HaRav Yosef Tzvi Dunner, who recently passed away in London at the age of 94, was the scion of a prominent European rabbinical family and father and grandfather of noted British Orthodox rabbis, Rabbi Abba Dunner and Rabbi Pini Dunner, respectively. In a recent email correspondence with Professor Marc B. Shapiro, author of the landmark biographical study of Rabbi Yechiel Yaakov Weinberg[1] and several articles related to the leaders of the Berlin Rabbinical Seminary,[2] he informed me that Rabbi Yosef Tzvi Dunner was the final surviving musmakh of the Berlin Rabbinical Seminary (Orthodox).

In the April 12, 2007 edition of Hamodia: The Newspaper of Torah Jewry, there is a very nice obituary for Rabbi Dunner, (see PDF); however, it is interesting to note how they neglected to make mention of Rabbi Dunner’s studies at Berlin Rabbinical Seminary as they write:

At 19 he wanted to study in the yeshivos of Lithuania, but his father felt that due to the shortage of Rabbanim in Germany, it would be better for him to remain in the country and study in the beis medrash of Harav Yechiel Yaakov Weinberg, zt”l, author of Seridei Eish. For four years, the young Rav Yosef Tzvi studied in this beis medrash, where he was awarded semichah at a young age after astounding those testing him with his penetrating understanding of all four sections of the Shulchan Aruch. He was granted the title yoreh yoreh, yadin yadin.

Professor Shapiro further noted that

This appears to be the first time that the Berlin Rabbinical Seminary has been referred to as the Beis Medrash of R. Yechiel Yaakov Weinberg (with all that this implies). Next time they don’t want to mention that someone received semichah at RIETS, they can say he studied in the Beis Medrash of (supply the name).

For additional biographical information on Rabbi Dunner zt”l, see here and here.

Sources:
[1] Marc B. Shapiro, Between the Yeshiva World and Modern Orthodoxy: The Life and Works of Rabbi Jehiel Jacob Weinberg, 1884-1966 (London: Littman Library, 1999); For a brief discussion of the founding of the Hildesheimer Rabbinical Seminary of Berlin in 1873, see ibid., page 76. See also Michael Meyer, “The Establishment of Rabbinical Schools in Germany – A comparative Analysis” [Hebrew], in Immanuel Etkes, ed., Yeshivot and Battei Midrash (The Zalman Shazar Center for Jewish History and The Ben-Zion Dinur Center for Research in Jewish History, The Hebrew University, Jerusalem 2006), pp. 199-207.
[2] For an assortment of Shapiro’s article/reviews on leaders of the Hildesheimer Rabbinical Seminary of Berlin, see “Letters of Rabbi Jehiel Jacob Weinberg [Hebrew],” Ha-Ma’ayan 32 (Tammuz, 5752 [1992]): 6-20; Review of “David Ellenson, Rabbi Esriel Hildesheimer and the Creation of a Modern Jewish Orthodoxy,” Tradition 26 (Spring, 1992): 104-107; “The Autobiography of Rabbi Esriel Hildesheimer [Hebrew],” Alei Sefer 17 (1993): 149-150; “Letters of Rabbi David Zevi Hoffmann, Rabbi Moses Feinstein, and Rabbi Jehiel Jacob Weinberg [Hebrew],” Ha-Ma’ayan 34 (Tevet, 5754 [1994]): 9-20; “Rabbi David Zevi Hoffmann on Torah and Wissenschaft,” Torah u-Madda Journal 6 (1995-1996): 129-137; “Scholars and Friends: Rabbi Jehiel Jacob Weinberg and Professor Samuel Atlas,” Torah u-Madda Journal 7 (1997): 105-121; “Responsa and Letters of Rabbi David Zevi Hoffmann [Hebrew],” Ha-Ma’ayan 37 (Tammuz, 5757 [1997]): 1-14; “On Targum and Tradition: J. J. Weinberg, Paul Kahle and Exodus 4:22,” Henoch 19 (1997): 215-232; “Rabbi David Tsevi Hoffmann on Orthodox Involvement with the Hebrew University,” Tradition 33 (Spring, 1999): 88-93; “Understanding the Life and Works of Rabbi Jehiel Jacob Weinberg,” Algemeiner Journal (June 6, 2000); “Rabbi Esriel Hildesheimer’s Program of Torah u-Madda,” Torah u-Madda Journal 9 (2000): 76-86; “R. Jehiel Jacob Weinberg on the Limits of Halakhic Development,” Edah Journal 2:2 (2002; online at www.edah.org); “Thirteen Additional Letters by Rabbi Jehiel Jacob Weinberg [Hebrew],” Ha-Ma’ayan 45 (Tevet, 5765 [2005]): 1-17.

