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.

There is a new work in Jewish bibliography focusing on American Jews. This work “Hebrew Printing in America 1735-1926: A History and Annotated Bibliography” by Yosef Goldman. (It can be obtained by contacting Y. Goldman at ygbooks -at- yahoo.com). As the subtitle states, is much more than a bibliography. This work, is at the very least the starting point for any research on American Jewery, and can be viewed as a history of American Jewry.

The book includes a listing of all the books published in American under the covered time relating to Jewish topics. So we have books done by non-Jews, apostates, and, of course, Jews. It includes Rabbinics, Drama, Fiction, Missionary and Humor to name but a few topics. Each entry aside from listing the publication data also includes a short biography on the author, as well as a description of the contents of the book, especially highlighting interesting tidbits. Each book is cross referenced and sources are provided. The sources include references for further reading as well as where the person’s portrait can be found.

The bibliography for this book is in itself a wonderful reference for American Jewish history. The books are divided by topic which enables the reader to see the growth or trends in a particular area.

I wanted to highlight some of the more interesting entries to enable people to see the comprehensiveness of this work; as well as to discuss American Jewish history.

As Goldman notes, America provided a unique home for the translation. Although, in other places in the world, whenever either the Talmud or the Torah was translated this was generally accompanied by controversy. In America that was never the case. Books were almost immediately published in English without anyone raising an eyebrow. This is evident throughout the subjects. Whether it be in Torah or Prayer or law. It is almost as if America was made for Artscroll and the like. There is but one exception is the book (no. 612) Ohel Sara 1902 which discusses laws for women. The author, Abraham Ever Hischowitz states in the preface “in 1902 when I considered the publication of this first edition of this work, I found great difficulty in obtaining a written statement admitting the advisability of putting this book on the market. The objection being of course, the Law concerning Niddah.” It seems that including in English the laws relating to menstruation were possibly problematic, although the author was able to overcome it and publish this work. However, as is noted, “there was apparently still some opposition as late as 1912, since some copies of the second edition were printed without the section on menstruation.”

The first section is the Liturgy section. No. 41, the First Reform Siddur in America, 1855, by Dr. Leo Merzbacher. Apparently, aside from this siddur, he also received ordination (semikah) from R. Moses Schreiber of Pressburg (Hatam Sofer) the leading adversary to the Reform movement. In 1860, in light of the differences in the highest governmental position, between the US and other countries, a siddur is published which alters the traditional prayer for the government from הנותן תשועה to רבון כל העולמים this was done so “whereas הנותן תשועה refers to a monarch, רבון כל עולמים refers to the president, vice president, governor, lieutenant-governor, mayor, city council, and the residents of New York City.” Additionally, a copy of the page with the new prayer is provided. (no. 46). On the issue of the prayer for the government, in 1912, one Siddur the prayer for the government included a prayer for the Supreme Court as well. (No. 114).

We have Marcus Jastrow’s Siddur which “creatively modified the classical contours of the Siddur . . . and added many new prayers.” (no. 58). As well as his edition of the Haggadah which changed ha lahma anya from the traditional words to “whoever is now a slave, next year he should be free.”

The Siddur l’Bet Sefer u’Lam which was designed for “school children and the general public.” The author, R. Joseph Magil, sarcastically states “Don’t purchase this prayer book if the extra five cents that this one costs is worth more to you than the tens and hundreds of dollars you spend on tuition for your children.” (No. 97)

N’gintoh Baruch Schorr, which contains songs by the noted hazzan Baruch Schorr from Lemberg. In the biographical portion of the entry we learn that Schorr “was a pious Jew.” And that he immigrated to the US after “his Yiddish opera Samson was performed . . . he appeared on stage with the main actress following a performance, he was censured by his congregation and suspended from his position for four weeks. Insulted, he immigrated to America.” Five years later his congregation was able to convince him to return. (No. 98).

There is what appears to be an error in this section. In one entry (no. 70) the note states “the text is identical to the regular evening liturgy, the only change being the insertion of the two sentances into the Kaddish prayer (יהי שם …and עזרי מעם) there is no precedent for adding these two sentances.” This is incorrect. Many siddurim, including many of the German Rite, include these sentences in the kaddish.

