There is an excellent book in which a women describes growing up in Lithuana in the early and mid 1800’s. This book, Rememberings, originally written in German, has recently been translated into English. The author, Pauline Wengeroff, grew up in a traditional Orthodox home. She records a terrific amout of customs and how life was then. Eventually, due in part to the influence of the haskalah she, her husband and her family did not remain Orthodox. The book was fully translated and the complete unedited version is available online for free here (although there seems to be issues with the first part) or you can purchase a more readable version here.

There is a terrific story relating to Yom Kippur and how, perhaps, some customs get started.

In Europe, it was somewhat common to have what was known as a zoger (a man) or zogerkes (a woman). This, literaly translated, means a sayer or repeater. This person served to allow women who otherwise could not read to be able to recite the proper prayers. The zoger would say the prayer and this was then repeated. When it was a man doing this, he had to crawl into a barrel which was put in the women’s section.

With this background we can now move to the story as recorded by Pauline Wengeroff.

“On Yom Kippur the zogerke was supposed to recite the paryer in a tearful voice.” The butcher’s wife was hard of hearing so “she begged the zogerke to pray a little louder: she’d give her an extra large liver from the shop if she [the zogerke] would do it for her. The zogerke answered in her weepeing prayer voice, weaving her reply into the recitiation: ‘The same with the liver, the same without the liver.’ A moment later the men were startled to hear the entire women’s gallery sob aloud in a full voice: ‘The same with the liver, the same without the liver.'”

The story continues when one of the women were leaving Shul and another was entering. The one coming in asked what they were up to, to which she got the reply

“Nu, the prayer about the liver.” “Liver? Last year we didn’t say anything like that!” “Today, efsher (maybe), because it’s a leap year . . .”

A fairly universal custom is to recite the passage from Psalms l’Dovid Hashem Ori twice a day during the month of Elul. A question which has received renewed scrutiny recently is where this custom came from. The most obvious answer is the work Hemdat Yamim. This work, however, is rather controversial. Many claim this book (which has many other well-accepted customs) was written by Nathan of Gaza, the prophet of the infamous false-Messiah Shabbetai Zevi. Thus, if the Hemdat Yamim is in fact the source, that would not be a good thing.

So, some have claimed that in fact there is another source for the recitation of l’Dovid HaShem during Elul. They point to the book Shem Tov Kotton. In this book, which is a collection of additionally kabbalistic prayers, there is a mention to say l’Dovid HaShem during Elul. The problem, however, is that a) Shem Tov Kotton only says to do so on Monday and Thursday and the 10 days of repentance but not everyday in Elul; (b) he also says that not only one should say l’Dovid but also additionally prayers some of his own compilation and others such as the 13 middot haRachmim and the Psalm Rananu Tzadikim; (c) finally, he says to say l’dovid HaShem immediately after Shmonei Esreh. So it would seem that in all likelyhood the Shem Tov Katton is not the source of our custom to say l’Dovid daily, at the end of prayers, without any additional prayers.[1]

So we are back to square one. Lest one despair some have come to fill this gap. They say anyways the Shem Tov Koton would not have been the best source as they would rather this custom ultimately come from the Ari’zal (which the Shem Tov Koton would not). Now, some just claim the Hemdat Yamim is really a student of the Ari and is perfectly kosher. This solves everything, but that is not the general consensus. Instead, they have located that R. Hayyim haKohen who was known as student of the R. Hayyim Vital and himself an important conduit for the Ari’zal’s writtings, says to say l’Dovid HaShem during Elul. Now, as it was we have a Ari’zal source so the custom has been saved.

Not so fast. First, a rather interesting work was recently redone and republished on the Shir Shel Yom. This book, Shirei haLevim, is everything and anything having to do with the Shir Shel Yom. The book, discusses all the Ari”zal’s customs as connected to the Shir Shel Yom, the book was originally published in 1677. However, no where in this book is there any discussion of l’Dovid, which tends to show that although the author was well versed in all the other Ari’zal’s Shir Shel Yom customs, it seems not this one. Thus, it seems doubtful this custom actually emerged from the Ari’zal.

But, even more questionable is that in the manuscript from which R. Hayyim Kohen’s comments were published that manuscript contains nothing about l’Dovid haShem instead, it appears the publisher inserted into the R. Hayyim’s work. And as already has noted by some (see Yudolov’s comments for the entry of Sha’arei Rachmim [No. 0182652] on the Bibliography of the Hebrew Book 1470-1960) many insertations to the work in question, the Sha’arei Rotzon, are found in the Hemdat Yamim.

