburg from 1689-1702 and of Prague from 1702-1736.[2] Since 1829, his great rabbinic library of thousands of seforim and manuscripts — until recently unmatched within the rabbinic world — has formed the Oppenheimer Collection at the Bodleian Library at Oxford University with nearly 4,350 volumes

covering the entire range of Hebrew literature from the Bible up to early 18th cent. Particularly strong in Bible editions with commentaries, rabbinics, service-books. c60 Hebrew incunabula. Includes c70 per cent of all products of the first century of Yiddish printing, say from the 1530s to 1650. A set of the first edition of the Talmud printed by Daniel Bomberg in Venice, and a complete Talmud on vellum in 24 v (Berlin and Frankfurt a O, 1715-21).[3]

For Rabbi Reuven Margoliyot’s yarhrzeit bukh, see here (PDF).

Notes:
[1] Edward K. Kaplan, Spiritual Radical: Abraham Joshua Heschel in America, 1940-1972 (New Haven: Yale University Press, 2007), 99.
[2] On Rabbi Rabbi Oppenheim, see Charles Duschinsky, “Rabbi David Oppenheimer: Glimpses of His Life and Activity, Derived from His Manuscripts in the Bodleian Library,” Jewish Quarterly Review (n.s.) 20:3 (January, 1930): 217-247.
[3] See here (scroll down)

Two Links of Note

First, just about the entire volume in memory of Dov Rappel is available for free online here. This includes articles by, inter alia, Moshe Halmish, Yosef Tabory, and Stefan Rief.

Second, there is a new site which is attempting to compile a complete bibliography of books related to Jewish genealogy here. The site is run by a collector of Jewish genealogy books and hopefully he will be able to satisfy his goal.

Azariah de Rossi on Chad Gadya

As a somewhat belated followup to an earlier discussion at my AJHistory blog (z”l), I would like to add the following to the list of interesting-academic-footnotes:

There is something reminiscent of Jorge Luis Borges in the seemingly infinite series of translations represented in [Azariah] de Rossi’s Hebrew translations of the Latin translation of the Greek account of the Greek translation of the Hebrew Bible, made only more dizzying by Joanna Weinberg’s English translation of de Rossi’s Hebrew translation of the Latin translation of the Greek account of the Greek translation of the Hebrew Bible.

Source: Deena Aranoff, “In Pursuit of the Holy Tongue: Jewish Conceptions of Hebrew in the Sixteenth Century,” (unpublished PhD dissertation, Columbia University, 2006), 129 (n.4).

Bibliography of English Translations of Medieval and Modern Rabbinic Bible Commentaries

Parshanut: English Translations of Medieval and Modern Rabbinic Bible Commentary (Exegetical, Philosophic, Kabbalistic and Hasidic)

Yisrael Dubitsky*

Commentaries are arranged in chronological order, and then by book. For space and simplicity sake, works are identified only by their author’s and translator’s names or publishers; for further bibliographical information, copy and paste the call numbers into the JTS online catalog under “Search: Call Number begins with…” Items not (yet?) found in the JTS Library do not have call numbers associated with them and contain instead only basic bibliographic information. Only significantly lengthy (more than a chapter or two) and systematic translations are included. Unless delimited otherwise, items cover the entire book, number of volumes notwithstanding (e.g. 4 vols on the five books of Torah). Items marked “currently…” imply a work in progress. Paraphrases, anthologies or digests of translations, such as are found in the Hertz, Soncino Press, Judaica Press, ArtScroll, Living Torah and Living Nach or Etz Hayim bible commentaries, are not included. Condensed versions, as are sometimes found in Munk translations, are included. The JPS Commentators Bible (so far on Exodus alone), in addition to its systematic translation of four major commentators, also occasionally includes selections from Bekhor Shor, Radak, Hizkuni, Gersonides, Abarbanel and Sforno. These latter have not been included in the list. Further, academic or modern critical commentaries, even those written by rabbis, are excluded. Finally, no implication regarding quality of the translation should be drawn from inclusion in this list.

