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A New Work about the Ramban’s Additions to his Commentary on the Torah

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A New Work about the Ramban’s Additions to his Commentary on the Torah

By Eliezer Brodt

.תוספות רמב“ן לפירושו לתורה, שנכתבו בארץ ישראל, יוסף עופר, יהונתן יעקבס, מכללה הרצוג, והאיגוד העולמי למדעי היהדות, 718 עמודים

In this post I would like to explain what this work is about.

One of the most important Rishonim was Rabbi Moshe Ben Nachman, famously known as Ramban. Ramban was famous for numerous reasons and has been the subject of numerous works and articles.[1] This year alone two important works were written about him, one from Dr. Shalem Yahalom called Bein Gerona LeNarvonne, printed by the Ben Tzvi Institute and another one from Rabbi Yoel Florsheim called Pirushe HaRamban LeYerushalmi: Mavo, printed by Mossad Harav Kook.

One of Ramban’s most lasting achievements was his commentary on the Torah. This work is considered one of the most essential works ever written on the Chumash. Scholars debate when exactly he write this work, but it appears that he completed the commentary before he left Spain for Eretz Yisroel in 1269. For centuries this commentary has been one of the most studied works on Chumash. However, what is less known is that some time after he arrived in Eretz Yisroel he continued to update his work and sent numerous corrections and additions back his students in Spain.

Correcting and updating works was not an unusual phenomenon in the time of the Rishonim in the Middle ages, as Professor Yakov Spiegel has documented in his special book Amudim Betoldos Hasefer Haivri, Kesivah and Ha’atakah, and many authors at the time practiced this.

We find that R’ Yitzchak Di-min Acco already writes:

.וראיתי לבאר בו המדרש שכתב הרמב”ן ז”ל באחרית ימיו בארץ הצבי, בעיר עכו ת”ו בתשלום פירושו התורה אשר חברו [מאירת עינים, עמ’ שכז]\

Many knowledgeable people know of some pieces where Ramban clearly writes that when he arrived in Eretz Yisroel he realized he had erred in his commentary. One of the most famous of such pieces is what he writes in regard to the location of Kever Rochel[2]:

זה כתבתי תחילה, ועכשיו שזכיתי ובאתי אני לירושלם, שבח לאל הטוב והמטיב, ראיתי בעיני שאין מן קבורת רחל לבית לחם אפילו מיל. והנה הוכחש הפירוש הזה, וגם דברי מנחם. אבל הוא שם מדת הארץ כדברי רש”י, ואין בו תאר רק הסכמה כרוב השמות, והכ”ף לשמוש שלא נמדד בכוון… וכן ראיתי שאין קבורה ברמה ולא קרוב לה, אבל הרמה אשר לבנימן רחוק ממנה כארבע פרסאות, והרמה אשר בהר אפרים (ש”א א א) רחוק ממנה יותר משני ימים. על כן אני אומר שהכתוב שאומר קול ברמה נשמע .(ירמיה לא יד), מליצה כדרך משל… [רמב”ן בראשית לה:טז]\

A different correction to Ramban’s commentary was a letter found at the end of some of the manuscripts of his work, where he writes about the weight of the Biblical Shekel, retracting what he writes in his work on Chumash. Early mention of this letter can be found in the sefer Ha-ikryim

וכן העיד הרמב”ן ז”ל כי כשעלה לארץ ישראל מצא שם בעכו מטבע קדום של כסף שהיה רשום בו צנצנת המן ומטה אהרן שהיה כתוב סביבו כתב שלא ידע לקרותו, עד שהראו לכותיים לפי שהוא כתב עברי הקדום שנשאר אצל הכותיים, וקראו הכתב ההוא והיה כתוב בו שקל השקלים. ואלו הם הדברים שהגיה בסוף פירושו וששלח מארץ ישראל…[ספר העיקרים מאמר ג פרק טז]

This important letter was printed based on a few manuscripts by Rabbi Menachem Eisenstadt in the Talpiot journal in 1950. Rabbi Eisenstadt included an excellent introduction elaborating on the background about this letter and its importance. In 1955 Rabbi Yonah Martzbach was made aware of this article by Rabbi Kalman Kahana while he was preparing the entry ‘Dinar’ for the Encyclopedia Talmudit. He wrote a letter to Rabbi Eisenstadt with some minor comments and requested a copy of this article. A short while later Rabbi Eisenstadt responded thanking him for his comments.[3]

Ramban’s above mentioned letter has been dealt with at length by Rabbi Yakov Weiss in his Midos Umishklos Shel hatorah (pp. 96-97, 113-116) and by Rabbi Shmuel Reich in his Mesorat Hashekel (pp. 83-98).[4]

But no one realized just how many such corrections there were.

In 1852, and again in 1864, Moritz Steinschneider discovered that there were several manuscripts of Ramban’s commentary that had lists of numerous additions at the end of the work. However, he was not sure who authored them.

In 1950, Rabbi Eisenstadt [in the aforementioned article] mentions that in back of a manuscript of Ramban’s commentary there are additions to the pirush, which were written in Eretz Yisroel. In 1958, Rabbi Eisenstadt began printing his edition of Ramban’s commentary with the pirish called Zichron Yitzchak. In his notes throughout the work, he points out the various additions he found highlighted in the manuscript. Unfortunately he never completed his work and only the volume on Bereishis was printed.

In 1969, Rabbi Kalman Kahana printed an article which had a list of all the corrections and updates found in a few manuscripts of Ramban’s commentary. Rabbi Kahana’s list numbered at 134 corrections and additions to Ramban’s commentary. He also included explanations to some of these additions to show their significance in understanding various pieces of Ramban’s commentary. Rabbi Kahana reprinted this article in 1972 in his collection called Cheikar Veiun (volume three). After this article, the subject was barely discussed.

In the edition Ramban’s pirush, printed in 1985 by Rabbi Pinchas Lieberman, with his commentary Tuv Yerushlayim, I did not find that he makes any mention of Rabbi Kahana’s article.

In 2001, Rabbi Dvir began printing an edition of Ramban’s commentary with a super-commentary called Beis Hayayin. In the back of volume one, he reprints Rabbi Kahana’s article, however he barely deals with the topic throughout the sefer.

In 2004, Artscroll began printing a translation of Ramban’s pirush along with a super-commentary. In their introduction, the editors write that besides making use of various manuscripts for establishing their text of Ramban’s pirush, they also used Rabbi Kahana’s list and that they identify the corrected pieces of Ramban’s pirush throughout the work.

In 2006, Mechon Yerushalyim started printed an edition of Ramban’s commentary. In the beginning of their edition, they mention that Ramban added pieces to the commentary after he arrived in Eretz Yisroel and that they will identify those pieces. However, they do not mention the source for those identifications.

In 2009, Mechon Oz Vehadar began printing an edition of the Pirush with a super-commentary. In their Introduction (p. 26), the editors write that they also made use of Rabbi Kahana’s list:

אחרי שעלה רבינו לארץ ישראל הוסיף והגיה בפירושו בכמה מקומות, אשר נמצאו רק במקצת כתבי היד, הוספות אלו נדפסו ללא כל סימן היכר, ובמהדורותינו זיהינו אותם וציינו אליהם, כי לפעמים ההוספה של רבינו אינה נקראת בתוך שטף דבריו, והלומד מתקשה בשינוי הלשון [וגם כי לפעמים מה שהוסיף רבינו אינו אלא כאחד מן הפירושים שהביא מתחילה, ונראה כביכול שהכריע בהוספתו שלא כשאר פירושים, ועל כן חשוב לציין כי זו הוספה שנוספה לאחר מכן…] הוספות אלו ציינו על פי עבודתו ופרי יגיעת הר”ר קלמן כהנא ז”ל, שחקר ובירר ענין זה והדפיסו בחקר ועיון (ח”ג)

All of the above work was done based solely upon the 134 corrections listed by Rabbi Kahana.

In 1997, Hillel Novetsky submitted a paper to Professor David Berger titled “Nahmanides Amendments to his Commentary on the Torah”. In this paper Novetsky deals with what we can learn from these 134 additions to the Pirush and why Ramban added them in. Amongst the reasons for Ramban’s changes, Novetsky points to a firsthand knowledge of the geography of Eretz Yisroel, newly obtained literature (such as Pirush Rabbenu Chananel on Chumash) and general additions based on new thoughts and the like. Recently, Novetsky has returned to this topic, as can be seen here. He also put up online the numerous additions he found while going through the various manuscripts of the Pirush.[5] He discovered that there are actually much more than 134 updates and corrections. However he recommends checking back as not all of his information has been uploaded.

In 2005, Dr. Mordechai Sabato printed a lengthy article[6] dealing with Ramban’s additions to his commentary to Bereishis, showing that a study of the manuscripts shows there are more additions than the number published by Rabbi Kahana. He discovered what he believes are other pieces that were added into the work at a later time which were not included in the lists at the end of some of the manuscripts. In this study he also shows the importance of some of these additions.

Which brings us to the focus of our review Tosfot HaRamban LiPirusho LeTotrah. In this new work , Dr’s Yosef Ofer and Yonasan Jacobs deal with all of issues mentioned the above, and then some. In recent years these scholars have been working on Ramban’s additions, building off of Dr. Sabato’s work and lectures. In various articles they have added much to this subject. For example, see here and here. In this new work of theirs they collected over 300 additions and corrections by Ramban, based on over 50 manuscripts of Ramban’s commentary. Along with Dr. Sabato’s methods, they identified additional ways to note the additions within the Pirush. They were able to categorize the various manuscripts into two divisions; earlier versions and later versions. All this is elaborated carefully in their lengthy introduction to this work. They are able to show how they identified numerous new additions and corrections not found in the previous lists. Almost all of these additions and corrections can be found in the standard editions of the Pirush, however they are not identified as such. In many cases, these unmarked additions cause Ramban’s meaning to become unclear. In the current work, each piece of Ramban’s commentary where they note an addition or correction has been reprinted based on the manuscripts along with a standard academic apparatus of variant readings of the particular text. They then highlight the exact addition or correction made by Ramban to the piece. After laying this textual foundation, they then provide a well written, clear, and concise discussion about the particular piece, explaining why they believe Ramban amended the text in question or what he was adding to the original commentary. Numerous pieces of Ramban’s commentary, which were not properly understood until now, can now be more clearly grasped.

