Now, with the passing of Tisha B’Av and the three week period, we now enter the wedding season. Appropriately, there is a new book on the laws and customs of weddings. The book, Beyom Chasunaso, by R. Zev Cinamon, is in English with Hebrew footnotes. The book is highly readable and covers just about every practical aspect of a modern Jewish wedding. There is a discussion about untying knots, the recent emphasis on praying under the Chuppah, removing jewelry and the list goes on. The book does a very good job of distinguishing which customs and laws are obligatory and well-accepted and which are not. Thus, for example, the custom of praying under the Chuppah with long lists of names or having singles go under the chuppah after the ceremony, R. Cinamon notes that this is a new custom and carries with it some possible halakhic problems. Or he discusses the custom some have of singling out the wedding witnesses to the exclusion of all others and why one would do that.

The footnotes are all in Hebrew as has become common in a growing number of English Judaica books. The notes, while not comprehensive do provide ample basis for one to look further into a particular topic. The English written in a very clear fashion which makes this accessible for almost anyone. It is also nice that each time a person is quoted, his birth and death dates are included which enables one to put the comments in perspective. Included are the opinions and customs of modern day rabbis including R. Joseph Baer Soloveitchik, R. Shlomo Zalman Auerbach, and R. Yisrael Chait of Far Rockaway.

The book can be purchased directly from R. Cinamon’s Yeshiva, Yeshiva Gedolah of West Hempstead by calling 516-882-3765 or emailing office@ygwh.org and indicating you want the book. The book is $12.

Most books, and Hebrew books are no exception, contain introductions. The introduction may lay out the author’s vision for the book, or describe the motivation for publication. Additionally, it is not uncommon to find material which has little to nothing to do with the work which follows. One example, is the introduction to the third edition of the work Or Enayim.[1] This work by R. Shlomo b. Abraham Peniel discusses “the fine attributes of the Jews and the good that is awaiting for them in the world to come.” It is divided into three parts, the first part discusses the heavens and their effects on the Jews, the second part discusses the Creation story, and the final part discusses the Avot.

In 1806, this work was republished with an introduction from the editor of this edition. The editor was R. [Yisrael] Aryeh Leib ben Saul, the Chief Rabbi of Stettin.[2] The editor was the son of R. Saul Berlin, the latter who is perhaps most well-know for editing/authoring the Teshuvot Besamim Rosh. (For earlier discussions of the Besamim Rosh at the Seforim blog, see here.) The introduction contains some unusual items. It mentions Thomas Paine, Aristotle and other Greek philosophers, as well as the French Revolution and the bloody aftermath.[3] He specifically vocalises the name Abarbanel with that reading.[4] As is common in introductions, R. Aryeh Leib includes a brief history of his upbringing and eduction. He notes that he studied with both his grandfathers, R. Tzvi Hirsh Levin the Chief Rabbi of Berlin, as well as his maternal grandfather. Additionally, R. Aryeh Leib studied with R. Pinchas Horowitz, the author of the Haflah.

While all the above is interesting in its own right, the more interesting and important portion of the introduction discusses R. Areyeh Leib’s father, R. Saul. R. Aryeh Leib notes that his father left numerous works in manuscript and specifically lists them. R. Saul himself also discusses his unpublished works in his last will and testament – although only to issue a warning that “all of [his] writings, however… shall be forbidden to anybody to take even one leaf and to read it. Everything shall be left in paper, be sealed up and sent to my above-named father or to my children…” R. Saul doesn’t provide any other information about these “writings.” R. Aryeh Leib, however, discusses them in detail. First, he explains his father left notes and thought on the entire Sha’s titled Perek Hasheg Yad. The other titles, also on GeFeS, include Deh Lachmo, Resisi Lilah, as well as Ateres Zekanim on various aggadot. Finally, R. Saul left “his piskei dinim.”

R. Aryeh Leib continues that his father left extensive notes on a work, Or Zarua of R. Isaac of Vienna. At this time the Or Zarua had not been published, instead, the Or Zarua although well-known, wasn’t actually first published until 1862 and then only a portion of it. R. Aryeh Leib wanted to publish this work, it seems with his father’s notes.[5] As R. Aryeh Leib was well aware of the controversy his father prior works had caused, he took a proactive stance and sent the manuscript to two persons, R. Chanina Lipman Meisels of Peiterkov and R. Tzvi hirsch David HaLevi of Krakow. R. Aryeh Leib was fearful of “the kat ha’tzvoim who are unfortunately very common in this generation, they always treat as suspect the holy works as perhaps they will find something objectionable in these works, and [when they locate something they claim is objectionable] they stir up the populace with this.”

