There is No Bracha on an Eclipse
By Rabbi Michael J. Broyde

Rabbi Michael Broyde is a law professor at Emory University School of Law and the Projects Director in its Center for the Study of Law and Religion.  His most recent Torah sefer is entitled “A Concise Code of Jewish Law For Converts”.  This letter was written to someone after a shiur in 2017 on why there is no bracha on seeing a solar eclipse.

1.     You are correct that I said that I thought there was no bracha on an eclipse.  I had not seen Rabbi Linzer’s teshuva at the time that told that to you this, as it was not circulating on the internet at the time that I prepared for my shiur and I did not see it until Sunday, the day after the shiur.  I try to cite as much as relevant in these classes and his thoughts are clearly relevant.  He is a stellar writer on interesting topics of halacha and I read his material consistently.  I had seen that Rabbi Eliezer Melamed in Peninei Halacha Laws of Brachot 15:6 and note 5 which does permit a bracha on an eclipse.
2. Having said that, I would not change my mind at all in light of Rabbi Linzer’s teshuva and remain opposed to reciting a bracha over an eclipse for many reasons explained below.
3.  First, as many have noted, the giants of halacha are quite divided over the question of whether the listing in the Shulchan Aruch is paradigmatic or particular.  Some make no blessings other that for matters listed in the codes and other treat them as examples.  That dispute alone inspires me to be cautious, although I could be persuaded that the paradigmatic approach is correct and one could then make a bracha on a waterfall.  I have yet to see a clear proof that such a view is correct, but it does seem more intuitive.[1]  Yet, safek brachot lehakel is present.
4.  Second, and more importantly, if you look closely in the classical achronim, you see not a single achron who actually endorses saying a bracha on an eclipse.  Not a single one.  It is true that there is a dispute about whether the list in the Mishna is all inclusive or not (as many note, see Shar HaAyin 7:6), but even those who are of the view that the Mishnah’s list is merely examples, not a single achron actually endorses making a bracha on an eclipse as opposed to a volcano or some other natural wonder, which some clearly do permit a bracha on.  The group that favors expansive brachot on natural wonders endorse stalagmite caves, waterfalls, water geysers, volcanoes and many more: but not eclipses.  If you look, for example in Shar HaAyin 7:6 (the classical work on this topic) one sees this most clearly: even those who endorse making brachot on waterfalls, or other amazing facets of creation are uncertain נסתפק)) if one make a bracha on an eclipse, and we all know that when a posek is נסתפק, that posek does not make a bracha.[2]
a.      This contrast is made clear in the context of Rabbi Shmuel Halevi Wosner — who is the most clear and direct articulator of the view that list of wondrous sightings in the Shulchan Aruch are just examples, and one makes the bracha of oseh maaseh bereshit even on other wonders.  In Shar HaAyin page 431 he states directly that one makes a blessing on many wondrous things unlisted in the codes and he explains that “Volcanos are not present in our lands and thus are unmentioned in the Shulchan Aruch” and that it is “obvious” that one makes a blessing on them.  However, on eclipses he states “solar eclipses are mentioned a few times in the Gemera, and thus on the question of whether one needs to make a bracha when one sees them, needs more thought.[3]”  He does NOT endorse making a bracha on an eclipse. In fact, I am unaware of anyone other than Rabbis Melamed and Linzer who actually endorse the view in favor of making a bracha on an eclipse, (rather than merely ponders the possibility of such a bracha).  Rabbi Wozner’s point is important: this is not a modern issue – eclipses were well known for a few millennium, and silence in the Jewish Law codes is telling.  To the best of my knowledge the dispute about the eclipses is between two views: (1) Absolutely Not and (2) Maybe.  There is no (3) Yes view in the classical rabbinic literature for eclipses.  (That is why the listing of reasons why an eclipse might be different from other wonders below is important.)