Haggadah shel Pesach:
Reflections on the Past and Present
by Eliezer Brodt

Perhaps the topic which has engendered the most commentary in Jewish literature is the Haggadah shel Pesach. There are all kinds, in all languages, and with all types of commentary, pictures, etc. Whatever style one can think of, not one, but many Haggadahs have been written. So, whether it’s derush, kabbalah, halakha, mussar or chassidus there are plenty of Haggadahs out there. Then, there are people who specialize in collecting haggadahs although they do not regularly collect seforim. In almost every Jewish house today one can find many kinds of Haggadahs. In 1901 Shmuel Wiener, in A Bibliography of the Passover Haggadah, started to list all the different printings of the Haggadah. Later in 1960, Abraham Yaari, in his work titled A Bibliography of the Passover Haggadah, restarted the listing and reached the number 2700. After that, many bibliographers added ones which Yaari omitted. In 1997, Yitzchak Yudlov printed his bibliography on the Haggadah, entitled The Haggadah Thesaurus. This thesaurus contains a beautiful bibliography of the Pesach Haggadahs from the beginning of printing until 1960. The final number in his bibliography listing is 4715. Of course ever since 1960 there has been many more printed. Every year people print new ones; even people who had never written on the Haggadah have had a Haggadah published under their name, based on culling their other writings and collecting material on the Haggadah. When one goes to the seforim store before Pesach it has become the custom to buy at least one new Haggadah; of course one finds themselves overwhelmed not knowing which to pick!

Every year, besides for the new Haggadahs being printed, old ones are reprinted, some in photo off-set editions, others with completely retype set. One such Haggdah that has been reprinted and retype-set is the Haggadah Marbeh Lesaper. The author is R. Yididiah Tiyah Weil the son of R. Nesanel Weil, the author of the well-known commentary on the Ro”SH – the Korbon Nessanel. This Haggadah was first printed in 1791 and until 2002 it was never reprinted. See Yudolov, The Haggadah Thesaurus pg. 32 #355). Others point out an interesting bibliographical note, specifically that there is no mention of the author on the title page. There is, however, a haskamah (letter of approbation) from Reb Yididiah Weil to the sefer. However, we know that aside from giving a haskamah, he is also the author. R. Eliezer Fleckeles in his sefer Teshuva MeAhavah (vol. 2 siman 239) writes that Reb Yididiah Weil is the author. R. Fleckeles points out that in the Haggadah, the author cites from his father the Korbon Nessanel. Additionally, today we can be certain that R. Yididiah is the author as we have the original manuscript of this work in R. Yedidyah’s handwriting is sitting at the Jewish National and University Library on the Givat Ram campus of the Hebrew University of Jerusalem (Ms. Heb. 8°2744).

A bit of biographical information about R. Yedidiah. He was born in 1722 and died in 1806 at the age of 84. He was a student of both his father the Korban Nesanel, and R. Yonason Eibyshutz, and served as the Rav of Karlsruh, and as the Rosh Yeshiva. He wrote much, however, aside for this Haggadah nothing else of his was printed until 1977.[1] And, although some has been published, much of his work remains in manuscript as is apparent here.

The style of this Haggadah is not limited to peshat, rather he includes much in the style of derush and remez. It has many original and interesting explanations on the Haggadah. He also quotes a few things from his father the Korbon Nessanel. Additionally he cites to “old manuscripts” which he found as well.