R. Aryeh Leib never was able to publish the Or Zarua, however, his discussion enabled one scholar[6] to cast serious doubts on the traditional story associated with the discovery and printing of the Or Zarua. Specifically, in the introduction to the Or Zarua, there is a description of the travels of the manuscript, and the relevant part states “[i]n earlier days this beautiful book used to be the proud possession of the author of the work Besamim Rosh, R. Saul, son of Tzvi Hirsch, Chief Rabbi of Berlin, as it is written on the cover of the [manuscript]…. After [R. Saul’s] death the book was sent to another city … by ship over the sea, and the ship and everything that was in it was wrecked, and the manuscript that was inside went under the sea and the waves went over it … God … protected this book and prevented it from going down to the depths and saved it from destruction. He sent a stream through the mighty waters a brought the book to the border … and led a fisherman to the place. He saw the book, lifted it from the sea and brought it to a certain Jew.” From there it was transfered to another and was then published. While this story makes for good reading, based upon the introduction in the Or Enayim it seems that it is not true. Contrary to the story, R. Saul did not send the manuscript only to have the ship wreck – instead, as R. Aryeh Leib says, he received the book from his grandfather, R. Yitzhak Yosef Toemim who R. Saul had given it to. It was not then lost in the sea, rather, as we have seen, in 1806 R. Areyeh Leib had it and was hoping to publish it.

What is true from the above story, and is confirmed in part by R. Aryeh Leib, is that the manuscript which the Or Zarua was published from, contains the notes of R. Saul. These notes have never been published although the manuscript is still extant in the Bibliotheca Rosenthalina in Amsterdam and is available at the JNUL (Mss. R. R. Film No. F 10455).

Notes:
[1] On the title page of this edition it states that it is the second edition of this work. This is incorrect. The Or Enayim was first published in Istanbul in approximately 1520. It was then published for a second time in Cremona in 1557. In 1806, we reach the edition discussed above. Thereafter, in 1967, a photomechanical reproduction of the Cremona edition was published together with R. Emmanuel Benevento’s Leviat Chen. [It is worth noting that although the Leviat Chen is also a photomechanical reproduction of the earlier, and only, 1557 Mantua edition, for some reason there are two pages missing at the end. Specifically, these two pages are a dirge bemoaning the 1554 burning of the Talmud in Ancona.]

[2] On the title page his name appears as Aryeh Leib – as the two approbations address him, while he signs the introduction with the additional Yisrael Aryeh Leib. R. Aryeh Leib had a rather colorful life, including converting to Christianity later in life. According to some, however, he repented and returned to Judaism. For more on Aryeh Leib, see Landshuth, Toldot Anshe ha-shem u’Polosum (Berlin, 1884) pp. 109-110. Landshuth cites E. Rosenthal, Yode’a Sefer p. 16 no. 93 as the source for the story that Aryeh Leib converted and that at the end of his life returned to Judaism. R. Saul also had a daughter, Hena, who married R. Abraham Hertz and they had a son, Saul.

[3] These persons and events are included to highlight the distinction, according to R. Aryeh Leib, between Jews and non-Jews. He claims that although one may find wisdom in non-Jewish as well as Jewish sources, in order to fully appreciate wisdom one can only do so through the study of the Torah and fulfilling its commandments. Thus, Duschinsky’s conjecture that R. Areyeh Leib mention was “to impress the reader with his profound knowledge in all subjects,” has little basis. See Charles Duschinsky, “The Rabbinate of the Great Synagogue, London, from 1756-1842,” Jewish Quarterly Review (n.s.) 9:3/4 (January – April, 1919): 383.

[4] See S. Z. Leiman, “Abarbanel and the Censor,” Journal of Jewish Studies (1968): 49, n. 1.

[5] Although Schrijver, see next note p. 78 n. 63, alleges there is “no clear textual evidence to support [the] assumption that Aryeh Leib wanted to include his father’s notes in a printed edition.” It seems from the fact R. Aryeh Leib went so far out of his way to defend the work against possible detractors I don’t think it far fetched to understand that the detractors would question the work of his father.
The above noted works are not the only works of R. Saul, R. Saul himself mentions other works he authored, none of which were published, in his notes Kasa D’harsena. For a complete list see Landshuth, supra n. 2, pp. 105-106.

[6] Emile G.L. Schrijver, “Some Light on the Amsterdam and London Manuscripts of Isaac ben Moshs of Vienna’s Or Zarua’,” Bulletin of the John Rylands University Library of Manchester, 75:3 (Autumn 1993): 53-82, esp. 73-82 where he includes an appendix on “The Story of the Shipwreck of the Rosenthaliana Or Zarua’ and its Demystification.”

