Towards a Bibliography of Coronavirus-related Articles & Seforim written in the past month (updated)

Black Weddings and others Segulot

By Eliezer Brodt

Introduction

When the lockdown began in Israel a few weeks ago, a friend of mine e-mailed me an article about plagues he was about to complete, asking if I had anything to add. Upon checking my collections of material, I found I had nothing special marked down in my indexes about the topic. At the time I had no plans of writing anything about it. However, a few weeks later, when I started preparing my e-mail of reading material which I send out a few times a year, I saw that I indeed had several articles related to different aspects of the current Coronavirus pandemic, articles which I had either received or collected from various sources. By that time, I myself was deep into writing an article on R’ Akiva Eiger and the 1831 Cholera outbreak (which I hope to complete shortly IYH).

I had originally planned on including an appendix to that article with some of the material published in the past few weeks. I then decided to just make it into its own blog post, which was published last week. I was not attempting to put up everything I saw or collected on this topic – there is just so much out there! Normally, I do not update such a post so early on, however this time I decided to make an exception. I would like to thank all those that sent me material and links, I hope people will continue to do so.[1]

In my first version of the bibliography I included about twenty-five booklets and articles. This new Version has more than double, listing over fifty items, plus new links and information on the subject.

The purpose of the post is to collect a wide range of material, covering many different aspects of the Coronavirus pandemic and making it available for people to learn from. I am not necessarily endorsing the various pieces or links mentioned.

I also included Two new Appendices. One related to a famous old segulah, the so-called ‘Black Wedding’. Another one relates to a Segulah of R. Shimshon of Ostropoli. (See also Footnotes 2 & 7).

Many of us have been under some sort of lockdown for over a month – some of us for less, some for more. However, this has not silenced the ‘voice of the Torah’; all kinds of Shiurim & classes on a wide range of topics have been made available via various methods. Otzar Hachochmah has made their database available free of charge as have the Bar Ilan Responsa Project and Project Kotar. Others have chosen to spread Torah by putting digital pen to Digital paper.

The truth is, like almost every other topic, it’s hard come up with something new; plagues and the like have occurred numerous times throughout our long history.

The famous bibliographer Avraham Ya’ari already devoted a chapter of a book of his to listing some of the Seforim which were written during plagues.[2]

One thing of note is that in contrast to the past, the speed which material is coming out in typeset, PDF form etc, is simple remarkable. Many of these booklets are being updated with new material every few days making it even more difficult to keep track; some of these booklets have been updated over five times!

I believe there has never been a time when so much material on a specific topic has been flowing at such speeds. This is due to the new age of technology and new information becomes available so fast. One suggestion I would make is based on the Rambam who wrote:

וממה שראוי שתדעהו, שהאדם אין ראוי לו לדבר ולדרוש באזני העם עד שיחזור מה שרצונו לדבר פעם ושנים ושלש וארבע, וישנה אותו היטב, ואחר כך ידבר, וכן אמרו עליהם השלום, והביאו ראיה מלשון הכתוב: “אז ראה ויספרה הכינה וגם חקרה”, ואחר כך “ויאמר לאדם”. זה נאמר על מה שצריך לאדם לדבר בו בפיו. ואולם מה שיחוק האדם בידו ויכתבהו על הספר, ראוי לו שיחזירהו אלף פעמים אילו יתכן זה; וזה האיש שלא עשה דבר מזה, אבל כתב אלו הענינים הנכבדים בטופס, ולא ראה לכתבם תחלה ולתקנם, מפני שהיה דברו אצלו בלי ספק בענין שלא היה צריך לחזור עליו, ומסרו ביד איש שישוט בם בכל עיר ובכל מדינה, והאפיל בם לבות בני אדם, שלח חושך ויחשיך ,איגרות הרמב”ם, מהדורת ר’ יצחק שילת, איגרות השמד, עמ’ לג-לד

He wrote this long before the printing press! I would say how much more so in our times, with computers and the world wide web, and the speed with which our words are disseminated; one should be even more careful as to what they say, and especially what they print, and realize it has lasting effects, not only now but in many years to come.

During each of these times in the past, many discussions related to aspects of plagues and epidemics arose.[3] The sources range from descriptions of the situation, discussions of what one should do, i.e. stay put or run,[4] tefilot[5] and/or segulot,[6] Hashkafah discussions,[7] to Halachik rulings regarding observing various Halachos.[8]

Right before Pesach, Machon Yerushalayim released a 300-pp. digital work collecting hundreds of such sources (item #20).

In the most recent issue of the journal Ha-Ma’ayan (#233) released this past month my good friend R’ Moshe Dovid Chechik wrote an article titled “The Prohibition or the Obligation to Flee the city during an Epidemic” (item #18). Since, others have written about it [see below (#4&5)]. [Here is a link to a recent Shiur on this topic from Rabbi Dr. Dovid Katz on the subject].

Much has been written about R’ Akiva Eiger and the 1831 Cholera outbreak (see below – R’ Eli Fisher and Dr. Eddie Reichman’s articles items 1,2 and 20). [See also Rabbi Pinni Dunner here].

This week, I received an excellent work from Rabbi Guttman all about the 1831 Cholera outbreak (item #24) [available upon request]. I too am working on an article on the topic and hope to complete it IYH within the next few days.

This terrible time has already seen many Teshuvot written, in regard to Pesach, Sefirah, and Minyanim. Especially of note is the vast amount written and that will continue to be written about davening with a Minyan (see below #34, and item # 35 and many others below, see also R’ Avishay Elbaum’s recent post [here]).

See below (Appendix five for a Teshuvah I came across recently, about a wedding with less than 10 people for a minyan, published in Russia in 1928 in the Journal Yagdil Torah edited by Rav Zevin and R’ Abramsky.

Databases – Blogs

There are also some online databases of material devoted specifically to the current Coronavirus pandemic. Kol Corona (here) is an excellent collection of material related to the Halachic aspects of Coronavirus pandemic, with many links.

Another is a database with links of material for a comparative study of Responses in Judaism, Islam and Christianity.

The Lehrhaus Blog also has many valuable articles related to the Coronavirus pandemic (see this link), as does the Torah Musing blog (see this link).

Worth mentioning is the online Newspaper-Journal Called Zarich Iyun: Charedi Thoughts and Ideas. Most of its articles are in Hebrew (below # 45-48). However, some of its Coronavirus pandemic related articles have been translated into English (see below #13-16). Some of the articles (especially # 48) have generated numerous comments as, one can see from the links. Related to some of this is Rav Michael Abraham’s article, available here, which also generated numerous comments.

Each week, Rabbi Y. Sprung of the The Beit Medrash Govoha for Medical Halacha (affiliated with Technion Medical School and under the leadership of Rav Asher Weiss) releases an article (in Hebrew and English) relating to the parsha and medicine. The past few weeks (from Ki Sisa) have related to coronavirus. See this link for these articles.

All of the items mentioned in the Bibliography bellow are available from me free of charge – just E mail me at eliezerbrodt@gmail.com

English

1. Rabbi Eli Fischer, Rov in a Time of Cholera (here)

2. Dr. Eddie Reichman, From Cholera to Coronavirus: Recurring Pandemics, Recurring Rabbinic Responses (here)

3. Dr. Eddie Reichman, Incensed by Coronavirus: Prayer and Ketoret in Times of Epidemic (here)

4. Rabbi Gil Student, Talmudic Advice on Epidemics (here)

5. Dr. Tamara Morsel-Eisenberg, “Is It Permitted to Flee the City?” (here)

6. Rokhl Kafrissen, Plague Weddings (here)

7. Dr. Jeremy Brown, A Long-Forgotten Jewish Remedy for the Coronavirus Outbreak (here)

8. Rabbi Shlomo Zuckier, Making Seder out of the Zoom Controversy (here)

9. Rabbi Shlomo Brody, Does Jewish Law Oblige Doctors to Risk Their Own Health to Heal the Sick? (here)

10. The Layman’s Guide to the laws of Mourning, By R’ Holzer, Based on the Rulings of Rav Asher Weiss

11. Rabbi Prof. Avraham Steinberg, The Corona Virus Pandemic 2019-20- Historical Medical and Halakhic Perspectives, (41 pp.)

12. Rabbi Michael Broyde, An Introduction to Pandemic Jewish Law, Responsa of Rabbi Hershel Schacter and Rabbi Asher Weiss (here)