I would like to give a few samples of the many interesting points I found throughout this Haggadah not specifically related to Pesach. He brings that he heard Jews have one more tooth then non-Jews, 16 on top and 16 on bottom (pg. 33). While discussing if there was the plague of lice afflicted even the Jews, as it appears from the well known Midrash that Yaakov did not want to be buried in Egypt as he didn’t want his body affected by the lice plague. R. Weil wants to suggest that in fact the lice did enter even Goshen, however, this was limited to the animals and did not affect the people themselves. (pg 58). He has an interesting explanation regarding the Midrash that says Yishai, the father of Dovid haMelech, had planned a relationship with his handmaid which supposedly should have resulted in Dovid haMelech’s birth; Dovid’s mother having switched places with the handmaid resulted in Dovid haMelech being a suspect mamzer in his father’s eyes. [2] (pg 100) He brings from an “old manuscript” that the author of Nishmas was ר’ שמעון בן כיפא . (pg 114).[3] Another point which he cites to an “old manuscript” is that Shlomo Hamelech wrote ישתבח.(pg 121).[4] He writes that on Yom tov there is a נשמה יתירה although we do not make a מיני בשמים after Yom Tov (pg 115). He also says there are two types of נשמה יתירה on shabbos, although not everyone gets them (pg 115). He brings an interesting discussion from his uncle R. Avraham Brodie about the possibility that Sarah’s pregnancy with Yitzchak lasted 12 months (pg 124- 125).[5] He says that he heard the פיוטים חד גדיא ואחד מי יודע were found on a manuscript from the Beis Medrash of the R. Elazar Rokeach (pg 140 and pg 151).[6] He writes that many do not like to say הרחמן הוא יקים לנו סוכת דוד הנופלת on Shabbos and Yom tov because the Beit Hamikdash can not be built on shabbat and Yom Tov. However he writes they are mistaken because Rashi and Tosafot both write (see Rosh Hashanah 30a) that the third Beit Hamikdash will be built by Hashem Himself, which could be even on shabbat and Yom Tov (pg 138). He poses an interesting question in regard to the minhag brought down in the Shulhan Arukh. On Pesach the custom is to use fancy flatware as well as other fancy utensils. The rest of the year, however, we refrain from doing so due to zecher le-churban. Why then, on Pesach can we ignore the concept of zecher l’churbon. He answers from his father that this is the hidden meaning behind חד גדיא, that we remember the churban of both batei mikdash. He then goes on to explain exactly how it is hidden (pg 148).

Feldheim Publishers is to be commended for their choice in investing to reprint this valuable Haggadah, and making it accessible to the Torah community. I heard the sefer has recently gone out of print; my hopes are that Feldheim will see to make the sefer available once again.

Sources:
[1] See the Introduction to R. Weil’s Hiddushe Rabbi Yedidiah Weil: Masekhet Niddah (Machon Ahvat Shalom, 2003).
[2] Yalkut Mechiri 118:28. See also Birkei Yosef O”Ch 240:4, Siddur HaYaavetz; Siddur HaShL”H to Hallel, and Pesach Einayim to Sotah 10b and Shivli hamaneuh pg 61; Sefer Kushiyot pg 115 and the notes there and Alpha Bet Kadmitah D’Shumuel Zeira from R. Shmuel Ashkenazi pg 239 and onwards.
[3] See also Elbogen, Ha-Tefillah b’Yisrael, pg 86- 87; M. Bar Ilan, Sisrei Tefilah pg 84 and onwards; Mo’adim l’Simcha volume 5 pg 206 – 209 and the Mispacha, Kulmos, issue 34.
[4] See also the Siddur Rokeach pg 233; Siddur R. Shlomo M’Germazia pg 75 and Abudraham (with pairush Tehilah l’Dovid) pg 153 who say the same thing. See the Sha’ar HaKollel (chap. 6, no. 13) and Siddur Tzlusa d’Avraham (vol 1 pg 238) who bring others that argue. However I found that R. Yitzchak Sagi Nohar (the blind) who was the son of the Raavad writes in his pamphlet titled Sod HaDlakas Neros Chanukah at the end (printed in Sefer Zicharon to Rav Yitzchak Hunter and reprinted in back of the Shvut Yitzchak on Chanukah) that Avraham Avinu was the author. See also Ha-Tefillah b’Yisrael pg. 67 and Mo’adim l’Simcha volume 5 pg 210.
[5] see also the lengthy discussion in the recently printed Sefer Amaros Tohros Chitzonis U’Pnimis from R. Yehuda Ha’Chasid in the miluim at the end of the sefer from R. Stal, #6, pg 328-332.
[6] see also R. Yosef Zechariah Stern in his Haggadah Zecher Yosef (pg 30) who writes that he did not find this piut printed before the Sefer maseo Hashem. See also the Haggadah Shelaimah ad. loc.; Assufot, vol 2 pg 201-226; Mo’adim l’Simcha volume 5 chapter 11; Y. Tabory, Pesach Doros, pg. 341-342 and the note on pg 379.