A few days ago, the sefer Iggeres Ha’mussar from R. Yehudah Ibn Tibbon, was reprinted. What follows is a short review of this beautiful work.

R. Yehudah Ibn Tibbon was born in 1120. Not much is known about him but from this work one learns a few more things about him, he was a doctor, close to the Ba’al Ha’meor (pp. 50, 63). R. Yehudah appears to have been working on another work (see p. 46) although it is unclear whether this work was a full work. He also loved his only son R. Shmuel Ibn Tibbon very much and wanted him to succeed him as a doctor and translator of seforim -as Yehudah Ibn Tibbon was famous for his own translations. R. Yehuda ibn Tibbon’s son, Shmuel, refers to his father as “father of translators” as he translated many classics, among them, the Tikun Nefesh of Ibn Gabreil, Kuzari, Mivhar Peninim, Emunah Ve’dais of Reb Sa’adia Gaon, Chovos Halevovos, and two works of R. Yonah Ibn Ganach.

In general, most people do not enjoy reading ethical wills for a few reasons. Amongst the reasons given is that wills, by nature, can be a depressing reminder of death and the like, topics most people would rather not focus on. Another reason given is (and this they say they find applies to many older mussar seforim as well) is people feel the advice is dated and does not speak to them at all. In this particular case, however, the Iggeres Ha’mussar is not a typical will as it does not focus on death at all. Furthermore, although it was written around 1190, over 800 hundred years ago, it is full of valuable advice that speaks to one even today. Besides for all this, there are some interesting points found in this will that are very appropriate for a seforim blog to talk about- specifically, how one should maintain their library.

Iggeres Ha’mussar is an ethical will which R. Yehudah Ibn Tibbon wrote to his son R. Shmuel Ibn Tibbon. This work has been printed earlier, but not that many times. [1] The most recent reprint is Israel Abrahams’ Hebrew Ethical Wills, originally printed in 1926 and reprinted in 2006, with a new forward by Judah Goldin. Now, Mechon Marah has just reprinted this work based on four manuscripts. This edition also includes over three hundred comments from the editor, R. Pinchas Korach, which explain the text and provide sources for many statements in the book. This new version also includes an introduction, short biography of the author, and a listing of R. Yehudah Ibn Tibbon sources. Additionally, this edition also includes a letter from R. Yehudah Ibn Tibbon to R Asher M’luniel regarding Ibn Tibbon’s translation of Chovos Halevovos.

Some of the many points found in this work. Regarding learning and other areas of ruchnius R. Yehudah Ibn Tibbon writes to his son make sure to learn torah as much as possible, (p. 38), make sure to teach it to your children, (p. 59) to one’s students (p. 61). One should study chumash and dikduk on Shabbos and Yom Tov (id.). R. Yehudah writes to make sure not to waste your youth as at that stage of life it is much easier to learn than later in life (p. 38). He also exhorts him to be on time to davening and be from the first ten for the minyan (p. 67).

He tells his son to study medicine (p. 38). Elsewhere he writes that his son should learn the ibur – how the calendar works (p. 57). R. Yehudah is very concerned, throughout the will, that his son learn how to write clearly and with proper grammar and R. Yehudah offers many tips on how to accomplish these goals (pp. 33-36,45-48). R. Yehudah tells his son to learn Arabic (pp. 34-35) and to do so by to studying the parsha every Shabbos in Arabic (p. 43). R. Yehudah expresses the importance of double checking written material prior to sending it as one tends to make mistakes (p. 45) and notes that “even the Ba’al Ha’meor, who was the godal hador, showed R. Yehudah writings before they were sent out” (p. 50).

On life in general, R. Yehudah Ibn Tibbon writes that one should be very careful with the mitzvah of kibud av v’em going so far as to tell his son to review the parsha of Bnei Yonoduv (which deal with this topic) every Shabbos (pp. 62 and 32). He tells him to make sure to seek advice from good people, people whom he’s confident in their wisdom (pg 42). Not to get in to arguments with people, (id.), dress oneself and their family nicely, (p. 43), acquire good friends (p. 39), be careful to eat healthy, (p. 54), and make sure to keep secrets people tell you (p. 70). He advises his son to treat his wife respectfully and not to follow the ways of other people who treat their wives poorly. (p. 57) Later on, R. Yehudah adds to make sure not to hit one’s wife (a unfortunate practice that was all too common in that period, see A. Grossman, “Medieval Rabbinic Views on Wife Beating, 800-1300,” in Jewish History 5, 1 (1991) 53-62) and, if one must rebuke their wife to do so softly (p. 58).