2007 Update: Also, it is worth pointing out the lengths persons will go to obscure the Hemdat Yamim source. For instance, in the Siddur Alyiyat Eliyahu and the Machzor by the same editor, Mikrai Kodesh, in both these siddurim the editor offers the following as the source for l’Dovid: “Sha’arei Tefilah which attributes this custom to R. Hayyim Kohen, a student of the AriZa”L, Shem Tov Koton.” So, the earliest source is this work Sha’arei Tefilah which attributes it tho R. Hayyim Kohen – this apparently is a new source, which, although we have seen other sources which attribute it to R. Hayyim we saw that source was questionable at best. While the editor did not explain which of the many Sha’arei Tefilah he is referring to[2], in fact he is referring to R. Ya’akov Raccah’s work published in 1870. Now, as this work is published in 1870 and supposedly is the source for what R. Hayyim Kohen who died in 1655 and authored many of his own works which discuss similar topics should immediately be a red flag . When one actually looks at the Sha’arei Teffilah the quote (p. 48) one sees that he is not the source, instead, all the Sha’arei Teffilah does is quote the Sha’arei Rotzon, which, as noted above, we now know is not actually a quote from R. Hayyim, and instead merely the later insertation of the editors of that work. Now, why would the editor go so far out of his way to reference a rather obscure work from the late 19th century as the first source for this custom but never make any mention of the earlier source Hemdat Yamim at all? It would seem that he wanted to avoid as much as possible any connection to this source.

Notes:
[1] R. Katz, in Divrei Yosef (p. 175) uses the differences between the custom advocated for the Hemdat Yamim – l’dovid should be recited prior to selichot, as a “proof” that our custom can not be based upon Hemdat Yamim. Katz, however, is silent about the numerous differences between our custom and what the Shem Tov Koton advocates for.

[2] It is especially ironic that the editor did not explain which Sha’arei Tefilah he is referencing as the editor spends a considerable portion of his introduction castigating R. Shlomo Zalman Hanau’s Sha’arei Tefilah (the most well-known work with the title Sha’arei Teffilah) for numerous precieved sins. Such a bland citation my lead an innocent reader to make the grave error that the editor is now citing to this “horrible” work.

Sources: Shirei HaLevim was reprinted and retypeset in the book Shirat Shmuel; on l’Dovid see Ohr Yisrael no. 1 by R. Katz (reprinted in his Divrei Yosef); Shem Tov Koton, Chernowitz, 1855 12a-13a (available online at Hebrewbooks.org; R. Goldhaber, Minhagei Kehillot vol. 2 p. 8 (he is the source for the manuscript evidence) Goldhaber’s work is generally excellent; on Hemdat Yamim (the recent controversy) see R. M. Tzuriel’s recent reprint and his introduction; R. N. Greenwald “The Attitudes of the Leaders of Hassidim towards the book ‘Hemdat Yamim’,” Hechal HaBesht no. 6; 34-64; R. Mondshien’s response in the next issue of Hechal HaBesht and Greenwald’s response to R. Mondshein in that issue; for even more on Hemdat Yamim as well as where you can get your own copy for free see my prior post here ; for more on R. Hayyim Kohen, see here about half way down the page.

The Mishna in Tannit records that 5 bad events occured on the 17th of Tamuz, one being the cessation of the daily sacrifice, the tamid. However, the Bavli does not as it does for the other four events, tell the story of what happened. Only in the Yerushalmi does the complete story appear.

There, in the Yerushalmi, the Talmud records that the Jews were obtaining the necessary animals for their offerings by paying the Romans. Everyday they would lower down a basket full of coins, and in its stead, the Romans would return the animal. As Jerusalem was under siege, this whole process took place from a distance. One day, the 17th of Tamuz, however, after the Jews gave the requisite money, instead of the correct animals the Romans replaced them with pigs. Thus, the Jews were unable to bring the tamid and the sacrifice stopped from that time on.

As mentioned, this story only appears in the Yerushalmi and not the Bavli. Further, Josephus does not record it either. Although these works do not record it, Edgar Allan Poe does. Specifically, he has a story titled “A Tale of Jerusalem” which, more or less, is this story repackaged. You can read the whole story here. But, basically, it describes the two priest whose job it was to lower the baskets of gold. Poe ends with the pigs being raised instead.

