Tzevi Hirsch of Nadworna’s Sefer Alpha Beta

by Marvin J. Heller[1]

By the riches of the sea they will be nourished, and by the treasures concealed in the sand. (Deuteronomy 33:19).

Sefer Alpha Beta (1799) Nowy Dwor
Courtesy of the National Library of Israel

A primary component of the corpus of Hebrew literature is ethical works. The Torah is replete with examples of virtuous deeds, such as the patriarch Abraham’s numerous acts of kindness, and moral principles and commandments are a primary component of the taryag (613) mitzvot. Subsequent ethical works are innumerable, among the earliest and undisputedly the most popular being Pirkei Avot

Pirkei Avot, the last tractate of Mishnayot in Seder Nezikin, was redacted in the third century C. E. It has since been copied, studied regularly, and been the frequent subject of commentaries. First printed in the incunabular period, it continues to be reprinted to the present-day. The popularity of Avot is attested to by the number of editions, both independently and together with either Mishnayot or prayer books. Dr. Steven Weiss records, in his authoritative bibliography on Avot, from the first printing through 2015, 1,503 such editions.[2]

Among the many other frequently reprinted ethical works are such classics as R. Bahya ben Joseph ibn Paquda’s (second half of 11^th century) Ḥovot ha-Levavot; R. Jonah ben Abraham Gerondi’s (Rabbeinu Yonah, c. 1200–1263) multiple ethical works, Iggeret ha-Teshuvah, Sha’arei Teshuvah, and Sefer ha-Yir’ah; R. Hayyim ben Bezalel’s (c.1520-1588) Sefer ha-Ḥayyim; the anonymous Orhot Zaddikim (Prague, 1581), written in Germany in the 15^th century, preceded by an abbreviated Yiddish edition as Sefer ha-Middot (Isny, 1542); R. Moses Hayyim Luzzatto’s (Ramhal, 1707–1746) Mesillat Yesharim; and more recently and most notably R. Israel Meir ha-Kohen’s (Kagan, 1838-1933) Hafetz Hayyim, who is referred to today by that title.

Among the many other ethical works of value but less well known, is a small book, booklet really, by R. Tzevi Hirsch ben Shalom Zelig of Nadworna (d. 1801), entitled Sefer Alpha Beta, aphorisms based on hassidic works arranged alphabetically. Zevi Hirsch was a student (disciple) of R. Dov Baer, the Maggid of Mezhirech (d. 1772) but his primary influence was R. Jehiel Michal of Zloczow (c. 1731–1786), both among the early and foremost proponents of the Hassidic movement. Zevi Hirsch was a preacher in Dolina and afterwards was av bet din in Nadworna (Nadvornaya), in the Ivano-Frankovski section of Galicia, his name being associated with the latter community. According to R. Efraim Zalman Margulies of Brody, Zevi Hirsch “turned many sinners to repentance.” He had several illustrious talmidim (students) among them R. Menahem Mendel of Kosov, R. Tzevi Hirsch of Zydaczov, R. Abraham David of Buczacz, R. Tzevi Hirsch of Dilatin, and R. Isaac Landman of Visnitz.[3]

1818, Sefer Tsemah ha-Shem la-Tzevi, Berdichev
Courtesy of the National Library of Israel

Tzevi Hirsch was the author of several other titles in addition to Alpha Beta, well received and reprinted several times. Yitzhak Alfasi writes that Tzevi Hirsch was unusual for Hassidic rabbis, for, in contrast to other Hassidic leaders whose words were written by others, Tzevi Hirsch wrote his own books. That his father was a prolific author is attested to by R. David Aryeh Leib, Tzevi Hirsch’s son, in the introduction to Sefer Tsemah ha-Shem la-Tzevi (above), hassidic homilies on the weekly Torah readings (Berdichev, 1818), printed between two pages of approbations.[4]

1910, Haggadah shel Pesah, Saigat
Courtesy of Hebrewbooks.org

“This is the blessing which” (Deuteronomy 33:1) I found in his treasured files, a detailed listing of his holy writings, in his actual script, on the Torah, on the Prophets, and on many of the sayings of our sages on the Talmud and Aggadah, “founded on the holy mountains” (cf. Psalms 87:1) according to pardes (literal, allusive, discursive, and esoteric interpretations of Torah), mussar, and insight. All written by the hand of the Lord that guided him. If I brought them as they were to a press, hundreds of pages would be insufficient. . . .

Another of Tzevi Hirsch’s works is Sifte Kedoshim (Lemberg, 1873) also homilies on the weekly Torah readings and Psalms, and Haggadah shel Pesah, described on the title-page as having been concealed from the light for more than a hundred years.

We turn now to our subject book, Alpha Beta. That work, according to Ze’ev Gries, reflects the influence of the Maggid of Mezhirech.⁵ Initially printed as Otiyyot Mahkimot (Instructive Letters) Alpha Beta consists, as noted above, of ethical maxims arranged according to the letters of the alphabet based on Hassidic works. The date of printing is unclear, bibliographic sources giving conflicting dates and places of publication. The Bet Eked Sefarim dates the first edition to Breznitz (1796), followed soon after by Nowy Dwor (1799) and Berdichev (1817) editions. The Thesaurus of the Hebrew Book records a Russia-Poland (1790) edition followed by Ostrog (1793), Zolkiew (1794), Podberezce (1796), Nowy Dwor (1799), Lemberg (1800), Russia-Poland ([1800]), and then the Berdichev (1818) edition.[6] Among the early imprints of Alpha Beta in The National Library of Israel, which has a large collection of that work, are Ostrog (1794), Nowy Dwor (1799), Poland (c. 1800), and Berdichev (1810).

