Lekah Tov What’s in a Name?
by Marvin J. Heller[1]

For I give you good doctrine (lekah tov); do not forsake My Torah (Proverbs 4:2).

The entitling of Hebrew books is a subject of considerable interest, varying as it does from the more common manner of labelling comparable works. Book titles generally reflect a book’s subject matter. In contrast, however, Hebrew book titles often reflect a subtle theme, considerably wide-ranging between books with a like title.

This subject has been addressed previously, by me and by others, in the latter case even in book format, and as the subject of encyclopedia articles. My previously addressed book titles are Adderet Eliyahu and Keter Shem Tov.[2] What the books with those titles and Lekah Tov have in common is that the books so entitled frequently do not share common subject matter.

Our listing of editions entitled Lekah Tov, a popular title, is based on the editions recorded in bibliographic works, primarily Ch. B. Friedberg’s Bet Eked Sepharim, which covers the period 1474 through 1950, and Yeshayahu Vinograd’s Thesaurus of the Hebrew Book, which covers titles printed from 1469 through 1863. Shabbetai Bass’ (1641-1718) Siftei Yeshenim (Amsterdam, 1680), the first bibliography of Hebrew books by a Jewish author, records five works entitled Lekah Tov. Isaac Benjacob, in his Oẓar ha-Sefarim, records fourteen works (through 1863) entitled Lekah Tov.[3]

The editions of Lekah Tov described in this article are the earliest editions from the sixteenth and seventeenth centuries and one title from the first decade of the eighteenth century, that is, in 1704. The order of the works addressed in this article is in chronological order, that is the order in which they were printed, rather than the time of writing or the author’s names.

I

We begin with four sixteenth century editions of Lekah Tov, the lead edition being R. Tobias (Tovyah) ben Eliezer’s Lekah Tov, known as Pesiḳta Zuṭarta (Venice, 1546), followed by R. Moses ben Levi Najara Lekah Tov (Constantinople, 1575), then R. Yom Tov ben Moses Zahalon’s commentary on the book of Esther, and R. Abraham ben Hananiah dei Galicchi Jagel’s Lekah Tov (Venice, 1595).

R. Tobias (Tovyah) ben Eliezer: Our first Lekah Tov, by R. Tobias (Tovyah) ben Eliezer (eleventh cent.), is also known as Pesiḳta Zuṭarta. A midrashic commentary on the Pentateuch and the Five Megillot, it published in רננ”ו (306 = 1546) at the renowned press of Daniel Bomberg in folio format (2⁰:93 ff.). Bomberg, a non-Jew, came to Venice from Antwerp, obtained a privilege from the Venetian Senate to print three books, and issued as his first imprint a Latin Psalterium (1515). Soon after, in December, 1515, Bomberg requested and received the right to print Hebrew books, with a monopoly based on the expenses already incurred with such an activity. By the time his press closed, more than four decades later in 1548/49, it had published between two hundred to two hundred fifty titles, covering the gamut of Jewish literature, encompassing liturgy, Talmud, halakhah, philosophy, and grammatical works, books of high quality.

1546, Venice

R. Tobias (Tovyah) ben Eliezer 1880, Vilna
Courtesy of the National Library of Israel

Tobias (Tovyah) ben Eliezer’s (eleventh-twelfth centuries) place of residence has variously been given as Kastoria, Bulgaria, while others suggest Ashkenaz. Isidore Singer and M. Seligsohn suggest that Tobias might have been a native of Mayence (Mainz) and a son of Eliezer ben Isaac ha-Gadol, a teacher of Rashi. Ashkenaz is given suggested because Lekah Tov was written after 1097 and reference is made several times to the tribulations of the Crusades. In parashat (weekly Torah reading) Emor (Leviticus 21:1 – 24:23), for example, Tobias writes about the slaughter of the Jews in Mainz. However, as Tobias also frequently attacks Karaites and shows a knowledge of Mohammedan customs, it is suggested, by Solomon Buber, that that he was a native of Castoria in Bulgaria. Towards the end of his life Tobias settled in Eretz Israel.[4]

The pillared title-page of Lekah Tov has a header that, in a small font, states “There is neither wisdom, nor understanding, nor counsel against the Lord” (Proverbs 21:30). Below it is the phrase “the light of the righteous [will rejoice]” (Proverbs 13:9). Below in a larger font, is the title, given as Pesikta Zutarta, included here because later editions entitle and record Pesikta Zutarta as Lekah Tov.

This edition is on Vayikra, Bamidbar, and Devorim (Leviticus, Numbers, and Deuteronomy). Because the first edition was based on an incomplete manuscript which was lacking a first page, the printer entitled it Pesiḳta based on the word piska leading the words in the text. Tobias had entitled the work Lekah Tov because of the allusion to his name (tov, Tovyah, Tobias) in the title and begins each weekly Torah portion with a header verse with the word tov. For example, parashat Kedoshim begins with “Depart from evil, and do good (tov); seek peace, and pursue it” (Psalms 34:15); parashat Beha’aloscha “How sweet is the light, and it is good (tov) for the eyes to behold the sun!” (Ecclesiastes 11:7); and parashat Hukat “ You are good (tov) and beneficent, teach me Your laws.” (Psalms 119:68).

Tobias supports the literal meaning of the text but also quotes aggadot, midrashim, and the Talmud. He gives the grammatical meaning of words and quotes many halakhot, a recurrent source being R. Achai Gaon’s She’eltot. Tobias frequently refers to his father R. Eliezer, whom he refers to as ha-gadol or ha-kodesh (the great or the holy). As noted above, he attacks the Karaites and has a thorough knowledge of Mohammedan customs.

Tobias’ Lekah Tov has been cited by such leading rabbinic writers as R. Abraham ibn Ezra, R. Asher ben Jehiel (Rosh), R. Zedekiah (ha-Rofei) ben Abraham (Shibbolei ha-Leket), R. Menahem ben Solomon (Sekhel Ṭov, Even Boḥan), Rabbenu Tam, R. Isaac ben Abba Mari (Ba’al ha-Ittur), and R. Isaac ben Moses of Vienna (Or Zarua).[5]

Several editions of Tobias’ Lekah Tov on the Megillahs have been printed. The first reprint on the Torah commentary was in Vilna (1880) followed four years later by a second printing (1884), both by R. Solomon Buber at the Romm press.

R. Moses ben Levi Najara: Our next Lekah Tov is a commentary on the Torah with reasons for the mitzvot by R. Moses ben Levi Najara. This edition of Lekah Tov was printed in Constantinople at the press of the brothers, Jacob and Solomon ibn Isaac Jabez in folio format (2⁰:150 ff.). They had printed previously in Salonica, for a brief interval in Adrianople and, after an outbreak of plague in Salonica in approximately 1570-72, Joseph Jabez sold his typographical material to David ben Abraham Azubib and left that city to join his brother Solomon in Constantinople. Solomon Jabez, had, in 1559, settled in Constantinople, founding a press that was active for about three decades. The brothers, issued more than forty titles in Constantinople.[6]

R. Moses ben Levi Najara was born in Turkey in c. 1502, perchance from a family whose origins were in Nájera, Spain. The family head, Levi Najara, settling in Constantinople after the expulsion of the Jews from Spain in1492. Moses Najara served as rabbi in Danaiditsch, spent time in Safed where at the age of thirty Najara was considered among the leading rabbinic scholars of Safed. In that location Najara was a student of R. Isaac Luria (Ari ha-Kodesh). He subsequently served as rabbi in Damascus. Moses Najara’s son, Israel Najara (c.1555 – c. 1625) was a noted poet, author of Zemirot Yisrael (Safed, 1587).