Not only does Poe use this somewhat obscure story, he even injects some detail that one would need to be versed in the orignal story to fully appreciate. The priest in question are who belonged to the sect called “The Dashers (that little knot of saints whose manner of dashing and lacerating the feet against the pavement was long a thorn and a reproach to less zealous devotees–a stumbling-block to less gifted perambulators).” This is a play on the talmudic description of the priests – that they are quick – kohanim zerizim hem.

Poe assumes familiarity with the Hebrew alphabet to a degree that one would know the letter yud is the smallest. As he says “thou canst not point me out a Philistine–no, not one–from Aleph to Tau–from the wilderness to the battlements–who seemeth any bigger than the letter Jod!”

The question is where in the world did Poe get this. Now, it seems Poe got this from another novel from “1828, Zillah, a Tale of Jerusalem, by Horace Smith (1777-1849). Poe incorporated whole phrases and sentences from Smith’s story: “Poe’s story is more than a parody; it is literally a collage of snatches of the Smith novel, cut out and pasted together in a new order.” That being said, it seems that Poe was still more familar with this story than Zillah and we are left to wonder did Poe study Talmud? He wouldn’t be the first famous American author to do so. Thomas Jefferson had a copy of a volume or two of the Bavli. Although, here, it would appear Poe one upped Jefferson by being a baki in Yerushalmi as well.

While Mississippi Fred recently discussed the missing nun (that is the Hebrew letter and not the people), last week we were treated to those Oh, Inverted World Nuns. Although, today this odd textual device is standard at least in its use, although there are some variations as to exactly how one does it (Sefardim do it more like a z and Ashkenazim have the upside down backwards nuns -more about this later). You can see some examples here, including one where the text was changed.

In fact, it is far from clear whether one should do this at all. Most notably, R. Shlomo Luria (Maharshal) argued that the Talmudic passage this custom is based upon only mandates the typical break for a parsha and not any upside down or otherwise letters. The passage only states that a sign should be made for this parsha and nothing more. He argues that such letters in the Torah render the Torah passul (unfit for use). R. Luria also notes the lack of uniformity in presenting such nuns, there are 19 different ways he came across to make the nuns. Some even flip the nuns of the text of the Torah and do not place the strange letters prior to and after the parsha in question. Thus, according to R. Luria, all of our Torahs which contain such nuns are passul.

R. Yechezkial Landau (Noda B’Yehuda), however, among others, defends the custom. He claims that the use of such a non-letter i.e. an upside down or z shaped non-letter is the key to allowing such a practice. As since this is not a letter at all therefore it is just a sploch of ink which doesn’t render the torah unfit for use.

Although the nuns in last weeks reading are almost universal, there is another inverted nun in the Torah that is attested to by R. Shlomo Yitzhaki (Rashi) which, it seems, is not accepted at all. Rashi at the end of Parshat Noach says that the name of Abraham’s father, Haran has an inverted nun. But this doesn’t appear at all. (Another missing nun as it was.)

For more on this topic see here and here. Read She’alot u’Teshuvot Maharshal, no. 73; She’alot u’Teshuvot Mahram m’Lublin, no 75; She’alot u’Teshuvot Noda B’Yehuda, vol. 1 yoreh Deah no. 73; R. Menachem Mendel Kasher, Torah Shelmah, vol. 29 p. 124-130 (where he provided pictures of the various methods of writing the nuns); C.D. Ginsburg, Introduction to the Massoretico Critical Edition of the Hebrew Bible p. 341; Shnayer Z. Leiman, “The Inverted Nuns at Numbers 10:35-36 and the Book of Eldad and Medad” in Journal of Biblical Literature 93:3 (Sept. 1974): 348-55; Saul Lieberman, Hellenism in Jewish Palestine, 38-43; Emanuel Tov, Textual Criticism of the Hebrew Bible p. 54-55.