Among the earliest printings of Alpha Beta is the c. 1794/1800 edition, published in octavo (8⁰: [12] ff.) format. The title-page of that edition does not record the date or the place of printing, thus accounting for the dating variances in the bibliographic records. The Library of Agudas Chassidei Chabad Ohel Yosef Yitzhak records it as a 1794 imprint and the press as Zolkiew. In contrast the National Library of Israel records the same edition as c. 1800, place of publication Poland. The title-pages states that it is,

1794/ 1800, Alpha Beta
Courtesy of The Library of Agudas Chassidei Chabad Ohel Yosef Yitzhak

Alpha Beta
This is the book Otiyyot Mahkimot

“A valiant man of many achievements from Kabzeel” (II Samuel 23:20, I Chronicles 11:22). In it are the order of all the middot tovot (good virtues) and the manner in which one should conduct himself as your eyes can see, “for they are life to him who finds them” (Proverbs 4:22). For the public good we have brought this booklet to press. Certainly, it will be pleasing to our brothers the children of Israel for it is “sweeter than honey” (Judges 14:18; cf. Psalms 19:11). All of your days you will taste of it and say for me it “was acquired at the full price (Genesis 23:9, I Chronicles 21:22, 24)” for it is “a ladder set earthward and its reaching heavenward] (Genesis 28:12).” Small in size but of great value.

Furthermore, we have added to this the sefer Torat ha-Adam.

Written by the rav, ha-Maggid R. Aaron ha-Levi, who is the moreh zedek (righteous teacher) in the [holy community] of Zaksanin and author of the sefer Hasdei Avot,

Tzevi Hirsch’s name does not appear on the title-page. The text follows immediately after the title-page, beginning with the phrase “‘these are the words’ (Deuteronomy 1:1) which a man shall carry out and live by them’ (Leviticus 18:5, Ezekiel 20:11, 13, 21), everlasting life, and whomever fulfills these words will assuredly be a great zaddik.” Below this opening phrase is the text, comprised of entries in alphabetic order.

Examples of the subject matter are אות א (letter alef) emet (truth); א ahavah (love): letter ב bet; bracha (blessing): ג gimmel; gemilat hesed (acts of loving kindness): ד daled, no entry; ה heh; hihor (thoughts); ו vav; ve-tikvah (and hope), ז zayin; zahiros, (caution); and concluding with ר resh ratzon (will); ש shin shtikah (silence); and ת tav: teshuvah (repentance). Entries vary in length. Examples of brief entries are:

חבר ח (friend). It is good for a person to have a friend to speak with concerning serving the Lord and to maintain distance from a bad companion, fulfilling “my sin is before me constantly” (Psalms 51:5) and seek from the Holy One, blessed be He, with a broken heart that I should not repeat these sinful deeds nor anything that is not according to the will of the Holy One, blessed be He. It is a mitzvah to very much strengthen oneself with great zeal to arise at chaztot lilah (middle of the night).⁷

טהרה ט (purity) A person should be pure at all times by immersing his body [in a mikvah, ritual bath) and be careful to wash his hands immediately afterwards so that there should absolutely not be any defilement on them and if possible so as to not go even daled amos. All the more when washing one’s hands in the morning one is responsible for his life (literally subject to death). Purity of his garments, as it is written “cleanse yourself and change your garments” (Genesis 35:2)and all your utensils , cups and plates shall be [ritually] clean for this arouses purity of the soul.

קדושה ק (holiness). A person should sanctify himself in all the ways that hazal (rabbinic sages) has cautioned him and as what is written, one should be very careful to sanctify all his limbs and senses.

The text of Alpha Beta is followed by Torat ha-Adam written by R. Aaron ben Judah ha-Leṿi (18th cent.), also author of Hasdei Avot.⁸ Torat ha-Adam is also a collection of moral maxims, concluding with a brief alphabetical list of dictums, a few a bit strange, such as כ “all your companions and your brothers will betray you: and even those who lie in your bosom will forsake you”⁹ and, more customary, ת “give thanks to the Lord your God and then you may go in safety on your way.”

Sefer Alpha Beta (c. 1799) Nowy Dwor
Courtesy of the National Library of Israel

Shortly after the first printing of Alpha Beta several other editions of Alpha Beta were published. Among them is a clearly dated תקנט (559 = 1799) Nowy Dwor edition (title-page above). Nowy Dwor, located in east-central Poland, thirty-one kilometers from Warsaw, was published at the press of Anton Krieger (Krüger), a Christian German cloth merchant.¹⁰ The title-page has a brief text, simply stating that it is Alpha Beta, Sefer Otiyyot Mahkimot and giving the place of printing. Here too Tzevi Hirsch’s name is omitted. The volume begins with a brief preface praising the work and then an introduction by Tzevi Hirsch’s son stating that it was previously printed as Otiyyot Maḥkimot, undated and without the place of publication. This edition, more complete, has added material, among it the following entry,

דיבור ד speech. Speech is very precious and should not be used in vain, and all the more to anger or for dispute, G-d forbid, derogatory speech, talebearing, disparaging speech, mockery, or falsehood . . .

Some letters are amplified, that is they are enlarged subheadings within entries, such as א ahavah (love) has been expanded to highlight אמת (truth), followed by ahavah (love), and then אכילה (eating), but this is infrequent. The text of Alpha Beta is followed by Be-Ezer ha-Zur, an alphabetical listing of concise aphorisms, for example,

ו One should be careful to not go daled amos (approximately 6 feet) without netilat yadaim (washing one’s hands).

ז One should be careful to join day and night times with Torah or tefillah (prayers).

יג One should not look at any animal, wild beast, or bird at the time they are occupied one with the other.