Based on these additions, Dr’s Ofer and Jacobs provide a very good summary in the introduction to their work of various aspects of Ramban’s life and his commentary, along with a section beneficial to understanding how Ramban wrote his work, such as the role played by the various newly obtained literature he saw in Eretz Yisroel and had become a part of his source material.

Also worth pointing out is their edition of the aforementioned letter where he writes about the weight of the Biblical Shekel, retracting what he writes in his work on Chumash based on all the manuscripts (pp. 337-342).

This work is very important and highly recommended for any serious student of Ramban’s commentary, who wishes to understand numerous hitherto fore unclear passages in the Pirush.

Interestingly enough, although the Chavel edition of the Ramban, printed by Mossad Rav Kook, is based on some manuscripts and is for itself an important contribution to the understanding of Ramban’s commentary,[7] while the editor does note that there are some new pieces in the manuscripts, he did not fully grasp their significance nor did he gauge the full sum of these changes. Although he first printed his work in 1960, he was apparently not aware of Rabbi Menachem Eisenstadt in the Talpiot journal in 1950, as is evident from his comments to the letter of the Ramban printed in the back of his edition of the Ramban Al Hatorah (pp. 507-508), despite the fact that though he does cite the entry ‘Dinar’ from the Encyclopedia Talmudit which itself quotes Rabbi Eisenstadt’s article a few times. What is even stranger is over the years Rabbi Chavel updated his edition of Ramban Al Hatorah numerous times, yet apparently he never heard of Rabbi Kalman Kahana’s article listing 134 corrections and additions.

Professor Ta-Shema notes about Ramban:

ותשומת הלב העיקירת במחקר הוסטה על עבר מעמדו של הרמב”ן בתחום חכמי הקבלה הספרדית המתחדשת, ובמעט גם לעבדותו בתחום פרשנות המקרא. המעט שכתב הרמב”ן בחכמת הקבלה, שאינו מצרטף ליותר מכריסר עמודים בסך הכול, לא חדל מלהעסיק את המחקר המדעי שנים רבות, ואילו עבודתו המקיפה בפרשנות התלמוד, המהווה את עיקר פרסומו והשפעתו בשעתו ולדורות לא זכה לעיון ביקורתי… [הספרות הפרשנית לתלמוד, ב, עמ’ 32]

Although some serious advances have been seen recently in the field of Ramban’s Talmudic Novella, especially by Dr’s Shalem Yahalom and Yoel Florsheim in their works mentioned in the beginning of this article, however much research still remains to be done.

Daniel Abrams, in an article first printed in the Jewish Studies Quarterly and then updated in his recent book Kabbalistic Manuscripts and Textual Theory (pp.215-218), outlines a project to print a proper edition of Ramban’s commentary on Torah, based upon all extant manuscripts and including all the known super-commentaries written on the work, both printed and those still in manuscript.[8] This would help reach a proper understanding of Ramban’s Pirush. Abrams’s main concern is with reaching a proper understanding of Ramban’s Torat HaKabalah, but as the bulk of the Pirush is not of a kabbalistic nature, such an edition would benefit everyone greatly. Unfortunately due to lack of funds nothing has yet happened with Abrams’s proposal.

Dr’s Ofer and Jacobs’s new work, based on the numerous extant manuscripts of the Pirush has definitely helped us in getting closer to a proper understanding of Ramban’s work on Torah.[9] We can only hope with time Abrams’s proposal will bear fruit.

For information on purchasing this work, contact me at: Eliezerbrodt@gmail.com Copies are available at Biegeleisen in New York. E-mail if you are interested in a table of contents or a PDF of Rabbi Kalman Kahana’s article.

[1] For a useful write up about the importance of the Ramban, see Yisroel M. Ta-Shema , Ha Safrut Haparshnit LiTalmud, 2, pp. 29-55. I am in middle of attempting to write a complete bibliography of all his writings and studies related to everything he wrote.
[3] On the location of Kever Rochel see Kaftor Vaferach [1:246-247; 2:69]; Tevuot HaAretz, pp. 131-135. See also Tosfot HaRamban LiPirusho LeTotrah, pp. 229-233, 287-292
[3] This article of Rabbi Eisenstadt was reprinted recently in his a collection of his writings called Minchat Tzvi, New York 2003, pp. 125-138. The letter of Rabbi Martzbach is also printed there (pp. 139-140) along with Rabbi Eisenstadt response. The letter of Rabbi Martzbach is also printed in Alei Yonah with some additions but without Rabbi Eisenstadt response (pp. 155-157). The Alei Yonah edition does not say to whom the letter was written to. They also edited out his request for a copy of the article.
[4] See also here.
[5] Thanks to Professor Haym Soloveitchik for pointing this out to me.
[6] Megadim 42 (2005), pp. 61-124.
[7] That is besides for the various criticism of the work, beyond the scope of this article. [See this earlier post].
[8] The recent edition of the Ramban printed by Mechon Yerushalayim is a far cry from what needs to be done for this purpose.
[9] See here for another article of Dr. Ofer which demonstrates the benefit of the manuscripts of the Ramban to reach an understanding of the Ramban.



New Book Announcement – Seder Olam by Prof. Chaim Milikowsky

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New Book Announcement
 Eliezer Brodt
סדר עולם: מהדורה מדעית, פירוש ומבוא מאת חיים מיליקובסקי, מכון יצחק בן צבי, שני חלקים, 326+711 עמודים.
 I am very happy to announce the publication of an important work which numerous people (myself included) have been eagerly waiting for quite some time, Professor Chaim Milikowsky of the Bar Ilan Talmud department’s critical edition of the Seder Olam. Professor Milikowsky began working on the Seder Olam over thirty years ago and completed his PhD dissertation ‘Seder Olam : A Rabbinic Chronography‘ in Yale University 1981 (550 pp.) with Professor Shnayer Zalman Leiman serving as his thesis advisor. This version included an English Translation of the Seder Olam. Since then Professor Milikowsky has authored numerous articles, many of which, amongst many other topics, are related to the Seder Olam.
This edition was just printed by the Yad Ben Zvi Press and is comprised of two large volumes. Volume one contains a two hundred and fourteen page general introduction about the Seder Olam, along with the one hundred and seven page critical, synopsis edition of the Seder Olam, based on numerous manuscripts and Genizah fragments. Volume two contains a seven hundred and eleven page(!) commentary, and is thoroughly indexed. This work is incredible on all fronts; in depth and breadth, touching upon anything related to the Seder Olam. It appears that literally every letter of this Tannaitic work has been dealt with. In addition to the scholarly acumen invested in the introduction and commentary, this work serves as an excellent model for preparing critical editions of works of Chazal.
For a Table of Contents or more information about purchasing this work, feel free to contact me at Eliezerbrodtatgmail.com. Copies of this work will be arriving at Biegeleisen shortly.


