Guide and Review of Online Resources – 2022 – Part II

Guide and Review of Online Resources – 2022 – Part II

By Ezra Brand

Ezra Brand is an independent researcher based in Tel Aviv. He has an MA from Revel Graduate School at Yeshiva University in Medieval Jewish History, where he focused his research on 13th and 14th century sefirotic Kabbalah. He is interested in using digital and computational tools in historical research. He has contributed a number of times previously to the Seforim Blog (tag), and a selection of his research can be found at his Academia.edu profile. He can be reached at ezrabrand-at-gmail.com; any and all feedback is greatly appreciated. This post is a continuation. The first part of this post is here.

11.Tools and Indexes

There are some very powerful tools for researching primary and secondary sources.

Gone are the days when one is completely at the mercy of memory, concordance, index, or colleagues. Many of the websites in the previous section (“Primary texts”) have good hyperlinked navigation pages. In addition, they have very good search capabilities. In addition to this, there are websites which are dedicated to search and indexes, that provide powerful capabilities that the previously mentioned websites don’t have.

Open-access

  1. Dicta.
    1. Search is highly recommended.
    2. From the About Us page: “Dicta applies cutting edge machine learning and natural language processing tools to the analysis of Hebrew texts.”
    3. Created by Prof. Moshe Koppel of Bar-Ilan University, who has written for Seforim Blog (see here). List of their search and other tools, all very cool and quite user-friendly and hyper-modern UX/UI, in the best way:
      1. Tanach search: “Search the Bible intuitively, with no need to worry about alternate spellings, prefixes and suffixes or sorting out multiple meanings of a word. Dicta’s search engine understands what you’re looking for.”
      2. Talmud Search: “Search the Talmud and Mishnah for words and phrases intuitively, with no need to worry about alternate spellings and multiple meanings. Dicta’s search engine understands what you’re looking for.”
      3. Quick Nakdan: “Automatically add nikud (vocalization) to text as you type.”
      4. Citation finder: “Identify exact or approximate quotations of biblical and talmudic sources in a given text.”
      5. Rabbinic Abbreviation Expander: “Expand abbreviations in Rabbinic texts. An entered text will be displayed including expanded abbreviations. The automated expansions are editable by the user.”
      6. Synopsis Builder: “Align two or more versions of the same (arbitrarily long) text, highlighting differences between versions and matching parallel words, including variant spellings and synonyms.”
      7. Stylistic Segmentation: “Partition any selected text into distinct stylistic components. For example, a multi-authored text can be automatically decomposed and displayed so that distinct authorial threads are shown in different colors.”
      8. Charuzit: “Find rhymes, assonance, and alliteration for any given Hebrew word. Search results can be filtered by entering semantic words and configuring various grammatical settings.”
  2. Parallels in Yerushalmi (מקבילות לירושלמי).
    1. Project of Prof. Leib Moscovitz of Bar-Ilan University.
    2. From the About page:
      1. “This site contains lists of sources and parallels to the Jerusalem Talmud, from the Bible, the literature of the Tannaim (Mishnah, Tosefta, and the Halachic Midrashim), the Jerusalem Talmud itself, and the classic Aggadic Midrashim of the Land of Israel. For some of the Tractates, parallels from the Babylonian Talmud are also recorded.”
  3. Escriptorium
    1. From the homepage: “A project providing digital recognition of handwritten documents using machine learning techniques.”[13]

12.Bibliographic info

Open-access

  1. Merhav – The National Library (מרחב – הספרייה הלאומית של ישראל).
    1. Recommended. Tremendous bibliographic resource, besides for being a powerful search tool (mentioned also above, under “Search”).
    2. Overview at their website here (Hebrew): “The National Library’s collection includes about five million items, including books, manuscripts, journals, maps, music and audio-visual and electronic material, in a variety of languages.
  2. The Bibliography of The Hebrew Book (also here) (מפעל הביבליוגרפיה העברית).
    1. My understanding is that “The Bibliography of The Hebrew Book” has been incorporated into “Merhav”. See also National Library’s guides here: https://www.nli.org.il/en/research-and-teach/catalogs/bibliographic-databases
    2. Wikipedia – Hebrew: “A body designated for the editing of a bibliography of Jewish printing. The project lists and describes all the books printed in Hebrew characters in the Hebrew language and in the languages ​​of the Jews (Yiddish, Ladino, Judaeo-Arabic, etc.) from the first Hebrew incunabula in the year 1475, until about 1960. The bibliographic database was built on the basis of the collections of the National Library and other collections in Israel and around the world. The bibliography numbers over 141,000 bibliographic and 15,000 biographical entries, and includes: books, journals and individual pages (ephemera). Each publication is reviewed by the project staff, and the description of the books is very broad and comprehensive than their description in the National Library catalog, and includes, for example: book approvals (הסכמות לספרים), introductions written by other authors, and the like. As of 2011, the project recorded and described close to 90% of the world’s Jewish books and is online on the National Library website.”
  3. Thesaurus of Talmudic Manuscripts
    1. Hosted at the Hachi Garsinan website, mentioned earlier. Requires registration (free).
    2. Based on Y. Sussman, Thesaurus of Talmudic Manuscripts, Jerusalem 2012. With Friedberg updates, edited by M. Katz, September 2017.

Requires subscription or purchase

  1. Talmud Yerushalmi Citation Database (מאגרי מידע לתלמוד בבלי). Requires subscription.
    1. Project of Dr. Moshe Pinchuk of Netanya Academic College.[14] 

13.Indexes

Open access

  1. Halacha Brura Institute – Virtual Library (מכון הלכה ברורה – ספריה וירטואלית).
    1. This is an incredible project.
    2. From the webpage: “The Halacha Brura Institute centralizes here links to seforim that are on the Internet at various websites, in full text, some as text and some as images, to save the visit to libraries.”
    3. Has an extensive methodology of symbols to mark the website where the work is found, and the file type.
    4. Ironically, Halacha Brura’s own meta-index of its own indexes is unfortunately not very good, there’s no full sitemap available on the website, and the organization of the webpages doesn’t isn’t always the best (for example, Rambam and commentators and Responsa are on the same page). Presumably, this is because webpages were split as they got larger. In any case, to help with this issue, I created my own meta-index of Halacha Brura’s indexes, see appendix.
    5. This project appears to be affiliated with the Rambam Library (ספריית הרמב”ם – בית אריאלה) in Tel-Aviv, though it’s not clearly stated on their website. See the appendix.
  2. Bibliography of works in Judeo-Arabic (אתר פרידברג לביבלוגרפיה בערבית יהודית).
    1. From the webpage:
      1. “The aim of this website is to present to all scholars, researchers and, in general, users interested in Judeo-Arabic texts, a comprehensive bibliography of all works in Judeo-Arabic ever printed, in a variety of formats, with some filtering capabilities.
      2. The list, with some 1,500 entries, is intended to cover all regions of publications and all periods of the works’ writings, up until and including the very early works of the 21st century.”
  3. Seforimonline.org .
    1. Well-organized, publications can be sorted by place of publication, year, etc. There also seem to be works there not found in other websites. (Halacha Brura’s index above sometimes links to Seforimonline.org.)
  4. Heichal Menahem (היכל מנחם).
    1. E-commerce website selling seforim. Can be used as a kind of index of recently published seforim, with lots of bibliographical info and pictures.

14.Secondary literature

15.Books

There are a nice amount of academic books available online, especially more recent ones.

Open-access

  1. Society for the Interpretation of the Talmud (האיגוד לפרשנות התלמוד). Scholarly interpretation of Talmud Bavli, written in Modern Hebrew.
    1. Recommended. The first seven of their publications are available there (published between 2006 – 2016). Does not include the most recent publications published 2019 – 2021. The level of scholarship is very high.
    2. Wikipedia – Hebrew: “A series of commentaries on the Babylonian Talmud based on scientific research as well as a traditional-religious interpretation. Most of the project’s books are available for public use as PDF files on the Society’s website, along with additional unpublished reference materials. The chairman of the association is its founder, Professor Shama Friedman, and its management consists of Prof. Yeshayahu Gafni, Prof. Gideon Libson and Prof. Shmuel Shilo.”
  2. AsifSifriyat Asif (אסיף ספריית אסיף). Dissertations in Hebrew, written by scholars associated with hesder and Religious-Zionist institutions. Also whole seforim and Torah journals divided neatly and searchable, many of them of potential scholarly interest, well-annotated and sourced (such as R’ David Bruckner’s series Mishnat Tana’im).
  3. P’sik (פסיק) . Scholarly books in Hebrew, for a more popular audience, mostly on Bible and contemporary religious thought.
    1. From Bar-Ilan University’s library guide: “The digital book platform is designed for reading and academic research.”
  4. De Gruyter. Academic publisher. Has around 100 open-access books in English categorized as on Jewish topics available for download.[15]
  5. JSTOR.
    1. Many open-access books, see the books marked “open-access”.
    2. Especially JSTOR, Brown Judaic Studies. Currently around 65 open-access books. From the “Publisher Description”:
      1. “Brown Judaic Studies has been publishing scholarly books in all areas of Judaic studies for forty years. Our books, many of which contain groundbreaking scholarship, were typically printed in small runs and are not easily accessible outside of major research libraries. We are delighted that with the support of a grant from the National Endowment for the Humanities/Andrew W. Mellon Foundation Humanities Open Book Program, we are now able to make available, in digital, open-access, format, fifty titles from our backlist. Once digitized the volumes will be freely available through ProjectMUSE, JSTOR, ACLS Open Humanities and the Hathi Trust.”

Requires subscription or purchase

  1. Kotar . (כותר) – Requires subscription.
    1. For Hebrew academic books. Fairly user friendly for reading, though not as user-friendly as Kindle (see later). According to results, around 800 titles in Jewish studies. Leans towards newer publications. Subscription for remote access is sometimes available through libraries, such as my library (Tel Aviv library). Should be pointed out that Kotar links are often linked in National Library’s Merhav search results (see earlier under “Search”).[16]
    2. Wikipedia – Hebrew: “A website that is an online library for subscribers of scholarly books in Hebrew, in collaboration with Israeli publishers. The title library offers hundreds of digital books and online reference on a wide range of topics from the humanities and social sciences, law, natural sciences and exact sciences and more. The publishers involved in the project include about 100 academic, public and private book publishers. The library began operating in January 2006. Kotar offers online access to a large variety of information sources. Kotar offers online browsing of a selection of over 3,000 titles (as of March 2018) of reference and information books and is constantly expanding.”
    3. There are a large amount of works put out by the following publishers:
      1. Yad Ben-Tzvi
      2. Bialik
      3. Sifriyat Heileil Ben-Chaim
    4. A few of the hundreds of books that are available there (all in Hebrew, as mentioned):
      1. M. Kahana et. al (ed.), Sifrut Hazal HaEretz Yisra’elit (2 vol.)
      2. A. Grosman, Rashi VeHaPolemos HaYehudi HaNotzri
      3. A. Reiner, Rabbeinu Tam
      4. S. Reif, HaGeniza MiKahir
      5. Anat Reizel, Mavo LeMidrashim.[17]
  2. Kindle e-books.
    1. Great for scholarly books in English. Recommend, in my opinion underrated as a resource for scholarly English books. Great advantages of Kindle e-books:
      1. Can highlight and annotate, with a special section with your highlights and annotations, which is great for later skimming and refreshing memory.
      2. Can hover for dictionary definitions and Wikipedia entry header paragraphs.
      3. As well as many of the other advantages mentioned above for electronic resources: instant availability; takes up minimal space, searchable, easily screenshotted, etc.
      4. For most books, can download free sample of beginning of book, usually containing front matter, Table of Contents, intro, and first chapter or two.
    2. However, it should be pointed out that Kindle editions are not necessarily “cheap”, though they’re generally cheaper than the physical copies. For example, Halivni’s book mentioned below is currently being sold on Amazon for $104, and the Kindle version is $67.[18]
    3. Some of the many scholarly books available on Kindle:
        1. Secunda, The Iranian Talmud
        2. Halivni, The Formation of the Babylonian Talmud
        3. Cohen, From the Maccabees to the Mishnah
        4. Feiner, The Jewish Enlightenment
  3. Magnes Press. Hebrew University’s academic press. Around 350 books available as ebooks for purchase, to read on their app. Came across this while researching this guide, have no idea if it’s any good, but looks promising.

16.Journals

There are a lot of academic articles readily available online.

Open-access

Journals whose full archives are currently open-access.

