As a courtesy to our readers, below I provide a list of some new seforim and books that I recently have purchased or become aware of. Some are brand-new, others have been out already for a few months. Some of these books, will be reviewed at great length at a later date, B”n. As I note, I have copies of the TOC of some of the works mentioned here, feel free to e mail me if you want a copy of the TOC.

This beautiful new work contains 501 teshuvot of Maharam Mi-rotenburg and his colleagues. Over 300 of these teshuvot were never printed before. Many of the others were only printed once before in a rare, little-known work of Y. Kahana.

4. פתחי שערים, ר’ יצחק אייזק חבר, עם הערות.
5. ר’ צבי פסח פרנק, הר צבי על התורה השלם, שס”ו עמודים.
6. ר’ דוב וואלף ליבשיץ, [אביו היה תלמיד של ר’ חיים מוואלז’ין] פרי חיים- כולל בתוכו באר חיים באור על סידור התפילה, רוח חיים באור על קהלת, מעין חיים חלק א חידוש תורה עם תולדות המחבר ומשפחתו, 260 עמודים בערך.
7. ר’ מנחם די לונזנו, דרך חיים, אהבת שלום, כולל מבוא חשוב, מפתחות והערות, שצ”ב עמודים. I will hopefully be dealing with this work at greater length in a future post shortly.
8. ר’ ישכר טייכטאל הי”ד, משנת שכיר, מועדים, ב’ חלקים.
9. ר’ שמואל אויערבאך, אהל רחל, חנוכה פורים, קצ עמודים.
10. חידוש הגר”מ הלוי סולוביצ’יק, מהדורא תנינא.
11. פתח הדביר, ה’ חלקים על שולח ערוך אורח חיים.
12. ר’ שלמה אלפאנדארי, יקהל שלמה, מערכת וזכרונות בהלכה ואגדה, חלק א, אהבת שלום, רס עמודים.
13. ר’ אברהם בן שמואל הלוי אבן חסדאי, בן המלך והנזיר, סידרה שירת תור הזהב, עם הערות ומבוא מאת אילת עטינגר, 242 עמודים. ראה כאן
14. פירוש ר’ יצחק ב”ר יוסף על התורה, מגדולי הראשונים שבספרד, תלמיד חבר של הרשב”א, בראשית, שנט עמודים, י”ל ע”י ר’ דוד וזכריה הולצר.
15. ר’ איתם הנקין, לכם יהיה לאכלה, בירור להלכה בסוגיית חרקים במזון, 167 עמודים, ראה כאן
16. ר’ חיים הלפרין, חמדה טובה, על י”ג עיקרים, לייקוואוד, שצ”ה עמודים. ראה כאן
17. ראש יוסף על מסכת שבת, פרקים ה-ז, עם הערות מר’ אפרים בנימין שפירא, כולל הפתיחה כוללת להלכות שבת ומפתח ענינים, תקע”ח עמודים.
18. ר’ חיים לפידות, עשות פרי, במעלת חידושי תורה, כתיבתם, והוצאתם לאור עולם, תתקנד עמודים.
19. ר’ אהרן בריסק, אוצר הזמנים, בין השמשות השיטות ובירורים, תקצג עמודים.
20. ר’ עובדיה יוסף, חזון עבודה שבת חלק ד.
21. ר’ משה היילפרין, זכרון משה על פירוש רש”י ורא”ם, עם מבוא והערות על ידי, ר’ פינחס קריגער, 249 עמודים, כולל הרבה חומר שלא נדפס במהדורת פייליפ.
22. ר’ יעקב גרייזמאן, ברוך ומקודש, דיני ברכת כהנים הנוגעים לישראל המתברך, דיני מצות וקדשתו ואיסור השתמשות בכהן, רסה עמודים.
23. רבנו חיים כסאר, דרך החיים, מצות תלמוד תורה ודרכי קניינה, מכון מרא”ה, קפ עמודים.
24. ר’ מרדכי הלפרן, רפואה מציאות והלכה, ולשון חכמים מרפא,546 עמודים, [מלא חומר חשוב], ניתן לקבל תוכן הענינים.
25. מציאות ורפואה בסדר נשים, עורך ר’ מרדכי הלפרין מהדורה שניה מורחבת, 462 עמודים, ניתן לקבל תוכן הענינים.
26. ר’ משה לייטער, צום העשרי על צום עשרת בטבת, רפז עמודים.
27. ר’ יצחק טסלר, פניני מנהג, ימי חנוכה ג’ חלקים. כריכה רכה מהדורת כיס.
28. ר’ מנחם גיאת, תורת חכם, אוצר דיני תלמיד חכם, שני חלקים, 1034 עמודים.

