When a Yom Tov falls out on Shabbat, we add additions to the standard Yom Tov shemonei esrei that relate to Shabbat. One of these additions is found in the V’haseanu והשיאנו blessing, where we add “elokenu v’lokei avosanu retzah bemunchatanu (אלקנו ולאקי אבותנו רצה במנוחתנו).” There is very little question about this addition is Shacharit.[1] The more complex question is the Mussaf. The reason for the complexity is that in the Shaharit there is no place where the formula of elokenu v’lokei avosanu appears, so one is forced to add the entire addition. But, in Mussaf there is an elokenu v’lokei avosanu, that is, right after one says the various verses relating to the offering of the day appears “elokenu v’lokei avosanu melk rachamun rachem alenu … (אלקנו ולאקי אבותנו מלך רחמן רחם עלינו)”. Because there already the alokenu v’lokei avosunu, thereby God’s name is already mentioned, R. Yitzhak Isaac Tyrnau (end of the 14th century) in his book on Minhagim (page 56 Makhon Yerushalayim edition) says to just add here the words, retzeh bmunuchatanu here. By placing this addition here one avoids mentioning God’s name later on. But the R. Mordecai Jaffe (1530-1612), in his Levush (Orach Hayyim no. 488), argues and says that just as in Shacarit one mentions this addition later on right next to “kadeshanu” therefore it is not proper to mention it here after the passages of the offerings as there is no mention of kadeshanu. Additionally, R. Jaffe argues we should be consistent between Mussaf, Shacharit, and Mincha/Ma’ariv. Just as in those prayers, this addition appears in v’haseanu so we should do the same for Mussaf. Therefore, according to the Levush, one has to say the entire formulation later on, including the elokenu v’lokei avosanu, a repetition of God’s name, because though God’s name appears earlier it is just not the right place to add this.[2]

What emerges from this is that there are two distinct customs, either one adds just the words “retzah bemunuchatun” right after the verses for the offerings and does not add anything later on, as that would defeat the whole purpose – avoiding repeating God’s name. Or one does not add anything different after the recitation of the offerings, instead just as in the Morning Prayer, one adds the entire formula at the end of the blessing. Both of these customs have support in older siddurim. What has NO support and makes no sense is what appears in the Artscroll siddurim. In the Artscroll siddurim, BOTH additions appear.[3] That is, Artscroll advocates saying both the retzah bemuchutanu after the offerings and including the entire formulation later on. It would appear that they are unconcerned with the unnecessary repetition of God’s name or custom. It seems that in an effort to conform to all the customs, they have conformed to none. What is rather bizarre, is that in the first edition of the Artscroll Siddur, only the second appears, it seems they altered it to include both?!

But, to be fair to Artscroll there is perhaps a bigger problem. Artscroll, while they print some nice books, are not a Rabbinic organization. The RCA (Rabbinical Council of America), as the name implies, is a Rabbinic organization. One assumes a Rabbinic organization would be tasked with getting something like this correct. Historically, the RCA did get it right. The original RCA commissioned siddur is edited by R. David de Sola Pool. In this siddur they only have the second mention (like the Levush). But, now the RCA has moved to a new siddur. This – the RCA edition of the Artscroll siddur – contains both (incorrect) mentions. In the introduction, the (then) president of the RCA states that part of the reason the RCA commissed a siddur at all was due to the many errors which had crept into the siddur. But, with this edition that does nothing other than slapping on an introduction by then-RCA president R. Saul Berman and adding the teffilah l’medinah, is the type that the RCA was claiming it was fixing.

Sources:

[1] Though there is some controversy about this, that is, R. Jacob Emden says that the elokenu v’lokei avosnu should always be recited even when it is not Shabbat. He claims that these words were bracketed by mistake and in early siddurim they are not bracketed. I have found that in the Prague, 1516 Siddur they are not bracketed. See Siddur R. Shabbetai Sofer, vol. 1, appendix. On the other extreme the Vilna Gaon who says that one never recites these words even when it is Shabbat.