  1. Kiryat Sefer (קרית ספר) (years available: 1924 – 1998). Scholarly articles written in Modern Hebrew.
    1. Recommended. Contains a huge number of articles by the greats of Hebrew bibliography.
    2. Wikipedia – Hebrew: “The journal was published from the founding of the database in 1925 until 2003. It also contains many bibliographic articles.”
  2. Cathedra (קתדרה) (years available: 1976 – 2017). Scholarly articles written in Modern Hebrew.
    1. See description in Wikipedia Hebrew: קתדרה (כתב עת) – ויקיפדיה
  3. Pe’amim (פעמים) (years available: 1979 – 2009). Scholarly articles written in Modern Hebrew. After 2009, some articles open-access, but most not.
    1. See description in Wikipedia Hebrew: פעמיםויקיפדיה .
  4. Jewish Studies, an Internet Journal (years available: 2002 -). Scholarly articles written in English and Modern Hebrew
    1. Started in 2002, have issued 21 issues so far. Editor-in-Chief – Prof. James L. Kugel. Managing Editor – Prof. Leib Moscovitz.
    2. From the home page: “JSIJ is a peer-reviewed electronic journal dealing with all fields of Jewish studies, which is distributed free of charge via the Internet. By publishing articles electronically via the Internet, JSIJ seeks to disseminate articles much faster than is possible with paper publication, and to make these articles readily and conveniently accessible to a wide variety of readers at all times. We hope that the use of this new technology will eventually allow JSIJ to develop in ways not available with conventional print journals, including the possibility of computerized full-text searches and the use of hyperlinks to other texts.”
  5. Ginzei Qedem (גנזי קדם). (years available: 2005 – ). Scholarly articles written in Modern Hebrew. Journal is published by the Friedberg Genizah Project and the Ben-Zvi Institute.
    1. From the About page: “Ginzei Qedem is a peer reviewed annual publication devoted to Genizah texts and studies published by the Friedberg Genizah Project and the Ben-Zvi Institute. Ginzei Qedem uses the term, “Genizah texts and studies” in the widest sense of the term – fragments of literary works and documents from genizot in Cairo and elsewhere – including all the relevant disciplines – history, literature (including piyyut), language, Biblical studies and exegesis, Talmud and Rabbinics, magic etc. The articles are in Hebrew and English. Seven issues have appeared to date.”
    2. See further description in Wikipedia Hebrew: גנזי קדם (שנתון) – ויקיפדיה
  6. HaTzofeh LaHochmat Yisra’el (הצופה לחכמת ישראל). Available on HebrewBooks. (years available: 1921 – 1931). Scholarly articles written in Hebrew. See description in Wikipedia Hebrew: הצופה מארץ הגרויקיפדיה.
  7. Kovetz al Yad (קובץ על יד) . Available on HebrewBooks. (years available: 1885 – 1946). Publications of works from manuscripts. See description in Wikipedia Hebrew: מקיצי נרדמים.
  8. Hama’ayan (המעין) (years available: 1953 – 2009). Scholarly articles written in Modern Hebrew. Journal is currently affiliated with Yeshivat Sha’alvim.
    1. Wikipedia – Hebrew: “HaMa’ayan is a quarterly publication, published since 1953, ‘which combines a Torah dimension with a scientific-Torah dimension’ and contains various articles on Halacha, hashkafa, Jewish history and scholarly research.”
    2. Available here:
      1. המעין מכון שלמה אומן: years available: 2007 –
      2. Earlier issues, years available: 1953 – 2006, at Daat and HebrewBooks
  9. Netu’im (נטועים) (years available: 1994 -). Scholarly articles written in Modern Hebrew. Focuses on Torah Sheba’al Peh. Journal is affiliated with Yeshivat Alon Shevut and Herzog College.
  10. Dinei Yisra’el (דיני ישראל). (years available: 2009 – ). Scholarly articles written in Modern Hebrew. Focuses on Jewish law. Journal is affiliated with Tel-Aviv University.[19]
  11. Masechet (years available: 2004 – ). Scholarly articles written in Modern Hebrew. Focuses on topics related to women. Journal is affiliated with Bar-Ilan University.
  12. Tallelei Orot (טללי אורות) (years available: 1989 – ). Scholarly articles written in Modern Hebrew. Journal is affiliated with Orot Yisra’el College. Also selected articles at Daat, in text format.
  13. Oreshet (אורשת) (years available: 2010 – ). Scholarly articles written in Modern Hebrew. Journal is affiliated with Orot Yisra’el College.
  14. Moreshet Israel (מורשת ישראל) (years available: 2018 – ). Scholarly articles written in Modern Hebrew. Journal is affiliated with Ariel University.
  15. Oqimta (אוקימתא). (years available: 2013 – ). Scholarly articles written in Modern Hebrew and English. Journal started by Prof. Shamma Friedman of Bar-Ilan University.
    1. See description in Wikipedia Hebrew: אוקימתא (כתב עת)
  16. Tradition (years available: 1958 -).
  17. Hakira (years available: 2004 – ). Scholarly articles written in English.
    1. Wikipedia: “Ḥakirah, The Flatbush Journal of Jewish Law and Thought is a peer-reviewed academic journal in the field of halakha and Jewish thought. Hakirah is a Jewish journal which publishes articles that reflect a wide range of Orthodox beliefs and ideas. Those who submit articles run the gamut from laypeople, to rabbis, doctors and professors. The first volume of Hakirah was published in the fall of 2004. Each volume generally contains about ten English and two Hebrew articles comprising a total of about 250 pages. A new volume appears about every six to seven months.”
  18. Many Torani journals are available on HebrewBooks, by searching the title. Many are also linked to by Halach Brura in their index of journals, and in their respective Wikipedia entries. These are Torani journals, meaning that they are published by Orthodox institutions. They are all written in Modern Hebrew. The articles in these journals are mostly not relevant for this guide, however, they often contain scholarly articles, especially related to publications of manuscripts of rabinnic works of Geonim, Rishonim, or Aharonim. For ideological reasons, the scholarly articles relevant for this guide generally don’t cover topics earlier than the Geonic period, and they are more likely to publish on recent topics than earlier ones.[20]
    1. Tzefunot (צפונות). (years available: 1989 – 1993). Focuses on bibliographic topics. See description in Wikipedia: צפונות .
    2. Kovetz Beis Aharon VeYisra’el (קובץ בית אהרן וישראל) (years available: 1986 – 2002) . Also available on Otzar Hachochma’s forum.
    3. Or Yisra’el (אור ישראל). (Years available: 1996 – 2015). See description in Wikipedia: חסידות_קרלין#קובץ_בית_אהרן_וישראל .
    4. Pe’alim LeTorah (פעלים לתורה).
    5. Yeshurun (ישורון). (Years available: 1996 – 2015). See description in Wikipedia: ישורון (מאסף תורני) .
    6. Yerushateinu (ירושתנו). See description in Wikipedia: ירושתנו .
    7. Asifas Chachomim (אסיפת חכמים).
    8. Hitzei Giborim (חצי גבורים).
    9. Min HaGenazim (מן הגנזים).

Requires subscription or purchase

  1. JSTOR
    1. 58 journals that focus on the subject of Jewish Studies.
  2. Nevo.
    1. Israeli law journals, in Modern Hebrew. Journals there with many articles relevant to history of halacha:
      1. Dinei Yisra’el available at Nevo (נבו) with subscription, years available: 1970 -.
      2. Sh’naton Hamishpat Ha’ivri (שנתון המשפט העברי). (years available: 1974 – 2006). Journal is affiliated with Hebrew University.
      3. Mehkerei Mishpat (מחקרי משפט). (years available: 1980 – ). Journal is affiliated with Bar-Ilan University.
  3. Otzar HaHochma (אוצר החכמה):
    1. See on this resource above.
    2. Areshet (ארשת). (years available: 1958 – 1980). Journal published by Mossad HaRav Kook, focused on Hebrew bibliography. Links at the Wikipedia entry for the journal.
  4. Project MUSE.
    1. Some journals on Project MUSE that focus on Jewish Studies: JQR
  5. EBSCO

17.Articles

Websites with scholarly articles.

Open-access

  1. Academy of Hebrew Language (האקדמיה ללשון העברית).
    1. Scholarly articles in Modern Hebrew.
    2. From the page on “Articles”: “The Hebrew Language Academy publishes selected articles here from time to time for the benefit and enjoyment of the visitors to the site. The articles are written by linguists – including members of the Academy and its researchers – and are usually taken from the journals of the Academy:Leshonenu (לשוננו), Ha’Ivrit (Leshonenu L’am) (העברית = לשוננו לעם) and Akadem (אקדם). Some of the articles were written specifically for the academy’s website.”
    3. Appear in both PDF format, as well as text.
  2. Daat (דעת).
    1. See above. Besides for complete texts of primary works, has many scholarly articles from journals, in text format, such as Sinai (סיני), Shma’atin (שמעתין), Mahanayim (מחניים).
  3. Academia.edu .
    1. I follow around 200 academics. Some of them are for deceased scholars whose students have set up a profile for them, and uploaded their work. I get updates of articles in my “feed” about once a day, and the articles are generally a good fit for my interests. (E.g. Elliot Wolfson has many of his articles there.)
    2. Wikipedia – English: “Academia.edu is an American for-profit social networking website for academics. It began as a free and open repository of academic journal articles and registered a .edu domain name when this was not limited to educational institutions.”
  4. Metah (מטח).
    1. Lots of transcribed scholarly articles in Hebrew. See also the section of the website called “Peshita” (פשיטא).
    2. From the About page: “The virtual library project of Metah began in 2000. Metah is a non-profit institution and the library project is non-commercial; The library is open and accessible to anyone for free.”
    3. Some examples of articles available:
      1. 55 Tarbitz (תרביץ) articles, see list.
  5. Ad Henah (עד הנה).
    1. Lots of PDFs of scholarly articles in Hebrew.
    2. From the About page: “A study and research institute that studies the Torah work of Galician and Bukovina Jewry, from the sixteenth century to the present time.”
  6. Ptil Tekhelet (פתיל תכלת).
    1. Lots of PDFs of scholarly articles in Hebrew (shows 530 items). Focuses on the topic of tekhelet.
  7. Author academic websites (e.g., Meir Bar-Ilan ; Yehuda Liebes)
  8. Ask the author – generally amenable to sending their own articles and dissertation.

18.Bibliographic info and indexes

Open-access

  1. RAMBI (רמב”י).
    1. My understanding is that “The Bibliography of The Hebrew Book” has been incorporated into “Merhav” (see above).
    2. Wikipedia – Hebrew: “An indexed and cataloged article index (or bibliography) of thousands of academic and other articles in a wide range of fields in the Jewish Studies, the study of the Land of Israel and the State of Israel, and is the largest and most comprehensive database of its kind in the world. The information contained in Rambi was collected from thousands of scientific journals, literary or documentary journals, collections and files of one-time articles on a specific topic, in Hebrew, English, French, German and other languages ​​and in the Judaic languages: Yiddish, Arabic, Ladino and others; most of them found in the National Library. The criteria for inclusion in Rambi are that the publication be in an academic publication or another recognized and respected stage, or that it be useful for academic research purposes.”
  2. RAMBISH (רמבי”ש). Same concept as RAMBI, but for articles appearing in Orthodox journals.
  3. Indexes of dissertations / theses:
    1. Hebrew University – search
    2. Bar-Ilan University, Jewish Studies Department – list
    3. Jewish Theological Seminary– search and list
  4. Google Scholar

Requires subscription or purchase

  1. Index of References Dealing with Talmudic Literature (Lieberman Index) . Requires subscription.
    1. From the home page:
      1. “The Index of References Dealing with Talmudic Literature, offering pinpointed citations from hundreds of classic and modern scholarly works directly related to the specific selected passage within Talmudic literature.”
  2. Oxford Bibliographies in Jewish Studies. Requires subscription.
    1. From Bar-Ilan University’s library guide: “Oxford Bibliographies in Jewish Studies is an interdisciplinary database encompassing history, religion, philosophy, literature, sociology and political science. Its chronological and geographical range stretches from the Bible to the present, including communities from the Americas to Western and Eastern Europe, North Africa and the Middle East, South and East Asia, and Africa. Oxford Bibliographies Jewish Studies offers selected articles that break down subject areas into their component parts and pithy annotations that summarize the main contribution of each citation. The database is one of the components of the Oxford Bibliography, a database that offers an authoritative guide to the current scholarship, containing original commentary and annotations.”

19.Dictionaries

Open-access

  1. Wiktionary – Hebrew (H). Generally very good entries, with ample primary and secondary sources.
  2. Jastrow’s A Dictionary of the Targumim, the Talmud Babli and Yerushalmi, and the Midrashic Literature, in English:
    1. Sefaria: here. Transcribed and searchable, with hyperlinked Table of Contents.
    2. Wiktionary: here. Transcribed, with hyperlinked Table of Contents.
    3. Tyndale House: here. Scanned, with hyperlinked Table of Contents.
  3. R’ Natan of Rome, Sefer HeArukh, ed. Lublin 1883, on Sefaria. Includes R’ Benjamin Mousafia’s Musaf Aruch. Also at Sefaria: R’ Isaiah Berlin’s Hafla’ah ShebaArakhin on Sefer HeArukh.
  4. Academy of Hebrew language’s online dictionary . In Modern Hebrew. Based on Milon HaHoveh (מילון ההווה). Does not include etymologies or sources.

20.Encyclopedias

Open-access

  1. Jewish Encyclopedia . In English.
    1. Large parts of it have been incorporated into the corresponding English Wikipedia entries.
  2. Wikipedia – Hebrew.
    1. Great source for Jewish topics. I personally have found Wikipedia to be great sources for, among other topics:
      1. Biographies of Jews
      2. Jewish communities
      3. Jewish Law (halacha)
  3. Encyclopedia Talmudit – Micropedia (האנציקלופדיה התלמודית). In rabbinic/modern Hebrew, on Talmudic topics.
    1. From the webpage: “From Micropedia to Encyclopedia: Wikishiva (ויקישיבה) continues its collaboration with the Talmudic Encyclopedia project and now becomes the home of the new Talmudic Encyclopedia entries. Now, beyond the Talmudic Micropedia project, the entries of the Encyclopedia itself will be published here. It is important to note that entries published here are not currently published as books. To date, 251 entries have been written in the Talmudic Encyclopedia project. The Talmudic Encyclopedia: The new Talmudic Encyclopedia entries are already on Wikishiva! You can browse all the entries on the site or search using the search box, select the first letter, or select from the new entries on the site. The Talmudic Micropedia: The Talmudic Micropedia is a concise and up-to-date treasure trove of the entries of the Talmudic Encyclopedia, in a flowing and clear style.”

Requires subscription or purchase

  1. Encyclopedia Judaica, 2nd edition. In English.
    1. Second edition published by Gale and available on their website. Requires subscription, many libraries give access through OpenAthens, see for example Bar-Ilan University’s page.
    2. The entries (all? some?) of Encyclopedia Judaica, 2nd edition, appear to have been incorporated into encyclopedia.com, and fully hyperlinked to other EJ entries. The entries seem to be able to be found only via search, there’s no way to browse list of entries. See google search “Encyclopaedia Judaica site:https://www.encyclopedia.com/”.
    3. Bar-Ilan University overview: “Provides an overview of Jewish life and knowledge from the Second Temple period to the contemporary State of Israel, from Rabbinic to modern Yiddish literature, from Kabbalah to “Americana” and from Zionism to the contribution of Jews to world cultures.”
  2. Encyclopedias published by Brill, in English:
    1. Encyclopaedia of Judaism Online.
      1. From the webpage: “The prize-winning Encyclopaedia of Judaism is now available online. More than 200 entries comprising more than 1,000,000 words. This unique reference tool offers an authoritative, comprehensive, and systematic presentation of the current state of scholarship on fundamental issues of Judaism, both past and present. Comprehensive and up-to-date, it reflects the highest standards in scholarship. Covering a tradition of nearly four thousand years, some of the most distinguished scholars in the field describe the way of life, history, art, theology, philosophy, and the practices and beliefs of the Jewish people.”
    2. Encyclopedia of Jews in the Islamic World Online.
      1. From the webpage: “[T]he first cohesive and discreet reference work which covers the Jews of Muslim lands particularly in the late medieval, early modern and modern periods. The expanded online version, EJIW Online (started in 2010), is updated twice annually with newly commissioned articles, illustrations, multimedia, and primary source material. Interdisciplinary articles cover a wide range of topics from history, law, music, visual arts, social sciences, philosophy, anthropology and demography.”
    3. Encyclopedia of Jewish History and Culture Online.
      1. From the webpage: “From Europe to America to the Middle East, North Africa and other non-European Jewish settlement areas the Encyclopedia of Jewish History and Culture covers the recent history of the Jews from 1750 until the 1950s. Translated from German into English, approximately 800 keywords present the current state of international research and depict a complex portrait of Jewish life – illustrated by many maps and images. About 40 key articles convey central themes on topics like autonomy, exile, emancipation, literature, liturgy, music or the science of Judaism.”
    4. Encyclopedia of Hebrew Language and Linguistics Online.
      1. From the webpage: “[A] systematic and comprehensive treatment of all aspects of the history and study of the Hebrew language from its earliest attested form to the present day. The encyclopedia contains overview articles that provide a readable synopsis of current knowledge of the major periods and varieties of the Hebrew language as well as thematically-organized entries which provide further information on individual topics. With over 950 entries and approximately 400 contributing scholars, the Encyclopedia of Hebrew Language and Linguistics is the authoritative reference work for students and researchers in the fields of Hebrew linguistics, general linguistics, Biblical studies, Hebrew and Jewish literature, and related fields.”

[13] For overview, see the recent presentation, available on YouTube: “eScriptorium for Handwritten Text Recognition in Humanities Research” (uploaded Mar 3, 2021. accessed 25-Feb-2022).

