Shavuah HaSefer: A Recommended Reading List by Eliezer Brodt Every year in Israel, around Shavous time, there is a period of around 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 other places have most of the secular publishing houses. Every year we witness the publishing of hundreds of new seforim and books by the various publishing houses. Many publishing houses release new titles specifically at this time. 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. Magnes Press did not put out anything special in the past few months and their prices are quite high in comparison to other years. The one exception is the very reasonable price for the set of Machzorim of Professor Daniel Goldschmidt on the Yom Tovim. Of course, one must get the Shivrei Luchos from Professor Simcha Emanuel released earlier this year. However, an older title worthy of mention is the Sefer Toseftas Targum Le’nevim it is basically a collection of lost pieces on targum on niviem (some pieces were printed over a hundred years ago). The Rishonim such as the Radak quote from it numerous times. To just to list one example of a more famous point quoted by the Radak from this Tosefta: In the discussion of the miracle of Chanukah a statement is attributed to R’ Chaim Solevetchick and others (see Making of a Godal pp. 727-729) that the oil in the original miracle was not technically shemn zeis rather it was shemn ness (miracle oil). As part of this statement a Radak is quoted by various achronim such as the Klei Chemda that the oil from the miracle of Elisha was patur from masser. This statement the Radak comes from a tosefta until recently we did not know the source of this tosefta it was assumed to be a lost tosefta now we know that its from a completely different work as it appears in the Tosefta Targum Le’nevim. The Israel Academy of Sciences and Humanities has advertised, in their catalog, that the long awaited Yerushalmi on Seder Nizkin is available. However, it seems that it will take another month or two for it actually to be released. Another older title by offered by them for a very reasonable price is the two volume set of the Hebrew Illuminated Manuscripts in The British Isles by Bezalel Narkiss. Merkaz Zalman Shazar has released some new titles among them a Sefer Chasidim. This work is an anonymous work written in 1819 which is virulently against Chasidim. This is the first time this work has been printed. Another new title is a work on R’ Yehudha Hanasiah. This is another book which is part of their recent series on the great leaders throughout the generations (previously they have done on Rashi and R. Yehuda HaChasid among others). Another point of possible interest which is worth mentioning is they reprinted a few titles of Professor Jacob Katz that had not been available for some time. Reuvan Mass recently began a new series called Reshoot. They began the series with R Moshe Feinstein Teshuvot on the hot topic of Chaluv Akum. It includes an overview of the topic and a brief history of R’ Moshe life. They plan on releasing a few more in the near future such as from R’ Herzog. Another new release is from Professor Daniel Sperber called Darka Shel Halacha it deals with the sensitive topic of woman getting aliyos. One of the main points of the sefer is to discuss the halacha process more generally. Amongst the other topics in Professor Sperber’s work are Kovod Habriyos, Darkei Naom, and mitseios (reality) changing. As always there is a wealth of sources on a wide ranging amount of topics in the notes. The Bialik Institute has a very impressive new book, the second part of the Livyat Chain. This sefer was written in the era of the Rashba. The Rashba did not allow it to be released as it uses allegorical interpretations for some of the Aggdah. It remained in manuscripts for centuries. At the turn of the century small parts were printed. But, a few years ago Professor Howard Kreisel printed one part of this work – on the creation -which is sold by Magnes Press. Recently he released another part of this work. This new volume is a massive volume of over 1000 pages on many topics. Also worth mentioning is the Sefer Hasagah from R’ Yonah Ibn Ganach it’s a critical edition translated from the Arabic for the first time. An older title that had not been around for some time is Professor Robert Brodie’s Book on the Shiltos. Meketzei Nerdamim has released a new title – a collection of poetry from the father of the Aruch– R’ Yechiel it contains an extensive introduction about the author. Bar Ilan University did not put out all that much this year although there catalog shows some interesting titles in press such as another volume on the Gra. But they did put out one thing special, a pirish from the fourteenth century on the Sefer Kuzari from a R’ Shlomo Mluniel it’s a nice size work around 500 pages. Besides for this there is yet another study on the works of R’ Ovadiah Yosef. Mechon Ben Zvi has released some new titles such as a book on marriage in Italy called Nissuin Nusach Italia. Besides for that they have not released much new. But its worth mentioning the Index of the Cario Geneziah From N. Allony looks excellent for more on this book see Manuscript Boy’s post here. Also the price on the recently released Pirish of R’ Matisyhu Hayesari on Avos (from Professor Y Spiegel) has dropped a bit. Mechon Yerushalim promises a new volume to their critical edition of the Teshuvos of the Rishonim the Shut Harif but its not out yet. They also advertise a new volume of the Kovetz Zecor Leavrohm on the topic of Marriage. Beis El released another volume from R’ Eliyahu ben Amzug called Mussar Yehudi Lumos Mussar Notsri. This is a critical edition of the work edited by Professor Eliyhu Zeini. It has been retranslated from the French as a while back it had been printed by Mossad Rav Kook. This is the second in the series of R’ Eliyahu ben Amzug works, the editor promises the rest of the works in the future. Another interesting new title, by Shalem Press, is called Hashevah Le’yerushalaim from Professor Aryeh Morgenstern. This book seems to have generated some interest in the political circles in Israel session will be devoted to it in Ben Zvi Institute. I have gotten a look at this book – it is massive some 596 pages which discuss Jewish resettlement of the land 1800-1860. The Hamodiah book sale is nice as well, they even have separate hours for men and women. There one sees many people just staring at the Otzar Hachoma and Otzar Hatorah programs watching their search engines. Of course none of these people intend to buy it. Feldheim and Oz Vhadar are there in full force. Worthy of mentioning is the great price of Feldheim on the set of Rodleheim Machzorim. However the main highlight of this sale at least for me are the displays of the Shem Olam Mechon. This publishing house prints many interesting seforim every year but for some reason most of it is never sold in stores. For example, they recently printed a two volume collection of letters of the S’dei Chemed which was virtually not sold anywhere. Another highlight is the booth of Otsros Hatorah where they sell old reprints of rare seforim for great prices. One is bound to find something good there.

I take this opportunity to encourage you to think about writing your autobiography. Your great father did so, and all of kelal Yisrael benefited from it. The same would apply to you.

Here and there you can find hints in German printed sermons disapproving going to the opera. When I went to the opera as a boy of 13-14 years my father did not express his dissatisfaction. I don’t know if Hirsch was an opera lover, but I know that he went to concerts when he was at a holiday resort.