יד One should not look at any idol or graven image for his prayers will not be accepted for forty days, G-d forbid.

כד One should be careful not to embarrass anybody.

Sefer Alpha Beta (1799) Nowy Dwor
Courtesy of the National Library of Israel

There is yet another edition late eighteenth-century edition (below) this with the location unknown but clearly dated “He guards the steps of His devout ones ורעלי חסידיו ישמר (550 = 1790)” (Samuel 2:9). If the date is correct this would be the earliest of our printings of Alpha Beta. It was noted above that the Thesaurus records a 1790 Russia-Poland edition, likely referring to this printing, presumably the first printing, prior to the Nowy Dwor edition, which may have been the second edition and the first complete printing of Alpha Beta, excepting the recorded Breznitz Alpha Beta (1796), which was not seen. However, this 1790 Alpha Beta mentions Otiyyot Mahkimot but otherwise makes no reference to earlier printings.

It stands out, however, for within the entries portions of the text are highlighted so that they now appear as several entries. For example, within the above entry on ד דיבור speech there are now two additional entries, that is, the words are highlighted in the text, for example ד דיבור speech, דין judgement, and דרך ארץ respectfulness.

1818, Alpha Beta, Russia-Poland
Courtesy of the National Library of Israel

Two distinct editions of Alpha Beta are recorded as 1818 imprints. One clearly dated as 1818, lacking the place of publication, is recorded as a Russia-Poland imprint and omits Zevi Hirsch’s name. The second edition, tentatively dated 1818, the place of publication also lacking, is frequently recorded as a Berdichev imprint. It clearly identifies Zevi Hirsch as the author. These are the eighth and ninth editions of Alpha Beta.

The Russia-Poland edition is dated אלך באלפא ביתא (578 = 1818) but no printer is given. It is described as 19 cm. (8 ff.). The title-page states,

Alpha Beta
Sefer
Otiyyot Mahkimot

This brochure Otiyyot Mahkimot was prepared and created by “a valiant man of many achievements from Kabzeel” (II Samuel 23:20; I Chronicles 11:22). In it he arranged all the good middot (traits) and conduct with which a person should conduct himself as “your eyes can behold righteousness” (cf. Psalms 17:2) “for they are life to he who finds them” (Proverbs 4:22).

Selected from all the works of Kabbalah and by God fearing men. For the public good we have brought this brochure to press, and it will certainly be pleasing to our brothers the children of Israel for it is “sweeter than honey” (Judges 14:18) and all your life you should taste of it and say for full silver he acquired it for it is “a ladder set earthward its top reaching heavenward” (Genesis 28:13), of small size.

Tzevi Hirsch of Nadworna’s name does not appear on the title-page nor in the brief introductory paragraph that precedes the text, set in rabbinic letters.

The second 1818 edition is generally recorded as a Berdichev imprint, 16 cm. [28] ff. However, a word of caution. Isaac Yudlov notes that Avraham Yaari, in his article on Hebrew printing in Berdichev, in which Yaari records Bedichev imprints, omits this edition of Alpha Beta, suggesting that Yaari, who recorded fifty-six Berdichev titles, either did not believe it was a Berdichev imprint or omitted items that were questionable.¹¹ Nevertheless, most bibliographies do record this edition as a Berdichev imprint.

The most active printer in Berdichev at this time was Israel Bak, who published Tzevi Hirsch’s Tsemh ha-Shem la-Tsevi, also in 1818 (above), also lacking the date of publication. Tzevi Hirsch’s name is clearly given, in enlarged bold letters, on the title-page of this edition of Alpha Beta. The title-page states,

Sefer
Alpha Beta

Otiyyot Mahkimot. Illuminating as saphires, shining as lightening, standing at the top of the peak of the world, who reflects on them at all times will find in it “good reasoning” (Psalms 119:66), a healing for the soul (cf. Proverbs 16:24) and a tonic for your bones (Proverbs 3:8), arousing hearts, and bringing souls closer to their Father in heaven. That came from the mouth of the righteous, the pious, and humble, holy one of the Lord, the esteemed , the rav, the gaon, illustrious in Torah, the godly man Tzevi Hirsch the light of whose Torah shined in Nadworna and other communities.

A second paragraph states that references in the Talmud to idol worshippers and various terms used to describe them do not apply to contemporary nations who are not idol worshippers but give honor to the Torah and its followers and rule with justice and kindness. Such proforma statements are often found in contemporary Hebrew works and editions of the Talmud. The title-page is followed by the introduction of Tzevi Hirsch’s son, David Aryeh. He writes,

Behold, the above holy words that were already published by one who exited and entered in the tent of the Torah of the Rav [Tzevi Hirsch], placing it in his bag, the identity of the one who took this awesome work[12] הכר”ך הנורא הזה completely unknown (lit. obscured from sight) and there is no reason as to why in places it was abbreviated and others lengthened from the author. Now time has turned, thanks to the will of the Creator, to merit my father . . . and to bring the book to press . . .

1818, Alpha Beta, Berdichev
Courtesy of the National Library of Israel Courtesy of Steven Weiss

Ze’ev Gries and Ya’akov Shemu’el Shpiegel both note, referencing the introduction, that the reason for the omission of Tzevi Hirsch’s name in the previous printings was that, beginning with the 1790 Poland or Russia edition, Alpha Beta was frequently printed without the author’s name as the book was plagiarized or printed with changes unbeknownst to the author. The situation was corrected when Tzevi Hirsch’s son, David Aryeh, issued the Berdichev, 1818 edition.[13]

Gries, after comparing the Berdichev and the previous editions, finds that the errors are insignificant, the differences minor, the texts generally alike. He concludes that David Aryeh’s complaints are primarily based on the unauthorized use of his father’s work and the omission of the aphorisms included at the end of the Nowy Dwor edition, which may have been omitted intentionally or because the manuscript in question lacked them.[14]

Printed with this edition of Alpha Beta is Mille d’Avot, a commentary on Pirke Avot. The latter work frequently printed together with Alpha Beta. In Pirke Avot: A Thesaurus Steven Weiss records eleven editions of Alpha Beta beginning with the 1818 Berdichev edition through a 2011 Benei Brak edition.[15] In the introduction David Aryeh informs that the work of “many pearls” (Proverbs 20:15) Mille d’Avot is printed from a manuscript of his father’s, the author of that work, and also notes the publication of Tsemah ha-Shem la-Tzevi.