1575, Constantinople, Moses ben Levi Najara
Courtesy of the National Library of Israel

The title-page of this edition of Lekah Tov has a decorative border of florets, typical of Jabez brother publications. It dates the beginning of work to Friday, 4 Shevat, then gives the year with the chronogram “Truth will sprout from the earth אמת מארץ תצמח (331 = January 10, 1571) [and righteousness will peer from heaven]” (Psalms 85:12). The dating of this edition of Lekah Tov is problematic. With the exception of Shabbetai Bass, who gives the Hebrew chronogram date, the above bibliographic sources date publication as 1575, as does the National Library of Israel, despite the date on the title-page of מארץ (331 = 1571). Avraham Yaari transcribes the text of the title-page and then also dates it 1575.[7] In contrast to the preceeding, Abraham David, M. Franco, and Shimon Vanunu, respectively writing entries for the Najara entry in the Encyclopedia Judaica, the Jewish Encyclopedia, and Encyclopedia Arzei ha-Levanon, all date Lekah Tov to 1571. This is also the case for Isaac Benjacob who, in his Oẓar ha-Sefarim, dates publication to 1571.[8] Perchance, indeed likely, one early source erred and the later works copied and repeated the error without ever seeing the book. Another apparent error is the weekday date for the beginning of work as Friday, 4 Shevat. In 1571 that was a Sunday and in 1575 a Saturday, so that, whichever year is correct, the date for the beginning of work also appears to be in error.

There is an introduction from Najara in which he informs that he has entitled Lekah Tov for it is a good and important study, one that will guarantee the completion of their souls, truly and completely, as it was given at Sinai, to them for a goodly portion. The text follows, organized by parashah, in two columns in rabbinic letters and homilies on the Talmud, Mechiltah, Sifrah, and Sifri.

This is the only edition of Moses ben Levi Najara’s Lekah Tov. Sha’ar ha-Kelalim, published in the beginning of R. Hayyim Vital’s Etz Hayyim, is attributed to Najara in several manuscripts.

R. Yom Tov ben Moses Zahalon: Commentary on the book of Esther by R. Yom Tov ben Moses Zahalon. Entries in this article are supposed to be in chronological order of printing and this Lekah Tov was published two years after the preceding entry. However, bibliographical sources record and discount a possible, albeit questionable, Constantinople [1565], which is not noted in Avraham Yaari’ Hebrew Printing at Constantinople so that we too are discounting it. The definite publication of Zahalon’s Lekah Tov was in Safed on Friday, Rosh Hodesh Sivan, in the year “[Hear, O Lord, and have mercy on me;] O Lord, be my help! ה” היה עזר לי ([5]337 = Friday, May 27, 1577)” (Psalms 30:11) in quarto format (4⁰: 83, 1 ff.) by Eliezer ben Isaac Ashkenazi.

This Lekah Tov is not only the first book printed in Safed, it is the first book printed in Asia, excluding Chinese imprints. Eliezer ben Isaac Ashkenazi who had printed previously in Lublin for almost two decades, leaving, with his son, to dwell in Eretz Israel – printing also, for a short time on the way, in Constantinople – anticipating that he would print books for a European market eager to purchase books from the land of Israel. Eliezer Ashkenazi became partners with Abraham ben Isaac Ashkenazi, mentioned in the colophon (apparently not a relative), the former supplying the expertise and typographic material, the latter the location and the financing.[9]

R. Yom Tov ben Moses Zahalon (Maharit Zahalon, 1558-1638), born to a Sephardic family in Safed, was a student of R. Moses Bassudia and R. Joseph Caro. He received semicha (ordination) from R. Jacob Berab II. Highly regarded by his contemporaries, who often requested his opinion on complex halakhic issues, Zahalon was a person of great integrity, not influenced by status. For example, it was his opinion, although he had the utmost respect for Caro, that the Shulhan Arukh was, “a work for children and laymen.” Zahalon made several trips as an emissary of the community in Safed to Italy, Holland, Egypt and Constantinople.[10]

1577, Safed, R. Yom Tov ben Moses Zahalon
Courtesy of the Library of the Jewish Theological Seminary

Lekah Tov was written by Zahalon at an early age, seventeen or eighteen, to send, as stated on the title page, for mishlo’ah manot (Purim gifts), to his father. Also on the title page is the prayer that, “the Lord should grant us the merit to print many books, for “from Zion shall go forth Torah, and the word of the Lord [from Jerusalem]” (Isaiah 2:3).

On the verso of the title page is a brief introduction, in which Zahalon refers to the burning of the Talmud in Italy and remarks that, “Great was the cry of the Torah before God and when He remembered the covenant that He made with us at Horeb (Sinai), the Lord roused the heart of the printer Eliezer [so that] honor dwelled in our land . . .” He encourages others to also print their books at the press in Safed. A second brief introduction from Joseph ben Meir follows, and then a longer introduction from the author. Zahalon informs that the book was named Lekah Tov because it has a reference to his name and because of the words of earlier sages on, “For I give you good doctrine (lekah tov); do not forsake my Torah” (Proverbs 4:2). The commentary, which is lengthy, includes both literal, homiletic, kabbalistic, and messianic interpretations. Zahalon does not reference a large number of other works. At the end of the volume is a copy of Marco Antonio Giustiniani’s (Justinian) device, a reproduction of the Temple in Jerusalem. Ashkenazi had used this mark previously in Constantinople.[11]

Zahalon was the author of more than 600 responsa, only partially printed (She’elot u’Teshuvot Yom Tov Zahalon, Venice, 1694); additional volumes of responsa and novellae on Bava Kamma were printed in Jerusalem (1980-81); and an extensive commentary on Avot de-Rabbi Natan entitled Magen Avot, still in manuscript.

R. Abraham ben Hananiah dei Galicchi Jagel: Catechism, or handbook on the principles of the faith, for Jewish youth by Abraham ben Hananiah dei Galicchi Jagel (1553-after 1623). This is the first edition of Jagel’s popular and much reprinted Lekah Tov. A small work, it was published as an octavo (8⁰: 18ff.) by the press of Giovanni di Gara in Venice in 1595. Parenthetically, although the name Giovanni is given in non-Hebrew sources, the Hebrew name, which appears on the title-pages is Zoan, that is, Iohannes. The di Gara press, active from 1564 to 1611, is credited with more than 270 books, primarily in Hebrew letters, and only infrequently in non-Jewish languages.[12]

Jagel was born to the Galicchi (Gallico) family, one of the four noble families exiled from Jerusalem to Rome. The family name Jagel is taken from the liturgy of the afternoon Sabbath services (Abraham would rejoice יגל). Much of what is known about Jagel’s life is from Gei Hizzayon, an autobiographical and ethical work in the style of Dante. He settled in Luzzara, in the vicinity of Mantua in the 1570s, where, after his father’s death, he inherited the latter’s banking business, a venture, by his own admission, for which he was unqualified.