Medieval

I. Sa`adiah ben Joseph Gaon [882-942]

A. Torah

1. Linetsky [Gen 1-28] BS1235.X2 S213 2002

B. Job

1. Goodman BS1415.2. S143 1988

C. Daniel 1. Alobaidi (Bern; NY: Peter Lang, 2006)

II. Rabenu Hananel ben Hushiel [d. 1055/6]

A. Torah

1. Munk BS1225.X2 M8 2003 6 vols.

III. Rashi [Solomon ben Isaac, 1041-1105]

A. Bible

1. Rosenberg

B. Torah

1. Lowe [only on Gen] BS1235.X2 S62 L6

2. Doron [Gen 1-6] BS1235.3. D6 1982

3. Rosenbaum/Silbermann BS1222 1934 5 vols.

4. Ben-Isaiah/Sharfman BS1222 1949 5 vols.

5. Metsudah BS1222 1991 5 vols.

5a. Online
6. Milstein BM724. V5 1993 10 vols.
7. Artscroll (Herczeg) BS1225.X2 S6 1994 5 vols.
8. Feldman et al (“Ariel Chumash”) [currently on Gen] (Jerusalem: United Israel Institute, 1997) 2 vols.

9. Moore [currently on Gen] BS1225.X2 S6 M66 2002

10. JPS (Carasik) [currently on Ex] BS1223. C3713 2005

C. Joshua

1. Davis (Metsudah) BS1292. D28 1997

D. Judges

1. Rabinowitz/Davis (Metsudah) BS1302. D28 2001

E. Samuel

1. Pupko/Davis (Metsudah) BS1322. D28 1999 2 vols.

F. Kings

1. Pupko/Davis (Metsudah) BS1335.3. D38 2001 2 vols.

G. Psalms

1. Gruber BS1429.X2 S26 1998

H. Five Scrolls

1. Schwartz [Esther, Canticles, Ruth] BS1309. A2S3
2. Davis/Pupko (Metsudah) BS1309. A2M4 2001

I. Ruth

1. Beattie BS1315.2. B4

IV. Rashbam [Samuel ben Meir, ca. 1080-1174]

A. Torah

1. Lockshin BS1225.X2 S2313 1989 4 vols.

2. Munk BS1225.X2 M8 2003 6 vols.

3. JPS (Carasik) [currently on Ex] BS1223. C3713 2005

B. Ecclesiastes

1. Japhet/Salters BS1475.X2 S2713 1985

C. Canticles

1. Thompson BS1485.X2 S26 T5 1988

V. Abraham ben Meir Ibn Ezra [1092-1167]

A. Torah

1. Oles [Gen] (PhD, HUC, 1960)

2. Linetsky [Gen 1-6] BS1235. I36513 1998

3. Shachter [Lev, Deut] BS1225.X2 I3513 1986

4. Strickman BS1225.X2 I3513 1988 5 vols.

5. JPS (Carasik) [currently on Ex] BS1223. C3713 2005

6. Benyowitz (Jerusalem: A.R. Benyowitz, 2006) 3 vols.

B. Isaiah

1. Friedlander BS1515. I2 1964 (1873)

C. Hosea

1. Lipshitz BS1565.X2 I213 1988

D. Psalms

1. Strickman [currently on Pss 1-41] (NY: Yashar, 2007)

E. Ruth

1. Beattie BS1315.2. B4

VI. Moses ben Shesheth [fl. ca. 1190-1200?]

A. Jeremiah/Ezekiel

1. Driver BS1525. M65 18711a.

VII. Radak [David ben Joseph Kimhi, ca. 1160-ca. 1235]

A. Torah

1. Munk BS1225.X2 M8 2003 6 vols.

B. Isaiah

1. Cohen [Isa 40-66] BS1520.X2 K5 1954

C. Zechariah

1. M’Caul BS1665.X2 K513 18371a. online

D. Psalms

1. Greenup [Pss 1-8] (London Palestine House, Hackney, 1918)

2. Finch [Pss 1-10, 15-17, 19, 22, 24] BS1429.X2 K55

3. Baker/Nicholson [Pss 120-150] BS1429.X2 K54 1973

(E. Ruth?)