29. בן איש חי’ תולדותיו קורתיו ומורשתו לדורות, ניתן לקבל דוגמא מהספר אצלי.
This is a beautifully album size work on the Ben Ish Hai, including many rare documents and pictures.
30. ר’ יעקב ישראל סטל, סגולה, ספר ראשון, 153 עמודים, עיונים וברורים במנהג והלכה, פיוט מדרש ואגדה, נדפס במהדורה מצומצמת של 350 עותקים בלבד. ניתן לקבל תוכן הענינים וחלק מפרק לדוגמא.
This work is a excellent collection of articles on topics not usually written about, by others, full of interesting observations from an extremely rich and wide range of sources.
31. השלשלת מאיש לספר, אבישי יורב, ב’ חלקים, ראה כאן.
32. צורה ועריכה בספרות חז”ל, אברהם גולדברג ראה כאן.
33. כרמי שלי, מחקרים באגדה ובפרשנותה מושגים לפרופ’ כרמי הורוביץ, מכון לנדר. ניתן לקבל תוכן הענינים.
34. דוד סורוצקין, אורתודוקסיה ומשטר המודרניות, קיבוץ המאוחד 443 עמודים. ראה כאן
Some of the topics, dealt with in the book, are about the Maharal, R’. Yehudah Aryeh Modena, R’. Yaakov Emden and the Satmar Rebbe.
35. חנה כשר, על המינים האפיקורסים והכופרים במשנת הרמב”ם, קיבוץ המאוחד, 212 עמודים. ראה כאן.
36. ראשית חכמה, חיבור פולמוסי כנגד חסידים, 120 עמודים, מהדירים: יונתן מאיר ושמואל ורסס י”ל פעם ראשונה מכ”י. This is a critical edition of another very early work from an anonymous author attacking Chasidim. It is unclear if it’s from a maskil or a traditionalist talmid chacham. Much of it deals with attacking the Shivchei Habesht.
37. דניאל בוארין, מדרש תנאים, אינטרטסטואליות וקריאת מכילתא, הרטמן, 319 עמודים.
38. ר’ דוב בער שווארץ, משיב דברים, רעג עמודים, מאמרים ומכתבים בעניני היסטוריה.
39. ר’ חנניה ברוין, דרכי משה החדש, תולדות המהר”ם שיק, ש”ל עמודים.
40. ר’ דב אליאך, אבי הישיבות, תולדות חייו ומשנתו של ר’ חיים חיים מוולאז’ין וסיפורה של ישיבות וולאזי’ן מהדורה מורחבת, 719 עמודים.
41. עמנואל אטקס, בעל התניא, רבי שניאור זלמן מלאדי וראשיתה של חסידות חב”ד, מרכז זלמן שזר, 495 עמודים.
42. יונתן מאיר, רחובות הנהר, קבלה ואקזוטריות בירושלים (תרנ”ו-תשח) יד בן צבי, ניתן לקבל תוכן הענינים.
43. טוב עלם: זיכרון קהילה ומגדר בחברות יהודיות בימי הביניים ובראשית העת החדשה,ספר היובל לכבוד ראובן בונפיל, ביאליק, ניתן לקבל תוכן ענינים.
44. יוסף דן, תולדות תרות הסוד העברית ימי הביניים, חלק ז, מרכז זלמן שזר,480 עמודים
45. ספר תא שמע שני חלקים, מחקרים במדעי היהדות לזכרו של ישראל תא-שמע, הוצאת תבונות, 910 עמודים, ניתן לקבל תוכן הענינים. This collection is simply incredible, full of great articles on a wide range of topics.
46. שירת רבנו תם, מהדיר יצחק מיזליש, 185 עמודים.
47. חוה קליין, מתיר העגונות, 160 עמודים חיבור על אביה, ר’ שלמה זלמן קליין
48. רוח המשפט, מיכאל אברהם.
49. תלמידי הגר”א בארץ ישראל, היסטוריה, הגות, ריאליה, עורכים: ישראל רוזנסון ויוסף ריבלין, ניתן לקבל תוכן הענינים.
50. אפרים חמיאל,הדרך הממוצעת ראשית צמיחת הדתיות המודרנית, על שד”ל רב שמשון רפאל הירש, מהר”ץ חיות, הוצאת כרמל.
51. קובץ עץ חיים גליון טז, ניתן לקבל תוכן העינים.
52. עלי ספר חלק כב אפשר לראות תוכן ענינים כאן
53. קובץ המעין, גליון 200, ניתן לראות כל קובץ כאן.
54. ספר זכרון דגל מחנה ראובן, לזכרו של רבי ראובן אליצור,תקמג עמודים.
This work is composed of a few parts. One part is a biography of R. Reuven Elitzur. There are many interesting tidbits about life Eretz a seventy years ago. R. Elitzur was the long-serving librarian in Sifrat HaRambam in Tel Aviv, and was very knowledgeable about seforim. When asked about the story of the Maharal and the Golem, he said its baloney and was made up much later (p. 312). The second part of the work is a collection of historical articles that R. Elitzur wrote in various newspapers, especially against works written by maskilim (or people whom he claimed were maskilim). Among the topics he wrote about were R. Moshe Kunitz, the Cheshbon Hanefesh and Benjamin Franklin, R. Wolf Heidenheim, R. Zalman Hanau and much more. As R. Elitzur was R. Nissim Karelitz’s chavrusa for many years, some of his articles have the approval of R. Karelitz, such as his attack on publishers for printing Kunitz’s work Beis Rabbi in the introduction of Mishnayos Zeraim. R. Elitzur also used to provide rare seforim for R Chaim Kanievsky, such as the critical edition of the Sheva Massechtos published by Michael Higger which R. Kanievsky mentions in the introduction of his work on Geirim without mentioning Higger’s name.