1848, Alpha Beta, Zolkiew
Courtesy of Otzar Hahochma

Subsequent editions of Alpha Beta clearly mention Zevi Hirsch’s name, for example the 1848 Zhitomir (Zhytomyr), edition (above). That edition was printed by Ḥanina Lipa, Aryeh Leib and Joshua Heschel Shapira, sons of Samuel Abba and Phinehas Shapira, grandsons of R. Moses Shapira. The original family press, in Slavuta, highly regarded, was forced to close after charges were brought by central authorities, but denied by the local Russian authorities, concerning the alleged murder by the Shapira family of a non-Jewish worker who had denounced the press to the authorities for printing Hebrew books without the approval of the censor. The press was reestablished by the Shapira sons in Zhitomir in 1847.

There is at least one recent edition that not only recognizes Zevi Hirsch as the author of Mille d’Avot but even emphasizes Mille d’Avot over Alpha Beta, the Lodz 1930 edition (below).

1930, Alpha Beta/ Mille d’Avot, Lodz
Courtesy of Steven Weiss

Tzevi Hirsch ben Shalom Zelig of Nadworna’s Alpha Beta has been a moderately popular work. The Thesaurus of the Hebrew Book records thirteen editions, the last being a questionable Zolkiew 1850 printing; The Bet Eked Sefarim records an equal number, the latest being a Lublin 1934 printing. While Alpha Beta is highly regarded this number of printings is not, in comparison to the ethical works noted at the beginning of this work, an impressive number of editions. Alpha Beta is a small brochure, portable and more easily learned than the other books mentioned, which are large and, in some instances, multi-volume works. One would have thought that this would have resulted in many more printings of Alpha Beta rather than the relatively small number noted. Given these considerations and the value (importance) of the ethical teachings in Alpha Beta the verse quoted at the beginning would appear to be appropriate for Alpha Beta.

By the riches of the sea they will be nourished, and by the treasures concealed in the sand. (Deuteronomy 33:19).

 Final Response

By Marc B. Shapiro

In response to Rabbi Herschel Grossman’s strong criticisms of my Limits of Orthodox Theology, I wrote four responses on the Seforim Blog. You can view them here, here, here, and here. I then stopped responding even though there are still many criticisms I could have commented on. Readers can compare Grossman’s arguments with my replies and draw their own judgment. Grossman has recently responded to my posts and offered further criticisms in an article published in Dialogue. See here.

I do not wish to respond to all of his points in his new article, but I feel I need to make some comments and then I will leave this matter and let the readers decide which side is more compelling. Because Grossman complains in his article that “the merits of the arguments are easily lost in the loose internet format and enthusiastic cheering of his online supporters,” I have decided not to allow comments to this post. I can only express my regret at the style that Grossman chose to adopt in his articles. Had he written in an appropriate fashion then it would have been possible to have had a constructive discussion and debate.

P. 161: “DIALOGUE editors offered the author, Dr. Marc Shapiro, an opportunity to respond directly in these pages. He chose instead to issue a response on his own blog, where he wrote a number of lengthy posts in his defense.”

Dialogue never offered me an opportunity to respond in the journal. The Seforim Blog is not my own blog. I am a writer on it like lots of others.

P. 162: “In his [Shapiro’s] view, the tenets of belief are Rambam’s innovations and are therefore disputable.” The word “innovation” implies that the Rambam invented the doctrines he includes in his principles. I never said such a thing.

P. 163: In giving examples of supposed distortions in my book, Grossman writes: “One example is when Shapiro cites Rivash in support of the statement that Christians believe in a three-part God while the Kabbalists believe in a ten-part God – a clear rejection of the Second Principle. A quick glance at Rivash reveals that he does indeed say such a thing as a quote from a philosopher, which he then proceeds to debunk.”

I would like readers to take a look at the relevant page of my book (p. 40) and see if what Grossman says is correct, that I cited Rivash in support of the statement that Kabbalists believe in a ten-part God.

Pp. 166-167. Readers should see my discussion here. I cite a number of sources that support what I say, and thus contrary to what Grossman states, I do not just insist on my right to offer an interpretation. In note 21 Grossman writes: “Dr. Shapiro attempts to salvage his theory by speculating that the Vilna Gaon may not have really meant what he wrote.” Readers can turn to my discussion here and will see that I never said that.

p. 173. We see here an example of how Grossman just talks past me, leading to nothing productive. I had questioned why in the Mishneh Torah the Rambam did not require that the convert be instructed in the Thirteen Principles. In his original essay, Grossman criticized this question which he said showed lack of understanding of the method of the Mishneh Torah. In my response here I cite rabbinic authorities who deal with this very question, thus showing that it is not an ignorant point, as Grossman portrayed it. One of those I cite is R. Chaim Sofer who writes [1]:

והדבר נפלא הלא יש י”ג עיקרי הדת והי’ לו לב”ד להאריך בכל השרשים

Grossman replies that while I quote R. Sofer, I neglect “to apprise [my] readers of R. Sofer’s subsequent words ‘Rambam didn’t add to the talmudic formula,’ exactly as I had written and directly in contradiction to Dr. Shapiro’s position.”