13. Rabbi Yehoshua Pfeffer, Coronavirus: The Charedi Response (here)

14. Rabbi Reuven Leuchter, COVID-19: A view From Above (here)

15. Rabbi Eli Stern, Coping without Community (here)

16. Rabbi Moshe Farkash,COVID19: A community in Crisis (here)

17. Professor Shaul Magid, COVID-19, Haredi Jewry, And Magical Thinking (here)

Hebrew

1.  משה דוד צ’צ’יק, האיסור או החובה לברוח מן העיר בשעת המגפה [כאן]
2. ר’ מנחם מענדל רוזנפלד, זמן מגיפה: הורים ילדים ומפחדים [כאן]
3. ר’ דוד אברהם, נאמנו מאד, עדויות גדולי ישראל על הליכותיהם ומנהגיהם בימי חולי ומגיפה, אשר נאספו ונלקטו מתוך כתביהם וחיבוריהם, מכון ירושלים [ספר שלם, 300 עמודים]
4. שמירת הסופר להינצל מחולי ומגפה מתורת החתם סופר [ספר שלם, קמא עמודים + חלק חדש של עוד 35 עמודים]
5. ר’ שמואל ויטל, סדר משמרה לזמן המגפה, מכתב יד, בההדרת ר’ ישראל זאב גוטמאן
6. אדם ישר, סגולות ותפילות לזמן המגפה, שחיבר ר’ יצחק אייזיק סאפרין מקאמרנא, בעל היכל הברכה [מהודרה חדשה], מא עמודים
7. ר’ ישראל זאב גוטמאן, קונטרס טללי נוחם, כולל מכתב אגרות שפירין
8. קונטרס תפילות מיוחדת למניעת מגיפת הקורונה, כבקשת… המקובל רבי בניהו שמואלי שליט”א, 40 עמודים [וגם קמיע למניעת המגיפה]
9. הרב זלזניק, לוח ההלכות ומנהגים לחודש אייר, מיוחדת עם הלכות הנוגעות למגיפת הקורונה, 17 עמודים
10. אוסף של 35 תשובות של הרב צבי שכטר שליט”א [בעברית וחלקם גם באנגלית]
11. פסקי קורונה מאת הרב צבי שכטר שליט”א [51 עמודים]
12. מנחת אשר, לקט שיעורים תשובות אגרות ומאמרים הנוגעים למגפת הקורונה מאת הרב אשר וייס שליט”א [100 עמודים]
13. מנחת אשר, לקט שיעורים תשובות אגרות ומאמרים הנוגעים למגפת הקורונה מאת הרב אשר וייס שליט”א, מהדורה תניינא, [172 עמודים]
14. הרב פרופ’ אברהם שטינברג, מגפת הקורונה התש”פ, היבטים היסטוריים, רפואיים והלכתיים, 30 עמודים
15. ווי העמודים וחשוקיהם, ליקוט משעורי וחידוש ר’ יצחק זילברשטיין, קנו עמודים
16. ר’ שלמה אבינר, קונטרס כתר יתנו לך, קורונה בהשקפה ובהלכה
17. קונטרס פסקי הלכות, בשאלות שהזמן גרמן, מתוך כתבי ר’ אברהם יחיאל סגל דויטש
18. ר’ צבי רייזמן, ‘צירוף למנין תפילה בציבור וברכת כהנים ב’בידוד בקורונה’
19. ר’ יששכר אייכארן, פי כהן, בענין אם העומדין בשתי רשיות ורואין אלו את אלו מצטרפין למנין עשרה, 35 עמודים
20. ר’ משה מרדכי קארפ, בדין צירוף לדבר שבקדושה ע”י חבורות ויחידים הרואין זא”ז ומניני המרפסות, 15 עמודים
21. אליעזר יהודה בראדט, סגולת ברכת לבנה, [כאן]
22. ר’ אברהם מימון, קונטרס בדד ישב, נח עמודים
23. גליון עיטורי מרדכי, הלכות למגיפת הקורונה ע”י הרב מרדכי יעקב מאיר, 23 עמודים
24. ר’ נהוראי אוחנה, הקורונה בהלכה, מהדורה חמישית, 123 עמודים
25. ר’ יצחק לובינשטיין, המגיפה בתורה, 72 עמודים
26. ר’ אברהם דרברמדיקר, קונטרס הקורונה, 23 עמודים
27. קונטרס הסתר פנים, [חמישה שערים: שער חולי, שער בידוד, שער מגפה, שער חיים ושער בשורה טובה], 93 עמודים
28. ר’ יהושע פפר, חרדים מהקורונה [כאן]
29. ר’ ראובן לויכטר, מהותה של מגפה: מבט על [כאן]
30. ר’ אלי שטרן, מי אנחנו ללא הקהילה? [כאן]
31. ר’ משה פרקש, לעמוד על נפשנו [כאן]
32. לקט מקורות ‘שומר מצוה לא ידע דבר רע’
33. מעלת אמירת פרשת הקטרות להינצל ממגפה [מכון תורת הקרבנות], 16 עמודים
34. קובץ תורני מה טובו אהליך יעקב, גליון י [כל הקובץ] [585 עמודים] [עניני פסח וקורונה]
35. קישור לאוסף מאמרים על חג הפסח והמגיפות בהיסטוריה, בספרות בפיוט ובהגות. המאמרים פרי עטם של חברי וחברות סגל הפקולטה למדעי היהדות באוניברסיטת בר-אילן [כאן]
36. לשונות של גאולה, אסופת שירה וספרות, 37 עמודים
37. קובץ עץ חיים גליון לג [יש כמה מאמרים על קורונה]
38. ירחון האוצר # 40 [יש כמה מאמרים על קורונה]

[1] Thanks to Nathan Hirsch from the NLI for sending me a few items which I did not see or did not have digital versions of.
[2] Mechkaray Sefer, pp. 90-99. See also Marvin Heller, Further Studies in the making of the early Hebrew Book, pp.79-90. See these recent posts here & here.

One of works mentioned by Ya’ari is R’ Chaim of Friedberg’s (the brother of the Maharal), beautiful work Sefer HaChaim (first printed in 1593) which, as he states in his introduction, he wrote during a plague in 1578. Less known (and not mentioned by Ya’ari) is that his earlier work Igerret Hatiyul was also written during an earlier Plague, in 1569. [For more information about these works see Eric Zimmer, The Fiery Embers of the Scholars, (heb.), pp. 177-219].

One bibliographical note about the Sefer HaChaim is the Haskamah of the Apta Rav who writes in the 1817 reprint:

…כל דיבור ודיבור מרגינותי’ תחותיה וברוח הקודש נאמרה

Recently the first draft of the Sefer HaChaim was printed in Yerushaseinu 10 (2019), pp. 19-55.

See note 7 for additional comments on Yaari’s article.
[3]See for example about one in Italy 1630-1631: R’ Yehudah Aryeh Modena, The Autobiography of a Seventeenth Century Venetian Rabbi, pp. 134-136; Sefer Olam Hafukh, a History of the Plague in Padua in the Year 1631, by Abraham Catalano, Kovetz Al Yad 4 (XIV) (1946), pp. 65-101 (printed by Cecil Roth). See Appendix Three about another plague in Italy in 1656.

For a description of one in 1866 see Y. Kotik, Ma SheRuetee, Edited by David Assaf, pp.349-354 (PDF available upon request).
[4] See Asher Ziv, HaRama, pp. 112-116.

See also, R’ Raphael Mordechai Malchi, Medical Essays, (ed. M. Benayahu), pp, 139-140. See also his Grandson, R’ David De Silva, Pri Megaddim, [Zohar Amar, Ed.], pp. 71-74.
[5] Two weeks, ago Rabbi Guttman released online, a PDF of a manuscript of R’ Shmuel Vital of Seder Tefilos based on Kabbalah, to say during such times (item #22). See also item # 23 & 25. See also #3, Dr. Eddie Reichman’s article on the topic.
[6] About Fasting, see Omer Ahituv, Fasting in Ashkenaz at the Beginning of the Seventeenth Century, MA thesis, Tel Aviv University 2019, (Heb.) pp. 70-74.

For other Segulot, see the various collections listed below. See also Appendix One about ‘Black Weddings’ and items # 6 &7.
[7] See Appendix Four, for an important chapter from the Mabit’s incredible work Beis Elokiym, related to plagues in Hashkafah. The Mabit was writing about this based on experience as he lived through a few plagues himself and even authored a small work during one such plague called Igrot Derech Hashem, first printed in 1553. [Interestingly enough this work too is lacking from Ya’ari above cited chapter]. See Meir Benayahu, Yosef Bechiri, pp. 28-30,121-122. See also Ibid, p.131 about the story behind the writing of the Igrot Derech Hashem.

In an autobiography of The Mabit’s son the Maharit we find him describing some of these plagues (and others):

שנת השל”ג היתה מגפה בעיר והלך הרב אבא מארי ז”ל עמי לבוק”ע ובתחלתה נח נפשיה של הרב מהר”ר יצחק אשכנזי ז”ל מפני הרעה נאסף הצדיק. ובסוף המגפה נפל ממנו רב רב עתה הרף ידך הרב מהר”ר דוד ן’ זמרא ז”ל [שלם א (תשל”ד), עמ’ 215].

השל”ט באלול בבירייא הוכתי במגפה ובאתי בשערי שאול לולי אלקי’ אבי בעזרי בזכות א”מ והתענה עלי כל ח’ ימים ובחסדו העלה ארוכה לי [שם עמ’ 217].

השמ”ז ירדתי למצרים… בברחי מפני אימת המגיפה… [שם, עמ’ 219].

השנ”ה שנת השמיטה גלינו מאימת המגיפה בפורים לטבריא ובפסח לירושלים עיר הקדש… ושם חיברתי קונטריסין צרות הבית… [שם, עמ’ 221].

השס”ב ברחנו מחמת המגיפה כשמנה חדשים לבוקיעה… [שם, עמ’ 222].

In this autobiography we learn about an additional work written during a plague, by the Maharit. Now Yaari writes:

ר’ יוסף ב”ר משה מטראני ברח בשנת שנד מפני מגיפה מצפת… ושם חיבר את ספרו ‘דרך הקודש‘ על צורת בית המקדש שנדפס רק בשנת תע בקושטאדינא יחד עם הספר מגיד בראשית…”.

Yaari then quotes a passage from the Maharit at the end of the Derech Hakodesh where he describes writing this work during a plague. This complete passage from Ya’ari was quoted in a recent article in HaMevasser on the subject of seforim written during plagues without attribution. However, this information is incorrect. The Sefer that the Maharit wrote during the plague in 1595 was called Tzurot Habayis (as the Maharit wrote in the above passage). R’ Chayim Alfandri saw a manuscript copy of this work (as he writes in his introduction) and when he wrote his sefer Derech Hakodesh on the same subject he quoted numerous passages from it. However, the actual sefer by the Maharit was never printed. In 2007 Machon Zichron Aharon reprinted the Derech Hakodesh with numerous footnotes and indexes. On page 270 they list the numerous times the Maharit’s Tzurot Habayis is quoted (along with other manuscript works by Maharit that R”C Alfandri used).
[8] See the very special work by H.J. Zimmels, Magicians, Theologians and Doctors, pp. 99-110, 228-233 who has an excellent collection of material on this. See also the excellent work, Julius Preuss, Biblical and Talmudic Medicine, (translated by Fred Rosner), pp. 151-160; Herman Pollack, Jewish Folkways in Germanic lands (1648-1806) Studies in Aspects of Jewish Life, pp. 130-133, 304-305.

The Shvut Yaakov wrote in middle of a Teshuvah about money set aside for Pidyon Shivyoim, if one can use it instead for people suffering from a plague,:

אבל עכשיו בעו”ה שנתרבה עלינו עול הגלות ועלילות שקרי’ משונאינו שמעלילין עלינו כאלו הדבר בא ע”י ישראל דוקא וכשהיה הדבר בשנת תע”ג ברוב מקומות שהיו שמה מבני עמינו היה סוגרים רחוב היהודים באין יוצא ואין בא ממש ובדוחק ע”פ שתדלנו’ גדול שהניחו להביא להם צרכי מזונותיהם ובאיזה מקומות הוצרכו לילך ולחבות עצמן ביערים ומערות וישראל שהיו בדרך ועל פני השדה היו ממש מופקרים למות ואשרי מי שלא חמאן בצער ודוחק גדול כזה ואין לך שבי גדול מזו דגרע מכולהן דכולהן איתנהו ביה על כן אין צריך לפנים דמצוה זו הוי ממש פדיון שבוים ואפשר דגדול ממנו ולא הוי שינוי מדעת הנותן כי אין שעת הדחק גדול מזו (שבות יעקב, ב, סי’ פד).

[9] More sources for this can be found in H.J. Zimmels, Magicians, Theologians and Doctors, p. 233, footnote 141; David Assaf in his edition of Y. Kotik’s, Ma SheRuetee, p. 350 Hanna; Wegrzynek, Shvartze Khasene Black Weddings Among Polish Jews, Holy Dissent, 2011, pp. 55-68; Tzvi Friedhaber, Plague Marriages as Reflected in Hebrew Literature and the Hebrew Press, Dappim: Research In Literature 7 (1990), pp. 305-316; Kulmos 21, p. 26.
[10] On this work See A. Yaari, Shiluchei Eretz Yisroel, pp.96-97.
[11] Y. Kotik’s, Ma SheRuetee, p. 350.
[12] Nathaniel Deutsch, The Jewish Dark Continent: Life and Death in the Russian Pale of Settlement, p.233

Appendix One: Graveyard weddings of orphans

Recently (here, here and here) there has been some discussion about an old Segulah, performed by some towns during plagues, ; make a Wedding for Orphans in a graveyard.[9] One was even recently done in Bnei Brak (see here and here).