5.     Why is an eclipse different from a stalagmite cave or a volcano?  I could think of a few reasons from a halachic perspective, even to those who believe that the Mishna’s list is not inclusive.
a.   Many perceive them to be a siman raah – a bad sign, either because of superstitious reasons or because darkness in the middle of the day is practically bad – and there is no blessing on bad omens (as Rabbi Moshe Feinstein is quoted in Mesorat Moshe 2:51).
b.     Because one sees nothing in an eclipse (as it is an absence of light, rather than a presence) and we do not make brachot on absences.
c.      Because the bracha of oseh maaseh breseshit does not apply to things whose existence can be mathematically predicted, but are merely rare: eclipses are not anomalies, but a product of the universes’ cycle of life, and more under the berkat hachama rule.
d.     Because full eclipses are exceedingly rare and partial eclipses are almost impossible to “see” without modern eclipse glasses (a 75% eclipse hardly is noticed on a functional level) and are naturally invisible.
e.      For other reasons that are less obvious related to the fact that these have to be wonders from “creation” and these are not from creation.
f.     Because some thought that eclipses were punishments and thus no blessing was ordained.[4]
6.     Based on all this, one can say that eclipses could be different from all other created natural anomalies as a matter of Jewish law and are not covered by the general idea of a wonder such that a blessing should be made. To my surprise, even as the primary source of the view that one can make a bracha on wonders beyond the Mishna’s list is Rabbi Wozner and he explicitly notes that eclipses are different from volcanoes, waterfalls, geysers and many other rare natural phenomena, the secondary codifiers of the last generation have completely missed this distinction.  Instead both Shar HaAyin 7:6 and Penenia Halacha Laws of Bracha 15:5 link the dispute about volcanoes and waterfalls with eclipses and state that one who permits a bracha for volcanoes and waterfalls would do so for eclipses as well, when in fact that is incorrect.  Eclipses were known in Talmudic times and yet no bracha was noted: that bothers Rabbi Shmuel Wozner, who permit a bracha on an erupting volcano, not to permit a bracha to be recited on an eclipse, by noting that he is uncertain if a bracha is proper.[5]
7.     Additionally, let me add a thought of my own about modern times and bracha’s over wonders.  The Shulchan Aruch OC 228:3 limits even the mountains that one can make a bracha on to such mountains in which the hand of our Creator is clear and apparent. (ולא על כל הרים וגבעות מברך, אלא דווקא על הרים וגבעות המשונים וניכרת גבורת הבורא בהם.)  I think in our modern times, with modern science explaining all of these events, no mountains or valleys ever meet the criterial of make it clear (to normal people) that God is in charge of the universe.  Based on this, I would not make any extensions of this halacha beyond its minimums recorded in the Shuchan Aruch because I think that the test for determining whether we can add to this list is and make a bracha is וניכרת גבורת הבורא בהם.  Given the secular environment we live in, I think no natural astrological events meets that bill in modern times so I only – at most — make such brachot on the things that the halachic tradition directly directs me to do, like lighting or thunder or great mountains and certain rivers. I would not make such a bracha on an erupting volcano or a solar eclipse, as seeing such does not cause normal people in my society to experience God.  (There are two formulations of my claim, each slightly different.  The first is experiential, in that I think that most people in my society do not sense any awe of God at an eclipse.  Second, even if any particular person does (and I do not doubt that some do), they cannot make the bracha since most people in America do not so sense God through these events and that is the halachic test found in the Shulchan Aruch.  The sense of wonder has to be obvious to normal people and that is lacking in the world we live in.
8.     Finally, all attempts to actually endorse making a bracha on an eclipse run directly against the combined force of both (1) the minhag, which is not to make a bracha and (2) the rule of ספק ברכות להקל. These two together make it difficult for any moreh horah to argue convincingly that there is clear proof that bracha should be made.
9.     I have consciously not engaged with Rabbi Linzer’s very worthwhile point (which I more or less agree with) that “we strive to bring our religious lives and our halakhic lives in sync” exactly because (as he himself notes) this calculus is limited to cases where there is a dispute between poskim about what to do.  Here, to the best of my knowledge, there is no dispute and since there is no classical halachic authority who actually says “yes make a bracha on an eclipse” there is no grounds to examining very important meta issues used to resolve disputes (since there is no dispute).
10. Based on all of this, I would not make a bracha on an eclipse.
11. Having said that, I am happy to endorse other forms of religions veneration for one who feels such wonder.
a.     One can certainly say this bracha without שם ומלכות.
b.   I am also somewhat comfortable with someone making this blessing in Aramaic (see Shulchan Aruch OC 167:10, 187:1 and 219:4) although I am aware of the view of Iggrot Moshe OC 4:20:27, but find the view of the Aruch Hashulchan OC 202:3 more analytically compelling.
c.      Both the suggestions of Rabbi Chaim David Ha-Levi (Responsa Aseh Lecha Rav, 150) that one recited va-yevarech david (Chronicles. 1:29:10) and adding “who performs acts of creation” at the end and of Rabbi David Lau, current Ashkenazic Chief Rabbi of Israel, to recite Tehillim 19 and 104 are completely reasonable as well.
d.     Other innovative non-bracha based solutions are also reasonable.