Here is the paragraph from R. Sofer.

R. Sofer says exactly what I quote him as saying. The final passage in the paragraph, which is mistranslated by Grossman, has nothing to do with my point and does not refute it in any way.

I would also note that in his fascinating Ha-Emunah ha-Ne’emanah, p. 142, R. Dovid Cohen offers an explanation as to why אין לומדים כל י”ג עקרים טרם שיתגייר הגר

P. 174. In Limits I discuss different approaches to the phenomenon of tikkun soferim. While the generally accepted approach is that tikkun soferim is not to be taken literally, I cite a number of authorities who did take it literally and assumed that Ezra or the Anshei Keneset ha-Gedolah made changes to biblical texts (including the Torah). In a later post here (which has nothing to do with Grossman), I cited some other examples of sources that understood tikkun soferim literally. One of those I mentioned is R. Pesach Finfer.[2] He states as follows:

ראוי הי‘ עזרא שתנתן התורה על ידו . . . והוא ונחמי‘ עשו תיקון סופרים וכינויי סופרים

Grossman says that it is unclear what I see in this line. What I see is that R. Finfer states that Ezra and Nehemiah were responsible for tikkunei soferim. This is the same language that is used in other sources that take the notion of tikkun soferim literally. For those who don’t take it literally, Ezra has nothing to do with tikkun soferim. Following the sentence I quoted from R. Finfer, he refers in parenthesis to Radbaz’s comment which offers a different perspective, that tikkun soferim is halakhah le-Moshe mi-Sinai. Here is the page.

While on the topic of tikkun soferim, let me share something else that is relevant. In Limits I mentioned that the evidence points to Rashi understanding tikkun soferim literally, namely, that the biblical text was changed by the Scribes. There was some pushback to this assertion by those could not accept that Rashi would ever hold such a position. Yet subsequent to my book, Yeshayahu Maori also came to the conclusion that Rashi understood tikkun soferim literally.[3] Furthermore, R. Avraham Pessin also explains that Rashi understands tikkun soferim literally.[4] He states that according to Rashi the Anshei Keneset ha-Gedolah had the authority to alter the text of the Torah:

ומבואר ברש”י שניתן הכח לאנשי כנסת הגדולה לשנות גם תורה שבכתב

I find this significant, because although one can point to numerous statements that such an approach in unacceptable, R. Pessin sees it as the clear meaning of Rashi (and among traditional interpreters he is not alone in this understanding[5]). Here are the pages from R. Pessin’s sefer.

Speaking of tikkun soferim, the most famous of which is Gen. 18:22: ‘ואברהם עודנו עומד לפני ה, I found something in R. Solomon Algazi’s Yavin Shemuah (Venice, 1639), p. 15a, which is fascinating and, as far as I know, unique in rabbinic literature. It is also in opposition to Maimonides’ Eighth Principle which establishes that the Torah in its entirety was delivered by God to Moses. In discussing ‘ואברהם עודנו עמוד לפני ה, R. Algazi claims that when God dictated the Torah to Moses, He said that God was standing before Abraham. But Moses on his own, out of respect for God, changed the verse to read that Abraham was standing before God. I guess we can say that this falls between the traditional view that the verse was never changed and the view that the Scribes altered the verse out of respect for God. For R. Algazi it was Moses who made the alteration, but as far as Maimonides is concerned, this is just as problematic as viewing tikkun soferim as an alteration of the Scribes. Here is R. Algazi’s surprising interpretation.

כיון דהב”ה היה אומר לו על כל מלה כתוב א”כ ודאי דהב”ה אמר לו וה’ עודנו עומד דלא איש אל ויכזב ומשה היה משנה על דרך כבוד וכותב ואברהם עודנו עומד א”כ מה שייך בזה הלכה למשה מסיני והוא על דרך המשל שדוד המלך יאמר לסופר מהי’ [מהיר] כתוב שדוד מצוה לפלוני והסופר משנה על דרך כבוד וכותב המלך דוד אבל המלך בעצמו אינו אומר כתוב המלך מצוה כך הב”ה יתעל’ לא אמר למשה שהיה סופר כתוב ואברהם עודנו עומד שהוא דרך כבוד אלא אמר לו האמת וה’ עודנו עומד ומשה שינה על דרך תיקון סופרים

Pp. 175-176. I wrote here: “Even when it comes to other basic ideas of Maimonides, which are not included as part of the Thirteen Principles, we find that scholars wondered why Maimonides did not include them in Hilkhot Yesodei ha-Torah.” I then cited Joseph Ibn Caspi in support of this statement. Here is the page from Amudei Kesef u-Maskiyot Kesef (Frankfurt, 1848), p. 113.

What I would add here is the interesting point that Ibn Caspi, Commentary on Guide 2:32, actually concludes that the Mishneh Torah’s formulation is in line with Maimonides’ true view, namely, that prophecy is a completely natural phenomenon which will of necessity occur if someone has both the ability and training. On the hand, he thinks that the view expressed in Guide 2:32 as being the “opinion of our Law and foundation of our doctrine”, namely, that God might prevent a prophet from prophesying, is not Maimonides’ true opinion, but is an example of the famous “seventh contradiction”.

Grossman is also mistaken when he writes, “In Moreh Nevuchim [2:32], Rambam argues—in opposition to the philosophers—that prophecy is only activated proactively by God, even if the requisite conditions are met.” Maimonides actually says the exact opposite of this. He states that the Torah view of prophecy is identical to the philosophic view except that God can choose, if He wishes, to prevent someone from prophesying even though according to nature he would be a prophet. This is the opposite of what Grossman states, that “prophecy is only activated proactively by God.”