I would like to add some more sources to this segulah. One of the earliest sources quoted is R’ Moshe Reisher’s excellent work Sharei Yerushlayim, first printed in 1868.¹⁰ R’ Weiss, after quoting the Sharei Yerushlayim, writes:

[וגם אני שמעתי מזקני שער שעשו כן בשנת תרל”ג בפ”ב [שו”ת שיח יצחק, סי’ תצא

However, Y. Kotik, in his excellent memoir writes about a plague in 1866:

Due to the cholera epidemic, Jews resorted to all sorts of remedies; in other words: a crippled, mute virgin was married to a blind man. The wedding ceremony was held in the graveyard in the hope that they would produce a generation of righteous offspring…”.[11]

Another source from 1901 writes:

ראיתי להעלות על שלחן מלכים… על מה שנהו בסביבותנו בהרבה מקומות בעידן ריתחא ומחלת הח”ר ר”ל משיאין יתום ויתומה … ומעמידים החופה על בית הקברות ובעירנו בשנת תרנ”ג העמידו החופה סמוך שער גדר בית הקברות מבחוץ…. [ציוני שלום, יד שלום, עמ’ 154-155

While searching for something else I came across mention of this in an article in Hamelitz 1871 (Year Eleven, Issue 33, p.263)

In the early 1900’s, the famous author and ethnographer who went by the pen-name S. Ansky started working on collecting and cataloging hundreds of details about every aspect of Jewish life in Europe. One of the ways he was planned on doing this was through a survey. The survey, in Yiddish, was a 200-page questionnaire with 2,087 questions about the Jewish life cycle. Sadly, he never got to finish the project. But each set of questions gives us a fascinating window into what Jewish life was like before World War I. In his introduction he set forth his goal:

“In order to revive traditional Jewish culture with all its customs, traditions, practices and beliefs, the team has put together a survey, hoping to reach everyone who remembers how people behaved in the past as well as in the present, in those places where Jewish life still continues in the old manner. When numerous responses to all the questions are collected, it will be possible to bring to life the entire structure of the traditional Jewish community, the Jewish family and communal life.”

In the wedding section[12] of the survey we find the following:

Do you know stories about weddings in cemeteries carried out as protections against misfortune? Does this occur only during a plague, or also in other cases, and if so which ones?

One last source related to this can be found in the Shut Maharsham (4:40)

ועד”ש לאשר נפרץ בעירו חולאת ילדים ר”ל ומורגל בין ההמון סגולה להעמיד חופה של יתום ויתומה בביה”ק וזה כמה שבועות עשו שם ביה”ק חדש שהקצוה לזה וגם כבר קברו שם כמה מתים ובנו סביבה מחיצות אבל לא נגמרו המחיצות עוד סביב רק ברוב המקומות כבר מקיף מחיצות.

והנה חתן היתום הוא כהן ונשאל מעכ”ת אם מותר להעמיד החופה בביה”ק תוך מקום המחיצות רחוק ד”א מהקברות עצמן. ורו”מ אסר מב’ טעמים מחשש הברכות על הבה”ק משום לועג לרש… אבל י“ל דוקא לזרוע ולנטוע שמרגילים רגל אדם משא“כ בנ“ד דהוי דבר מקריי פעם א‘ יש להקל וכיון דרוב מקום הפנוי אין בו קבר י“ל דכיון דל“ש בזה כל קבוע כמ“ש הר“ש מקינון ועי‘ ח“ד סי‘ ק“י א“כ תלינן ברובא להקל וגם הרי לדבר מצוה מותר לילך בשדה שנחרש בה קבר כמ“ש ביו“ד סי‘ שע“ב וה“נ הוי דבר מצוה להשקיט המיית המון העם ופחדם בעת ההוא:

Appendix Two: R’ Shimshon Ostropoler

I recently wrote an article about a book called The Rabbis Suitcase by Eli Friedwald. This book is based on Letters found in a suitcase buried in an attic, which contained over one thousand documents, as well as numerous letters from many Gedolim across the Globe. The correspondence belonged to two Litvish Rabonim in England who became dayanim on the Chief Rabbi’s Beis din during the years 1879-1905: Rabbi Yaakov Reinowitz (1818- 1893) and his son in law, Rabbi Sussman-Cohen (1841-1907). They included letters with the Netziv, R’ Yitzchok Elchonan Spektor, R’ Shmuel Salant, R’ Yehoshua Leib Diskin, R’ Yisroel Salanter, R’ Shmuel Mohilever and, R’ Eliezer Gordon, just to list a few names.

The author Eli Friedwald sent me a document found in a suitcase dated from 1754 which was headed as a segula of R. Shimshon Ostropoler.

I reached out to Rabbi Bombach who has written and collected the existing material on R’ Shimshon who replied:

.אכן זו הסגולה נגד המגפה שהדפיס רבי פסח מזאלקווא בן אחותו של רבי שמשון בספרו זבח פסח (נדפס תפ”ג בערך) על סגולות ורפואות. ונדפסה בספרי ניצוצי שמשון פרשת מסעי, עם ביאור על פשר הדבר

Appendix Three

In a post from a few years back I wrote about R’ Yaakov Zahalon (1630-1693), a graduate of medical college in Rome, became a doctor at the age of twenty-six, and for several years, was also a Rav and Baal Darshan in Rome. He was famous for his important medical work, Otzar Ha-Hayyim. I also wrote a little about the work (see here).

He was very involved in the famous plague in the ghetto of Rome in 1656, which he describes at length in his work, Otzar Ha-Hayyim. Here is the very interesting passage about it which has relevance today.

Appendix Four Mabit

Appendix Five Yagdil Torah:

Towards a Bibliography of Coronavirus-related Articles & Seforim written in the past month
By Eliezer Brodt

Many of us have been under lockdown for over a month – some of us for less, some for more. However, this has not silenced the ‘voice of the Torah’; all kinds of Shiurim & classes on a wide range of topics have been made available via various methods. Otzar Hachochmah has made their database available free of charge as have others. Others have chosen to spread Torah by putting digital pen to Digital paper. 

The truth is, like almost every other topic, it’s hard come up with something truly new;  plagues and the like have occurred numerous times throughout our long history. 

The famous bibliographer Avraham Ya’ari devoted a chapter of a book of his to Seforim which were written during plagues.[1]

During each of these times many discussions related to aspects of plagues and epidemics arose.[2] The sources range from descriptions of the situation, discussions of what one should do, i.e. stay put or run,[3] tefilot[4] and/or segulot[5] to Halachik rulings regarding observing various Halachos.[6] Right before Pesach, Machon Yerushalayim released a 300 page, digital work collecting hundreds of such sources (item #8).

In the most recent issue of the journal Ha-Ma’ayan (#233) released this past month my good friend R’ Moshe Dovid Chechik wrote an article titled “The Prohibition or the Obligation to Flee the city during an Epidemic” (item #1). Since, others have written about it [see below (#4&5)]. 

Much has been written about R’ Akiva Eiger and the 1831 Cholera outbreak (see below – R’ Elli Fisher and Dr. Eddie Reichman’s articles items 1,2 and 9). [See also Rabbi Pinni Dunner here]. I too am working on an article on the topic and hope to complete it IYH within the next few days.

This terrible time has already seen many Teshuvot written, especially in regard to Pesach. See especially bellow #11-15. Much has been written and will continue to be written about davening with a Minyan (see below #15, see also R’ Avishay Elbaum’s recent post [here]).

See below (Appendix Three for a Teshuvah I came across recently, about a wedding with less than 10 people for a minyan, published in Russia in 1928 in the Journal Yagdil Torah edited by Rav Zevin and R’ Abramsky.

All of the items mentioned in the Bibliography below are available from me free of charge – just e-mail me at eliezerbrodt@gmail.com.

English 

1. Rabbi Elli Fischer, Rov in a Time of Cholera (here).
2. Dr. Eddie Reichman, From Cholera to Coronavirus: Recurring Pandemics, Recurring Rabbinic Responses (here).
3. Dr. Eddie Reichman, Incensed by Coronavirus: Prayer and Ketoret in Times of Epidemic (here).
4. Rabbi Gil Student, Talmudic Advice on Epidemics (here).
5. Dr. Tamara Morsel-Eisenberg, “Is It Permitted to Flee the City?” (here).

Hebrew

1.  ר’ משה דוד צ’צ’יק, האיסור או החובה לברוח מן העיר בשעת המגפה, כאן
2.  ר’ מנחם מענדל רוזנפלד, זמן מגיפה: הורים ילדים ומפחדים, כאן
3. [נאמנו מאד, עדויות גדולי ישראל על הליכותיהם ומנהגיהם בימי חולי ומגיפה, אשר נאספו ונלקטו מתוך כתביהם וחיבוריהם, מכון ירושלים, [ספר שלם, 300 עמודים
4. [שמירת הסופר להינצל מחולי ומגפה מתורת החתם סופר [ספר שלם, קמא עמודים
5. ר’ שמואל ויטל, סדר משמרה לזמן המגפה, מכתב יד, בההדרת ר’ ישראל זאב גוטמאן
6.  [אוסף של31  תשובות של הרב צבי שכטר שליט”א [בעברית וחלקם גם באנלגיש
7.  [פסקי קורונה מאת הרב צבי שכטר שליט”א [51 עמודים
8.  [מנחת אשר, לקט שיעורים תשובות אגרות ומאמרים הנוגעים למגפת הקורונה מאת הרב אשר וייס שליט”א [100 עמודים
9. קונטרס פסקי הלכות, בשאלות שהזמן גרמן, מתוך כתבי ר’ אברהם יחיאל סגל דויטש שליט”א
10. ר’ צבי ריזמן, ‘צירוף למנין תפילה בציבור וברכת כהנים ב’בידוד בקורונה’
11. [קובץ תורני מה טובו אהליך יעקב, גליון י [כל הקובץ] [585 עמודים] [עניני פסח וקורונה
12. קישור לאוסף מאמרים על חג הפסח והמגיפות בהיסטוריה, בספרות בפיוט ובהגות.  המאמרים פרי עטם של חברי וחברות סגל הפקולטה למדעי היהדות באוניברסיטת בר-אילן, כאן
13. [קובץ עץ חיים גליון לג [יש כמה מאמרים על קורונה

Appendix One:

In a post from a few years back I wrote about R’ Yaakov Zahalon (1630-1693), a graduate of medical college in Rome, became a doctor at the age of twenty-six, and for several years, was also a Rav and Baal Darshan in Rome. He was famous for his important medical work, Otzar Ha-Hayyim. I also wrote a little about the work (see here).

He was very involved in the famous plague in the ghetto of Rome in 1656, which he describes at length in his work, Otzar Ha-Hayyim. Here is the very interesting passage about it which has relevance today.

