Vilna being one of the most important cities in Jewish history has a fair amount written about it. One of the classic works discussing the history and persons of Vilna is that of Hillel Noach Magid Steinschneider‘s Ir Vilna. This book was originally published in 1900 by the Romm press. This was only the first volume and Steinschneider envisioned publishing a second volume in short time, however, due to financial constraints he was unable to do so. Steinschneider did was not a historian by profession and instead was employed as a stone etcher for burial monuments – hence his surname Steinschneider which means “stone cutter.” [1] Although he was not a professional historian, his work on Vilna was universally recognized. He not only write this book on Vilna but was also intimately involved with Shmuel Yosef Fuenn’s work on Vilna – Kiryah Ne’emana. Steinschneider gave Fuenn material and eventually, in the second edition, wrote extensive notes. [2]

As for Steinschneider’s own work, it was not until 2003 Magnes published the second volume of this work (and included a nice introduction both about Steinschnider and his work). In part, the reason Steinschneider was unable to publish the second volume, was because people were hesitant to purchase just one volume of a multi-volume work. I have heard people make the same comment about the second volume, namely, they don’t only want the second of two volumes. But, now this has been remedied as someone has republished the first so both are now in print. (Both are available at Biegeleisen of Boro Park 718-436-1165.)

Aside from the importance of this work for the history of Vilna, there is also something curious in this addition – the publishers introduction. Steinschneider included information about all the important (and lesser important) people in Vilna. In doing so, he includes information [3] which from an Orthodox perspective some would find objectionable. Rather than censor this material out or not reprint this at all, the editors deal with this up front. In the introduction they note that Steinschnider was a maskil and that his writing was influenced by the haskalah. They also note that he included people who others found objectionable. For instance they state that Steinschneider discusses the poet “Abraham Dov Lebensohn (Adam HaKohen)” of whom the Hafetz Hayyim would add ימ”ש (may his name be erased).

But, at the end, the publishers explain they decided that even though there was “פסולת” (lit. chaff) the good content outweighed the bad and therefore they have decided to republish this book.

Of course, this is stark contrast to numerous contemporary instances of either removal of the פסולת or not reprinting books that contain any פסולת at all.

Notes:
[1] See Ir Vilna vol. 2 p. 1.
[2] Id. at 4-7 for how extensive Steinschneider’s involvement was.
[3] Although it is the second volume which is more or less dedicated to biographies and history of maskilim the first volume also contains some of that information as well.

A library of approximately 1,700 books all either prayer books themselves or books about prayer are for sale. These include סדורים ,קינות ,תיקון ליל שבעות as well as some manuscripts. The date range of the books range from ש’s (1540) until recent. Additionally, there are Slavita and Zhitomer prints as well. As this entire collection is devoted to a single subject – prayer, it is somewhat unusual and important. For more information (there is a complete catalog of all the books) you can email judaicaantique-at-aol.com or call 845-729-0817.

Seforim blog contributor Dr. Marc B. Shapiro, professor of Judaic Studies at the University of Scranton, has just published a review essay (“Mi-Yosef ad Yosef Lo Kam ke-Yosef”) in English of the following three books Hayyav, Mishnato u-Mahalkhav ha-Politiyim shel ha-Rav Ovadiah Yosef by Zvi Aloush and Yossi Elituv (Ben Porat Yosef: Or Yehudah, 2004); Maran Ovadiah Yosef: Ha-Biographyah by Nitzan Chen and Anshil Pepper (Jerusalem, 2004); Mi-Maran ad Maran: Mishnato ha-Hilkhatit shel ha-Rav Ovadiah Yosef by Binyamin Lau, (Tel Aviv, 2005) in Meorot Journal – A Forum of Modern Orthodox Discourse, formerly The Edah Journal, published by Yeshivat Chovevei Torah.

To download Professor Shapiro’s article, see here [PDF].

Merkaz Zalman Shazar has published Jay Berkovitz’s book מסורת ומהפיכה-תרבות יהודית בצרפת בראשית העת החדשה discussing French Jewry and specifically the changes and challenges of modernity. This book is an expanded version of the English Rites and Passages: The Beginnings of Modern Jewish Culture in France, 1650-1860 (UPenn Press) which is available at the previous link and here. Both versions are invaluable for viewing French Jewry and France gernally, a county typically neglected in milieu of Jewish history which tends to focus on Central or Eastern Europe. But, as France experienced emancipation in the late 18th century it is important to see how French Jews dealt with their new found freedom. As Berkovitz correctly points out to understand the impact of emancipation, one needs to examine the history beforehand as well – thus he begins in the 17th century.

Additionally, this book is important in some of the persons it discusses. For instance, there is an extensive discussion of R. Aaron Worms the author of the Me’ori Or. The Me’ori Or – a seven volume work which some may be familiar due to his suggestion that one should recite the blessings of “thank God for not making me a woman or a non-Jew” silently. (See Tradition 29:4 and the articles by Joel B. Wolowelsky and Emanuel Feldman and Shu”t Beni Banim 4:1).

