In recent years, a host of critical editions of works on various rishonim have been published on all topics – some seeing the light of day for the very first time – on topics related to halakha, kabbalah, and chiddushim on the Talmud. These works have been made available via the major printing presses such as Mossad HaRav Kook, Machon Yerushalyim, Machon Talmud Yisraeli, Machon Harry Fischel and others.[1] However, one very important work has noticeably been omitted from being reprinted, except for a photomechanical off-set of the second printing. This work is Sefer Toledot Adam ve-Chava and Sefer Meisharim, the halakhic works of Rabbeinu Yeruchem Meshullam (c. first half of the 14th century) who was a student of R. Asher ben Yechiel (Rosh), R. Shlomo ben Aderet (Rashb”a), and R. Abraham ibn Ismaeil – author of Chiddushei Talmid HaRashb”a on Baba Kamma. In this post I would like to discuss the story behind why it was never retype-set, until a few weeks ago.

Rabbeinu Yeruchem authored his works many years ago, in years of the range of צד (1334). He was a student of the Rosh and his works are quoted extensively by the Beit Yosef throughout Tur and Shulhan Arukh. The Maggid (an angel who learned torah with the Beit Yosef) of the Beit Yosef told him ואוף ירוחם טמירי רחים לך אע”ג דאת סתיר מלוי בגין דמלאכת שמים היא (מגיד משרים פרשת צו).

Rabbeinu Yeruchem’s work contains three parts one called Meisharim and the remaining two parts entitled Toledot Adam ve-Chava. The part Adam contains everything relating to the man from birth until marriage; whereas Chavah contains everything from after marriage until death. This work was first printed in Constantinople in רעו (1517) and is extremely rare; only two complete copies are known to be extant. It was reprinted a second time in שיג (1553) in Venice; this is the version available today in photomechanical off-set editions. But, the Chida already notes that “this edition is full of mistakes.”[2] He also writes that he saw a manuscript of this sefer and was amazed as to the large amount of missing text as well as gross errors in the printed edition. The question remains as to why this work was never retype-set as opposed to the works of other Rishonim?

The answer might be found in the words of the Chid”a[3] where he brings as follows:

שמעתי מרבנן קשישאי בעיר הקודש ירושלים שקבלו מהזקנים דספר העיטור וספר רבינו ירחום הם מבחינת סוד עלמא דאתכסיא וכל מי שעושה באור עליהם או נאבדו הביאור או ח”ו יפטר במבחר ימיו”

I have heard from old Rabbi in the holy city of Jerusalem that they have a tradition that the books, Sefer haIttur and Sefer Rabbeinu Yeruchum, they are a high secret and anyone who writes a commentary on these books either the work will be lost or they will die in the prime of their life.

He than goes on to list a few people who started working on expounding the sefer, and either died in middle or the work was lost. In a different place the Shem Hagedolim brings the words of the Maggid to the Beit Yosef in the Maggid Meisharim (end of parashat Vayakhel) where he writes as follows:

וכן במאי דדחית מילוי דירוחם טמירי שפיר עבדת וכן בכל דוכתא דאת משיג עליה יאות את משיג עליה וקרינא ליה ירוחם טמירי דאיהו טמיר בגינתא דעדן דאית צדיקייא דלא משיג זכותא דילהון למהוי בגינתא דעדן בפרסום אלא בטמירו אבל במדריגה רבא ויקירא איהו

This, says Professor Meir Benayahu, is the reason why there is a curse on retype setting the work. What is not understood is that this is a completely halakhic work, not kabbalistic in any way, so why was there such a curse?[4]

One such work, which the Chida already mentions, is R. Hayyim Algazi’s Netivot Hamishpat.[5] The title page already records with regard to R. Algazi, “תנוח נפשו בעדן” (may his soul rest in heaven) intimating he died in the process of writing this commentary.

Another work in this category is that of R. Reuven Chaim Klein’s Shenot Chaim.[6] Unfortunately, he also died amidst writing the sefer, at the age of 47. The title page also records that the author did not want his name to appear, one can suggest that perhaps he thought if his name did not appear, he would not be subject to the curse. What’s interesting to note is in the haskamah of R. Joseph Shaul Nathenson, author of Shu”t Shoel u-Meshiv, to R. Klein’s work, as he makes no mention of any cherem to this work, but does quote the Maggid Mesharim cited earlier. Additionally, R. Chaim Sanzer, in his haskamah to this sefer, makes no mention of any cherem.