[2] The Eliyahu Rabbah defends R. Tirna from the Levush and also asserts that all the older siddurim follow R. Tyrnau. In truth, the old siddurim are split between these two customs; see Additions to Siddur R. Shabbetai Sofer for page 522.

[3] In the new Artscroll Hebrew-only siddurim they say “Yesh Mosifim” (there are those that add) by the first one, i.e. the one following the recitation of the offerings. But they still fail to recognize that those Yesh Mosifim also don’t add the later one.

“If men be judged wise by their beards and their girth, Then goats would be the wisest creatures on Earth.”

With the High Holidays approaching one of the more interesting attributes which takes a more prominent position is that of shaving or facial hair. Of course, prior to any Shabbat or Yom Tov, one is supposed to shave and take a haircut. Yet, for the High Holidays, there is a special emphasis on facial hair. One of the attributes that the Hazan should have is a beard. Although a beard is not the only qualification for the Hazan, nor is it the dispositive one, it is still mentioned. The importance of the beard is mentioned in the Hazan’s prayer prior to the Mussaf prayers. In that prayer, he lists some of his possible faults including his lack of a full beard (זקן מגודל). [As an aside, this prayer is public and a general one listing in a general manner the various shortcomings everyone really has, Artscroll has that one should say silently some of the faults which seems to belie the fact that every hazzan says this thus removing any individual stigma. Yet, were I pray most years, the Hazzan goes one step further and says half if not more silently. I don’t know if this is due to his immense piety or in fact all those things are applicable to him or perhaps he doesn’t think any of those are applicable and is really just skipping them.]

While the Torah prohibits shaving one’s face with a razor, according to most, one can still remove facial hair. There is a long and tortuous debate about what exactly one can use to remove facial hair, however, putting that aside, it is assumed that there are permissible methods of removal. Now, aside from the straight halakhic (Jewish Law) debate there is another issue that is implicated in removing one’s beard – kabbalah. Some hold that although one is not prohibited from shaving according to a strict reading of the law, one must still be cogent of the kabbalah, which they argue, prohibits any trimming or shaving of the beard.

While some claim kabbalah prohibits shaving, there are others who question this. This debate while ostensibly centered around the interpretation of kabbalah texts, instead revolves around the practice of a single person, R. Menachem Azariah of Fano (Rama m’Fano).

The Rama m’Fano was considered one of the greatest kabbalisits of his generation. He authored many important works on kabbalah and was considered, among many, the heir for Lurianic kabbalah. Thus, his practices regarding shaving can shed light on whether kabbalah really advocates for a beard or if one can still conform with kabbalah and be clean shaven.

R. Shabbtai Baer (d. 1674) in his Be’er Esek was asked whether kabbalah mandates that one keep a beard. He replied by first discussing all the relevant texts and in the end makes the argument that perhaps in the Diaspora kabbalah doesn’t mandate growing a beard. He then gets to the crux of what would become the debate for the next 300 years – the practice of the Rama m’Fano. R. Baer states that he attempted to find out exactly what the practice of the Rama m’Fano was in this area. He learnt that every Friday, the Rama m’Fano would trim his beard or shave his beard “as is the custom in Italy.” And in fact, his students, including R. Baer’s father in law, followed in the practice of their teacher and also shaved. As R. Baer correctly points out, someone of the stature of the Rama m’Fano, obviously is extremely telling for whether kabbalah mandates keeping a beard. From his evidence, R. Baer concludes that kabbalah can not mandate keeping a beard.

Yet, R. Baer’s testimony regarding the Rama m’Fano did not go unchallenged. R. Yosef Ergas, in his Divrei Yosef claims R. Baer got it wrong. Specifically, R. Ergas investigated the practice of the Rama m’Fano as well. R. Ergas came to contrary conclusion than that of R. Baer – the Rama m’Fano had a full beard and he never shaved. R. Ergas’s evidence is based upon a portrait of the Rama m’Fano. In this portrait the Rama m’Fano has a full beard.

