Initial Bibliography of Important Haggadah Literature

Initial Bibliography of Important Haggadah Literature
by Eliezer Brodt

All are aware of the proliferation of Haggadahs. Every year more and more are published thus making it difficult to know which versions are worthwhile. Thus, in this post I intend to focus on a listing a small bibliographical list of seforim relating to the Haggadah that are, in my mind, some of the most important ones.

In light of the fact I am going to select a few Haggadahs from the many, a caveat of sorts is in order. When discussing the “best” books it is good to keep in mind the comments of R. Eliyahu ben Avrohom Shlomo HaKohen (d. 1729) in his Shevet Mussar (ch. 28) who writes the following regarding affinities towards particular seforim:

ותראה בני אדם שלומדים ענין אחד מדרוש או ממוסר בספר אחד ואין טועמים ממנו ואין נרשם הדבר בשכלם. והענין או דברי המוסר בעצמו לומדים אותו בספר אחר הבא בשינו לשון ובמלות שונות וטועמים ממנו ונרשם הענין בדעתם ומגדלים ומשבחים אותו ענין. ובהפך אם אחד למד ענין בספר שלמד זה וטעם הוא אינו טועם כטעם הספר שלא טעם חבירו. טעמו של דבר שכל הטועם מענין הספר שלמד יש לו איזה שורש לנשמתו בנשמת מחבר הספר כיון שהם משורש אחד לכן טועם לשונו ונרשמים הדברים בליבו. לא כן מספר שלמד ולא טעם אף על פי שהענין אחד משום שאין לנשמתו שום קורבה ואחיזה בנשמת המחבר אותו ספר.

Basically, according each persons taste of a sefer could be different and the reason has to do with some sort of connection with the author of the sefer. Further, when it comes to the Haggadah and specifically the importance of the Haggadah the comments of the Sefer Hamaskil are instructive (p. 70):

מה טוב ומה נעים לעיין תמיד דבר בעתו בכל שבוע ושבוע בפירוש חומש ומחזיר וסליחות… ואגדת פסח

His basic point being that one should try to prepare before each occasion the tefilos we specific to that occasion – and for Pesach that is the Haggadah. (For more information regarding the Sefer Hamaskil see the excellent article from Rabbi M. Honig in Yerushcanu vol. 1).

One final point regarding the study of the Haggadah. The seder is at most two nights and thus some complain that they have no time to discuss or learn all the torah written about the seder in such a limited time. Many years ago I came across a interesting Netziv who writes that one should discuss Yetzis Mitzrim all Pesach not just the seder night [Hemaek Davar shimos 13:8]. Therefore, according the the Netziv, there is plenty of time to delve into the Haggadah and the seder.

As I have written before there is no other sefer which has more written on it than the Haggadah Shel Pesach. This year, on top of all the Haggadahs printed, Chaim Rosenberg has just added to his website of hebrew books 1000 more Haggadahs ! Moreover, the JNUL also has many rare Haggadahs online as well. Below are some of my recommendations of some good works on the Haggadah with some small points about them. I really should have a individual post about each one of these seforim but due to lack of time this should suffice for now.

Haggadahs discussing the historical development of the Haggadah & the Seder:

Many volumes have been written and will continue to be written about the Haggadah and its development. In 1954, R. Menachem M. Kasher had R. Shmuel Askenazi put together a Haggadah, Haggadah Shelama. [Virtually all of the work was done by R. Ashkenazi not by R. Kasher.] This Haggadah has an excellent introduction of forty chapters comprising 224 pages that discuss all aspects relating to the seder including much about the development of the Haggadah as we have it. As is the case with all R. Ashkenazi’s works, this work is very well written and organized. It’s based on a very wide range of sources including manuscripts and genizah fragments. These introductory chapters have formed the bases for virtually all good Haggadahs printed since then. The second half of the Haggadah has an excellent collection of pirishim from many of the classic commentaries. This work has been reprinted many times, and is currently in print.

Another important Haggadah was edition by Professor D. Goldschmidt. This is a critical edition of the Haggadah [this is a updated version of previous editions that he had written] it also has much useful information on the development of the Haggadah and is a bit more scientific than Haggadah Shelama. But it is not nearly extensive as the Haggadah Shelama in what topics and information that it covers.