I know of no Orthodox rabbi in Germany who regularly visited the opera. This applies also to Rav S.R. Hirsch. Very musical as he was, he sometimes visited a concert, especially while on holidays, but never, to the best of my knowledge, the opera.

None of the pupils covered their heads all day. I know there were nominally orthodox homes where heads were covered only for prayers and the like. One such case is documented not in Frankfurt, but in Munich. See Adolph Fraenkel’s biography of his father Sigmund Fraenkel, one of the leading members of Bavarian Orthodoxy.

is obviously dealing with cases which, when the hat was removed, left the head without any cover. Carrying a kippah underneath the hat was very unusual in Germany. If that had been the case, Hoffmann would certainly have mentioned it. By the way, I remember that the principal of the school had his head always covered with a kippah, as did other teachers who carried the title of rabbi.

I left the Hirsch school in Frankfurt in 1934. The rule of uncovered heads while studying “secular” subjects (a concept which should not have actually been used at a school adhering to the principle of Torah im Derech Eretz) was enforced without exception (it was not enforced upon teachers who served as rabbis in one of the local synagogues). However, during the last years of the school’s functioning, when the impact of the Nazi regime became increasingly palpable, pupils and teachers reacted by covering their heads in “secular” subjects as well.

In Binyamin Shlomo Hamburger’s new biography of Rabbi Merzbach, pp. 17-18,[5] he says that German rabbis were obligated by law to receive a university degree. As a blanket statement this is false. Yet I believe that there were some times and places when the government did require this. Do you know any particulars about this, i.e., where and when this was required? Also, was Hirsch’s school co-educational (i.e., boys and girls). If so, were the classes mixed or only the school?

There was certainly no German law requiring rabbis to have a university degree. In mattters of religion the many German states (“Laender”) were autonomous. At the beginning of emancipation there were states which passed administrative rules concerning the qualifications of rabbis. There were no such regulations anywhere in the Weimar period.There were no mixed classes in S.R. Hirsch’s school except in the very first years when enrol which is present [!] and also in the very last years when students and teachers were continually disappearing. However, throughout its existence the girls’ school (“Lyceum”) and the boys’ school were in separate wings under one roof and one principal and adminstration. Co-education was very rare in Germany before WWI.

There was some congregational singing in Orthodox synagogues, but usually the choir sang those portions, with the congregation singing or humming with the choir.

My father z.l. had two semichot morenu. In Germany no one was titled “Rabbi” unless he was an officiating rabbi, which my father was not. Here in Israel the title of rabbi, gaon, etc. has undergone a process of inflation and my father is regularly referred to as rabbi, which in his case is more justified than in many others.

I cannot vouch that my grandfather never accidentally found himself in the presence of Rabbi Horovitz. He certainly tried hard to avoid this. The social rift in Frankfurt between the two orthodox congregations was proverbial. It existed even between different branches of the same family. There were quite a few members of the IRG, even such that were not also members of the other community, who transgressed the tabu [against entering the Gemeinde synagogue] and their number probably increased after World War I. There was no Austritt indoctrination in the IRG school, probably out of consideration for the students whose parents were non-members. There were also members of the faculty who were less than enthusiastic Austritt fanatics.

Leaving aside your study a certain affinity occurred to me between Rav Weinberg and R. Jacob Emden.

To what you write about R. Weinberg’s responsum about co-education in the Yeshurun organization, I might add that in the late fifties I wrote to R. Weinberg asking him whether his p’sak was applicable to the Esra movement in Israel in which I was active. He never replied, but sent word by a messenger encouraging me to continue my educational activity without swerving to the right After his death I discovered that he had asked two of his students in Montreux to draft a response to my letter. The drafts are in my possession. They contradict each other. One of the two authors now teaches at a yeshiva in Bene Berak.

The “Frauengitter” mentioned in my note on p. 375 is the common German translation of mechitzah. It signifies some sort of lattice which was put on top of the parapet which surrounded the women’s gallery (or balcony). The parapet was low enough to allow the women to watch what was going on in the men’s hall downstairs. The lattice (“Gitter”) did not quite conceal the women from the men’s eyes; its significance was mainly symbolical. The lack of this lattice was one of the compromises made here and there with the Reform synagogues where women sat on the balcony, yet in full view of the men since there was no lattice.

The letter is quite important. R. Hirsch was asked about the relative significance of the Sabbath in Jewish law. I guess the question arose through some discussion with German authorities. They compared the Sabbath to the Christian Sunday. R. Hirsch showed by citing biblical and rabbinical sources that in Jewish law and practice the Sabbath ranked much higher than any other day of rest or festival.

The New Encyclopaedia Judaica: Some Preliminary Observations

by

Shnayer Leiman 1. In 1972, the first edition of the Encyclopaedia Judaica appeared in print. With 25,000 entries, it moved well beyond its distinguished predecessors, such as the Jewish Encyclopedia (New York, 1906), the Universal Jewish Encyclopedia (New York, 1939-43), and the short-lived German language Encyclopaedia Judaica (Berlin, 1928-34). Its special focus on the Holocaust and its aftermath, on the State of Israel, and on the centrality of the Jewish community in the United States, rendered it the most current and useful of all the Jewish encyclopedias. But 35 years have passed since its publication, and there was a felt need for a new version that would update many of the entries in the light of scholarly advance. Also, new entries had to be provided for all that was new in Jewish life during the past 35 years. Early in 2007, the 22-volume second edition of the Encyclopaedia Judaica appeared in print – in hard copy and electronic versions – and it was heralded as yet another milestone in the history of Jewish encyclopedias.

2. A striking difference between the first edition of the Encyclopaedia Judaica (henceforth: EJ) and the second edition of the Encyclopaedia Judaica (henceforth: NEJ [= new Encyclopaedia Judaica]) is the almost complete lack of visual images in NEJ. Whereas EJ contained some 8000 photographs and portraits (judiciously selected from a larger pool of 25,000), NEJ has only 8 pages of photographs in the center of each volume. Thus, for example, the entry on Solomon Dubno (d. 1813) in EJ is accompanied by a striking portrait of him [reproduced below]. The portrait is lacking in NEJ. Similarly, the entry on Vilna in EJ is accompanied by some 9 photographs that make the city come to life; none appear in the NEJ entry on Vilna. The almost complete lack of visual images in NEJ is a fatal flaw that renders it the least attractive (and arguably, the least informative, for often pictures inform even more than words) of all the Jewish encyclopedias listed above in paragraph 1.