For the Bible Studies entry, we have a very timely one. R. Hayyim Hirschensohn published a book on Jewish chronology to “to prove that historians erred in their chronologies.” This book in turn, engendered “a libelous criticism” “to which R. Hirschensohn answered” in another book Anah Kesil (Answer the Fool). However, as is almost always the case “the author testified that the criticism was good for sales.” (No. 208).

Beginning in 1912 R. Moses Alberts began an English dictionary on Old French terms used in the commentary of Rashi. Unfortunately only volumes on Genesis and Exodus appeared. Nos. 212, 218).

In 1908, Judah D. Eisenstein published a broadside (one of the few single page broadsides included in the bibliography. The majority of broadsides are multi paged ones, thus making it more apparent how they qualified as a books rather than ephemera) for advertising his encyclopedia Otzar Yisrael. This included a portrait of the Vilna Gaon, which was included in the Otzar Yisrael. However, although this is “identified . . . ‘as a copy form a picture in the house of Samuel Wilner of New York’ a direct descendant of the Vilna Gaon. This picture does not appear in the collection of Vilna Gaon portraits in Vinograd.” (No. 231).

Ephraim Deinard, who was the first to catalog American prints and was a real character, when he produced a catalog of Judge Mayer Sulzberger included some nasty comments about Solomon Schechter. Specifically, he accused Schechter of” being ignorant in matters of Hebrew paleography . . . and was ‘irrelevant, since he does not know how to distinguish between old mss. [manuscripts].'” Sulzberger did not want this printed and told Dienard to remove that leaf. So Dienard did so . . . for the copies he gave Sulzberger. (No. 255).

On Hebrew Grammer no. 283 is of Abraham Kohn’s “Hebrew Reader and Grammar.” Kohn was “a radical maskil. . . . He and his youngest son died from poisoning in 1848. Two Orthodox Jews were arrested and charged with murder, but they were released after one year due to lack of evidence.” [For more on this see Hirschowitz’s book on the Mahritz Hiyot p. 103-05 and the sources cited therein as well as Zinberg (English translation) vol. 8 103-09.]

In 1915 Reuben Grossman’s book “MePri Ollel” (From the mouths of the Youth) which as its title implies was written by a young boy. Grossman was 10 years old at the time! He was the youngest Hebrew author in America. He published (with the help of his father) other books as well. (No. 352). There is also a picture of the ten year old with white shoes and a bow tie.

One book listed and explained the acronyms of 129 from 1080-1880. (No. 517). Another did a play on the Talmud (Kiddushin 49b) and stated “ten measures of telegraph and electrical lines descended to the world – nine for America and one for the rest of the world. . . ten measures of rest and enjoyment the Sabbath and holidays descended to the world- one for America and nine for the rest of the world.” (no. 518)

“In 1909, [R. Ezekiel Preisser] attempted to establish a daf yomi program whereby the study of the Talmud could be completed every seven years.” This was 15 years before such a program was established under R. Shapiro. (no. 734).

To be continued…

I have previously briefly mentioned a couple of problems with the new work Kuntress Ha-Teshuvot haHadash, now I would like to give a full review. First, I am no expert in the teshuva literature, that being said I was somewhat disappointed with this book.

The book first contains a long introduction into the teshuva literature in general. It discusses such topics as the importance of the literature, the pervasiveness or lack there of, as well as censorship in the teshuvot and different bibliographic topics. On this last point, the introduction discusses how, at the advent of printing, teshuvot do not seem to have been that important. They come do this conclusion by comparing amounts of other types of books printed during the same period with that of teshuvot. Books on other topics were printed in mass, while teshuvot made up only a very small portion of the books printed.

The introduction is fairly informative, although for much of this ground there are far better works out there (documented in the extensive footnotes), this does provide a basic understanding. Finally, there is a discussion about the book itself and what Boaz Cohen’s work (the predecessor to this one) is out to accomplish. This last topic is also covered in an English translation of the introduction, however, all the rest of the introduction is not translated.

The bulk of the book is devoted to the actual bibliographical entries of the teshuva books. This volume covers books with titles between aleph and lamed. But it is far from clear what exactly the standard for these entries are. If I had to categorize my main complaint with this, it would unevenness. That is, for some entries there is a significant amount of information such as some important teshuvot from that book, what other books discuss this one, and other points of interest. For other books with equally important and interesting teshuvot there is nothing.