12. On the other hand, those who attended an eclipse – I myself traveled to Rabun, Georgia, an epicenter for the total eclipse and sat in total darkness at for three minutes in the middle of the day and did not feel any closer to the Almighty as Creator of the World during the eclipse than I did after or before — can feel free to engage in no innovative religious observance at all without feelings that they are deficient in any way.
13.  I welcome readers to direct me to a source written by an achron which directly discusses eclipses and permits a bracha.  (Please feel free to email me.) So far, I have only seen that the group that permits a bracha for an eclipse does so based on a putative ruling of Rabbi Wozner and others to permit such a bracha, which upon closer examination is not present.  I am willing to ponder the possibility that there is an achron who permits such a bracha even as others do not – that posek argues that all wonders deserve a bracha and the listing in paragraph 5 above about why eclipses are different from other wonders is incorrect – To the best of my knowledge, that is a theoretical position that is not actually adopted.

[1] I am inclined to the more expansive view because the formulation in the Beit Yosef in Tur OC 228.
[2] This is an important point.  Rabbi Wozner has the right as a morah horah to assert that he rules that the mishna’s list is not inclusive and that volcanoes get a bracha (which is exactly what he says, as does Rabbi Nissan Karletz in the same work on page 466).  When one asks him “how can he rule that a bracha needs to be recited, others disagree, and then the matter is in doubt”, Rabbi Wozner responds by stating that he sees no doubt and thus he feels a bracha should be recited.  When Rabbi Wozner states that he has doubt about this matter, he is being clear that this is exactly a case of doubt and no blessing should be recited.
[3] Let me add that eclipses are discussed in the rishonim and codifiers as well, with no mention of a bracha.  See Darchai Moshe on Tur OC 426 and the works cited by Rabbi Linzer in footnote 2 of his teshuva (see here).
[4] It is clear from the recounting of the Chafetz Chaim that he did not say a bracha on an eclipse.  See here.
[5] This is found both Shar HaAyin and Penine Halacha as well as Rabbi Linzer’ teshuva.  Shaar Haayin 7:6 is strict on the whole matter and does not permit a bracha practically on even volcanoes an water falls, so the mistake in that work – linking volcanoes and eclipses — is merely one of conceptual classification, but Peninia Halacha rules that המברך לא הפסיד (“one who makes the blessing is doing nothing wrong” for “volcanic eruptions, geyser, waterfalls and both lunar and solar eclipses” when it is clear to this writer that the source he is sighting – he cites Rabbi Wozner! – does not adopt that view.  (On page 466 of Shar HaAyin, Rabbi Nissan Karlitz is asked “Is the blessing oseh maaseh bereshit similar in that things that are wonders and not found in the Shulchan Aruch like an erupting volcano or a spouting geyser or other similar phenomena, also requiring a bracha” and Rabbi Karlitz answer “Logic indicates that such is the case also,” but no explicit discussion of eclipses, which could be different.