Samples of entries that should have been updated, but were not, include:

a) Abraham b. Elijah of Vilna (d. 1808). NEJ reprints EJ, apparently unaware that some 130 printed pages of Abraham b. Elijah of Vilna’s writings on Bible, Talmud, Midrash, and Jewish bibliography were published for the first time, from manuscripts, in 1998 (see Yeshurun 4[1998], pp. 123-254). EJ and NEJ list Abraham b. Elijah of Vilna’s date of birth as 1750. Recent historical studies indicate otherwise and suggest he was born in 1766 (see, e.g., Yeshurun 14 [2004], pp. 982-996). These and other post-1972 studies on Abraham b. Elijah of Vilna surely merited mention in a revised and updated entry. In this instance, NEJ does not reflect the present state of modern scholarship.

b) Adam Ba’al Shem. NEJ reprints the EJ entry by Gershom Scholem, who – in one of the most controversial passages he ever wrote – identified the writings of the Sabbatean prophet Heshel Zoref (d. 1700) with the writings ascribed by Hasidic lore to the legendary Adam Ba’al Shem. The latter’s writings, according to Hasidic legend, formed the basis for the uniquely Hasidic teachings of R. Israel Ba’al Shem Tov. Scholars were quick to challenge Scholem’s identification during his lifetime and after his death. None are cited in the NEJ entry. An entire literature has grown around this particular issue. Much (but not all) of the relevant bibliography appeared in Y. Liebes, ed., גרשם שלום: מחקרי שבתאות, Tel Aviv, 1991, pp. 597-599. None of this appears in the NEJ entry. Once again, NEJ does not reflect the present state of modern scholarship.

c) Chajes, Zevi Hirsch (d. 1855). NEJ reprints the EJ entry. In the intervening years, numerous studies and two major books were published on Chajes, none of which is mentioned in NEJ. Here it will suffice to mention the titles of the two books:

Bruria Hutner David, The Dual Role of Rabbi Zvi Hirsch Chajes: Traditionalist and Maskil, Columbia University Ph.D., University Microfilms, 1971.

Mayer Herskovicz, רבי צבי הירש חיות, Jerusalem, 1972 (reissued: Jerusalem, 2007).

Here too, NEJ does not reflect the present state of modern scholarship.

d) Kalmanovitch, Zelig (d. 1944). NEJ reprints the entry in EJ. The diary (mostly in Yiddish and partly in Hebrew) of this Yiddish scholar — and victim of the Holocaust – is one of the most poignant of the Holocaust diaries. In 1977, Kalmanovitch’s son, Shalom Luria, publish an annotated Hebrew translation of the diary, together with a 50 page introduction that reveals much about Kalmanovitch that was not previously known. See Z. Kalmanovitch, יומן בגיטו וילנה, Tel Aviv, 1977, pp. 9-59. A sizeable and significant fragment of the diary, entirely in Hebrew, was discovered in the Lithuanian Central Archive in Vilna, and published in 1997. See Yivo Bleter 3(1997), pp. 43-113. None of this information appears in the NEJ entry. Regarding the Kalmanovitch entry, then, NEJ does not reflect the present state of modern scholarship.

e) Luria, David b. Judah (d. 1855). NEJ reprints the entry in EJ. No mention is made in either EJ or NEJ that a portrait of Luria is extant (in Vilna) and has been frequently published. See, e.g., Yahadut Lita,Tel Aviv, 1967, vol. 3, p. 62. More importantly, some 230 printed pages of Luria’s hiddushim on Bible, Mishnah, the Jerusalem Talmud, and Midrash Mishle, as well as responsa, were published for the first time, from manuscripts, in 1998-9. See Yeshurun 4(1998), pp. 489-647 and 6(1999), pp. 285-359. NEJ does not reflect the present state of modern scholarship regarding this entry as well.

4. Sins of commission are inevitable in any encyclopedia. The name of the game is to keep them at a minimum, and it is largely the responsibility of the editors to check and recheck possible misspellings, mistaken dates and facts, discrepancies, imaginary references, exaggerated claims, and the like. NEJ is not lacking in sins of commission in all of the above categories. One amusing instance will have to suffice for our purposes.

5. Sins of omission are inevitable in any encyclopedia. As the editors indicate in the general introduction to NEJ: “An obvious problem in the compilation of any encyclopedia is the decision as to which entries are to be included and which excluded …there is always a body of “borderline” entries which potentially could fall in either category. This problem becomes particularly sensitive when dealing with biographies of contemporaries. Which scholars receive entries and which do not? Where is the line to be drawn for rabbis or businessmen or lawyers or scientists? In some subjects, it was possible to fix objective criteria. For example when it came to U.S. Jewish communities, it was decided to include only those numbering more than 4,500.”

One can only sympathize with the impossible task before the editors. It was a no-win situation for them; whatever their decision, they would surely be open to criticism. If nonetheless I join the chorus of critics, it is not because of “borderline” entries. My own sense is that serious sins of omission occurred throughout NEJ, and in a broad range of categories. I shall attempt to illustrate this by selecting at random 5 categories of Jewish life that were of sufficient interest to me that I was even willing to leaf through the pages of NEJ in order to see how they were treated. I am well aware that others may consider unimportant what I consider important. What follows is no more than the personal opinion of one observer. The names listed below have no independent entry in NEJ and, at best, are mentioned in passing in other, often thematic entries.

a) Women. In the publicity relating to NEJ, it was stated openly that in earlier encyclopedias, including EJ, Jewish women were marginalized. They accounted for no more than 1.25% of the entries in EJ. This was a matter that would be rectified in NEJ. I do not know whether, in fact, this has been rectified in NEJ. But here are some omissions that seem striking to me.

1. Adele Berlin. A noted Bible scholar in the Department of Hebrew and East Asian Languages at the University of Maryland, her published books include:

Biblical Poetry Through Medieval Jewish Eyes; Dynamics of Biblical Parallelism; Poetics and Interpretation of Biblical Narrative; JPS Bible Commentary: Esther; Lamentations: A Commentary; Zephaniah: A New Translation with Introduction and Commentary; and more.