So for Luach Eres by R. Jacob Emden (no. 1950) there is a long entry dealing with all the content of the work as well as others who he discusses and those who discuss the work as well. They also include articles on the book as well. This runs over three densely packed columns. The same is true for Eleh Divrei HaBrit (no. 222) as well as many, many others.

But for the book Har Tabor (no. 1129) which discusses the proper place of the bimah in the center of the synagogue there is no mention of any other books which discuss this topic, or any other books which disagree with this book either.

Another example, the book Be’ar Esek (no. 406) contains a teshuva about the R. Menacham of Fano and whether he had a beard. This teshuva was highly controversial and R. Yosef Erges, R. Moshe Sofer, and R. Eliazer of Munkatz all wrote about it. There is no mention of this teshuva in the entry nor is there any mention of the literature this teshuva spawned.

This last point, that at times they fail to reference other books about the one entered happens time and time again. Perhaps the most egregious example of this is the Divrei Iggeret by R. Menhem Steinhardt (no. 759). Although the entry does note this book contains a teshuva on kitnyot (he permits it) it doesn’t mention any of the books discussing this topic, e.g. Ashro Hametz (which has no entry at all), nor does it mention the teshuva from R. Moses Sofer against R. Steinhardt’s permitting kitnyot. Additionally, it doesn’t mention an article devoted to the book itself. Professor Judith Bleich wrote an article titled “Menahem Mendel Steinhardt’s “Divrei Iggeret”, Harbinger of reform” in the Proceedings for the World Congress of Jewish Studies 10 (1990): 207-214.

The next problem with the work is incompleteness. This is apparent in the entries as well as the bibliography provided. So some of the problems mentioned above are the worst, in that they don’t list anything about the book, at times even when they do they do a shoddy job. Already in my previous post I mentioned the poor entry on the organ. But there are numerous others. For instance, they have a fairly comprehensive entry on the book Hayi Olam (no. 1456) which deals with the issue of cremation. They discuss the content of the book as well as others who disagree with the author. They list other books dealing with the same subject matter as well. However, they fail to mention Michael Higger’s coverage (perhaps the most comprehensive) on this topic. (This appears in his Halakhot ve’Aggadot, 1933).

Or we have the entry for Modena’s works. Perhaps it is worthwhile to compare this entry with another. We first have the entry for the Zakan Ahron by R. Ahron Walken. As each entry includes biographical information and sources this entry reads “על המחבר ראה: דור רבניו וסופריו, ו, עמ’ 31-32; אהלי שם, עמ’ 201; אנציקלופדיה של הציונות הדתית, ב, עמ’ 175-177. וראה לאחרונה, אליעזר הכהן כ”צמאן, “נעימות התורה- הג”ר אהרן וואלקין אב”ד פינסק בעל בית אהרן, זקן אהרן, וכו'”, ישורון יא (תשס”ב), עמ’ תתצא-תתקד; יב (תשם”ג) עמ’ תשכז-תשלט.” So, for this we have three entries plus a recent article discussing the biographical details. Now we turn to Modena. For Modena we have the following: “על המחבר ראה “אריה ישאג – ר’ יהודה אריה מודינה ועולמו” and then provides the detail for that book. So we have one entry for Modena biography. So was Modena unknown? No, far from it, he wrote his own autobiography. There have been numerous articles on him as well as a full lengthy doctoral dissertation by Adelman. His autobiography is available in both Hebrew and English. The English version contain articles on him as well. But none of these are mentioned.

Now we get to omissions. The book Avot ‘Atrarah L’Banin (no. 4) contains, as the entry notes, an extensive teshuva on the permissibility of being photographed. It includes a list of Rabbis who had their photograph or more likely, their portrait done. This is all well and good. However, the entry leaves out perhaps the most interesting part, the author of Avot included a photograph (loose) of himself in the first edition. Thus, his teshuva was in a sense to justify his own practice.

There is no entry for the book Hadrat Panin Zakan which is a collection of teshuvot on beards. Nor is there an entry for the book Da’as HaRabanim which is two long teshuvot from R. Menachem Mendal Kasher and R. D. Polonski (Kli Hemdah) discussing women’s suffrage.