The other work which the Chidah brings was under this curse was the Sefer HaItur. This sefer was privileged to be reprinted with a critical edition by the great R. Meir Yonah, who called the glosses ‘Shar Hachadash and Pessach Hadiveir.’ Dr. Binyamin Levine, author of the Otzar Hagaonim series, writes in his short biography on him – as he used this work in many his own seforim – that he also suffered many tragedies; i.e. he lost many children.[7]

Interestingly enough, I found a nice size work on Rabbeinu Yeruchem and the author did not die young. His name was R. Yehudah Ashkenazi (1780-1849) the work is called Yisa Bracha (available at HebrewBooks.org), printed in Livorno 1822. He authored many famous seforim such as the Geza Yeshai (klallim) (Livorno, 1842), Siddur Beit Oved (Livorno, 1843), Siddur Beit Menucha (Livorno, 1924), Siddur Beit HaBechirah (Livorno, 1875), and Siddur Shomer Shabbat (Livorno, 1892).

In spite of all the above, a portion of the Rabbeinu Yeruchum has now been printed based of the first printing as well as manuscript, by on R. Yair Chazan.

Based on the above, we find ourselves asking the question ‘why did this R. Yair Chazan decide to reprint this work?’

The answer is found in the haskamah to the sefer from R. Ovadiah Yosef, who wrote that the whole curse is only if one is writing a pairush/commentary – expository text – on the work. But if one’s whole intent is to just fix the printing mistakes, which is R. Chazan whole intention here, it’s not a problem. Besides for the haskamah of R. Ovadiah Yosef, there are a few other haskamot; amongst them R. Shmuel Auerbach and R. Chaim Pinchus Scheinberg.

Just to give a brief overview of this work, as mentioned before the earlier editions of the Rabbeinu Yeruchem are full of printing mistakes and is missing many pieces. What R. Chazzan did was to track down the existing manuscripts of the sefer and try to fix the mistakes and put in the missing pieces. He also puts in the sources of Rabbeinu Yeruchem and he brings down where it is quoted in various poskim. He retype-set it beautifully making it a pleasure to read and use in compared to the old print.

So far only the third volume (the חוה section) has been printed I hope to see the rest of R. Yerucham printed soon.

Notes:
[1] See here for Marc B. Shapiro’s appreciation for R. Yosef Buxbaum, founder and director of Machon Yerushalayim, posted at the Seforim blog.
[2] Shem Hagedolim, Mareches Gedolim, letter yud, number 382, quoting the Ralbach, (siman 109); see also R. Chaim Shabtai HaKohen, Shu”t Mahrch”sh, Even HaEzer p. 153,b (“it is already known that the book of Rabbenu Yeruchum has many errors and unnecessary wordage”); R. Y. Sirkes, Bach Y.D. no. 241 s.v. U’mah Sechatav Avor Aviv (“I have already studied this work [Rabbenu Yeruchum] and it is full of error – too many to count”); Y.S. Speigel, Amudim B’Tolodot Sefer HaIvri : Hagahot U’Magimim p. 247 n.121 for additional sources.
[3] idem.
[4] Pirush Sifri, Rabbenu Eliezer Nachum, Meir Benayahu, ed., (Jerusalem, 1993), Introduction.
[5] (Istanbul, 1669; reprinted by Pe’er HaTorah in Yerushalyim, circa 1975)
[6] (Lemberg, 1871; reprinted by Machon Yerushalayim, Jerusalem, 1985)
[7] Binyamin Levin, Mesivos: Talmud Katan leSeder Mo’ed, Nashim, u-Nezikin (Jerusalem, 1973), end of this book.

Some have already pointed out that Columbia University Professor Michael Stanislawski has a new book/thriller.[1] This book describes the murder of R. Abraham Kohn and the events leading up to it and its aftermath.