1. Beattie BS1315.2. B4

F. Chronicles

1. Berger (PhD, YU, 2003)

VIII. Ezra ben Solomon of Gerona [d. ca. 1238]

A. Canticles

1. Brody BS1485.X2 M632 1999

IX. Ramban [Moses ben Nahman = Nachmanides, ca. 1195-ca. 1270]

A. Torah

1. Chavel BS1225.X2 M6613 5 vols.

2. Artscroll [currently Gen-Ex] BS1225.X2 M68 B7 2004 4 vols.

3. JPS (Carasik) [currently on Ex] BS1223. C3713 2005

B. Ecclesiastes

1. Chavel BM45. M6313 1978 v. 1

X. Shem Tov ben Joseph Falaquera [ca. 1225–1295]

A. (Torah)

1. Jospe B759.F334 J68 1988

XI. Zohar [ca. 1280]

A.Torah

1. Sperling/Simon (Soncino) BM525 .A52 1931 5 vols.
2. Matt (“Pritzker edition”) [currently on Gen] BM525.A52 M37 2004 3 vols.

XII. Midrash ha-Ne`elam (Zohar) [ca. 1280]

A. Ruth

1. Englander/Basser BM525.A6 M513 1993

XIII. Unknown (Anonymous, probably compilatory) [13th cen]

A. Job

1. Hirsch BS1415.C5813 1905

XIV. Ba`al ha-Turim [= Jacob ben Asher, ca. 1269-ca. 1340]

A. Torah

1. Artscroll BS1225.X2 J232 1999 5 vols.

2. Munk BS1225.X2 J2313 2005 4 vols.

XV. Gevi`a Kesef [= Joseph ben Abba Mari Ibn Kaspi, 1279–1340]

A. Genesis

1. Herring B759. C37K4 Z31

XVI. Ralbag [Levi ben Gershom = Gersonides, 1288-1344]

A. Job

1. Lassen BS1415.X2 L4 L3

B. Canticles

1. Kellner BS1485. L39 1998

XVII. Rabenu Bahya ben Asher ben Hlava [d. 1340]

A. Torah

1. Munk BS1225.X31 B2313 1998/2003 7 vols.

XVIII. Abraham ben Isaac ha-Levi TaMaKH [d. 1393]

A. Canticles

1. Feldman BS1485.X2 A24 1970

XIX. Avvat Nefesh [Unknown, end of 14th cen]

A. Genesis

1. Gartig BS1225.X2 I35 G37 1995

XX. Akedat Yitshak [= Isaac ben Moses Arama, ca. 1420-1494]

A. Torah

1. Munk BS1225.X3 A7 2001 2 vols.

XXI. Obadiah ben Jacob Sforno [ca. 1470-ca. 1550]

A. Torah

1. Stahl [Deut] (PhD, HUC, 1975)

2. Artscroll BS1225.X2 S4413 1987/1997 2/1 vols.

3. Munk BS1225.X2 M8 2003 6 vols.

(Pre-)Modern

XXII. Moses Alshekh [1507-1593]

A. Torah

1. Munk BS1225.X2 A4313 2000 3 vols.

B. Jonah

1. Shahar BS1605.3. A413 1992

C. Psalms

1. Munk BS1429.X31 A4213 1990 2 vols.

D. Proverbs

1. Munk BS1465.X31 A413 1991

2. Hirshfeld/Braude (Nanuet, NY: Feldheim, 2006) 2 vols.

E. Job

1. Shahar (Nanuet, NY: Feldheim, 1996) 2 vols.

F. Ruth

1. Shahar/Oschry BS1315.X31 A4213 1991

G. Esther

1. Honig BS1375.X31 A413 1993 2 vols.

H. Lamentations

1. Hirshfeld BS1535.X31 A5513 1993

I. Canticles

1. Shahar BS1485.X31 A4813 1993

J. Ecclesiastes

1. Shahar BS1475.3. A413 1992

K. Daniel

1. Shahar/Oratz/Hirshfeld (Jerusalem: Feldheim, 1994)

XXIII. Eliezer ben Elijah Ashkenazi [1512-1585]

A. Esther

1. Brown (PhD, BHU, 2006)

XXIV. Keli Yakar [= Ephraim Solomon ben Aaron, of Luntshits (Lenczycza), 1550-1619]

A. Torah

1. Levine [currently on Ex] BS1225.X31 E6913 2002 2 vols.