The editors claim this list only goes up to the year 2000. However, for some entries they include editions even after the year 2000. For R. Yehudah Herzl Henkin’s Beni Banim (no. 555) they include his fourth volume printed in 2004. However, for R. Teichtel’s Em HaBanim Semacha (no. 239) where there have been two recent translations which are different they do not include this. But again for R. Menachem Kasher’s Hatekufa haGedolah (no. 1144) (how this even qualifies as a teshuvah book is left unanswered) they include his 2001 edition.

Or we have the entry for the Helkat Ya’akov (no. 1496) where they note the first edition date and then the rest they claim are photo-offsets of the original. This is wrong. In the subsequent editions R. Herzog’s approbation was removed and thus they are not just copies of the original.

However, perhaps the answer to some of these shortcomings comes from the introduction itself. The editors explain how this work came to be. They explain that this was initially an “auxiliary tool for another project” a project on “Jewish education in the halakhic literature.” This is perhaps most telling. They are explaining to the reader that (a) they are not bilbiographers; (b) they did not initially set out to do this; (c) they are not experts in teshuvot. These shortcomings are apparent. This being said, it is important to recognize that this is a vast improvement over Cohen’s work and a welcome entry for Jewish biliography.

I have already discussed the most recent book of R. Margulies and provided a bibliography of his works, I now want to turn to a brief biography of him.

R. Margulies was born in 1889 and was known, from the time of his youth, as extremly erudite. Although he recieved ordination, he did not become a Rabbi and instead opened a bookstore in Lemberg. It is said that although his store was always full of talmidi hakhmim it was unclear if he actually sold anything. During his time in Lemberg he began publishing his own books. Many of his early books focus on hassidim. One of his early works, a biography on R. Hayyim ben Attar (Ohr haHayyim haKodesh) included comments by R. Dan Polonski, the author of the Kli Hemdah. In 1935 R. Margulies moved to Israel and became the librarian at the Rambam Library in Tel Aviv.

After moving to Israel he produced some of his most well known works. He began to focus on the Zohar literature and produced a fully annotated version of the Zohar, Zohar Hadash, Tikkunei Zohar and the Bahir. Additionally, during this time, he was involved in a controversy with Gershon Scholem over the R. Jacob Emden/R. Jonathan Eybeshuetz controversy. R. Margulies produced a pamphlet defending R. Eybeshuetz and in response Scholem produced his own disagreeing with R. Marguleis’s conclusions.

R. Margulies also produced an annotated Shulhan Orach, Nefesh Hayiah which he lists, in his typical encyclopedic manner, other books which deal with the same issues. It was this book that some in the comments to a previous post have raised questions about plagerism. The source for this accuasation comes for R. Wolf Leiter. He cites to sixty-one examples from R. Margulies’s book Nefesh Hayiah where R. Leiter notes others have said the same thing prior to R. Margulies. In fact, R. Leiter says these are just the tip of the iceberg. He says “there are hundreds of other examples which I have written on the side of my copy, there is no end I have only provided some examples.” R. Leiter’s examples include citations to articles and other books.

It is important to note, however, that R. Margulies wrote this during World War I. R. Margulies himself notes that this was written during a particular trying time “I remember the long winter nights when I was closed up, alone, lacking everything . . . I wrote and studied from the light of the oven fire, laying upon the floor.” Thus, it is a possiblity that during this time he neglected to look up everything and produced much from memory. In turn, the result may have been to include what he had seen before without attribution.

Additionally, some accuse him of plagerizing from R. Yosef Engel and R. Engel’s comments to the Zohar. I have never seen this in print (aside from the comment).

That being said, to accuse R. Margulies of not being extremely well read and very, very, erudite is wrong. If one looks to R. Yosef HaKohen Schwartz, who himself was one of the biggest bikeim of his day. He corresponded with R. Margulies and among other notes that R. Margulies’s “praises are known to all” that he is “an amazingly sharp mind.” Furhter, if one looks at his bibliography in three parts in the journal Areshet is very apparent R. Margulies’s breath of knowledge. Finally, as evidenced by the bibliography below, R. Margulies produced many, many books and if in one or two he may have been sloppy in attribution it is equally clear that the vast majority of his works he was not.

R. Margulies passed away in 1971.

Sources: Sefer Margolios, ed. Dr. Y. Refael; R. Z.W. Leiter, Tzion l’Nefesh Hayyiah no. 109; R. Y. Schwartz, Ginzei Yosef.