Prof. Stanislawski attempts to discern whether, in fact, R. Kohn was murdered — Stanislawski thinks so — and in doing so, provides a wonderful description of Lvov (Lemberg) during the mid-nineteenth century. The basic background is that R. Kohn was a Reform Rabbi who became the main Rabbi in Lemberg. This allowed him to enact various rules, some such as the abolition of the various Jewish taxes which were collected by Orthodox Jews and thus they profited from it at the expense of the poor could be viewed as postive. But, as he was Reform, even the poor who benifited from this, still complained about such changes. As Stanislawski shows, much of R. Kohn’s actual reforms to Jewish practice were to be found in his articles (and his prior pulpit) rather than his public speeches or proclamations in Lemberg. While the book is interesting and Stanislawski does a good job on the whole, there are several points which I think need to be addressed.

The first is his conclusion. Although he does allow there may be room to doubt whether Kohn was murdered, anyone reading the book comes away with the impression that Stanislawski thinks Kohn was murdered. Stanislawski chides prior authors who don’t conclude Kohn was murdered. The problem with this, is Stanislawski provides the entire legal history after Kohn’s death, which seriously questions whether Kohn was murdered. That is, after Kohn died one person stood trial for his murder and was convicted. However, on appeal this was overturned. After the verdict was overturned, it was again reviewed by the highest court and the appellate court’s judgment was upheld.

While there are some issues with both of these appellate decisions, I don’t see how, after 150 years, and the fact that he admits he doesn’t have all the documentation, Stanislawski could then chide these other authors for relying upon these contemporaneous decisions! If Stanislawski unearthed some document which pointed to the perpetrator that would be one thing, but that is not the case here.

Additionally, Stanislawski intimates that as the accused was Orthodox, later Orthodox writers and publishers attempted to cover up the whole incident and label it as a death. He singles out the publishing house Mossad HaRav Kook and lays claim they also deliberately got it wrong. [2] Setting aside the possiblity that these Orthodox publications decided to rely upon the decision of the abovementioned courts, it is disingenuous to accuse Mossad HaRav Kook when in fact, another one of their publications — one that they have reprinted just a few weeks ago — includes the story as Stanislawski wants to believe it happened. Included in Prof. Meir Hershkovics’ biography on R. Tzvi Hirsch Chajes (Maharetz Chajes) published by Mossad HaRav Kook, it is noted that Kohn and his child were murdered by Orthodox Jews.[3]

While, a conspiracy theory makes for more exciting reading, the facts don’t seem to support it.

Notes:
[1] Michael Stanislawski, A Murder in Lemberg: Politics, Religion, and Violence in Modern Jewish History (Princeton University Press, 2007)
[2] See esp. id. p. 77
[3] See Meir Hershkovics, Maharetz Chayot: Toledot Rabbi Tzvi Hirsh Chayot u-Mishnato (Mossad HaRav Kook, 2007), p. 103-05.

Mossad HaRav Kook has just published the eighth and final volume of Rabbi Prof. Daniel Sperber‘s Minhagei Yisrael. This final volume includes a complete and comprehensive index of all eight volumes volumes of Minhagei Yisrael. For this reason alone this volume is worthwhile, as anyone who has used the prior volumes knows, at times topics are spread over multiple volumes, sometimes in footnotes, which makes it difficult to locate particular topics. The first index is comprised of multiple indices; Mishna, Talmud, and Midrashim/Zohar. Additionally, there is an index using the Tur/Shulhan Arukh. The second index is done topically. Aside from the index, this volume includes a rather nice introduction where Professor Sperber discusses most of the recent literature on minhagim. Although not intended to be a full bibliography, it does include almost all the important books published on this topic in the last 15+ years, a topic that we will return to in forthcoming posts at the Seforim blog.

As with all the other volumes of Minhagei Yisrael there are also additional articles discussing minhagim. This volume starts off with a long quote from Rabbi Chaim Williamowsky. This quote, typifies the vast majority of Professor Sperber’s articles in this volume. R. Williamowsky notes that it is important to trace the history of minhagim as some are non-Jewish in origin and instead were borrowed and adopted from foreign cultures. Sperber then spends the next 100+ pages discussing minhagim which fall into that latter category. Sperber discusses the following customs — I have provided citations only if the custom is not the main focus of an article — the groom stepping on the foot of the bride (p. 14 n. 4 [and should make this person happy that in fact it has non-Jewish roots]); upsherin; round-matzot which are not linked to a non-Jewish custom, only that there is no reason to prefer round over square (p. 29-30 n. 26); which day of the week to get married, including a discussion of Friday marriages (p. 33 n. 13); marriage during a waxing of the moon (p. 37-40); bride and groom fasting on their wedding day; the huppah canopy; not having knots at the wedding (p. 71 n. 11); throwing a shoe at a wedding; burning clothing at the graves site of R. Shimon bar Yochai; feeding mourners eggs after the burial (p. 72); the additional “holy” names in mezzuzot, tzizit as protection (p. 112 n. 61 – this one may have gone from Jews to non-Jews as well as the notion of a door post protect, see idem); the use of פי פי פי to concentrate during prayers (p. 113); dipping bread in salt to protect from evil spirits.