It appears that at least one controversial book can not escape being criticized even after a significant passage of time. In this case, R. Dov Eliach’s book the R. Elijah, Gaon of Vilna, published five years ago and, at the time, subject to some harsh criticism, is the subject of a new magazine – אמת מול שקר (Truth Against Lies) published by “the Institute for Truth and Faith.” That is, the entire purpose of this magazine is to disproving and exposing alleged misstatements in R. Eliach’s book.

The first issue — see below for two excerpted pages — contains, inter alia, the text of the various bans on the book. The editors also claim – according to the ban they reproduce – that R. Chaim Kanievsky issued a ban on the book. On the other side of this particular claim is an article which appeared in Dei’ah veDibur which states that the book was done with R. Kanievsky’s approval. For an earlier discussion (circa August 2006) at the Seforim blog of the BaDaTz herem against R. Dov Eliach’s HaGaon, see here; and for pictures of burning copies of HaGaon, see here. Aside from the various bans and the like, the magazine also contains examples where they attempt to show R. Eliach distorted sources or took out of context.

Additionally, I am unsure if the book is even available anymore, from my admittedly unscientific survey of Seforim stores, the book appears to be out-of-print.

Review of Halikhot Shlomo, by R. Shlomo Zalman Auerbach
By Eliezer Brodt

There is a well known joke which claims that some gedolim have actually been “writing from their graves.”[1] The most famous person to be “guilty” of this charge is R. Moshe Sofer (Hatam Sofer) as he printed nothing[2] in his lifetime and yet we have volumes and volumes of his Torah on literally every area and – to this day – they continue to be published.[3] Obviously, all of this material has come to light through his own notes and those of his many students.

Another such person, who has had a similarly prolific posthumous literary output – although he did publish Torah novella in his own life time – is R. Shlomo Zalman Auerbach (1910-1995). After his death there has been a printing explosion of his writings covering all topics, including reprints of everything he has ever written! The only works of his not to be reprinted are two amazing works: the Meori Aish – a classic study on electricity and muktzah – and his Madeni Aretz on Shevi’it, as these two works have connections to one of the more controversial gedolim of the past century, R. Avraham Yitzchak Ha-Kohen Kook. As the Meori Aish has a haskamah from Rav Kook and the Madenei Aretz deals at great length with Rav Kook’s views on Shevi’it.

For this post, however, I would just like to limit my focus to one of these recent works on R. Shlomo Zalman Auerbach — Halikhot Shlomo.

A few years ago R. Aron Auerbach and R. Y Terger started to print this work. It was printed by Feldheim for a rather low price. The first volume began with Hilkhot Tefilah and Berakhot. After that, they published a second volume discussing the Yom Tovim starting with Rosh Hashana until and including Purim. (Last year they released a limited edition of the Pesach section.) And this year, the third volume has just been published, completing the Yom Tovim, on Pesach and the rest of the year. The goal of this work is to collect everything spanning the gamut of R. Shlomo Zalman’s halakhic interests related to these topics of Tefilah, Berakhot and the Yom Tovim. These volumes are all well organized, culled from all the printed sources and from incidents recorded by his various students. Aside from these sources, they used many manuscripts and notes of R. Shlomo Zalman which have remained unpublished until this point. They try to reference exactly where everything came from; but, at times, this too becomes a bit confusing. The sefer has a nice layout the top part contains the statement of R. Shlomo Zalman, as well as his reasoning for the various pesakim. In the extensive footnotes, the editors demonstrate the breadth of where everything comes from. Sometimes they cite other sources on the topics under discussion. They also include many interesting stories, statements, and anecdotes of advice that R. Shlomo Zalman gave to different people. In addition to all this they include many interesting discussions of R. Shlomo Zalman on Aggadah. At the end of each volume, there is a collection of some lengthier pieces on relevant topics. Besides for all this they included a very thorough index assisting the interested reader in finding almost anything mentioned throughout in the sefer.