Jagel, mistakenly identified as Camillo Jagel, a censor of books from 1611, has been accused of apostasy. This identification has, however, been shown to be false. Jagel also had difficulties with business associates, particularly Samuel Almagiati, which resulted in their arranging his incarceration on several occasions, for carrying a small dagger, dining at night with a Christian, and for slander. In the last and longer imprisonment, he composed portions of Gei Hizzayon. Jagel later practiced medicine, but retained close ties with several Jewish bankers, among them Joseph ben Isaac of Fano, to whom Lekah Tov is dedicated. Jagel instructed Fano’s children, when, perhaps, he wrote Lekah Tov. In 1614, together with another banker, Jagel was kidnapped, but was able to pray three times a day with Tefillin and eat permitted foods only (Gei Hizzayon).

1595, Venice, Abraham ben Hananiah dei Galicchi Jagel
Courtesy of the Dorot Jewish Division, New York Public Library

Lekah Tov, the first catechism by a Jew, is stylistically copied from and conforms to the Catholic catechism of Peter Canisius (1521-97). It summarizes the principles of Judaism, based on Maimonides’ Thirteen articles of Faith, emphasizing Judaism’s moral and ethical aspects. Jagel also copied passages from Canisius = catechism, but without violating Jewish dogma and beliefs. The dedication, in Renaissance style, begins, “how a servant may benefit to find favor in the eyes of his lord,” followed by the introduction, in which Jagel defines his purpose as, to make a fence for the Torah and state the principles of Judaism, so that they should be fluent in the mouths of all, as did the prophets. He concludes that it is in truth a lekah tov (good doctrine, Proverbs 4:2) that I give you. The text is in the form of a dialogue between a rabbi and student, emphasizing the proper conduct for attaining happiness in the hereafter. Seven classes, each of sin and of virtue, are enumerated. The section on love towards one’s neighbor is quoted extensively in the Shelah’s Shenei Luhot ha-Berit.[13]

Lekah Tov has been reprinted thirty times, and translated into Latin, German, English, and Yiddish. Western European editions, beginning with a 1658 (Amsterdam) edition published by Naphtali Pappenheim, to compensate for insufficient Torah study. Pappenheim writes that Lekah Tov, a concise summary of the principles of the Torah, is suitable for all ages. A Yiddish edition (Amsterdam, 1675) by Jacob ha-Levi was intended for those who had difficulty with the Hebrew text and were engaged in earning a livelihood, not studying Torah sufficiently and who felt that it should be read daily by everyone.

Several editions were published by apostates, who found its style comfortable, and Christian-Hebraists, who wished to learn about Judaism, both utilizing it for missionary purposes. Eastern European editions are associated with precursors of the Haskalah in Russia. Jagel’s other works are Eishet Chail (Venice, 1606), an ode to womanhood and a code of behavior; Beit Ya’ar Levanon, a scientific encyclopedia, mostly unpublished; Be’er Sheva, also an encyclopedic compendium, and works on philosophy, astrology, and halakhah, also unpublished.

II

R. Moses ben Issachar Sertels: A Hebrew Judeo-German (Yiddish) glossary on the Prophets and Hagiographa, printed at the renowned Gersonides press in Prague, headed, from 1601, by Moses ben Joseph Bezalel Katz, his name appearing on the title-page. It was published in quarto format (4⁰:284 ff.) in the year “Now I know that the LORD will give victory to His anointed עתה ידעתי כי הושיע ה” משי“חו (364 = 1604)” (Psalms 20:7) in conjunction with Sertels’ Be’er Moshe (1605, 4⁰: 104 ff.), a comparable work on the Torah, Hagiographa and Megillot.

Sertels (d. 1614-15) has been described by Aleander Kisch, et. al, as an exegete, resident in Prague in the first half of the seventeenth century. His name a “(סערטלש) is a matronymic from ‘Sarah.’” Olga Sixtová informs that he “shows up at the turn of the 17^th century as one of the most active figures in Prague Yiddish (and Hebrew) book printing, as such he deserves more of our attention.” Sixtová writes that Sertel and his family came from Germany, likely from the Wurzburg area. A son, Issachar, died in Venna in 1625 and a daughter, Shendel, in Prague in 1631. His mobility is reflective of a Ashkenaz Jewish family, more so than of a settled Christian population. Sixtová also notes that the surname name Sertel (variously Sertl[e]in, sertl, Sertln), was after Sarah, his mother.[14]

Sertels’ Lekah Tov is described by Moritz Steinschneider as “a glossary on Pent. etc. (Moses explained), in which text is expressed separately and together with the text. Beginning as a paraphrase preceding it, in which is completed the version of words or sentences together with the expositions.”[15] It is similarly described by Otto Muneles, who records Lekah Tov together with “be’er Moŝe . . . lekah. Prag 1604, 4⁰. (Yidd. Glossary on the Prophets and Hagigrapha.).[16] Be’er Moshe, is also glosses and notes in Yiddish.

1604, Prague, R. Moses ben Issachar Sertels
Courtesy of the National Library of Israel

Sixtová writes that Sertel’s glossaries reflect his long years and experience as a teacher. In the preface to Be’er Moshe he suggests that it could be used in place of a teacher, as the rabbis, who wander from place to place lack the time to go through the entire text with their pupils. 

The title-page of Lekah Tov has a somewhat lengthy text which begins that it is an attractive explanation in [Ashkenaz] (Judeo-German), informing that it is done with understanding and wisdom on the twenty-four books [of the Bible], of great benefit to the aged and the young. Further on Sertels notes that it was written with “an iron pen (stylus)” (Jeremiah 17:1; Job 19:24) and he entitled it Lekah Tov and included reasons. The text begins with Joshua and concludes with Daniel and Chronicles. Lekah Tov is primarily set in Vaybertaytsh, a semi-cursive type generally but not exclusively reserved for Yiddish books, so named because these works were most often read by women and the less educated.[17]

Strangely, Lekah Tov, which preceded Be’er Moshe, is recorded as a supplement to that work. Moreover, Lekah Tov, as noted above, is comprised of 284 ff. whereas Be’er Moshe, is comprised of 104 ff.

R. Abraham ben Hananiah dei Galicchi Jagel: As noted above, Jagil’s Lekah Tov has been translated into several languages. An example of these translations is the 1679 Latin edition with the title Catechismus Judaeorum. It was published in London at the press of Anne Godbid & J. Playford in duodecimo format (16⁰: [26], 58, 58 pp.).

1679, Catechismus Judaeorum (Lekah Tov), Abraham Jagel, London
Courtesy of the National Library of Israel

It is a bi-lingual Hebrew-Latin c6atechism, or handbook on the principles of the faith, based on Maimonides’ thirteen principles of faith, for Jewish youth. Lekah Tov was written at a time when catechisms became popular as a genre due to the Reformation and Counter-Reformation. It is the first such work written for Jews. This notwithstanding, Lekah Tov became popular not only with practicing Jews but also with non-Jews and converts as a window into the beliefs of Judaism.