Regarding seforim and libraries R. Yehudah Ibn Tibbon writes many interesting things. He writes that he bought his son many seforim which covered a wide range of topics, at times buying multiple copies of the same book in order his son would not need to borrow from anyone else (pg 32-33). He writes that “you should make your seforim your friends, browse them like a garden and when you read them you will have peace” (pg 40 – 41). It’s important to know the content of seforim and not to just buy them (pg 33). He also writes “that every month you should check which seforim you have and which you lent out, you should have the books neat and organized so that they will be easy to find. Whichever book you lend out ,make a note, in order that if you are looking for it you will know where it is. And, when it is returned make sure to note that as well. Make sure to lend out books and to care for them properly” (pp. 60 – 61).

One rather strange point throughout the Iggeres Ha’mussar is the tone R. Yehudah Ibn Tibbon uses, the tone leaves the impression that his son, R. Shmuael Ibn Tibbon, was very lax in the area of kibud av (see, e.g., pp. 33, 34, 52). Although, I highly doubt that his son completely failed at honoring his father, one thing is certain that in the end R. Shmuel listened to his father and read and fulfilled the suggestions in the will. Specifically, R. Shmuel became fluent in Arabic and became the most famous translator of his generation, translating many works, the most well-known being the Rambam’s Moreh Nevukim, making his father quiet proud of him in the Olam Ha’elyon.

This new print of the Iggeres Ha’mussar is aesthetically very appealing – the print is beautiful and the notes are very useful. But, this edition, which claims to have used multiple manuscripts, should not be mistaken for a critical edition as it has serious shortcomings in this area. For example, the will many times references the poems of R. Shemuel Ha’naggid’s Ben Mishlei but R. Korach, in this edition, never provides a citation where they are located in Ben Mishlei. This deficiency is in contrast to Israel Abrahams’ edition where Abrahams does cross-reference these external works. The latest edition states that they used four different manuscripts but do not explain what, if any, major differences are between the manuscripts. Nor do they explain the differences with Abrahams’ edition and theirs. The history in the introduction is very unprofessional, quoting spurious sources – this part in too could have been a bit better. Although the introduction includes some nice highlights of the will they should also have included a full index, which is standard in most contemporary seforim. All in all, however, aside for these minor points this ethical will, and this edition, is worth owning and reading from time to time as R. Yehudah Ibn Tibbon wanted his son to do.

Notes

[1] This work was only first published by the famed bibliographer Moritz Steinschneider in 1852. Steinschneider did so as part of a larger work VeYavo Ya’akov el Ha’A”Yan, which Moritz Steinschneider published in honor of his father Yaakov [which is rather appropriate as this will contains much on the obligation to honor one’s parent] reaching age 70. The work was then republished in 1930 by Simcha Assaf under the title Mussar haAv.

הרב הנקין הזכיר מכשול בערך מערכי האנצ”י, ואולי ראו להוסיף, כי אכן נכון הדבר, ואף הרב הנקין שליט”א בעצמו, נכשל בעבר בהסתמכו על מידע שלקח מאצ”י. באחת מחוברות ‘קושט’, עלון רבני שעורך הרב הנקין (לצערי איני זוכר את מס’ חוברת, ואף אני עכשיו רחוק מביתי ומארצי), ציין הרב כמקור ראשון ל’אני מאמין’ שבסידורים, את הגדת ונציה שכ”ו. פרט זה לקוח מהערך על י”ג העיקרים שבאנציקלופדיה יודאיקה (שכתב פרופ’ אלטמן מברנדייס). והנה לא זו בלבד שאין שם ה’אני מאמין’, אלא שככל הנראה אף אין הגדה שנדפסה בונציה בשנה זו!

ציון זה הכשיל גם את עורך הסידור היפה מאוד, הן בתוכנו ובמקורותיו והן בצורתו הנאה מאוד, ‘עליות אליהו’,[1] שציין פרט זה כמקור ל’אני מאמין’.

מקורו של ‘אני מאמין’ לענ”ד עדיין נעלם. אמנם רבים חושבים שהוא הוא על פי דעת הרמב”ם, אך מי שיעיין וישוה ימצא ניגודים לא מעטים ואף חשובים בין דברי הרמב”ם ובין נוסח ה’אני מאמין’. בסידורים שבדפוס, דומני שהקדום מהם שראיתי בו את השיר הזה הוא סידור פראג רצ”ו (אני כותב כנ”ל מרחוק ומחוסר ספרים[אני בדקתי וזה אמת ד.ר.]), וכנראה הוא מצוי גם בכתבי יד של הסידור, אך מסופקני אם יימצא בהם קדום יותר מאשר המאה הט”ז.