by Eliezer Brodt Book week just began in Eretz Yisroel. As I wrote last year Every year in Israel, around Shavous time, there is a period of about ten days called Shavuah Hasefer-book week. Shavuah HaSefer is a sale which takes place all across the country in stores, malls and special places rented out for the sale. There are places where strictly “frum” seforim are sold and other places have most of the secular publishing houses. Many publishing houses release new titles specifically at this time. Just as in last year’s post on Shavuah HaSefer, in this post I would just like to mention to some of the very recent titles from the various publishing houses which are available at this years Shavuah HaSefer. As to regular seforim that have come out in the past few months since my last seforim list a new list is being composed of the past few months.Bar Ilan University Press had a big awakening compared to last year. Amongst their new titles is Mechkarim be-Toldos Yehudi Ashkenaz which is a sefer ha-Yovel in honor of Professor Eric Zimmer. There are many excellent articles in this volume (see here for the table of contents). As the title indicates, these articles are related to Ashkenaz. Another important book, published in conjunction with Oxford University Press, is from the extremely prolific author Professor Sperber, The Jewish Life Cycle – Custom, Lore and Iconography. The book covers Jewish customs from the cradle to the grave. This book is based on his previous work Minhaghei Yisroel but as Sperber notes in the introduction, Minhagei Yisrael is not in any order and is eight volumes and thus is not the most user friendly when it comes to locating in a systematic fashion the topics covered. This volume is an attempt to organize some of that material, specifically, materials relating to the Jewish life cycle. Additionally, it includes many updates, corrections, and is the case with Sperber’s past works, many interesting illustrations and diagrams. The much awaited volume two of the Keter Mikros Gedolos Chumash on Shemot was printed. (Volume one was not printed yet.) With this volume, Bar Ilan is trying something new as they released this volume in two sizes – big (the previous size) as well as a smaller size version. Only time will tell if they will continue to print both sizes. [The Keter series now has Berashit Vol. 1 and 2, Yehosuha, Shoftim, Shmuel alef and beis, Melachim alef and beis, Yeshaya, Yehezkiel, and Tehilim Vol 1 and 2.] Iyunei Hamikra volume eight was printed this volume looks like it contains an excellent collection of articles. Another important work reissued (which unfortunately if you have the first edition you are stuck as I am) with many important additions to the first edition was their scientific version of Yesod Moreh of the Ibn Ezra. Amongst the many topics the Yesod Moreh deals with, one in particular around Shavout is worth noting. In this work, the Ibn Ezra takes issue with the “Miztvot counters” those you claim a set 613 mitzvot (see here for our discussion regarding mitzvot counts and the Azharot custom for Shavout.) Another issue of Badad was printed (#20). Another important title is Am Levodod which collected pieces all about Mesctas Avodah Zorah by Professor Z. Steinfeld. Another excellent looking volume is the Olam Nistar be-Maddei ha-Zeman from R. Shuchat. This volume contains in-depth studies on the Gra and his opinions in regard to the geulah. It also deals abit with the Ramchal and Rav Kook. There is an interesting chapter discussing the highly controversial work attributed to the Gra the Kol ha-Tohar. Just to add in a source the author seems to have missed Reb. Wolbe writes in his letters (vol 1 pg 227) that: בענין קול התוהר: הגר”י הוטנר שליט”א אומר, שבעל הלשם שהוא הבר סמכא בענין כתבי הגר”א בקבלה, אינו מזכיר את הספר בכלל. הוא גם השתדל להוציא לאור ספרי הגר”א, ואילו הי’ בדעה שזה ספר שיצא מבית מדרשו של הגר”א- לא יתכן שלא הי’ משתדל להוציאו או לכל הפחות היה מזכיר אותו. לעומת זאת אמר לי הגר”י קלופט שליט”א שהוא מאמין שזה ספר אוטנטי, ומה שישנם בו דברים המפלאים אותנו, אין בזה כל ראי’ שלא נישנו הדברים בבית מדרשו של הגר”א Reuvan Mass has a few good titles, two of which pertain to the holocaust era. One is called Zikhron be-Sefer from a few authors – E. Farbstein, N. Cohen and A. Yedidya. This book deals with Gedolim that wrote, in their introductions to their works, accounts of their experiences in the Holocaust. The second book, Tenous be-Chrovos by Y. Fund, is about the Agudah Yisroel before and during the war how they dealt with the issues at hand to save the Jews. Aside from these two Holocaust books, Reuvan Mass also has D. Sperber’s Nisviat Piskah already reviewed here. Another work is mi-Sinai le-LisKhat ha-Gazis by S. Kassierer and S. Glicksberg. This work deals with Torah she-Bal Peh in the writings of the Rambam and Ramban it looks like a very professional job. The Jewish Theological Seminary Press has reprinted Saul Lieberman classic, Yerushalmi Kifshuto with a few pages of additions. Also printed this year is volume two of the Kuntres hatushuvos Hachdash already reviewed here. Additionally, one should keep an eye out in their “cheap section” as there are always some good titles. The Israel Academy of Sciences and Humanities finally released the much awaited volume of Yerushalmi Nizkin with many additions from the Italian Gneziah. Machlekes Herzog advertises that they have a new book form Professor Grossman on Rashi called Emunah Vedoes Bolamo shel Rashi but this title will not be printed for another few months. Beis El has a new title from R. Reuven Margolis called Tal Techeyah. This work was very rare and has not been reprinted since 1922 it’s a collection of six pieces of his in his typical excellent style. Mechon Ben Zvi has a new volume in there set of critical editions of classics of Sefer Hamakabim and other works – the Chayeh Yosef from Yosef ben matisyhu. Another important work just printed is the Chemas Hachemdah (from 1285)on chumash Breishes. One should keep an eye out on there cheap section as there are some great titles for really cheap prices. Yediois Hachronis reprinted an old work of Shadal called Yesodei Hatorah. This new edition of theirs has a new name – Al he-Chemlah ve-Haskakha. Merkaz Zalman Shazar has released some new titles among them a book in there about Shai Agnon. This is another book which is part of their recent series on the great leaders throughout the generations. Another title is from E. Shoham- Steiner called Charigim Bal Charcahim which deals with crazy people, leprosy, and people who had physical problems how they were looked at in the Middle Ages. Kiyum Beidan Shel Temuras a collection of articles about life in Germany from 1618-1945 – 647 pages these are articles from the English and German parts translated into Hebrew. Another title is Histography be-Mivchan which is a collection on Jacob Katz. Another very important title which they printed is ha-Yayin be-Yemei ha-Benayaim. This volume is the much awaited part two of Professor C. Solovetick book Yaynam printed by Am Oved a few years back. This volume is 480 pages and looks incredible. Here again, one should keep an eye out on there cheap section as there are some great titles for really cheap prices. The Bialik Institute printed a very important work on Canonaztion of The Zohar from Boaz Huss. This book contains very valuable information on this controversial and