Book week 2013

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Book
week 2013
By:
Eliezer Brodt
Book week just began in
Eretz Yisrael. As I have written in previous years every year in Israel, around
Shavous time, there is a period of about ten days called Shavuah Hasefer – Book
Week (see here, here here, here  here and here). Many of the companies
offer sales for the whole month. Shavuah HaSefer is a sale which takes
place all across the country in stores, malls and special places rented out
just for the sales. There are places where strictly “frum” seforim are sold and
other places have most of the secular publishing houses. Many publishing houses
release new titles specifically at this time. In my reviews I sometimes include
an older title if I just noticed the book. As I have written in the past, I do
not intend to include all the new books. Eventually some of these titles will
be the subject of their own reviews. I try to include titles of broad interest.
Some books I cannot provide much information about as I just glanced at them
quickly. Some books which I note, I can provide Table of contents if requested,
via e mail.
As this list shows
although book publishing in book form has dropped greatly worldwide, Academic
books on Jewish related topics are still coming out in full force.
I have also included
some academic books that came out this year but are not being sold at
book week.
Additionally this year I
am offering a service, for a small fee to help one purchase these titles (or
titles of previous years). For more information about this email me at
Eliezerbrodt-at-gmail.com. Part of the proceeds will be going to support the
efforts of the the Seforim Blog.
Bar Ilan University has many excellent
new titles this year.
א.       אנציקלופדיה של
הסיפור היהודי, כרך ג.
ב.       רש”י ובית
מדרשו, עורך א’ כהן, 264 עמודים [כולל חומר חשוב]
ג.       
אוריאל
סימון, אזן מלין תבחן, מחקרים בדרכו הפרשנית של ר’ אברהם אבן עזרא 557 עמודים
[מצוין].
ד.       אמיר משיח, הלכה
בתמורות המזן במשנתו של הרב שלמה זלמן אוירבך, 291 עמודים
ה.       שמואל ורגון,
שמואל דוד לוצאטו ביקורתיות מתונה בפירוש המקרא, 528 עמודים [מצוין]
ו.       
בד”ד
27
ז.       
רון
קליינמן, דרכי קנין ומנהגי מסחר במשפט העברי, הוצאת בר אילן
ח.       צדיק יסוד עולם,
השליחות הסודית והחוויה המיסטית של הרב קוק, סמדר שרלו, 444 עמודים,
ט.       דעת גליון 73
י.       
דעת
גליון 74-75
יא.     מקראות גדולות,
הכתר, שמות א, מהדורה מוקטנת
יב.     מקראות גדולות,
הכתר, תהלים, מהדורה מוקטנת
יג.      מקראות גדולות,
הכתר, שמואל א-ב, מהדורה מוקטנת
Merkaz Zalman Shazar has some new titles.
א.       חיים גרטנר, הרב
והעיר הגדולה, הרבנות בגליציה ומפגשה עם המודרנה 1815-1867, 448 עמודים [ספר
מצוין]
ב.       כתב עת ציון [מלא
חומר חשוב, ניתן לקבל תוכן עניינים].
ג.       
חוט
של חן-חוט של חסד, ש’ לחוה טורניאנסקי, ב’ חלקים [מציון מלא חומר חשוב] [ניתן לקבל
תוכן עניינים]
ד.       דורש טוב לעמו,
הדרשן הדרשה וספרות הדרוש בתרבות היהודית, עורכים נחם אילן כרמי הורוביץ/ קימי
קפלן, 242 עמודים
ה.       יוסף דן, תולדות
תורת הסוד, ימי הביניים, חלק ח,  488
עמודים.
ו.       
תולדות
יהודה רוסיה, כרך ב
ז.       
גנזי
יוסף פרל, שמואל ורסס, 359 עמודים.
ח.       ש’ י’ פריז,
נישואים וגירושים, בחברה היהודי הרוסית
ט.       בנימין נתנס,
מחוץ לתחום, המפגש היהודי עם האימפריה הרוסית המאוחרת
This year at the Shazar
booth there are some otherwise hard to track down some books related to Poland
from Tel Aviv University available for some very reduced prices amongst the
titles of interest are;
א. החדר מחקרים תעודות פרקי ספרות וזכרונות עמנואל
אטקס ודוד אסף (עורכים)
ב. זיכרונות יחזקאל קוטיק דוד אסף (מהדיר) שני
חלקים
ג. פנקס פתוח, מרדכי נדב
ד. קרקא קזימייז קראקוב, אלחנן ריינר (עורך)
ה. בין זיכרון להכחשה, יואל רבא
ו.אלכסנדר גוטרמן, קהילות ורשה בין שתי מלחמות
העולם, אוטונומיה לאומית בכבלי החוק המציאות 1917-1939
ז. גל עד- כרך כג.
 The Bialik Institute
has many new titles, amongst them:
א.       דרשות ר’ זרחיה
הלוי סלדין [תלמיד ר’ חסדאי קרשקש], אוניברסיטת בן גורין [מהדיר: ארי אקרמן], מבוא
עז עמודים+ 186 עמודים
ב.       קובץ על יד כרך
כא [ניתן לקבל תוכן העניינים]
ג.       
שלושת
חיבורי הדקדוק של ר’ יהודה חיוג’ במקורם הערבי ובתרגומם לעברית – מהדורה ביקורתית,
עלי ותד, דניאל סיון
ד.       כִּתַאבּ
אַלנֻּתַף: פירושו הדקדוקי של ר’ יהודה חיוג’ לספרי נביאים בעיבוד עלי בן סלימן
מאת אהרן ממן ואפרים בן-פורת, אקדמיה ללשון העברית  
ה.       מחשבת ישראל
ואמונת ישראל, בעריכת דניאל לסקר, אוניברסיטת בן גוריון, 293 עמודים בעברית, 186
עמודים באנגליש, [ניתן לקבל תוכן העניינים].
ו.       
יצחק
כהן אור שמח הלכה ומשפט, משנתו של הרב הרב מאיר שמחה הכהן על משנה תורה
להרמב”ם, אוניברסיטת בן גורין, 408 עמודים [חשוב]
ז.       
ללמוד
את שפת המולדת, מאמריו של י”ל גורדון בשנים 1881-1882, [מאמרי ביקרות על ספרים
ועוד] ספריית דורות, 367 עמודים
ח.       חקרי קבלה
ותפילה, משה חלמיש, אוניברסיטת בן גוריון, 458 עמודים [מלא חומר חושב] [ניתן לקבל
תוכן העניינים]
ט.       ג’ קוץ, חדשות
וקורות הימים, מחקרים בתולדות העיתונית והתקשרות העברית והיהדות
י.       
אסף
ידידיה, ביקורת מבוקרת, אלטרנטיבות אורתודוקסיות למדע  היהדות 1873-1956, 415 עומדים [מצוין] [כולל בין השאר, פרקים על בית
מדרש של ר’ עזריאל הילדסהיימר, דורות הראשונים, ר’ דוד צבי הופמן זאב יעבץ, ר’
בנימין משה לוין בעל האוצר הגאונים ועוד].
Machlelet Herzog has some new titles:
א.       כתבור בהרים, מחקרים
בתורה שבעל פה מוגשים ליוסף תבורי, 410+ 53 עמודים [מצוין] [ניתן לקבל תוכן
העניינים].
ב.       יוחנן סילמן, בין ללכת בדרכיו, ולשמע בקלו, הוראות
הלכתיות כהנחיות או כציוויים, 480 עמודים.
Magnes has many new
titles:
א.       אהרן קירשנבאום,
בית דין מכין ועונשים, הענישה הפלילית בעם ישראל, תורתה ותולדותיה, 1232 [!]
עמודים
ב.       פנקס קהל קאסאלי
מונפיראטו שמ”ט-תי”ח, בעריכת ראובן בונפיל ויצחק יודלוב, 556 עמודים, [תוכן העניינים]
ג.       
הרפואה
במקרא ובתלמוד, ד”ר יצחק (יוליוס) פרויס, 1022 עמודים, [תוכן העניינים]
ד.       דוד הלבני,
מקורות ומסורות, סנהדרין עד מסכת הוריות, 416 עמודים.
ה.       פרקי עיון בעברית
החדשה ובעשייה בה מאת משה בר-אשר, אקדמיה ללשון העברית  
ו.       
משה
פלאי, מכתבי העתים- עיתונים ההשכלה מ1820-1845
ז.       
ההלכה: הקשרים רעיוניים ואידאולוגיים גלויים וסמויים,
ח.       עודד ישראלי,
פתחי היכל, עיוני אגדה ומדרש בספר הזוהר, 365 עמודים.
ט.       מחקרי תלמוד חלק
ג [מצאו עותקים בודדים!]
 Reuven Mass has some new titles worth mentioning:
א.       אברהם דוד, על
במותי ארץ הצבי, מקורות ומחקרים בתולדות היישוב היהודי בארץ ישראל בשלהי ימי הביניים,
322+ 73 עמודים. [אוסף מאמרים שלו, מלא חומר חשוב].
ב.       תלמוד האיגוד,
סנהדרין פרק ה.
ג.       
ידע
העם, כרך לח-לט
Mechon
Ben Tzvi
has some new important titles:  
           
א.       שלום יהלום, בין
גירודנה לנרבונה, אבני בנייין ליצירת הרמב”ן, 414 עמודים [מצוין]
ב.       יעקב לאטס, פנקס
קהילות רומא, שע”ה-תנ”ה, כולל מבוא והערות, 409 עמודים
ג.       
אליעזר
טרייטל, פרקי דרבי אליעזר, נוסח, עריכה ודוגמת סינופסיס של כתבי היד, 445 עמודים
[ראה כאן] [מצוין].
ד.       יואל אליצור,
שמות מקומות קדומים בארץ ישראל השתמרותם וגלגוליהם, מהדורה שניה 511 עומדים.
ה.       גנזי קדם חלק ח
Kibutz Hamuchad has a few good titles
this year:
א.      
 משה פלאי, עטרה
ליושנה, המאבק ליצירת יהדות ההשכלה, 501 עמודים.
ב.        יונתן
מאיר, שבחי רודקינסון, מיכאל לוי פרומקין גוקדינסון והחידות, ספריית הילל בן חיים,
248 עמודים
ג.       
יורם
ארדר, דרכים  בהלכה הקראית הקדומה, 372 עמודים, ספריית הילל בן חיים, [כולל
חומר חשוב קשור להאבן עזרא]
ד.       ש’ דורון,
המהלכים בין שני העולמות, חוזרים בתשובה וחוזרים בשאלה בחברה הישראלית.
Shocken –JTS has special
sales on older titles:
א.       ר’ חיים
הירשנזהן, מלכי בקודש, חלק ב.
ב.       שמואל גליק
[מהדיר] שרידי תשובות מחכמי האימפריה העות’מנית. [ניתן לקבל יתר פרטים באי מייל]
Professor Shmuel Glick is about to
release a special limited edition, of seforim. A excellent collection of Shut, from
various manuscripts collections including original facsimiles notes and
introductions on each Shut. Two volumes will be released shortly (one can
preorder them at book week) a third volume will be
printed
later on. E mail for some more details.
A new face
at book week was Machlelet Efrata. Worth mentioning is:
א.       תלמידי
הגר”א בארץ ישראל בסדרה היסטריה הגות וריאליה, קובץ מחקרים בעקבות יום עיון
במכללת אפרתה לצין מאתים שנה לעליית תלמיד הגר”א (תק”ע-תש”ע) ראה כאן.
ב.       הקיץ הנורא ההוא,
70 שנה להשמדת הקיהלות היהודיות בערי השדה בליטה, היסטוריה הגות ריאליה, 186+ 45
עמודים. [חדש]
Carmel Publishers has
some new titles:
א.       חיים שלם, אי של
אפשר, סיפור חייו של בנימין מינץ, הוצאת הכרמל, 559 עמודים
ב.       ישראל ברטל, לתקן
עם, נאורות ולאומיות במזרח אירופה, 396 עמודים
ג.       
ספרון
על האותיות העבריות, מבוא ותרגום על ידי יהודה ליבס
ד.       קתרסיס, גילון 18
כולל מאמר ביקורות של ר’ שלמה זלמן הבלין על בנימין בראון ‘החזון איש’ [61
עמודים!]

