There are those who claim the custom to celebrate Tu-beshevat as a holiday is based upon the book Hemdat Yamim. This book, according to many, was either written by Nathan of Gaza (Shabbati Zvi’s “prophet”) or one of follower of Shabbati Zvi. (This is contrary to the assertion in the Philogos that Nathan is not author, a contention which has little to no source). In Ha’aretz, an article appeared with this contention, namely the source for the Tu-beshevat custom is Sabbatian or as the headline reads “The New Year for the Trees, Isn’t is Shabbati Zvi.”

However, a closer look at the history reveals, that although some of the customs on Tu-beshevat can be traced to Hemdat Yamim the actual celebration dates much earlier. Avraham Ya’ari, the noted bibliographer, in an article traced the history of Tu-beshevat. He explains that much of the early mentions of Tu-beshevat were only in the negative, i.e. one can’t fast or say tachanun. Obviously, the first mention is in the Mishna in Rosh Hashana which states, according to Bet Hillel, Tu-beshevat is the new year for trees. The new year does not conotate a New Years like celebration, instead, this only has implications for questions of tithing. One can’t tithe fruits from one year using a different years fruits. Thus the 15th of Shevat is the cut off point.

Ya’ari, however, notes the first mention in connection to a celbration or the like is in the 16th century. Specifically, R. Issachar ibn Susan (c. 1510-1580) in Ibur Shanim, published in 1578 (the book was published earlier, in 1564, this was done without the knowledge or R. Issachar and according to R. Issachar, with numerous errors) he mentions “the Ashkenazim have the custom [on Tu-beshevat] to eat many fruits in honor of the day.” Mention of this custom also appeared in a Jedeo-German Minhagim book first published in 1590. “The custom is to eat many fruits as it is the New Year of the trees.”

In the community of Worms there was a rather interesting permentation of the custom. As R. Jousep Schammes in his Minhagim de Kehilah Kedosha Vermaysa, states:

He repeats this in his comments to the 15th of Shevat. “One doesn’t say tehina even during the morning prayer. It is a vacation day for the students and the teachers, especailly the younger students, it is a holiday for the teachers. The custom is for the teachers to distribute whiskey to the students and make merry with them.”

While we have shown there was a custom for those Ashkenazim to celebrate Tu-beshevat, amongst the Sefardim, it is correct the source is Hemdat Yamim. Hemdat Yamim, first published in 1732 anonymously has the entire seder for Tu-beshevat. This includes passages from the Bible as well as specific foods. This in turn was popularized to a greater degree when it was included in the book Pri Etz Hadar first published in 1753 and republished an additional 29 times by 1959. This book included the entire Hemdat Yamim service.

So at the end of the day, although some of the customs of Tu-beshvat may come from the Hemdat Yamim he clearly is not the only or the first source for celebrating Tu-beshevat.

For more on the Hemdat Yamim, a controversy that has recently been stirred up again with the republication by R. Moshe Tzuriel of the Hemdat Yamim with an extensive introduction. Additionally, Ya’ari has a book Talmuot Sefer which his conclusion has been disproven by Tishbi in his Nitvi Emunah U’Minut. R. Tzuriel’s publication engendered the publication of a small pamphelet Hemdat Yosef as well as a bunch of articles in the journal Hechal HaBeshet. Rabbi Dr. Leiman in his latest article in Ohr haMizrach has a footnote with all the citations. [R. Dr. Leiman’s article collects all of R. Y. Eybeschit’s and R. Y. Emden’s approbations].

Also, anyone can get a copy of Hemdat Yamim. There are two places on the web where it is available free. The first is at the Jewish National Libraries site for rare books online here. For this one you need to download their viewer. Or at SeforimOnline.org (which for some reason is not online as I write this). Who has it in PDF format?

Additionally, Ya’ari has an article on the piyutim for Tu-beshevat here.

While the only mandated mitzvot for Chanukah consist of lighting candles and saying the full hallel, there are numerous other customs that have come to be associated with Chanukah.

The custom to play driedel on Chanukah is steeped in mystical allusions. From the letters which appear on the driedel to the way the driedel spins, people have offered explanations to link this to Chanukah. The Beni Yisscar, R. Tzvi Elimelch says that the reason the dreidel is spun from the top and the gragger on Purim is turned from the bottom has to do with how each holiday’s miracles were effected. On Chanukah the miracle came from above, directly from God. However, on Purim, the miracles were directly brought about by the actions of Ester, Mordechi and the Jewish people. Thus, the dreidel is spun from the top showing the miracle came from above, and the gragger from the bottom showing the miracle came from below. Others explain the symbolism of the letters that appear on the dreidel, נ, ג, ה, ש. According to one explanation these hint to the mitzvot that we have on Chanukah, נרות שמונה (candles all eight nights) and הלל גמר (the complete hallel). Others note the gematria (numerical value) of the letters which correspond to the same gematria as משיח (the Messiah). Others still, link the letters with גשנה the city Yosef secured for his family in Egypt.