I would just like to quote a few interesting discussions from each volume for examples of what makes this work so special as there are literally thousands of gems scattered throughout this work.

While talking about having perfectly squared tefillin, R. Shlomo Zalman says that its good enough if, according to viewing it with your eyes and that you do not have to measure the tefillin with a ruler. He than goes on to say – at great length – that the Torah goes according to ones eyes for everything including examining for bugs and checking etrogim (Halikhot Shlomo 1:53, and the footnotes therein).

On the topic of chumrot he writes that one should not just be machmir because he feels like it. Instead, such a position should be reached from one’s own understanding of the topic and that, in this instance, it is in fact the correct position. He contrasts this with the tendency, which can be attributed to many chumrot, which is a result of only utilizing secondary sources and not focusing on the primary sources. He goes on to write that he was very bothered when he would see people walking on shabbat and their wives would be pushing the baby carriages because the man held for himself it was prohibited to use an eruv. He writes that when he was young he was machmir and did not rely on the eruv but, when he got married, he was mater neder (annulled his vow) to be able to help his wife (Halikhot Shlomo 1:55).

Elsewhere they record, that R. Shlomo Zalman once met a chattan walking to shul without a shomer so he accompanied him until he got a shomer. R. Shlomo Zalman explained his actions that already the motzei shabbat before one gets married he is already called a chattan in regard to this that he needs a shomer (Halikhot Shlomo 1:63 ¹). He writes that a matmid is not one who learns many hours in the day but rather it is someone who learns set times carefully keeping them everyday (Halikhot Shlomo 1:67 ²). He writes that a mourner can learn hilkhot aveilut in-depth during the week of shiva (Halikhot Shlomo 1:75 ³). Also included is an interesting and in-depth step-by-step teshuva process (Halikhot Shlomo 1:77 ⁴).

At the end of this volume, the editors printed a very interesting piece on the topic of saying ר’ פלוני בן ר’ פלוני – specifically the use of the Rabbi appellation – when calling someone up for an aliya at kriyat haTorah. R. Yosef Zechariah Stern writes that one should not say the title Reb because it is a problem of גבהות in front of God. R Shlomo Zalman, however, defends this custom at great length as we find everyone uses this title. He explains that the reason for its usage was because there are many different prayer customs that Chazal made to go against the tzedukim (צדוקים) to show that we have the Torah – both written and oral. So too, in the times of the Rishonim, there were people who denied the historicity of torah shebal peh, and these individuals were called Karaites; whereas the more-traditional sect of Jews were called Rabanim, and this is why when we call someone to the Torah we say “Reb” to show that he is not a karaite (Halikhot Shlomo 1:370-373; also included, in short, in the third volume, Halikhot Shlomo 3:33- 34).

Some interesting points from volume two include: The famous topic of the prayer Machniseh Rachamim and how can it be said as it appears that we are praying to the angels. R. Shlomo Zalman responds to this concern and explains that one can pray to an angel if it is his job to carry the prayers – that is his job! Further, this is why one can sing the song Shalom Aleichem on Friday night as we are only asking them to do their job. However, he said the nussach which appears in kiddush levanah “כשם שאני רוקד כנגדך וכו’ כל לא יוכל כל אויבי לנגוע בי לרעה” makes it appears as if we are praying to the moon and is a mistake! Instead, it should read כשם שאני רוקד כנגדה (Halikhot Shlomo 2:4). When asked which kavonot one should have during the blowing of the shofar he said just that the Torah simply says to blow shofar! (Halikhot Shlomo 2:24). Another interesting idea is that R. Shlomo Zalman did not bless people with sticking out his hands except on very infrequent occasions. He quoted R S Alphandrei that there is no source for giving ones hand in chazal but rather its chukat hagoyim! (Halikhot Shlomo 2:10). At the end of the sefer include, as well, is a very interesting selection as to why the holiday of Hoshanah Rabbah, as a day of judgment or not, is not mentioned in the Torah (Halikhot Shlomo 2:428-434).

The third volume of Halikhot Shlomo is the largest thus far, comprising over six hundred pages with many, many interesting and fascinating pieces.