Yeddiot Seforim has a few nice titles:
א.       הרב אהרן ליכטנשטיין,
באור פניך יהלכון, מידות וערכים בעבודת ה’
ב.       הרב שלמה גורן,
בעוז ותעצומות, אוטוביוגרפיה, בעריכת אבי רט, ידיעות ספרים, 366 עמודים
ג.       
יחיאל
הררי, סודו של הרבי,
ד.        יהושע פישל שניאורסון, חיים גראביצר סיפרו של
נופל, ידעות ספרים 583 עמודים
After being out of print
for years this classic is back in print.
ה.       מיכה גודמן,
חלומו של הכוזרי, 380 עמודים
ו.       
משה
אידל, שלמויות בולעות קבלה ופרשנות, ידיעות ספרים, 695 עמודים
Some Random Academic
stuff not at the book week:
א.       משנת ארץ ישראל,
שמואל, זאב, וחנה ספראי, מסכת פאה
ב.       משנת ארץ ישראל,
שמואל, זאב, וחנה ספראי, מסכת כלאים
ג.       
משנת
ארץ ישראל, ספראי- מסכת תרומות
ד.       משנת ארץ ישראל,
שמואל וזאב ספראי, מסכת כתובות, ב’ חלקים, 677 עמודים
ה.       ר’ שלמה זלמן
הבלין, מסורות התורה שבעל פה, יסודותיה, עקרונותיה והגדרותיה, 632 עמודים, [ניתן
לקבל תוכן העניינים].  [מצוין]
ו.       
אליאב
טאוב, גדולים בפוליטיקה, הנהגתם של הרבנים עובדיה יוסף ואלעזר שך, רסלינג, 216
עמודים
ז.       
פרידה
שור, מלקוטי שושנים, ועד בריגדת הנייר, סיפרו של בית עקד הספרים ע”ש שטראשון
בווילנה, 248 עמודים.
ח.       ספר השטרות להרב
הנשיא, רבנו יהודה ב”ר בריזילי הברצלוני, עם מבואות הערות והגהות מאת פר’
יוסף ריבלין, 240 עמודים.
ט.       יעל בוכמן, פאשות
פלחים ופיראטים, צוהר לאורחות החיים בארץ ישאל במאות השש עשרה עד השמונה עשרה, 404
עמודים
י.       
ר’
הושע רבינוביץ, רבנו הגדול מהר”י אבוהב, השני, 410 עמודים
Some older excellent
titles of Mercaz Shazar I thought worth mentioning:
א.       ע’ אטקס, בעל השם
הבעל שם טוב מאגיה מיסטיקה הנהגה
ב.       ע’ אטקס, בעל
התניא, ר’ שניאור זלמן מלאדי וראשיתה של חסידו חב”ד
ג.       
גליקל
זיכרונות 1719-1691 חוה טורניאנסקי
ד.       ד’ אסף, דרך
המלכות ר’ ישראל מרוזי’ין
ה.       דת חוברה במשנתם
של חסידי אשכנז איבן מרקוס עורך
ו.       
הבעש”ט,
מחדש החסידות, משה רוסמן
ז.       
חיים
סולוביצ’יק,  היין בימי הביניים
ח.       ש’ שטמפפר הישיבה
הליטאית בהתהוותה,
ט.       הרמב”ם משה
הלברטל
י.       
הרמב”ם
שמרונת מקוריות מהפכנות אבי רביצקי עורך שני חלקים
יא.     השכלה והיסטוריה,
ש’ פיינר
יב.     והוא ימשול בך,
האישה במשנתם של חכמי ישראל בימי הביניים, אברהם גרוסמן
יג.      חסידות ומורדות ,
אברהם גרוסמן
יד.     חריגים בעל
כורחם: משוגעים ומצורעים בחברה היהודת באירופה בימי הבניים, אפרים שהם שטיינר
טו.     טקסי ילדות, איבן
מרקוס
טז.      אטקס, יחיד בדורו הגאון מווילנה
יז.      ישיבות ובתי
מדרשות, ע’ אטקס עורך
יח.     ישיבות ליטא פרקי
זכרונות ע’ אטקס וש’ טיקוצ’ינסקי עורכים
יט.     ישן מפני חדש שי’
לע’ אטקס שני חלקים
כ.       עמרם טרופר,
כחומר ביד היוצר, מעשהי חכמים בספרות חז”ל
כא.    י’ גפני, יהודי
בבל בתקופת התלמוד
כב.    ד’ אסף, נאחז
בסבך, פרקי משבר ומבוכה בתולדות החסידות
כג.     נגד אפיון יוספוס
פלוויוס ב’ חלקים, אריה כשר מהדיר
כד.    סוד מאגיה
ופרישות במשנתם של בעלי התוספות, אפרים קנרפוגל
כה.    ספר חסידים חיבור
גנוז בגנותה של החסידות
כו.     צדיק ועדה, ד’
אסף עורך
כז.     קדושת החיים
וחירוף הנפש, י’ גפני וא’ רביצקי עורכים
כח.    ראשונים ואחרונים
לאברהם גרוסמן
כט.    ר’ חסדאי קרשקש
זאב הרווי
ל.        רב סעדיה גאון, י’ ברודי,
לא.    רש”י דמותו
יצירתו ב’ חלקים
לב.    שו”ת כמקור
היסטורי, חיים סולוביצ’יק
לג.     שורשי החילון
מתירנות וספקנות ביהדות המאה 18, ש’ פיינר
לד.    יוסף דן, תולדות
תורת הסוד העברית, ח’ חלקים


The Cup for the Visitor: What lies behind the Kos Shel Eliyahu?

|
The Cup for the Visitor: What lies behind the Kos Shel Eliyahu?
By: Eliezer Brodt
 
In this post I would like to deal with tracing the early sources for the Kos Shel Eliyahu. A version of this article was printed last year in Ami Magazine (# 65).  This post contains a few corrections and additions to that version. A much more expanded version of this article will appear in Hebrew shortly (IY”H).
One of the memorable parts of the seder night is during Shefoch Chamascha when we open the door for Eliyahu Hanavi to come inside and drink from the Kos Shel Eliyahu. Children all over the world look carefully to see if there is less wine in the cup after he leaves, while many adults ‘accidently’ shake the table to make sure that there is less wine. What are the sources of this custom? When do we pour the kos of wine and what should we do with the leftover wine from the kos—drink it, spill it out, or save it? In this article I hope to trace this custom to its  earliest known sources and to discuss some other aspects of the seder night related to this topic.[1]
I would like to point out that my intention in this article is not to collect all the sources and reasons on these specific topics but rather to focus on the earliest sources and how these various minhagim came about.[2]
To begin with, it is worth pointing out that as far as we know today, there is no mention of the concept of Kos Shel Eliyahu in all of the literature that we have from the Geonim and Rishonim. Neither is there mention of it in the Tur, Shulchan Orach, Rema, or other early commentators on the Shulchan Orach.
One of the earliest mentions of a Kos Shel Eliyahu can be found in Rabbi Yaakov Reischer’s (1660-1733) work, Chok Yaakov, on Hilchos Pesach, first printed in 1696, in Dessau. He wrote that in his area, people had the custom to pour an extra glass of wine and call it Kos Shel Eliyahu.[3] He does not mention a reason for this custom, or at what point during the seder it is done, nor does he connect it to the opening of the door during Shefoch Chamascha or the idea Eliyahu Hanavi comes to the Seder.
Rabbi Chaim Benveniste (1603-1673), famous for his work Knesses Hagedolah, in his work on Pesach called Pesach Meuvin, first printed in 1692, writes that he saw some Ashkenazi Jews that leave an empty glass in the middle of the table for the leftovers of each cup of wine, and they call it Kos Shel Eliyahu. He writes that he liked this minhag so much that he started doing it himself, and he drank this glass during the Meal.[4] Here too, there is no connection made between the Kos Shel Eliyahu and opening the
door during Shefoch Chamascha for Eliyahu Hanavi.
In 1728, Rabbi Moshe Chagiz (1671-1751), printed part of a work of his, on minhagim, in the back of Sefer Birchat Eliyahu[5]. He writes that he was asked about the custom of Ashkenazi Jews to pour a cup of wine at the beginning of the seder for Eliyahu Hanavi, and that after the seder the head of the household slept next to this full glass of wine. Rabbi Moshe Chagiz was asked if observing this custom was a problem of nichush [divination].
Rabbi Chagiz replied that it was not a problem of nichush at all. He explained that the reason for this custom was similar to the reason we prepare a special chair for Eliyahu Hanavi at a bris milah.[6] Eliyahu Hanavi witnesses that the bris is performed. So too, on Pesach, Eliyahu Hanavi is supposed to be a witness that the Korban Pesach is done properly. The Korban Pesach is dependent on milah, since the halacha is that only someone with a bris milah can eat the Korban Pesach.[7] However it is important to point out that according to this reasoning, Eliyahu Hanavi does come to the seder, but it would seem that this would apply only during the times when the Korban Pesach was eaten.

 

New early sources for Kos Shel Eliyahu
 
Until 1984 these were the three earliest sources that made any mention of Kos Shel Eliyahu. In 1984, Rabbi Binyomin Nuzetz printed parts of a manuscript of Rabbi Zeligman Benga on Pesachim. Rabbi Benga was a grandson of Rabbi Menachem Tzioni and a close talmid of the Maharil, and he died around 1471. Rabbi Benga writes that he noticed some people pour a special glass of wine and call it Kos Shel Eliyahu. He writes that a possible reason for this is that we pour wine for Eliyahu Hanavi, since we are expecting him to come and he will need wine for the Arba Kosos.[8] This source helps us date the Kos Shel Eliyahu a few hundred years earlier than previously thought. Previously, the earliest source was printed in1692. What is interesting about this source is that he was not sure where the minhag came from and, again, he mentions no connection to Shefoch Chamascha.
In 1988, the department in Machon Yerushalayim that prints early works of German Jewry printed two volumes from manuscript from Rabbi Yuzpeh Shamash (1604-1678) of Worms. Rabbi Yuzpeh Shamash writes that it was the custom in Worms at the beginning of the seder to pour one extra cup of wine. Just as we say in the Haggadah, “Kol dichfin yesev v’yachul,” we prepare a glass for the guest who might come. This glass is called Kos Shel Eliyahu since this is the guest we await. Rabbi Yuzpeh Shamash brings another reason why it is called Kos Shel Eliyahu:
because it is a segulah to say “Eliyahu” to get rid of mazikim [destructive forces], and we do various things on the seder night to chase away the mazikim.[9]
In 1985, a manuscript of Rav Yaakov Emden was printed in the Kovetz Kerem Shlomo of Bobov. This manuscript contained Rav Yaakov Emden’s notes on the Pesach Meuvin of Rabbi Chaim Benveniste. He says that there is a minhag to have a Kos Shel Eliyahu but not to pour leftover wine in a cup for him—that would not be an honor for him at all. He points out that the Chazal say not to drink from a cup that someone else drank from.[10]

 