Appendix One:

Appendix Two:

Appendix Three:

[1] Mechkerey Sefer, pp. 90-99. See also Marvin Heller, Further Studies in the making of the early Hebrew Book, pp.79-90. See these recent posts here & here.
[2] See for example about one in Italy 1630-1631: R’ Yehudah Aryeh Modena, The Autobiography of a Seventeenth Century Venetian Rabbi, pp. 134-136; Sefer Olam Hafukh, a History of the Plague in Padua in the Year 1631, by Abraham Catalano, Kovetz Al Yad 4 (XIV) (1946), pp. 65-101 (printed by Cecil Roth).
[3] See Asher Ziv, HaRama, pp. 112-116. See Appendix Two for an important chapter from the Mabit’s incredible work Beis Elokiym related to Plagues in Hashkafah. See also, R’ Raphael Mordechai Malchi, Medical Essays, (ed. M. Benayahu), pp, 139-140. See also his Grandson, R’ David De Silva, Pri Megaddim, [Zohar Amar, Ed.], pp. 71-74.
[4] Two weeks, ago Rabbi Guttman released online, a PDF of a manuscript of R’ Shmuel Vital of Seder Tefilos based on Kabbalah, to say during such times (item #11). See also #3, Dr. Eddie Reichman’s article on the topic.
[5] About Fasting, see Omer Ahituv, Fasting in Ashkenaz at the Beginning of the Seventeenth Century, MA thesis, Tel Aviv University 2019, (Heb.) pp. 70-74.
[6] See the very special work by H.J. Zimmels, Magicians, Theologians and Doctors, pp. 99-110, 228-233 who has an excellent collection of material on this.

In middle of a teshuvah about Pidyon Shivyoim the Shvut Yaakov wrote:

אבל עכשיו בעו“ה שנתרבה עלינו עול הגלות ועלילות שקרי‘ משונאינו שמעלילין עלינו כאלו הדבר בא ע“י ישראל דוקא וכשהיה הדבר בשנת תע“ג ברוב מקומות שהיו שמה מבני עמינו היה סוגרים רחוב היהודים באין יוצא ואין בא ממש ובדוחק ע“פ שתדלנו‘ גדול שהניחו להביא להם צרכי מזונותיהם ובאיזה מקומות הוצרכו לילך ולחבות עצמן ביערים ומערות וישראל שהיו בדרך ועל פני השדה היו ממש מופקרים למות ואשרי מי שלא חמאן בצער ודוחק גדול כזה ואין לך שבי גדול מזו דגרע מכולהן דכולהן איתנהו ביה על כן אין צריך לפנים דמצוה זו הוי ממש פדיון שבוים ואפשר דגדול ממנו ולא הוי שינוי מדעת הנותן כי אין שעת הדחק גדול מזו (שבות יעקב, ב, סי‘ פד).

See also the excellent work, Julius Preuss, Biblical and Talmudic Medicine, (translated by Fred Rosner), pp. 151-160.

Keter Shem Tov: A Study in the Entitling of Books, Here Limited to One Title Only[1]

by Marvin J. Heller

Entitling, naming books is, a fascinating subject. Why did the author call his book what he/she did? Why that name and not another? Hebrew books frequently have names resounding in meaning, but providing little insight into the contents of the book. This article explores the subject, focusing on one title only, Keter Shem Tov. That book-name is taken from a verse “the crown of a good name (Keter Shem Tov) excels them all (Avot 4:13). The article describes the varied books with that title, unrelated by author or subject, and why the author/publisher selected that title for the book.

1. Simeon said: there are three crowns: the crown of Torah, the crown of priesthood, and the crown of royalty; but the crown of a good name (emphasis added, Keter Shem Tov) excels them all (Avot 4:13).

“As a pearl atop a crown (keter), so are his good deeds fitting” (Israel Lipschutz, Zera Yisrael, Avot 4:13).

Entitling, naming books, remains, is, a fascinating subject. Why did the author call his book what he/she did? Why that name and not another? Hebrew books since the Middle-Ages often have names resounding in meaning, but providing little insight into the contents of the book. A reader looking at the title of a book in another language, more often than not, is immediately aware of the book’s subject matter. This is not the case for many Hebrew titles, the name having been selected by the author for any one of a number of reasons, least of all the book’s subject matter, but rather the intention is/was to give the book “the crown of a good name (Keter Shem Tov).”

Book titles have been addressed in both books and articles. Menahem Mendel Slatkine wrote a two volume work, Shemot ha-Sefarim ha-Ivrim: Lefi Sugehem ha-Shonim, Tikhunatam u-Te’udatam (Neuchâtel-Tel Aviv, 1950-54) on book names; it has been the subject of encyclopedia articles in both The Jewish Encyclopedia and the Encyclopedia Judaica; and such authors as Abraham Berliner, Joshua Bloch, and Solomon Schechter have written articles on book titles, all this apart from this subject being mentioned in passing in numerous other works. I too have addressed the subject, first in “Adderet Eliyahu; A Study in the Titling of Hebrew Books,” describing about thirty books with that single title, two only related to each other, and in “What’s in a name? An example of the Titling of Hebrew Books,” describing varied books taken from a single verse “Your neck is like the tower of David built with turrets, on which hang one thousand bucklers, all of them shields of mighty men (Song of Songs 4:4).[2]

What then is the justification for yet another article on the same subject? It is, as suggested above, the allure of how authors of varied unrelated works came to entitle their books, reflective of their intellectual or emotive processes or objectives. The title selected here, Keter Shem Tov, unlike Adderet Eliyahu, is not the title of as large a number of books, but the titles here are certainly as varied as those in the previous articles. Indeed, the works so entitled are sufficiently different, again providing insight into authors’ thoughts and, perhaps, an article of interest to the reader. We will not attempt to second guess or analyze an author’s motives, all of whom intended their book to have the crown of a good name (Keter Shem Tov), but rather we will let the authors speak for themselves when describing their books

In several instances, books are so entitled as to reflect the author’s name, Shem Tov. The use of a line from Avot, to reiterate the injunctions noted previously (“Adderet”), rather than directly using the author’s name, is to avoid violating R. Judah ben Samuel he-Hasid of Regensburg’s (c.1150-1217) proscription to not do so, so as to not benefit from this world, thereby decreasing one’s portion in the world to come, or to not reduce their offspring and the good name of their progeny in this world.[3] The Roke’ah (R. Eleazar ben Judah of Worms, c. 1165–c. 1238), however states at the beginning of the introduction to his Roke’ah, that everyone should inscribe his name in his book, as we find in the Tanna de-Vei Eliyahu.[4] Indeed, the Sefer ha-Roke’ah, is so entitled because the numerical value of the family name, Roke’ah (רקח=308), equals his personal name, Eleazar (אלעזר=308). It is, therefore, permissible to allude to the author’s name, for example, a Shem Tov using the title Keter Shem Tov, a quotation from Avot. Indeed, a substantial number of the books described here refer to the author’s name.

Our selection encompasses homilies on the Torah, Kabbalah on the Tetragrammaton, halakhah and minhagim (customs), the sayings of the Ba’al Shem Tov, in praise of Sir Moses Montefiore, a letter on behalf of the Jewish community in Tiberias, and a highly unusual work on the Dead Sea scrolls. Finally, this article is a vignette, no more no less, an insight into and, in a manner of speaking, a photograph of one manner of how Hebrew books are named.

Several caveats. First, our Keter Shem Tovs are organized within subject categories, beginning with 1) discourses, both literal and kabbalistic on the Torah, followed by 2) halakhah and minhag (custom), 3) biographical and related anecdotal works, 4) miscellanea, all ordered chronologically within category, and concluding with 5) a brief summary. Secondly, our approach will be somewhat expansive, the various Keter Shem Tovs giving us entry into related aspects of Hebrew printing and Jewish history. Lastly, while the number of works entitled Keter Shem Tov is not large, that notwithstanding, our examples are an overview and not meant to be all inclusive or comprehensive but intended as an interesting insight into an aspect of Hebrew book practice.

I Discourses, Literal and Kabbalistic on the Torah

Keter Shem Tov, R. Shem Tov ben Jacob Melamed, Venice, 1596: Our first Keter Shem Tov is a commentary on the Torah by R. Shem Tov ben Jacob Melamed. It was printed in Venice (1596, 20: 136, 16 ff.) at the press of Matteo Zanetti. This Zanetti, a member of the famous Venetian printing family of that name, established his print-shop on the Calle de Dogan, publishing seven books from 1593 to 1596. Among his titles, in addition to Shem Tov Melamed’s Keter Shem Tov, are R. Nathan Nata Spira’s (Shapira) Be’urim, R. Bezalel Ashkenazi’s responsa, and R. Solomon le-Bet ha-Levi’s Divrei Shelomo.

The title page has the decorative frame employed by Zanetti on several of his books with a smaller frame in the center about the text. The title-page states that,

Keter Shem Tov

As is its name so is his name good and his deeds confirm it of him. It is a commentary on the Torah of HaShem written by the sage, the complete, in every book and wisdom.

Shem Tov Melamed

Whose precious light shines throughout [may

God shield him].

Edited patiently by the lofty and exalted

Samuel ibn Dysoss [may God watch over him]

Keter Shem Tov excels

Printed in the year, “that we may rejoice ונרננה (5356=1596) and be glad [all our days]” (Psalms 90:14) from the creation.

The introduction, from a student of the author, R. Samuel ben Solomon Segelmassi follows (2a), then a page of verse from the editor Samuel ibn Dysoss, the text (3a-136a), his apologia (136b), indexes (1a-16a), errata (16a), and the colophon (16b), which states that it was completed, “on the very day that Moses went up to the firmament (6 Sivan) and the Egyptians drowned in the sea (21 Nissan), in the year, “Then he saw it, and declare it ויספרה (5356=1596) (Job 28:27), from the creation.” It is unclear why there are two apparently contradictory completion dates. The text is in two columns in rabbinic type, excepting headings and initial words.

In the introduction Samuel ben Solomon writes that one who knows matters in truth and faithfully,

“shall come back with shouts of joy” (Psalms 126:6), “to perceive the words of understanding” (Proverbs 1:2) and this is the first intent of every man who presumes in his heart (Esther 7:5) to write “goodly words” (Genesis 49:21) in a book to leave after him a blessing. . . . It is a commentary on the holy Torah, “high and lofty” (Isaiah 6:1, 57:15), on each and every parshah . . .

The introduction continues that it contains derashot (discourses) according to the literal meaning, casuistic (pilpul), and very sharp. In the following paragraph we are informed that not everything that was said on every parshah was printed because of financial restraints. In the apologia ibn Dysoss adds a familiar plaint for the period, type set late erev Shabbat could not be properly corrected. Moreover, the compositors, not Jewish and not fully familiar with Hebrew and Hebrew letters, did that which was right in their eyes, and for which he should not be held responsible.

That the title clearly alludes to the author’s name, R. Shem Tov ben Jacob Melamed, is further suggested by the last line of verse at the end of the introduction, which states that “you will find that the crown of a good name (KETER SHEM TOV) excels them all. This is, as noted above, that authors’ names were frequently employed in book-titles, but, in keeping with the injunction of R. Judah he-Hasid, indirectly, here by referencing a quote from Avot.

Shem Tov Melamed was also the author of Ma’amar Mordekhai (Constantinople, 1585), a commentary on Megillat Esther, printed by Joseph Jabez. Melamed is described on the title of this work as a physician.

Keter Shem Tov, Amsterdam, R. Abraham ben Alexander (Axelrad) of Cologne, c. 1810-16: A kabbalistic Keter Shem Tov on the Tetragrammaton by R. Abraham ben Alexander (Axelrad) of Cologne (13th century). In Judaism the Tetragrammaton, the four letter divine name, is not directly expressed but instead referred to with a euphemistic name for God. The title-page describes this Keter Shem Tov as,

זהלציב [This is the gate of the Lord: the righteous shall enter through it] (Psalms 118:20)

Sefer

Keter Shem Tov

One of three books in my hand in manuscript, as described in my apologia. They are Keter Shem Tov and the commentary of the Ramban (R. Moses ben Nahman, Nachmanides, 1194–1270) on Shir ha-Shirim (Song of Songs). I have first printed one book only due to limited means. If the Lord will so decree I will publish the other two books. . . .