Sperber is able to trace back almost all of these topics and offer why and when the Jews accepted what was common amongst from within the particular culture they were living. Sperber’s sources are especially helpful as, at times, others have made arguments that customs are originally non-Jewish in nature but provide no sources. For instance, both R. Gavriel Zinner and then R. Benyomin Hamburger both note the possibility that upsherin comes from non-Jewish sources. But neither provides any detail on this point. Sperber fills a significant lacuna.

Although the above makes up the bulk of this volume there are few other items of interest. Sperber offers a possibility why the custom arose to say the verse ויהי בנסע ארון at the removal of the Torah and then also discusses the recitation of the Ten Commandments at קריאה שמע על המטה. The rest of the articles are additions to this one. That is a discussion about the placement of the Ten Commandments generally by Professor Meir Schwartz. Additionally, as the source for the recitation is R. Yitzhak Klover, grandfather of the R. Shelomoh Luria (Maharshal), Dr. Meir Rapfeld provides biographical and bibliographical information about this important figure. Dr. Rapfeld also has a discussion about a custom in the synagogue of the Maharshal. There is an article from R. Meir Kodesh discussing the custom amongst mourners to wear black.

Finally, as in all of the previous volumes, Prof. Sperber has included additions and corrections covering all of the volumes.

In all, this is an excellent end to a terrific series on minhagim. The book is available in Israel directly from Mosad HaRav Kook who currently is running a sale and in the US at Biegeleisen books (and in due course) at your local seforim store.

Haggadah shel Pesach:
Reflections on the Past and Present
by Eliezer Brodt

Perhaps the topic which has engendered the most commentary in Jewish literature is the Haggadah shel Pesach. There are all kinds, in all languages, and with all types of commentary, pictures, etc. Whatever style one can think of, not one, but many Haggadahs have been written. So, whether it’s derush, kabbalah, halakha, mussar or chassidus there are plenty of Haggadahs out there. Then, there are people who specialize in collecting haggadahs although they do not regularly collect seforim. In almost every Jewish house today one can find many kinds of Haggadahs. In 1901 Shmuel Wiener, in A Bibliography of the Passover Haggadah, started to list all the different printings of the Haggadah. Later in 1960, Abraham Yaari, in his work titled A Bibliography of the Passover Haggadah, restarted the listing and reached the number 2700. After that, many bibliographers added ones which Yaari omitted. In 1997, Yitzchak Yudlov printed his bibliography on the Haggadah, entitled The Haggadah Thesaurus. This thesaurus contains a beautiful bibliography of the Pesach Haggadahs from the beginning of printing until 1960. The final number in his bibliography listing is 4715. Of course ever since 1960 there has been many more printed. Every year people print new ones; even people who had never written on the Haggadah have had a Haggadah published under their name, based on culling their other writings and collecting material on the Haggadah. When one goes to the seforim store before Pesach it has become the custom to buy at least one new Haggadah; of course one finds themselves overwhelmed not knowing which to pick!

Every year, besides for the new Haggadahs being printed, old ones are reprinted, some in photo off-set editions, others with completely retype set. One such Haggdah that has been reprinted and retype-set is the Haggadah Marbeh Lesaper. The author is R. Yididiah Tiyah Weil the son of R. Nesanel Weil, the author of the well-known commentary on the Ro”SH – the Korbon Nessanel. This Haggadah was first printed in 1791 and until 2002 it was never reprinted. See Yudolov, The Haggadah Thesaurus pg. 32 #355). Others point out an interesting bibliographical note, specifically that there is no mention of the author on the title page. There is, however, a haskamah (letter of approbation) from Reb Yididiah Weil to the sefer. However, we know that aside from giving a haskamah, he is also the author. R. Eliezer Fleckeles in his sefer Teshuva MeAhavah (vol. 2 siman 239) writes that Reb Yididiah Weil is the author. R. Fleckeles points out that in the Haggadah, the author cites from his father the Korbon Nessanel. Additionally, today we can be certain that R. Yididiah is the author as we have the original manuscript of this work in R. Yedidyah’s handwriting is sitting at the Jewish National and University Library on the Givat Ram campus of the Hebrew University of Jerusalem (Ms. Heb. 8°2744).