Additional Reasons for Kos Shel Eliyahu
 
Rabbi Aron of Metz (1754-1836) suggested that the origin of the Kos Shel Eliyahu is that on Pesach the head of the household does not pour for everyone. Therefore, out of convenience, people would leave a big cup in the middle of the table for everyone to take from. Once the children started asking what the cup was for, they would tell them it was a cup for Eliyahu Hanavi.[11]
Rabbi Mordechai Gimpel Yaffe suggests an original possibility for the Kos Shel Eliyahu. The halacha is that when one makes a seudah he should leave over a little space empty as a zecher l’churban. He says that on Pesach, a glass of wine was left over as a zecher l’churban. It was called Kos Shel Eliyahu to represent the hope that Eliyahu Hanavi would come quickly to correct the Churban.[12]
Rabbi Shimon Falk asks the following question: The halacha is that one cannot bring a full loaf of bread to the table before bentching, since it looks like one is doing it for some form of idol worship. So why isn’t it a problem to prepare a glass of wine for
Eliyahu Hanavi? Rabbi Falk suggests that it this might the reason we do not find any mention of a Kos Shel Eliyahu in the Gemara, but today, when there is no one amongst the goyim who worship in this manner, it’s not a problem.[13]

 

Maharal Haggadah
 
In 1905, in Warsaw, Rabbi Yudel Rosenberg printed the Haggadah of the Maharal which he claimed was from a manuscript of the Maharal’s son in law. In this Haggadah there is a lengthy discussion of the number of glasses of wine one should drink at the seder. The Maharal concludes that one has to drink five cups of wine and that this fifth cup is the Kos Shel Eliyahu.[14] If this is correct we have an early source for Kos Shel Eliyahu, the Maharal, and based on his words we would have many more early sources, since various Rishonim listed by the Maharal mentions the fifth glass of wine.
However, it has been proven that, although Rabbi Rosenberg was a tremendous talmid chacham, he was also a forger. He may have possibly had good intentions behind his forgeries.[15] His most notable forgery was the story about the Maharal’s golem.[16]
Rabbi Avraham Benidict devoted two articles to proving that this Haggadah is a forgery.[17] One of the points he discusses relates to our topic. In 1582, the Mahral publised his work about Pesach and the seder titled Gevuros Hashem. In this work, the Maharal writes that one may drink a fifth cup, but he doesn’t connect the fifth cup to Kos Shel Eliyahu.

 

The Fifth Cup of Wine
 
However, whether or not the Maharal said that one has to drink a fifth cup, and whether or not he says that this is the Kos Shel Eliyahu, there are others that make a connection between the fifth cup and Kos Shel Eliyahu. A small introduction is needed. The Mishnah at the beginning of Arvei Pesachim says that even a poor person has to have four cups of wine at the seder. Later on, the Mishna and Gemara discuss exactly when the cups should be poured and drunk. The Gemara (119a) says that Reb Tarfon held that the fourth cup should be drunk after we say Hallel Hagadol. Many Geonim and Rishonim interpret this to be referring to a fifth cup of wine. In 1950 Rabbi Menachem Kasher printed a booklet collecting all the Geonim and Rishonim that deal with this issue and he showed that many held that one should, but does not have to, drink a fifth cup of wine.[18] It is worth noting that in Teiman[19] and in Italy,[20] many people drink a fifth cup of wine at the seder because of this. None of the sources that Rav Kasher collected tie this fifth cup to the Kos Shel Eliyahu.
Some bring in the name of the Gra,[21] others in the name of Rabbi Ephraim Zalman Margolis,[22] an interesting explanation for the development of the Kos Shel Eliyahu. There is an argument in the Gemara in Pesachim (119a) whether one needs to drink the fifth glass of wine. There is no final halacha given. Because we are not sure what to do, we prepare a cup of wine, but do not drink
it. The reason it is called Kos Shel Eliyahu is that Eliyahu is going to come and tell us what the din is.[23]
So according to this Gra, Kos Shel Eliyahu is not really a new concept. It always existed, as the numerous sources that Rav Kasher collected demonstrate, but it was not called Kos Shel Eliyahu.
Many times we have different versions of something said over in the name of the Gra. Sometimes that is because things were added to what he actually said. In this case, one version has the Gra saying this idea a bit differently, that the opinion in the Gemara that one should drink a fifth cup of wine was Reb Eliyahu, so the fifth cup is called Kos Shel Eliyahu after him. This version concludes that this reason was revealed to the Vilna Gaon because his name was Eliyahu, as well. The problem with this version is that as far as we know there was no Tanna or Amorah with the name Eliyahu and that the person who said to drink a fifth cup of wine was Reb Tarfon.[24]
Be that as it may, it is likely that there are early sources for a fifth cup of wine at the seder and at some point its name became Kos Shel Eliyahu. But none of these explanations (except for that of Rav Moshe Chagiz) tie the cup to Eliyahu coming to the seder.

 

The Custom of Opening the Door
 
There is a custom of many that before we begin saying Shefoch Chamascha someone opens the door. What is the source for this minhag? One of the earliest sources of keeping the door open the whole night of Pesach is found in the Geonim. Rav Nissim Gaon says that one should be careful to leave open the doors the whole night.[25] The Manhig explains that this is because the night of Pesach is Leil Shimurim and if Eliyahu will come the door will be open and we would be able to run and greet him.[26] The Rama writes in the Darchei Moshe that because of this we open the door when saying Shefoch Chamascha, to show that we believe in Hashem and that Moshiach should come.[27] So it is clear from this that there is some connection between Shefoch Chamascha and Moshiach coming, but there is no mention in the Geonim and Rishonim that Eliyahu comes when we open the door. Rather it is understood to be a preparation for his eventual coming. It is worth pointing out that not everyone said Shefoch Chamascha[28]
and that there are many different versions of what is said by Shefoch Chamascha.[29]
Rabbi Yosef Hann Norlingen (1570-1637) writes in Yosef Ometz (first printed in 1723) that in Frankfurt there was a custom that when the door was opened by the head of the house at Shefoch Chamascha someone would come in the door, to show our belief that Moshiach will come.[30]
However, Rabbi Yair Chaim Bachrach of Worms writes in Mekor Chaim that the minhag that some had to have the form of a person appear when the door was opened at Shefoch Chamascha was not proper.[31]

 

Woodcuts and Pictures From Early Haggadahs
 
Some have claimed that there is no basis for a connection between Shefoch Chamascha and Eliyahu coming to the seder. However, as I will demonstrate, this is not so. Some of the earliest Haggadahs printed include many woodcuts and pictures of various aspects of the seder. These Haggadahs are a great resource to help find early sources of how various things were done at the seder.[32] Regarding Eliyahu Hanavi coming to the seder, Professor Sperber noted[33] that in a few of these Haggadahs there are pictures by Shefoch Chamascha of a man on a donkey in some of them he is being led by someone, for example, in the Prague Haggadah printed by Gershon Cohen in 1527.[34] The pictures were updated in a Haggadah printed in Prague in 1560. Another early Haggadah that has such pictures by Shefoch Chamascha can be found in the Haggadah printed in Mantuvah in 1550.[35] Yosef Guttman collected fifteen illustrated Haggadah manuscripts from the fifteenth century which all show a man on a donkey by Shefoch Chamascha.[36] From all this evidence it is clear that already a few hundred years ago there
was a belief that when the door is opened by Shefoch Chamascha that there is a connection to Eliyahu Hanavi and Moshiach.
Mantua 1550:
Prague 1556:
Prague 1590:

 

 

Sleeping Near the Kos Shel Eliyahu
 
In 1958, Rabbi Yosef Avidah wrote a small work devoted to gathering all the known information about the Kos Shel Eliyahu. He makes the following interesting observation. Rabbi Moshe Chagiz writes that the custom was that the head of the house slept near the Kos Shel Eliyahu the whole night but he does not say why. He suggests that the reason for this was similar to the reason for sleeping with the door unlocked to show we eagerly await Eliyahu’s and Moshiach’s arrival. He goes further to show that there is an early source for this minhag. The Leket Yosher writes that his Rebbe, Reb Yisroel Isserlin, author of the Terumas Hadeshen,
used to sleep on Pesach on the bed that he leaned on during the meal and he does not know what his reason for this was.[37] Rabbi Avidah suggests that he was sleeping there to remind himself of the concept that on Pesach night we show that we eagerly await Moshiach.[38]
It is interesting to note that the Likutei Chaver from Rabbi Chaim Plaut, a talmid of the Chasam Sofer, writes that the Chasam Sofer would keep the cup the entire night and use it for Kiddush the next morning.[39] This would seem to have a connection to the same idea.
However it is worth pointing out that these don’t point to a connection between Kos Shel Eliyahu and Shefoch Chamascha.
 

 

Opening the Door and Zugos
 
Another nice possibility given to explain the opening of the door by Shefoch Chamascha is from the Bais Halevi. The Rama says we open the door to show that it’s Leil Shimurim. The Bais Halevi comments that according to this it would make more sense to open the door at the beginning of the seder not at the end specifically when we say Kol dichfin yesev v’yachul ?[40] He answers that the Gemara in Pesachim (109 b) asks how can there be a halacha to drink four cups of wine if there is a danger to eat or drink things in pairs—which is known as zugos. The Gemara answers since it is Leil Shimurim, there is no danger. So the Bais Halevi says that we specifically open the door when the fourth cup is drunk to explain to the person who would ask why isn’t there a problem of zugos. We show him that it’s not a problem because it is Leil Shimurim as we open the door.[41]

 

Additional Reasons for Opening the Door by Shefoch Chamascha
 
 A similar explanation for the opening of the door specifically by Shefoch Chamascha is suggested by Rabbi Yosef Zechariah Stern. He says the Gemara in Pesachim says another way that there is no problem of zugos is if one opens the door to the street. So that is why we open the door specifically at this point in the seder.[42]
Others suggest the reason for the opening of the door by Shefoch Chamascha was to show the gentile neighbors that the accusations against the Jews about using blood of Christians and the like are false.[43] Rabbi Shmule Ruzuvski suggested that the
possible reason why the door is opened by Shefoch Chamascha is that when we used to eat the Korban Pesach the halacha
is that one cannot take any of it out of the house so they used to lock the door. After bentching, they would go to the roof to say Hallel, so they opened the door.[44]
A Very Original Explanation for this Custom of Eliyahu Hanavi and the Seder
 
One possible explanation of why Eliyahu Hanavi is associated with the seder could be the following: Rabbi Yuzpeh Shamash writes[45] that on Pesach night we say Eliyahu and Moshiach will come because mazikin run away from a place where they recite Eliyahu’s name. He says that because of this some make a picture of Eliyahu and Moshiach for the children so that the children seeing it will say “Eliyahu,” causing the mazikin to disappear.[46] Interestingly enough he writes that this could also be the reason it is called Kos Shel Eliyahu to get rid of the mazikin.[47] According to all this, what lies behind saying Eliyahu’s name at the seder is simply a desire to get rid of mazikin.
Earlier I mentioned the Bais Halevi and others who say that the opening of the door at the seder by Shefoch Chamascha is to get rid of mazikin. According to Rabbi Yuzpeh Shamsash this was the also reason some used to draw pictures of Eliyahu and Moshiach.