Just to list a few: R. Shlomo Zalman writes that it’s very important to learn Masekhet Moed Koton and Hilkhot Aveilut as well, even though the Hatam Sofer (and others) said that one should not learn it (Halikhot Shlomo 3:439). On Tisha B’Av, R. Shlomo Zalman would read books about the Holocaust (Halikhot Shlomo 3:440). There is also an interesting discussion about the reason of the Mishneh Berurah as to why we eat dairy on Shavuot (Halikhot Shlomo 3:380-381). In regard to Pesach there is an amazing original piece as to why the bechorim (first born) fast on Erev Pesach. R. Shlomo Zalman writes that if it is solely due to the fact that the bechorim were saved from death, then all of the descendants of the bechorim should also fast – not just bechorim! (The answer is a bit more complex and includes several other components to this answer, as well.) To this, R. Shlomo Zalman says that the reason for the fast is not for the fact that they were saved but rather it was because the bechorim were supposed to do the avodah in the Beit Hamikdash, but that they lost it due to the sin of the Golden Calf. So on the fourteenth day of Nissan when they came to the Beit Hamikdash and they saw the kohanim and levi’im doing the beautiful avodah they felt very sad so they did not eat. So they decided to make a day to remember this as there was one time they were able to do this – when Hashem skipped over the houses and to atone for the Golden Calf which caused them to lose this great job (Halikhot Shlomo 3:179-180).

In sum, the Halikhot Shlomo is an excellent work and all in all, I feel that this is a beautiful work and well worth the money.

Sources:
[1] Upon hearing this aphorism, one cannot help but reflect on the passage in the Talmud: “R. Yohanan said in the name of R. Shimon bar Yochai: Any talmid hakham whose teachings are recited in this world, his lips move in the grave” (Yevamot 97a).
[2] Although the Hatam Sofer is the most popular target of posthumous publishing, in fact he did publish one work in his lifetime – although this is not well known. This is probably because his most famous work, his responsa volumes SHU”T Hatam Sofer, were published after he died. The Hatam Sofer died in 1839 and his teshuvot were not published until 1855. But, in the 1826 edition of the Hiddushei R”I Megash on Masekhet Shavout, there was appended a “Kuntres” which contains two Torah pieces and six teshuvot from the Hatam Sofer.
[3] For a discussion of the famous 1799 ruling of the Vilna beit din where they officially prohibited the ascribing any work to the R. Elijah, Gaon of Vilna which had not been personally sanctioned by that rabbinical body, see Gil S. Perl, “Emek ha-Neziv: A Window into the Intellectual Universe of Rabbi Naftali Zvi Yehudah Berlin,” (PhD dissertation, Harvard University, 2006), pp. 219, 226. Notwithstanding this prohibition, works ascribed to R. Elijah, Gaon of Vilna continued to appear for over two centuries. See also the introduction Yeshayahu Vinograd, Ozar Sifre ha-GRA (Jerusalem, 2003) for an extensive discussion surrounding the 1799 ruling of the Vilna beit din.

The Torah world lost a very important figure earlier this month, with the passing of R. Yosef Buxbaum at age 62. In fact, I can’t think of anyone, in the entire history of Torah publishing, who achieved as much as he.

There is a lot that can be said about Rabbi Buxbaum, but for the purposes of the Seforim blog his relevant achievement is the founding, and directing for many years, of Machon Yerushalayim. While at one time Mossad ha-Rav Kook was the center for critical editions of the rishonim, this is no longer the case. Make no mistake about it: Mossad ha-Rav Kook deserves enormous credit for its wonderful Kafih and Chavel editions as well its the critical editions of the Ritva, Ran, Rashba and others. But in recent decades Machon Yerushalayim has taken center stage in this area and truly revolutionized Torah study. This is an amazing achievement that began some forty years ago with Otzar Mefarshei ha-Talmud.

Who can learn today without the Machon Yerushalayim edition of the Tur? Only in this editions has the Tur been restored to its pristine glory. Much like the Frankel Rambam — finally completed earlier this month — is now the only acceptable edition for those who are serious about Mishneh Torah, so too the Machon Yerushalayim edition of the Tur has become a requirements for serious Torah scholars.