Another interesting work on the Haggada is called Haggadah and History by Professor Yosef Yerushalmi. This work contains 494 pages printed beautifully, describing five centuries of the Haggadah through facsimilie plates. Yerushalmi deals with many points of the particular Haggadahs. He also shows how the Haggadah is a mirror of Jewish history in general.

Another important volume was printed in 1998 by professors [father & son] Shemuel & Zev Safrai, Haggadah’s Chazal. This Haggadah is excellent. In the past fifty years, since the printing of Haggadah Shelama, many more manuscripts and genizah fragments have come to light. The Safrai Haggadah makes prodigious use of this new information. It is well written and very user friendly. The Safrais deal with each part of the seder discussing at length the development of the Haggadah from times of Beis Hamikdash onwards. They also go through the entire text discussing various readings, sources, etc. In all, it is more scientific Haggadah then the Haggadah Shelama but less comprehensive. In the U.S. it is available here.

Another excellent work on the seder is Pessach Doros by R. Yosef Tabory published by Kibitz Hameuchad. This work focuses on many aspects of the seder and Haggadah. But this work does not only focus on the Pesach seder instead it discusses and provides sources for everything remotely touching on the seder – including, among others, the development of kiddish, lechem mishna, nitlas yadm on vegetables, and drinking wine in general this work to has a wealth of information on all these topics.

Turning now to non-scientific works on the seder. The first such work is Vayaged Moshe by R. M. Katz. This sefer is full of valuable information and is one of the first collections of all the halachah aspects of the seder. But since its printing there have been many more and better works written.

One such work written a few years back is R. Weingarten’s three volume Seder Ha-aruch. The first volume is all about the halachaic aspects relating to the seder. The second volume discusses the aggadic parts relating to the seder. And the third volume is an excelent edition of the Haggadah. This third volume is based on many of the Haggdahs and includes all kinds of torah. It focuses on peshat based on rishonim and includes many other styles of learning as well including chassidius and kabalah. It is very easy to use and if one is leading a seder and has no time to prepare he will certainly find what to say. In general, this work it is very well researched and organized. It basically became a classic. A few works have come out since than I have not seen one done as well.

Another work on the seder is R. Ovadiah Yosef’s Chazon Ovadiah. Many years back he printed two volumes under the same title but that was merely a bunch of articles on random topics. More recently, he printed a new edition of the Chazon Ovadiah where he goes through all the halachas of peasach in his encyclopedic style.

A Few Works on the Haggadah:

A few years back Mossad Harav Kook printed a beautiful edition of the Haggadah, Toras Chaim. This Haggadah contains 12 different prisushim of rishonim on the Haggadah based on manuscripts and contains many excellent notes on the texts. It is well worth one’s time to study these commentaries which provide the Haggadahs simple peshat. It does, however, take much time and patience (and is confusing) to go through them all at the same time. Instead, it may be easier to divide it up pick one or two commentaries each year. These peshatim are very important as these are the main rishonim and how they understand each part of the Haggdah. They deal with many of the questions one has on the Haggadah but they are not full of sharp crowd catching stuff if one is trying to get the whole seder table into it. That is, when one learns the Haggadah there are many questions he will have as he has when learning any chazal these rishonim deal with many of those problems but they stick straight to peshat not dealing with fancy things or mussar points that people enjoy saying over to the crowd but they are extremely important to learn and in helping one understand the whole Haggadah.

Two minor complaints I have with this edition. Although the print is beautiful the layout is not. I find it a little annoying to use as when one is reading a particular pirish he has to keep on turning pages which is understandable but they are not all in the same place on each page which makes it kind of confusing. For example, some times the Ritvah you are in middle of you have to turn two pages etc. The best would have been to divide the sefer in half and make six pirushim per section making it much easier to use and easier to follow the notes. Another complaint is they should have printed a separate section of the halachos of the seder of these rishonim. This would make an excellent idea for a future work on Pesach and to include all the halchaic works of the rishonim on Pesach already printed by R. S. Stern.