More unusual is this edition, the first Hebrew-Latin translation. It was prepared by an apostate, Ludovicus de Compeigne de Viel, who had been engaged by Colbert, Louis XIV’s minister of finance, to translate Maimonides’ Yad ha-Hazakah into Latin. Originally a convert to Catholicism, he subsequently converted to Protestantism under the tutelage of Henry Compton, Bishop of London.[18]

The title page, entirely in Latin, is followed by a dedication to Compton [3-10], an introduction in Latin with Hebrew [11-19] which traces the history of Jewish theology and works on Judaism, and errata. The text is in Hebrew and Latin on facing pages, each with its own pagination. The Latin text has marginal biblical references. The volume concludes with a prayer and a colophon from Meshullam ben Isaac. De Viel’s purpose, as expressed in the introduction, is to demonstrate the similarity of much Jewish and Christian doctrine. He also paraphrases Jagel’s introduction. The popularity of Lekah Tov with non-Jews may be partially attributed to the false belief, based on a misidentification, that Jagel had converted to Christianity; that unlike other works by apostates it was used to emphasize similarities rather than differences between the two religions; and that c7atechisms were part of the conversionary experience. None of this was Jagel’s intent when he wrote Lekah Tov, which was intended solely for Jewish youth.

Translations of Lekah Tov in our period were p8rinted previously in Amsterdam (1658, 1675 [Yiddish]), 9and reprinted in London (1680 [English]), Amsterdam (1686), Leipzig (1687 [Hebrew-Latin]), Franeker (1690 10[Hebrew-Latin]), Frankfurt am Oder (1691[Hebrew-Latin]), and Leipzig (1694 [Hebrew-German]).[19]

III

R. Eliezer Lipman ben Menahem Maneli (Menli) of Zamosc: Discourses and explanations of Talmudic aggadot and midrashim by R. Eliezer Lipman ben Menahem Maneli (Menli) of Zamosc, published at the Frankfurt on the Oder press of Michael Gottschalk. Originally a bookbinder and book-dealer, Gottschalk was brought into the press by Johann Christoph Beckmann, a professor of Greek language, history, and theology at the University of Frankfurt on the Oder. The latter, to, whom the press originally belonged, found that he had insufficient time to operate the press and he contracted with Gottschalk to operate the press. Among the latter’s publications is the Frankfurt on the Oder Talmud (1693-99).[20]

The title-page has a decorative frame comprised of two cherubim blowing horns at the top, at the bottom an eagle with spread wings. Within the wings is a carriage and figures, and in the middle of this scenario is a depiction of the Patriarch Jacob meeting Joseph in Egypt.[21] The text of the title-page begins “[The] wise man, hearing them, will gain more wisdom (Lekah ha-tov) ישמע החכם ויוסף הלקח הטוב” (cf. Proverbs 1:5). The initial letters of the first four words in that phrase enlarged, spelling the Tetragrammaton.

1704, Frankfurt on the Oder, Eliezer Lipman ben Menahem Maneli
Courtesy of Hebrewbooks.org

The title-page is followed by several pages of approbations, from fourteen rabbis, two pages of material that had been omitted from the text, an introduction that begins “come and partake of my food and drink of the wine that I mixed” (Proverbs 9:5). Below it a listing of the section heads, the author’s apologia, his introduction, further apologia, and finally the text, set in a single column in rabbinic letters.

IV

Seven editions of Lekah Tov have been described in this article, representing editions of that work published in the sixteenth and seventeenth centuries, as well as one work published in 1704. Among them are two editions of Abraham Jagel’s popular Lekah Tov, that is a Hebrew and a bilingual Hebrew-Latin edition. These works are varied, beginning with a midrashic commentary on the Pentateuch and the Five Megillot; a commentary on the Torah with reasons for the mitzvot; a commentary on the book of Esther; a Hebrew-Judeo-German (Yiddish) glossary on the Prophets and Hagiographa; discourses and explanations of Talmudic aggadot and midrashim, and as already noted, two editions of Abraham Jagel’s popular Lekah Tov.

These works encompass Bible commentaries, a glossary, and a Jewish catechism. None of these works are polemic, but rather, in keeping with the verse from which the title is taken “For I give you good doctrine (lekah tov); do not forsake My Torah (Proverbs 4:2), they are intellectually challenging and inspiring. That authors, from disparate places, and perchance cultures chose this title for their works, is clear, for the books described in this article represent “good doctrine.”