senstive topic. [This title was printed with Ben Zvi and is a little cheaper by them]. An older title of theirs just reprinted is Y. Libeis book called Sod Hemunah Hashebatous. Meketzei Nerdamim released two important new titles one is a critical edition of Rashi on Meschtos Megilah. Another is Shiriei R Aron Al-ammani from twelfth century Egypt. Magnes Press this year has issued a few nice titles amongst them: Simchat Haregel be-Talmudum Shel Tananim by D. Henshke, Min ha-Rambam le-Shmuel Ibn Tibbon from C. Fraenkel. They also reprinted a few older titles amongst them E. Fleischer classic Shirat Hakodesh Byemi Habnayim, Rashi by S. Kamin and the Rashbam on Kohles by S.Japhet and R. Salters. Mechon Yerushalim promised last year a new volume to their critical edition of the Teshuvos of the Rishonim the Shut Harif well it is out and looks great. They did not edit out the important notes and haskomos of Rav Kook on one of the editions they printed in this volume as other people would do these days. This volume is only part one and looks well done hopefulay part two will be printed shortly. They used the works of R. Dovid Rothestein and R. Leiter. Some other new tiles of there are: volume three of the Ramban on chumash Vayikra, Mordechai on Pesachim, volume five to their Nodah Beyuhadh set. Seder Parshyious of the Adres on Shemois and Ginas Veradim of the Prei Megadim. Kibutz Hamechuad has put out many nice titles this year. One is a beautiful critical edtion of Mishnayis Shevies from professors S. and Z. Safrai. Other works of note include ha-Mavad Atzmos la-Daat by Y. Lichtenstein all about suicide. Another book from the same author put out earlier this year is called me-Tumah le-Kedusah which deals with going to Kevrei Tzadkim. Another title is a new study On the Jews in Germany in the middle ages called ha-Ashkenazim ha-Rishonim by A. Frischman. (reviewed here)

New seforim list and some random comments By Eliezer Brodt This is a list of some of the recent seforim I have seen around during my seforim shopping. This is not an attempt to include everything or even close to that. I just like to list a wide variety of works. I note by some of these works that I can provide a table of contents if you request so, via emailing me at, Eliezerbrodt@gmail.com ספרים א. אוצר הגאונים מסכת בבא מציעא, מכון אופק ראה כאן. I will return to this work in a post shortly. ב. ראב”ן [ג’ חלקים] מהדיר: ר’ דוד דבליצקי [ניתן לקבל ה’מבוא’]. ג. מחזור כמנהג רומה- שונצין קזאל מיורי רמ”ו (1485-1486) מהדורת פקסימיליה, וחלק נוסף, קובץ מחקרים בערכית אנג’לו מרדכי פיאטלי, 170 עמודים. I will return to this work in a post shortly. ד. שלחן מלכים, יורה דעה, ר’ יצחק בואינו, מכון ירושלים. ה. אמת ליעקב, ר’ ישראל יעקב אלגאזי, על הלכות קריאת התורה, כולל ספרו, חוג הארץ על הלכות פורים כשחל בשבת לבני ירושלים, חזון למועד, דינים לבני חו”ל הבאים לארץ ישראל, ומפתחות, ש”ו + לד עמודים. ו. כתבי החיד”א: מורה באצבע צפורן שמיר קשר גדול כף אחת יוסף בסדר סנסן ליאיר שומר ישראל מכון אהבת שלום, עם הערות. ז. מגילת ספר, לר’ יעקב עמדין, מהדיר ר’ אברהם בומבך, רעא עמודים. [ניתן לקבל דוגמא של הספר]. This is the third time this famous work has been printed in Hebrew. This time the manuscript was consulted and many things from previous versions were corrected. This work contains a nice overview and many useful notes and an index of names. The editor is a known expert of Rav Yakov Emden’s writings and his notes are good. However this editor felt that he needed to edit the work and certain parts such what he writes about Reb Yonason Eybechutz and the like was removed, so once again a perfect edition remains a need. Of interest is the aeppendix at the end dealing with what the argument between Rav Emden and Eybeschuetz was about. This