 

Eliyahu Actually Comes
 
There are quite a number of stories concerning Eliyahu at the seder just to list some of them:
 The Yismach Moshe once sent some of his chassdim to eat the seder with the Chasam Sofer. When they returned they told him that \in the middle something strange happened. A farmer came in. He drank a cup of wine that the Chasam Sofer gave him and then the Chasam Sofer drank from the cup after him. The Yismach Moshe told them that this was Eliyahu Hanavi.[48]
The Chiddushei HaRim once was speaking about the greatness of the Nodeh B’Yehuda. He said that when the Noda B’Yehuda would say Shefoch Chamascha he would escort Eliyahu Hanavi all the way to the street. The Noda B’Yehuda said, “It’s not that I actually see him, but rather \that I believe so strongly that he does come to everyone, and this emunah is better than gilui Eliyahu![49]
Rabbi Yitchock Weiss writes that Rabbi Shneur Lublin, author of the Shut Toras Chesed, did not allow anyone to eat at his seder,
He also told said that Eliyahu or a messenger comes to every great person on the night of the seder.[50]
The Belzer Rebbe would great Eliyahu when he opened the door by Shefoch Chamascha.[51]
 
Rabbi Yitchock Weiss writes that Rabbi Chaim Gottlieb of Stropkov would be visited by Eliyahu Hanavi at the seder. Many
wanted to come to see this so they asked him permission to come. He answered, “Why not?” While they were there, they fell into a deep sleep until the seder was over.[52]

 

Conclusion
 
In conclusion there are definitely early sources that talk about a fifth cup of wine at the seder. According to some, this fifth cup at some point started being called Kos Shel Eliyahu. Starting from the late 1400s we find that people would pour a special kos, and call it Kos Shel Eliyahu.  I have shown that there are early sources for opening the door at Shefoch Chamascha that give various reasons. I also showed that there are many drawings by Shefoch Chamascha of a man on a donkey and Eliyahu found in the early manuscripts and printed illustrated Haggadahs. This would logically lead us to conclude that there was a belief that he did indeed come to visit when the door is opened and I offered another possible explanation for all this. May we be zocheh for Eliyahu to come with Moshiach this year at the Leil Haseder.

NOTES

[1] For sources on this topic that helped me prepare this article See Rabbi Yosef Zecharia Stern, Zecher Yehosef, pp. 39-40; Rabbi Moshe Weingarten, Seder Ha-Aruch 1 (1991), pp.576-582; Shmuel & Zev Safrai,Haggadas Chazal, (1998), pp.177-178; Rabbi Gedaliah Oberlander, Minhag Avosenu Beydenu, 2, pp. 392-409; Rabbi Tuviah Freund, Moadim Li-Simcha (Pesach), pp. 358-376; Pardes Eliezer, pp. 180-243. These collections of sources were useful but it is worth noting that much earlier than all these collections many of the sources on this topic were already collected by Rabbi Yosef Avidah in 1958, in a small work called Koso
Shel Eliyahu. As I mentioned a few weeks ago I recently reprinted this work with additions from the author’s copy. Another earlier useful article on the topic is from Yehudah Rosenthal, Mechkarim 2, pp. 645- 651. For general useful collections of material related to Eliyahu Hanavi see the two volume work Romot Gilod from Rabbi Eliezer Veisfish, (2005) and the earlier work of Aharon Weiner, The Prophet Elijah in the Development of Judaism (1978). I would like to thank my good friend Yisroel Israel for help with the beautiful pictures to accompany this article.
[2] I hope to return to all this in my forthcoming article in Hebrew on this topic.
[3] Chok Yaakov, end of Siman 480.
[4] Pesach Meuvin (1997), p. 124, #182.
[5] See also the end of his Shut Shtei Lechem. Rabbi Freund (above note 1), p. 359 was apparently not aware of where this piece was printed first. This explanation is also brought in Rabbi Dovid Zecut, Zecher Dovid, Mamar Rishon, Chapter 26, pp. 174-175. See Elisheva Carlbach, The Pursuit of Heresy, (1990) esp. pp. 247-249.
[6] I hope to return to this topic in a future article.
[7] See Hagadat Baer Miriam of Rabbi Reven Margolis (2002), p. 90-91 where Rabbi Magolis brings a similar idea from the Toras Emes.
[8] Moriah, 13, (1984), n. 146-147, p. 17. See Chidushei MaHarz Binga, (1985), p.195.
[9] Minhaghim De-Kehal VerMeizah, (1988), p. 85-86.
[10] Kovetz Kerem Shlomo, 76 (1985) p. 7
[11] Meorei Or, Pesachim. On this work see the important article of Yakov Speigel, Yerushaseinu 3 (2009, pp. 269-309.
[12] Techeles Mordechaei in Keser Kehunah, (2004), p. 40. See also his Hagadas Mordechai, p. 75.
[13] Shut Shem Mishimon, (2003) 2, pp. 100-101.
[14] Hagdah Shel Pesach, Loshon Limudim , 1905, pp. 65-66.
[15] See Meir Bar Ilan, Alei Sefer 19 (2001), pp. 173-184.
[16] On all this see the excellent work from Dr. Shnayer Leiman, 2004, The Adventure of the Maharal of Prague in London. See also E. Yassif, Ha-golem Me-Prauge U- Massim Niflayim Acharyim, (1991).
[17] See Moriah 14 (1985) n. 3-4, pp. 102- 112; Moriah 16 (1989) n. 9-10, pp. 124- 130. See also Y. Yudolov, Otzar Hagadas, p. 171, #2299; Rabbi Shlomo Fischer, Tzefunot 3 (1989) p. 69.
[18] Kos Chemeshi, Later reprinted in the back of Haggadah Shelimah, pp. 161-177. See also Yosef Tabori, Pesach Dorot, (1996), pp. 325-341; Shmuel & Zev Safrai,Haggadas Chazal, (1998), pp. 40-41.
[19] See Rabbi Yosef Kapach, Ha-Liechos Teiman (1968), pp. 22-23. See also Rabbi Y. Ritzabi, Aggadata Depischa, (1996), pp. 388-390; Moshe Garba, Mechkarim BeSidurei Yeiman 1 (1989), pp. 139-141
[20] See Machzor Roma (1485), p. 73b [in the facsimile edition of this Machzar printed in 2012]. See also Sefer Ha-Tadir, (1992), p. 217.
[21] See the excellent article of Rabbi Y. Avidah in Hatzofeh (1958) which I
recently reprinted in his Koso Shel Eliyahu pp. 53-57where he explains why he does not believe that the Gra actually said this idea.
[22] Hagdah Shel Pesach shel Haflah.
[23] See Likutei Tzvi, p. 28; Pineinim MeShulchan Ha-Gra, pp. 112-113; Hamoer Ha-godol, pp. 126-127. See also Rabbi Yeruchem Fishel Perlow in his notes to the Chidushel Dinim Mei-Hilchos Pesach, pp.29-30 who gives this explanation himself. See also A. Hopfer, Ha-Tzofeh Le-chochmas Yisroel, 11 (1927), pp. 211-21; Rabbi Shlomo Zalman Auerbach, Shalmei Moed, p. 404.
[24] This version appears in the beautiful Haggadah Beis Avrhom- Beis Aron (p.117b) where the author heard this from The Belzer Rebbe T”l in the name of the Gra. On all this see Yaakov Speigel, Yeshurun 7 (2000), p. 728-730. See also Shut Ber Sheva, end of siman 73; Rabbi Yosef Zecharia Stern, Mamar Tahaluchos HaAgdot, p. 26.
[25] Rav Nissim Goan, (Abramson) p. 278.
[26] Sefer Ha-Manhig, 2. p. 423-424. See Daniel Sperber, Minhagei Yisroel, 3, pp. 81-82.
[27] For a discussion of the opening of the door see Rabbi Yosef Avidah, Koso Shel Eliyahu, pp. 4-8. See also his work Bershis Be-mlitzah Ha-ivrit, (1938), pp. 40-43. For an early illustration of the opening of the door at Shefoch Chamascha see Therese and Mendel Metzger, Jewish Life in the Middle ages, (1982),p. 380.
[28] For example, in Italy they did not say it. See Machzor Roma (1485); Machzor Moscovitz, (2005), p.29. See Yitzchack Yudolov, Kovetz Mechkarim Al Machzor Ki-Minhag Bnei Roma (2012), pp. 17-18.
[29] See Daniel Goldshmidt, Haggadah Shel Pesach (1960), pp. 62-64; Haggadah Sheilmah, pp. 177-180. See also Yosef Tabori, Mechkarim Betoldos Halacha (forthcoming), pp. 370-389; Shmuel & Zev Safrai,Haggadas Chazal, (1998), pp.174-175.
[30] Yosef Ometz , p. 172, #786.
[31] Mekor Chaim, end of Siman 480.
[32] See Cecil Roth, Areshet 3 (1961, pp. 7-30, especially, pp. 14-1. See also Richard Cohen, Jewish Icons, (1998), pp. 90-100; U. Schubert, Emunos HAsefer HaYehudit (1993); Marc Epstein, The Medieval Haggadah: Art, Narrative, and Religious Imagination (2011), especially, pp. 80-84.
[33] Minhaghei Yisroel 4, pp. 168-170.
[34] On this haggadah see Y. Yudolov, Otzar Haggadas, p. 2, # 7-8. See also Rabbi Charles Wengrov, Haggadah and Woodcut, (1967), pp, 69-71; the introduction to the 1965 reprint of  his Haggadah; Yosef Yerushalmi, Haggadah and History, plate 13; See also Yosef Tabori, Mechkarim Betoldos Halacha (forthcoming), pp. 461-474.
[35] On this rare Haggadah see Y. Yudolov, Otzar Haggadas, p. 3, # 14.
[36] The Messiah at the Seder—A Fifteenth Century Motif in Jewish Art, pp. 29-38 printed in Sefer Rephael Mahaler (1974). See also his Hebrew manuscript Painting (1978), pp. 98-99. See also the Illustration of the Washington Haggadah 1478 in Betzalel Narkiss, Hebrew Illuminated manuscripts, pp. 140-141,34.
[37] Leket Yosher, p. 86.
[38] Koso Shel Eliyahu, pp. 12-13.
[39] Likutei Chaver Ben Chaim, 5 (1883), p. 110 b.
[40] The truth is as previously mentioned originally that was indeed the custom.
[41] Bais Ha-Levi, Parshas Bo, p. 15. The Chasam Sofer says this same idea in his notes to Shulchan Orach, 480.
[42] Rabbi Yosef Zecharia Stern, Zecher Yehosef, p. 39. See also Mishna Zicron (1923), p. 138; Rabbi Tzvi Farber, Kerem Hatzvi, p. 79. See the comments of the Dvar Yehoshuah on this printed in Hagadat Baer Miriam of Rabbi Reven Margolis (2002), p. 91.
[43] Likutei Tzvi, p. 29; Rabbi Shlomo Schick, Siddur Rashban, p. 32; Hagaddas Ha-Malbim (1883), p.50 (editor’s note).
[44] Mikrai Kodesh (Harri), p. 548.
[45] Rabbi Oberlander and Freund (above note 1) incorrectly thought that this comment is from the Chavos Yair.
[46] Minhaghim De-Kehal VerMeizah, (1988), p. 87. Rabbi Gedaliah Oberlander, Minhag Avosenu Beydenu, Rabbi Tuviah Freund, Moadim Li-Simcha, and Pardes Eliezer, all quote this piece of Rabbi Shamash But they did not realize what he was really saying.
[47] Minhaghim De-Kehal VerMeizah, p. 86.
[48] Orchos Hasofer, p. 115.
[49] Or Pnei Yitchak, p. 16.
[50] Elef Kesav, p. 21.
[51] Elef Kesav, p. 72.
[52] Elef Kesav, p. 97.