[1] I would like to express my appreciation to Eli Genauer for reading this paper and his editorial; comments.
[2] Previous articles on the varied use of a single book titles by Marvin J. Heller are “Adderet Eliyahu; a Study in the Titling of Hebrew Books” in Studies in the Making of the Early Hebrew Book (Brill, Leiden/Boston, 2008), pp. 72-91; and “Keter Shem Tov: A Study in the Entitling of Books, Here Limited to One Title Only,” http://seforim.blogspot.com, December 17, 2019 reprinted in Essays on the Making of the Early Hebrew Book, (Brill, Leiden/Boston, 2021), pp. 85-111. Menahem Mendel Slatkine wrote a two- volume work, Shemot ha-Sefarim ha-Ivrim: Lefi Sugehem ha-Shonim, Tikhunatam u-Te’udatam (Neuchâtel-Tel Aviv, 1950-54) on book names, Abraham Berliner, Joshua Bloch, and Solomon Schechter wrote articles on the subject and there are encyclopedia entires on the subject.
[3] Shabbetai Bass, Siftei Yeshenim (Amsterdam, 1680), pp. 35-36 nos. 44-48; Ch. B. Friedberg, Bet Eked Sepharim, (Israel, n. d), lamed 745-54 [Hebrew]; Isaac Benjacob, Ozar ha-Sefarim (Vilna, 1880, reprint New York, n. d.), p. 17 nos. 329-37; Yeshayahu Vinograd, Thesaurus of the Hebrew Book. place, and year printed, name of printer, number of pages and format, with annotations and bibliographical references I (Jerusalem, 193-95), p. 71 [Hebrew].
[4] Isidore Singer, M. Seligsohn, “Tobiah ben Eliezer,” Jewish Encyclopedia v. 12 (New York, 1901-06), pp. 169-71.
[5] Mordechai, Margalioth, ed., Encyclopedia of Great Men in Israel II (Tel Aviv, 1986), cols. 565-69 [Hebrew]; Shmuel Teich, The Rishonim: biographical sketches of the prominent early rabbinic sages and leaders from the tenth-fifteenth centuries, ed. Hersh Goldwurm (Brooklyn, 1982), p. 186; https://en.wikipedia.org/wiki/Tobiah_ben_Eliezer#Lekach_Tov.
[6] C. B. Friedberg, History of Hebrew Typography in Italy, SpainPortugal, and Turkey (Tel Aviv, 1956), pp. 134, 144 (Hebrew).
[7] Avraham Yaari, Hebrew Printing at Constantinople (Jerusalem, 1967), pp. 117-18 no. 183 [Hebrew].
[8] Isaac Benjacob, Oẓar ha-Sefarim (Vilna, 1880; reprinted New York, 1965), p. 269 no. 380; Abraham David, “Najara,” Encyclopedia Judaica 14 (Jerusalem, ) pp. 760-61; M. Franco, “Moses Najara,” 9 Jewish Encyclopedia (New York, 1901-06), p. 151; Shimon Vanunu, Encyclopedia Arzei ha-Levanon. Encyclopedia le-Toldot Geonei ve-Ḥakhmei Yahadut Sefarad ve-ha-Mizraḥ III (Jerusalem, 2006), p. 1574 [Hebrew]. A possible solution to the misdating was suggested by R. Aharon Berman, who wrote in a private communication dated December 5, 2023, “I would guess that the words on the line after “me’eretz” indicate that we are counting the 4 letters of the word “me’eretz” as part of the date. That is 331 + 4 equals 335.”
[9] Concerning Eliezer ben Isaac Ashkenazi see Marvin J. Heller, “Early Hebrew Printing from Lublin to Safed: The Journeys of Eliezer ben Isaac Ashkenazi,” Jewish Culture and History 4:1 (London, summer, 2001), pp. 81-96, reprinted in Studies in the Making of the Early Hebrew Book (Leiden/Boston, 2008), pp. 106-20.
[10] Hersch Goldwurm, The Early Acharonim: Biographical Sketches of the Prominent Early Rabbinic Sages and Leaders from the Fifteenth-Seventeenth Centuries (Brooklyn, 1989), pp. 127-28; Mordechai, Margalioth, ed., Encyclopedia of Great Men in Israel III (Tel Aviv, 1986), cols. 735-36 [Hebrew]; Abraham Yaari, Sheluhei Erez Yisrael (Jerusalem, 1951), pp. 236 [Hebrew]; Avraham Yaari, Sheluhei Erez Yisrael I (Jerusalem, 1951), pp. 238-40 [Hebrew];
[11] Concerning the widespread us of the temple device see Marvin J. Heller, “The Cover Design, ‘The Printer’s Mark of Marc Antonio Giustiniani and the Printing Houses that Utilized It,’” Library Quarterly, 71:3 (Chicago, July, 2001), pp. 383-89, reprinted in Studies, pp. 44-53; Avraham Yaari, Hebrew Printers’ Marks (Jerusalem, 1943), pp. 11 and 129-30 nos. 16-17 [Hebrew].
[12] Concerning the Di Gara press see A. M. Habermann, Giovanni di Gara: Printer, Venice 1564-1610. ed. Y. Yudlov (Jerusalem, 1982) [Hebrew].
[13] Morris M. Faierstone, “Abraham Jagel’s Leqah Tov and Its History,” The Jewish Quarterly Review LXXXIX (Philadelphia, 1999), pp. 319-50; David B. Ruderman, Kabbalah, Magic, and Science: the Cultural Universe of a Sixteenthcentury Jewish Physician (Cambridge, 1988), pp. 8-24, 158-68.
[14] Executive Committee of the Editorial Board, Aleander Kisch, “Moses Saerteles (Saertels) b. Issachar ha-Levi” J. E. 9, p. 92; Olga Sixtová, “The Beginnings of Prague Hebrew Typography 1512-1569,” in Hebrew Printing in Bohemia and Moravia, Ed. Olga Sixtová (Prague: Academia, 2012), pp. 67-68.
[15] “in ejus Glossario in Pent. etc. (Explicavit Moses), quod seorsim expressum et una cum textu (1604-5. etc.). [Incipit ut Paraphr. praecedens, sed in Ed. I. foll.12 absolvitur, sistitque Versionem verborum seu sententiarum una cum Expositionibus].” Moritz 2Steinschneider, Catalogus Liborium Hebraeorum in Bibliotheca Bodleiana (CB, Berlin, 1852-60), cols. 2428-29 no. 7038.
[16] Otto Muneles, Bibliographical survey of Jewish Prague: The Jewish State Museum of Prague (Prague, 1952), p. 29 no. 63-64.
[17] Concerning the early use of Vaybertaytsh see Herbert C. Zafren, “Variety in the Typography of Yiddish: 1535-1635,” Hebrew Union College Annual LIII (Cincinnati, 1982), pp. 137-63; idem, “Early Yiddish Typography,” Jewish Book Annual 44 (New York, 1986-87), pp. 106-119. In the former article, Zafren informs that the first book in which Yiddish was a segment was major was Mirkevet ha-Mishneh (Sefer shel R. Anshel), a concordance and glossary of the Bible (Cracow, 1534/35). In the latter article he suggests that the origin of Vaybertaytsh, which he refers to as Yiddish type, was the Ashkenaz rabbinic fonts, supplanted by the more widespread Sephardic rabbinic type which prevailed in Italy (p. 112).
[18] Morris M. Faierstone, op. cit.
[19] Charles Berlin and Aaron Katchen, eds. Christian Hebraism. The Study of Jewish Culture by Christian Scholars in Medieval and Early Modern Times (Cambridge, Ma., 1988), p. 44 no. 71; L. Fuks and R. G. FuksMansfeld, Hebrew Typography in the Northern Netherlands 1585 – 1815 (Leiden, 1984-87), II pp. 249 no. 283, 267-68 no. 332; Cecil Roth, Magna Bibliotheca Anglo-Judaica; a Bibliographical Guide to Anglo-Jewish History (London, 1937), pp. 329 no. 5, 428 no. 1.
[20] Concerning the see Gottschalk press and the Frankfurt on the Oder Talmud (1693-99) see Marvin J. Heller, Printing the Talmud: Complete Editions, Tractates, and Other Works and the Associated Presses from the Mid-17th Century through the 18th Century, (Brill, Leiden/Boston, 2019), pp. 47-73
[21] Concerning the eagle motif on the title-page of Hebrew books see Marvin J. Heller “The Eagle Motif on 16^th and 17^th Century Hebrew Books,” Printing History, NS 17 (Syracuse, 2015), pp. 16-40, reprinted in Essays on the Making of the Early Hebrew Book, (Brill, Leiden/Boston, 2021), pp. 5-29.

Can Orthodoxy Decide Its Own History?

Rabbi Shmuel Lesher 

The Making of a Godol

In his 2004 review of Rabbi Nosson Kamenetsky’s controversy-sparking Making of a Godol,[1] Professor Mordechai Breuer notes a marked change happening within haredi culture, specifically book culture:

The contents of the traditional Haredi bookshelf have expanded and transformed beyond recognition in recent generations. Alongside … the rabbinic classics … the shelves are now filled with books of types our ancestors could not have imagined.[2]

Breuer is referring to the proliferation of a new form of biography, or hagiography, of gedolim, or “Torah scholars” sometimes referred to as “Shivhei Tzaddikim” (Praises of the Righteous).

To be sure, historically, the practice of telling stories of praise and piety about gedolim is not new. Records of this literature can be found as early as the 19th century.[3] However, the recent proliferation and high demand for these works within contemporary haredi society is a fairly recent phenomenon.

It is against this backdrop that, in his review, Breuer celebrates R. Kamenetsky’s publication of Making of a Godol. He correctly notes that this book is not just another routine addition to the existing genre of hagiography. Quite the contrary, employing the rigorous research of an academic, the book makes a serious effort to depict the lives of Lithuanian yeshiva personalities as they truly were, without embellishment or distortion. In stark contrast to those who advocate for the idealized and sanitized portrayal of gedolim as saintly individuals devoid of human flaws or weakness, R. Kamenetsky authored a book whose content was subject to a single test: the test of truth.[4]

It is for this very reason that others did not celebrate the publication of Making of a Godol. In fact, shortly after the book was published in 2002, it was subject to a ban and removed from bookstores.