במיוחד חשוב פרט אחד, שנאמר בשם הגאון מבריסק ר’ וולוולע זצ”ל, ואשר רבי מ”מ שולזינגר בספריו הפך אותו לאחד מעיקרי הדת ופלפל בו הרבה מאוד, והוא שהצורה הנכונה של האמונה בביאת המשיח, היא כמו שנאמר בסידור: ‘בכל יום שיבוא’, והיינו לפי פירושו שיש להאמין שמשיח יבוא בכל יום, היינו היום הזה, וכך יש להאמין בכל יום. ידוע ששאלוהו על דברי הגמרא בעירובין שאין משיח בא בשבתות או בערבי שבתות, והשיב, קודם כל יבוא, ואנו כבר נמצא תירוץ מתאים!

על כל פנים יש לעיין, מיהו מחבר ה’אני מאמין’ ומה סמכותו כפוסק בענין זה, והלוא ברמב”ם לא נאמר שיש להאמין שמשיח יבוא בכל יום! (פרט לכך אפשר לדחוק ולומר שגם ב’אני מאמין’ הפירוש להאמין בכל יום, שיבוא, ולא שיבוא בכל יום. . .)

וגם ברצוני להגיב על מאמרו היפה של פרופ’ ש”ז ליימן, על האנציקלופדיה יודאיקה החדשה. חשוב מאוד לדון כך, באנציקלופדיה שמהווה מקור עיקרי למידע, ובעיקר לחשוף מגמות ונטיות לא ענייניות ולא אובייקטיביות. כמובן שיש לבקר גם את הרמה ואת המקצועיות.

מסקנתו של פרופ’ ליימן, שרמתה של המהדורה הישנה גבוהה יותר מהחדשה. וזה פרדוכס שכמדומני מאפיין במידה רבה את המצב במדעי היהדות בכלל, לרבות התחומים הטכניים והאינפורמטיביים. בנהוג בעולם, בעיקר במדעי הטבע והרפואה,שמקיימים את צו התורה, וישן מפני חדש תוציאו. לא אחת ראיתי בספריות, שהגיעו מהדורות חדשות, ואף של סדרות גדולות,ומיד השליכו החוצה את הישן, כאבן שאין לה הופכים. אין הדבר כך לא ביהדות, לא במדעי היהדות, ואף לא בביבליוגרפיה שעדיין עלינו למשמש ולהשתמש בספרים הישנים, כגון ספרי הרחיד”א, חיים מיכל ועוד, ומוצאים בהם לעתים, גילויים שחוזרים ומתגלים כעת מחדש, ואין מחסור בדוגמאות.

כדי לשבר את האוזן, הרי אירוע שאירע לי בערך שכתבתי למהדורה הישנה (כתבתי בה למעלה מחמישים ערכים). הזמינו ממני ערך ‘הגהות’. נושא זה היה חדש, ולא מצאתיו בספרים קודמים (ראה למשל אצל יעקב שפיגל, עמודים בתולדות וכו’. הע’ 1, שלא מצא שכתבו על נושא ההגהות פרט ל’ערך’ זה באנצ”י), הסתפקתי אם הכוונה היא לתופעת ההגהות, או לתולדות ספרות ההגהות והשתלשלותה. פניתי למערכת ומתשובת העורך הבנתי שהשאלה לא הובנה, ואי לכך כתבתי על שניהן (ובמיוחד שנוכחתי שיש כנראה קו ישר והתפתחותי מהתופעה אל הספרות).

לאחר הכתיבה, לאחר העריכה, התרגום, הבדיקה וההגהה, לקראת סגירת העבודה, קבלתי קריאה בהולה מן המערכת, שקרתה תקלה, וכלל לא התכוונו לערך זה. אמנם מאחר שכבר נכתב ונערך וכו’ הם ישמחו להדפיסו, אך בגלל הטעות נמצא שעכשיו חסר להם הערך ‘הגהות מיימוניות’ שאותו התכוונו להזמין בשעתו. בקשוני אפוא להכין להם בדחיפות ובמהירות ערך כזה . . .