For use on Hebrew manuscripts, there is a gated presentation cited by Katz 2022, footnote 16:
D. Stoekl Ben Ezra, “Sofer Mahir: Opening Up Rabbinic Manuscripts Towards Scholarly Editions”.

Presentation at the DHJewish conference in Luxemburg, January 2021. URL:

https://sofermahir.hypotheses.org/59.

Katz and Gershuni point out: “Unfortunately, the ability to use OCR to read Hebrew or Aramaic manuscripts is not yet sufficiently developed. When textual manuscript-based projects such as Stoeklet al.’s Sofer Mahir and Tikoun Sofrim will reach a more mature stage, the extension of the edition to the entire Talmud will be far easier to achieve.” (Katz 2022, section 4.1).
[14] See his article:משה פינצ’וק, “מאגרי מידע לתלמוד הירושלמי“, עלי ספר כב (תשע”ב), עמ’ 165-171.
[15] Search done on 23-Jan-2022. Example of books available: Ari Bergmann’s recent book, The Formation of the Talmud: Scholarship and Politics in Yitzhak Isaac Halevy’s Dorot Harishonim (2021) ; Guggenheimer’s recent translation into English and short commentary of Talmud Yershalmi. (Guggenheimer’s translation is also available in Sefaria.)
[16] Such as for the series משנת ארץ ישראל. It appears that the entire series is on Kotar, see Merhav search results and Kotar search results.
[17] This books is also available open-access, in a very user-friendly format, at a dedicated website: מבוא למדרשים | מחלקי המים . Thanks to Eliezer Brodt for pointing this out.
[18] As of 20-Jan-2022.
[19] Previous issues of Dinei Yisra’el available at Nevo (נבו) with subscription, years available: 1970 -.
[20] See index of Hebrew Wikipedia entries on Torani journals here: קטגוריה:ישראל: כתבי עת תורנייםויקיפדיה




Guide and Review of Online Resources – 2022 – Part I

Guide and Review of Online Resources – 2022 – Part I

By Ezra Brand

Ezra Brand is an independent researcher based in Tel Aviv. He has an MA from Revel Graduate School at Yeshiva University in Medieval Jewish History, where he focused his research on 13th and 14th century sefirotic Kabbalah. He is interested in using digital and computational tools in historical research. He has contributed a number of times previously to the Seforim Blog (tag), and a selection of his research can be found at his Academia.edu profile. He can be reached at ezrabrand-at-gmail.com; any and all feedback is greatly appreciated.[1]

Intro

It’s an exciting time to be a reader of scholarship, and to be engaged with the field. The dramatic shift to “remote” and “virtual” over the past two years may be on par with the shifts to writing and the codex around the 9th century) and the printing press in the 15th.[2]

Digital publishing has become more and more mainstream. As defined by Wikipedia (in entry “Electronic publishing”):

“Electronic publishing (also referred to as publishing, digital publishing, or online publishing) includes the digital publication of e-books, digital magazines, and the development of digital libraries and catalogs. It also includes the editing of books, journals and magazines to be posted on a screen (computer, e-reader, tablet, or smartphone.”

Regarding Hebrew books specifically, and for recent data, Israeli National Library annual statistics for 2020 state (Hebrew, my translation):

“In 2020, digital publishing was significantly expanded. Not all the digital books have been processed [by the library] yet, but already 799 digital books have been registered in the National Library, from publishers, research institutions, private individuals and more […]

For many in the past year, digital publication has become the primary mode of distribution, as opposed to paper. Notable in this area is the relatively small amount of children’s books (8%) compared to the high number of digital reference literature (69%).

The share of [books put out by] associations (43%) is particularly high, especially for reference books in the field of Israeli society and Jewish studies. [The share of books put out by] [p]rivate publishers (37%) include[s] many biographies, rabbinic literature and a few children’s books that have come out. Commercial publishers released most of the digital prose books.”

Specifically regarding rabbinic literature, one scholar pointed out already in 2016: “Searching for ancient original Jewish sources online, it is astonishing how diverse and numerous are the websites that are available.”[3]

At the same time as the trend towards digital publishing and distribution is occurring, there is also a movement towards “open access”. In this context, “open access” means an academic resource, whether databases, journals, or other tools, with no paywalls or subscriptions required to access content.

Over the first few decades of electronic resources, most of the resources were proprietary. They were generally available on a CD, which had to be bought. With the shift to the internet, many of these resources became available online, but required a subscription.

The movement towards freely available scholarship has continued to gain steam, making a huge amount of cutting edge scholarly publications available for free, and for all. In addition, there are a huge amount of grassroots initiatives to make available primary sources for study.

Open-access can be financially sustained in one of the following major ways:

  1. Volunteer work
  2. Funding by institution (esp. non-profit, university, or government) or individual donation
  3. Advertising

The open-source resources in this guide are mostly supported in one of the first two ways.

Besides for full open-access, another model is called “freemium”. Freemium, as I use it in this context, means that some very basic part is provided for free, with the hope that the main product will be bought.

Some examples of freemium content that I’ve found helpful are:

Amazon listing pages for books. Amazon has bibliographical info, blurbs of reviews by scholars and media, crowd-sourced reviews and free excerpts of ebooks for Kindle, called “sample”, and the ability to add to a list.

Another example is JSTOR, with bibliographical info and first page of article.

On these resources, see more detail later in the guide.[4]

Electronic vs. physical – pros and cons

Electronic material has a lot of advantages, though there are some disadvantages.
For the intellectually curious, the relative ease of access is honestly astonishing, and it’s truly a wonderful time to be a book lover (not to mention the higher level of book typesetting).

Of course, physical books have certain advantages, tangible and intangible, that people get roused up about, especially traditionalists. And of course Orthodox Jews don’t use electronic sources on Shabbat and holidays. But electronic sources have their own massive advantages:

  1. Instantly accessible
  2. Searchable
  3. Can do various data analysis
  4. Easily shared and saved via copy-paste and screenshots
  5. Easily highlighted and annotated
  6. Text size can be customized
  7. Takes up far less physical space
  8. Allows for new forms of scholarship (such as Prof. Moshe Koppel’s algorithms for proving authorship, discussed in a number of Seforim Blog posts).[5]

I personally have switched over to electronic texts wherever possible.

Of course, traditional physical seforim and internet-based resources aren’t mutually exclusive. One can have the best of both worlds. In Modern Orthodox yeshivot it’s been a common sight already for many years for people to have a laptop before them. Admittedly, the main use of the laptop is for notetaking, but it can also act as a portal to a world of supplemental seforim.

About this guide

Jewish culture is stereotypically one of the book. There is understandably a huge literature on of books in Jewish history. For one example, on the material aspect of books in Jewish history, see Malachi Beit-Arié’s monumental 700-page book, Hebrew Codicology, recently finalized, and available for free online here and here. With the shift to virtual, Jewish studies haven’t been slacking.

Scope of the Guide

This guide will mostly not cover resources related to the following topics:

  1. Primary sources and studies of Tanach/Bible , Dead Sea Scrolls, Pseudepigrapha (=”Seforim Hitzonim”), meaning works up to the period of Chazal, circa 100 BCE. So for example, I didn’t include Bar Ilan University’s Mikra’ot Gedolot Haketer (מקראות גדולות הכתר – see on this project Wikipedia here (English) and here (Hebrew)) or their weekly Parshat Hashavua sheet.
  2. At the opposite end, the Late Modern period (circa 1850-2000). So it won’t cover resources related to modern Hebrew literature, Haskalah, Zionism, the modern State of Israel, Holocaust, contemporary Jewish thought and hashkafa, or more contemporary seforim (such as R’ Ashlag’s commentary on Zohar, and those of his descendants).

A large part of my annotations are taken from the descriptions provided by the maintainers of the project and from Wikipedia. All translations are my own, unless noted otherwise.

My translation is sometimes loose, and I did not always fact-check. The info in this guide should definitely be double-checked if used for anything more scholarly.

In general, my main intention is to raise awareness and point readers to some of the incredible resources currently available to anyone with an internet connection.

Note: The website of the resource is hyperlinked in the name. In cases where only a part of a website is relevant to the resources under discussion, I try to link to the page on the website that best acts as a portal to the resources.

Another note: It’s quite incredible how much is now available on the internet. At the same time, projects become outdated and links become broken very rapidly. I hope to be able to update this guide every once in a while, but unfortunately the rapid changes in the layout of the internet is one of the blessings and the curses that come with this new medium (victims of the unfortunate phenomenon of “link rot”).

While researching this guide, I constantly found new resources that I was not aware of, and I’m certain (and hoping, in a good way) that this guide will rapidly become more and more outdated as more resources come online, and (negatively) as links break.

Other Guides

There are other guides, such as that of university library guides and other websites.[6] However, many of these guides are meant for students and researchers, and less for the general educated reader with an interest in these topics. In addition, many previous guides are from ten years ago or longer, and many of the links no longer work .

Outline of this Guide

Primary texts

A huge amount of primary texts have been transcribed and scanned, and are readily available.

Primary texts – transcribed

Digital editions in text format.[7]

Open-access

  1. Sefaria . Large number of texts, as well as English translations.
    1. Wikipedia – English: “Sefaria has a vast library of Jewish text, including Tanakh, Talmud, and Jewish prayers alongside sources in philosophy, mysticism, Jewish law, and newer works. Some works, such as Tanakh and Talmud, feature English translations. These are either crowdsourced, provided by publishers, or in the public domain. Contains a complete English translation of Rashi’s commentary on the Torah, the William Davidson Talmud translation,[8] and a complete translation of Ibn Ezra’s Torah commentaries, one of the only resources to have a complete translation of these works in English. Many works are linked with their respective commentaries. For example, clicking on a verse in Tanakh will open a window on the side, allowing the user to open a commentary on that verse.”
    2. Some of the texts available, all highly credible works, and that I’ve personally used in Sefaria for study (all with hyper-linked table of contents, transcribed, searchable, downloadable, ability to make text larger, and many other features):
      1. Steinzaltz-Koren translation into English and commentary on Talmud Bavli
      2. Guggenheimer translation and commentary of Talmud Yerushalmi
      3. Mishnat Eretz Yisrael commentary on Mishnah
      4. Jastrow Dictionary
  2. Al-Hatorah (על-התורה) .
    1. I only discovered this resource while researching this guide. My take: Recommended. Both Al-Hatorah as well as Sefaria are very user friendly and powerful both for looking up references, as well as for studying. However, not all of the transcriptions on Al-Hatorah are complete.
    2. Al-Hatorah has more developed tools for serious study (see my “story” earlier in this piece). While Sefaria has a bit of a cleaner interface and more modern UX/UI with lots of whitespace.
    3. The UX/UI is quite similar to the “Bar Ilan Responsa Project,” where the Table of Contents are set up as “trees”.
    4. From the About page: “ALHATORAH.ORG was founded by Rabbi Hillel & Neima Novetsky and their children, Yonatan, Aviva, Ariella, and Yehuda. Hillel is a musmakh of RIETS (YU) and earned an MA in Jewish History from Bernard Revel Graduate School and a PhD in Bible from Haifa University. Neima earned an MA in Bible from Bernard Revel Graduate School (YU) and teaches in Torah institutions in Israel. The content of the website is the product of an ongoing, worldwide, collaborative effort of Rabbis, scholars, educators, and laypeople.”
    5. See also their mission statement.
    6. Some of the works available there (many from recent critical editions):
      1. Targum Yerushalmi – Neofiti (תרגום ירושלמי – ניאופיטי). See description there: “This targum, based on a single known manuscript (Neofiti 1) in the Vatican Library copied in 1504, is the only known complete text of the “Targum Yerushalmi” on the Torah. Previously known brief extracts related to this targum had long been known in manuscripts of what is referred to by scholars as the “fragment targums”, which are cited in Jastrow’s Dictionary under the rubric “YII” and appear in various editions of Miqraot Gedolot interspersed with Targum Pseudo Jonathan under the rubric “Targum Yerushalmi”. Extensive manuscript pages of related material were also discovered in the Cairo Geniza in the 20th Century. This electronic text has been provided by the Comprehensive Aramaic Lexicon (CAL) project of the Hebrew Union College – Jewish Institute of Religion. It was originally entered under the guidance of Prof. M. Sokoloff for the preparation of his A Dictionary of Jewish Palestinian Aramaic based on the multi-volume editio-princeps of Prof. A. Diez-Macho (1968ff.) and a photographic edition of the manuscript by Makor Press. Additional marginal or interlinear variants have been added by CAL staff based on the photographs.”
      2. Mishnat Eretz Yisrael – modern scholarly commentary on Mishnah. (This commentary also in Sefaria, as mentioned in its entry.)
      3. Steinsaltz-Koren commentary on Talmud Bavli in Hebrew (Sefaria has the English translation and commentary, as mentioned in its entry.)
      4. List of translated works into English.
      5. Visualizations. Very interesting visualizations: timelines, maps, and lists.
  3. Daat (דעת).
    1. Has both books as text, as well as scanned PDFs. Includes lots of out-of-copyright books, as well as recent open-access scholarly books, see here, and here.
    2. Wikipedia – Hebrew: “Daat is a Hebrew website whose main content is texts in the fields of Judaism and the humanities that were collected from various printed sources. The site contains learning and teaching materials in various fields: Bible, Torah Sheba’al Peh, Shabbat and festivals, Jewish history, Jewish thought, literature, studies of the Land of Israel, Shemita, medicine and halakhah, education, Hasidism, family studies, Hebrew law, army and war, the Holocaust, and more. The site includes extensive databases containing entire books, full text of articles published in about 30 different journals, photos and maps, illustrations, photographs and presentations.”
  4. Kodesh.Snunit (סנונית – מאגר ספרות הקודש). Basic rabbinic texts.
    1. Great for referencing Tanach. Often is the first to come up in Google searches in Hebrew. For example, if I come across a reference to “Bereishit 1:1”, I’ll just google בראשית א, and generally the first result is to the first chapter of Bereishit.
  5. Wikitext – Hebrew (וויקיטקסט).
    1. Wikipedia – Hebrew: “In May 2009, the Hebrew Wikitext reached 25,000 text units upon completion of uploading all of Maimonides’ Mishneh Torah.”
    2. Due to the fact that it’s a crowd-sourced project, it very much has the feel of a “work-in-progress”, with lots of individual chapters missing transcriptions, and of uneven editorship.
    3. Despite this, a great resource, and one that many of other websites draw on.
    4. For example of interesting sefer found there, see R’ Heiman’s Toldot Tana’im VeAmora’im. I recently used Wikitext’s transcription to do various analyses of the entire corpus of names of rabbis found in Chazal.
  6. Historical Dictionary Project of the Hebrew Language (המילון ההיסטורי ללשון העברית).
    1. Not especially user-friendly, meant for rigorous research.
    2. Wikipedia – Hebrew: “Includes a database of all the major works of the Hebrew language in antiquity. As of 2012, more than 7,900 works have been typed into the database, which include more than nine million words, and contain more than 36,000 entries. Work on the database continues consistently, both because of the need to update the database according to updated research, as well as due to the discovery of additional ancient works.”
  7. Mamre Institute (מכון ממרא).
    1. Wikipedia: “The Mamre Institute is an Israeli research institute aimed at providing accessible and accurate texts for the Hebrew Bible, Mishnah, Tosefta, Babylonian Talmud, Jerusalem Talmud, Mishneh Torah and Targum Onkelos.”
  8. Ben-Yehuda Project (פרויקט בן-יהודה) .
    1. Wikipedia – Hebrew: “The project includes, among other things, poetry, fiction, translation, research (עיון) and essays in Hebrew from the Middle Ages to the present day. As of October 2021 it includes over 28,000 works, by about 1,000 different authors.”
  9. An Invitation to Piyut (הזמנה לפיוט).
    1. Tremendous database of piyyutim, with a huge number of piyyutim transcribed.
    2. Wikipedia – Hebrew: “A cultural-educational project that works to preserve and revive the traditions of piyyut and prayer of the Jewish people, through a website, publishing, conservation activities, community education and cultural events. The site has about 1,000 columns and articles, including personal columns, memoirs, introductory passages, and reviews. Among the authors of the site are Prof. Ephraim Hazan, Dr. Meir Buzaglo, Prof. Haviva Pedia, Prof. Edwin Seroussi, Rabbi Dr. Benny Lau and many others.”
  10. Grimoar .
    1. Focuses on kabbalistic texts.
    2. Wikipedia – Hebrew: “A database collecting a large amount of Kabbalah books and books of Jewish thought typed and open for use.”
    3. Unfortunately, the website contains no bibliographical information whatsoever, such as on what edition or manuscript the text is based on. In general it’s unclear who hosts the website.
  11. Chabad Library.
    1. Works of Chabad Chasidut transcribed.
  12. Ramhal.net (קהילת הרמח”ל).
    1. Works of the Ramhal transcribed.
    2. From the About page: “The community was founded in 2002 with the aim of making Ramchal’s teachings accessible to the general public.”
  13. Hassidout.org. Works of Kabbalah transcribed.
  14. Moreh Nevuchim (מורה נבוכים) with mark-up.
    1. See description here: Hillel Gershuni and Yohai Makbili, “Guide for the Perplexed – Glossary and bibliography” (2019).

