Mossad HaRav Kook has published Peninem u-Margoliyot which is a collection of articles by R. Reuven Margoliyot. These articles originally appeared in the journal Sinai and are now republished in a single volume. It seems that the impetus to collect and publish these was not so that people could have access to them (although perhaps this played a small role). Instead, Mossad HaRav Kook was forced, as it was, to publish these.

In the last few years, in honor of someone’s child’s wedding, someone published some of R. Margoliyot’s articles and books, including the articles which appeared in Sinai. Now, this seems to have upset Mossad HaRav Kook as they note in the introduction where they explain these articles are not that well known “with the exception of one publisher in America, who stole, without first obtaining permission, and Jews will not have a stumbling block in their homes.” While it may be the case that many are unaware of the journal Sinai or where to find R. Margoliyot’s writings it seems that Mossad HaRav Kook who had these for years, some for 30 years, they would have been content to let them langiush had it not been for this violation of copyright.

In fact, Mossad HaRav Kook has only published those articles which appeared in Sinai, they did not, as the American publisher did, republish other works (long out of copyright) of R. Margoliyot. The American publications include Toledot Ohr Hayyim haKadosh and Toledot Maharsha. The latter was originally published in Lemberg in 1932 it contains a portrait of the Maharsah (R. Shmuel Edels) as well as a discussion by R. Margoliyot of other Rabbis who had their portraits done (the picture of him in the chair is from the 1814 Vienna edition of the Maharsha and the frontal picture is from R. Margulies’s book).

The articles in these books include among others: Ha-Rambam v’HaZohar, Defusi haShulhan Arukh, Defusi haShulahan Ohrah haRishonim, Zionunei HaPesukim b’Talmud u-Midrashim, and Toledot Rebbi Yehuda HaNassi.

I purchased both the American and the Mossad HaRav Kook versions at Beigeleisen Books.

As some have already noted, there is a completely new edition of Boaz Cohen’s Kuntras HaTeshuvot. This edition edited by Shmuel Glick totally reworks Cohen’s work. Supposedly this new work benefited from many subsequent bibliographies as well as the Institute for Jewish Bibliography.

While this is an vast improvement in my quick read (I only received it today) I was amazed at what this lacked and in my mind errors.

The first is for the entry for the Besamim Rosh the famed possible forgery attributed to R. Asher b. Yecheil. In their entry they first note that examined the Krakow 1881 edition. Now aside from not looking at the first edition which is not hard to come by there is a greater error here. Specifically, they do not note that this edition is missing two teshuvot. So while they provide a bibliography listing articles discussing the Besamim Rosh they fail to mention the most important thing that if one gets the wrong edition they will not have the full text. Even though they comment there are 392 teshuvot they did not bother to count or to even read the articles they cite (which note this absence). This are not minor teshuvot either, in fact, the one on suicide which this edition leaves out is perhaps the most well-known and cited one from the entire volume.

The next error is in regards to the Hatam Sofer. Again they have a long entry about the various editions and then list the various editions. But here they totally missed out on the first edition of this work. The first time teshuvot from the Hatam Sofer appeared was not as a separate work but as part of another work. In Prague 1826 edition of the Ri Megash from pages 31b until 42a there is Kuntras Hiddushi Torah v’Gam She’alot v’Teshuvot m’admu HaRav HaGaon . . . R. Moshe Sofer. In fact, on the title pages it even notes that this includes teshuvot from Hatam Sofer. This is listed in the Bibliography of the Hebrew Book and a simple computer search would have revealed this information.

Additionally, the sources which are provided are rather uneven. Again, this is only from my limited viewing of it and I may revise but if one looks at the entry for Eleh Divrei HaBrit which deals with, among other things, the controversy regarding placing an organ in shul. In that entry they provide Haberman’s article on the topic but not Binayahu’s article or Samet’s which both appeared in Asuphot vol. 1 and 5 respectively. In fact, the book Ohr Nogeh which is Liberman’s book on the topic does not have an entry. While perhaps they considered this part of the work Nogeah HaTzedek there doesn’t seem to be a reason to do so. Also, they do not include the book Tzror Hayyim which was published a year after Eleh and is devote to the very same topics in their list of books and articles discussing the organ. This is so eventhough the first teshuva discussed the organ exclusively.

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

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

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

As per Menachem’s suggestion I have posted the pictures of the Widow Rom (Devorah) and Shafan HaSofer. These appear in Yahadut Lita, 1960, p. 296.

As I noted previously, the Haredi mouthpiece Dei’ah veDibur had a rather insightful piece on the falicy of the Golem of Prauge. However, although the article ended with the hope that after bringing this fabrication to the readers attention people will only tell true stories. Shnayer Leiman, however, notes that the story itself in Dei’ah veDibur contains a rather glaring inaccuracy.