2. Kanter [Deut] BS1225.X31 E6913 2003 v. 5

XXV. Tze’enah u-Re’enah [= Jacob ben Isaac Ashkenazi of Janow, 1550-1628]

A. Torah

1. Hershon [Gen] BS1235. J3 1885

2. Artscroll [Torah & Scrolls] BS1225. J259 1983 3 vols.

XXVI. Shlah [Shene Luhot Ha-berit = Isaiah Horowitz, ca. 1565-1630]

A. Torah

1. Munk BS1225.X33 H613 1999 3 vols.

XXVII. Me`am Loez [= Jacob Culi, d. 1732]

A. Bible [excluding Ezek; Job; Ezra-Neh; Dan; Chronicles]

1. Kaplan et al. BS1158. H4C8 1978 43 vols.

XXVIII. Or ha-Hayim [= Hayyim ben Moses Attar, 1696-1743]

A. Torah

1. Munk BS1225.X2 I28613 1995 5 vols.

XXIX. Hatam Sofer [= Moses Sofer, 1762-1839]

A. Torah

1. Stern [currently Gen-Lev] BS1225.X31 S3513 1996 3 vols.

XXX. Ha-Ketav veha-Kabalah [= Jacob Zevi Hirsch Meklenberg, 1785-1865]

A. Torah

1. Munk BS1225.X31 M3813 2001 7 vols.

XXXI. Shadal [Samuel David Luzzatto, 1800-1865]

A. Torah

1. Klein [currently on Gen] BS1235.3. L89 1998

XXXII. Samson Raphael Hirsch [1808-1888]

A. Torah

1. Levy BS1222 1958 6 vols.

2. Haberman [currently Gen-Lev] (Jerusalem: Feldheim, 2000-2005) 4 vols.

B. Psalms

1. Hirschler BS1430. H5 1978

C. Proverbs

1. Paritzky BS1465.3. H5

XXXIII. Malbim [Meir Loeb ben Jehiel Michael Weiser, 1809-1879]

A. Torah

1. Faier [through Ex 12] BS1225. M313 5 vols.

B. Proverbs

1. Wengrov/Zornberg BS1555. M34

C. Job

1. Pfeffer BS1415. M35 P44 2003

D. Esther

1. Taub BS1375.5. T28 1998

2. Weinbach BS1375.5. W4E. Ruth 1. Kurtz (New York: Feldheim, 1999)
XXXIV. Netziv [Naphtali Zvi Yehudah Berlin, 1817-1893]

A. Canticles

1. Landesman BS1485.X2 B4413 1993

[1a. (second part) Joseph BM560. B42513 1996 ]

XXXV. Bet Ha-Levi [= Joseph Baer Soloveichik, 1820-1892]

A. Torah

1. Herczeg [currently Gen – Ex] BS1225.X3 S63513 1990 2 vols.

XXXVI. Joseph Breuer [1882-1980]

A. Jeremiah

1. Hirschler BS1522 1988

B. Ezekiel

1. Hirschler BS1543. H57 1993

XXXVII. Nechama Lebowitz [1905-1997]

A. Torah

1. Newman BS1193. L521 5 vols.

XXXVIII. Da`at Sofrim [= Chaim Dov Rabinowitz, 1909-2001]

A. Bible

1. Starrett [currently on Jos-Jud; Sam; Kgs; Isa; Jer; Ezk; 12; Job; Chr; Dan-Neh] BS1151.2. R33 2001 10 vols.

Hasidic:

XXXIX. Menachem Mendel of Rimanov [1745-1815]

A. Torah

1. Levine BS1225. R9513 1996

XL. Mei ha-Shiloah [= Mordecai Joseph Leiner, 1802-1854]

A. Torah

1. Edwards BS1158.H4 X31 L413 2001

XLI. Sefat Emet [= Judah Aryeh Leib Alter, 1847-1905]

A. Torah

1. Green BS1225.X34 A39713 1998

* Yisrael Dubitsky served as Public Services and Research Librarian at The Library of the Jewish Theological Seminary until March 2007. He recently made aliyah and currently works part-time for the S aul Lieberman Institu te as well as the Igud le-Farshanut ha-Talmud. He can be reached at yidubitsky-at-gmail -dot-com.