Although the title-page refers to three books two only are mentioned. The third work, noted in the editor’s apologia, is a commentary on the Merkavah of Ezekiel. Keter Shem Tov is not dated, so that various bibliographic sources date it as 1810 or 1816. The title-page is embellished by the Proops’ family press-mark, consisting of the kohen’s spread hands at the time he pronounces the priestly blessing. This edition of Keter Shem Tov (80: 5, 7 ff.) was printed in Amsterdam by David ben Jacob Proops. The Proops’ press, founded by Solomon Proops in 1704, was the longest lasting and most productive of the Hebrew printing-houses in Europe in the eighteenth century; it would continue to print Hebrew books until the mid-nineteenth century when, in 1869, the widow of David Proops sold the press to the Levissons, who printed until 1917.

Abraham, a student of R. Eleazar ben Judah of Worms (c. 1176–1238, Roke’ah), traveled through Spain between approximately 1260 and 1275, where he reportedly studied with R. Solomon ben Adret (Rashba, 1235–1310), the latter praising Abraham’s oratorical skills. Keter Shem Tov, as noted above, deals with the Tetragrammaton and also the Sefirot, addressing sacred names, using gematriot and synthesizing the mysticism of the Ashkenaz pietists (Hasidim) and Sephardic Kabbalistic methodologies.[5] Here too the reason for the title is not explicitly stated but, given the subject matter, is obvious.

This is not the first printing of Abraham ben Alexander’s Keter Shem Tov. It appeared earlier, included in a collection entitled Likkutim me-Rav Hai Gaon (Warsaw, 1798), under the title Ma’amar Peloni Almoni (ff. 26-32a). It has since been reprinted several times, often among collections of other works.

Ma’or va-Shemesh, R. Shem Tov ben Abraham ibn Gaon, Livorno, 1839: The next Keter Shem Tov, by R. Shem Tov ben Abraham ibn Gaon, is also a kabbalistic discourse on the Torah, this part of a larger multi-volume work entitled Ma’or va-Shemesh (Livorno, 1839, 80: [3], 3-11, [1], 128 ff.) printed by Eliezer Menahem Ottolenghi. The inclusion of Ma’or va-Shemesh represents a more expansive view of works entitled Keter Shem Tov as it is an independent work included in a larger collection of dissertations. The author (compiler) of Ma’or va-Shemesh, R. Judah ben Abraham Coriat (d. 1787) of Tetuán, was a scion of a distinguished Moroccan family.

1. Shem Tov ibn Gaon (c. 1287-c. 340) was born in Soria, Spain and went up to Eretz Israel in 1312, settling in Safed where he wrote most of his books. He was a student of R. Solomon ben Adret (Rashba, 1235–1310) and R. Isaac ben Todros (13th cent.). Best known of ibn Gaon’s titles is Migdal Oz, on Maimonides’ Mishneh Torah as well as several works in manuscript. Keter Shem Tov, his first book, was reportedly written in Spain, while Rashba was still alive.[6]

The title-page of Ma’or va-Shemesh has a frame comprised of verses, all from Psalm 119:

“O how I love your Torah! It is my meditation all the day” (Psalms 97);

“O that my ways were directed to keep your statutes!) (5);

“The sum of your word is truth; and every one of your righteous judgments endures for ever” (160);

“So shall I have an answer for him who insults me; for I trust in your word” (42);

“So shall I have an answer for him who insults me; for I trust in your word” (162);

“I have more understanding than all my teachers; for your testimonies are my meditation” (99); “Great peace have those who love your Torah; and nothing can make them stumble” (165).

An additional verse is employed for the date, “This Book of the Torah shall not depart from your mouth; but you shall meditate on it הזה מפיך והגית בו (599 = 1839)” (Joshua 1:8). The title too is from Psalms, “The day is yours, the night also is yours; you have prepared the light and the sun (Ma’or va-Shemesh)” (Psalms 74:16).

The text of the title-page notes several of the authors whose kabbalistic works comprise Ma’or va-Shemesh, notably the Ari ha-Kadosh (R. Isaac Luria, 1534 – July 25, 1572), R. Moses ben Nahman (Ramban), Sefer ha-Malkut, and R. Judah ben Attar, Coriat’s maternal grandfather. The verso of the title-page has a pressmark, a lion rampant holding thistle under crown and below it the phrase Gur Aryeh Yehudah. This device was used previously in Livorno by Eliezer Saadun. When employed by Ottolenghi the lion has been turned to face right, it having previously faced left.[7]

There are introductions from R. Elijah Benamozegh and Abraham ben Judah Coriat, the former comprised of five paragraphs, each beginning with the word Kol and concluding with Judah, the latter’s introduction comprised of eight paragraphs, each beginning with Ben and concluding with Av. The text is comprised of several kabbalistic works, among them Shem Tov ben Abraham ibn Gaon’s Keter Shem Tov (ff. 25-54a), here not explicitly stated but rather entitled Perush Sodot ha-Torah. Shem Tov was a kabbalist, who studied with the Rashba and R. Isaac ben Todros. He was greatly influenced by the Ramban (R. Moses ben Nachman), reflected in his Keter Shem Tov, which is a kabbalistic super-commentary on Ramban’s Torah commentary. Here too, the title comes from the author’s name, Shem Tov.

A small portion of ibn Gaon’s Keter Shem Tov was printed previously (ff. 41b-44a), in R. Jehiel ben Israel Luria Ashkenazi’s Heikhal ha-Shem (Venice, 1601), on the ten Sefirot, Likkutei Kabbalah Kadmonim.

This much expanded version of Keter Shem Tov is based on an 1810 manuscript prepared by R. Elijah Lombroso.

II Halakhah and Minhag

Keter Shem Tov, R. Shem Tov ben Isaac Gaguine, Kaidan, Lithuania, 1934: An encyclopedic work on the varied customs and liturgy of eastern and western Sephardim and Ashkenazim by R. Shem Tov Gaguine (Gaguin, 1884-1953). Gaguine, scion of a famous Moroccan Rabbinical dynasty which emigrated to Palestine from Spain, was a great-grandson of R. Hayyim Gaguin the first Hakham Bashi of Eretz Israel in the Ottoman Empire and a great-great grandson of the kabbalist Sar Shalom Sharabi. Gaguine, who received semicha (ordination) from R. Hayyim Berlin, served as a dayyan in Cairo, rabbi and dayyan in Manchester, England, Rosh Yeshivah of Judith Montefiore Theological College, Ramsgate, and, from 1935, as head of Sephardi Medrash Heshaim in London.[8]

This Keter Shem Tov is comprised of seven volumes, the first two published in 1934, and the last four published posthumously by his son Dr. Maurice Gaguine. The complete work has been republished several times.

As noted above, Keter Shem Tov is a comprehensive work describing the liturgy and customs of eastern and western Sephardim and of Ashkenazim, accompanied by detailed footnotes from the Babylonian and Jerusalem Talmuds and later halakhic authorities. Although most of the entries explain more familiar customs, many are unusual. Example of the latter are:

The custom in [Eretz Israel and Syria, Turkey and Morocco] when the father, grandfather, father-in-law, one’s rabbi, or elder brother has an Aliyah, to stand on one’s feet until he returns to his place, and to go to them, kiss their hand and receive a blessing (I:213).

An unusual custom of the Sephardim in the city of Algiers is the phrase “marror zeh (this marror)” is said three times and then thrown to the ground, and afterwards picked up and returned to the ka’arah (Seder plate).[9]

Why is the marror called hasa or hazeret (lettuce or horse raddish)?

The Ashkenaz custom is to take, in place of hazeret a type of dry radish called in their language hrain, which is as sharp as mustard and does not have a bitter taste. The Sephardic custom is specifically hazeret. . . . (III: 158-59).

Keter Shem Tov, R. Avishai Taharani, Jerusalem, 2000: Another work on halakhah and customs, this most specific, described on the title-page as “a treasure of all the halakhot and personal customs concerning naming sons and daughters” by R. Avishai Taharani. The title-page continues that in it are explained the basic guidelines for giving names “by whose observance man shall live” (Leviticus 18:5, Ezekiel 20:11, 13, 21). Also addressed are the names that one should refrain from using.

In the introduction (pp. 1-23) to this two volume work, Taharani informs that he has so entitled the book, based on the injunction of the Roke’ah (above), as well as several other works. He has done so, however, with gematriot (numerical equivalencies) for “Avishai Taharani ben my lord and father Isaac אבישי טהרני בן לאדוני ואבי יצחק (977) which corresponds to Keter Shem Tov כתר שם טוב (977).” The text is wide ranging, comprehensive, and accompanied by detailed footnotes. Several examples of the more unusual entries in the text are:

If a father errs and calls his son or daughter with two names, forgetting that the additional name was given to another child, there are those who say that until thirty days he may change the name (I:118).

Some say that if one has a child from an unmarried woman, the child should be called with a name that predates [the time of the] Patriarch Abraham or with a name that is not customary, for example, Dan, so that he will be judged according to his problem. There are places that it is customary to give these names to those who are kosher and Heaven forfend one should come to question those who are kosher (I: 237-38).

Some say that one should not call [a child] with one of the names that predates the Patriarch Abraham, for example: Adam, Noah, and all who call by a name that predates the Patriarch Abraham is not in the category of one who “labors in the Torah, and does not give pleasure to his Creator” (cf. Berakhot 17a). (I:397-400).

It is permissible to shorten a name, whether for a son or a daughter, as long as that name is used only casually, and it is best to use the full name at least once a day in order that the short form dies not become customary (II:110-13).

In a lengthy footnote to the third entry concerning names that predate the Patriarch Abraham a source for the entry is given, ha-Mabit (R. Moses ben Joseph of Trani, 1500 – 1580). It is followed by a number of contrary sources by other prominent rabbis, and then a lengthy discussion. That this Keter Shem Tov has proven to be a relatively popular work is evident from the publication of two additional editions, the last in 2007.

Keter Shem Tov, Kollel Keter Shem Tov, Kiryat Bialik, 2002: Collection of discourses and responsa on Shulhan Arukh Hoshen Mishpat by rabbis from the Kollel Keter Shem Tov in Kiryat Bialik, located in the vicinity of Haifa. There is an introduction from R. Mahluf Aminadav Krispin, Chief Rabbi of Kiryat Bialik, followed by the text, comprised of nineteen articles, including one by the Rosh Yeshiva R. Solomon Shalosh. Examples of the articles are 5) “on the prohibition turning to secular courts” by R. Efied Hagibi, member of the Kollel; 6) finding a relative or one who is unfit among the judges by R. David Alharar, member of the Kollel; 9) witnesses who have fulfilled their charge” by R. Evied Elul, member of the Kollel; 11) “the obligation of rent after divorce, the portion in the residence” by R. Abraham Atlas, av bet din, Haifa; 14) “acquisition through forgiveness (relinquishment) by R. Solomon Shalaoh; and 19) “the wages of a worker and contractor who did not provide the agreed upon benefit” by R. Abraham Atlas.