Breuer has his own critiques of the book. In addition to a number of serious methodological issues he raises with the book from an academic historical perspective, Breuer takes issue with a number of passages from a religious perspective, some of which may have been the reasons why it was banned within parts of the haredi community:

It is unfortunate that the author did not refrain from delving into minutiae that lack historical significance, including the personal weaknesses of Torah scholars… Yet, the author makes no effort to reconcile this phenomenon with the ideal of shemirat halashon (guarding one’s speech) …. The extensive treatment of such topics, without any attempt to analyze or integrate them into a cohesive picture of the “Making of a Godol” borders on gossip for its own sake. It would have been better to omit such material altogether.[5]

Jewish History: Lashon Harah?

Although Breuer categorizes the inclusion of some trivial and negative descriptions of gedolim in R. Kamenetsky’s book as “bordering on gossip for its own sake,” someone who levels the claim of actual lashon harah (prohibited negative speech) against any and all accurate history-keeping is Rabbi Shimon Schwab.

R. Schwab correctly notes that history must be accurate:

History must be truthful, otherwise it does not deserve its name. A book of history must report the bad with the good, the ugly with the beautiful, the difficulties and the victories, the guilt and the virtue. Since it is supposed to be truthful, it cannot spare the righteous if he fails, and it cannot skip the virtues of the villain. For such is truth, all is told the way it happened.[6]

Clearly, there is little use for inaccurate history books. 

R. Schwab further notes that since the canonization of Tanakh, no works of Jewish history were composed by our Sages. It appears that when prophecy ceased, the recording of Jewish history stopped at the same time.[7]

This phenomenon was noted by historian Yosef Hayim Yerushalmi. He writes that after the canonization of the Bible, it appears that Jewish historiography abruptly stopped:

After the close of the biblical canon the Jews virtually stopped writing history…. It is as though, abruptly, the impulse to historiography had ceased.[8]

This, Yerushalmi writes, is remarkable. Biblical Jewry and subsequent generations of Jews drew deep meaning from history. Their people’s history was deeply wedded to their sacred scripture. They came together weekly to read aloud from these passages in synagogues for thousands of years. Generation of scribes would copy and transmit these texts to the next generation with the utmost care and concern for their sacred task.[9]

Moreover, the Torah itself commands the Jewish people to remember “the days of old and to contemplate the years of every generation”:

זכר ימות עולם בינו שנות דור ודור שאל אביך ויגדך זקניך ויאמרו לך

Remember world history, study the generational epochs. Ask your father and he will relate to you, your elders and they will tell you (Devarim 32:7).

Therefore, R. Schwab asks: Why did our great Torah leaders not deem it necessary to register in detail all the events of their period just as the Torah and the prophets had done before them? 

R. Schwab’s answer will likely be shocking to all those who love history:

Only a prophet mandated by his Divine calling has the ability to report history as it really happened, unbiased and without prejudice….An historian has no right to take sides. He must report the stark truth and nothing but the truth…if an historian would report truthfully what he witnessed…He would violate the prohibition against spreading loshon harah which does not only apply to the living, but also to those who sleep in the dust and cannot defend themselves any more. What ethical purpose is served by preserving a realistic historic picture? Nothing but the satisfaction of curiosity. [10]

Using the imagery of Shem and Yefet who covered the nakedness of their father Noah when he became intoxicated, preserving their saintly memory of their father (Bereishit 9:23), R. Schwab argues for a more synthetic and sterilized version of Jewish history:

We should tell ourselves and our children the good memories of the good people, their unshakeable faith, their staunch defense of tradition, their life of truth, their impeccable honesty, their boundless charity and their great reverence for Torah and Torah sages. What is gained by pointing out their inadequacies and their contradictions? We want to be inspired by their example and learn from their experience. Rather than write the history of our forebears, every generation has to put a veil over the human failings of its elders and glorify all the rest which is great and beautiful. That means we have to do without a real history book….We do not need realism, we need inspiration from our forefathers in order to pass it on to posterity. 

Because a historian must record the facts, and the facts remain lashon harah and therefore forbidden, R. Schwab argues that Torah-true “historians” should engage in the genre of “story-telling” rather than truthful history focusing on telling the stories that will inspire, leaving out the truth if unflattering.

Is R. Schwab correct in asserting that the reading or writing of all accurate history is in violation of the formal prohibition(s) of lashon harah and therefore renders the field of Jewish history decidedly quite “un-Jewish”? Any serious student of history must respond to this question.[11]

It appears from the literature that the standard prohibition of lashon harah only applies to the living. The Gemara in Berakhot (19a) cites Rabbi Yitzhak who states, “Anyone who speaks negatively about the deceased is as if he speaks about a stone. Some say this is because the dead do not know, and some say that they know, but they do not care [about such speech].

Simply understood, R. Yitzhak’s statement means that just as there is no formal prohibition of lashon harah for slandering inanimate objects, there is no lashon harah when speaking negatively about the dead.[12]

Although the Raavya[13] and the Mordekhai[14] quote an ancient heirem (ban) against falsely libeling the deceased which is codified in Shulhan Arukh,[15] this would not constitute formal lashon harah.[16]

Interestingly, the father of the aforementioned R. Nosson Kamenetsky, Rabbi Yaakov Kamenetsky, writes that even this ban, which reaches beyond the scope of normative lashon harah, only forbids false libel. Whereas lashon harah is forbidden when speaking about living persons even when true,[17] one is permitted, according to the elder R. Kamenetsky, to tell negative stories about people from the past as long as they are true. R. Gil Student notes that when applied to history, this principle would provide a heter (allowance) for the accurate, albeit occasionally negative, recording of facts.[18]

On the other hand, R. Binyamin Yehoshua Zilber argues, contrary to the simple reading of the Gemara cited above, the dead do, in fact, know about and are affected by what is said about them. Therefore, he rules that one may not say anything bad about the dead, false or true.[19]

The Allowance of “Toelet”

Either approach one takes to lashon harah about the dead, the allowances to permitted lashon harah would seem to apply to the dead just as it applies to the living. Regarding history, two allowances outlined by the Hafetz Haim seem particularly relevant: one permitting the “sharing of public knowledge”[20] and another based on “toelet” — having a legitimate or constructive purpose.[21] If something is already public knowledge, its inclusion in history books is permitted under the category of “sharing public knowledge.” If it is not already known, I would argue that documenting it for posterity, when it serves a constructive purpose for the historical record, should also be allowed.

Returning to Making of a Godol, R. Kamenetsky was aware of the potential for Breuer’s critique of lashon harah. In defense of his choice to include some less than savory passages in his book apparently for the sake of the historical record, R. Kamenetsky appears to utilize the “toelet argument”:

It goes without saying that R. Mordekhai Schwab [brother of R. Shimon Schwab who supported the study of accurate Jewish history] did not approve of revealing faults in any man without constructive purpose; and neither do I.[22]

R. Kamenetsky makes another argument to support disclosing even unsavory information. He claims there is some form of halakhic statute of limitations on people’s embarrassment. Things that transpired over a century ago are no longer subject to the rules of lashon harah:

I did not give much consideration to concealing then-sensitive matters for the reason that when my father talked about these long-past episodes he specifically applied the verse גם שנאתם גם קנאתם כבר אבדה (Both their [the principals’] enmity and their envy are already bygone)[23]…. In fact, my father considered the passage of only 50 years – a יובל (which the Torah labels ” לעולם [forever]”) – to have enough of a cumulative effect to erase one world and bring a new society in its stead.[24]

This rationale goes well beyond the toelet allowance or limiting lashon harah to the living. If one accepts this contention, any information that is at least 50 years old can be written even if the individual would not want this information shared.