The next Haggdah well worth ones time is the Abarbnel’s Zevach Pesach. This Haggadah was the first printed in 1505 and is the first Haggadah printed with a commentary. Since then this Haggadah has been printed well over hundred times including in English. Last year Mossad Rav Kook printed a beautiful edition of this Haggadah.

This Haggadah provides excellent peshat in the well-known Abarbenel style. He begins by asking 100 questions on the Haggadah and than proceeds to answer each one in his clear manner. This Haggadah was and still is one of the most famous and most quoted in the various seforim. The Me’am Loaz Haggadah is heavily based on this Haggadah.

As far as other works of rishonim on the Haggadah, in the past few years, many have been printed by Professor Yakov Speigel. Speigel’s editions are based on manuscripts and providedin critical editions. Recently Rabbi David Holzer printed a collection of rishonim from manuscript some of which had been printed by Professor Speigel and some never printed before.

Another work of rishonim printed is called Haggadahs Balei haTosfos also based on manuscripts of the Balei haTosofos on the Haggadah. This year a critical edition based on manuscripts was R. Yosef Gikatilla’s Haggadah including many parts never printed before.

This year Mechon Yerushalim issued a new Haggadah, Otzar Mefrshi Haggadah. This collection is beautiful, well done and well organized. It has loads of information on the Haggadah. The style is the same as their Otzar Mifarshei Hatalmud. The editors write in the introduction that they intend to focus on peshat which they do a great job of it. They write they do not intend to bring down everything good as that would fill volumes but they are trying to put together what they could in a usable fashion. They use many hagdas of rishonim and achronim and they are not embarrassed to quote who they use – many times they quote from Seder Haruch etc. Although I think they did a great job and it is worth the money but I think if not for their time dead line the yarzheit of R. Buxbaum. It could have even been better (this is my opinon one can argue of course). For more on this see here.

The Origins of Hamentashen in Jewish Literature (Revisited)

The Origins of Hamentashen in Jewish Literature: A Historical-Culinary Survey Revisited*

By Eliezer Brodt

I. Introduction

As Jews, most of our holidays have special foods specific to them; and behind each culinary custom, lays enveiled the reasoning behind them. Shavuot brings with it a vast array of customary dairy delicacies – in some parts of the world, cheesecake is practically obligatory – not to mention different customs in regard to how and when to eat them. Rosh Hashanah in renowned for the different fruits and vegetables eaten as physical embodiments symbolizing our tefillot; Chanukah has fried foods (no trans-fats please); whether latkes sizzling in the frying pan, or the elusive Israeli sufganiyot (jelly doughnuts) seen for a month before but not to be found a minute after Chanukah’s departure, and on the fifteenth of Shevat a veritable plethora of fruits are sampled in an almost ‘Pesach Seder’-like ceremony. Of course, on Purim we eat hamentashen.

Hamentashen. Those calorie-inflated, Atkins-defying, doughy tri-cornered confections filled with almost anything bake-able. The Mishpacha reports that this year in Israel alone, an astounding 24.5 million hamentashen will be sold, weighing 1225 tons, and yielding an approximate 33 million NIS in sales.[1] The question that many will be asking themselves is “where did this minhag to eat hamentashen come from?”

Recently I started researching this topic; thus far (and I hope to find more) my results are as follows.

II. Origins

The earliest source I have located so far can be found in the first Jewish comedy called Ztachus Bedechusa Dekidushin. This play was written in Hebrew by Yehudah Sommo (1527- 1592) from Italy. He was a friend of R. Azariah Men Hadomim and is even quoted in the Meor Eynamim (at the end of chapter eighteen). This comedy was written for Purim as he writes in the introduction:

הוא ספר חדש מדבר צחות אשר בדה מלבו פ’ בימי בחרותו לצחק בו בימי הפורים ובשעת חדוה

In one of the scenes the following conversation take place:

יאיר: אם בדברים כאלה אכפרה פניו, כבר יש לי קושיא אחת אשר ייעפו כל תוספי התורה להתירה, כי הנה כתוב במגלת פורים “ויתלו את המן” ובפרשת בלק נכתב בפירוש “ויאכלו בני ישראל את המן”. ואיך יאכלו היהודים הנשמרים מכל רע את נבלת התלוי ההוא ואל הכלב לא ישליכו אותה?