Requires subscription or purchase

  1. Bar Ilan Responsa Project . Massive number of texts, with very high level of accuracy. Requires subscription.
    1. Wikipedia – English: “The database consists of one of the world’s largest electronic collections of Jewish texts in Hebrew. It includes numerous works from the Responsa Literature. The database also includes the Bible and the Talmud (with commentaries); articles about Jewish law and customs; Maimonides’ Mishneh Torah and the Shulchan Aruch with main commentaries; Zohar, Midrashim, and the Talmudic Encyclopedia.”

Primary texts – scanned

Mostly searchable via OCR, and in PDF format.

Open-access

  1. HebrewBooks .
    1. Wikipedia – Hebrew: “Free online digital library for Torah literature. The site contains about 61,000 scanned Torah books and journals, from the beginning of printing to contemporary authors, most of them in Hebrew. The books can be viewed, downloaded and textually searched for in the book’s content. The site is accessible in Hebrew and English.”
    2. HebrewBooks is likely well-known to most readers. However, something that might be less well-known is that HebrewBooks has a new search page, officially in beta: https://beta.hebrewbooks.org/#gsc.tab=0. It’s a much more powerful search engine, with many new, modern features (bringing it closer to the Otzar HaChochma experience).[9]
  2. Israel National Library (הספרייה הלאומית).
    1. Links to seforim accessed via search or direct link, no way to browse. However, the “Halach Brura” index (see later, under section “Index”) often links to it.
    2. Unfortunately, due to many changes and updates to the National Library website over the years, many of the links to the website found at outside websites are now broken.
    3. Presumably, the best way to find the work is to as follows:
      1. Search the name of the work in the National Library website search box (“Merhav”).
      2. Filter for “Available online” AND “Books”
      3. Click on “Online access”
    4. URLs of open-access works appear to following template: “https://www.nli.org.il/he/books/NNL_ALEPH00XXXXXXX/NLI”. For example, Ohev Yisra’el: https://www.nli.org.il/he/books/NNL_ALEPH001091556/NLI
  3. Center for Jewish History.
    1. Links to seforim accessed via search or direct link, no way to browse. Has many primary texts available. Couldn’t find a simple way to search for seforim. However, the “Halach Brura” index (see later, under section “Index”) often links to it. For example, the sefer “Derech Yeshara”.
  4. Portal HaDaf HaYomi (פורטל הדף היומי) .
    1. Has a few hundred scanned seforim, mostly relating to Talmud Bavli, many of them not available elsewhere. Examples: R’ Kashet’s highly methodical works on lomdus ( קובץ יסודת וחקירות ; אמרי במערבא ; פלפולא דאורייתא ; דרכי התלמודים ; see also there R’ Kashash’s similar style work, קובץ מיסודות השס); R’ Amitai’s well-researched and highly-structured works on Torah and science (דע מאיין באו ; הידיעות המדעיות שבדברי חזל ; היחס שבין היקף המעגל לרוחבו ; באהלי שם ; מנא להו ; אמונה טהורה); R’ Pinchuk’s intro to Talmud Yerushalmi (מבוא ללימוד התלמוד הירושלמי); some great works on Talmudic humor (Engleman’s שעשועי ; Lifshitz’s ברוח טובה ).
  5. Goethe University Frankfurt Library.
  6. Massorti.com . Has all of Lieberman’s Tosefet Rishonim and Tosefta Kifshuta available. See links at Halacha Brura > מפרשי תוספתא.
  7. Abuelafia.blogspot.
    1. A number of seforim by the medieval kabbalist R’ Avraham Abulafia, published recently by R’ Amnon Gros. This is R’ Gros’s website.[10]
  8. Google Books.
    1. No way to browse, only search. But relevant works can be found using Halacha Brura’s index (see appendix), see this webpage especially. Has a few hundred scanned manuscripts and early printed works.
  9. Israel613 .
    1. An eccentric website, mostly dedicated to contemporary hareidi works and polemics. However, there are some PDFs of interest, of historical hasidic works. No realy browsing capabilities on the website, but can be found using Halacha Brura’s index (see appendix).
  10. Google Drive. Sometimes individuals upload scans of seforim, and share the links. For example, the full set of R’ Moshe Cordevero’s Or Yakar is currently hosted by an unknown host on Google Drive (see Halacha Brura > Kabbala > “אור יקר, ר’ משה קורדוברו, פרוש על הזהר, ירושלים תשכ”ב”).
  11. Epidat .
    1. See description at the website of European Association for Jewish Studies (EAJS): “Epidat, short for epigraphic database, is a research platform for Jewish funerary epigraphy. Currently, Epidat contains transcriptions, translations, descriptions, and iconographic documentation of 43,838 headstones (with 79,972 digital images) from 233 historical Jewish cemeteries, spanning a period of 900 years (1040-1952) and covering six European countries (Germany, The Netherlands, Poland, Spain, Latvia and Czechia).”

Requires subscription or purchase

  1. Otzar HaHochma (אוצר החכמה).
    1. Generally requires subscription. However, interestingly enough, as of this writing (23-Jan-2022), it appears that the entire basic Otzar HaHochma is open-access, and has been for three months already! As per the pop-up notification on the website, and the banner at the top while browsing: “בס”ד 19/10/2021 . Dear users, the system is undergoing upgrades at this time, some users may experience technical difficulties, therefore we are giving free access to the beta site: beta.otzar.org. This service will be free of charge until further notice. Please note the printing option as well as the add-on packages are available for purchase only on the old website.” Add-ons include seforim from the following publishers (in order of price): Oz VeHodor, Mossad HaRav Kook, Mechon Yerushalayim, Mechon Ahavat Shalom, Mechon Ofek, Mechon Hochmat Shelomo.
    2. Wikipedia – Hebrew: “Otzar HaHochma is a database containing over 110,000 Torah and academic books scanned in the same format as the original printing pages that have undergone optical character recognition, which allows information to be retrieved using a search engine embedded in the system. In version 19.0 (summer 2021) of the database there are 112,749 titles. The update rate of the database is about 5,000 books annually. The database allows the books to be divided into categories, such as: Bible and its commentators; Mishnah and its commentaries; Babylonian Talmud and its commentaries; Jerusalem Talmud and its commentaries; Kabbalah; Mussar; Hasidut; history; disputes (פולמוסים); journals; community books (ספרי קהילות), jubilee books (ספרי יובל), memorial books (ספרי זיכרון), manuscripts and first editions.”

Primary texts – manuscripts – scanned and transcribed

Open-access

  1. Ktiv (כתיב) .
    1. Wikipedia – Hebrew: “The Ktiv project, launched with the 17th World Congress of Jewish Studies in August 2017, is the next stage in the Institute of Microfilmed Hebrew Manuscripts’s life, designed to make photographs of all Hebrew manuscripts in the world accessible to the public on the Internet. Upon its launch, four years after the digitization project began, Ktiv had full scans with an excellent resolution of 45,000 manuscripts (out of 90,000) that together hold 4.37 million pages available to the public. The project was organized in collaboration with the National Library of France (BnF), the Rabbinical Seminary of America (JTS), the Palatine Library, the British Library, the National Library of Austria, the Bavarian State Library, the Rosenthaliana Library, Yad Yitzhak Ben-Zvi, the Vatican Library, Hebrew Union College, The State Library in Berlin, the National Library of Russia, the National Library of Florence, and more.”
    2. See also “Moreshet B’reshet” of the National Library of Israel. From the page: “This page focuses on webpages set up by the National Library over the years. Although these webpages are not updated, they preserve valuable items and information for future generations. Therefore, these sites are maintained and made accessible.”
    3. For example, see the webpage for searching for images of Talmudic manuscripts (עיון בכתבי היד).
  2. Friedberg projects. Each will have its own entry below. See YouTube video for recent discussion of some of these projects (uploaded 2-Feb-2022). Each will have its own entry below. All require registration (free). The first two projects appear to be the ones most actively used and developed: Hachi Garsinan and Genizah Project.
    1. Hachi Garsinan – The Friedberg Project for Talmud Bavli Variants (הכי גרסינן).
    2. Friedberg Genizah Project.
    3. Mahadura – the Friedberg Site for Transcriptions and Synopsis (מהדורא).
    4. Yad Harambam (יד הרמב”ם – פרוייקט פרידברג לשינויי נוסחאות ברמב”ם).
    5. The Nahum Collection of Yemenite Manuscripts (אוסף נחום לכתבי יד תימניים).
    6. The Friedberg Judeo-Arabic Project (פרויקט פרידברג לערבית יהודית).
  3. Hachi Garsinan – The Friedberg Project for Talmud Bavli Variants (הכי גרסינן).[11]
    1. Requires registration (free).
    2. From the webpage:
      1. “The Hachi Garsinan site displays all variant-readings of the Talmud Bavli, including images and transcriptions, with sophisticated comparison tools between the variants.
      2. The “Hachi Garsinan” site is meant to serve the wide range of all Bavli learners and researchers: from academic researchers, through Yeshiva communities and Torah students, as well as anyone interested in exploring the variations of the Talmud Bavli and its transformations throughout the ages.
      3. The site contains high quality digital images of all original textual witnesses that exist for the Talmud Bavli (manuscripts, early printings, Genizah fragments, binding fragments and other fragments), accompanied by precise transcriptions of the text in the image. The site integrates additional functions, including full text search, Sussmann catalog, Dikdukei Sofrim, and also save, copy and print options.
      4. The Amuta was established as a joint venture of the “Friedberg Genizah Project” (FGP) and the “Friedberg Jewish Manuscript Society”(FJMS). The textual witness’ transcriptions, as well as the software for connecting the image and its transcriptions, are prepared by the Amuta Transcription Team.
      5. Five hundred years after the publication of the Talmud Bavli masterpiece in Venice by Daniel Bombergi, the Hachi Garsinan Talmudic project, is a breakthrough presenting all variant-readings in a precise and sophisticated manner.”
    3. See the review by Amit Gvaryahu: ““We Read Thus”: On Hachi Garsinan and Learning Talmud in the 21st century | The Talmud Blog” (June 19, 2016).
    4. Also includes the following foundational works, open-access and user-friendly:
      1. Jacob Sussman, Otzar Kitvey Yad Talmudiyyim (יעקב זוסמן, אוצר כתביהיד התלמודיים)
      2. R’ Raphael Nathan Nata Rabbinovicz, Dikdukei Sofrim (ר’ רפאל נתן נטע ראבינאוויטץ, דקדוקי סופרים)
      3. Many relevant articles (“Ref. Materials > Introductions”).
  4. Friedberg Genizah Project .
    1. Requires registration (free).
    2. From the homepage:
      1. “The Friedberg Genizah Project (FGP) presents a real revolution in the study and research of the field of Cairo Genizah and Jewish Studies in general. Its main task is to computerize the entire corpus of Genizah manuscripts and Genizah-related materials: images, identifications, catalogs, metadata, transcriptions, translations and bibliographical references. In the course of this project a full digitization of the entire Genizah collections has been done, together with a huge database which is accessible to every scholar and student. The project also introduces new designated tools for Genizah research which are based on advanced technologies of image processing.
      2. The Site was developed by Genazim Digital, headed by Professor Yaacov Choueka. Currently it is supported by the Association for the Study of Jewish Manuscripts.”
  5. Mahadura – the Friedberg Site for Transcriptions and Synopsis (מהדורא).
    1. I tried browsing existing projects, got a lot of errors.
    2. From the homepage:
      1. “The Mahadura site is designed to create, preserve and share transcriptions and synopses of manuscripts and early printings. The site is meant for Academics, Biblical and Religious Scholars, anyone who is interested in publishing new transcriptions of ancient Jewish texts and preparation of critical revisions. Currently the site allows the user to create new projects in any area of Jewish studies, including uploading of images and texts and to create new transcriptions of manuscripts and prints in a simple painless way, and to view images and transcriptions, and to try the transcription tools in the existing projects. The creator of each project will be able to define a closed group of colleagues to work together on a project, and then decide when it will be publically available. In the future you will be able to create variant synopsis comparisons, using specialized algorithms.
      2. The Amuta was established as a joint venture of the “Friedberg Genizah Project” (FGP) and the “Friedberg Jewish Manuscript Society”(FJMS).”
  6. Yad Harambam (יד הרמב”ם – פרוייקט פרידברג לשינויי נוסחאות ברמב”ם).
    1. Requires registration (free).
    2. From the webpage:
      1. “The “Yad HaRambam” site was established for the purpose of presenting all versions of the Rambam’s Mishneh Torah (“haYad haHazaka”). It includes images, transcriptions and a sophisticated synopsis (comparison) system between versions.
      2. The site is meant to serve all who want to study the Mishneh Torah; academic researchers, Torah students in Yeshivot, everyone who is interested in historical versions of The Mishneh Torah and its changing unfolding versions through the ages.
      3. The site includes high resolution digital images of early versions of the Mishneh Torah including manuscripts and early printings. Each image is supplemented by an accurate transcription.
      4. The site also integrates additional functions, including full text search on all Rambam textual witnesses, the ability to save, copy and print, personal workspaces, and more.
      5. The Amuta was established as a joint venture of the “Friedberg Genizah Project” (FGP) and the “Friedberg Jewish Manuscript Society”(FJMS). The textual witness’ transcriptions, as well as the software for connecting the image and its transcriptions, are prepared by the Amuta Transcription Team.”
  7. The Nahum Collection of Yemenite Manuscripts (אוסף נחום לכתבי יד תימניים).
    1. Requires registration (free).
    2. From the webpage:
      1. “The aim of this website is to present efficient research tools for researchers interested in the Nahum Collection of Yemenite Manuscripts. The website contains about 80,000 high-quality digital images of the (mostly) handwritten fragments and volumes in this collection. The site also contains short (1-2 lines) identifications of these manuscripts, whenever available, as well as scanned images of the corresponding entries from the relevant catalogs The site is under continuous development, and we hope to include in it more information in the future. The shelfmarks of the various manuscripts were primordially determined by the existing shelfmarks as marked on the manuscripts and in the catalogs, and when these were missing, new serially shelfmarks were given. In addition, there is a correspondence table in the website that enables direct access to the available information according to the entry-number in the above-mentioned catalogs. Viewing entire volumes can be efficiently browsed using special software that simulates the manual flipping of pages as in a real book. This Site was initially developed by Genazim Digital, headed by Professor Yaacov Choueka and is now supported by the Association for the Study of Jewish Manuscripts.”
  8. The Friedberg Judeo-Arabic Project (פרויקט פרידברג לערבית יהודית).
    1. Requires registration (free).
    2. From the webpage:
      1. “This site is designed to assist researchers of the Judeo-Arabic gain a comprehensive and fundamental knowledge of this language, especially in the lexicon, semantics, idiomatic expressions, and word-related areas. This is done by establishing an extensive computerized corpus of titles and advanced software that can search for words and phrases and display their instances in the corpus (or selected parts thereof) with suitable context and various statistics.
      2. For every page of every work in the corpus, a good quality image is available and can be viewed with its transcription, for testing and comparison. In the first stage, the site will contain Judeo-Arabic titles that have already appeared in print, focusing on titles that were written up to the 16th century. With time, the corpus will be expanded, hopefully encompassing all Judeo-Arabic titles in the mentioned group.
      3. When the corpus will be sufficiently broad, advanced tools of computational linguistics and natural language processing will be developed and will reveal interesting structures and linguistic connections that can be discovered only with the help of a computerized system. This Site was initially developed by Genazim Digital, headed by Professor Yaacov Choueka and is now supported by the Association for the Study of Jewish Manuscripts.”
    3. Includes foundational works, open-access:
      1. מרדכי עקיבא פרידמן, מילון הערבית יהודית מימי הבינים : לתעודות הגניזה של ספר הודו ולטקסטים אחרים