Two New Seforim for sale

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Two New Seforim for sale1
By: Eliezer Brodt
It is with great pleasure that I announce two seforim I have just printed:

כוסו של אליהו הנביא, נפתולי מנהג בהתרקמותו, ר’ יהודה אבידע זצ”ל, נדפס לראשונה בירושלים תשי”ח, ועתה יצא לאור במהדורת צילום עם הוספות שונות ומפתח ותיקונים שנמצאו בגנזי המחבר ע”י אליעזר יהודה בראדט, כריכה רכה, 84 עמודים.

קונדיטון, מזיגה ראשונה, ר’ יחיאל גולדהבר, לשאלת חרם על ספרד משפטיך תהום רבה אסון: הטיטאניק מנקודת מבטו של העולם היהודי, כריכה קשה, 204 עמודים.

Twelve years ago I began researching the sources behind the minhag of pouring Kos Shel Eliyahu at the Pesach seder. Some of my research was published last year in an article in Ami Magazine, and a more expanded version is due out soon. Immediately after I began looking into this subject, I came across a beautifully written work, based on a wealth of sources, by R. Yehudah Avidah (Zlotnik), entitled Koso Shel Eliyahu dealing with the development of this minhag. Over the years I have read this treasure many times, each time with renewed enjoyment. A few weeks ago, while I was hunting down a rare source that R. Avidah quotes in The Bar-Ilan University Library, I saw R. Avidah’s personal copy of Koso Shel Eliyahu, along with from notes the author, listed in the Library’s Catalog. I immediately requested the volume from the rare books stacks, and upon perusal was both surprised and then delighted to find a small packet of typed and handwritten pages of addenda and corrigenda penned by the author and folded neatly into the back of the sefer, along with a newspaper clipping of an article that he had written regarding the sefer. After reading through the newspaper article I saw that R’ Avidah had intended to reprint his work with these additions but had unfortunately passed away before he had the opportunity to do so. It was then and there that I decided to reprint this valuable and rare work together with all of the author’s additions.
As the new-found material in currently in Bar-Ilan’s possession, I presently requested, and graciously received permission from the administration to publish the notes. My next step was to track down one of R. Avidah’s family members to obtain permission to reprint the actual work. After searching tediously, I located a grandson of his, who graciously allowed me to reprint the original work. Additionally, I included some pages from another of R’ Avidah’s works, related to this subject.
It seemed Divine Providence was actively at work. Upon hearing of my intent to reprint R’ Avidah’s sefer, a very close friend directed me to a copy of Koso Shel Eliyahu belonging to the renowned folklorist, Ephraim Davidson, and I was able to print his marginal notes in this current edition. Further, R’ Shmuel Ashkenazi had written two letters to his good friend R’ Avidah regarding this sefer. I received permission from him to print this as well. [These letters are part of a three volume set of Igrot Shmuel which is ready to go to print but wait funding]. I personally composed a partial bio-bibliography of R’ Avidah as an introduction, detailing the author’s life was and listing some of his many books and other publications. Finally, to complete the current edition, I included some notes and an index to the work. I highly recommend this work to anyone interested in understanding the development of the Minhag.
Another work which I just printed is called Kunditon. My good friend Rabbi Yechiel Goldhaber has a custom to send out from time to time an e-mail which includes an article of some interesting topic; sometimes the article is divided into a few parts. A few years ago he began issuing a series of articles dealing with the subject of the Ban on dwelling in or visiting Spain. In this series he researched an astonishing amassment of sources, some of which are still in manuscript form, others unheard of or extremely rare. His goal was to prove whether or not such a ban ever even existed, and if so, what were the exact circumstances behind the ban, and its extent and parameters.
Eventually he collated the material, and published it in small paperback edition, which sold out almost immediately. Over time, he found more material on the subject and decided to reprint the work with all these additions, as well an appendix discussing the repatriation and rebuilding of Jewish Communities in Spain.
Another subject he set out to research was the tragedy of the Titanic from a Jewish perspective. Much has been written on the Titanic but veritably nothing has been done in this field, namely the episode for itself as seen from a Jewish angle. After months of research in archives of various sorts, he decided to present out some of his material in the aforementioned e-mails. It was then decided to print this collection in this volume as well, augmented with much additional material.
Among the subjects he deals with are Agunah questions, stories of Jews who were supposed to be on the ship and were not, and Jews that were on the ship and their tragic fate. He has a section on the dirges composed to deal with this tragedy. Finally, one large section deals with the halachic question of who is supposed to be saved first, men or women. I highly recommend this work for anyone interested in reading all about the Jewish aspects of the tragic story of the Titanic.
Copies of the Koso Shel Eliyahu are $14 each. The price includes air mail (England, USA, Canada).
Copies of the Kunditon are $25 each. The price includes air mail (England, USA, Canada). If you buy both its $35, including air mail (England, USA, Canada).
Payment is via Pay pal.
For more information or a table of contents of either work e-mail me at eliezerbrodt@gmail.com
Copies of both works are also available at Biegeleisen in NY and at Girsa in Jerusalem.
1 Special thanks to my good friend Rabbi Dubovick for editing this piece.


New seforim, books and some random comments

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 New seforim, books and some random comments
[Updated]
By: Eliezer
Brodt
Here is a list of some new seforim and books printed in the past few months.
1.
מערכת האלקות כולל פירוש מנחת יהודה להר’ יהודה חייט ופ’ פ”ז השלם [על פי כת”י], 301 עמודים, + מפתחות ועוד 25 עמודים
2.
רבנו שמעיה השושני, [מגדולי דורו של רש”י], סוד מעשה המשכן עם מ”מ והערות ע”י ר’ גור אריה הרציג, 20 עמודים
3.
ספר הכוונת [ישן] להר’ חיים ויטל עם הגהות הרמ”ז, תרסו עמודים
4.
אגרת הגר”א השלם, עלים לתרופה, עם מקורות ליקוטי הגר”א ביאורים והערות, כתבי יד, כולל שיעורים של רבי מיכל ליפקוביץ ורבי אהרן ליב שטינמן על הספר.
I am enjoying this edition so far and think it is full of very useful information. It has a few parts including an in-depth running commentary of the entire work and a collection of material from other places where the Gaon writes similar ideas. It also includes a photocopy of one of the earlier manuscripts of the work. Just to point out some minor issues with the sefer. It does not say who put it out, I am not sure the point in this modesty it’s well known what the Chida writes about such a practice. In the beginning of the work where he talks about the various editions of the sefer a reference should have been made to Yeshayahu Vinograd’s Otzar Sifrei Hagra where he lists over hundred editions of the letter of the Gra.
Of interest to bibliographers on the subject is what R’ Moshe Sternbuch writes:
ובמשפחתו יש דעה גם שכתבו באידיש ותורגם
He has a few pages about the Gra’s trip to Eretz Yisroel and why he did not end up going. I do not expect him to quote the discussion of Aryeh Morgenstern in his various works such as in The Goan of Vilna and his Messianic Vision. However I would have thought he would quote some of the sources found in Eliach’s Hagaon.
The ‘author’ writes (p. 205):
והנה מפורסם דהגר”א לא לקח יותר מכדי פרנסתו ופרנסת אנשי ביתו, ואדרבה אפילו לבני ביתו  לא היה כל צרכם… כידוע חי הגר”א בדחקות עצומה… (שם, עמ’ קכז)
I am not sure where he gets this from but Shaul Stampfer in his work Families, Rabbis and Education (pp. 327-328) and more recently Eliyah Stern in his work The Genius (pp. 30-31) based on manuscripts printed by Yisroel Klausner and other sources prove that this is not true at all.
Stamfer writes: “The Gaon certainly did not live in poverty… the Gaon did not have the highest income of the individuals on the Vilna community payroll. However his income was near the top and it was several times the salary of minor communal functionaries…”
Another interesting discussion of his is about how the Gra writes about dealing with children:
ועל הקללה ושבועה וכזב תכי אותם במכות אכזריות… (עמ’ קח) שתכי את בנינו מכות אכזריות (עמ’ רכב)
 The last two words are only found in some versions of the manuscripts. The Author collects some sources on this subject of hitting children and even points to the Gra elsewhere which appears to contradict this. In an appendix he quotes at length the opinion of Rabbi Chaim Kanievsky pro such methods. I think he should have included many more sources on such an important topic [I hope to return to this in the future] especially what R’ Wolbe writes in his letters (Igrot Ukesavim, p. 121) against such methods. Another important source he should have quoted is from the Menucha Ukedusha (from a talmid of R’ Chaim Volzhiner, which he quotes elsewhere) who writes that one should certainly not hit children after the age of thirteen (p.136). See here.
One last point related to this edition where the Gra writes about learning tanach
ושילמדו מקדם כל החומש שיהיו רגילים כמעט בעל פה…
The author brings a Teshuvah from R’ Wosner which I do not think is like the Gra at all. The author has an appendix about this, much can be added to this but here to he should have quoted the previously quoted work Menucha Ukedusha.
 