יקטן: גם זה ראיתי אני וכבר תרץ הקושיא הזאת רב בלעם בן בבי בשם אביו: כי מה שאמרה התורה “ויאכלו את המן” היא אזהרה וציווי לנו שנאכל בימי הפורים האלה מאזני המן – הן המה הרקייקם הנעשים בסולת בלולה בשמן, וזהו שאמר אחרי כן “וטעמו כצפיחית בדבש”.

יאיר: יפה פירוש בן ביבי זכור לטוב!

Professor Schirman who printed this play from manuscript notes that רב בלעם בן בבי is the name of one of the characters in the Massekhet Purim of R. Kalonymus ben Kalonymus. [2] In connection with Yehudah Sommo’s play, it is possible to understand an engmatic statement in the Tishbi. Specifically, R. Elijah Bocher writes:

ערך “מנלן”- מנלן להמן מן התורה שנאמר ויאכלך את המן, גם זו מלה מורכבת מן ב’ מלות אן ולן

R. Yeshaya Pick in his notes on the Tishbi asks, the Gemarah in Chulin which asks this same question has a different source for Haman min Hatorah where does the Tishbi get this Chazal from? He suggests that maybe he had different chazal which we do not have. However in the new edition of Tishbi they printed notes of R. Mazauz who suggests that it is highly probable that there was no such Chazal rather the Tishbi was referring to the famous lezunuot about eating hamntashen. This suggestion is all the more probable after seeing the words of Yehudah Sommo in his play written a little after the Tishbi.[3]

The next source I have located is in the poetry of the brothers Yakov and Emanuel Pranosish (1618- 1703) in one piece [4] they write:

אמנם נזרק העט ונקצר ענינים,

כי יום פורים זה בא, נכין לו מעדנים,

נכין מרקחות ממתקים מכל מינים,

נגדיל אזני המן מאזני השפנים,

Ben-Yehudah, in his dictionary also cites to a manuscript excerpt of a Purim comedy penned by R. Yehudah Aryeh de Modena, where he is supposed to mention this food Hamantashen.[5]
Mention can also be found in some liturgical parodies [6] from the seventeenth-century, where it includes references to eating hamentashen:

שתו אכלו אזני המן

Thus, from the above, it seems that the original word was aznei Haman the name Hamantashen only came later.

In an 1846 cook book called The Jewish Manual by Lady Judith Cohen Montefiore we find a recipe for “Haman fritters.”[7] R. Barukh ha-Levi Epstein, in his Mekor Barukh, relates the following interesting anecdote which highlights the importance his grandfather placed on eating hamentashen:

One year in the beginning of the month of Adar he [my grandfather] noticed that the bakeries were not selling hamentashen. When he inquired as to why this was so, he discovered that there was a shortage of flour. He promptly went ahead and gave the biggest bakers in the city a large sum of money to enable them to buy flour to bake hamantsashen.[8]

In a nineteenth-century Lithuanian memoir again the import of hamentashen is apparent. The author recalls that “my sister spent the day preparing the baked delicacies of Purim. Most important were the hamentashen.”[9] R. Michael Braver in his excellent memoir of Galicia written in the mid 1800’s also describes the sending of Hamantashen on Purim. [10] A. S. Sachs in his memories on shtetl life notes that his “grandma would add a Haman-tash for the kiddies” in the meshloach manot.[11] Chaim Hamburger also mentions the baking of Hamantashen on purim in his memoirs. [12]. Professor Simha Assaf, in an article describing Purim, also writes that people made special foods called hamentashen.[13] Shmarya Levin recollects in his autobiography with great detail the hamentashen:

The much-loved little cakes, stuffed with nuts and poppy seed, which are called ‘Haman’s ears’ – sometimes ‘Haman’s pockets’ – had been prepared for us in vast numbers. Their shape alone was a joy. They were neither round, like rolls, nor long, like the loaf; with their triangular shape they were like nothing else that we ate during the year. The stuffing was made of poppy-seeds fried in honey, but there was not enough of it, so we used to eat the cake cagily, in such wise that with every mouthful we got at least a nibble of honeyed poppy seed.[14]