זוכר אני את הרעש ואת המהומה שהתחוללה בארץ, כאשר נודע שפרופ’ י’ לייבוביץ שהיה אז אחד מעורכי האנציקלופדיה העברית, מתעתד לכתוב בעצמו את הערך על דוד בן גוריון באנציקלופדיה. היו צעקות רמות, שלא יתכן שאדם בעל דעות כשלו, ושעמדותיו הפוליטיות והערכותיו לראשי המדינה היו ידועות ברבים, יקח על עצמו כתיבת ערך חשוב זה.

ברור שיש להבליט בכל מקרה כזה כמו לפנינו, את המגמות המעוותות, חוץ מהכשלונות האובייקטיביים, והשקפות מסוימות של חוגים מסוימים, שמשתמשים בהזדמנויות להשליט את דעותיהם על הצבור.

הערות [1]סידור ‘עליות אליהו’ הוא גם סידור הגר”א, היינו שאמנם אינו סידור שעשה הגר”א, שכידוע אין סידור כזה, אלא סידור על פי מה שמשוער להיות נוסחת הגר”א ודעתו בהלכות הנוגעות לסידור, כמו שנהגו בסידורי הגר”א כולם.
והנה לאחרונה הופיעה מהדורה חדשה של סידור, זה, על ידי המחבר והמהדיר של ‘עליות אליהו’ ובהשתתפות האדמו”ר מנוואומינסק שליט”א, בשם ‘קרני הוד’, ובנוסח ספרד. הרי לנו אפוא, סידור הגר”א בנוסח ספרד! ת

A wedding carries with it many customs, one of which is an attempt to use this ceremony to disseminate Torah. There was an old custom in many communities for people to write poems in honor of the simchas chasan and kallah. Others even wrote plays in honor of the bride and groom. One example is the Ramchal who wrote the play Ma’ashe Shimshon (as well as other poems for various weddings). In other communities there was a custom for someone to say a derasha at the chasunah for the same reason (in certain circles this still exists). Recently a newer custom evolved to print a sefer and give it out at the wedding.

It used to be a plain old bentcher was given out at a wedding, some, wanting something more substantial than a bentcher began giving out siddurim or chumashim. Today, in many circles, a sefer of some sort is given out to the wedding guests. Some times it’s an old work of some old famous relative of the family that has never been printed before, other times is a reprint from a relative of one of the wedding parties work which had been out-of-print. Some times its it’s torah from the groom or from some family member that’s making the wedding. What’s even more interesting about these seforim is many times they never reach the stores even the famous Biegeleisen who generally gets close to everything printed (to some known as Gan Eden). The market for these seforim many times is very small so the family never bothers bringing it to any stores. [Although, recently, various works of R. Reuven Margoliyot were reprinted for a wedding. It seems these were more widely disseminated as the republication forced Mossad HaRav Kook to reprint the works and to note that, according to them, the wedding reprint was a violation of their copyright.] The only way one gets the sefer is by being at the wedding or knowing someone who has been there. Other times it’s just pure luck – somehow one gets lucky and stumbles upon it. It’s a shame that a complete bibliography of such works can not really be written because there is no way to know all the works that have been published for these occasions.

A few months ago I was at the wedding of a good friend. As is now commonplace, the guests received a sefer – more correctly a collection of seforim – at this wedding. What follows is a review of that wedding gift.

First, I can only refer to this work as Mazkeret Nisuin Yehudah Vyael Hershowitz (a keepsake from the wedding of Yehudah and Yael Hershkowitz) as no other title is provided. The sefer is a paperback and is one hundred and thirty six pages long. It includes a few parts some of which have never printed before. The book was edited by the groom – R Yehudah Hershkowitz. R. Hershkowitz has authored many articles some of which appeared in Or Yisroel and Yeshurun dealing with many areas of learning and history.

The sefer contains four sections: section one is the sefer Ashes Chayil from R. Avrohom Yagel, section two are Shelios Uteshuvot from R. Avigdor Kara, section three is the Mamar al targum from R.Yakov Ben Chaim (ibn Adonijah), and section four is a Kuntres from R. Noach Berlin. I assume the reason why he printed it in this order is because Ashes Chayil is the most relevant to the wedding and then the other placement is based on chronological order. Prior to each section R. Herskowitz includes an excellent historical introduction to the work which follows.

The first part is the sefer Ashes Chayil from R. Avrohom Yagel. This work has been printed a few times even at a chasunah in 1994 of Zvi and Sarah Friedman in this edition R Herskowitz reset the type, which had not been done in the prior reprint, and added some notes.