2. Esther Rubinstein (1883-1924). An early advocate of religious Zionism, she was a leading Hebraist, Zionist, educator, and social activist in Vilna. Her learned essays on women’s suffrage paved the way for a change in rabbinic attitudes toward this issue. She founded the first religious day school for Jewish women in Lithuania. See the entry in אנציקלופדיה של הציונות הדתית, Jerusalem, 1983, vol. 5, columns 582-585.

3. Rivka Schatz-Uffenheimer (d. 1992) served as Edmonton Professor of Jewish Mysticism at the Hebrew University. Her many books on Kabbalah and Hasidut (e.g., Hasidism as Mysticism; The Thought of R. Moshe Hayyim Luzzatto [Hebrew]; The Messianic Idea from the Spanish Exile On [Hebrew]; R. Dov Baer of Mezhirech’s Maggid Devarav Le-Yaakov: An Annotated Edition [Hebrew] ) are landmarks in the history of Jewish mysticism.

4. Sara Schenierer (1883-1935), educator and author, founded the first Beth Jacob school in Cracow in 1917. In 1923, she founded the first Beth Jacob teacher’s seminary, also in Cracow. By 1927, there were 87 Beth Jacob schools, with over 10,900 students, in Poland alone. The movement spread throughout Europe, and ultimately to the United States and Israel, where it continues to thrive – with well over 50,000 students – to this very day. She also spearheaded a Jewish youth movement for young girls in Poland, wrote children’s literature and plays. Her collected writings were published in 4 volumes in Hebrew in Tel Aviv, 1955-60.

b) Rabbis.

1. R. Shneur Kotler (1918-1982) succeeded his father, R. Aharon Kotler, as Rosh Yeshiva of the Lakewood Yeshiva. He served in that capacity from 1962 until his death. Under his watch, the Lakewood Yeshiva grew from a student body of 200 students to a student body of over 1000 students. He established a system of Kollels throughout the larger Jewish communities in the United States. He was active in Agudat Israel, Chinuch Atzma’i, Torah U-Mesorah and other educational organizations. It was largely due to his leadership that the Lakewood yeshiva and its affiliate institutions number today well over 4000 students.

2. R. Eleazar Menachem Shach (1898-2001) was Rosh Yeshiva of the Ponevezh Yeshiva in Bnei Brak. From 1970 until his death, he was generally recognized by the Yeshiva world and by much of the Haredi world as the Gadol Ha-Dor. He was an occasional supporter of the Shas party, and was the founder of the Degel ha-Torah party. As such, he wielded enormous power in Israeli politics and the world over. He was the author of a monumental commentary on Maimonides’ Code, entitled Avi Ezri.

3. R. Yosef Shalom Elyashiv (b. 1910) succeeded Rabbi Shach as Gadol Ha-Dor. He is, arguably, the single, most powerful figure in the Yeshiva world and in much of the Haredi world. An expert in Jewish law, he has published some 26 volumes of hiddushim on the Talmud and Shulhan Arukh, as well as collections of responsa.

c) Academic Scholars. Two of the women listed above, Adele Berlin and Rivka Schatz-Uffenheimer, could just as easily have been listed under this rubric, with absolutely no bending of the rules. They were listed above only because of the claim that a special effort was made to include as many women as possible in the new entries for NEJ. Despite the claim, they were not accorded entries in NEJ.

1. Gerald Blidstein holds the Miriam Martha Hubert Chair in Jewish Law at Ben-Gurion University. His publications are simply too numerous to be listed here. Suffice to say that he was awarded the Israel Prize in Jewish Thought in 2006.

2. Menachem Cohen, Professor of Bible at Bar-Ilan University, is the head of the Mikra’ot Gedolot Ha-Keter Project – a project that is preparing for publication the Aleppo Codex and its Masorah, the Aramaic Targums, and critical editions of medieval Jewish commentaries on the Bible. Some 10 volumes have already appeared in print under his aegis. They represent the finest edition of Mikra’ot Gedolot ever produced.

3. Yehuda Liebes holds the Gershom Scholem Chair in Kabbalah at the Hebrew University. His many publications include: Studies in the Zohar; Studies in Jewish Myth and Jewish Messianism; and Elisha’s Sin (Hebrew). His annotated versions of Scholem’s studies are indispensable for scholarly research.

4. Haym Soloveitchik, University Professor at Yeshiva University, taught for many years at the Bernard Revel Graduate School of Yeshiva University. His published books include: Halakhah, Economics, and Communal Self Image (Hebrew); Pawnbroking in the Middle Ages (Hebrew); Wine of Non-Jews (Hebrew); Responsa as Historical Sources (Hebrew). Some of his shorter essays (e.g.“Three Themes in Sefer Hasidim”; “Rupture and Reconstruction”) have stimulated more discussion than books by others on the same topics. He was a recipient of the prestigious National Foundation for Jewish Culture Jewish Cultural Achievement Award in Jewish scholarship.

5. Yaakov Sussman is a world class Talmudic scholar who was awarded the Israel Prize for Talmudic Research in 1997. His many publications on the manuscripts, editions, and the history of the publication of the Mishnah, the Jerusalem Talmud, and the Babylonian Talmud; his edition of the “Miqsat Ma’aseh Torah” fragments of the Dead Sea Scrolls; and his edition of the Rechov inscription are the point of departure for all scholarly discussion of those topics.

d) Jewish Communities. As noted above, NEJ allows for an entry on any Jewish community in the United States with 4,500 Jewish residents or more. Thus, e.g., there is an entry on Wilkes-Barre, Pennsylvania which, perhaps, once had that many Jewish residents. According to the entry in NEJ, there were only 3000 Jewish residents in Wilkes-Barre in 2005. It is therefore somewhat surprising that there are no separate entries in NEJ on:

1. Monsey, N.Y.

2. Teaneck, N.J.

3. Far Rockaway, N.Y.

4. Lawrence, N.Y.

5. Cedarhurst, N.Y.

6. Woodmere, N.Y.

I do not know the exact Jewish population of any of the towns listed above, but I suspect that each has at least 3000, and in all likelihood more than 4500, Jewish residents. In all fairness, NEJ presents a somewhat detailed discussion of Monsey and Teaneck under other rubrics (Rockland County and Bergen County). But I could not locate any discussion of Far Rockaway, the Five Towns, or Kew Gardens Hills. Each of these communities has a rich history, with many
synagogues, schools, and often institutions of national and international repute. They surely merit entries in NEJ.