A bit of biographical information about R. Yedidiah. He was born in 1722 and died in 1806 at the age of 84. He was a student of both his father the Korban Nesanel, and R. Yonason Eibyshutz, and served as the Rav of Karlsruh, and as the Rosh Yeshiva. He wrote much, however, aside for this Haggadah nothing else of his was printed until 1977.[1] And, although some has been published, much of his work remains in manuscript as is apparent here.

The style of this Haggadah is not limited to peshat, rather he includes much in the style of derush and remez. It has many original and interesting explanations on the Haggadah. He also quotes a few things from his father the Korbon Nessanel. Additionally he cites to “old manuscripts” which he found as well.

I would like to give a few samples of the many interesting points I found throughout this Haggadah not specifically related to Pesach. He brings that he heard Jews have one more tooth then non-Jews, 16 on top and 16 on bottom (pg. 33). While discussing if there was the plague of lice afflicted even the Jews, as it appears from the well known Midrash that Yaakov did not want to be buried in Egypt as he didn’t want his body affected by the lice plague. R. Weil wants to suggest that in fact the lice did enter even Goshen, however, this was limited to the animals and did not affect the people themselves. (pg 58). He has an interesting explanation regarding the Midrash that says Yishai, the father of Dovid haMelech, had planned a relationship with his handmaid which supposedly should have resulted in Dovid haMelech’s birth; Dovid’s mother having switched places with the handmaid resulted in Dovid haMelech being a suspect mamzer in his father’s eyes. [2] (pg 100) He brings from an “old manuscript” that the author of Nishmas was ר’ שמעון בן כיפא . (pg 114).[3] Another point which he cites to an “old manuscript” is that Shlomo Hamelech wrote ישתבח.(pg 121).[4] He writes that on Yom tov there is a נשמה יתירה although we do not make a מיני בשמים after Yom Tov (pg 115). He also says there are two types of נשמה יתירה on shabbos, although not everyone gets them (pg 115). He brings an interesting discussion from his uncle R. Avraham Brodie about the possibility that Sarah’s pregnancy with Yitzchak lasted 12 months (pg 124- 125).[5] He says that he heard the פיוטים חד גדיא ואחד מי יודע were found on a manuscript from the Beis Medrash of the R. Elazar Rokeach (pg 140 and pg 151).[6] He writes that many do not like to say הרחמן הוא יקים לנו סוכת דוד הנופלת on Shabbos and Yom tov because the Beit Hamikdash can not be built on shabbat and Yom Tov. However he writes they are mistaken because Rashi and Tosafot both write (see Rosh Hashanah 30a) that the third Beit Hamikdash will be built by Hashem Himself, which could be even on shabbat and Yom Tov (pg 138). He poses an interesting question in regard to the minhag brought down in the Shulhan Arukh. On Pesach the custom is to use fancy flatware as well as other fancy utensils. The rest of the year, however, we refrain from doing so due to zecher le-churban. Why then, on Pesach can we ignore the concept of zecher l’churbon. He answers from his father that this is the hidden meaning behind חד גדיא, that we remember the churban of both batei mikdash. He then goes on to explain exactly how it is hidden (pg 148).

Feldheim Publishers is to be commended for their choice in investing to reprint this valuable Haggadah, and making it accessible to the Torah community. I heard the sefer has recently gone out of print; my hopes are that Feldheim will see to make the sefer available once again.