The title-page numbers the volume as no. one, but it is not known whether additional volumes were published.

III Biographical and Related Anecdotal Works

Keter Shem Tov, R. Aharon ben Zevi ha-Kohen of Apta, Zolkiew, 1794/95: The most popular of our Keter Shem Tovs, based on the printed editions, is the collection of tales and stories of the remarkable and astounding deeds of the Ba’al Shem Tov (R. Israel ben Eliezer, Besht, c. 1700–1760), founder of the Hasidic movement, as well as his recorded sayings, assembled from the works of his disciples. This collection of tales and sayings was assembled by R. Aaron ben Zevi Hirsch ha-Kohen of Opatow (Apta).

The book is in two parts, each with its own title-page but identical text, except that the first title-page is dated with a chronogram, the second title-page, printed a year later, is dated in a straightforward manner, תקנ”ה (555 = 1795). Perhaps the reason that the second title-page is so dated is that the first title-page exists in two forms, the rare first title-page, is dated “and the glory of his splendid majesty ואת יקר תפארת גדולתו (544 = 1784)” (Esther 1:4), which is incorrect, the book having been printed a decade later. The error was likely quickly caught, for the corrected and much better known title-page has the same chronogram, now reading ואת יקר תפארת גדולתו, the yod in the second word enlarged and emphasized, for a correct total of 554 (1794).[10] The variants are recorded separately in several bibliographic works.[11]

The title-page informs that that much of the contents are from the works of R. Jacob Joseph ben Zevi ha-Kohen av bet din of Polonnoye (d. c. 1782), the Ba’al Shem Tov’s leading disciple, that is, Toledot Ya’akov Yosef, Ben Porat Yosef, and Zafenat Pa’ne’ah, as well as discourses, also from other works. Among these latter sources are Likkutei Amorim and the sayings of the Ba’al Shem Tov, all collected by R. Aaron ben Zevi Hirsch ha-Kohen of Opatow (Apta).

In addition to the variations to the first title-page, the second title-page also exists in two formats, with, unlike the first title-page, some textual variations. Within the text of the book, despite Aaron ben Zevi Hirsch ha-Kohen’s comments that he has assembled the Ba’al Shem Tov’s words from the above mentioned titles, he did not, in fact, merely transcribe them in toto, nor did he distinguish which were the words of the Ba’al Shem Tov and those of Jacob Joseph.[12]

Keter Shem Tov has an approbation from R. Menachem Mendel of Liska, followed by the famed Iggeret Hakodesh, a letter from the Ba’al Shem Tov to his brother, dated Rosh Ha-Shanah, 1747, in which he relates that his soul ascended to heaven where he met with the Messiah, and then the text. This Keter Shem Tov, as noted above, has proven to be an enduring and popular work; it was printed soon after in Korezec (1797), Lemberg (1809) and several times afterwards there, in numerous other locations, and continues to be republished to the present.

Keter Shem Tov, Abraham Menahem Mendel Mohr, Lvov (Lemberg), 1847: Sir Moses Montefiore (1784–1885) was one of, if not the most prominent member of English Jewry in the nineteenth century. Cecil Roth described him as “the most notable Jew, and indeed one of the most notable Englishmen, of the 19th century by virtue of his outstanding philanthropic work extending over a period of three-quarters of a century, into his venerable old age.”13 Montefiore traveled to the Middle East during the Damascus Affair, to Russia, Morocco, and Rumania on behalf of persecuted Jewry, as well as providing leadership and support of Jewry at home and in Eretz Israel. His indefatigable efforts on behalf of world Jewry are recorded and acknowledged in books, articles, and newspapers, several works entitled Keter Shem Tov.

The first Keter Shem Tov praising Sir Moses Montefiore is by Abraham Menahem Mendel Mohr (1815–1868), a scholarly maskil, author of a number of Hebrew and Yiddish books. The title-page states that it is,

Keter Shem Tov

For the chief, holy prince

The praiseworthy, the righteous, the dear, who sows righteousness and brings forth salvation. Our teacher, Moses Baron from Montefiore [May his Rock and Redeemer protect him], prince of the holy land. And the pure wife of his youth, the honorable lady, the modest, the wisdom of women “is a crown to her husband” (Proverbs 12:4), the lady Judith “blessed shall she be above women in the tent” (Judges 5:24). . . .

The title-page continues that the text includes some of the righteousness and perfect kindness on behalf of the Jews in Russia. A small book, (80: 16 pp.: Joseph Schnander), the text begins with verse, with the header “from Moses to Moses there was none like Moses” normally referring to Maimonides but here applied to Montefiore. The verse beginning,

“Moses ben Amram brought Israel out from the burdens of Egypt

and Moses Montefiore redeemed them from death to life.

Moses ben Amram “struck the rock, so that the waters gushed out” (Psalms 78:20)

and Moses Montefiore softened the heart of stone with “words of lips” (cf. II Kings 18:20, Isaiah 36:5). . . .

The volume concludes with a letter of appreciation from Sir Moses Montefiore.

A Ladino (Judeo-Spanish) version of Mohr’s Keter Shem Tov was printed in Salonika (1850, 80: 48, 53-80 ff.) together with two other works, Tiferet Yisrael on the Rothschilds, and Ma’aseh Eretz Israel on Eretz Israel from the destruction of the Temple to the nineteenth century. Among the many other works either praising or including a section on Montefiore are Kol Kitvei Rabbi Ya’akov Saphir ha-Levi (Jerusalem, 1934), the writings of R. Jacob Saphir (1822–1886), an emissary of the Jewish community in Jerusalem and the author of Even Saphir on the Jewish communities in such varied places as Yemen, Egypt, India, and India that he visited. In Kol Kisvei is a section entitled Keter Shem Tov Kenaf Renanim Sir Moses Monrefiore, accompanied by a cameo of Montefiore.

Yet another Keter Shem Tov about Montefiore was published by Hayyim Guedalla (London, 1884). The Hebrew title-page is followed by an English title-page that states,

The Crown of A Good Name

a brief account

of a few of the

Doings, Preachings, and Compositions

On

Sir Moses Montifieore’s Natal Day,

November 8th, 1883,

on which he was favored with a succession of telegraphic

Congratulations from the QUEEN OF ENGLAND and many

Eminent People of all Creeds.

Below is the quote from Pirke Avot. The text includes congratulatory letters from the Queen, the Duke of Edinburgh, many others, and special services in both Hebrew and English. In addition, many other publications relate to Moses Montefiore, among them, albeit this not directly pertinent to the article but of interest as a further example of how widespread the high esteem in which the venerable Sir Moses Montefiore was held, is the title page of the October 20. 1883 Harper’s Weekly Journal of Civilization (New York), with a full cover portrait of Montefiore.

Keter Shem Tov (Ehrenkranz des guten Rufes), R. Josef Natonek, Budapest, 1880: German Keter Shem Tov by Josef Natonek in honor of Rabbi Dr. Moritz Landsberg (1824-80), son of R. Elias Landsberg (1800-79). Except for a Hebrew header the title page is entirely in German, as is the text (32 pp.), with only occasional Hebrew.

The title, Ehrenkranz des guten Rufes, is our “crown of a good name,” a Festgabe zum fünfundzwanzigjährigen Amtsjubilaeum des Dr. M. Landsberg, Rabbiner zu Liegnitz dargereicht von Rabbiner Josef Natonek em Rabbiner und Schriftsteller verfasser, that is a festive volume presented to Landsberger on the twenty-fifth jubilee of his service as rabbi in Liegnitz, by R. Josef Natonek (1813-92), a rabbi and author. Landsberg, doctor of philosophy educated in Berlin, became, in 1854, the rabbi of Legnica. Born in Rawicz, He served as rabbi for twenty-five years until his death in Liegnitz (Legnica, Silesia).[14] Landsburg was also the author of a number of studies on the history of medicine, particularly in ancient times, published for the most part in the journal Juno, published by von Henschel.[15]

At the end of the volume is a two page Stammbaum (family tree) of the Landsberg family.

IV Miscellanea

Keter Shem Tov, R. Solomon Zalman ben Zevi Hirsch ha-Kohen, Livorno, c. 1789: Our next Keter Shem Tov is a quarto sized page printed in Livorno in c. 1789 for the Hassidic Tiberius Kollel Ashkenazim. It informs that R. Solomon Zalman ben Zevi Hirsch ha-Kohen (d. 1799) is an emissary of the Merciful One and of us (the Ashkenaz Hasidic community of Tiberias). The letter is signed by twenty-one rabbis.[16]

The letter begins with a reference to Keter Shem Tov followed by a list of honorifics “but the crown of a good name (Keter Shem Tov) excels them all. To our brothers in the exile, a treasured people, ‘a kingdom of priests and a holy nation’ (Exodus 19:6), keepers of the faith, princes and chieftains, princes and leaders, ‘a lampstand all of gold’ (Zechariah 4:2) Torah scholars and rabbis.”

It informs about their joy in the merit to live in Eretz Israel. Until now they had relied upon support from the country from which they had come; but now, however, due to war between Russia and the Ottoman Empire, they could no longer depend on that funding, so that they are now turning to Jews in other lands for support. Indeed, in describing the situation the letter notes the dire financial situation and that the land “‘is infested with bandits’ (Yevamot 115a, 122a) ‘the task masters hurried them’ (Exodus 5:13), they ‘lie in wait for blood’ (Micah 7:2). . . . ‘But now our soul is dried away; there is nothing at all (Numbers 11:6)’”

Solomon Zalman had traveled twice previously as an emissary to Russia (1779-81/1784-85), but this was his first trip to Western Europe. Avraham Yaari relates that Solomon Zalman’s undertaking was not without objection. The Sephardic community protested that the Hasidic community, which had previously received support from Eastern Europe, a venue now closed to them, was, by sending an emissary to Western Europe, entering into the domain of the general Tiberias community. The dispute was resolved several years later when joint representatives of both communities went to Eastern Europe.[17]

The letter begins with that part of the phrase from Avot referring to Keter Shem Tov intimating that a way one obtains the “crown of a good name (Keter Shem Tov)” is through good deeds and charity, which, as noted above, is “As a pearl atop a crown (keter), so are his good deeds fitting,” certainly appropriate for an appeal for the destitute community in Israel, the subject of the our Keter Shem Tov.

Keter Shem Tov, Shani Tzoref, Ian Young, Editors; Piscataway, NJ, 2013: A highly unusual Keter Shem Tov, this the proceedings of a conference on the Dead Sea scrolls held in memory of the late emeritus professor Alan David Crown in late 2011 at the University of Sydney, Mandelbaum House. This volume is part of a series entitled Perspectives on Hebrew Scriptures and its Contexts published by Gorgias Press, which describes itself as “an independent academic publisher of books and journals covering several areas related to religious studies, the world of ancient western Asia, classics, and Middle Eastern studies.” Among their subject matter is Ancient Near East, Arabic and Islam, Archaeology, Bible, Classics, Early Christianity, Judaism, Linguistics, Syriac, and Ugaritic.