6. The previous paragraph presents a rather long list of sins of omission relating to women, rabbis, academic scholars, and Jewish communities. One could easily add more names to each of the categories; and certainly so if yet other categories are examined. Doubtless, some will argue that there is simply no room in a 22-volume encyclopedia for so many “borderline” entries. In order to counter such an argument, I will list here four entries – exactly as they appear on the printed page – that found their way into NEJ.

1. Calwer, Richard (1868-1927). German socialist, economist, and politician. He belonged to the reformist wing inspired by Ferdinand Lasalle within the German Social Democratic Party (SPD). Calwer harbored a strong anti-Jewish bias. In a brochure published in 1894, he attacked the SPD’s radical wing as having been “incited by a few Jews who make slander their business,” and deplored that such “specific” Jewish characteristics as “zealousness, contentiousness, and commercial craftiness” had found their way into the party press and literature. He also criticized the SPD for combating anti-Semitism to the extent of creating the impression that Social Democracy had been “Judaized” (verjudet). Calwer left the SPD in 1909. He was a pioneer in Western socialist non-Marxian economics, which he taught until his suicide in Berlin.

2. Cohen, Philip Melvin (1808-1879), pharmacist and civic leader in Charleston, South Carolina. Cohen, born in Charleston, was the son of Philip Cohen, lieutenant in the War of 1812. During the Second Seminole War Cohen served as surgeon to a detachment of troops in Charleston Harbor (1836). In 1838 he became city apothecary. He was a member of the city board of health (1843-49). Cohen was a director of the Bank of the State of South Carolina (1849-55). He was one of the citizens who served as honorary guard at the funeral of John C. Calhoun in 1850.

3. Nagin, Harry S. (1890- ), U.S. civil engineer. Born in Romny, Russia, Nagin went to the U.S. in 1906. From 1924 he was executive vice president of a large steel products company in Pennsylvania. He took out over a hundred patents on steel structures, bridge floors, gratings, concrete, and plastics.

4. Abrams, “Cal” (Calvin Ross; 1924-1997), U.S. baseball player, lifetime .269 hitter over eight seasons, with 433 hits, 32 home runs, 257 runs, and 138 RBIS. Born in Philadelphia to Russian immigrant parents, he moved with his family to Brooklyn when he was a child. Having grown up in Brooklyn in the shadow of Ebbets field, Abrams fulfilled a life-long dream when he signed with the Brooklyn Dodgers after graduating from James Madison High School. But after two weeks in the minor leagues he was drafted into the army., where he served four years. Abrams spent three years in the minor leagues, winning the Southern Association championship with Mobile in 1947 while hitting .336. Abrams, who batted and threw left-handed, played for the Brooklyn Dodgers (1949-52), Cincinnati Reds (1952), Pittsburgh Pirates (1953-4), Baltimore Orioles (1954-55), and Chicago White Sox (1956), and had a perfect fielding percentage in three different seasons, 1950, 1952, and 1956. Abrams is best remembered for one of the most famous plays in Dodger franchise history. In the final game of the 1950 season, with the Dodgers one game behind the Philadelphia Phillies in the pennant race, Abrams tried to score from second with two out in the bottom of the ninth of a 1-1 game on a hit by Duke Snider, but Abrams, who had been waved home by third base coach Milt Stock, was thrown out by the Phillies’ Richie Ashburn. Had Cal scored, the Dodgers would have won the game and forced a playoff with the Phillies for the pennant. Dick Sisler hit a three-run home run in the top of the tenth to win the game – and the pennant – for Philadelphia. It was the closest Abrams ever got to the post-season. Dodgers fans vilified Abrams for years but he was defended by both Ashburn and Phillies pitcher Robin Roberts for the play, who agreed with many others who said that Abrams should not have been sent home by Stock.

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Far be it from me to deny Richard Calwer (a non-Jew), Philip Melvin Cohen, Harry S. Nagin , and Cal Abrams – not exactly household names – their rightful place in Jewish history. But at the expense of Professor Haym Soloveitchik? NEJ inherited the Calwer and Cohen entries from EJ. But the Nagin and Abrams entries are original with NEJ. In the case of Abrams, whose baseball career ended in 1956, this is somewhat surprising, for he obviously didn’t make the cut with EJ in 1972 (in contrast to Hank Greenberg and Sandy Koufax). Now I am well aware that Rav Shach could not hit major league pitching to save his life, and that his lifetime batting average would have paled in significance to Cal Abrams .269 lifetime batting average. But, really, does Cal Abrams take precedence over Rav Shach in a Jewish encyclopedia?

7. In sum, the returns are hardly in. Not for nothing did we label these comments “preliminary observations.” Much more needs to be investigated before one can judge how well NEJ has captured the totality of past Jewish life, and the pulse of present Jewish life, as reflected in the 2007 edition. But until all the returns are in, hold on to your 1972 edition of EJ for dear life! It is not at all clear that NEJ has superseded, or that it will ever supersede, EJ. All public libraries and private collectors will do well to retain their 1972 editions of EJ and keep them precisely on the same shelves they have now occupied for some 35 years.