Sources:
[1] See the Introduction to R. Weil’s Hiddushe Rabbi Yedidiah Weil: Masekhet Niddah (Machon Ahvat Shalom, 2003).
[2] Yalkut Mechiri 118:28. See also Birkei Yosef O”Ch 240:4, Siddur HaYaavetz; Siddur HaShL”H to Hallel, and Pesach Einayim to Sotah 10b and Shivli hamaneuh pg 61; Sefer Kushiyot pg 115 and the notes there and Alpha Bet Kadmitah D’Shumuel Zeira from R. Shmuel Ashkenazi pg 239 and onwards.
[3] See also Elbogen, Ha-Tefillah b’Yisrael, pg 86- 87; M. Bar Ilan, Sisrei Tefilah pg 84 and onwards; Mo’adim l’Simcha volume 5 pg 206 – 209 and the Mispacha, Kulmos, issue 34.
[4] See also the Siddur Rokeach pg 233; Siddur R. Shlomo M’Germazia pg 75 and Abudraham (with pairush Tehilah l’Dovid) pg 153 who say the same thing. See the Sha’ar HaKollel (chap. 6, no. 13) and Siddur Tzlusa d’Avraham (vol 1 pg 238) who bring others that argue. However I found that R. Yitzchak Sagi Nohar (the blind) who was the son of the Raavad writes in his pamphlet titled Sod HaDlakas Neros Chanukah at the end (printed in Sefer Zicharon to Rav Yitzchak Hunter and reprinted in back of the Shvut Yitzchak on Chanukah) that Avraham Avinu was the author. See also Ha-Tefillah b’Yisrael pg. 67 and Mo’adim l’Simcha volume 5 pg 210.
[5] see also the lengthy discussion in the recently printed Sefer Amaros Tohros Chitzonis U’Pnimis from R. Yehuda Ha’Chasid in the miluim at the end of the sefer from R. Stal, #6, pg 328-332.
[6] see also R. Yosef Zechariah Stern in his Haggadah Zecher Yosef (pg 30) who writes that he did not find this piut printed before the Sefer maseo Hashem. See also the Haggadah Shelaimah ad. loc.; Assufot, vol 2 pg 201-226; Mo’adim l’Simcha volume 5 chapter 11; Y. Tabory, Pesach Doros, pg. 341-342 and the note on pg 379.

It appears that at least one controversial book can not escape being criticized even after a significant passage of time. In this case, R. Dov Eliach’s book the R. Elijah, Gaon of Vilna, published five years ago and, at the time, subject to some harsh criticism, is the subject of a new magazine – אמת מול שקר (Truth Against Lies) published by “the Institute for Truth and Faith.” That is, the entire purpose of this magazine is to disproving and exposing alleged misstatements in R. Eliach’s book.

The first issue — see below for two excerpted pages — contains, inter alia, the text of the various bans on the book. The editors also claim – according to the ban they reproduce – that R. Chaim Kanievsky issued a ban on the book. On the other side of this particular claim is an article which appeared in Dei’ah veDibur which states that the book was done with R. Kanievsky’s approval. For an earlier discussion (circa August 2006) at the Seforim blog of the BaDaTz herem against R. Dov Eliach’s HaGaon, see here; and for pictures of burning copies of HaGaon, see here. Aside from the various bans and the like, the magazine also contains examples where they attempt to show R. Eliach distorted sources or took out of context.

Additionally, I am unsure if the book is even available anymore, from my admittedly unscientific survey of Seforim stores, the book appears to be out-of-print.

Review of Halikhot Shlomo, by R. Shlomo Zalman Auerbach
By Eliezer Brodt

There is a well known joke which claims that some gedolim have actually been “writing from their graves.”[1] The most famous person to be “guilty” of this charge is R. Moshe Sofer (Hatam Sofer) as he printed nothing[2] in his lifetime and yet we have volumes and volumes of his Torah on literally every area and – to this day – they continue to be published.[3] Obviously, all of this material has come to light through his own notes and those of his many students.

Another such person, who has had a similarly prolific posthumous literary output – although he did publish Torah novella in his own life time – is R. Shlomo Zalman Auerbach (1910-1995). After his death there has been a printing explosion of his writings covering all topics, including reprints of everything he has ever written! The only works of his not to be reprinted are two amazing works: the Meori Aish – a classic study on electricity and muktzah – and his Madeni Aretz on Shevi’it, as these two works have connections to one of the more controversial gedolim of the past century, R. Avraham Yitzchak Ha-Kohen Kook. As the Meori Aish has a haskamah from Rav Kook and the Madenei Aretz deals at great length with Rav Kook’s views on Shevi’it.

For this post, however, I would just like to limit my focus to one of these recent works on R. Shlomo Zalman Auerbach — Halikhot Shlomo.