Professor Alan David Crown (1932-2010) in whose memory this book was published, was Professor in Semitic Studies at the University of Sydney, and a renowned scholar and author. As noted on a website referring to him the title relates to the name Crown (Keter), for “He may have inherited the name Crown from his parents, but he earned the title ‘CROWN’ – the Crown of Torah, through his own merit, his sharp intellect and his deep respect for scholarship.”[18] The editors are Dr. Shani Tzoref, Ph.D., Skirball Department of Hebrew and Judaic Studies, New York University and currently a Qumran Institute Fellow, Seminar für Altes Testament, Georg-August-Universität Göttingen, and Dr. Ian Young, Associate Professor, Chair of Department at the University of Sydney, Australia, teaching Classical Hebrew and Biblical Studies.

This edition of Perspectives on Hebrew Scriptures and its Contexts 20: Keter Shem Tov (x, 400 pp.) is comprised of sixteen articles on various subjects in the field of Qumran studies (Dead Sea scrolls) from scholars in the field. The articles encompass the development and phases of Qumran scholarship; textual transmission of the Hebrew Bible, including Samaritan texts and Masada Biblical Scrolls; reception of Scripture in the Dead Sea Scrolls; community and the Dead Sea Scrolls; and eschatology and sexuality in the So-Called Sectarian Documents from Qumran; and the Temple and the Dead Sea Scrolls.

V Summary

This concludes our survey of books with the title Keter Shem Tov. As noted above, the article is vignettes of books so entitled. There is no single pattern in the use of the title, it being applied to a wide variety of books. There are discourses on the Torah, both literal and kabbalistic, works on Jewish law and customs, biographic or anecdotal, and several miscellaneous works, among them an appeal for support of Jewish communities in the Holy Land and on the Dead Sea scrolls. The title Keter Shem Tov has been chosen because it refers to an author’s name, for example, R. Shem Tov Melamed, R. Shem Tov ibn Gaon, and R. Shem Tov Gaguine; bibliographical works such as those referring to the Ba’al Shem Tov, Sir Moses Montefiore, and Rabbi Dr. Moritz Landsberg; and more diverse works, such as one being the novellae of a Kollel, the Dead Sea scrolls, and even topically related as in R. Avishai Taharani’s Keter Shem Tov, which actually deals with laws and customs applicable to names.

We began by noting that the title of Hebrew books, unlike books in other languages, may have “been selected by the author for any one of a number of reasons, least of all the book’s subject matter; rather the intention is/was to give the book ‘the crown of a good name (Keter Shem Tov)’.” Indeed, not one book in this article, with the possible exception of Taharani’s Keter Shem Tov, indicates its subject matter by the title. What each of these examples do have in common, is the intent to associate the name of the author, subject, or even organization with the Mishnah in Pirke Avot, which states,

1. Simeon said: there are three crowns: the crown of Torah, the crown of priesthood, and the crown of royalty; but the crown of a good name (emphasis added, Keter Shem Tov) excels them all (Avot 4:13).

[1] I would like to thank Eli Genauer for reading the article and his comments and my son-in-law, R. Moshe Tepfer, for his assistance and research in the National Library of Israel, including getting the 1789 Livorno illustration from
[2] Marvin J. Heller, “Adderet Eliyahu; A Study in the Titling of Hebrew Books,” in Studies in the Making of the Early Hebrew Book (Brill, Leiden/Boston, 2008), pp. 72-91; idem. “What’s in a name? An example of the Titling of Hebrew Books,” in Further Studies in the Making of the Early Hebrew Book (Brill, Leiden/Boston, 2013) pp. 371-94.
[3] Judah he-Hasid, Sefer Hasidim (Jerusalem, 1973), ed. Re’uven Margaliot, pp. 210-11, n. 367 [Hebrew].
[4] Eleazar ben Judah, Sefer Roke’ah ha-Gadol (Jerusalem, 1967), ed. Barukh Shimon Shneurson, p. 1 [Hebrew].
[5] Gershom Scholem, Kabbalah (New York, 1974), p. 51.
[6] Shimon Vanunu, Encyclopedia Arzei ha-Levanon. Encyclopedia le-Toldot Geonei ve-Hakhmei Yahadut Sefarad ve-ha-Mizrah IV (Jerusalem, 2006), pp. 2152 [Hebrew].
[7] Avraham Yaari, Diglei ha-Madpisim ha-Ivriyyim (Jerusalem, 1943, reprint Westmead, 1971), pp. 96, 174 no. 160, [Hebrew].
[8] Shimon Vanunu, Encyclopedia Arzei ha-Levanon. Encyclopedia le-Toldot Geonei ve-Hakhmei Yahadut Sefarad ve-ha-Mizrah IV (Jerusalem, 2006), pp. 2155-56 [Hebrew].
[9] In contrast, the Mishnah Berurah (477:1:5) quotes the Shelah ha-Kodesh who states that ” have seen people of status who kiss the matzah and the marror . . . all to cherish the mitzvah.”
[10] Such errors and their corrections are known as stop-press corrections. Sheets were proof read while the press-run was under way; while it certainly was preferable to correct the sheets before the run began, reading also took place while the run was under way. When the corrector would find an error he would stop the run, remove the forme, quickly correct the error, and resume printing. Unless substantial, stop-press corrections did not necessitate disposing of the previous sheet – four pages in a folio, more so in a smaller format – but rather both the altered states and the originals are used. In such a case, there will be variant copies of the book, consisting of sheets printed from forms in both the earlier and later states, as is the case here.
[11] The copy with the misdated title-page in the Chabad-Lubavitch Library is attractively bound in a soft brown leather, the cover stamped כתר שם טוב ב”ק אדמו”ר שליט”א, that is, it was in the private library of the Lubavitcher Rebbe, R. Menachem Mendel Schneeersohn (1902–94). The reading room librarian, R. Zalman Levine, informs me that to his knowledge this is the only book so bound, and that it “was given to the rebbe with this binding.
[12] Keter Shem Tov (Brooklyn, 1972), p. v [Hebrew].
[13] Cecil Roth, “Moses Montefiore, 1784-1885,” in Essays and Portraits in Anglo-Jewish History (Philadelphia, 1962), p. 262.+
[14] As an aside, Jewish settlement in Lieignitz can be traced to the Middle Ages, interrupted by pogroms, the first in 1447 due to a dispute between Elżbieta, Duchess of Legnica with Jewish bankers, who demanded that she return a loan. Liegnitz is best remembered for a battle that took place there in 1241, when a Polish-German Army lead by Duke Henry II of Silesia engaged invading Mongol near the town. The Mongols were victorious, collecting nine sacks of ears from their fallen enemies, all of whom perished.
[15] Klatzkin, Jacob and Ismar Elbogen, editors, Enyclopaedia Judaica: Das Judentum in Geschichte und Gegenwart 10 (Berlin, 1928-34), p. 619.
[16] The signatories are R. Abraham ben Alexander Katz of Kalisk; R. Matthias ben Hayyim; R. Moses ben Menahem Mendel; R. Jehiel Michal ben Hayyim; R. Moses ben Abraham Segal; R. Eliezer Sussman; R. Asher ben Eliezer; R. David he is the Katan, rav of Bohava Yeshain; R. Joshua ben Noah Altshuler; R. Israel ben Jacob; R. Israel ben Judah; R. Judah Leib ben Joseph; R. Moses ben Uri Shapira; R. Jehiel Michal ben Abraham; R. Joseph of Zimigrad; R. Samuel ben Isaiah Segal; R. Aryeh Leib ben Nathan; R. Aaron ben Isaac; R. Aaron ben Meir; R. Joseph of Poloskov; and R. Nathan Nata ben Eli of Brod.
[17] Avraham Yaari, Sheluhei Eretz Yisrael II (Jerusalem, 1951, reprint Jerusalem, 1997), pp. 619-28 [Hebrew].
[18] http://learning.mandelbaum.usyd.edu.au/about-us/alan-crown/

Towards a Bibliography of seforim related to Shavuos and Megilas Rus (both new and old)

By Eliezer Brodt

Originally posted May 24, 2012 – Updated June 3, 2019

In this post I intend to start a list towards a more complete bibliography to the various seforim (new and old) and articles related to Shavuos (including many links). I hope to update it in the future.

When learning the Halachos of Shavuos, one is struck how the Tur does not mention anything special for Shavuos except for instructions related to davening and Keriyas Hatorah. The only custom he mentions that is unique to Shavuos is saying Azharot. Rabbi Yosef Caro in both of his works, Beis Yosef and Shulchan Aruch pretty much follows in this path. In the Codes is not until the Rema that some of the famous customs related to this Yom Tov are brought down, such as the custom of placing flowers in shuls and houses, the custom of eating Milchigs and eating special lechem to remember the Shtei Halechem. Only afterwards through the writings of the Matteh Moshe, Knesses Hagedolah and especially the Magen Avraham are the other customs related to this Yom Tov brought forward, among  them, when exactly is one supposed to daven Maariv Shavuos night, staying up the whole night learning, saying Akdamus, using a special Trope when leining the Aseres Hadibros, and leining Megilas Rus[1].

The first work worth mentioning, as its one of my all-time favorites, is Rav Zevin’s Moadim Be-halacha. In this work he has four pieces, none of which needs my approval! – related to Shavuos. He has a general piece, one related to various issues about the Shtei Halechem, another related to Megilas Rus and one related to various aspects of Aseres Hadibros.

Regarding general aspects of Aseres Hadibros one should see the collection of articles in the volume called Aseres Hadibros edited by B. Segal (Magnes Press, 1986) and the work Aseres Hadibros Ve-keriyas Shema from Moshe Weinfeld (2001).

For a discussion of the special Trope used when leining the  Aseres Hadibros see the article from Amnon Shiloah in the volume  Aseres Hadibros edited by B. Segal. See also Rabbi Dovid Yitzchaki in the back of his edition of Luach Eresh pp. 524- 540; the series of articles of Y. Laufer (available here, here and here) [special thanks to my good friend Mr. Yisroel Israel for bringing this to my attention]; this article from Y. Ofer. See also Jordon, Penkower, ‘Maimonides and the Alepp Codex‘, Textus IX (1981), pp. 115-117.

For discussion of the custom to stand during the leining of  Aseres  Hadibros see this earlier post by Dan Rabinowitz available here and especially the sources listed at the end. To add to the usage of the Teshuvos Harambam mentioned there, see Rav Zevin, Moadim Be-halacha, p. 389-390. See also what I mention here, and also Rabbi Oberlander, Minhag Avosenu Beyadenu, pp.605-622. In addition see here [thanks for Yissachar Hoffman for sending me this source]. In the work Shiurei Rav Elyashiv on Berachos (p. 93) it says that he held it’s assur to stand based on this teshuvah of the Rambam. I will add that I davened for many years at Rav Elyashiv’s minyan on shabbos. I always wanted to see if he would sit or stand but he almost always got that aliya – until one time he did not and I was able to see that he indeed stayed seated!

Regarding the dating of Matan Torah see A. Lifshitz, The Date of the Giving of the Torah In Rabbinic Sources, Netuim 16 (2010), pp. 33-68.

Regarding Shtei Halechem see the excellent work Birchat Haaretz from Rabbi Y. Mashbaum available here.