The March 1, 2006 issue of _Dei’ah Ve-Dibur_ — a haredi journal — includes an essay entitled: “The Golem of Prague — Fact or Fiction?.” Adducing evidence from a variety of sources, the essay concludes that “it is unclear whether or not the Maharal ever made a golem.”

Much of the blame for leading people to think that the Maharal had made a golem, the essay suggests, rests with Y.Y. Rosenberg [sic: while all the other rabbis mentioned in the essay are entitled “Rav” or “Rabbi,” only Y.Y. Rosenberg, who was a distinguished rabbi with ordination from the greatest rabbis in Poland, is defrocked], whose 1909 volume on the Golem of the Maharal (Sefer Nifla’ot Maharal) is identified as a forgery. The essay concludes with appropriate warnings that one should rely only on literature that is “historically reliable.”

Such a critical reading of Jewish literature — and concern with Historical truth — is certainly a welcome breath of fresh air from a circle that has not always covered itself with glory regarding such matters. Alas, the essay fell into the very trap about which it was warning others: beware! One paragraph reads:

“At one point the author [Y.Y. Rosenberg] of the book actually admitted that he had invented the story. In _Halelu Avdei Hashem_, which contains stories in Yiddish about HaRavMoshe Aryeh Freund zt”l, av beis din of the Eida HaChareidis, Rav Yechezkel Halberstam zt”l of Shineveh, author of _Divrei Yechezkel_, is quoted as having made the following comment. “A shochet ubodek from Antwerp heard from the Rov z”l, who heard from his father the Rov of Honiad (an important Jewish community in Hungary), who heard from the Rov of Shineveh (eldest son of the Divrei Chaim zt”l of Sanz). The Shinever Rov said that whenever he sees the book _Niflo’os Maharal_ it pierces him because the author of the stories personally admitted to him that he fabricated the whole thing.”

Leaving aside significant errors of translation, the Shinever Rov — Rav Yechezkel Halberstam, author of _Divrei Yechezkel_ and eldest son of the Divrei Chaim — died on 6 Teveth, 1898. Rabbi Yehudah Yudl Rosenberg published his _Nifla’ot Maharal_ for the first time in Warsaw, 1909. It can easily be proven that the book did not exist until shortly before it was published in 1909. The Shinever Rov never heard of the book, never saw it, and was not “pierced” by its content.

Indeed, one should rely only on literature that is “historically reliable.”

As some have mention in the comments to my previous post, the story of the Mahral and the Golem although many take it as true, it is not. Popularized by Rabbi Yudel Rosenberg, the work is a work of fiction, something even noted in a bibliography published of Rabbi Rosenberg’s works. Some of the people who discuss this are Ira Robinson, “Literary Forgery and Hasidic Judaism: the Case of Rabbi Yudel Rosenberg,” Judaism 40 (1991), pp. 61-78), Shnayer Z. Leiman, “The Adventure of the Maharal of Prague in London; R. Yudl Rosenberg and the Golem of Prague,” Tradition 36:1 (2002): 26-58 and Eliezer Segal.

However, surprisingly, in the online publication Dei’ah veDibur, there is also an article on this topic (hat tip A Simple Jew). The article “borrows” heavily from the above mentioned articles (without citation). It also references some early sources which cast doubt on the veracity of the story, the article does so without identifying the source. One of the unnamed sources I think is a reference to R. Shlomo Yehuda Rappoport’s introduction to Kalmen Leiben’s Gal Ed however, the dates don’t work out exactly (Gal Ed 1856). It would make sense to leave this unidentified, as though R. Rapoport was the son-in-law of the famed author of the Ketzot HaHoshen and even added the index and some notes to his Aveni Milumim, R. Rapoport is not considered the most traditional Jew (See Barzaily typically terrible biography on Rapoport). Additionally, although the article in Dei’ah veDibur is rather detailed it also leaves out R. Shlomo Schick’s criticism (based upon Rapoport) of the story as well. Again this may be due in part to some people’s views regarding Schick (see this post where some of Schick’s work was censored). [Additionally, the article mentions a small book by R. Eckstein titled Sefer Yetzirah which appears to be available on the Rare Hebrew Books from Harvard’s Collection Microfilm].

But perhaps the most surprising thing in the entire article is its conclusion

Rabbi Eshkoli emphasizes that we should be raising our children with literature that is historically reliable, for which our extensive traditions about the greatness and holiness and the powerful prayer of the tzakkikimand Torah giants of earlier times amply suffice. Niflo’os Maharal therefore ought no longer to be circulated unless each copy carries a clear disclaimer stating that the story is fiction. Neither, he also points out, should the book be quoted from as though it was reliable information.

Dei’ah veDibur bills itself as “A Window Into The Charedi World,” so perhaps this emphasis on truth will signal a new trend in haradei biographies only time will tell.

[One interesting side note a Polish TV crew went into the attic of the Altena Shul in Prague and filmed the contents. The pictures they found were published in a Polish book. These pictures show a big mound of dirt but no Golem as far as I can tell.]