Review of a new edition of the Sefer Chasidimby R. Eliezer Brodt
As recently mentioned on this blog this generation is privileged to have many seforim especially rishonim being reprinted in critical editions based on manuscripts etc. One of the publishing houses which has been involved in publishing such works is Mechon Otzar haPoskim. A few years ago they released a few volumes of a critical edition of the Mahzhor Vitri which to date its still not complete. And now, a few weeks ago they published two volumes (of eventually four volumes) of the Sefer Hassidim. In this post I would like give some background on Mechon Otzar haPoskim, the Sefer Chassidim in general and this recent version in particular. Mechon Otzar haPoskim was founded in the 1950’s by two great gedolim R. Isser Zalman Meltzer and R. Yitzchak Isaac Herzog. R. Herzog explained (introduction to Otzar haPoskim compendium on Even haEzer) the reason for founding of the organization was due to the almost limitless nature of Halacha and thus at times poskim find themselves having to deal with very difficult topics and do not have access to most of the seforim of the many great Gedolim of the past that would help them deal with these difficult topics. Attempts to deal with the vast amount of halacha literature had been previously attempted by the Peschei Teshuva and Darkei Teshuvah. But, today, both of these works are limited as the body of literature has expanded significantly since these earlier works came out. R. Herzog thus had the idea to create a modern compendium using what he had available. He then heard that R. Isser Zalman had the same thoughts so they decided to work together and gather a group of Gedolim to systematically go thru the teshuvot literature, abridge it, and place it in the parallel place in the order of the Shulchan Orach. R. Isser Zalman had an additional reason why he wanted to start this organization. He felt that many talmdei chachamim needed parnasah so this was a great way to help them by employing them to go thru all the seforim (Derech Etz Chaim vol. 2 p. 327).
With the help of Dr. L. Magnes, R. Herzog was able to raise funds to start this organization. Card catalogs were made and the seforim were cataloged according to topics forming the now-famous Otzar haPoskim catalogs. These catalogs are the notes culled from thousands of seforim. A look in the index of earlier volumes of the Otzar haPoskim will show that they in the fifties were going thru more volumes of seforim than the Frankel edition of the Rambam did in their recent, final volume! Interestingly, R. Isser Zalman inherited an excellent library from R. Chaim Berlin which contained thousands of rare seforim which were unknown to most people. R. Isser Zalman made sure these seforim were used and quoted in the Otzar haPoskim (Derech Etz Chaim vol. 2 p. 328). R. Isser Zalman also the one who made the decision which works would make it into Otzar haPoskim and which would not. To date this catalog has helped many seforim such as the many volumes of Mo’adim l’Simcha. Otzar haPoskim’s main work has been the Otzar haPoskim on Even haEzer. Anyone needing sources on topics relating to Even haEzer; this has a tremendous amount of sources. One interesting point about this work is that one finds all kinds of Rabbonim getting along – quoted side by side. A few years ago they mentioned that the volumes of Otzar haPoskim on Orach Chaim are in preparation one only hopes that they will come thru to create such an important necessary work on Orach chaim [This is actually available on the Morgenstern, Otzrot haTorah, hard drive as well as on the Otzar haPoskim on Hoshen Mishpat.] Recently they have expanded their repertoire to include the publication of Rishonim such as the Machzor Vitri and, now, the Sefer Chasidim. The Sefer Chasidim has been reprinted many times ever since it was first printed in Bologna in 1538. R. Saadia Helvona in his introduction to his commentary on the Sefer Chasidim, Mishnat Chasidim, notes that the Sefer Chasidim is encyclopedic in nature as it includes both halacha and aggadah. The Sefer Chasidim is extremely popular and it is quoted by many rishonim and achronim for all kinds of things. Aside from quotations, there seems to be a certain awe about it which is hard to explain especially when it comes to the tzavah (the ethical will) which was printed in many of the editions (first printed in Yesod haTeshuva, Cracow, 1585).
The tzavah itself is the subject of many teshuvot and even some entire seforim. Without going into the whole history of this topic (which R Gutman promises us will be one of the forthcoming volumes) its worth mentioning aside from the well-known teshuva in the Nodah beYehudah (Even haEzer Tinyanah no. 79), where he writes that there are many things in the tzavah which conflict with Chazal and those statements do not need to be followed. There is an additional, lesser known statement from the Noda BeYehudah about the tzavah. R Eleazer Fleckels (most well know for his Teshuvah m’Ahahva), in his Olat haChodesh (vol. 1 p.15) records that the Nodah beYehudah would respond when asked if there is a problem marrying someone if that will cause the future father-in- law and future son-in-law will share the same name (which the tzavah states is a problem) “before you ask me about following the tzavah of R. Yehudah haChasid ask me about the tzavah (or statement) of Chazal which decries marrying the daughter of a am ha’aretz! [This sentiment, however, is disputed in the Teshuvos Matzav haYashar (volume 2 pg 44) where he writes “in his old age that whenever he saw people going against various statements in the tzavah nothing good ever came from it!] The true authorship of the Sefer Chasidim is unclear. Some attribute it to R. Yehudah haChasid (Chida and others) but R Avrohm ben haGra records that his father, the Gra, held R. Eleazer Rokeach wrote it (Yeshurun, vol. 4 p. 250). R Frumkin also records this statement from the Gra– R. Frumkin’s source is a manuscript of R. Yisrael of Shklov’s Pas haShulchan (Toldos Chachmei Yerushalim, vol. 2 p. 102 the end of note 1; see also Chaim Michal, Or haChaim p. 456). Abraham Epstein writes that the Sefer Chasidim doesn’t have a single author but instead it is from three different people – R Shmuel haChassid, his son R Yehudah haChasid, and R. Eleazer Rokeach (Kitvei R. Avrohom Epstein, vol. 1 pp. 258-261). R. Gutman in the introduction to his new edition of the Sefer Chasidim brings many other different sources in regard to the authorship of this sefer. Recently Professor Haym Soloveitchik shows in a beautiful article based on Yakov Reifman that not only are is the work of different authors but there are completely different styles and what one writes completely contradicts what the other does. (JQR XCII no. 3-4 pp. 455-493). Many manuscripts exist of the Sefer Chasidim , however, from the 1538 until 1891 there was basically one version printed based on only one of the manuscripts. In 1891, Yehudah Wistinetzki printed a new edited from another manuscript – the Parma manuscript – published by Chevra Mekitsei Nerdamim.
This Parma manuscript contains a almost double the material of the original edition. Aside from just adding material, the Parma edition is also important for the different versions of the previously published pieces. This edition was recently reprinted by Moznaim publishing house but without the important introduction of Y. Frieman. However, the Kest Leibowitz publishers also recently reprinted this edition and they reprinted the whole sefer including the introduction. Interestingly although the footnotes which appear in this edition are not that extensive as some of the prior editions, there are important notes on this edition albeit they don’t appear in the actual work. Instead, Wistinetzki, prior to printing this edition sent about fifty questions to R. Yosef Zechariah Stern in an attempt to locate sources for different statements of the Sefer Chasidim and the answers are included in R. Stern’s Zecher Yehosef (vol. 1 no. 78).