Similarly, David Zagier in his memoirs of Botchki writes about his childhood there: We commemorated Purim . . . Lesser Miracles came in the wake of the Purim miracle . . . the invention of Hamentashen, the best cakes one could dream of, all poppy seed and honey (p. 69).[15] We also find hamentashen being eaten in Amsterdam[16] and Jews from Bucharia, as well, make אזני המן, similar to hamentashen. [17] לאה אזני המן מנין is a comedy listed in Avraham Yari’s bibliographical listing of comedies.[18]

III. Other possible early origins for Hamentashen

As we can see, the custom of eating hamentashen is widespread and common from at least the 16th century. In fact, R. Shmuel Ashkenazi pointed to some sources which may demonstrate that hamentashen were eaten even earlier. Ben Yehuda in his dictionary claims that as early as the time of the Abarbanel (1437-1508), hamentashen were consumed. The Abarbanel, discussing the food which fell from heaven, the mon, describes these cakes as:[19]

וצפיחית הוא מאכל הקמח מבושל בשמן כצורת צפחת המים הנאכל בדבש והוא כמו הרקיקים העושים מן הבצק כדמות אזנים מבושלות בשמן ויטבלו אותם בדבש ויקראוהו אזנים

This sounds like our hamentashen although there is no reference to eating them on Purim. But R. Ashkenazi pointed out to me that if this is the source, you might then be able to suggest that hamentashen was already eaten much earlier, as this piece of the Abarbanel is word for word taken from R Yosef ibn Kaspi who lived several hundred years earlier (Kaspi was born in 1298 and died in 1340)!

Another possible early source for our Hamentashen could perhaps be found thru the words of Emanuel Haromi. In Machbres Emanuel [20] he writes:

מה אומר המן? לכל זמן

וזרש? לא תקלל חרש!

And then again:

ואם אמר: ארור המן וזרש! ישיבון: אל תקלל, דוד, לחרש!

Dov Yardan when he was preparing his excellent critical edition of Machbres Emanuel composed a list of statements of Emanuel that Yardan was unable to locate sources for. One of these was this line regarding Haman’s deafness. Yaran suggests that this maybe this has to do with why we eat aznei Haman! And maybe that is also tied to the banging and using of gragers when we say Haman name. [21] Interestingly Dov Sadan also writes in his youth he used to hear that Haman was deaf.

So to conclude it seems from all this that the original word was aznei Haman the name Hamantashen only came later and earliest origins are from Italy. [22]

IV. Ta’am ha-Hamentashen

Irrespective when the custom of eating hamentashen began, the question we need to now explore is why hamentashen, what connection do hamentashen have with Purim?

Hayyim Schauss explains that in actuality the origins of the hamentashen are not Jewish, rather, we originally appropriated them from another culture. He explains that “the hamentashen are also of German origin. Originally they were called mohn-tashen, mohn meaning poppy seed and tashen meaning pockets and also signified dough that is filled with other food stuffs. The people therefore related the cake to the book of Esther and changed the mahn to Haman [due to its similarity]. In time the interpretation arose that the three cornered cakes are eaten because Haman wore a three cornered hat when he became prime minister to Ahasuerus. The three corners were also interpreted as a symbolic sign of the three patriarchs whose merit aided the Jews against Haman.”[23]

Another reason offered for eating hamentashen also deals with the meaning (more correctly a pun) of the word – hamentashen, because Haman wanted to kill us out and Hashem weakened him, preventing him from doing evil to us. Thus, the treat is called המן תש (Hamen became weakened). Eating these pastries is representative of our faith that the same result will befall all our antagonists.[24]