A few years ago R. Aron Auerbach and R. Y Terger started to print this work. It was printed by Feldheim for a rather low price. The first volume began with Hilkhot Tefilah and Berakhot. After that, they published a second volume discussing the Yom Tovim starting with Rosh Hashana until and including Purim. (Last year they released a limited edition of the Pesach section.) And this year, the third volume has just been published, completing the Yom Tovim, on Pesach and the rest of the year. The goal of this work is to collect everything spanning the gamut of R. Shlomo Zalman’s halakhic interests related to these topics of Tefilah, Berakhot and the Yom Tovim. These volumes are all well organized, culled from all the printed sources and from incidents recorded by his various students. Aside from these sources, they used many manuscripts and notes of R. Shlomo Zalman which have remained unpublished until this point. They try to reference exactly where everything came from; but, at times, this too becomes a bit confusing. The sefer has a nice layout the top part contains the statement of R. Shlomo Zalman, as well as his reasoning for the various pesakim. In the extensive footnotes, the editors demonstrate the breadth of where everything comes from. Sometimes they cite other sources on the topics under discussion. They also include many interesting stories, statements, and anecdotes of advice that R. Shlomo Zalman gave to different people. In addition to all this they include many interesting discussions of R. Shlomo Zalman on Aggadah. At the end of each volume, there is a collection of some lengthier pieces on relevant topics. Besides for all this they included a very thorough index assisting the interested reader in finding almost anything mentioned throughout in the sefer.

I would just like to quote a few interesting discussions from each volume for examples of what makes this work so special as there are literally thousands of gems scattered throughout this work.

While talking about having perfectly squared tefillin, R. Shlomo Zalman says that its good enough if, according to viewing it with your eyes and that you do not have to measure the tefillin with a ruler. He than goes on to say – at great length – that the Torah goes according to ones eyes for everything including examining for bugs and checking etrogim (Halikhot Shlomo 1:53, and the footnotes therein).

On the topic of chumrot he writes that one should not just be machmir because he feels like it. Instead, such a position should be reached from one’s own understanding of the topic and that, in this instance, it is in fact the correct position. He contrasts this with the tendency, which can be attributed to many chumrot, which is a result of only utilizing secondary sources and not focusing on the primary sources. He goes on to write that he was very bothered when he would see people walking on shabbat and their wives would be pushing the baby carriages because the man held for himself it was prohibited to use an eruv. He writes that when he was young he was machmir and did not rely on the eruv but, when he got married, he was mater neder (annulled his vow) to be able to help his wife (Halikhot Shlomo 1:55).

Elsewhere they record, that R. Shlomo Zalman once met a chattan walking to shul without a shomer so he accompanied him until he got a shomer. R. Shlomo Zalman explained his actions that already the motzei shabbat before one gets married he is already called a chattan in regard to this that he needs a shomer (Halikhot Shlomo 1:63 ¹). He writes that a matmid is not one who learns many hours in the day but rather it is someone who learns set times carefully keeping them everyday (Halikhot Shlomo 1:67 ²). He writes that a mourner can learn hilkhot aveilut in-depth during the week of shiva (Halikhot Shlomo 1:75 ³). Also included is an interesting and in-depth step-by-step teshuva process (Halikhot Shlomo 1:77 ⁴).

At the end of this volume, the editors printed a very interesting piece on the topic of saying ר’ פלוני בן ר’ פלוני – specifically the use of the Rabbi appellation – when calling someone up for an aliya at kriyat haTorah. R. Yosef Zechariah Stern writes that one should not say the title Reb because it is a problem of גבהות in front of God. R Shlomo Zalman, however, defends this custom at great length as we find everyone uses this title. He explains that the reason for its usage was because there are many different prayer customs that Chazal made to go against the tzedukim (צדוקים) to show that we have the Torah – both written and oral. So too, in the times of the Rishonim, there were people who denied the historicity of torah shebal peh, and these individuals were called Karaites; whereas the more-traditional sect of Jews were called Rabanim, and this is why when we call someone to the Torah we say “Reb” to show that he is not a karaite (Halikhot Shlomo 1:370-373; also included, in short, in the third volume, Halikhot Shlomo 3:33- 34).