In 1955, Rabbi Avrahom Price from Toronto with the permission of Mekitsei Nerdamim reprinted the Parma edition in three massive volumes with extensive footnotes. But, one thing which R. Price stays clear from – which he admits in his introduction – is the kabalah aspects of the Sefer Chasidim as he was not familiar with this part of torah. These three volumes are available for free download at seforim online at Hebrewbooks.org.. In 1924, R. Reuven Margolis first published in Lemberg, what would become the most popular version of the Sefer Chasidim, in a critical edition . Subsequently, this was corrected and updated and eventually published by Mossad HaRav Kook. This edition to date is the best job done on the Sefer Chasidim. He has excellent notes, as many are familiar with from his many seforim – he writes straight to the point referencing all kinds of sources from everywhere – showing the sources which form the basis of the Sefer Chasidim. He also shows, with his unbelievable bikyus, whether the various authorities – rishonim and achronim – agree with the statements of the Sefer Chasidim. Besides for all this he has many excellent and original comments on the Sefer Chasidim which he is famous for in all of his works. He also includes notes from nine different people on the Sefer Chasidim. Until now, there was one other worthwhile addition to the Sefer Chasidim. In 1984, R. Moshe Herschler printed in his Kovetz Genuzot (vol. one) some thirty more pieces of the Sefer Chasidim which he found in a different manuscript. We now come to this most recent version published by Otzar HaPoskim and edited by R. Gutman. As mentioned above, thus far, two volumes have been issued of what is supposed to be four volumes of the Sefer Chasidim. The first impression one has when one picks it up is this is a beautiful job as the print is very clear and the layout it very organized. This is keeping with the famous statement of R Akiva Eiger where he writes to his sons in the introduction of his teshuvot that “one should print his sefer on nice paper and ink because one learns much better from such a sefer”. Although this statement is attributed to R. Eiger, in fact, this idea is found much earlier in the famous introduction to the Maeseh Efod (p. 13) of where he writes this concept at great length it’s quoted by R Yakov Emden in his work Migdal Oz (p.50 ) in short. Prior editions of the Sefer Chasidim included the perush of the Chida, Bris Olam, but it seems that many pieces were missing. R Gutman corrects these omissions. In addition to those corrections to that commentary, another common commentary Pirish Kadmon by R. Dovid Greinheit also suffered from lack of completeness and R. Gutman has correct that as well. Besides for all this R. Gutman includes a collection of comments of R Eliezer Papua from his Yalkut Chasidim that relate to the Sefer Chasidim and the Perush Mishnat Chasidim from R Sadiah Chalonah (it is only on the first seven simanim in the sefer).
Rabbi Guttman includes many notes (totaling twenty-nine) from different gedolim on the Sefer Chasidim many of them which he obtained from unpublished manuscripts amongst them from the Adres and R. Y. Palagai. In the back of volume two he includes a sixty page kuntres of notes from R. Chaim Sofer who is famous for his incredible bikyus. In addition to all this he has many lengthy comments on the whole sefer from a wide rang of sources to explain the Sefer Chasidim. He also has a section on each page where he brings down various readings from the different manuscripts on the particular pieces. All the above are the positive things about this reprint, unfortunately, there are notable points of criticism. It is true its is always easier to criticize than to the actual work oneself but here are some points I feel worthy of mentioning. To begin with the entire history and literature of the Chasidei Ashkenaz in general have been the subject of many articles and books. However, even today after all that has been published there is much left unclear. Just to list a few of the people who were and are involved in the study of the Chasidei Ashkenaz, Moritz Gudemann (haTorah v’Hahayim, vol. 1, pp. 119-156), A. Epstein (vol. 1 pp. 245-269), Y Y Frieman (introduction to Sefer Chasidim Meketzei Nerdamim ed.), Gershom Scholem, Y Baer, Ivan Marcus (all in Da’as v’Chevrah b’Mishnat Chasidei Ashkenaz), E. E. Aurbach (Balei haTosfos, vol. 1, pp. 345- 447 and volume four of his edition of Arugot haBosem), Yisroel Ta Shema (Keneses Mechkarim, vol. 1 pp. 181-317), E. Kanarfogel (Peering thru the Lattices), Yosef Dan (in his recent book on R. Yehudah haChasid published by Zalman Shazar), Eric Zimmer, Simcha Emanuel (in his introduction to the recently published Drasha of Rokeach) and Haym Soloveitchik (AJS Review vol. 1 (1976) pp. 311- 357).
Some of what has been found in these manuscripts has been the subject of great controversy causing great people to claim these manuscripts must be forgeries (see Kovetz Minchas haKayitz vol. 6 pp. 251-252). But besides for this there has been a great many manuscripts found in the past twenty-five years and printed such as the Rokeach al haTorah and Megilos or the Rokeach’s work on siddur and many other of his works, R. Efraim al haTorah. Other works by the Chasidei Ashkenaz have been put out in critical editions such as the Sefer Gematriyos of R. Yehudah haChasid and the Amaoros Tehoros (which I hope to return to in later posts) all containing many important explanations about all sorts of topics from the Chasidei Ashkenaz.
To date there is no way to many unknowns (for me at least) to even paint a brief picture of this group of rishonim but one hopes with the help of the recent seforim printed and what will be printed in the future we will be able to get a clearer understanding of these great rishonim. Being aware of the explosion in this genre of literature, any version of the Sefer Chasidim should keep this companion literature in mind and should take it in account as much of the printed torah of the Chasidei Ashkenaz as it relates to this most famous work, Sefer Chasidim, of this school.
Now R. Gutman seemed to be aware of this and he does use some of these new seforim. For example, he quotes the Sefer Gematriyos many times however the rest of this no mention to the many other recent seforim of Chasidei Ashkenaz. [For a comparison see the recent edition of the Sefer Gematriyos where the footnotes are full of such cross-references (although he might of done to much).] The purpose of referencing the other literature of the Chasidei Ashkenaz is many times they can help understand certain comments if one can see all the ways similar ideas are brought down by the different talmdim. In learning Gemara with rishonim this is very important to help one understand the particular shitos and so to here.
For example, the Sefer Chasidim (siman 548) writes if one wants to see if he will live the year light a candle during assert yemih teshuvah if it remains lit you will live the year if not, not. On this R. Gutman references nothing. Where as without going much into this topic I will just give a reference to the Sefer Hashem of the Rokeach (recently printed from manuscript for the first time) where he talks about this (p.140) which complements the statement found in the Sefer Chasidim.