The next reason offered by Menucha u-Kedusha has to do with the pastry itself, more specifically, how the filling is hidden. Until the events which occurred on Purim, the Jews were accustomed to open miracles like those in their battle with Sisra, whereas the Purim miracle appeared to be through natural events – only Mordechai knew that this was a miracle. To remember this, we eat pastries that the main part – the filling – is hidden in the dough, similar to the miracle which was hidden in nature. The filling chosen was specifically zeronim (seeds – poppy seed – mahn) to remind us of Daniel having eaten only seeds (and not non-kosher food) while in captivity at Nevuchadnezar’s court. Furthermore, according to this source the triangular shape also has meaning. The Talmud (Megillah 19b) records a three way argument from where to start reading the megillah. As the halakhah is to follow all three opinions and start from the beginning, we cut the pastries in triangular shape to symbolize our accordance to all three opinions. Another reason mentioned in Menucha u-Kedusha for the filling is based on the writings of R. Moshe Alsheikh, who states the Jews did not really think they were going to get completely wiped out until Mordechai finally convinced them so. The possibility arises that Mordechai was afraid to keep on sending out letters, so pastries were baked and the letters hidden therein. These pastry-letters saved the Jews; in turn we eat filled pastries. This reason is a bit interesting for itself, but what is even more interesting is that he never calls the pastries hamentashen.[25] A possibility might be kreplach, meat filled pockets boiled in soup, but the theory is unlikely as kreplach are not something special eaten exclusively for Purim – we eat it other times such as Erev Yom Kippur and Hoshana Rabah.

R. Yaakov Kamenetsky offers yet another reason for eating hamentashen on Purim. As we eat the hamentashen and eating is a form of destroying the item being eaten. Therefore, in eating hamentashen, we are fulfilling the commandment (figuratively) of destroying Amalek we are eating Hamen.[26]

Yom Tov Lewinsky and Professor Dov New both suggest that the reason for eating the hamentashen is because the custom in the Middle Ages was to cut off the ears of someone who was supposed to be hung,[27] to remember that we eat pastries from which a part had been cut off. Another point mentioned both by these authors is an opinion that the filling in the pastries [this is specific to poppy seeds] is in remembrance to the 10,000 silver coins that Haman offered to contribute to Achashverosh’s coffers.[28]

Aside from the general merrymaking on Purim, there is also a long tradition of written fun. Specifically, since the famous Massekhet Purim of R. Kalonymus ben Kalonymus (1286-1328), there have been many versions of these type of comedies written throughout the ages. One such was R. Avraham Mor, Kol Bo LePurim (Lemberg, 1855), which is a complete sefer all about Purim written to be humorous. Included therein is a question regarding changing the way hamentashen should be made from a triangle to make them square shape! He answered that it would be terrible to make hamentashen square. If the hamentashen are square they would have four corners which in turn would obligate the attachment of tzitzet like any clothes of four corners.[29]

One last interesting point in regard to hamentashen can be found within Prof. Elliott Horowitz’s recent book-length discussion related to Purim[30] where he notes that as recent as 2002, a Saudi ‘scholar’ Umayna Ahamad al Jalahma claimed that Muslim blood can be used for the three cornered hamentashen.[31] Horowitz also notes that in middle of the Damascus affair in 1840, a work from 1803 was discovered which claimed that Christian blood was used in the ingredients for Purim pastries.[32] Again in 1846, Horowitz writes that “on the holiday of Purim it was claimed the Jews would annually perform a homicide in hateful memory of Haman, and if they managed to kill a Christian the Rabbi would bake the latter’s blood in triangular pastries which he would send as mishloach manot to his Christian friend.”[33] In 1938 the Jews were once again accused of murdering an adult Christian and drying his blood to be mixed into the triangular cakes eaten on Purim.[34]

Thanks to Rabbis Y. Tessler, A. Loketch and Yosaif M. Dubovick, and the two anonymous readers, for their help in locating some of the sources.

* This article has been heavily updated from last year’s version with many important additions and corrections.

Notes
[1] Mishpacha (27 Shevat 5767), 30.
[2] This play was printed for the first time from manuscript by C. Shirman in a critical edition in 1946 and than reissued by him with additions in 1965. This piece with the quote of aznei Haman can be found in the second edition on page 67. This particular passage was also reprinted by Shirman in his Letoldos Hashira vHadrama Haivrit, 2, pg 52-53. Shirman includes a nice introduction and background on Yehudah Sommo printed in both these places.