The Machon Yerushalayim edition of the Shulhan Arukh is also indispensable (although in this case, other publishers are also involved in producing what will be, when complete, the only reliable edition). It is possible to go on about the numerous other important works, from rishonim and acharonim, published by Machon Yerushalayim, as well as the groundbreaking journal Moriah.[1] However, I would like to call attention to what I think is Rabbi Buxbaum’s most lasting achivement, and it has to do with sociology.

It was Rabbi Buxbaum who brought a central tool of crtical scholarship, namely, the ability to edit manuscripts, to the haredi world. He also who taught the haredi world at large how to appreciate a critical edition. It is now no longer regarded as “maskilish” to produce, or use, a critical text. In fact, to repeat what I have already said, those serious about learning know that when they need to examine a responsum of the Rosh, Rashba, Rivash and so many others the Machon Yerushalayim edition is the only place to turn.

Another great achievement — and it remains to be seen if it will last — was that he was able to preside over a unity in Torah scholarship in a way not seen in the last fifty years. Much like his teacher, R. Shlomo Zalman Auerbach zt”l, was unique in that all segments of the Torah world related to with the greatest esteem, Machon Yerushalayim was also able to achieve this rare feat. Rabbi Buxbaum did this by inviting gedolim from all the different camps, and from both the Ashkenazic and Sephardic worlds, to be involved with Machon Yerushalayim. Many of them were given honorary positions in the various sections most suited for them and there was a section devoted to Sephardic Jewry, German Jewry, Hungarian Jewry, etc.

Who else but Rabbi Buxbaum would have been able to bring together in one undertaking, gedolim with such different hashkafot as R. Yitzhak Yaakov Weiss (author of SHU”T Minhat Yitzhak), R. Ovadiah Yosef (author of, among other works, SHU”T Yabia Omer and SHU”T Yehave Da’at), and R. Avraham Shapira, Rosh Yeshiva of Merkaz ha-Rav (who edited Machon Yerushalayim’s edition of Zekher Yitzchak by the gaon of Ponovezh, R. Isaac Jacob Rabinowitz).

Machon Yerushalayim, at one and the same time, has projects with the Edah Haredit, various haredi yeshivot, Yeshivat Shaalvim and Yeshiva Beit El, among others. Where else but under the auspices of Machon Yerushalayim can you find yeshiva bachurim with such divergent hashkafot engaged in the holy work of editing the writings of rishonim and acharonim?

Machon Yerushalayim’s wings extend to the Diaspora as well, and let me just note one example: The R. Yitzhak Elhanan Spektor project is being carried out together with Yeshiva University and when completed will include ten volumes.

To learn more about this incredible man whose loss must be mourned by the entire Torah world, see here (Hebrew).

Sources:
[1] Some might wish to compare Moriah with Yeshurun, and indeed they do have a lot in common. But note that while Yeshurun is more liberal than the typical haredi journal, and will thus publish writings by R. Kook, articles by contemporary gedolim of the religious-Zionist camp, not to mention leading figures of Yeshiva University, are still regarded as off limits by this publication.

In several previous posts at the Seforim blog, I have discussed instances of plagiarism and, in this post, I would like to mention one of the more famous instances of plagiarism within Jewish literature. To be clear, the issues of plagiarism under discussion lack any ambiguity, these discussed are limited to when the entire book is republished with the only difference being the authors name at the beginning.

One of the smaller and lesser known Midrashim is one titled Midrash Aggadat Bereishit. This Midrash was originally published in a collection of other small works by R. Menachem de Lonzano titled Shetei Yadot (Venice, 1618).[1]

This Midrash languished in obscurity until 1802, until it was brought to light by R. Avraham, the son of R. Elijah, the Gaon of Vilna.[2] R. Avraham had an intense interest in Midrashic literature and published a bibliography on the topic, entitling the work Rav Pealim.[3] R. Avraham decided to reprint this Midrash in its own edition, although he included other small Midrashim at the end, the focus is on the Aggadat Bereishit. R. Avraham includes an extensive introduction – the subject of a minor critique by R. Matityahu Strashun of Vilna[4] — where R. Avraham also quotes from his father, R. Elijah, the Gaon of Vilna.