According to at least one source, the custom of playing dreidel was actually started in the time of the Maccabis. They say that in an effort to circumvent the Greek decree against studying the Torah, children and their teacher would have a dreidel handy to start playing in case the Greeks came upon them studying the Torah. They would claim they were not studying instead they were just playing dreidel.

Despite all of these explanations, in truth, dreidel is not Jewish in origin. Rather, driedel is really the rather old game of teetotum. Teetotum, which uses a top with four sides and four letters is one and the same with dreidel. The letters that appear on the dreidel are really just the Hebrew letters that appear on a German or Yiddish teetotum, G, H, N, S. G= ganz (all), H halb (half), N nischt (nothing) and S schict (put). Teetotum dates back to at least the 16th century long before we have any Jewish allusions to dreidel(it was originally totum or top, but became TEEtotum due to the use of T for take all, on the top). The well-known depiction of children’s games done by Brueghel in 16th century includes Teetotum(see here and here for the complete painting). The earliest Jewish mention of dreidel or the significance of it dates to the late 18th century.

The story connecting dreidel to the ruse of the Maccabis was first published in the book Minhagi Yeshurun, which was first published in 1890 (the name was changed to Otzar Kol Minhagi Yeshurin in the third edition, which is available online here from Hebrewbooks.org . The author included a nice picture of himself at the beginning, although he was a Rabbi in Pittsburgh at the turn of the twentieth century, he is holding a quill pen.) His source is a contemporary of his. [As an aside, although his explanation of dreidel is well-known he offers a similar explanation for playing cards on Chanukah, i.e. that the Maccabi did so. However, that one is not nearly as well know.]

The custom of Chanukah Gelt appears to have changed over time. The earliest sources that mention money on Chanukah connect it with either collecting money for the poor (presumably for money to purchase the necessary implements for the Chanukah lights)(Sefer Mataamim) or giving money to ones children’s teachers. (Hemdat Yamim, Chapter 3 Chanukah early 18th century, anonymous author, some claim was Nathan of Gaza, Shabbtai Tzvi’s “prophet” others just a student of the Ari).

Again, especially amongst the Hassidic commentators, the custom took on a life of its own, both in its scope to include giving money to children and in its significance. There was also a special emphasis on giving their respective Rebbi money as well. R. Chaim Palache (Pellagi) (1788-1869) is the first to mention giving children money. He offers a kabbalistic reason “as children are representative of נצח והוד (eternity and glory). Something I don’t profess to have any idea what that means.

Another custom, again somewhat late in origin, is the custom to not study Torah on Christmas eve. Menachem Butler has a post here on some sources, however, one should add that there is now a full length sefer devoted to this topic, Yisrael Barukh Mestinger, Nitel U’Meorosav, 2000. As well as a pamphlet, Hefaru Toresecha, maamar maktif mminhag avotanu bi-yadun (sic) odot lel ha-ofel nitel nacht, u-minhag yisrael l’vatel ma-asek ha-torah, 2004. Additionally, R. Gavreil Zinner, devotes a section of his work, Neta Gavreil on Chanukah to Nitel.

For more on the various customs associated with Chanukah, see Neta Gavreil Chanukah; Pardes Eliezer Chanukah 2 vol.; R. Yitzhak Tessler, HaDreidel (Sivvivon) B’Chanukah: Mikoroteha, Tameha, u’Minhageha, in Ohr Yisrael 50-62, vol. 14 (Tevat תשנ”ט).

I hope to present a couple of post on various Minhagim books. Some will focus on communal Minhagim books, and others on the minhagim of specific people.

The Tashbetz, also known as the Tashbetz Koton to distinguish between this the teshuvot haTashbetz, are the customs of R. Meir of Rothenburg as recorded by his disciple. The disciple’s name formed the title, however, it is unclear what exactly was his name. Obviously, it is linked to the title, Tashbetz. Some explain the title as Talmid Shimon ben Tzodok others say he was Talmid Shmuel ben Tzodok, or Tosefot Shimon ben Tzodok, Tosefot Shimon ben Yoitz, orTikkun instead. The book was supposedly written when R. Meir was imprisoned.

The book collects all the customs of R. Meir dealing with the holidays, prayers and everything in between. As R. Meir is one of the gedoli Ashkenaz many of his customs were followed by subsequent generations. Of course, his customs were generally highly influential also due to his students, R. Mordechi ben Hillel haKohen, author of the Mordechai code on the Talmud, R. Asher b. Yehiel (Rosh) as well as his son R. Jacob (Tur) as well as many others.

There are many fascinating customs, whose sources are from the Tashbetz. , standing during the recitation of the Torah, washing ones hands after the kiddush, eating head of a ram on Rosh haShana, saying Zikhron Terura when Rosh haShana is on Shabbat, reciting both Eloki ‘ad shelo netzarti and aloki netzor on Yom Kipppur and the list goes on. There are also some key passages, which explain other unclear customs. For instance, Naftali Wieder explains a rather cryptic passage in the Tashbetz as offering a totally new rational for why some people switch the word b’Fie (Bet-Peh-Yud) in Barukh She’amar to b’Feh (Bet-Peh-Hey). According to Wieder, Fie, is a curse in numerous languages, [think fie fi fo fum] and thus, the Tashbetz is saying for that reason one must alter the word.