is another attempt to deal with this sad time in history. I will leave it up to the reader to decide if he is convinced by what he suggests. ח. שו”ת אור השנים לבעל ה’פרדס’- ר’ אריה לייב הלוי עפשטיין, קסה עמודים. כולל כמה ספרים של ר’ שריה דבליצקי, א. יראו עינינו, בענין תפלת ותיקן. ב. פאר יעקב, מצות תפילין וק’ על מצות תפלין כל היום. ג. הידורי תפלין. ד. פלגי מים, תענית גשמים וברכות גשמים בזמן הזה. ט. כתר ראש לר’ חיים מוואלאזין, עם מקורות ביאורים והערות, קמו עמודים+ 110 עמודים ועוד. This sefer looks beautiful but is lacking one thing: a proper introduction to enumerate what it exactly is adding to what we already have. For a partial introduction to this work see Rabbi Dovid Kamentsky’s article in the latest issue of Yeshurun 26 (2012), pp. 790-797. י. פנים יפות מהדורא תנינא, מכתב יד, תקא עמודים. This is a completely new work of the Haflaah’s, never before printed, which will help in the now famous ongoing debate about the Haflaah and his ties to Chassidim, especially in his written works. For recent articles on this topic See Rabbi Dovid Kamenetsky’s article in Yerushasenu 4 (2010), pp. 251-274 and Rabbi Yitzchak Weiss in one of the recent issues of Kovetz Beis Aharon Ve-Yisroel. [Email me if you would like to see these articles]. I have been told that there will be more on this in the near future. יא. תפילת הסופר, עניני תפילה, ממרן החתם סופר, קצט עמודים. יב. מנחת עני על התורה לבעל ה’ערוך לנר’, כולל מפתחות, ושאר הוסופות, תקלט עמודים. יג. שערי צדק, שער החצר, ר’ שמעון בן דוד, שני חלקים, בעניני ארץ ישראל, כולל מבוא, מפתחות והערות. יד. כתר תורה, ר’ מאיר מבארדיטשוב, בנו של בעל ה’קדושת לוי’, על התורה רמב”ם וש”ס ועוד, תלה עמודים. טו. ספר תהלים עם ביאור ‘תהילות יעקב’ לר’ יעקב פריימאן [מכת”י], שהיה רב בפוזן בברלין ועוד מקומות, מהדיר של הספר לקט יושר, 305 עמודים. טז. גנזים ושו”ת חזון איש, חלק ב, תכה עמודים. יז. הליכות חנוך, הוראות עובדות והנהגות מרן ר’ חנוך דוד פדוואר, בעל שו”ת חשב האפוד, שנג עמודים יח. תולדות נח, ר’ אליהו ברכה, בעניני שבע מצות בני נח בהלכה ואגדה, תתסג עמודים. יט. לאוקמי גירסא, ביצה- תיקונים והוספות ברש”י מכתבי יד, ר’ ישראל גרינבוים, לח עמודים, [ניתן לקבל דוגמא]. כ. ספר הזכרון בצאת ישראל, כולל גנוזות, תורת ראשי הישיבות וחכמי התורה, ומאמרי מוסר ודעת, על פסח, חול המועד, ספירת העומר ושבועות, תתמו עמודים. Of special interest to me was the few Teshuvot printed here from manuscript related to putting on Tefillin on Chol Hamoed. כא. חומש שמות עם פירוש ‘מעט צרי’ על תרגום אונקלוס. כב. התהלים המפורש, ר’ יעקב וינגרטן, תקסו עמודים ומבוא על עניני תהלים 137 עמודים. This work simply put is just beautifully done. כג. סנסן ליאיר ר’ מזוז, עניני פורים. כד. מגידים חדשים, ר’ דוד ווייס, ספר במדבר, תתיט עמודים. [מלא חומר חשוב ומעניין]. כה. חזון איש- שמונה עשרה שעות עם פירוש פשר חזון מר’ ישראל רוטנברג, קכה עמודים. כו. דרכי העיון, מאמרים בשיטת הלימוד, ר’ מאיר מזוז, רנא עמודים. כולל הערות על ספרים ‘עליות אליהו’ ו’תולדות אדם’. There is a lot to say about this sefer, hopefully I will have time to write it up in near the future. כז. כבודה של תורה, עובדות והלכיות מחיי ר’ רפאל שמואל ברנבוים, קפב עמודים. כח. והארץ לעולם עומדת, ר’ שלמה רוזנר, צז עמודים. כט. שיגרא דלישנא, הפתגם ומקורו ככתבו וכלשונו, ר’ אברהם מייזעלס, 95 עמודים. ל. קונטרס אור לגויים, ר’ יאיר עובדיה, ליקוט בעניני מעונן, מכשף, כתובת קעקע, חוקות הגויים ודרכי האמורי ורפואה מנכרי, 119 עמודים. לא. עיטוש להלכה [Sneezing] ר’ יששכר הופמן, פג עמודים. לב. איגרתא חדא, לר’ שריה דבליצקי,- דיני ביעור מעשרות, ברכות האילנות, פסח שחל בשבת, עירוב תבשילין, צ עמודים. לג. רמב”ם עפ פירוש יד פשוטה, שופטים [ג’ חלקים], ר’ נחום רבינוביץ. לד. מנחת אהרן, חג הפסח, ר’ אהרן מיאסניק, תנ עמודים. לה. עשן הכבשן, הבנת השואה לאור התורה סיבותיה ולימודיה, מלוקט מחיבורי ושיעורי רבי אביגדור מילר, ריז עמודים. לו. ימי פורים, ר’ דוד הכהן, תרלג עמודים. לז. הברת