I feel this is a very important part to anyone writing on the Sefer Chasidim and R. Gutman should have put in more work in regard to this part. If he could not do it himself because he is not trained in this sort of work he should of gotten people who are familiar with such this field. R. Reuven Margolis who did know how to do this in general unfortunately could not do this as most of these seforim of Chasidei Ashkenaz were not available in his lifetime. Another point that I would like to highlight is the many times R. Gutman cites to the Sefer Gematriyos he almost never references the exact page (see, e.g, pp. 23, 35, 39) in the Sefer Gematriyos making it very hard to find the piece he is quoting as it’s a massive two volume work. The same failing is apparent when R. Gutman quotes from the Sefer Amoros Tehoros (p. 23) or when R. Gutman cites the Sefer Hashem of the Rokeach (p. 429).
A more glaring omission is when Sefer Chasidim (p. 424) discusses the weird creature called שטריאה R. Gutman references the Sefer Gematriyos again not quoting the page and then R. Gutman writes ובסוף המאמר נשים הליליות ברושאם הנ”ל כתב which is an unintelligible citation. What R. Gutman means to say is that R. Stal in the back of his edition to the Sefer Gematriyos has a whole chapter devoted to this topic, however, this is totally unclear to the reader. Aside from the cryptic citation R. Gutman should have mentioned this is a comprehensive article on the topic. Another point I would like to criticize is the use or lack thereof of R. Reuven Margolis edition. As I have mentioned earlier the Margolis edition is the best work to date on the Sefer Chasidim. It’s quite interesting that there is not a single mention of R. Margolis’s name in the introduction mentioning that R. Gutman used this work. However, it is obvious from hundreds of places throughout this Gutman’s edition that in fact he did use this edition.
What is perhaps even stranger is the many times that R. Gutman says nothing on a very important point and R. Margolis has already discussed it in depth. Some examples are on page 180 -181 where the Sefer Chasidim (siman 158) writes against tefilah בקול רם and the Margolis edition references the famous collection on this topic called Yanenu B’kol there is no reason why R. Gutman could not mention this. Another example is on page 172 where the Sefer Chasidim (siman 155) has a long discussion about stealing torah from someone so R Gutman has a lengthy note of sources about this but once he is on the topic one should quote the Sefer Shem Olem of R. Margolis where he discusses this topic at great length. This omission is even more bizarre as later on R. Gutman does cite this work (p. 744).
One more example is on page 274 the Sefer Chasidim (siman 258) ויום כיפור קרוי כמו כן ראשית דכתיב ביחזקאל בעשרים וחמש שנה לגלותינו בראש השנה בעשור לחדש אלמא בעשור קרוי ראש השנה on this R Margolis references a comment of his from other places (see his Toldos haMahrsha p. 51 and the notes therein and his Nitzozei Or p. 158) proving that sometimes it says Rosh Hashanah and it refers to Yom Kippur affirming the statement in the Sefer Chasidim –again no mention at all on this by R. Gutman. Another such example is where the Sefer Chasidim (siman 822) talks about wiping ones feet off before entering a shul in the R. Margolis edition there are many sources on this topic. But, again R. Gutman mentions nothing about this custom.
Another example is where the Sefer Chasidim (Siman 858) talks about saving seforim from a fire on Shabbos again R. Gutman does not quote the excellent reference of R. Margolis citing in turn the Adres who says that if one has manuscripts of his own that he worked hard on he may save them from the fire first because it’s like pikuach nefesh! Throughout R. Gutman’s edition there are many such examples. Perhaps R. Gutman assumed what whomever purchases his edition already has R. Reuven Margolis edition and R. Gutman was merely adding to that. Even so, he should mention it in the introduction. Another deficiency in this edition is R. Gutman, in the section he includes comments collecting sources etc., his style is difficult as much of what he has could have been done shorter and more to the point. Unfortunately, this is a common weakness that many authors have today as I have previously mentioned on this blog. Besides for that I feel there are many more sources that he could have added to this part making it a true encyclopedic work that it should be.
Just to list a few examples of sources that he missed and on this there for sure is an element of lo alechu hamlacha ligmor. One where R. Gutman talks about the cherem to live in Spain (p. 394) he misses much on the topic amongst the omissions is the famous discussion of the Teruos Melech in Rosh Hashanah (siman 13 sec. 2) (for more on this see the great article of Marc B. Shapiro in Sefarad 49:2(1989) pp. 381-394).
Another such example is both times where the Sefer Chasidim talks about stealing torah from someone (pp. 172 and 774) he could have added the piece of R. Efraim Zalman Margolis in his introduction to the edition of the Maseh Rokeach which he printed. Another such example is where the Sefer Chasidim (siman 822) talks about wiping ones feet off before entering a shul so besides for not mentioning R. Margolis’s comments at all he could of referenced to the excellent discussion in the Minhaghei haKehelos of R. Golhaber (vol 1 pp. 3-8).
Another example is where the Sefer Chasidim (siman 158) writes against tefilah בקול רם he missed the very original discussion of the Matzevh Hayashar (volume 2 pg 28 and onwards). One last example is where the Sefer Chasidim (siman 461) discusses the topic of if something bad happens three times it is a bad sign he could of added the teshuvah of the Avnei Chefetz from R. A. Levine (siman 64). Many more examples could be given but this is not the place. Some minor bibliography points one on page R. Gutman records a statement from the Shach al haTorah which he attributes the Shach (p. 173). But, it is obvious he did not check into this source because the Shach did not write this sefer rather a talmid of talmid of the Ari”zal did which R. Gutman himself quotes correctly later on page 774. Another point is in the introduction R. Gutman speculates that based on the pieces he has included it seems that the Adres wrote an entire work on the Sefer Chasidim called Mishnat Chasidim. There is no need for speculation – this is correct – as the Adres in his autobiography (pg 33) writes “I bought a Sefer Chasidim with wide columns and I learnt it twice and I wrote a biur on it with sources … and I called it the Mishnat Chasidim.” Unfortunately, later in his autobiography the Adres writes (pg 56) that it was burned in a fire that destroyed most of his writings!
Another minor point on page 181-182 where he talks about a story brought down from various sources including the Kav haYashar he should of included the comments of R. Shmuel Askenazi appended to the Kav haYashar (end of volume 2 pg 8). Another example is where the Sefer Chasidim speaks (Siman 768) against singing tunes of non-Jewish origin, R. Gutman (pg 645) includes a number of nice sources on this topic at the end he mentions R. Yisroel Najara that he was a nizutz of Dovid haMelech. He should have at least referenced the Sefer Chizyonos of R. Chaim Vital against R. Najara (and this was actually the person the Shtei Yodos was writing against who R. Gutman quoted earlier in that same piece!) – which was discussed at greater length in an earlier post. In conclusion I feel that although there are some areas which this edition is weak in but there are a great many pluses to owning it the including the many sources that R. Gutman does add and especially the notes of 29 different gedolim. However there is definitely a need for an expert on the Chasidei Ashkenaz to put out a critical edition quoting all the relevant sources from Chasidei Ashkenaz.