Regarding the time when to daven Maariv Shavuos night and making Kiddish see Rabbi Binyomin Hamburger, Shorshei Minhag Ashkenaz, 4:344-369. See also Eliezer Brodt, Halachic Commentaries to the Shulchan Aruch on Orach Chayim from Ashkenaz and Poland in the Seventeenth Century, PhD, Bar Ian University) July 2015, pp. 338-341.

Regarding staying up Shavuos night, see R. Hamburger, Shorshei Minhag Ashkenaz, 3:268-364, where he traces this minhag and deals with, at great length, the minhag of saying Tikun. See also Professor Moshe Chalamish, Ha-Kabalah, pp. 595- 612. See also J.D. Wilhelm, “Sidrei Tikkunim,” in Alei Ayin: Essays Presented to Salman Schocken (Jerusalem: Schocken 1948-1952), pp. 125-146, (Hebrew). Of course, I must mention my good friend Menachem Butler’s favorite article relating to all this, Elliott Horowitz, “Coffee, Coffeehouses, and the Nocturnal Rituals of Early Modern Jewry,” AJS Review 14:1 (Spring 1989) pp. 17-46 [available here for download]. For other Halachic issues related to staying up all night see the recent work, Ha-niyur Kol Ha-laylah. See Also my article Tracing the history of Shavuos night learning available in English here and Here. See also Eliezer Brodt, Halachic Commentaries to the Shulchan Aruch on Orach Chayim from Ashkenaz and Poland in the Seventeenth Century, PhD, Bar Ian University) July 2015, pp.354-360.

Regarding saying Akdamot see this earlier post from Dan Rabinowitz available here. See also Rabbi Dovid Yitzchaki in the back of his edition of Luach Eresh, pp. 541-542. See also Jeffrey Hoffman, “Akdamut: History, Folklore, and Meaning,” Jewish Quarterly Review 99:2 (Spring 2009) pp. 161-183. See also the recent work, from Rabbi Strickoff, Inside Akdamus and Yetziv Pisgam, 2019 (176 pp.) See also my extensive article on this in hebrew available here and updated here in the latest volume of Yerushaseinu (2018), pp.514-534, which also deals with Yetziv Pisgam. I hope to complete part two shortly.

Of course, I need to mention an earlier book related to this from one of my favorite writers, Y. Rivkind, Di Historishe Alegorye Fun R. Meir Shats, Vilna 1929 (Yiddish) (64 pp.) [A PDF is Available upon request]. Also, worth mentioning is the very valuable PHD on the topic originally written in Hungarian in 1946 from Naftoli Berger, Tefilos UPiutyim… Shirat Akdamut. It was translated into Hebrew in 1973.

For an interesting older Perush on Akdamus with a nice overview see here. See also this work.

Regarding the custom of saying Azharot on Shavuos see what I wrote here and available in pdf form here]. I hope to update this post in the near future. Meanwhile, see what I wrote in Yeshurun 25:447-449.

Another area worth learning about is Bikurim. For this I recommend the volume of the Safrai Family from their series of Mishnas Eretz Yisrael.

Regarding the custom of placing flowers in Shul and at home, see the works of Rabbi Oberlander, Minhag Avosenu Beyadenu, pp. 573-604 and the collections of material found in Moadim Li-simcha and Pardes Eliezer. See also Rabbi Yehuda Spitz, Adorning the Shul with Greenery on Shavuos (part one & part two). See also this earlier article on the seforim blog & my Hebrew article on it here (IyH, A more complete version is going to print shortly].

Regarding the custom of eating Dairy on Shavuos, much has been written. See the works of Rabbi Oberlander, Minhag Avosenu Beyadenu, pp. 623-647 and the collections of material found in Moadim Li-simcha and Pardes Eliezer. Recently Rabbi Moshe Dinin collected 160 reasons (!) for this custom in Kuntres Matamei Moshe (2008). Even more recently Rabbi Yosef Ohev Zion printed a work called Yoma De-atzartah (2009) [thanks to Yissochor Hoffman for bringing this work to my attention]. For important discussion related to this topic see the articles of my friend Rabbi Yehudah Spitz available here and here.  See More recently my articles on the topic , “The Mysteries of Milchigs”, Ami 71 (2013), pp. 89-93 (here) and the updated version, Tracing the history of eating milchigs on Shavuos (here). See also Rabbi Yehuda Spitz, The Halachic Challenges of the Cheesecake (here).

Related to this one should read the great article by Aviad A. Stollman, “Halakhic Development as a Fusion of Hermeneutical Horizons: The Case of the Waiting Period Between Meat and Dairy,” AJS Review 28:2 (November 2005) pp. 1-30 (Hebrew) [expanded from his M.A. on Perek Kol Habassar. See Also R’ Eitam Henkin HYd article available here.

Another custom that originally took place on Shavuos was when a child turned three, they used to conduct a special seder with eating cakes and reciting various pesukim and the like. This custom was dealt with by many; for a recent discussion of this topic, including sources, see my article in Yerushasenu 5 (2011), pp. 337-360. [A PDF is available upon request or its downloadable here].

Another issue of interest worth mentioning related to Shavuos is the plagiarism of the highly controversial Sefer Chemdas Yamim discussed many times on this blog (see here). Isaiah Tishbi in his various essays where he proves the plagiarisms of the Chemdas, uses many different topics related to Shavuos as samples. See the collection of his articles Chikrei Kabbalah Veshiluchoseh pp. 374-376 (regarding when to daven Maariv), 382-383 (which day was Matan Torah), pp. 389-391 (regarding standing during Aseret hadibrot), pp. 391-393 (regarding the Maggid visiting the Beis Yosef on Shavuos night) and pp. 340-341 (regarding eating meat after milk).

Here is a listing of some general works related to Shavuos that deal with many of the above aspects and more:

1. ר’ שלמה קלוגר, קהלת יעקב, ירושלים תשס”ו, תמז עמודים..
2. ר’ פנחס שווארטץ, מנחה חדשה, תרצ”ז, נו עמודים
3. ר’ יצחק ווייס, בינה לעתים, בני ברק תשסד
4. ר’ שריה דבליצקי, קיצור הלכות מועדים, תשס”ו, פב עמודים
5. ר’ אבוגדר נבנצל, ירושלים במועדיה
6. ר’ עובדיה יוסף, חזון עובדיה, יום טוב, ירושלים תשס”ג
7. ר’ אהרן מיאסניק, מנחת אהרן, ירושלים תשס”ח, רצב עמודים
8. ר’ גדליה אבערלאנדער, מנהג אבותינו בידינו, מאנסי תשס”ו
9. פרדס אליעזר
10. ר’ טוביה פריינד, מועדים לשמחה, ירושלים תשס”ח
11. ר’ יצחק טעסלער, פניני המנהג, מונסי תשס”ח, תצב עמודים, ספר זה כולל אלפי מקורות וס”ד פרקים על עניני החג.
12. ר’ יוסף חיים אוהב ציון, יומא דעצרתא, ירושלים תשס”ח.
13. ר’ שמעון קרסנר, נחלת שמעון, ב’ חלקים, באלטימאר תשע”ה, תסו+של עמודים.

Over the centuries numerous works have been written explain this Megilah. Just to mention a few: until last year the best collection of Rishonim was in the Toras Chaim edition printed by Mossad Rav Kook. This edition has the commentaries of nine Rishonim printed based on manuscripts.

A few year ago, the Even Yisrael company printed a nicely done edition which had a few Rishonim and Achronim. But I cannot offer an opinion if it does not have mistakes and the like. More recently they reprinted this, adding many more Rishonim and Achronim. If one is interested in buying any one volume related to Rus this is the best to buy for your money, as you get a bunch of commentaries all in one volume.

Another work worth mentioning is called Tosfos Haslem this is a collection from many different manuscripts of the Baalei Hatosfos on the Megilah.

Another work on Rus worth mentioning is the Shoresh Yeshai from Rabbi Shlomo Alkabetz. There are many editions of this work, but I recommend the one printed a few years ago edited by Rabbi Shmuel Askhkenazi, as it includes a very good introduction, many notes and some very useful indices.

Another beautiful work on Rus worth learning through is the Meshivos Nefesh from the Bach. This perush goes through everything related to the megilah very thoroughly. He also wrote a work on Rashi called Be’er Mayim. This work was printed many times.

Another work is the Torah Sheleimah continuing in the path of Rabbi Menachem Kasher’s Torah Sheleimah on the Torah, collecting the many Midrashim on the Megilah. However, the great notes of Rav Kasher are definitely missed by many.

Another work I enjoyed on Rus was from Rabbi Yosef Zechariah Stern – one of my favorite Gedolim – his bekius here is simply remarkable (as it is in all his other works).

Another collection of useful works on Megilas Rus was printed a few years ago by my good friend Rabbi Moshe Hubner. The title of the volume is Uryan Toilessyah (314 pp.). This volume contains four works, the first being his own called Uryan Toilessyah. The style of this work is to deal with many of the issues that come up while learning the Megilah.The questions and answers are based on a very wide range of sources. He also includes many nice ideas of his own to various problems. It is very organized clear and to the point. He also printed three other earlier works, the first being Invei Hagefen first printed in 1863, the second being Rishon Mekor Hachaim first printed in 1697. He also reprinted some Teshuvos and articles related to Shavuos from his grandfather Rabbi Shmuel Hubner, author of the Nimukei Shmuel. [A few copies of this work are still available; email me for more details].

This year a few more important works related to Megilas Rus were just printed. First worth mentioning is the Mikraot Gedolot Haketer from Bar Ilan. This series began a few years back and has fallen asleep for awhile. Last week the project “woke up” and five volumes were released in the small size. The point of this series is to offer the most accurate texts of various Rishonim on Tanach based on all the manuscripts.

Another excellent work just printed is the Eshkol Hakofer from Rabbi Avraham Sbba, author of the Tzeror Hamor (259 pp.). This work had been printed many years ago based on one manuscript but this edition is printed based on numerous manuscripts and contains many pieces not found in the printed edition. This work is simply beautifully done, with a nice introduction and many useful notes.

Another work on Rus worth mentioning is Nachlas Yosef from R’ Yosef Lipovitz available here. About this Interesting personality see Hillel Goldberg, Between Berlin and Slobodka, pp. 137-145 and more recently in Sholomo Tikochinski, Torah Scholarship, Mussar and Elitism (2016), pp. 309-310.

Another great work that just was printed for the first time was the Toldos Shlomo by Rabbi Shlomo Kluger (436 pp.).

Another new work on Megilas Rus is called Megilas Rus Im Otzros Hameforshim (482 pp.) This work contains a few sections the first part contains separate extensive perushim on Targum, Rashi, Rav Yosef Kara and Ibn Ezra’s perushim. Besides for this, it contains an extensive peuish on the Megilah. Another section has in-depth lengthy discussions on various topics related to the Megilah, Rus and David Hamelech. As the bibliography at the end of the sefer shows it is based on many seforim.

Another work worth mentioning is the Ke-Motzo Shalal Rav on Rus and Shavuos. This work continues in the path of Rabbi Rosenthal’s earlier works on chumash and Yomim Tovim with the same name, collecting and presenting nice material, written clearly, and easy to understand related to Rus and Shavuos from famous and less famous works.

 [1] The Rema mentions this minhag earlier (490:9) but not in hilchos Shavuos.