One last issue related to the last two items mentioned on this list; a few months back Dr. Benny Brown’s magnum opus on the Chazon Ish was printed by Magnes Press, as mentioned here on the Seforim Blog. The book sold out in two weeks – one thousand copies! It was reprinted shortly afterward and copies are still available. Shortly after the book appeared, with much surprise, various attacks began on different forums on the Web (see, e.g., here, here, here, here, here and here). One attack was written under a pen name in the Yated Neeman. Shortly afterward, a more restrained and respectful attack was published by the same author – under his real name, Yehoshua Levine, in the journal Ha-Maayan available for reading here. In the most recent edition of the Ha-Maayan Benny Brown responded, and it is available here. One issue not really dealt with in Levine’s review is that the bulk of Brown’s huge book (951 pages) is about the Halacha of the Chazon Ish, not his history, and whether Brown get that right or not. Levine claims he has an article on that part too, which has yet to be printed. If one is interested in this unpublished part of Levine’s attack e-mail me. In my opinion this part of the article needs a lot of work. As for the other parts, I will let the readers decide for themselves, but I am not at all convinced that Levine is correct in the overall picture.

One of the issues raised by Levine, and many others, was about Brown’s claim that the Chazon Ish had a religious crisis in his youth. They do not find Brown’s proof for this convincing. However, it seems that Brown is most likely correct, although one can never know to what extent this crisis was. In the above mentioned work, Sefer Zichron Degel Machaneh Reuven, they print a hesped given in Bnei Brak by R. Yakov Edelstein, a close friend of R. Elitzur. R. Edelstein also knew the Chazon Ish, and his brother is one of the Roshei Yehsiva of Ponevezh today. R. Edlestein said at this hesped, after quoting the famous Rav Hutner on stories of gedolim in their youth:

Another issue that Levine and others raise is that Brown did not interview any family members or close talmidim of the Chazon Ish. I wonder why there is no mention of R. Gedalyah Nadel in the book. However, a very strong defense for Brown in my eyes is found in a short article written by Prof. Saul Leiberman in the journal Bitzaron printed in 1981, which I was shocked to not see it mentioned in Brown’s book or bibliography. One of Brown’s sources throughout the book is Chaim Grade masterpiece Tzemach Atlas and Milchemes Hayetzer (printed as The Yeshiva in English, trans. by Curt Leviant). Although this book is a novelization of the people and period, almost all the details are true, including all the parts about the Chazon Ish, whom Grade knew very well as he learned and lived with him for many years. I have heard from various people that Chaim Grade had an amazing knack to really penetratingly see into people (see here for one great example). Others told me Grade was 100% on the mark regarding the Chazon Ish. One great person told me that it’s a shame that Grade was not good in learning, than he would have been able to give us a similar write up in that area too. Thus it should be seen as a fairly reliable source (with appropriate caution). Now, Saul Leiberman was a relative of the Chazon Ish, who was very close to him in both Europe and in Eretz a (see Lieberman’s small article about this in Mechkarim Betorat Eretz Yisrael pp.608-611). So he is a good person to see what he would say about Grade’s portrayal of the Chazon Ish. Lieberman writes that in 1946 his brother Meir Lieberman – as an aside this brother was much more Orthodox than Lieberman – gave him a work that he said he must read- it was from Grade. Leiberman writes:

Lieberman goes onto describe how he met Grade in New York and how he loved to read his articles in the paper weekly.

Then Lieberman writes about Grade’s description of the Chazon Ish as follows:

For me it puts to rest the issue if Brown’s work is based on sources of people who knew the Chazon Ish. Many thanks, to Chanan Gafni for informing me about this small article of Lieberman’s.

I would like to conclude with three comments regarding Brown’s book.

One, throughout the work Brown refers the reader to the appendix of his doctorate which contains an interview that he conducted with Dr. Tzvi Yehudah. This interview is full of great material, and in my opinion should have printed as an appendix in the back of the Magnes book.

Two, in Brown’s discussion of the famous controversy on how to write the letter Tzadi, an important source not mentioned can be found in Prof. Shlomo Zalman Havlin’s article in Alei Sefer (12:13-20).

Three, Brown claims that the Chazon Ish’s writings and language shows he was familiar with haskalah literature. I have no problem with such a claim I just wanted a few actual samples.

There was another review written about Dr. Brown book by Sholomo Tikochinski printed in the latest issue of Akdamus. See also this post.

There is a special sale on the 11 volume set of Chaim Chamiel’s work on Targum, 100 Shekel for the complete set. Contact Reuven Mass at rmass@barak.net.il.

Review of a Recent work of Rav Zvi Hirsch Grodzinsky

By: Eliezer Brodt

בית היין, על הלכות יין נסך עם ביאור קונדיטון, יצא לאור לראשונה מכתב יד, מאת הגאון רבי צבי הירש גראדזענסקי זצ”ל, מאנסי ניו יורק תשע”א, ש”ט עמודים.

In this post I would like to discuss an unknown Gaon – Rav Zvi Hirsch Grodzinsky, and a recently published manuscript of his on Hilchos Yayin Nessech. Not much is known about him except for what has been collected in a very nice article about him written by Jonathan Rosenbaum and Myron Wakschlag, “Maintaining Tradition: A survey of the Life and Writings of Rabbi Zvi Hirsch Grodzinsky,” AJH 82:14 (1994), pp. 263-288 which was of help to me when writing this post. R. Hirsch Grodzinsky was born in Lithuania in the year 1857. He was an older cousin of the famous Gadol Hador, Rabbi Chaim Ozer, and he learned by R. Chaim Ozer’s father for a few years. It is interesting to see what he writes about his younger cousin R’ Chaim Ozer:

ואת הגאון ר’ חיים עוזר ז”ל הייתי מכיר אותו מימי ילדותו… וכבר הכרנו אז הכשרונות של הילד הזה ר’ חיים עוזר ז”ל שעתיד להיות גדול בשיראל… (מקראי קודש, ג, הקדמה עמ’ 6).

In 1891 he moved to Omaha, Nebraska where he served as the Rav until he died in 1947 (and was known as Rabbi Henry Grodzinski). It is unclear why he chose to move so far out in the US rather than to a major Jewish center like New York City; perhaps it was so that he would be able to devote most of his time to his own learning rather than the pastoral duties of a rabbi in a large Jewish community. Evidently, this great gaon moved to the United States for parnassah, and is it perhaps due to this move he is basically unknown today. Had he remained in Europe he would likely have been better known and appreciated (but, of course, probably not with a peaceful end).