Pp. 176-177: I stated that the notion that Maimonides changed his mind about including Reward and Punishment among the Principles was suggested by R. Solomon of Chelm. To this Grossman replies that Maimonides did not withdraw his belief in Reward and Punishment. It is just that in the Mishneh Torah he classified things differently. Again, Grossman misunderstands. I never said that Maimonides rejected the idea of Reward and Punishment. I was only referring to whether it should be included as part of the Thirteen Principles. As R. Solomon of Chelm explains, Maimonides’ later understanding is that Reward and Punishment is included as part of other principles and thus does not need to be listed separately.

Pp. 177-178. Grossman claims that I cite R. Avraham Hochman in an improper way, and in response R. Hochman states that the entire theme of his sefer “is to show that Rambam’s Principles are absolute and that he derived all of the Thirteen Principles from the Talmud.” He also is quoted as saying, “Academics often quote a question and forget that for the wise, the question is half the answer. But the professors stick to the question and don’t wait around for the answer.” Grossman then speaks of my “brazenness of citing a recognized authority to promote a position that the author himself openly rejects.”

I don’t know if R. Hochman reads English, and could see what I actually wrote, or if he only is responding to what Grossman told him. Either way, his letter, published at the end of Grossman’s article, is a complete distortion of my position. Leaving aside the particular examples that people can see, look at this characterization:

ולפי הבנה מוטעית זו שפך חמתו על הרמב“ם מנין לו לחדש הלכה שאינה במשנה . . .

Talk about describing a writer inaccurately!

And what is one to make of this statement from him?

אין שום חולק על עיקר מיסודי הדת אלא שנחלקו על מספר העיקרים

It is precisely against such a false view that I wrote my book in the first place. A typical response to the book has been that the opinions in opposition to Maimonides are “not accepted.” But here he denies that anyone actually disagrees with any of Maimonides’ principles. With such an outlook, we can’t even begin to have a dialogue.

The following paragraphs are what I quoted from R. Hochman. Nothing I quote here has any connection to what Grossman states or what R. Hochman writes in his letter responding to my supposed incorrect conclusions that I derived from his words. As the reader can see, contrary to what R. Hochman states, I mention not just his question but his answer as well. Of all of Grossman’s criticisms this one is very difficult to understand, because there is nothing at all controversial in what I write, and my summary of R. Hochman is accurate.

As for my wondering why the Principles are not listed together as a unit, which Grossman sees as an illustration of how I am unaware of the structure of the Mishneh Torah, let me begin by repeating what I wrote in my last post: R. Yaakov Nissan Rosenthal, on the very first page of his commentary Mishnat Yaakov to Sefer ha-Madda, also wonders about the point I made, that the Thirteen Principles as a unit are never mentioned in the Mishneh Torah. (Had I known this when I wrote my book, I certainly would have cited it.)

ותימא למה לא הביא הרמב“ם בספרו ה”יד החזקה” את הענין הזה של י“ג עיקרי האמונה, וצ”ע

R. Avraham Menahem Hochman writes:

מאחר וכל כך חמורה הכפירה, וגדולה החובה לדעת את י”ג העיקרים, כיצד זה השמיטם מספרו ה”יד החזקה”, ולא כתבם כפי שסדרם בפירוש המשנה

והנה אחר שהתבאר שהאמונה בי”ג העיקרים היא בסיס לתורה נשוב לשאלה הרביעית (בסוף פרק ה’) אשר לכאורה היא פליאה עצומה מדוע השמיט הרמב”ם ביד החזקה את החובה הגדולה להאמין בי”ג עיקרים, באופן חיובי, ולא סדרם כי”ג יסודי האמונה שחובה להאמין בהם

R. Hochman goes on to explain that most of the Principles are indeed mentioned in Hilkhot Yesodei ha-Torah in a positive sense (even if not as a unit of Thirteen Principles). He also notes the following important point, that when principles of faith are mentioned in the Talmud, they are never listed in a positive sense, that one must believe X. Rather, they are listed in a negative sense, that one who denies X has no share in the World to Come. Why Maimonides, in his Commentary on the Mishnah, chose to formulate the Principles in a positive sense and require active belief as a necessity for all Jews—something the Talmud never explicitly required—is an interesting point which we will come back to. Regarding some of the Principles the difference is clear. For example, according to the Talmud, denial of Resurrection is heresy, but one who has never heard of the Resurrection and thus does not deny it, or affirm it, is a Jew in good standing. For Maimonides, however, the doctrine of Resurrection must be positively affirmed. In a future post we can come back to which Principles even the Talmud implicitly requires positive affirmation of (obviously number 1, belief in God, but there could be others as well).

After reading these paragraphs, please look at Grossman’s article, pp. 177-178, and R. Hochman’s letter, pp. 188-191, and you will see that nothing there has any connection to what I actually say when referring to R. Hochman. I simply cite him to show that the question I asked is not an ignorant one, as Grossman stated. I also cite R. Hochman’s answer. So Grossman’s seizing on this and printing a lengthy letter from R. Hochman is nothing short of bizarre.

Pp. 178-179. Grossman writes:

Things really start to go “off the rails” when we examine Shapiro’s claim in the name of R. Shlomo Fisher, zatzal, that one need not accept Mosaic authorship, that the Rambam abandoned his principles, and that “Rambam’s formulation of the tenets of Jewish belief was far from universally accepted.”

Grossman responds that he found these attributions questionable so he checked with the family and students, and “they were horrified that anyone would be using R. Fisher’s name in this way.”