Whatever the assumed allowance is, in recent years, it appears that many, even within the haredi community, have taken a more open approach to the study of Jewish history. 

Although Making of a Godol was banned, this did not impede the public’s interest in historical scholarship. Over twenty years after the Making of a Godol ban, interest in the academic study of Jewish history has only grown. Today, there is a new wave of Jewish historians, writers, and podcast hosts who are engaged in rigorous study and writing of Jewish history. In their weekly column in Mishpacha magazine “For the Record,” Yehuda Geberer and Dovi Safier cite directly from historical documents and materials from Jewish history. Geberer hosts a popular podcast entitled “Jewish History Soundbites (here).”Nachi Weinstein of Lakewood, New Jersey, the host of the Seforim Chatter podcast (here), routinely interviews academic historians and professors well outside the typical sources found in the more insulated Yeshiva community.

Although there is still a strong presence of the typical biographical or hagiographical, any careful observer of the Jewish community can discern a largely different approach being taken to the study of Jewish history.

The Ethical Imperative of Accurate Historiography

I have shown that, although debated, there is a halakhic basis for the study of accurate and truthful Jewish history. However, is there a moral imperative to study Jewish history? It may be permitted halakhically, but is there inherent value in the recording of history?

According to Rabbi Samson Raphael Hirsch, we can derive from the Torah itself that there is an ethical value in preserving history. R. Hirsch notes that the Torah “does not hide from us the faults, errors, and weaknesses of our great men” and narrates events simply “because they took place”:

The Torah never hides from us the faults, errors, and weaknesses of our great men. Just by that it gives a stamp of veracity to what it relates . . . The Torah never presents our great men as being perfect, it deifies no man, says of none ‘here you have the ideal, in this man the divine became human’ . . . The Torah is no collection of examples of saints. It relates what occurred, not because it was exemplary, but because it did occur.[25]

In fact, recording the mistakes of our biblical heroes provides more credibility to the Torah.

R.Yehuda Leib Bloch, the Rosh Yeshiva of Telshe, Lithuania makes a similar point:

At the very moment it describes the greatness and holiness of the Patriarchs, [the Torah] does not remain silent about their shortcomings. It does not conceal their flaws, nor does it portray them as divine beings possessing every virtue without defects or shortcomings….Our Torah is a Torah of truth, a Torah of life. It teaches us that a person, by virtue of being human, cannot be divine.[26]

Aside from the lesson of our Patriarchs’ and Matriarchs’ humanity and the credibility gained by the Torah, the fact that the Torah records events simply “because they took place” is significant for R. Hirsch. The very notion that something occurred, in and of itself merits being recorded in the Torah because the Torah values the truth of history. Throughout many of his works, R. Hirsch emphasizes the importance of historical awareness and the necessity of the study of history.[27] One citation will suffice:

To obtain knowledge of Nature and History…is not only something permitted but something which is desirable to the fullest extent, for only a mind armed with such a wide panoramic view on all matters can draw the right conclusions of the Jewish position in the world, in the whole of its speciality.[28]

Censoring the “Inconvenient Truths” of History 

Rabbi Dr. Jacob J. Schacter has argued in a number of important essays that there is an ethical imperative to preserving historical truth about our past and “facing the truths of history.”[29]

In support of his position, which he notes has historically been the minority one, R. Schacter draws from R. Yaakov Emden,[30] R. Hirsch,[31] and the Hazon Ish.[32] Critical of hagiographic works that censor or remove “inconvenient truths” about gedolim, R. Schacter writes:

Is overlooking part of the truth, in fact, any less of a lie than actively distorting it? Do not both result in a less than true—let us call it what it really is, i. e., false—picture of the facts or figure being presented? W. E. B. Du Bois wrote: “One is astonished in the study of history at the recurrence of the idea that evil must be forgotten, distorted, skimmed over.”[33]

R. Schacter also responds to R. Schwab’s rationalization for omitting parts of history:

It is interesting that Rabbi Schwab does not deny that “important people” and “good people” have failings and inadequacies. Rather, he suggests that they are best overlooked and forgotten. However, even this…explains only the neglect and disregard of history; it does not justify the distorting of history. While it may explain why one should not write about the past, it does not justify distorting the past when one does write about it. Inventing the past is as foolish as foretelling the future, but more scandalous.[34]

Suffice it to say, although “facing the truths of history” may be difficult, even prohibitive according to some, according to R. Schacter and those of his school, it is imperative.

The Miracle of Jewish Survival 

There may be yet another reason to study Jewish history from a religious perspective. In an often-cited passage, R. Yaakov Emden writes that Jewish history very well may be the repository of the greatest miracle known to man:

Who is so blind as to not see the divine providence?… We the exiled nation, a dispersed sheep. After all the troubles and shifts for two thousand years. No nation in the world is as pursued as us….[Our enemies] have brought on us great sufferings but were never able to triumph over us…All these ancient, powerful nations have gone by, their strength has withered, their protection has eroded. But we who cling to G-d are all alive today…Can the hand of chance do all this? I swear by my soul that…these ideas are greater [miracles] in my eyes than all the great open miracles G-d has performed for our forefathers in Egypt, the Sinai Desert, and in the land of Israel. The longer the exile lasts, the more the miracle is confirmed…[35]

If, as R. Emden argues, the story of Jewish people’s survival is even more miraculous and contributes more to our faith than the Exodus, it would follow that the study of the Jewish people’s history and its survival would be a critical part of Jewish education and faith-building.

In fact, R. Emden’s theory of the significance of the Jewish story of survival and its place within history, was felt by Catholic historian Paul Johnson. In the prologue to his A History of the Jews, Johnson gives his fourth and final reason why he chose to write this book and to study the Jewish people:

The book gave me the chance to reconsider objectively…the most intractable of all human questions: what are we on earth for? Is history merely a series of events whose sum is meaningless?….No people has ever insisted more firmly than the Jews that history has a purpose and humanity a destiny. At a very early stage in their collective existence they believed they had detected a divine scheme for the human race, of which their own society was to be a pilot. They worked out their role in immense detail. They clung to it with heroic persistence in the face of savage suffering. Many of them believe it still….The Jews, therefore, stand right at the centre of the perennial attempt to give human life the dignity of a purpose.[36]

For Johnson, the Jews stand at the centre of the very question of history and of human existence itself. Believing and arguing, by their very existence, that mankind does matter, and that there is moral significance to the history of the human race. 

In sum, the value of the rigorous and accurate study of Jewish history has been the subject of debate. From the standpoint of halakhah, I have argued that even negative information that can provide a greater understanding of our history is permitted to be recorded if it serves a constructive purpose for the historical record. However, more fundamentally, I believe that the proper study of Jewish history is not only a moral imperative ensuring an accurate picture of the past, it provides us with a deep sense of memory and Jewish identity. 