It appears that R. Avraham did too good of a job. Not two years later, in 1804, R. Yaakov b. Naftali Hertz published Midrash Aggadat Bereishit. Now, obviously, the Midrash itself was not copyrighted and both note that they are merely republishing what originally appeared in Lonzano’s work, but Hertz’s work did not only republish the text of this obscure Midrash, as was common within Vilna rabbinic circles at that time,[5] but Hertz also included with small exception (discussed below) the entirety of R. Avraham’s introduction.

There are, to be sure, several additional problems with Hertz’s 1804 reprint. On the most basic of levels, the title page is the same as that of R. Avraham’s 1802 edition [reprinted below], including the sentence which implies that this is but the second printing and that it hasn’t been republished since Lonzano. The title page (in both edition) reads:

Obviously, this assertion would be applicable to the first publication after close to two hundred years, not to a volume republishing something which had been published just two years prior.

The second issue of plagiarism, however, is a much bigger one. As mentioned above, R. Avraham didn’t just republish the text of Aggadat Bereishit itself; instead, he included an introduction quoting his father, R. Elijah, the Gaon of Vilna. In Hertz’s edition the same introduction similarly appears, but with several differences. Instead of ending with R. Avraham’s signature, as it does in the 1802 edition, Hertz’s is unsigned although the introduction is the same. Additionally, R. Avraham, as mentioned above, quotes from his father noting “ושמעתי ממר אבא הגאון,” (I have heard from my father the Gaon); as Hertz’s father wasn’t the Gaon, he needed to change this or otherwise reveal his plagiarism and thus his only says “ושמעתי” (“I have heard”).[6]

Finally, there is one additional distinction that is most indicative of the two personalities. R. Avraham finishes his introduction by minimizing his contribution he states

כי לא עשיתי פה מאומה רק קבצתי ברייתות איידי דזוטרא מרכסי’ וחברתי לאחד בכרך הזאת

I did not do all that much, rather all I did was gather the small berisot and placed them together in this book.

In Hertz’s edition, however, he decided to edit this sentence – this sentence which implies humbleness – out. Perhaps one can suggest that as Hertz’s intention in plagiarizing from R. Avraham was to make it appear he had done something worthwhile, including such a statement would undermine his plan.

To conclude, although one may assume that a plagiarizer would typically steal from someone lesser known to minimize his chances of being found out. This instance demonstrates that no one, even the son of the Vilna Gaon, is immune from this type of behavior.

Sources:
[1] On R. Menachem de Lonzano, see the bibliography collected in David Loewinger, “Lonzano, Menahem ben Judah de,” Encyclopaedia Judaica 13 (2007): 187-188; On his recovery of obscure Midrashic texts, see Isidore Epstein, “Books and Bookmen: A Lost Midrash,” London Jewish Chronicle (March 9, 1934), 24.
[2] On R. Avraham, the son of R. Elijah, the Gaon of Vilna, see R. S.Y. Finn, Kiryah Neemanah (Vilna, 1905), 210-221; and, more recently, see R Shlomo Gottesman, “Kuntres Chomat Avraham,” Yeshurun 4 (1998): 123-154.
[3] Published posthumously in Warsaw, 1894.
[4] See R. Matityahu Strashun, Mivchar Ketavim (Mossad ha-Rav Kook, 1969), 229-230. On the famed Strashun family of Vilna, see here and, earlier, Zvi Harkavy, “Rabbi Matityahu Strashun,” Areshet: An Annual of Hebrew Booklore 3 (1961): 426; and Rabbi Shmuel Strashun mi-Vilna (Jerusalem, 1957).
[5] For an excellent and significant survey of nineteenth century rabbinic scholars who researched and published the Midrashic literature, see Gil S. Perl, “Emek ha-Neziv: A Window into the Intellectual Universe of Rabbi Naftali Zvi Yehudah Berlin,” (PhD dissertation, Harvard University, 2006), 145-146.
[6] As is too often the case, the individuals who republish works are unaware of the bibliographic history, this case is no exception. In the Warsaw 1866 reprint and photomechanical reproduction (Jerusalem, 2000[!]) with numerous commentaries on this Midrash, the editors reprinted Hertz’s 1804 introduction with just the שמעתי with the proper attribution that in fact this comment is from the Vilna Gaon. For a listing of the various editions of this Midrash and commentaries composed on it, see R. Menachem Mendel Kasher, Sari ha-Elef (Jerusalem, 1984), 22-23.