What exactly did I say that Grossman finds so objectionable? In Limits of Orthodox Theology, p, 126, I quote the following sentence from R. Bezalel Naor, Post-Sabbatian Sabbatianism (Spring Valley, 1999), p. 8: “The truth, known to Torah scholars, is that Maimonides’ formulation of the tenets of Jewish belief is far from universally accepted.” R. Naor tells us that he heard this insight from his teacher, R. Shlomo Fisher. (Anyone needing any indication of the high regard that R. Fisher held R. Naor in can examine their published correspondence.)

Grossman sees this as a radical statement whose authenticity he cannot accept. I don’t think readers of this blog will find it radical at all. In fact, I have elsewhere mentioned that R. Fisher made this statement in discussing R. Judah he-Hasid’s view on the authorship of the Torah, which diverges from Maimonides’ Eighth Principle. Contrary to Grossman, in none of my posts did I quote R. Fisher as saying that one need not accept Mosaic authorship. I simply cited his view about R. Judah he-Hasid. I also quoted his opinion that medieval Ashkenazic authorities had a different view on the matter of complete Mosaic authorship than Maimonides in that they did not regard the assumption that there are post-Mosaic verses in the Torah as heretical (a view also argued by Prof. Haym Soloveitchik, see here). Grossman claims that R. Fisher could not have said this, even though students can testify to him having said it. In fact, I can state right here that I too heard him make this distinction.

The final point that Grossman can’t accept is what I mentioned in 2007 here, from a student who attended R. Fisher’s weekly shiur on Avnei Miluim. “Interestingly enough, he reported to me that a few weeks ago R. Fisher declared that he believes the Rambam abandoned his system of 13 Principles, the proof being that they are never mentioned as a unit in the Mishneh Torah. In my book, I noted that R. Shlomo Goren held the same view.” Grossman summarizes my statement as “the Rambam abandoned his principles,” which would lead the reader to think that I was saying that the Rambam no longer accepted the truth of his 13 Principles, which would indeed be a radical position. But what I was really talking about, and I refer to this approach in my book, is the notion that the Rambam no longer accepted a system of 13 Principles. This would mean that he adopted another model to categorize the essential dogmas of Judaism, or as R. Goren suggested, maybe he later advocated a conception of Jewish theology like that held by Abarbanel, that one should not distinguish between so-called principles of Judaism and other aspects of the religion, since all must be regarded as equal.

When all is said and done, nothing I have attributed to R. Fisher is strange, radical, or unbelievable. Why Grossman would be horrified by what I wrote is anyone’s guess.

Grossman quotes from a 2018 letter put out by R. Fisher (some might say, put out by his family). In the letter, R. Fisher writes that no one is to quote anything he said in matters of Aggadah and hashkafah without the approval of his sons. This was because in the past he had been misquoted. We all know that misquoting of gedolim is nothing new. There are numerous examples of particular great rabbis being quoted as saying contradictory things, and of these rabbis stating that no one should believe anything they hear in their names unless they hear it directly from the rabbi. Yet this has never stopped people from quoting the gedolim and never will. This is simply the nature of the world. 

R. Fisher gave thousands of shiurim (a tiny percentage of them are online) and there are thousands of students who heard words of Torah from him. As with all students, they have repeated, and will continue to repeat, that which they heard from the rav, just like all students do. They have been doing this for at least fifty years. If R. Fisher’s letter means what it says, that no one is to repeat things that R. Fisher said, then this is simply an impossible request, and it also seems unprecedented in Torah history. It would mean that one who listens to a shiur from him dealing with non-halakhic matters, e.g., this one here, is not allowed to repeat any insights he heard. It would also mean that much of what was mentioned at the many eulogies, where people recalled things R. Fisher said, or on sites such as this and this, is inappropriate. It would mean that students are not allowed to repeat that which they heard from their rebbe. I don’t see how this is possible.

P. 179. Here is something that is really comical. Take a look at this page.

Grossman states that I mention that Shadal (Samuel David Luzzatto) claims that Ibn Ezra believed in post-Mosaic additions to the Torah. He writes: “Upon checking the source, we find yet another instance of Dr. Shapiro citing an author as believing something he actually vociferously denies. As Shadal points out, the primary source for this take on Ibn Ezra was the noted heretic Baruch Spinoza.”

I say this is comical since Grossman doesn’t have a clue as to what is going on here. The only way I can explain this is that Grossman merely skimmed the passage and thus misread it.

Shadal rejects Spinoza who (intentionally?) misunderstood Ibn Ezra to be hinting to the notion that Moses was not the author of the Torah.[6] This misinterpretation of Ibn Ezra is what Shadal rejects (and this is not mentioned in my book because it has nothing to do with what I was discussing). However, exactly as I said, Shadal also states that Ibn Ezra believed in certain post-Mosaic additions to the Torah. Here is the page in Shadal that I cited (as well as the subsequent page) so everyone can see it with their own eyes.

Shadal’s outlook in this matter is no secret, and he repeats this point elsewhere. See e.g., Mehkerei ha-Yahadut, vol. 2, p. 195:

מה שכתב ראב”ע ברמז, היות בתורה מקראות שנוספו בה אחר כמה דורות

In Iggerot Shadal, vol. 2, p. 246, he writes:

כי סברתו שיש בתורה מקראות נוספים קשה מדעת זולתו שקצת מלות מוטעות

In my book and subsequent posts I have identified around forty medieval and more recent authorities who share Shadal’s viewpoint in this matter.[7] Incidentally, R. Joseph Kafih, in his first work written when he was seventeen years old, attacks Shadal for attributing this view to Ibn Ezra. See Sihat Dekalim (Jerusalem, 2005), p. 90.