There are many customs associated with Shavout, you can read about some here and here. One, is staying up all night and learning Torah (or at least part). This custom, which began in the 16th century in Safet spread rather quickly throughout the Jewish world. R. Yosef Karo, the author of the Shulkan Orakh lent a spiritual side. R. Karo stayed up all night and was studying with his student R. Shlomo Alkabtz (author of Lecha Dodi) and the following occurred:

Rav Yosef Karo and I agreed to stay up all night on Shavuot… we did not sleep for one minute… and when we began to study the Mishna.. we heard the voice of the Divine Presence, [with a feeble voice] speaking through Yosef Karo: ‘May you be blessed; return to your studies, do not stop for one minute, and go to Eretz Yisrael… Do not have pity on your vessels [material goods], because you will be sustained by “the upper realms”… so hurry to Eretz Yisrael, because I will be your sustainer, and I will provide for you and the peace of your house.’ And we all raised up a great cry of joy, when we heard the Divine Presence, her voice pleading with us…

Thus, feel the Divine and give Him honor.. and God will cause your hearts to merit becoming one with the Holy Land, to work it together, Amen.

Elliott Horowitz, who we had mentioned previously, has a rather interesting explanation to the quick spread of the custom. Horowitz notes that the rise in popularity of remaining up all night was due to the new drink – coffee. Coffee with its stimulant powers allowed more people to participate in this ritual. Thus, Horowitz notes in a period of thirty years no less than five editions of Tikkun lel Shavout are published in Venice. The same is true in other areas of Europe. This coincided with the rise of coffeehouses. Venice, the same city with all the printings of the Tikkun lel Shavout, in the 18th century, had some 200 coffeehouses (even prior to the rise of Starbucks). In Worms, the community was tasked with supplying coffee specifically for Shavout night. These facts precipitated greater parcipitation in a ritual with its demand upon wakefullness through the night.

While the above is rather interesting explaination for the spread of this custom, it is worth noting that Horowitz’s article appears incomplete. Specifically, he doesn’t touch on two other rituals which would benefit from coffee. The first would be Pesach night. As one is obligated to stay up (and this is min HaTorah) coffee it would seem would be perfect. (In fact, Briskers only stay up on Pesach night and do not stay up on Shavout to highlight this.)

But, perhaps coffee was not used on Pesach because a) it was a private – in the home and b) some considered hametz or kitnyot or at least susceptible to admixture with them.

The second area is the custom to say Shilchot at midnight. Many say it in the morning or some even say it early evening, but many hold midnight is the best time, why did this not benefit from coffee? In other words, why do we not see a rise in people reciting Selichot at midnight after coffee is introduced.

Finally, Horowitz does not discuss how almost all of the kabalistic customs from Safed where quickly adopted by the rest of Europe even when they had nothing to do with coffee. So the remaining awake all night can be seen as just an outgrowth of the acceptance of the others, think kabbalat shabbat etc.

Although Horowitz doesn’t touch upon these, his thesis is one to bear in mind when one is indulging in coffee (today RedBull) and cheesecake at 2 am.

Sources: Elliott Horowitz, “Coffee, Coffeehouses and the Nocturnal Rituals of Early Modern Jewry,” AJS Review 14:1 (Spring, 1989) 17-46; For a fascinating view of the spread of coffee to Amsterdam Jews and the rest of the world, one should read David Liss’s historical fiction work “The Coffee Trader.”

To the left are pictures what are supposed to be the Klausenberger Rebbe burning the book HaGaon (discussed here previously) with the Hametz. Additionally the final picture is him saying the Yehi Ratzon from the Ateresh Yehoshua when burning books of heresy. If you click on the images you can see them enlarged. Here is the full text of the Yehi Ratzon

יהי רצון מלפניך ה’ אלוקי ואלוקי אבותי, כשם שאנכי באתי לבער את ספרי החיצונים והמשכילים אלה, כן יסור את הצפוני מזרע ישראל, וביותר מן הבחורי חמד אשר ההשכלה מצאה קן בלבם ובמוחם והיצר מבלבל מחשבותם. בעל הרחמים ירחם עליהם ונטע בקרבם אמונת הבורא ואמונת הצדיקים כדכ(תיב), ויאמינו בה’ ובמשה עבדו ועתה בזמן ביעור חמץ אשר היא עת מוכשר על זה לגרש ולבער את השאור שבעיסה הטמ(ו)ן בקרבנו, יעלה תפילה זו לרצון לפני אדון כל, אמן כן יהי’ רצון

“עטרת ישועה על חמישה חומשי תורה”, ח”ב, קראקא, תרפ”ה דף פז, ב’ סי’ א