החסידים כללי עברי, ר’ נפתלי צבי דעמביצער, שלו עמודים+קח עמודים. ביאור הברת לשון הקודש למנהג בני פולין ואונגארן וסדר השתלשלות המבטא מימי קדם עד היום ויישוב דברי הפוסקים בכמה ענינים ובירור מבטא לשון הקודש על פי דקדוק. See page 307 in this work about quoting Shadal. לח. משיח כהלכה: קובץ דקדוקי תורה קונטרס פרק בשיר ספר מחברת התיגאן ספר חלק הדקדוק, ר’ אריאל הלוי. לט. פרקי אבות לפי פירוש רוח חיים של ר’ חיים מוולואז’ין, – ישעיהו ליבוביץ, 335 עמודים. מ. מכתב ישראל חלק ב מכתבים של ר’ ישראל אליהו ויינטרויב. מא. This volume is full of regular Torah of his on different topics the back has a few pages interesting stuff on random things. Just to mention three points he writes: קבר הגר”א, שאלתיו בנוגע לנסיעה לקברי רבותינו שמידי פעם עורכים נסיעות כאלו, שלכאורה אסור לצאת לחו”ל לצורך זה. והשיבני… כמו שללמוד תורה ולפרנסה מותר, כמו כן מי שיגע הרבה בכתבי הגר”א ז”ל יכול להבין מה שהוצאתי מההשתטחות על קברי הגר”א ז”ל… (עמ’ רצו). ירדית דורנו… המצב היום גרוע מאוד, כל אחד יכול לשבת עם המחשב על הסטנדר ואלפי ספרים עולים לו בלי מאמץ, ולא צריך להתייגע מה שלא היה אף פעם… (עמ’ רצח). אודות ספר מסילת ישרים ויכוח שהופיע בחמש עשרה שנים האחרונות, אמר לי מו”ר שלא לעיין בו משום שהוא מהדורא קמא של המסילת ישרים והדברים באים שם באופן של שאלה ותשובה, אשר זה מראה כביכול יש כאן אפשרות לצד אחר, וזה עושה נזקים, [ורק] המסילת ישרים [שלפנינו] ששם באו הדברים בצורה ברורה בלא שום צד אחר חלילה (עמ’ שח). קבצים א. ישורון כו, ניתן לקבל תוכן הענינים. Just to highlight some of the great looking sections 1. חידושי הריטב”א מסכת ביצה 2. עניני תפילה מספר המשכיל 3. פ’ הגדה של פסח לר”י גיקטיליא 4. ספר הגור על מכות מצרים 5. ק’ גבעת פנחס לזכרו של ר’ פנחס הירשפרונג, כולל זכרונות על רבו ר’ מאיר שפירא 6. ק’ פרי עץ חיים לזכרו ר’ אברהם יעקב זלזניק 7. ק’ אור זורח לזכרו רבי זרח שפירא כולל מכתבים ופסקים ממרן בעל החזון איש 8. להקים שם על נחלתו- על חידושי ר’ יהושע ליב דיסקין על התורה 9. אגרות הקודש ותולדות הגאון ר’ אפרים חרל”פ- ר’ דוד קנמצקי 10. תוס’ ותוס’ רא”ש על מסכת ביצה- ע”י ר’ משה מיימון 11. הלכות ברכת הראייה במסגרת הספר מעגל טוב לחיד”א, – ולענין ללכת לגן החיות ועוד, ממני אליעזר בראדט ב. מקבציאל, גליון לח, תתעט עמודים. Just to highlight some of the great looking sections 1. קטעי גניזה מפירוש הרא”ה למסכת ברכות. 2. נועם ה’ לר’ אברהם ב”ר אלעיזר הלוי 3. קונטרס אמרי דעת לר’ מנחם די לונזאני 4. פסקי תוס’ מסכת חולין 5. סבוב רבי פסתחיה מרגנשבורג (98 עמודים) 6. תולדות חכמי הדורות וחיבוריהם לר’ יצחק כדורי ג. המעין גליון 201 ד. היכל הבעל שם טוב, לג One article worth pointing out is related to Chasidus and the Mussar of Kelm including the writing of Rabbi Blch, Reb Yeruchem, Lev Eliyhau and Rav Dessler. ה. אור ישראל גליון סד Of special interest to me in this volume was the article of Rabbi Asher Miller which is a nice collection of comments on Rabbi Shmuel Ashkenazi’s recent work Alpha Beta Tenyusah DeShmuel Zeira. ו. עץ חיים גליון יז –ניתן לקבל תוכן הענינים. ז. היכלא, גליון ב’ בעניני פסח, שפא עמודים, ניתן לקבל תוכן הענינים. ח. סידרא, חלק כו ט. דעת חלק 71 מחקר א. מברכת משה, קובץ מאמרים במשנת הרמב”ם לכבודו של הרב נחום אליעזר רבינוביץ, ב’ חלקים, מעלה אדומים, ניתן לקבל תוכן הענינים. These two volumes are an excellent collection of material related to many aspects of the Rambam. ב. צמחי המקרא, זהר עמר, בחינה מחודשת לזיהוי כל הצמחים הנזכרים בתנ”ך לאור מקורות ישראל, והמחקר המדעי, 288 עמודים. ג. אשנב לספרות התשובות, שמואל גליק, 422 עמודים. This work is a very useful tool for understanding the Shut literature. ד. מחקרים בהלכה ובתולדותיה, שלום אלבק, הוצאת בר אילן, 210 עמודים. ה. גנזי חז”ל בספרות הקראית בימי הביניים, עפרה תירוש בקר, ב’ חלקים, כרך א’ עיונים פילולוגיים ובלשניים כרך ב מהדורה מדעית מוערת של הטקסטים. מוסד ביאליק. ו. מוצא העם העברי ואמונתו, אהרון תומר, מוסד ביאליק. ז. על דעת הקהל, ספר היובל לכבוד א’ רציצקי, שני חלקים מרכז זלמן שזר.