The author R. Avrohom Yagel has been discussed at great length by Professor David Ruderman in his book Kabblah, Magic and Science. R. Avrohum Yagel was born in 1553. He corresponded with many gedolim of the time, amongst them the Ramah Mepano and R. Mordechai Dato. He was highly respected by the Ramah Mepano. He wrote many works on all areas especially science, many of which are still in manuscript and await publishing. One of his seforim is called Gaie Chezyon this work has been recently reprinted in English and Hebrew by Professor David Ruderman. It is a highly original work written in the form of dreams dealing with many topics. Many aspects of R. Yagel’s personal life can be gleaned from this work.

Ashes Chayil was first printed in Venice in 1606 and is a commentary on the thirty-first chapter of Mishlei which contains the verse of Ashes Chayil . R. Yagel wrote this work in honor of a friend’s wedding. The main idea of the work is to discuss what the role of a wife in marriage, to fear and love god, fear and love her husband and not to sit idle. R. Yagel notes that these same attributes apply not only for marriage but also when serving God. In the work there are many interesting explanations to different aggados of Chazal. Besides for this he writes many practical pieces of advice relating to marriage. For example, he writes, how the wife should get up early to prepare the household needs (pg 36). He writes that her voice should not be heard outside (Pg 40). Another point he makes is she should be careful to dress in a ts’neius manner and not to dress up like many woman to impress everyone (pg 49-50).

The next section are the Shelios u’Teshuvot of R Avigdor Kara. These teshuvot are printed here for the first time from manuscript. Here too R. Hershkowitz includes an excellent historical background about R. Avigdor Kara and his times. Although not much is known about R Avigdor Kara, R. Hershkowitz includes a brief history as well as a listing of the writings of two of his contemporaries which help with R. Kara’s biography: R. Yom Tov Melehuzan and R. Menachem Shalem. They were all active on the beis din in Prague during the same time periods (approx. 1390-1439). Besides for this R. Yom Tov Melehuzan was involved in kabblah as many of his works show whereas R. Menachem Shalem was more involved in philosophy. R Avigdor Kara was somewhere in between them as he was involved with both areas. In one of the teshuvot printed in this collection we see how R Avigdor Kara struggled trying to reconcile contradictions between Kabblah and philosophy. In the end R. Kara writes that he was successful and felt that he was able to show that there were no contradictions between the two. Both R. Yom Tov Melehuzan and R. Menachem Shalem were close with R Avigdor Kara quoting him in their respective works. R Avigdor Kara wrote many works on all areas. Some were printed many others remain in manuscript. One work, the Sefer Hapliah (more on this in a future post) was attributed to him but as has been recently proven is certainly not from him. The Sefer Hapliah although many write it is from R Nechunyah Ben Hakonah (see the many sources R Hershkowitz cites) but Professor Ta Shema (see his Kneset macharim Volume 3) and others have demonstrated that it’s a much later work.

R Herskowitz was perhaps unaware of some more sources on R Avigdor Kara. R. Yididiah Tiyah Weil brings that R Avigdor made a golem (Levushim Levadim pg 37). There is a nice chapter on R. Avigdor Kara in the controversial book Hachasidus from R. Ahron Marcus (chapter 28). Another point R. Hershkowitz missed is that the Zemir Achud Yuchud is attributed to him . This song is sung in many circles when the chasun gets an aliyah and has been subject to an excellent article by one of the experts on minhagim, R. Hamburger in his Shorshei Minhag Ashkenaz (volume 3 Pg 373- 397). While these contemporary sources are not mentioned, R. Herskowitz does provide many other sources.

The teshuvos which are included in this volume are on some very interesting topics. He discusses davening to angels and in general what function they serve exactly in tefilah. This is another great source for the well-known discussion of Machnesei Rachamim which has been treated thoroughly in the classic article of R. S. Sprecher (Yeshurun, vol. 3, pp. 706-29). It is also an important source for the debate, recently restarted again on this blog, regarding Professor Marc B Shapiro book. Another teshuvah deals with a work of R. Avigdor Kara’s which we do not have called Even Sappir. R. Avigdor explains what this work was, it appears to be rectifying contradictions between Kabblah and philosophy. For both these teshuvot R. Hershowitz provides some excellent background behind these topics. One other (of the many) interesting points found in this section is a early source that one should remove ones shoes before entering shul. This subject has been treated by many, most recently by R. Yecheil Goldhever in his now classic Minhaghei Hakehilos (volume one pg 3-7).