  9. Talmud Yerushalmi digital critical edition (תלמוד ירושלמי מהדורה דיגיטלית).
    1. Project of Prof. Menachem Katz of University of Haifa. In beta, only Yevamot is available.[12]
    2. An incredible project, with tremendous potential.
  10. Hebrew Manuscripts : Free Texts . Hosted on archive.org. From the About section: “Hebrew and Judaica manuscripts from Columbia University’s Rare Book & Manuscript Library.” Currently shows 334 manuscripts.
  11. Digitized Items: Hebrew Manuscripts . From the About page: “[t]his project will make 1.5 million digitized pages freely available over the next three years. Portions of the Bodleian and Vatican Libraries’ collections of Hebrew manuscripts […] have been selected for digitization by a team of scholars and curators from around the world.”
    1. Based on my count, links to 773 Bodleian manuscripts, and 641 Vatican manuscripts.
    2. See also here: Hebrew Manuscripts and Printed Books, wide range of ways to browse 806 Bodleian manuscripts.

Requires subscription or purchase

  1. The Sol and Evelyn Henkind Talmud Text Databank ; Primary Textual Witnesses to Tannaitic Literature.
    1. From the home page:
      1. “Welcome to our new integrated website: Cooperative Development Initiative – Created by CDI Systems in partnership with the Saul Lieberman Institute of Talmudic Research of the Jewish Theological Seminary and Bar Ilan University’s Institute for Computerization in Jewish Life.
      2. This new resource upgrades and integrates the three Judaic studies databases developed by these institutions:
        1. The Sol and Evelyn Henkind Talmud Text Databank.
        2. The Index of References Dealing with Talmudic Literature, offering pinpointed citations from hundreds of classic and modern scholarly works directly related to the specific selected passage within Talmudic literature.
        3. Primary Textual Witnesses to Tannaitic Literature.”
    2. See under section “Bibliographic info” for “The Index of References Dealing with Talmudic Literature”.

[1] I’d like to thank Eliezer Brodt, Sholom Licht, and my father and brother for looking over previous drafts of this piece, and providing very helpful comments and feedback. Of course, the final product is mine, for better or for worse.
[2] On the late shift to writing, Yaakov Zussman and others have convincingly argued that Torah Sheba’al Peh was written down only in the post-talmudic era, besides for midrashim in Eretz Yisrael.  For the Jewish shift to using the codex, see Malachi Beit-Arie, Hebrew Codicology (2022), pp. 39ff (the entire book is open-access on Academia.edu). For the influence of the printing press on the Jewish community, see Zeev Gries (2007), The Book in the Jewish World, 1700–1900.
[3] “Apolline Thromas, “12 Digital Resources of the Rabbinic Literature: Radical Change with a Click of the Mouse“, in: Ancient Worlds in Digital Culture (2016).
[4] It should be pointed out that many resources that are behind a paywall can be accessed for free by using easy to use “shadow libraries”. Especially for academic literature, Sci-Hub and Library Genesis (Libgen) are some of the best such libraries. Of course, every person must decide whether they consider this contravention of paywall to be halachic and/or ethical.
[5] Koppel, “Attribution and Misattribution: On Computational Linguistics, Heresy and Journalism” (July 11, 2011): “Some of this work has been applied to topics of particular interest to students of Jewish texts, such as strong evidence that the collection of responsa Torah Lishmah was written by Ben Ish Chai (although he often quoted the work as if it were written by someone else) and that all of the letters in Genizat Harson are forgeries”. Moshe Schorr, “Who Wrote the Late Volumes of Igrot Moshe?” (January 20, 2019): “Given the preponderance of evidence that the later Igrot Moshe volumes are real (and spectacular), I think we can put the various theories of alternative authorship to rest. The claims of the editors — that the latest teshuvot were dictated — explains the ‘steroid spike’, and all available evidence supports their central contention, that they didn’t change the actual content. In short: it’s legit.”
[6] Here are some guides that I found especially useful:

Guides by librarians: 

  1. eBooks | Libraries and Information System | Bar-Ilan University
  2. Talmud & Oral Law | Libraries and Information System | Bar-Ilan University
  3. Jewish History | Libraries and Information System | Bar-Ilan University
  4. המכללה האקדמית הרצוג > ספריות > מאגרים בחוג ללשון עברית
  5. המכללה האקדמית הרצוג > ספריות > מאגרים בחוג למחשבת ישראל
  6. המכללה האקדמית הרצוג > ספריות > מאגרים בחוג לספרות עברית
  7. Center for Jewish History > LibGuides > A-Z Databases
  8. ארון הספרים היהודי המקוון – מאגרי מידע ואתרי ספרים סרוקים | Safranim’s Blog
  9. Recommended Websites – *Jewish Studies – Research Guides at Northwestern University
  10. eTexts – Directory of Judaica online resources – Guides at Penn Libraries
  11. Resources for Doing Research – Jewish Studies – Guides at Johns Hopkins University
  12. Turning the Page: Jewish Print Cultures & Digital Humanities – An EAJS Roundtable

Others: 

  1. מאגר תורני – ויקיפדיה
  2. Torah database – Wikipedia
  3. השפה העברית – קישורים
  4. פורטל הדף היומי > כלי עזר ללומד
  5. הלכה ברורה > ספרייה וירטואלית
  6. Search Engines and Other Web-Resources | The Talmud Blog
  7. Textual Witnesses | The Talmud Blog:
  8. Rabbinics
  9. Online Resources for Talmud Research, Study, and Teaching

For a relevant university syllabus, see Prof. Aaron Ahrend’s syllabus to his course “Research Guidance in Bibliography and Writing”, which I took many years ago in the course of my MA in Talmud at Bar-Ilan, see here. The course and course packet went over many digital tools, however the syllabus available online only gives topic headings, and bibliography of published articles.
[7] On the genre, see Kenneth M. Price, “Electronic Scholarly Editions“, in: Susan Schreibman and Ray Siemens (Eds.),  A Companion to Digital Literary Studies (2008); Greta Franzini et. al., “A Catalogue of Digital Editions”, in Digital Scholarly Editing: Theories and Practices, pp.161-182; Menachem Katz et. al., “Talmud Yerushalmi Digital Critical Edition – IRCDL 2022” (2022).
[8] In the About page there: “includes Rabbi Adin Even-Israel Steinsaltz’s complete Modern Hebrew and English translations of the Talmud”.
[9] Thanks to Eliezer Brodt for bringing this new tool to my attention.
[10]  See Boaz Hus, שאלת קיומה של מיסטיקה יהודית, 2016, pp. 146-147, for a discussion of these editions. (Book available in Kotar here.)
[11] See review here: Menachem Katz, Assael Shmeltzer, Hillel Gershuni, Sara Preis, “The Hachi Garsinan Project as a Critical Edition of the Talmud Bavli“, (September 2017).
[12]
 See full overview here: Menachem Katz et. al., “Talmud Yerushalmi Digital Critical Edition – IRCDL 2022” (2022).




Gems from Rav Herzog’s Archive (Part 1 of 2): Giyus, Professor Lieberman and More

Gems from Rav Herzog’s Archive (Part 1 of 2):
Giyus, Professor Lieberman and More
By Yaacov Sasson
A tremendous resource that will be of great interest to Seforim Blog’s readers has been made available to the public. The entire archive of the great Rav Yitzchak Eizik Halevi Herzog, Ashkenazi Chief Rabbi of Israel, has been scanned and is now available online.[1] The archive contains hundreds of files on a wide range of topics, including Rav Herzog’s Piskei Halacha and Torah novellae, extensive correspondence on Israeli politics, Rav Herzog’s efforts to save Jews of Europe, and much more. Each file is dedicated to a specific topic, and many of these files contain upwards of a hundred pages of material. In short, the archive is a veritable treasure trove, and will be of great interest to those who are students of Torah, Halacha and Jewish history. Much of Rav Herzog’s Torah has been published in his numerous seforim; however, there is a significant amount of unpublished material in the archive. The purpose of this article is to make readers aware of some of the gems found in the archive, in particular the significant unpublished material. I have only begun to look through the vast amount of material that is available, and I am certain that there is much more to be found. The following are a select number of documents and files that I think will be of interest to the Seforim blog’s readers.
Giyus Bnai Yeshivot
The archive contains an entire file dedicated to the always controversial issue of giyus bnai yeshivot, whether yeshiva students ought to be drafted to the army or exempted from the draft.[2] Within this file, there is an approximately 50-page kuntres written by Rav Herzog in 1948, dedicated to a halachic analysis of the topic. To the best of my knowledge, this very significant kuntres was never published, and it does not appear in any of Rav Herzog’s seforim.[3]
Rav Herzog addresses the issue in an extremely thorough manner, and deals with a wide variety of relevant sources and issues, such as the definition of milchemet mitzvah, and the words of the Rambam at the end of Hilchot Shemita VeYovel, among other issues. For example, on page 27, he discusses the possibility of milchemet mitzvah in the absence of a king, and concludes that milchemet mitzvah is still possible if the community of Jews living in Eretz Yisrael approves of the war. On page 12, Rav Herzog suggests, based on a diyuk, that the Rambam’s words at the end of Hilchot Shemita VeYovel exempting talmidei chachamim from waging war do not apply to a war of ezrat yisrael miyad tzar. (A similar reading of the Rambam was suggested by Rav Aharon Lichtenstein, in “The Ideology of Hesder” (Tradition Fall 1981), and was reprinted in Leaves of Faith Volume 1.) Rav Herzog also makes a fascinating contention (on page 2), that the British were the current-day manifestation of Esav, putting forward their split hoof and hypocritically claiming to seek justice, while quietly attempting to undermine the Jewish cause by supporting their enemies. It is obviously not feasible to summarize a 50 page kuntres in a single blog post; I will simply present Rav Herzog’s main conclusion. Rav Herzog suggests (pages 12 and 34) that yeshiva students should not be subject to giyus malei, full conscription, even during wartime. Rather, they should be subject to giyus chelki, partial conscription of a few hours a week, doing what Rav Herzog terms “hishtatfut” in the war effort, such as local shemira and the like.
While this was Rav Herzog’s halachic conclusion in the kuntres, when the issue of forced conscription became a potential reality ten years later, Rav Herzog sent a heartfelt letter to Ben-Gurion, pleading for the exemption of bnai yeshivot, since they are already conscripted to the security of Torah and the heritage of Am Yisrael, and their Torah learning is a shield for Am Yisrael. This letter, which is found in the file of Rav Herzog’s correspondence with Ben-Gurion[4], appears below:

Another noteworthy document in the file on giyus bnai yeshivot is a 1948 telegram from the Roshei Yeshiva of the American yeshivot, expressing their shock at the possibility of giyus bnai yeshivot, and urging Rav Herzog and Rav Uziel to make sure that bnai yeshivot remain exempt from army service. The telegram appears below, as well as my transcription of the telegram into Hebrew:
נבהלנו מאד לשמוע שאומרים לבטל השחרור של בני ישיבות ולקחתם לצבאהדבר נוגע לנפש ורוח חיי אומתנו ויגרום חילול השם בין הגויים המשחררים בני ישיבות מעבודת הצבא אפילו בשעת מלחמההשתדלו בכל תוקף להעביר רוע הגזירהואין מעצר להש[םלהושיעבשם כל הישיבות,