Rabbi Jonathan Sacks notes that although Jews were the first people to write history, biblical Hebrew has no word for “history.” Instead it uses the root zakhor, meaning “memory.”[37] History and memory are not the same thing. History is about facts, memory is about identity. History is about something that happened to someone else. It is “his story.” Memory is my story, the past that made me who I am, of whose legacy I am the guardian for the sake of generations yet to come. While, as I have argued, the study of history is crucial, without memory, there is no identity, and without identity, we are “mere dust on the surface of infinity.”[38]

[1] R. Nosson Kameneksty, Making of a Godol: A Study of Episodes in the Lives of Great Torah Personalities (Mesorah, 2002).
[2] Mordechai Breuer, “Gidulo Shel Gadol (Making of a Godol)” Hamayan 44:2 Teves 5764, pp. 81-82. For more reviews of Making of a Godol see Zev Lev, “Al Gidulo shel Gadol,” Hamayan 50:1 (Tishrei 5770) , pp. 100-104; “Teguvah le-divrei Prof. Lev z”l al ha-sefer “Gidulo shel Gadol” Hamayan 50:7 (Tishrei 5770), pp. 77-104.
[3] See Immanuel Etkes, “On Shaping the Image of ‘the Gedolim’ in Ultra-Orthodox Lithuanian Hagiographic Literature,” in Benjamin Brown and Nissim Leon, eds., The Gedolim: Leaders Who Shaped the Israeli Haredi Jewry (Magnes, 2017), p. 26 (Hebrew). I was introduced to this and several other sources referenced in this article through R. Dovid Bashevkin. See his “Is Jewish History Lashon Harah,” Reading Jewish History in the Parsha (April 10, 2024) (available here).
[4] Breuer, “Gidulo Shel Gadol,” p. 81.
[5] Breuer, “Gidulo Shel Gadol,” pp. 83-84. For more on Making of a Godol and the ban on it see R. Nosson Kameneksty, “Anatomy of a Ban: the Story of the Ban on the Book Making of a Godol; R. Nosson Kamenetsky, “Making of a Ban: A Look At the Banning of Making of A Godol,” YUTorah.org (March 12, 2005) (available here); Marc B. Shapiro, “Of Books and Bans,” The Edah Journal 3:2 (2003) (available here) and his “On Re-Reading a Banned Book: Nathan Kamenetsky’s Making of a Godol,” Jewish Review of Books (Spring 2022); Dovid Lichtenstein, “Supermen or Super Men: Acknowledging the Faults and Mistakes of Gedolim,” Headlines 3: Halachic Debates of Current Events (Mekor, 2021), pp. 385-413 and his Halacha Headlines podcast on the topic.
[6] R. Shimon Schwab, Selected Writings, (1988), p. 233.
[7] Ibid.
[8] Yosef Hayim Yerushalmi, Zakhor: Jewish History and Jewish Memory (Seattle and London, 1982), 15-16.
[9] Yerushalmi’s thesis has been the subject of much debate in academic circles. See perhaps most notably,  Robert Bonfil, “How Golden was the ‘Golden Age’ of Jewish Historiography?” History and Theory, Vol. 27, No. 4, Beiheft 27: Essays in Jewish Historiography (Dec., 1988), pp. 78-102. Also see Amos Funkenstein’s Perceptions of Jewish History (University of California Press, Berkeley, 1993); David N. Myers and Amos Funkenstein, “Remembering “Zakhor”: A Super-Commentary [with Response], History and Memory, Vol. 4, No. 2 (Fall – Winter, 1992), pp. 129-148; David Berger, “Identity, Ideology and Faith: Some Personal Reflections on the Social, Cultural and Spiritual Value of the Academic Study of Judaism,” in Howard Kreisel (ed.), Study and Knowledge in Jewish Thought (Ben-Gurion University, 2006), pp. 15-16. Thanks to Dr. Marc Herman and Dr. Tamar Ron Marvin for these sources.
[10] R. Schwab, p. 234.
[11] For a discussion of the position of the Rambam on this question see R. Zev Eleff, “The Intersection of Halakhah and History,” Beit Yitzhak, Vol. 42 (5770), p. 425n4.
[12] It should be noted that R. Yosef Shalom Elyashiv is cited as reading this Gemara differently and thereby prohibits lashon harah spoken of the dead the same as the living. See R. Benzion Kook (ed.), Shiurei Maran HaGrish Elyashiv, Berakhot 19a, with nn. 53-54.
[13] Yoma, no. 531.
[14] Yoma, no. 724.
[15] Orah Hayim 606:4.
[16] Mishnah Berurah 606:16.
[17] Emet Liyaakov al Hatorah, Vayeishev, p. 194.
[18] R. Gil Student, “Toward a Halakhic Philosophy of History,” Torah Musings (March 15, 2011).
[19] Shu”t Az Nidberu 14:68. For more see R. Daniel Feldman, False Facts and True Rumors: Lashon Hara in Contemporary Society, (2015), pp. 228-230 and R. Eleff, pp. 422-431.
[20] Hafetz Hayim 1:2:2.
[21] Ibid. 1:10:2.
[22] R. Nathan Kamenetsky, Making of a Godol, Vol. 1 (Improved Edition, 2004), p. xxv.
[23] Kohelet 9:6.
[24] R. Kamenetsky, Making of a Godol, pp. xxiii-xxiv.
[25] R. Samson Raphael Hirsch, The Pentateuch, Genesis 12:10-13.
[26] R. Yosef Yehuda Leib Bloch, Shiurei Daat, Vayikra Bishem Hashem, p. 157.
[27] See R. Hirsch, “On Hebrew Instruction As Part of General Education,” Judaism Eternal, Vol. 1 (Soncino, 1956), p. 199; The Nineteen Letters, Letter Eighteen (Feldheim, 1995), p. 273; Pentateuch, Devarim 4:32, 6:4, and 16:1. I am indebted to Professor Yehuda (Leo) Levi for many of these citations. See his “Rabbi Samson Raphael Hirsch: Myth and Fact,” Tradition (Spring 1997), 31.3, p. 7 and 18.
[28] Pentateuch, Devarim 4:32.
[29] See his “Haskalah, Secular Studies and the Close of the Yeshiva in Volozhin in 1892,” The Torah u-Madda Journal, vol. 2 (1990), pp. 76-133 (available here) and “Facing the Truths of History,” The Torah u-Madda Journal, vol. 8 (1998-1999), pp. 200-276 (available here).
[30] “Facing the Truths of History,” pp. 203-204.
[31] R. Jacob J. Schacter, “On the Morality of the Patriarchs: Must Biblical Heroes be Perfect?” in Zvi Grumet, ed., Jewish Education in Transition (2007), p. 5.
[32] Koveitz Iggerot Meiet Hahazon Ish, Vol. 2, no. 133.
[33] “Facing the Truths of History,” pp. 230-231.
[34] “Haskalah, Secular Studies,” pp. 111-112.
[35] Siddur Yavetz, Vol. 1, Introduction.
[36] Paul Johnson, A History of the Jews (1988), p. 2.
[37] R. Jonathan Sacks, “A Nation of Storytellers,” (Ki Tavo), Lessons in Leadership (2015), p. 278.
[38] R. Sacks, Morality (2020), p. 15.