Some interesting points from volume two include: The famous topic of the prayer Machniseh Rachamim and how can it be said as it appears that we are praying to the angels. R. Shlomo Zalman responds to this concern and explains that one can pray to an angel if it is his job to carry the prayers – that is his job! Further, this is why one can sing the song Shalom Aleichem on Friday night as we are only asking them to do their job. However, he said the nussach which appears in kiddush levanah “כשם שאני רוקד כנגדך וכו’ כל לא יוכל כל אויבי לנגוע בי לרעה” makes it appears as if we are praying to the moon and is a mistake! Instead, it should read כשם שאני רוקד כנגדה (Halikhot Shlomo 2:4). When asked which kavonot one should have during the blowing of the shofar he said just that the Torah simply says to blow shofar! (Halikhot Shlomo 2:24). Another interesting idea is that R. Shlomo Zalman did not bless people with sticking out his hands except on very infrequent occasions. He quoted R S Alphandrei that there is no source for giving ones hand in chazal but rather its chukat hagoyim! (Halikhot Shlomo 2:10). At the end of the sefer include, as well, is a very interesting selection as to why the holiday of Hoshanah Rabbah, as a day of judgment or not, is not mentioned in the Torah (Halikhot Shlomo 2:428-434).

The third volume of Halikhot Shlomo is the largest thus far, comprising over six hundred pages with many, many interesting and fascinating pieces.

Just to list a few: R. Shlomo Zalman writes that it’s very important to learn Masekhet Moed Koton and Hilkhot Aveilut as well, even though the Hatam Sofer (and others) said that one should not learn it (Halikhot Shlomo 3:439). On Tisha B’Av, R. Shlomo Zalman would read books about the Holocaust (Halikhot Shlomo 3:440). There is also an interesting discussion about the reason of the Mishneh Berurah as to why we eat dairy on Shavuot (Halikhot Shlomo 3:380-381). In regard to Pesach there is an amazing original piece as to why the bechorim (first born) fast on Erev Pesach. R. Shlomo Zalman writes that if it is solely due to the fact that the bechorim were saved from death, then all of the descendants of the bechorim should also fast – not just bechorim! (The answer is a bit more complex and includes several other components to this answer, as well.) To this, R. Shlomo Zalman says that the reason for the fast is not for the fact that they were saved but rather it was because the bechorim were supposed to do the avodah in the Beit Hamikdash, but that they lost it due to the sin of the Golden Calf. So on the fourteenth day of Nissan when they came to the Beit Hamikdash and they saw the kohanim and levi’im doing the beautiful avodah they felt very sad so they did not eat. So they decided to make a day to remember this as there was one time they were able to do this – when Hashem skipped over the houses and to atone for the Golden Calf which caused them to lose this great job (Halikhot Shlomo 3:179-180).

In sum, the Halikhot Shlomo is an excellent work and all in all, I feel that this is a beautiful work and well worth the money.

Sources:
[1] Upon hearing this aphorism, one cannot help but reflect on the passage in the Talmud: “R. Yohanan said in the name of R. Shimon bar Yochai: Any talmid hakham whose teachings are recited in this world, his lips move in the grave” (Yevamot 97a).
[2] Although the Hatam Sofer is the most popular target of posthumous publishing, in fact he did publish one work in his lifetime – although this is not well known. This is probably because his most famous work, his responsa volumes SHU”T Hatam Sofer, were published after he died. The Hatam Sofer died in 1839 and his teshuvot were not published until 1855. But, in the 1826 edition of the Hiddushei R”I Megash on Masekhet Shavout, there was appended a “Kuntres” which contains two Torah pieces and six teshuvot from the Hatam Sofer.
[3] For a discussion of the famous 1799 ruling of the Vilna beit din where they officially prohibited the ascribing any work to the R. Elijah, Gaon of Vilna which had not been personally sanctioned by that rabbinical body, see Gil S. Perl, “Emek ha-Neziv: A Window into the Intellectual Universe of Rabbi Naftali Zvi Yehudah Berlin,” (PhD dissertation, Harvard University, 2006), pp. 219, 226. Notwithstanding this prohibition, works ascribed to R. Elijah, Gaon of Vilna continued to appear for over two centuries. See also the introduction Yeshayahu Vinograd, Ozar Sifre ha-GRA (Jerusalem, 2003) for an extensive discussion surrounding the 1799 ruling of the Vilna beit din.