The next section is the Mamar Al targum from R.Yakov Ben Hayyim. This Mamar was very rare and exists in less than five chumushim in the world. R. Yakov Ben Hayyim was the famous editor for the Bomborg publishers in Venice. Much has been written about Bomberg, but suffice it to say it played a very important role in the history of the printing of seforim. Many of the seforim printed in this printing house have remained the same layout to this day such as the Mikros Gedolos Chumash, Shas Bavli and Yerushalmi and Rambam. R. Hershkowitz has a nice discussion on how exactly did R.Yakov Ben Hayyim edit the seforim. One of the famous points of interest with R.Yakov Ben Hayyim is that he became a Christian, not much is known as to when and why. R. Hershkowitz wants to suggest an interesting possibility that R.Yakov Ben Adoneiah did not do so willingly but rather was forced. [The inclusion of R. Yakov and R. Yagel has another connection, in that R. Yagel was erroneously accused of converting to Christianity.]

The Mamar Al targum discuses many interesting things amongst them when was Targum Onkelos given and written. He also has a big chidish L’ehalacha that sh’naim mikra ve’achad targum needs to be done during K’reias hatorah.

The last section is a Kuntres from R. Noach Berlin. This kuntres was never printed before. In this section R Hershkowitz does not provide that much of a biography about R. Noach Berlin as he and a friend are currently working on another work of R. Berlin the Meyin Hachacmah (which we eagerly await). R. Noach Berlin authored many famous works amongst them the Atzei Arazim (on Shulchan Orach Even Ezer) and Aztei Almughim (on eruv chaserios and netlayas yadaim). R. Chaim Volozhiner writes that after the Gra died the only person he had to consult with was R. Noach Berlin. This kuntres is on the topic of woman doing semicha. While discussing this topic he goes thru many others (as was the style of learning in those days) and deals with woman and mitzvos aseh sheha’zman grama especially Tefilin.

Rabbi Yehuda Henkin is the author of Shu”T Bnei Banim in four volumes and the commentary Chibah Yeteirah on the Torah. He learned privately with his grandfather, Rabbi Yosef Eliyahu Henkin, and served as Area Rabbi of the Bet Shean Valley in Israel. He now lives in Jerusalem.

Rabbi Henkin has two degrees from Columbia University, and has written extensively in English: Equality Lost–Essays in Torah Commentary, Halacha and Jewish Thought, (Urim Publications); New Interpretations on the Parsha (Ktav); Responsa on Contemporary Jewish Women’s Issues (Ktav); and the forthcoming Understanding Tzniut–Modern Controversies in the Jewish Community (Urim).

This is his first contribution to the Seforim blog.

Plagiarism is a lack of attribution; less common is its opposite, mistaken attribution; rare indeed is the attribution of a defamatory work to the object of the defamation himself! An example of the latter can be found in the entry in the Encyclopedia Judaica [1] concerning my grandfather, R. Yosef Eliyahu Henkin zt”l.

The offending sentence reads: “His published responsa appear in Chaim Bloch’s Even me-Kir Tizak (1953) and his own Perushei Lev Ivra (c. 1925).”[2] But in fact, not only does the pamphlet Even me-Kir Tizak contain no responsa of R. Henkin, it is an unbridled personal attack on him on the part of one who lost a din Torah heard before him. Bloch refused to accept the verdict, and resorted to defamation of the judges. If I recall reading correctly about the affair, he was subsequently put in cherem by the Agudas HaRabbonim.

How did the mix-up in attribution occur? Since the card-catalogue of the Jewish Reading Room of the 42nd Street Library in New York listed Bloch’s pamphlet under R. Henkin, one can surmise that the researcher[3] for the EJ copied the listing without bothering to look up the reference.

Since then the mistake has been copied in Rafael Halperin’s Entziklopedia l’Bet Yisrael and, earlier this year, in the new edition of the EJ (2007). Surely a case of shigegat talmud oleh zadon [4].

Notes:
[1] First published in 1972, vol. 8 column 324. The EJ contains a number of incorrect or partial biographical details; for a comprehensive account see my Equality Lost (Urim), chap. 16. See here for Shnayer Z. Leiman’s review of the NEJ at the Seforim blog.
[2] This confuses two separate works: Perushei Ivra [PDF] (1925) and Lev Ivra [PDF] (1957). Together with Edut leYisrael (1946), all were reprinted in Kitvei haGri”a Henkin, vol. 1 (1981). In addition, Kitvei haGri”a Henkin, vol. 2 (1989) is a collection of his responsa and articles, edited by his son (my father) Avraham Hillel zt”l. (The volumes may or may not be available from Ezras Torah in NY. I have some of vol. 1 and a few more of vol. 2.)
[3] Not to be confused with the rosh yeshiva of the same name, but an otherwise reputable academic scholar.
[4] Avot 4:13.