R. Grodzinsky was a prolific writer who authored many works on numerous topics. His first work, printed in 1898 was called Mikvei Yisrael, an in-depth work on Hilchos Mikvaos. He received haskamahs on this first work from various gedolim, among them R. Yitzchack Elchanan Spektor, (it is not established with certainty, but he might have even had semicha from him. According to one report R. Ephraim Oshry said that it was accepted as fact in the Litvishe yeshivos that R. Zvi Hirsch Grodzinsky had semicha from R. Yitzchak Elchanan). Either way, he was a great admirer of R. Yitzchak Elchanan, as he writes an incredible description about him in the introduction of his work on Hilchos Kriyas Hatorah, Mikroei Kodesh

לא כן רבותינו הרבנים והגאונים שהיו בדור שלפני דור זה, המה היו… ודעתם וסרותיהם הרחבה היה להלכה ברורה בכל מקצועות התורה בכל חלקי השלחן ערוך, כמו מרן הגאון האמתי רשכבה”ג מהרי”א זצ”ל אבד”ק קאוונא, שהיה ראשית דבר רב… בעל הוראה בכל ד’ חלקי השלחן ערוך, כבח”מ ואה”ע, כן בש”ע או”ח וי”ד כבש”ך וסמ”ע כן במג”א ופרמ”ג כבקצות ונתיבות, כן בחו”ד ודה”ח וח”א, כל רז לא אנס ליה, ומי כמוהו מורה ממנו יצא אורה בכל מקצועת התורה דבר קטן ודבר גדול, כמו בעניני עגונה כן בה’ ציצית ותפלין וקה”ת כו’, הכל גלוי וידוע לפני כסא כבודו מראשונים עד אחרון שבאחרונים, הוא היה בר סמכא, לסמוך על הוראותיו האמתי בכל הפרטים… פנו אליו בשאלות וספיקות לדינא בכל מקצעות התורה, ועל כולם השיב כהלכה לקטן ולגדולן גם לעת זקנותו… (מקראי קודש, ג, הקדמה עמ’ 5).

In 1916 he printed another work called Likutei Tzvi. In 1923 he printed another work called Mili Debrochos which is on part of Masseches Berachos (part two of this work was printed later). In 1936 he began printing his massive, three volume Mikraei Kodesh on Hilchos Kriyas Hatorah which he completed in 1941. This work is exceptional in both its breadth and depth. There are other important books on this topic from great gedolim such as the Chida and R. Ephraim Zalman Margolis, but none compare to this work. His later works do not have haskamos, as he writes against them in the introduction to the third volume of his Mikraei Kodesh.

ועתה בעו”ה נוהגין המחברים באמעריקא מנהג יפה מאד… לקבל הסכמה על חיבוריהם מהאי הדיוט בעל הלשון… דמיום שחרב בית המקדש גברו בעלי הלשון, ואל תהי הסכמת ההדיוט קלה בעינך ובדין הוא משום דלפנים היו מחברים ספרים בשביל ת”ח והיו צריכין להסכמת ת”ח הגדול בדורו, אך עתה במדינתנו שרוב המחברים מחברים ספריהם בשביל הדיוטים, לכן צריכין ליקח הסכמה ג”כ מהדיוט גדול, ובזכות זה יזכו שההדיוטים יקפצו לקנות חבוריהם ויראו שכר לעמלם, אשרי שככה לו, ואשרי הדור שיפתח בדורו כשמואל בדורו.