First, I want to post a bibliography of R. Margulies’s works and then I shall discuss some biogrpahical details in the next post. This bibliography is not a scientific one in that I do not attempt to list every edition. Rather, I am listing just the works and some bibliogrpahical information as I see fit. Most of this information comes from Naftali Ben Menachem’s bibliogprahy of R. Margulies’s books which was printed in Sefer Margolious.

1) Toldot Adam (Lemberg 1912) on R. Shmuel Edels
2) Kav Besamim (Lemberg 1913) 102 notes on Tosefot
3) Drush l’yom ‘alot ‘al kesi moshlim ‘adonanu haKeiser Karal haRishon (Lemberg 1918)
4) Kavi Ohr (Lemberg, 1921) laws pertianing to Israel as well as articles on history, including yesod hamishna among others
5) Yesod HaMishna V’Arikachto (Lemberg, 1933) on the creation of the Mishna
6) Sefer Hassidim with his notes (multiple printings)
7) Tolodot Rabenu Hayyim ben Atar (Lemberg, 1925), biography on the Ohr Hayyim includes the notes of R. Meir Dan Plotzki (Kli Hemdah)
8) Ohr Meir (Lemberg, 1926), biography of R. Meir from Perlmishiya
9) Margenuta d’Reb Meir (Lemberg, 1926), sayings of the above R. Meir
10) Shealot u’Teshuvot min HaShamyim, R. Margulies’s extensive notes on the teshuvot as well as a comprehensive introduction discussing Torah lo’ Bashmyim and other related topics (multiple printings)
11) Yalkut Margolious ([Lemberg], 1927), derashot of R. Margulies
12) Imrei Kodesh haShalem (Lemberg, 1928)
13) Vikuach Rabbanu Yehiel m’Paris (Lemberg, 1928), with biography of R. Yehiel
14) Shemot v’Kinuim B’Talmud, discussing names in the Talmud, including when two names started, (multiple printings)
15) Helulua d’Tzadika (Lemberg 1929), lifespan and death dates of Tzadikim
16) Vikuach HaRamban (Lemberg, 1928)
17) Yalkut Peninim (Lemberg, 1929), derashot
18) Butzna d’Nehora HaShalem (Lemberg, 1930), about R. Barukh of Metzerich
19) Gevurot Ari (Lemberg, 1930), biography of R. Leib Srhson
20) Toldot Rabbenu Avrohom Mimoni, biography of Rambam’s son, (multiple printings)
21) Rishimah (Lemberg, 193-) list of books in his bookstore
22) Mekor Barukh (Lemberg, 1931), biography of R. Barukh of Metzerich and other historical documents
23) Shem Olam, to reveal the anonymous people in hazal (multiple printings)
24) HaModiah journal
25) Nefesh Hayyia, on Shulchan Orakh multiple printings
26) Hagadah shel Pesach (Tel Aviv, 1937)
27) Shichot Chakhamim
28) Mekor haBerakha discussing blessing and why and when before one does something (recently reprinted)
29) Zohar with his extensive notes (multiple printings)
30) Sibah hisnaguto discussing R. Emden/R. Eybeschitz controversy (very controversial Scholem wrote a pamphelet against this) Tel Aviv 1941
31) Reb Saul Levin M’Ziaf haSefer Besamim Rosh, in Aresehet 1944
32) Malechi Elyon on angels in Hazel (multiple printings)
33) Ollalot various articles (multiple printings)
34) Tikunei Zohar notes, multiple printings
35) Sefer haBahir same as above
36) Zohar Hadash same
37) L’Toldot Anshei Shem b’Lvov, Jerusalem 1952
38) Milchmot HaShem (R. Avrohom ben HaRambam) (including the biography on him) (multiple printings)
39) haRambam v’Hazohar now reprinted in Penini Margolios
40) Sha’ari Zohar collecting relvant passages from the Zohar to Hazal (multiple printings)
41) Margolios HaYam on Sanhedrin (multiple printings)
42) Divrarim b’Itam dershot
43) L’Heker haMisparam beTalmud, Sinai 44
44) Tzioyunim Bibliographim a comprehensive biobibliography in Areshet 1-2,4
45) Tziyunim l’Ha’arot l’Seder haDorot, Sinai 46
46) HaMikrah v’Hamesorah multiple printings
47) Mekharim b’Darkei haTalmud v’Hidosov multiple printings