This debate continued on to the 19th century with R. Moshe Sofer (Hatam Sofer) and R. Eliezer Shapiro (Munkatcher Rebbe). R. Sofer was asked the very same question as R. Baer was, whether one shouldn’t shave based upon kabbalah. After first professing that “we do not follow kabbalah” and that “he does not occupy himself with that which is hidden” he then goes on to discuss the Rama m’Fano. He uses, as did R. Baer, the Rama m’Fano to demonstrate that kabbalah does not mandate a full beard. Instead, R. Sofer points out that based upon testimony the Rama m’Fano did not keep a beard.

R. Shapiro in his Minhat Eliazer takes strong issue with R. Sofer. He notes that R. Sofer’s evidence must be based upon the Be’er Esek and R. Shapiro argues that R. Ergas’s portrait of the Rama m’Fano has settled this issue and R. Shapiro alleges that had R. Sofer been aware of R. Ergas’s evidence R. Sofer would never have said what he did.

So, in the end, it seems in part this hinges on the portrait of the Rama m’Fano. Well in 1904 in a biography on the Rama m’Fano, the author included a portrait of the Rama m’Fano. In this portrait it is clear as day the Rama m’Fano has a full beard. In fact the author of the biography, devotes a chapter to the beard of the Rama m’Fano. He claims, however, with his publication of the portrait this issue is truly settled. What the author neglects to mention is how in the world do we actually know this in fact is the portrait of the Rama m’Fano. Although the author does provide how he obtained the portrait, no where on the portriat does it actually state this is the picture of the Rama m’Fano. Now, if you will recall, even R. Joseph Ergas testimony regarding the portrait was rather late – close to 125 years after the Rama m’Fano died. R. Baer, in fact, was actually much closer, at least in time, to the Rama m’Fano, and had his father in law who studied under the Rama m’Fano personally to talk to. Thus, it would appear that although the author with the publication of this portrait deemed this issue settled, in fact it is far from settled.

This was not the only (possibly) erroneous portrait to be brought into the debate about beards. The famous portrait of Maimonides was also discussed in the beard context. There are those who claim based upon their reading of Maimonides that using scissors on the beard is prohibited. The question then becomes, the portrait of Maimonides clearly shows a trim beard. The issue with this line of inquiry is that the portrait doesn’t necessarily depict Maimonides at all. This portrait was first published in 1744 and was allegedly based upon a medallion – a medallion which was never produced or seen by anyone other than the one who published it. You can see this portrait as well as the page from the book it originally from here (scroll down half way).

Finally, it is worth noting that Jews, even important Rabbis were far from universal in their facial hair. R. David Nieto is a good example. In this portrait, he has a wig and is sporting a stilleto beard which one assumes was the style of the times. R. Joseph Baer Solovetchik during the 1950s had a goatee.

Sources: Shu’t Be’er Esek no. 70; Shu’t Divrei Yosef, no. 28, Shu’t Hatam Sofer, Orah Hayyim no. 159; Shu’t Minhat Eliezer, vol. 2 no. 48; see also, Elliot Horowitz, “The Early Eighteenth Century Confronts the Beard: Kabbalah and Jewish Self-Fashioning,” Jewish History 8 (1994):95-115; and by Horowitz as well, “On the Significance of the Beard in Jewish Communities in the East and in Europe in the Middle Ages and Early Modern Times,” Pe’amim (1994):124-148 [in Hebrew].

There is much more on this topic, however, I can’t right now provide a complete bibliography.

The post below is a continuation from this prior post.