Kotler Gordon Grosowski Zaks Joffen Levenstein Kalmanowitz Kamenetzki Bloch Belkin Shatz[k]es Soloveitchik Feinstein Ehrenfeld Hutner Lifshitz Leibowitz Korb Ruderman Rothenberg[5]
The telegram is especially noteworthy because of the appearance of the names of the Charedi Roshei Yeshiva, such as Rav Aharon Kotler, Rav Reuven Grozovsky, Rav Moshe Feinstein etc. together with the names of the more modern Roshei Yeshiva of RIETS: the Rav, Rav Yosef Dov Soloveichik, and Dr. Samuel Belkin. Such collaboration would seem to be almost impossible in later years.
II Professor Saul Lieberman on Rav Herzog’s Torat Ha-Ohel
Rav Herzog maintained a close relationship with Professor Saul Lieberman, as Dr. Marc Shapiro has mentioned previously on the Seforim blog[6], and noted in his “Saul Lieberman and the Orthodox”, page 22.[7] It should therefore come as no surprise that Rav Herzog’s archive contains correspondence between him and Lieberman. The letter that appears below was sent by Lieberman to Rav Herzog, and contains Lieberman’s haarot on Rav Herzog’s Torat Ha-Ohel, his sefer on the Rambam’s Hilchot Sanhedrin.[8] In this letter, Lieberman first discusses the proper girsaot in the relevant Rambam and the gemara in Makot regarding minuy dayanim. He then addresses Rav Herzog’s question of how it could be possible that bnai noach have a more extensive obligation of dinim than do Yisrael,[9] and Lieberman offers an elegant yeshiva-style distinction between dinei yisrael and dinei bnai noach to answer the problem. (A similar distinction was offered by Rav Aharon Lichtenstein, in Beit Yitzchak 8, page 89, and reprinted in his Minchat Aviv.) He offhandedly mentions that Rav Menachem Kasher had recently “acquired” some of his material, and then bemoans the fact that RY”D is too involved in the ol ha-tzibur and is not dedicating himself sufficiently to his Torah study, although he has the potential to become the Gaon Ha-Dor.
Lieberman’s letter appears below, and a transcription appears in Appendix A.
It is most likely that the RY”D to whom Lieberman referred was Rav Yaakov David Herzog, Rav Herzog’s son, as the context within the letter is dealing with Rav Herzog’s family. Rav Yaakov David had already published a scientific/critical edition of Mishnayot Brachot/Peah/Demai in 1945, at the young age of 24, and Lieberman wrote a Foreword to the volume.[10] Rav Yaakov David Herzog was eventually selected as Chief Rabbi of Great Britain in the 1960s, but declined the post due to his ill health.[11]
I also entertained the possibility that the RY”D to whom Lieberman referred is the Rav, Rav Yosef Dov Soloveichik. While this seems unlikely, it would fit nicely with the comments made by Rabbi Jacob Radin, as quoted by Rav Aaron Rakeffet[12], contrasting the Rav and Lieberman:
You know that I have attended classes in both the Seminary and the Yeshiva. I have studied with Professor Lieberman and the Rav. The Professor lectures a few times a week. He hurriedly finishes and rushes back to his research. Outside of his formal lectures, he is barely available to the students. On the other hand, the Rav is never alone. He has never finished a lecture on time. He always goes overtime. He remains in the classroom afterwards to carry on the Talmudic give and take with the students who cannot part from him. Even when he rises to leave, his disciples surround him and the discussion continues…This is the basic manifest difference between these two prodigious scholars.[13]
On Lieberman’s mention of Rav Kasher, this is the page that Lieberman referenced from Tosefet Rishonim:
And the page from Rav Kasher’s article in Sinai, Volume 18:
A number of the rather obscure sources in Rav Kasher’s lengthy footnote 2 appear to be taken from Lieberman’s Tosefet Rishonim.
III The Lieberman Ketuba
As is well-known, Lieberman introduced a new clause into the ketuba in the early 1950s in order to alleviate the aguna problem. The clause stipulated that the couple recognizes the authority of the beit din of the Rabbinical Assembly, and that upon dissolution of the marriage, the beit din would be empowered to administer penalties as it sees fit. The aim of these penalties would be to pressure the husband to give a get. In a number of letters from the 1950s (in a file regarding Even HaEzer issues[14]), Rav Herzog mentions that he himself came up with such an idea many years earlier when he was still Chief Rabbi of Ireland. He envisioned a separate document which would empower the beit din of London to administer financial penalties on a husband withholding a get. He mentions that he is unsure of Professor Lieberman came up with this idea himself, or if Lieberman actually got the idea from Rav Herzog.

Rabbi Emanuel Rackman wrote that it was widely believed that the Lieberman clause was examined by Rav Herzog, and that he had no objections.[15] This belief is certainly false, as Rav Herzog penned a strong protest to the proposed addition to the ketuba.[16] Rav Herzog’s main protest was due to the authority granted to the Conservative beit din. It is possible that the root of this misconception (that Rav Herzog approved of the Lieberman clause) is the fact that Rav Herzog independently envisioned a similar document or agreement, and that he entertained the possibility that Lieberman actually got the idea from him.
IV The Epstein Proposal
Another fascinating exchange between Rav Herzog and Lieberman is found in Rav Herzog’s file dedicated to Reform[[17] and Conservative Jewry[18], and relates to the Rabbinical Assembly’s 1957 attempt to resuscitate the Epstein proposal. Rabbi Louis Epstein had proposed, in his 1930 book Hatzaa Lemaan Takanat Agunot, that every husband, at the time of marriage, ought to designate his wife as a shliach to deliver her own get, in order to eliminate the aguna problem in the case of a missing husband or a get-refuser. The proposal was never implemented, in large part due to Orthodox opposition. In May of 1957, the Rabbinical Assembly attempted to resuscitate the Epstein Proposal at their Annual Convention at the Concord Hotel in Kiamesha Lake, New York. However, this attempt to revive the Epstein proposal must be viewed in light of the politics within the Conservative movement at that time. The following is an excerpt from the Presidential Report of Rabbi Aaron Blumenthal at the Rabbinical Assembly Convention[19]:

Note in particular Rabbi Blumenthal’s comments that the Seminary is an Orthodox institution, that its synagogue has separate seating and does not use the Rabbinical Assembly siddur, and that practically every faculty member added to the Talmud faculty in the last 15 to 20 years thinks of himself as an Orthodox Jew and has little regard for the Conservative movement. Given that Lieberman was the de-facto Rabbi of this synagogue, and that Lieberman ensured that the synagogue did not use the Rabbinical Assembly siddur, and that the synagogue maintained separate seating until Lieberman’s death[20], it would seem that Rabbi Blumenthal’s words were directed primarily at Lieberman, who arrived at the Seminary some 17 years prior.
It is against this backdrop that the Rabbinical Assembly passed a Resolution that the Rabbinical Assembly Committee on Jewish Law and Standards review the Epstein proposal and submit a plan for its implementation.
The report below from the National Jewish Post and Opinion makes clear that the left wing of Conservative Judaism felt that the Lieberman ketuba did not go far enough in addressing the aguna problem and therefore sought to institute the Epstein proposal. On the other hand, the more traditional wing of Conservative Judaism, led by Rabbi Louis Finkelstein, Chancellor of JTS, wanted the proposal referred to a joint committee made up of JTS faculty and RA members. Rabbi Blumenthal’s complaint about the Orthodox character of the Seminary faculty was not just an observation, but also a charge to the RA regarding the Epstein proposal, that they not allow the Seminary faculty to torpedo the proposal. Rabbi Finkelstein’s group lost the vote 92-88, in what was, in a sense, a repudiation of Lieberman’s Orthodox influence, and a rejection of his ketuba as too Orthodox and not impactful enough.[21] The majority of the RA membership was prepared to head in a more liberal direction.
After the passage of the Rabbinical Assembly resolution, the Agudat HaRabbanim turned to Rav Herzog in the letter below, asking him to intervene and prevent this breach of kedushat hamishpacha beyisrael.[22] (It is not clear to me why they termed the Epstein proposal nisuin al tnay, or conditional marriage, which is a different attempted mechanism to prevent aguna situations.)
In response to the request of Agudat HaRabbanim, Rav Herzog turned to Lieberman in the letter below, asking him to intervene and prevent the implementation of the proposed nisuin al tnay.[23] (Rav Herzog apparently understood the proposal to be literally one of conditional marriage, and thus referred Lieberman to the book Ain Tnay Benisuin, rather than the book LeDor Acharon, mentioned in the Agudat HaRabbanim letter, which deals with the Epstein proposal.)
In response to Rav Herzog’s letter, Lieberman sent Rav Herzog the very fascinating letter below. (A transcription of this letter appears in Appendix B.) Lieberman tells Rav Herzog that the Orthodox Rabbis are simply looking for excuses to make machloket, that Rabbi Finkelstein strongly protested the re-introduction of the Epstein proposal (as we noted was reported in the National Jewish Post), and that the President of the Assembly (Rabbi Blumenthal) also denied the claim of the Agudat HaRabbanim. He then says that the entire purpose of his revised ketuba was to bury the possibility of the Epstein proposal! He also mentions that some Orthodox Rabbis have claimed that any wedding which uses the new ketuba is invalid, and the kiddushin are not tofsin. (I have been unable to find any documented source of a Rabbi who made such a claim. I would be indebted to any of the readers who could provide such a source.) Lieberman concludes by assuring Rav Herzog that he would be the first to protest the implementation of the Epstein proposal, and that such a nevala could never happen while he is at the Seminary.
Rabbi Blumenthal’s denial was in fact reported by the JTA.[24] He said that the Assembly only authorized a committee to re-study the problem.
Some points remain unclear to me, as Rabbi Finkelstein’s group did indeed lose the vote, and the RA did pass a resolution that the Rabbinical Assembly Committee on Jewish Law and Standards submit a plan for the implementation of the Epstein proposal. I find it hard to understand Rabbi Blumenthal’s denial, or how Lieberman could claim that the Orthodox Rabbis were simply seeking machloket, when the RA passed a resolution for implementation (even documented in the RA Proceedings), with the left-wing defeating the traditional wing.
(to be continued)
Appendix A
Letter from Lieberman to Rav Herzog about Torat Ha-Ohel
בע”ה אור ליום ד’ פרש’ לך תש”ט
לידידי הגאון הגדול האמתי מרן רי”א הלוי הירצוג, לב”ב ולכל הנלוים עליו שלום רב.
היום קבלתי את יקרת כ”ג ואעשה כמובן כבקשתו. והנה נזכרתי שאני חייב התנצלות לכ”ג על שתיקתי הממושכה. היו כמה סיבות וטעמים לדבר. את ספרו היקר קבלתי בזמנו ונהניתי מאד מחידושיו הנפלאים ובקיאותו המפליאה. לא רציתי להטריד אותו בהערותי שמא יראה נחיצות נמוסית להשיב, והרי מכיר אני את טרדותיו המרובות, ולמה להעמיס עליו עוד משא? כדי שלא יהי’ מכתבי כשטר הדיוטות ארשום לו כמה דברים קלים שאינם צריכים עיון ומו”מ. דברי הר”מ בפ”א מהל’ סנהדרין ה”ב קשה להגיה, וכנראה שלדעת הר”מ אין כלל מצוה למנות דיינים בחו”ל, כפי שהבין בו הרמב”ן בפרש’ שופטים, וכן משמע מלשונו של הר”מ בסה”מ עשין קע”ו ומקורו הוא הבבלי במכות ספ”א[25] לפי גירסת המאירי שם: “אבל בחו”ל אי אתה מושיב בכל פלך ופלך ובכל עיר ועיר.” והוא מביא שם את גירסת התלמוד שלנו בשם “ויש גורסים” ומסיים: ולא נראה כן. ואשר לפסק הר”מ בספ”ט מה’ מלכים נראה שהוא חלק בין ב”נ ובין ישראל. שהרי ישראל מצווים למנות שופטים כמ”ע של שופטים ושוטרים תתן לך, ואפילו יצוייר שנהיה בטוחים שישראל לא יעברו על שום עברה ג”כ מצוה למנות שופטים. ברם ב”נ מחוייב למנות שופטים רק מפני שהוא מצווה על הדינין, כלומר שישגיח שלא יעברו על מצות ב”נ. ואם לא מנה שופטים בפלך ועבר אחד מהם עברה ולא דנו אותו כלם חייבים מיתה (שהרי כל אחד ראוי לדון יחידי), אבל כ”ז שלא עברו עברה אינם חייבים מיתה על מינוי דיינים אפילו לשיטת הר”מ.[26] ועיין ביד רמה נו ע”ב וברש”י ד”ה כך נצטוו, ומלשונו של הרמ”ה משמע שכן היה לפניו מפורש בגמרא שבני נח הוזהרו מחמת “ושפטו.”
בענין גר העמלקי (דף נ”ו) עיין מ”ש החיד”א ביעיר אוזן, עין זוכר מערכת ג’ אות א’ דברים מחוכמים מאד.
[בעני]ן מכת מרדות (צ”ט) עיין בשו”ת [הר]שב”ש סי’ תר”י וציינתי לו בתוספת ראשונים ח”ב צד 170 (עכשיו ראיתי שידידנו הרב כשר קנה במשיכה מספרי שם את כל החומר ופרסמם בסיני.)
כפי שאמרתי לא ארבה בדברים שצריכים לינה בעומקה של הלכה, ואני מקוה שנוכל לדבר ע”ז אי”ה פה אל פה.
על כמה דברים שנתחדשו אצל כ”ג באופן פרטי שמענו מאורחים וידידים היורדים מהתם להכא ושמחנו מאד לשמוע שכלתו הכבודה ב”ה נתרפאה לגמרי. מצטער אני מאד שרי”ד[27] שלנו נושא בעול הצבור ואינו מתפנה לגמרי לעולה של תורה. הרי עדיין הוא צעיר ויכול להיות לגאון הדור. ומדי דברי בו נזכרתי ששאל אותי מקום הירושלמי: התלמיד תוך ד’ אמות ברם הרב אפילו חוץ לד’ אמות והשבתי לו שירושלמי כזה אין לפנינו. ואעפ”י שכן הוא האמת בכ”ז שכחתי באותה שעה שכן מביא הריטב”א בסוכה כ”ח בשם הירושלמי.
אצלנו אין כל חדש. אנו יושבים ומצפים לגאולה שלמה, ייתי ונחמיניה.
בפ”ש מבית לבית
הנני מעריצו ומוקירו וידידו הנאמן
שאול ליברמן
הייתי מכיר טובה מאד לרבנית שתחי’ אם תודיע לנו בפרוטרוט על חיימקה שיחי’ ומשפחתו ועל רי”ד אהובנו.[28]
Appendix B
Letter from Lieberman to Rav Herzog about the Epstein Proposal
בעה”י יום ה’ פרש’ מטות תשי”ז
לכבוד ידידינו הגאון הגדול האמיתי מרן הרי”א הלוי הירצוג הרב הראשי לא”י ברכה ושלום רב.
יקרת כ”ג מי’ תמוז הועברה אלי לכרם מרתה[29], ומאד מאד התפלאתי שכ”ג האמין לדיבת הרבנים כאן. אמנם בכנסיית הרבנים השמרנים דברו על עיון מחדש בשאלת תנאי בקידושין, אבל ד”ר פינקלשטיין יצא בכל תוקף נגד חידוש העיון. ונשיא הכנסיה הנ”ל הכחיש בעצמו את דיבת הרבנים. אבל הללו מחפשים רק אמתלאות למחלוקת. כל עניין הכתובה היה כדי לקבור לגמרי את שאלת התנאי. הסברתי להם שאם ליחיד אפשר פעם לחשוב ע”ז הרי לרבים אין הדבר בא כלל בחשבון שהתנאי יעשה ע”פ דין, וישתקע הדבר ולא יעלה שוב על הפרק. וכולם הסכימו ל[י]. עכשיו יש מהם שבאים בטענות ואומרים: הרי הרבנים הארתודוכסים טוענין שאף הכתובה נעשתה שלא כדין, ויש מהם (כלומר מהרבנים הארתודוקסים) שאמרו שהמתחתן בכתובה החדשה אין הקידושין תופסין, והאשה מותרת בלי גט (ממש לא יאומן כי יסופר! אבל לצערי נאמרו הדברים), א”כ הרי מוטב לעשות תנאי בקידושין, ולהפטר מכל שאלת העגונה בבת אחת. והנני מבטיח את כב”ג שאין לשמועה שום יסוד, אחרת הייתי אני בין הראשונים למחות, וכל זמן שאני בסמינר לא יתכן שיעשו נבלה כזו.
בפ”ש ובברכה לכל המשפ[חה]
בהערצה ובידידות
שאול [ליברמן]
[1] See here.
[2] See here.
[3] A short one-page summary of the kuntres appears in R’ Zorach Warhaftig’s Chuka Leyisrael, page 236. However, R’ Warhaftig neglects to mention that Rav Herzog advocated only giyus chelki.
[4] See here.
[5] Every name on the telegram is relatively well known, except for Rothenberg. I assume this is Rav Moshe Rothenberg, founder of Yeshivat Chachmei Lublin of Detroit. See Toldot Anshei Shem page 126, here.
[6] See here.
[7] For the following sections related to Lieberman, I made extensive use of Dr. Shapiro’s “Saul Lieberman and the Orthodox.”
[8] See here.
[9] Here in Yeriot Ha-Ohel 1.
[10] See here. Interestingly, Lieberman signed the Foreword as “Saul Lieberman, Dean, Harry Fischel Institute, Jerusalem”, even though Lieberman had been teaching in JTS for five years already. (In the Foreword, he notes that the publication of the volume coincided with Harry Fischel’s 80th birthday, in 1945.) In fact, Lieberman’s name appeared atop the Harry Fischel Institute’s stationery as late as 1949 (can be seen in Rav Herzog’s file on Machon Harry Fischel.) It would appear that Lieberman continued to serve in some capacity as Dean of the Harry Fischel Institute even after he left Israel to come to America. Incredibly, he held one foot in each world simultaneously, as Dean of the Harry Fischel Institute and Professor in JTS, a fact that has heretofore eluded his biographers. My good friend Rabbi Dovid Bashevkin reports in the name of Mr. Carmi Schwartz, Executive Vice President of the Council of Jewish Federations, that Lieberman willed most of his considerable life savings to the Harry Fischel Institute after his death, and not to JTS.
[11] See here.
[12] Mentor of Generations, page 119.
[13] For more on the Rav and Lieberman, see Rav Rakeffet’s “A Note on R. Saul Lieberman and the Rav”, in Tradition, Winter 2007. Also noteworthy is the following story that appears in Rav Hershel Schachter’s Mipninei Ha-rav:
The head of the Seminary who gave the shiur with which the Rav disagreed so vehemently is none other than Lieberman. Warren’s visit to the Seminary was covered on the front page of the New York Times (September 14, 1957.) (For a humorous account of how Lieberman sipped tea through a sugar cube that weekend in the presence of former president Harry Truman, see “The Rabbi as Symbolic Exemplar” by Jack Bloom, page 37.) Here is the New York Times’ account of Lieberman’s shiur:
A similar account of the shiur appears in the Sentinel (September 26, 1957)
Regarding Lieberman’s suggestion that the principle of Ain Adam Meisim Atzmo Rasha is predicated on the presumption of teshuva, there appears to be another difficulty, in addition to that raised by the Rav. The gemara in Makot 13b states:
חייבי מיתות ב”ד אינו בכלל מלקות ארבעים שאם עשו תשובה אין ב”ד של מטה מוחלין להן
The gemara states explicitly that teshuva is not efficacious in absolving a sinner of capital punishment, which would seem to contradict Professor Lieberman’s thesis. My good friend Rabbi Dovid Bashevkin has offered the following original suggestion to resolve the problem. Professor Lieberman might have believed that the gemara in Makot which states that teshuva does not absolve capital punishment is referring to after gmar din, when the sinner has already been tried and sentenced. At that point, teshuva is no longer effectual. However, the principle of Ain Adam Meisim Atzmo Rasha applies before trial and sentencing, and teshuva would absolve a sinner before sentencing. This reading of the gemara in Makot is certainly plausible, although it does run contrary to the reading of the Noda B’Yehuda (Orach Chaim 34, s.v. ela), who assumes that the gemara is referring to before gmar din as well. Additionally, it would seem difficult to assume that a confession is indicative of teshuva if a sinner is aware that he can absolve himself of punishment by simply admitting his guilt in beit din. However, this approach would explain why the Rav raised a difficulty based on the words of the Raavad, and not the gemara in Makot, as the gemara in Makot is not a conclusive proof.
[14] See here.
[15] “Conflict and Consensus in Jewish Political Life”, page 120, also cited in “Saul Lieberman: the Man and his Work”, page 45. My thanks to my good friend Dr. Josh Lovinger for bringing this to my attention.
[16] Techuka leYisrael al pi Torah, volume 3 page 210.
[17] The correspondence in that file also shows the effort that Rav Herzog expended in an attempt to prevent the Reform movement from gaining any foothold whatsoever in Israel.
[18] See here.
[19] Proceedings of the Rabbinical Assembly of America 21, 57th Annual Convention (1957), pages 41-42.
[20] See here.
[21] National Jewish Post and Opinion, June 14, 1957.
[22] See also HapardesTamuz, 1957 for details of the protest arranged by Agudat HaRabbanim.
[23] This letter also appears in “Saul Lieberman and the Orthodox”, Hebrew section, page 6.
[24] See here.
[25] Makot 7a
[26] This would also answer the (similar) question of the Gvurot Ari in Makot 7a, s.v. UveChu”l.
[27] As mentioned, I believe that this refers to Rav Yaakov David Herzog.
[28] Future president of Israel, Chaim Herzog, and Rav Yaakov David Herzog.
[29] Martha’s Vineyard.