I must also note that Grossman does not simply miss Shadal’s meaning, but he also compares me to Spinoza in trying to ensnare the unsuspecting masses. If this wasn’t so comical, I might actually take offense. But I think readers should wonder how an author could say such a thing, and how a journal could publish it. It is simply beyond belief, made all the more absurd since Grossman is so mistaken about what Shadal actually states.

Incidentally, since we are talking about Shadal, it is worth noting that R. Elijah Benamozegh, whose commentaries on the Torah continuously dispute with Shadal, when it comes to Ibn Ezra and post-Mosaic additions, Benamozegh has the same position as Shadal. Here is what he writes in Ha-Levanon, July 3, 1872, p. 351, now easily available in the new edition of Em la-Mikra: Bereshit (Haifa, 2021), p. 114:

בראש ספר דברים ובמקומות אחרים רומז בעיניו מולל באצבעותיו ועל דלתות השער יתאו לרמוז שיש דברים בתורה נוספים ולא משה כתבם רק נביאים וצופים. ואני הפרתי את עצתו וקלקלתי את מחשבתו

P. 181. “Shapiro’s weakest scholarship appears when discussing kabbalistic matters.” I agree, which is why I try not to discuss these matters. If I do have to deal with them, I only rely on what recognized authorities have said,

P. 182. I wrote that according to Maimonides’ Seventh Principle, Moses was the greatest prophet who ever lived and there will never be a prophet as great as him in the future. Grossman says that I am mistaken, and that Maimonides does not declare that Moses was the greatest prophet, only that he was the “father of all prophets.” This statement is astounding. There are hundreds of discussions of the Seventh Principle in traditional rabbinic literature, and as far as I know they all agree with what I have written. The entire basis of the Seventh Principle is that Moses was greater than all other prophets. Maimonides states explicitly in the principle that “All are below him in rank . . . He reached a greater understanding of God than any man who ever existed or will ever exist.” This is so obvious that I do not want to spend any more time on it. It is only a mystery how Grossman could say something so wrong, and I do not know of anyone else who has ever written on this principle and made such a mistake (which Maimonides regards as heresy). Did no one from the editorial board of Dialogue read the article before publication? It is nothing short of incredible that an issue of Dialogue includes the false claim that there is no principle of faith to believe that Moses was the greatest prophet in Jewish history.

In addition to his explicit assertion that Moses was the greatest prophet, Maimonides does have an interesting formulation, stating that Moses is the father of all the prophets who preceded him and all who came after him. How can one be the “father” of those who came before him? R. Hayyim Dov Moshe Halpern explains it well[8]:

“אב” הכונה במעלה ולכן שייך לומר שהוא אב גם למי שקדם לו

Here are some passages from other authors whose books are found in my library. They all explain the principle correctly.

R. Yochanan Meir Bechhoffer writes[9]:

רבינו השווה את האמונה בעליונות משה רבינו על הנביאים הקודמים לו, לאמונה בעליונותו של הבאים אחריו. ואף כי אמת היא, שכך נחתמת התורה, לא קם כמשה וגו’, מ”מ יש לעיין מה הצורך בזה. נהי דהמאמין שאחר משה בא נביא גדול ממנו שיכול לבטל דבריו, כפר בנבואת משה, אך מה הסתירה לנבואת משה בחשבה שמי שקדם לו היתה גדול ממנו, הלוא הנביא הקדום לא יחדש דבר על פני משה

R. Ben Zion Epstein writes[10]:

ולכן נתנה למשה דוקא, כי היה דבוק כולו באין סוף ב”ה. ולכן היתה מדרגת נבואתו גדולה מכל הנביאים, ושכינה מדברת מתוך גרונו.

R. Avraham Menachem Hochman’s heading to his discussion of the Seventh Principle reads[11]:

להאמין בנבואת משה רבינו שהוא למעלה מכל הנביאים שהיו לפניו ולאחריו

And to mention one classic text (I could mention many more), R. Elchanan Wasserman writes[12]:

והנה בעיקרי הדת שמנה הרמב”ם בפירוש המשניות (פרק חלק) מנה שם עיקר אחד שכל דברי נביאים אמת, ועוד עיקר אחר שנבואת מהרע”ה היתה למעלה מנבואת כל הנביאים

R. Yaakov Weinberg in his Fundamentals and Faith, pp. 73ff. elaborates on Moses’ “prophetic superiority” (p. 81)

And finally, R. Yehudah Meir Keilson’s new edition of Kisvei ha-Rambam (which I encourage everyone to acquire), affirms my point (which as mentioned, is simply what Maimonides himself explicitly says, so it is not a question of how to interpret him).

Keilson, p. 82: “The Seventh Principle teaches that the nature of Moshe’s prophecy is unparalleled. . . . Rambam elaborates on Moshe’s prophetic superiority, which was the result of his moral and intellectual perfection.”

Keilson, p. 82 n. 1. “The title ‘father of all the prophets’ . . . Rambam takes this to refer to Moshe’s superiority in prophecy to that of all other prophets.”

Keilson, p. 154: “Rambam uses the expression that Moshe was the ‘father of all prophets’ to signify that he was the greatest of all prophets – that the level of his prophecy was superior to that of any prophet who ever was or who ever will be.”

Pp. 184-185. None of this makes any sense, and what Prof. Menachem Kellner writes has no relevance what I was referring to. I asked a simple question, which I later found that others asked as well (see here): Why does the Rambam not specify that future converts are to be instructed in the 13 Principles?

Coming next: Reviews of books by Benji Levy and Eitam Henkin, and an unknown article by R. Joseph B. Soloveitchik.

* * * * * * *

הוא האיש אשר שם את הרמב”ם סיר רחצו, ועל הראב”ע השליך נעלו