America posed some unique questions regarding marriage and divorce laws. In the early period of American Jewish history, many people were not erudite. In an apparent effort to help with this deficiency, in 1901, R. Dov Baer Abramowitz published his Sefer Ketubah. This book contains tear out, pro forma ketubot. Thus, the Rabbi could just rip one out whenever he needed to. (No. 588). Another work which dealt with marriage issues is a small pamphlet published in 1909. This dealt with the question of a man who was induced to marry a woman who was “mentally unbalanced.” The husband was allowed to marry a second wife via a heter me’ah rabbanim (the consent of one hundred rabbis). Typically, these 100 must come from different countries, however, here, for the first time, R. Rosenfeld, the author, “explained that it could be issued by American rabbis alone because ‘at one time [the United States] were separate countries. And even today each state is, to a certain extent, [a] separate [entity].'” (No. 1144).

While on the one hand there were many in America that were in the Jewish sense, illiterate, there were also those on the opposite end of the spectrum as it was, who published scholarly works. Dr. Louis Ginzberg, published in 1909 Seriedi HaYerushalmi min HaGeizah asher b’Mitzrayim. This book contained, as the title indicates, fragments from the Cairo Genizah which enabled Ginzberg to offer correction to the standard edition of the Jerusalem Talmud. It seems that this was deemed so important even outside the U.S. As “Ginzburg’s research was included – without attribution – in the Vilna 1922 edition of the Yerushalmi” (No. 606).

This copyright infringement was actually a two way street. In 1919, The Union of Orthodox Rabbis of the United States and Canada published, for the first time in America the complete Talmud. While this signaled a new era in the Jewish learning in the US, it seems that the publishers did not secure all necessary rights before embarking on this printing. Specifically, this edition is a photo-reproduction of the Romm, Vilna edition of the Talmud. This did not go unnoticed. “Moses Rosenberg wrote to R. Hayyim Ozer Grodzinski of Vilna on behalf of the Romm publishing house. He accused Agudath Harabbonim of reproducing the Romm edition without permission and requested that Agudath Harabbonim be summoned to a rabbinical court.” (No. 635). This letter is reproduced at the end of volume II of the work. (p. 1181). The end of the second volume contains many historical letters from Yosef Goldman’s collection. Additionally, there are photographs and autographs of some famous American Rabbis as well in this last section.

On the theme of lack of religious observance, there is no lack of books dealing with this. Moses Weinberger’s book, which Sarna translated into English, “People Walk on their Heads” is but one example. R. Elijah Kochin, Sefer Aderet Eliyahu (Pittsburgh, 1917) where he complains “the city of Pittsburgh is still hefker [anarchic] and it lacks everything necessary for the highest level of observance.” He decried the “accepted evil custom in this land which says that he who lies the most by bluffing, as it is called, is to be praised.” (No. 784).

Already in 1872, Nahum Streisand who I have no idea if any relation to the now woman singer Barbara, which would be rather ironic in light of the fact this book “contains an analysis of the rabbinic debate over the prohibition for a man to hear a woman singing. Streisand had originally sent its contents to Henry Vidaver after the latter issued a ruling permitting women to sing in the choir of his congregation, Bnai Jeshurun.” (No. 1091).

Other issues which came up include metzizha b’peh and whether one can use a sponge. See nos. 1117. In 1915 a book on circumcision was published which, in part dealt with metzizah b’peh by the milah board. This board was “recognized by the New York City Commissioner of Health . . . [who said] the educational value of such work as the Milah Board has done in this matter is of the greatest help to the City, and particularly to our department.” (No. 1158).

Another issue was the use of wine during Prohibition. Dr. Louis Ginzburg published a responsa which argued that grape juice was sufficient for ritual that would otherwise require wine. He did this as “during the era of Prohibition, the government granted special licenses allowing the sale for sacramental purposes. Some Jews abused these licenses.” Ginzburg, wanted to void the use of wine, thus obviating the need for such licenses. This responsa “elicited enough interest in the secular world to merit a press conference and coverage in a major newspaper [i.e. the New York Times].” (no. 1177).

This was not the only work influenced by Prohibition. Isidore Koplowitz published “Midrashic Exegetics on Wine and Strong Drink.” He endeavored to prove “that the Hebrew prophets and a host of Talmudic Rabbins, were outspoken in the great cause of prohibition.” No. 1179.