Tools to help one Understand Piyutim

Tools to help one Understand Piyutim
על כלים פרשניים להבנת הפיוטים
מאת: הרב יצחק זילבער ראש הכולל “אור חיים – פארשעי” מאנסי ניו יורק
על כלים פרשניים להבנת הפיוטים
בשנים האחרונות זכינו ליבול מבורך של חיבורים שנועדו להנגיש את פיוטי התפילה לציבור הרחב. אותם פיוטים שאנחנו אומרים בתוך התפילה, בסליחות וכדומה, לשון הפיוטים האלו זרה וקשה בשביל רוב האנשים בימינו, וגם הבקיאים בתחום מתקשים הרבה פעמים להבין את המכוון על בוריו. אליבא דאמת: תופעת כתיבת פירושים לפיוטי התפילה אינה חדשה כלל וכלל, כבר מלפני כאלף שנה לימד רבן של ישראל את פירושי פיוטי התפילה לתלמידיו, והם העלו את הדברים על הכתב (ראה על כך להלן). והיו עוד חכמים בתקופת הראשונים שעסקו בכתיבת פירושים לפיוטים. המפורסם שבהם הוא ספר ‘ערוגת הבושם’ – אבל הוא לא היחיד, גם רבי יוסף קרא ורבינו משולם וראשונים נוספים עסקו בזה, ומאז ועד היום מתפתחת והולכת הסוגה הספרותית הזאת.

 

 

אריח על גבי לבינה
רציתי לעמוד כאן על שני אמצעים חשובים היכולים להיות לעזר רב בהבנת הפיוטים, ודווקא אמצעים אלו נזנחו לצערנו בדורות האחרונים. האמצעי הראשון שייך לצורה החיצונית של הפיוט, והשני – לתוכן הפיוט. הצורה של הפיוט – הכוונה לתבנית שהפיוטים מופיעים בספרים הנדפסים לפנינו, וזו מוזרה מאוד! מאז שמשה רבינו כתב את התורה עד ימינו אנו מעולם לא עלה על דעתו של אדם – בן ברית ושאינו בן ברית – לכתוב שירה בשורות מלאות כמו פרוזה. טבעה של שירה שהיא נכתבת בשורות קצרות, איברים איברים. וזהו אכן המצב בכתבי היד של הפיוטים, הם נכתבים בצורה של שירה. בראשית הדפוס – אולי מחמת יוקר הנייר והעבודה, שינו והדפיסו את הפיוטים באופן מעוות, במגילה אחת כמו פרוזה. יחיד בדורו היה רבי דניאל גולדשמיד שהדפיס הפיוטים כתיקונם, אבל לצערנו אחרים לא הלכו בדרכיו. אין ספק שלו ישכילו מדפיסי דורנו לסדר את הפיוטים כתיקונם, זה כשלעצמו לבטח יועיל הרבה להבין את מבנה הפיוט, ומסתבר שגם יועיל להבנת פירוש המילות.
שרשור הפסוקים
ומכאן להשמטה משמעותית יותר שנעשתה במשך דורות – השמטת הפסוקים שבאים דרך קבע אחרי פיוטים שונים. בכל כתבי היד, אחרי פיוטים מסוימים נהגו הפייטנים לשבץ שרשרות פסוקים. לדוגמא: בפיוטים לשחרית של ד’ פרשיות, (מערכת מהסוג הזה נקראת ‘קדושתא’, אומרים פיוטים רק בשלש הברכות הראשונות, והפיוט האחרון, הארוך, עולה [‘סלק’] לתוך הקדושה), בפיוטים מן הסוג הזה משתבצים שרשרות פסוקים בשלושה מקומות. הפייטנים הקדישו תשומת לב רבה לפסוקים האלה: הפסוק הראשון שבשרשרת נבחר תמיד בקפידה, בדרך כלל על פי מסורות קבועות, אחרי ה”מגן” (הפיוט של ברכת מגן אברהם) הביאו את הפסוק הראשון שבקריאת התורה של היום שלכבודו נכתבה הקדושתא, אחרי ה”מחיה” (הפיוט של ברכת מחיה המתים) הביאו את הפסוק השני, ואחרי ה”משלש” (הברכה השלישית) את הפסוק השלישי, או את ראש ההפטרה. במרבית הקדושתאות הפסוק הוא שקבע את עניינו של הקטע הפייטני שלפניו. בסוף הקטע אף דאגו הפייטנים לשלב לשונות מפורשים מן הפסוק המפויט. הפסוק האחרון שבשרשרת זכה אף הוא למעמד בולט, משום שתיבתו האחרונה פותחת תמיד את מחרוזת הסיום המעבירה לחתימת הברכה “מגן אברהם” או “מחיה המתים”, גם יתר פסוקי השרשרות קשורים תמיד באיזה דרך אל הפיוטים שקדמו להם. במידה מסוימת דומים פסוקים אלו לפסוקי ה’סליחות’ שאנו אומרים לפני הפיוט. מי שמתבונן בפסוקים תופס בדרך כלל את הנושא המרכזי של כל הפיוט. ופסוקי הקדושתאות קשורים הרבה יותר לתוכן הפיוט!
גם כאן עשה רבי דניאל גולדשמיד עבודת שמים והחזיר את הפסוקים למקומם. ובעקבותיו הלך בעל מחזור ווילנא (וכדי לא “להביא גאולה לעולם” לא הזכיר לטובה את גולדשמיד, כנראה לא להיכשל באבק האיסור החמור והנורא של ‘דחיקת הקץ’…), למחזור ווילנא היה רעיון חדש: הוא הדפיס את הפסוקים בצבע בהיר יותר, כך שמצד אחד יכולים  לקרוא את הפסוקים ומצד שני מבינים שאין אומרים את הפסוקים היום.
מדוע באמת השמיטו המדפיסים הראשונים את הפסוקים? מסתבר שהם הלכו בעקבות מנהג מקומם, וכיון שבמקומם כבר נהגו לדלג על הפסוקים – השמיטום אף מן הכתב. אבל השמטת הפסוקים היא ממש בכיה לדורות, משום שזה פגם וקלקל את כל מבנה הפיוט. וראוי מאוד שמדפיסי המחזורים והסידורים יחזירו אחר כבוד את הפסוקים האלו למקומם.
“פירוש רש”י ובית מדרשו”
מתי התחילו לדלג על הפסוקים? בשנה האחרונה יצא לראשונה “פירוש רש”י ובית מדרשו” על פיוטים לארבע פרשיות וקרובץ לפורים. קשה להפריז בחשיבותו של הספר הזה, עוד לא נראה כבושם הזה, הפירוש נערך בידי אומן ידידי הרב יעקב לויפר שליט”א גדול המדקדקים שבדורינו, ויצא לאור ע”י מכון “ממלכת כהנים”. מחיבור זה אנחנו למדים שרש”י ז”ל בשעה שלמד את הפיוטים בפני תלמידיו, הוא לימד גם את הפסוקים שבתוך הפיוטים והרחיב את הדיבור על הפסוקים הללו, הן מצד עצמם, והן בנוגע לקישורם לתוכן הפיוט. ולא זו בלבד! בפירוש ה”מגן” של פרשת שקלים (פיוט “אז מאז”) מוכיח רש”י ז”ל את הפירוש הנכון של הפיוט – מכך שהפייטן לא קבע פסוק מסוים כאן בסוף הפיוט!
בתשב”ץ קטן (סי’ קב) מעיד על מנהגו של מהר”ם שלא היה אומר את הפסוקים שבקרובות, ויתכן מזה כנראה נשתלשל מנהג אשכנז לדלג על שרשור הפסוקים. אבל היום שהוצאת הדפוס הוזל משמעתית, למה לא להדפיס את הפסוקים שהם כלי עזר ראשון במעלה להבנת את הפיוטים?
בנוגע לזה יש לציין לשבח את מהדורת ‘סדר יוצרות המבואר – כוונת הלב’ שיצאה לאור הא שתא עם פירוש שנערך גם הוא על ידי ידידי הרב יעקב לויפר, ושם שובצו הפסוקים אחר כבוד בתוך הפיוטים, איש על מחנהו ועל דגלו, עם הערות ביאור המשרטטות את המבנה שלהם ומבארות את הקישור בין הפסוקים לתוכן הפיוט.
כדי לשבר את האוזן נביא כאן את הפיוט הראשון של הקדושתא לפרשת זכור בסידור נכון ומלא:
אַזְכִּיר סֶלָה זִכְרוֹן מַעֲשִׂים. בַּיָמִים הָאֵלֶּה נִזְכָּרִים וְנַעֲשִׂים. גָחוֹן גָּח מִבֵּין עֲכָסִים. דֵּרְאוֹנוֹ לְהַזְכִּיר לְרֶקֶב  כְּעָסִים:
הַחוֹחַ הֵנֵץ מִגַּלְגַּל וְדַרְדַּר. וּמִדּוֹר לְדוֹר גֻּלְגַּל וְדֻרְדַּר. זֵכֶר עֲוֹן אֲבוֹתָיו הָקְדַּר. חַטַּאת אִמּוֹ בְּלִי לְהַעְדַּר:
טָרַף אַף וַיַּשְׁחֵת רַחַם. יְחוּמָתוֹ מִקְּלוֹט בְּהֵרָיוֹן יַחַם. כְּהָפְקַד לְשָׁלִישׁוֹ חֵטְא נוֹחַם. לֻבַּט לְהִלָּחֵם בְּלוֹחֲמֵי לָחֶם:
מַהֲלַךְ אַרְבַּע מֵאוֹת פַּרְסָה. נָע וְנָד מִכְמוֹרֶת לְפָרְסָה. סָע מִשֵׂעִיר וְהִכְמִין פְּרוּסָה. עָיֵף וְיָגֵעַ מְבוּשָׁיו לְסָרְסָה:
פּוֹעֵל שְׂטִימַת בְּכוֹרָה לַעֲכוֹר. צְמִיתוּת צֹאן קָדָשִׁים לִמְכּוֹר. קְלוֹנוֹ הָחֳרַט בָּעֵט לִזְכּוֹר. רֵאשִׁית גּוֹיִם לְגַלַּע בְּזָכוֹר:
שַׁדַּי זָכַר לַיְלָה חוֹלֵק. שֹׁרֶשׁ וְעָנָף בַּחֲלַקְלַק לְהַחֲלֵק: תְּמוּר כִּי חֲשָׁלָיו הִמְלֵק. תָּבַע לְהִזָּכֵר מַעַשׂ עֲמָלֵק:
ככתוב זָכוֹר אֵת אֲשֶׁר עָשָׂה לְךָ עֲמָלֵק בַּדֶּרֶךְ בְּצֵאתְכֶם מִמִּצְרָיִם: ונאמר וַיַּרְא אֶת עֲמָלֵק וַיִּשָּׂא מְשָׁלוֹ וַיֹּאמַר רֵאשִׁית גּוֹיִם עֲמָלֵק וְאַחֲרִיתוֹ עֲדֵי אֹבֵד: ונאמר יִזָּכֵר עֲוֹן אֲבֹתָיו אֶל ה’ וְחַטַּאת אִמּוֹ אַל תִּמָּח: ונאמר זֵכֶר צַדִּיק לִבְרָכָה וְשֵׁם רְשָׁעִים יִרְקָב: ונאמר וְהַיָּמִים הָאֵלֶּה נִזְכָּרִים וְנַעֲשִׂים בְּכָל דּוֹר וָדוֹר מִשְׁפָּחָה וּמִשְׁפָּחָה מְדִינָה וּמְדִינָה וְעִיר וָעִיר וִימֵי הַפּוּרִים הָאֵלֶּה לֹא יַעַבְרוּ מִתּוֹךְ הַיְּהוּדִים וְזִכְרָם לֹא יָסוּף מִזַּרְעָם: ונאמר אֵין זִכְרוֹן לָרִאשֹׁנִים וְגַם לָאַחֲרֹנִים שֶׁיִּהְיוּ לֹא יִהְיֶה לָהֶם זִכָּרוֹן עִם שֶׁיִּהְיוּ לָאַחֲרֹנָה:
לָאַחֲרוֹנָה יִסְעוּ שֶׁבָּם שָׁלַט. כִּי הֶעָנָן מַטָּם פָּלַט: לְעֵת יִמָּחֶה וְלֹא יֻמְלַט. יְגוֹנֵן עַם גָּנוֹן וּמוּפְלָט: בָּרוּךְ אַתָּה ה’ מָגֵן אַבְרָהָם:

 




“Ask Rabbi Google”!! ??

By Yaakov Rosenes
Continued from here
When Rav Yisreal Gustman Zts”l eulogized Harav Moshe Feinstein Zts”l beside his grave at Har Menuchot he mourned the loss of  the last real Talmid Hacham, i.e. the last Rav whose knew all of the Torah and Shas Poskim, Rishonim and Ahronim, Midrash and Aggadata, Mussar and Hashkafa. But to comfort the mourners and the holy Niftar, Rav Gustman said something new. He said that today although no individual is likely to approach Rav Moshe in his breadth of knowledge but the sum total of all the individuals learning Torah rivals and even surpasses Rav Moshe. Seeing that today there is an unprecedented number of people studying Torah therefore their common knowledge is like a Rav Moshe! For all his prescience I am not sure that the Rosh Yeshiva Z’l understood then in 5747 (1987) that what he was also prophesying an entirely new phenomenon which would become a reality in a few short years.
It is true today we have unprecedented Koach Haklal . There are more people are sitting and studying Torah that any generation since Har Sinai but unfortunately the Torah of our generation is fragmented and there no one person, no Gadol Hador, who can unify, filter and absorb all of it. Today sadly each Talmid Hacham is sitting in his corner and working on his project but there is no Rav Moshe who can compile it and view it its entirety. Rav Gustman himself was simultaneously a leading: Rav, Dayan, Rosh Yeshiva and a Baal Eitza. How many people in our generation can aspire to all these titles? Today thousands of Talmid Hachamin are working on thousands of Hibburim of Torah all over the world but with little coordination, with much duplication and unfortunately a high percentage of wasted resources.

 

In terms of printing Seforim I once believed that we need a Vaad HaRabbonim for publishing – a coordinating committee that would approve and recommend who should publish his Sefer and who not. However I quickly rejected this idea as totally undo-able and ill advised. Then I dreamed of a grandiose project which would coordinate authors and tell each Mehaber on what topic to write. Sadly the age of grandiose projects like the Encyclopedia Talmudit has passed and even the Encyclopedia Talmudit which has a good start will need at least another 36 volumes or 75-100 years to reach the end of the aleph-bet!
However it recently dawned on me that there is another approach, an organic approach which is even happening on its own. There is a new Rav Moshe on the horizon,a new star has risen, a new Super Talmid Hachami, and he isn’t even Jewish – his name is Rabbi Google! Before you exclaim
“Rachmane Letzlan” and go on to the next screen let me tell you a story. At a wedding 12 years ago I once asked Hagaon HaRav Shlomo Fisher Shlita if computers are not a “Maase Satan”. His answer shocked me to the core. In his quiet way he dropped a bomb. “There is no such thing as a Maase Satan”. Computers and cell phones and Internet and all of the technology that is driving the world towards distraction are only a Golem. If  we choose to use it for good – Hashem Yaazor, and if we choose to use it for bad -Hashem Yaazor. Let’s step back and look at Limud Torah and the Mesora of Torah from generation to generation and lay down certain premises. 1. No word of Torah that has been thought, spoken, written, or printed, from Har Sinai until today, was in vain. Every single Torah Hiddush, idea, expression or word is intrinsically significant. Of course there are levels and levels and levels of Torah thoughts. There are Torah essays that are fully formed, succinct and encompassing and there are those that are far less – but every Torah thought is significant. No Torah thought should be left to wither. Each thought should be explored and examined and if found true recorded somewhere in the Torah of Klal Yisrael. As the Haffetz Haim wrote technology which records past events is only a Mashal (metaphor) how every deed (or for our purposes word of Torah) is remembered in heaven.

2. Hazal themselves say that Rav Eliezer Ben Hyrcanus’  teachings could not be recorded, even if all the inhabitants of the world were Soferim and all the reeds were quills and all the heavens were parchment. What do they mean by this hyperbole? I suggest that it should be taken literally! Today we have almost unlimited machine memory: Terabytes, Petabytes, Exabytes, Zettabytes,and Yottabytes of memory. If this happening now in the physical universe certainly in the spiritual universe all of our Torah is being recorded.

3. Shlomo HaMelech writes that there is no end to books and we all know the adage that not every thing you think should be expressed and not every thing you speak should be written and not everything you write should be printed etc. However I have noticed that almost every Sefer has at least one reader. Among the thousands of Seforim I have handled over the past 40 years invariably someone has become excited and asked me to find that specific Sefer. Even the most unremarkable Sefer in my eyes seems to somehow attract a kindred Jewish spirit somewhere in the world who wants to learn from it. That is not to say that there are no Seforim out there which the groaning bookshelves of the world would prefer not to bear – there are thousands. But nevertheless, at least from the point of view of the author, it was a learning experience – he didn’t waste his time.
So if we posit that the main benefit of publishing Seforim today is for the author and not the reader – how do we restructure Jewish publishing so
that it reflects this new function? The immediate answers are simple:
  1. Rule 1 Stop, Don’t Print – Research!  Check your local Seforim store and Torani library to see if your topic is already covered and if your content is original. Look on Google.
  2. Ask the Rabbis who are giving you letters of recommendation for advice. What could I do to improve the book? How can I make it shorter? Soft-cover or Hardcover? How many copies?
  3. Show your manuscript file to a professional editor and book designer and get a price.
  4. Print an edition of 100 copies for distribution via your personal network of friends and students.
  5. If you run out of copies copy in .pdf files or print digitally and bind soft-cover another 10
  6. If you sell out in a month take your Sefer to a commercial publisher or Machon to get their opinion.
  7. Completed all of the above – Now you can print
No matter what we can be sure that printing a “best seller” today on a Torani topic is a major illusion. Today in Jerusalem one only has to pass by one of the Shteiblach to witness the death of  uncontrolled Seforim printing. There out in the elements, in winter’s rain and summer’s heat, hundreds of Seforim sit on tables offered for only 5 shekels each and sadly no one is buying them! However the world of joint publishing is coming into its own. The Torani databases: The use of: Otzar HaHachma and Hebrewbooks.com, Otzrot HaTorah and The Judaica Archival Project are growing by leaps and bounds. I have been told that new authors can now send unprinted works in digital format directly to these databases. Electronic books and electronic readers are not at all suitable for commercial Torani publishing but as learning tools and a place to mine information the electronic media have no comparison. Let’s be frank with ourselves sometimes despite the stigma we may feel the best person to ask is “Rabbi Google”.

 




A Response to Yaakov Rosenes

A Response
to Yaakov Rosenes
by  Menachem Lazar
Menachem Lazar is a postdoctoral researcher at the
University of Pennsylvania, studying applied mathematics and materials science.
 He has previously served as editor of Beit Yitzchak, an annual Talmud
publication of the Rabbi Isaac Elchanan Theological Seminary.
In a recent essay at the Seforim blog,
Yaakov Rosenes provides a fascinating window into some unfortunate trends in
the world of Jewish publishing.  In particular, Rosenes highlights how
technology has impacted not only how seforim are printed today, but also what seforim
are printed — today, every Tom, Dick, and Harry can print a sefer, and
increasingly many of them choose to do so.  While much of what he writes
comes as no surprise to those who have even casually followed the printed
literature in recent years, the concrete numbers and anecdotes he provides are
certainly illuminating.  
On one of his points I
would like to suggest a “correction”.  In comparing the secular
and Torani worlds, Yaakov Rosenes focuses more on popular printing than on a
more relevant one: academic.  Like talmidei chachamim, scholars of various
fields attempt to promote their work, and to convince others of its importance;
to appropriate his words, “to open up a dialogue with a readership”.
 Likewise, “we have to concentrate more to understand what we
read” appears similarly true of much academic scholarship as it is of
Torah, much moreso than, say, of the Wall Street Journal or Time magazine.
 It might pay then to contrast that world of publication with that in the
Torah world.
I believe that two major
factors — both largely lacking in the world of Torah publishing — enable the
academic world to succeed in promoting quality of publication far beyond what
we can say for Torah printing.  First, there is a wide-spread appreciation
for the distinction between “old” and “new” material.
 Responsible journals typically aim to print new results and ideas.
 Old material is by no means unimportant, but no research journal will
print a routine review of Lagrange multipliers or differential curves, in the
way that many Torah journals might print your chavrusa’s summary of hilchose
chol hamo’ed or of the sugya of kinyan meshicha.  Of course there is a
wide range in quality in what is printed in both worlds, but the goal, at
least, of high-quality journals in the academic world is to mostly print new
ideas.  This can hardly be said for Torah journals, and by extension Torah
books.  Open a typical Torah journal and merely peruse the table of
contents: b’inyan ptur tamun b’esh, b’din get meuseh, etc.  Very general titles,
which often indicate articles that can be summarized: “Moshe learned this
sugya and here are some of his ha’arose”.  There is a reason why we
can find 90% of the same material in 90% of the printed literature.  Of
course, most readers do not have time or interest to read through hundreds of
pages to find the genuinely original pieces, and so the diamonds get lost in
the rough.  And there’s lots of rough.
This, of course, is
related to a second difference between the academic and Torah world — quality
control through peer review.  Aside from weak journals, that oftentimes
solicit and even guarantee publication (sometimes for a fee!), academic
journals typically enlist the aid of a network of people in the field to
referee submissions before they are accepted for publication.  Other
researchers, from graduate students and postdocs to Fields medalists and Nobel
laureates, will read a submission and advise the editors of the journals
regarding its suitability for publication: Is it well written?  Does it
appear to be well-researched?  Does it make a valuable contribution to the
field?  Is it readable to a non-specialist?  At the same time, the
referees also provide important feedback to the authors: “The paper’s
central point might be stated more clearly”, “The paper does not
explain the meaning of term x”, “The paper would benefit from
additional discussion of an additional related point”.  The effect of
this review process is thus two-fold.  First, low-quality articles —
those that are poorly written or otherwise bring little to the table — are
filtered out before the printing stage.  Indeed, the acceptance rate at
PRL, a representative first-tier journal from the physics community, is under
35% [1]; in contrast, during my years of editing and printing the Beit
Yitzchok, the rate was closer to 98%.  Second, the articles that are
printed are often made substantially stronger.  The net result is that
readers are not burdened with the significant challenge of extensive searches
through piles of low-quality work, and instead are treated to work befitting of
their time.  It is unfortunate that at this point, no similar
infrastructure exists in the world of Torah publishing.  True, there are
good Torah journals with talented editors, but as far as I can tell, the
editors of a given journal are typically a tiny group of people doing the job
of what can only effectively be done by one much larger.  
Some people will respond
that indeed our most serious talmidei chachamim are too busy with other
responsibilities to contribute to such a task.  To those people I will ask
the following.  Consider a typical academic employed by a typical research
institution.  Aside from their own research, teaching, administrative and
myriads of other responsibilities, he or she also makes time to referee several
articles a year.  Why do they do that?  I don’t believe that the
answer is prestige or academic promotion, as refereeing occurs by and large
anonymously, and is generally of little value to academic advancement.  Instead,
I believe that academics feel a responsibility to their field to ensure that it
is being done “right”, and that random idiots aren’t getting up there
and passing off their bunk as quality scholarship.  In a word, they feel a
responsibility to preserve the “integrity of the mesorah”.  It
seems to me that talmidei chachamim do not, generally speaking, practice this
same level of shmira when it comes to Torah.  Instead, there is a polite
gentility that goes around, under the guise of which any person’s Torah is ok
— anyone can give a shiur, any person can write a Torah article, any person
can write a sefer.  It is the same politeness that leads to haskamose that
read: “I haven’t read this sefer, but I see that this person is a very
qualified talmid chacham, and chazaka ein chaver motzi mtachas yado davar
sh’eino metukan, and yehi ratzon that he should continue to be marbitz
Torah.”  This passive approval is a polite way of avoiding serious
engagement with the Torah of others.  It is certainly not an effective
shmira even if it temporarily avoids some hurt feelings.  
Publishing a quality
journal — the kind that people are genuinely excited to receive and read — is
an admirable and feasible task, and one that would be a very worthwhile
contribution to the world of lomdei and ohavei Torah.  But I believe that
this cannot happen in the current intellectual climate, one that does not seem
to appreciate the distinction between old and new, and in which tacit wholesale
approval of scholarship is interpreted as genuine respect.  When the
climate changes, the publication of high-quality journals — and books — can
become a warmly welcomed reality.