There is actually a new edition of this book, however, it has some rather glaring flaws. The editor of this edition, [Sefer Tashbetz haKoton, Israel, 2005 Machon Torah S’beketav] states that he used a specific manuscript for this version, namely the one that he matched up with R. Yosef Karo. From the fact that this manuscript conformed with R. Karo’s readings, this was the manuscript of the Tashbatz. Why the manuscript R. Karo, who lived some 300 years after the time of the transcription of the book, is left wholly unanswered. Further, aside from matching up a couple of passages from the Tashbetz with that of R. Karo, nothing further is offered about this manuscript. The editor never dates the manuscript, talks about where it was written and by whom. In fact, the reader is left to guess whether this manuscript was written after the Shulhan Orakh and Bet Yosef and was done with the specific purpose of conforming with the readings of R. Karo. The editor never says which of the “hundreds” of manuscripts there are of the Tashbetz is actually the oldest. Only that if R. Karo may have used one then that one is dispositive of R. Meir of Rotenberg’s statements. Obviously, this is absurd.

This fundamental flaw aside, there are some positive points of this reprint. The first is that they have reproduced the first edition of the Tashbetz, Cremona 1556. This is reproduced fully, including a interesting title page which can be added to a previous post of mine. The editor has also added some notes, which at times are helpful. He generally uses abbreviation in referencing other books, he includes a key to explain these abbreviations. However, he cites to R. Daniel Goldsmit’s Machzor as well as Weider (cited above) but for those abbreviations, the reader is left on there on. I assume he did not want to “taint” anyone with citations to scholars that although he saw fit to use, did not wish to fully reveal to his readers.

For further reading on both R. Meir and the Tashbetz, see Arbach Ba’alei haTosefot, 552-564; Yode’a Sefer (in vol. 2 of the Roest Catalog) no. 2525; Encyclopedia Judaica 11:1247-53; N. Wieder, Hisgabsut Nusakh haTeffila b’Mizrak u’Ma’ariv (The Formation of Jewish Liturgy in the East and the West) Jerusalem 1998 469-491.

There is a new book out, Elefh Dor, by Yeruchum Horowitz (2 vol.). This book gathers from hazal and various secular history works to give a complete picture from the Second Temple until the closing of the Mishna. The author does an especially good job of collating and arranging the various sources in a coherent manner.

As it is tisha b’av I will focus on the parts of the book dealing with the destruction of the Temple. As anyone that has read Josephus is aware many of his histories are spread out in various volumes of his books. For example, the destruction of the Temple appears in both the Wars of the Jews as well as Josephus. Horowitz, however, is able to mesh all these sources together. What is also refreshing is that he notes where there are problems with Josephus’s recounting of the story. Further, the book contains separate articles that go into greater depth regarding the general veracity of Josephus as well as Josephus the person.

He also has an article on where the Temple vessels currently are. However, on this point he has some inaccuracies. For example, he accepts the well known story about the Hafetz Hayyim that appears in “All for the Boss.” This story claims that a farmer in Israel located the temple vessels while digging in his field. He then traveled to America and met with R. Shain who sent a letter to the Hafetz Hayyim. The Hafetz Hayyim “confirmed the man’s find by looking in various books.” This story is unfortunately, preposterous. Why would the man travel to America from Israel when he could have gone to Rabbis in Israel or Europe. America at the turn of the century was not exactly known for its wealthy of Rabbinic scholars. Second, which books did the Hafetz Hayyim look into to confirm the story. The only books that are really relevant are secular history books dealing with the rise and fall of Rome and where the spoils of Rome went to after that. He also doesn’t cite to the most relevant articles on this issue, namely, Hans Lewy, Olomot Nifgashim, 255-58; Abraham Berliner, Divrei yemi hayehudim b’roma, vol. 1 107-110.

Besides for the above issue, this book provides a basic understanding of the periods it covers, and in particular a rather good overview of the history surrounding the destruction of the second Temple.

The book is available at your local bookstore, I purchased it for $28.50 from Beigeleisen Books.

Pashekevilin, or broadsides, are commonplace all over Israel, but perhaps they are most associated with Meah She’arim area of Jerusalem. There is a permenant exhibit on some of these at JTS.

There is now a book devoted to these. The book, Pashkevilin: Modo’t Kir u’kruzot Pulmus b’rehovot haharedi (“Broadsides: Wall Announcements and Polemical Proclomations in the Ha’redi Street”) contains three articles and 150+ pages with pictures of these broadsides.

The first article is by Menachem Friedman (a recent topic on AJHistory) on the history of these broadsides. (This article is available online here.) The second article focuses on death notices and the third article focuses on the language of the broadsides. The rest of the book is devoted to pictures of these broadsides. This section is divided into seven sections by topic: the controversy about the Yishuv haYashan; HaHinuk haTohar (Jewish education); Zionism; Hillul Shabbat; divisions between various camps of Orthodoxy; Tzniut; and various fights.