5.
ר’ חיים פאלאג’י, כף החיים, תשמח עמודים, מכון שובי נפשי כולל הערות
6.
ר’ חיים פאלאג’י, תנא דבי אליהו עם פירוש לוח ארז, מכון שובי נפש, תתכו עמודים
7.
מכילתא עם פירוש ברכת הנצי”ב [פורמט קטן], שמא עמודים + פירוש ברכת הנצי”ב על תורת כהנים, מ’ עמודים
8.
דרשות וחידושי רבי אליהו גוטמאכר מגריידיץ על התורה, שמות, שסד עמודים
9.
ר’ חיים סופר, קול סופר, על משניות ג’ חלקים
10.
ר’ יוסף צבי הכהן, קב ונקי על הלכות תפילין, נדפס לראשונה בברדיטשוב תרנ”ח, 20 עמודים
11.
ר’ חיים הירשנזון, מלכי בקודש, חלק שני, בעריכת דוד זוהר, מכון שכטר,
12.
ר’ אריה לוין, משנת אריה, על משניות נזיקין, ב’ חלקים  [כולל מסכת אבות]
13.
גנזים ושו”ת חזון איש, חלק שלישי, שפז עמודים
14.
ר’ חיים פרידלנדר, שפתי חיים, רינת חיים, ביאורי תפילה: ברכות השחר, פסוקי דזמרא, קראית שמע ועוד, שצו עמודים
15.
ר’ אהרן פעלדער, רשומי אהרן, כולל פסקי הלכה מו”ר הרב משה פיינשטיין זצ”ל, מה עמודים+ שאילת אהרן ח”ג, לב עמודים ועוד
16.
תשובות הרב קאפח, נערך ע”י ר’ שלום נגר, חלק א תשל”ד-תשלו, תסז עמודים
17.
תאות דוד בענין כתיבת סת”ם, על הספר הזכרונות לר’ שמואל אבוהב אם ק’ אמירה נעימה, רמ עמודים
18.
ר’ אליהו זייני, בין השמשות דר”ת, וזמן הדלת נרות חנוכה, 110 עמודים
19.
ר’ דוד דבליצקי, ברכות לראש צדיק, כל עניני כוס של ברכה, נט עמודים
20.
ר’ יהושע ברוננער, קונטרס איש על העדה, הליכות והנהגות של רבינו הגרי”ש אלישיב זצוק”ל, נח עמודים
21.
ר’ יהודה שושנה, קונטרס נהג בחכמה, הלכות ומנהגי בית הכנסת הנוהגים בישיבת בית מדרש גבוה לייקוואוד במעגל השנה, כולל הלכות נחוצות לסדר התפלה וקריאת התורה, מנהגי הישבות, מקורות המנהגים, ק’ עמודים
22.
ר’ שמואל אוסטערליץ, ילקוט חלוקא דרבנן עניני לבוש במשנת רבוה”ק מסקווירא, עם ליקוטים יקרים מפי ספרים וספרים, קכב עמודים
23.
אגן הסהר, על רבי אברהם גנחובסקי זצ”ל, 247 עמודים
24.
יום אידם ניטל, ילקוט מקורות אמרות ועובדות, ריב עמודים
25.
בדחנא דמלכא, מתולדותיהם ונועם שיחתם של משמחי הצדיקים, רנא עמודים
26.
ר’ דוד קאהן, האמונה הנאמנה, על יג עקרים של הרמב”ם, 308 עמודים, ארטסקרל
27.
ר’ דוד קאהן, השקפה הנכונה, הערות והארות על הקדמת הרמב”ם לפירוש המשניות, 168 עמודים, ארטסקרל
28.
ר’ דוד קאהן, ממשה עד משה, הערות על יד שרשים של הרמב”ם לספר המצוות והשגות הרמב”ן, 372 עמודים, ארטסקרל
29.
ר’ קלמן קרון, הרחק מעליה דרכך, על האיסור החמור של קריאת ספרי מינות ואפיקורסות וחובת ההתרחקות מהם, [ארבעה שערים], רסא עמודים
30.
ר’ אברהם מנדלבוים, דרשות לבר מצוה, מאות דרשות שנשאו גדלי ישראל לכבוד יום הבר מצוה, ב’ חלקים
31.
קובץ מוריה שבט, ראה שם, מאמר מיוחד מידידי ר’ יעקב ישראל סטל, ‘הוראות והנהגות לרבינו יהודה החסיד’ ונספח: מנהג השלכת עפר ותלישת עשבים בבית הקברות’.
A PDF of this article is available upon request.
32.
קובץ אור ישראל, גליון סו, שפד עמודים
33.
קונטרס כי רחק ממני מנחם, על ר’ בנימין מנחם פלס, קלג עמודים
34.
ר’ ישראל מורגנשטרן, מכירים אלקטרוניים בשבת, קכח עמודים
35.
ר’ מרדכי טנדלר, מסורת משה, הוראות והנהגות שנשמעו מאת רבן של כל בני הגולה ופוסק הדור הגאון האדיר רבי משה פיינשטיין זצוק”ל, תרכא עמודים.
Of course there is much to say about such a sefer as it’s full of hundreds upon hundreds of pesakim. It appears to be the first of a few volumes. The haskamah of R’ Dovid Cohen is nice where he writes
ספר זה נדיר הוא ככמעט מיוחד במינו, אע”פ שמצינו יומן מהגאון האדר”ת זצ”ל, וגם אוטו-ביגרפיה (שיש מערערים אם הו מזויף מתוכו) של הגאון רב יעקב עמדין זצ”ל במסורת משה נמצאים חידושים נפלאים להלכה וגם מצר מתוכו כו”כ השקפות של מרן זצ”ל… ומודה להם על התענוג הרוחני שהרגשתי שקשה לתאר הטעם להזולת ורק יכולים לומר לו טעם וראה…
Just to point out a few things of interest: he has a lengthy piece where Rav Moshe said a certain piece in the Ramban’s work on chumash has additions not from him, that are kefirah [Korach, 17:6] (pp. 522-523), another piece of Rav Moshe about the manuscript of R’ Yehudah Hachassid Al Hatorah (p. 552), that R’ Reuven Margolis came to hear Rav Moshe Say a shiur in Yerushlayim (p. 501). Anyone reading this work is sure to find many more things of great interest.
ספרים על פורים
36.
ר’ יוסף ניזר, פורים סראגוסא, בהלכה ואגדה, 77 עמודים
This work is well done and collects a nice amount of material on Purim of Saragossa. Just to add two important sources on this subject not quoted in this work, most likely because they do not know English, Elliot Horowitz, Reckless Rites, pp. 279-286 and Yosef Yerushalmi, Zakhor, pp. 46-48.
37.
ר’ רחמים טוויג, המאיר לארץ, חקירות ומערכות בעניני מחיית עמלק, תסג עמודים
38.
ר’ יהודה זולדן, מגילה במוקפות חומה, מקרא מגילה בערים מוקופות חמה מימות יהושע בן נון, 470 עמודים [יסוד של הספר הוא עבודה לשם קבלת תואר שלישי מהמחלקה לתלמוד באוניברסיטת בר אילן]
39.
ר’ עמרם טיגרמן, מחייב איניש לבסומי בפוריא, ליקוט ובירור דעת הפוסקים בדין זה, ובענין חמר מדינה בזמנינו ומיץ ענבים לארבע כוסות,שיא עמודים
40.
ר’ יוסף יונה, ספר מיני מעדנים, בירורי הלכה במצות משלוח מנות, קעה עמודים מחקר ועוד
1.
שלום יהלום, בין גירודנה לנרבונה, אבני בנייין ליצירת הרמב”ן, יצחק בן צבי, 414 עמודים [מצוין]
2.
משנת ארץ ישראל, שמואל וזאב ספראי, מסכת כתובות, ב’ חלקים, 677 עמודים
3.
חיים גרטנר, הרב והעיר הגדולה, הרבנות בגליציה ומפגשה עם המודרנה 1815-1867, מרכז זלמן שזר, 448 עמודים [ספר מצוין]
4.
בד”ד 27 הוצאת בר אילן
5.
רון קליינמן, דרכי קנין ומנהגי מסחר במשפט העברי, הוצאת בר אילן
6.
יהושע פישל שניאורסון, חיים גראביצר סיפרו של נופל, ידעות ספרים 583 עמודים
After being out of print for years this classic is back in print.
7.
קתרסיס, גילון 18 כולל מאמר ביקורות של ר’ שלמה זלמן הבלין על בנימין בראון ‘החזון איש’ [61 עמודים!]
A PDF of this article is available upon request.
English
 
The Challenge of Received Tradition: Dilemmas of Interpretation in Radak’s Biblical Commentaries, by Naomi Grunhaus, Oxford University Press, 2012. Dialogue, volume 3
Rabbi Chaim Rapoport, The Afterlife of Scholarship, A critical review of The Life and Afterlife of Menachem Mendel Schneerson Samuel Heilman and Menachem Friedman