He left behind many complete manuscripts on different topics. After he died in 1947 his manuscripts were taken to Mechon Otzar Haposkim in Eretz Yisrael. Unfortunately almost nothing of his was printed except for a few teshuvos of his in various Torah Journals.[1] A few months ago a complete manuscript was printed, the Beis Hayayin, a complete work on Hilchos Yayin Nessech. This volume was published by Shalom Jacob, who has put out important and special works in the past (see here). The production of this work was a truly beautiful job. The work consists of two parts; the top is the Halachos in short, and the bottom part is called Kunditon. In the Kunditon, R. Grodzinsky goes through all the sources of each Halacha, starting from the Gemarah and going forward through the sugyos with the Rishonim and Acharonim. A small section was added by the editor at the bottom of each page called Mekorei Habayis which adds some additional sources and quotes related to the topics in the Kunditon section. The print and paper is beautiful, including small summaries on the side of each piece, making it a pleasure to use. Besides for these, there is an extremely thorough index of the work. To mention some of the interesting side points in this work; R. Grodzinski has a nice discussion of the way wine was made in the U.S. in his time (p. 42-43), as he was a rav hamachshir, he traveled to wine companies in California, to check out the exact way they made the wine. Another important piece is a lengthy discussion of the various levels of Mechalelei Shabbos in the U.S. (pp. 31-32, 190) in his time. This discussion gives us a sad but realistic glimpse of the level of American Jewish observance in those times. He writes that there were three categories; one group that came with the full intention of remaining frum, but due to the parnassah problem were forced to work on Shabbos, virtually having no other choice. This group he says, was very disturbed about having to be mechalel shabbos and whatever was not related to parnassah they were careful to observe the prohibitions. This group has a din of an oness. A second category were people who though initially forced to work on Shabbos due to parnassah issues kept on working on even when they became wealthy. Though they kept Shabbos in their homes, they do not have a din of an oness. The third category was people who besides working on Shabbos for parnassah never bothered to keep anything of Shabbos in their homes. These people, he writes, are the worst level of the three.
Another piece of interest to me was how he suggests a textual change in the girsa of a Yerushlami (p. 155). He is not one that is fast to do so in general, as a bit later where he quotes the Shach saying that there was a printing mistake, he goes out of his way to show that there is no need to suggest such a thing (p. 162). Another particular piece of interest for me was his using a piece of Rabbenu Chananel, from the fairly recently (in his time) printed manuscript on Avoda Zara (p. 54). There are two reasons why I found this interesting. One, in the journal Yeshurun (v. 2, pp. 202-205) there is a teshuva of his in regard to the custom of standing when the ba’al keriah recites the Aseres Hadibros (see here for more on this minhag). Someone had shown him a newly printed manuscript of the Shu”t Ha-Rambam who said it is improper to stand. R. Grodzinsky writes:

כי תשובות המיוחס להרמב”ם ז”ל לא נמצא אצלי ומעולם לא ראיתיו. רק פעם אחד הביא אלי השו”ב מק”ב את תשובות הנ”ל וראיתי כי נמצא שם כמה דברים הסותרים למ”ש הרמב”ם בספרו הגדול משנה תורה. ולבי אומר לי כי כמה דברים הנמצא שם ע”ש הרמב”ם הוא לא אמת רק איזה תלמיד טועה כתבם ויחסו ע”ש הרמב”ם ע”ד שאמרו חז”ל אם בקשת וכו’ התלה באילן גדול…

From this piece I generalized that he was opposed to “new rishonim” and the like. However, from this work I see it was not the case, or so simple, as he used the newly printed Rach. It is important to note that the Chazon Ish was against using the Rach[2] as he writes:

“וכן ראיתי בל’ ר”ח הנדפס בדפוס ראם, אבל לא ידענא אם אפשר לסמוך על הנדפסין מחדש שכבר הפסיקה המסורה בינינו, ואין אנו יודעין מי המה המעתיקים, שמלאכת ההעתקה כבדה מאד, ואף על ידי זריזין ומדקדקים מצוי ט”ס הרבה, ואם יעבור הדבר ע”י איזה רפיון בדקדוק הדברים יכול הדבר להשתנות לגמרי, ולכן הפוסקים שלא הפסיקה המסורה בינם ובינינו בכל הדורות, ששקדו עליהם חכמי דור דור, לשמרם ולנקותם, צריכים אנו לחשוב את ספריהם ליותר דוקנית, וכש”כ במקום שאין ללמוד מכונת הדברים אלא מדקדוק לשונם, שקשה לסמוך על החדשים…” (חזון איש, הל’ עירובין סי’ ס”ז, אות י”ב).

The Mishna Berurah argues, as we find numerous times he brings from the

ר”ח הנדפס מחדש [ביאור הלכה, סי’ ש”ב, ד”ה עליה; סי’ שט”ו, ד”ה טפח; סי’ תרכ”ו, ד”ה צריך; סי’ תרמ”ח, ד”ה מיהו, ועוד].

One thing I was rather surprised about was that there was no mention of the famous teshuva of the Rema on yayin nessech anywhere in this work. I was hoping to see his take on it. To summarize, this work is extremely important for anyone learning the complicated laws of yayin nessech and it is well worth the money.[3] The sefer is available for purchase at Biegeleisen in the U.S., and at Girsa and Otzar Haseforim in Jerusalem. I would just like to end by wishing Rabbi Jacob much success in printing the rest of the Rav Grodzinsky’s wonderful works from manuscripts.[4]

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

By Eliezer Brodt

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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