While this is perhaps his most well known opinion, this work contains a treasure trove of information. As is evident from R. Yosef Zechariah Stern, a rather erudite person in his own respect, who cites the Me’ori Or extensively. As one can tell from R. Aaron Worm’s opinion for the blessings, he was a sort of iconoclast. While there have been a handful of articles discussing R. Aaron, this book now places him in his full historical context. Berkovitz fleshes out how R. Aaron fits with French change generally and further develops the thought and impact of R. Aaron. Aside from his Me’ori Or, R. Aaron was also part of the Sanhedrin which Napoleon convened, and Berkovitz includes R. Aaron’s address to that body. And while Rabbi David Sintzheim is perhaps the most well known, Berkovitz discusses the (important) impact R. Aaron had on this body. This impact is not limited to the Sanhedrin, but a deeper understanding of what R. Aaron was advocating places him in the forefront of modernity.

All in all, Berkovitz’s book is a worthwhile contribution to understanding modernity and some of the methods that prior generations have adopted in dealing with its challenges.

Uncensored Books
Marc B. Shapiro

Dan Rabinowitz has provided many examples of censorship in seforim (examples which I look forward to using – with acknowledgment of course – in my own forthcoming book on the subject). What I would like to call attention to are two examples where the publishers would have certainly censored these texts had they known who was being discussed. Presumably, what I mention now has already been pointed out to them and will be excised if the books are reprinted.

1. In the recently published volume of R. Eliyahu Dessler’s letters (Bnei Brak, 2004), p. 166, there is a 1942 letter to Dr. Dov Hyman discussing the Gateshead Kollel. After mentioning how the kollel includes the best young bochurim in England, those who studied in the great yeshivot in Eastern Europe, he writes:

This passage is referring to none other than the late Rabbi Louis Jacobs — then referred to as Leibl — who was born in Manchester in 1920. In Jacob’s autobiography, Helping with Inquiries (London, 1989), pp. 42, 54, 59 he writes:

When I joined the Kolel, soon after its inception, the other members had all studied at one or other of the famous Lithuanian Yeshivot – Telz, Mir, Slabodka, Kamenitz, Baranowitz, Grodno, and Radin – before coming to England, with the exception of a fiery young Hungarian, Zusya Waltner. . . . As the “babe” of the Kolel (I was only twenty years of age, while some of my colleagues were several years older) and as one who had only studied in a Lithuanian Yeshivah in spirit (I was, so to speak, an honorary Telzer) I was welcomed very good-heartedly by the other members, but with an amused tolerance. . . . Before leaving my account of the Gatesehad Kolel, I feel it would be incomplete unless I said something more about Rabbi Dessler, one of the most remarkable men I have ever met. . . . .I cannot and do not want to forget what I owe to Rabbi Dessler. Although I was never officially his pupil, he was, in many respects, my teacher par excellence. He taught me and so many others to see Judaism in sophisticated terms. He was a great man whose place among the Gedoley Yisrael of the twentieth century remains uncontested.

2. Recently many books by the Gaon R. Eliyahu Rabinowitz-Teomim (the Aderet) have appeared, by publishers with very different hashkafot. The volume of teshuvot, Ma’aneh Eliyahu, was published by Yeshivat Or Etzion in Israel, whose Rosh Yeshivah is R. Hayyim Druckman. It is obvious that the editors have no knowledge of American Jewish history, otherwise, the words I quote (from p. 352) would never have been allowed to appear. The editors no doubt assumed that the Aderet was attacking some phony. The name Jacob Joseph means nothing to them.

 

וידענו היטב היטב את האיש ואת שיחו תהלוכותיו ותחבולותיו מתחילה ועד סוף . . . ואותו הרב ר’ יעקב, שלא שמש תלמידי חכמים ומלך מעצמו, ע”פ תבונתו, כי פקח גדול הוא, אינו מגיע לקרסולי תלמידי תלמידיו של הגאון חתם סופר ז”ל, לא בתורה ולא במעשים טובים, והרי לפנינו שעזב עיר ווילנא תפארת ליטא, והלך לנוע אל ארצות אמעריקא להיות שם רב ראשון בנויארק כחלומו אשר חלם. והרואה דברי הר”מ פ”ו ה”א מדיעות, יעוי’ שם היטב בלשונו, יראה עד כמה מלאה לבו יראת שמים לעשות כן

He goes on demeaning the Chief Rabbi of New York, but you get the picture.

As long as I am talking about the very interesting sefer Ma’aneh Eliyahu, let me also call attention to something in it that is relevant to what is in the news today. I refer to the problem of rabbis covering up cases of sexual abuse. In no. 32 the Aderet deals with a case where a girl was raped by two young Jewish men. Her family wanted to report this to the police, so that the rapists would receive a fitting punishment. The Aderet writes:

We see from this that the practice of covering up these sorts of things is hardly a recent phenomenon.