This play is the first known play performed for Purim. From this time period and onwards we have a very rich literature of plays and musicals. They were performed especially on Purim but on other occasions such as Simchas Torah and weddings (Shirman, Ibid, pp. 63-67; 80 -85). To be sure these plays were also met with opposition most notable by R. Samuel Abhuv [See, Shu”t Davar Shmuel, siman daled and Shirman, ibid pg 47, 56]. This is the one and the same that was against Meschtas Purim and cross dressing. However, it could be there was not so much out rage against it as the Rabonim felt it was a lost battle or the lesser of two evils to go to ones of Gentiles. Of the many play writers some were very famous gedolim most notable the author of Ikrei Dinim, R. Moshe Zechuto and the Ramchal. This whole topic has been dealt with very much in depth by C. Shirman in his Letoldos Hashira VHadrama Haivrit, 2, pgs 44-94. On the Ramchal see: Shirman, ibid, pg 84-85 and 161-175.

This era in Italy was followed by a long period of Yiddish plays many of which were collected by C. Shmirk. Until today in many circles especially yeshivas plays are performed on Purim. In Europe some of the plays were performed by the bochrim to raise money for themselves. In many memoirs we have accounts of how much the masses enjoyed these plays. Just to list a few of the very many sources on this topic. See the accounts in Pauline Wengeroff, Rememberings: The World of a Russian-Jewish Woman in the Nineteenth Century pp. 31- 32; A. S. Sachs, Worlds That Passed, pp. 232-234 ; Zechronot Av Ubeno, p. 356.

On purim plays in general much has been written see: Israel Abrahams, Jewish life in the Middle Ages, pgs 260- 272; H. Pollack, Jewish Folkways in Germanic Lands (1648-1806), pp. 184- 190 and 332-335; Sperber, Minhagei Yisroel,6, p. 201 who writes this was from outside influences; M. Breuer, Ohele Torah, pp. 418-419; E. Horowitz, Reckless Rites, pp. 84-87;
[3] New edition of Tishbi p. 162.
[4] Printed in Kol Shirei Yakov Pronsish p. 363. On these brothers see the Introduction printed in this edition. See also: C. Shirman, Letoldos Hashira vHadrama Haivrit, 2, pp. 57, 138.
[5] Though I was unable to pin-point the comedy, it might be the one called La Reina Esther; see Mark R. Cohen, The Autobiography of a Seventeenth-Century Venetian Rabbi: Leon Modena’s Life of Judah (Princeton University Press, 1988), p. 235. This play was written in Italian and is extremely rare. Recently Marina Arbib wrote an excellent article called ‘The Queen Esther Triangle: Leon Modena, Ansaldo Ceba and Sara Copio Sullam’, printed in the book Aryeh Yeshag pp. 103-135. See also C. Schirman, Letoldos Hashira vHadrama Haivrit, 2, p. 55.
[6] Israel Davidson, Parody in Jewish Literature (New York, 1907), p. 193.
[7] Lady Judith Cohen Montefiore, The Jewish Manual (London, 1846)
[8] R. Barukh ha-Levi Epstein, Mekor Barukh (vol 1, p. 974)
[9] Pauline Wengeroff, Rememberings: The World of a Russian-Jewish Woman in the Nineteenth Century, ed. Bernard Dov Cooperman, trans. Henny Wenkart (University Press of Maryland, 2000), p. 29.
[10] Zechronot Av Ubeno, p. 24.
[11] A. S. Sachs, Worlds That Passed (Jewish Publication Society of America, 1928), p. 229.
[12] Shlosha Olmos, 3, p. 22.
[13] Simha Assaf, Sefer Hamoadim, p. 29.
[14] Forward from Exile: The Autobiography of Shmarya Levin, ed. and trans. Maurice Samuel (Jewish Publication Society of America, 1967).
[15] Botchki, p. 69.
[16] Minhagei Amsterdam p. 149 # 12
[17] Yalkut ha-Minhagim, pg. 210
[18] Hamachazeh Ha-Ivri, p. 76 n.654.
[19] Parashat Beshalach, end of chap. 16; [This source is also quoted in the Otzar ha-Lashon ha-Ivrit, however the editors simply describe it as a “phrase from the Middle Ages” (vol 1 p. 59).] When I first wrote this suggestion from R. Askenazi, R. M. Honig pointed out to me that it is more likely that they were referring to Sufganyuos as it is evident from the words of Rav Mamion the father of the Rambam where he says:

אין להקל בשום מנהג ואפילו מנהג קל. ויתחייב כל נכון לו עשית משתה ושמחה ומאכל לפרסם הנס שעשה השם יתברך עמנו באותם הימים. ופשט המנהג לעשות סופגנין, בערבי אלספינג, והם הצפחיות בדבש ובתרגום האיסקריטין הוא מנהג הקדמונים משום שהם קלויים בשמן לזכר ברכתו (כלומר לנס שבפך שמן)

(See my earlier post on this). This could be further supported with the words of Emanuel Haromi in Machbres Emanuel where he writes (p. 168):

בכסליו… ואחרת תבשל הרקיקים, וצפחית ומעשה החבתים.

This could be another early source for Sufganyuos. However in light of these words of Yehudah Sommo where he says:

לנו שנאכל בימי הפורים האלה מאזני המן – הן המה הרקייקם הנעשים בסולת בלולה בשמן, וזהו שאמר אחרי כן “וטעמו כצפיחית בדבש”.

So it could very well be that the Abarbanel and Kaspi were referring to Hamantashen.
[20] Machbres Emanuel pp. 109, 169. According to this that the possible source for eating aznei Haman comes from Emanuel Haromi! It is not clear if he had a source from Chazal for this statement that Haman was deaf as much of what he says is based on Chazal. However there is a good chance that this was just a joke of his. This would not be the first time that a joke of his became accepted in our regular literature. R. Askenazi pointed out to me one such example in the Tur Al Hatoroah, Bresheis (pg 7) where he writes as follows:

ויאמר האדם האשה אשר נתתה עמדי הוא נתנה לי מן העץ ואכל. לפי הפשט שהכתני בעץ עד כי שמעתי לדבריה.

The source for this is really Emmanuel Haromi (pg 400) where he writes:

ויגש העשרי ויאמר: אמר נא, פלא יועץ מה רצה הכתוב באמרו היא נתנה לי מן העץ והיה לו לומר מפרי העץ, לפי הנראה ועתה אמר נא, בחסדך מה פרוש בו אתה רואה? ואען ואמר: חייך, ידידות נפשי! פרוש הפסוק הוא: היא נתנה לי מן העץ על ראשי ודכאה לארץ חיתי עד שאכלתי על כרחי, שלא בטובתי.

R. Askenazi noted that this pirish which was meant as a joke was accepted by many besides for the Tur amongst them the Moshav Zekanim R. Yakov Meveinia.
[21] Yedah Haam, 3, p. 70.
[22] See the excellent article of Dov Saden printed in his work Shay Olomos (pp. 25-38) on the development of this word hamantashen, based on an incredible wide range of sources. This piece helped me find some of the rather unknown sources. See also Yehudah Avidah in his work on Yiddish Foods ‘Yideishe macholim’ pp. 46-49. See also Dov New, Machanaim (# 43) and the recent issue of the Kulmos (#60) p. 17.
[23] Hayyim Schauss, The Jewish Festivals (Random House, 1938; Hebrew, 1933), p. 270. The source for the first reason can be found in Judah David Eisenstein, Otzar Dinim u-Minhagim (New York, 1917), p. 336, and for the last reason in Yitzhak Lifshitz, Sefer Ma’atamim (Warsaw, 1889), p. 86.
[24] Avraham Eliezer Hershkowitz, Otzar Kol Minhaghei Yeshrun (St. Louis, 1918), p. 131. See also R. Cohen in his book Puirm VChodesh Adar, pp. 116-117 and R. Kamile, Shar Reveun, p. 206.
[25] R. Yisrael Isserl of Ponevezh Sefer Menucha u-Kedusha (Vilna, 1864), pp. 271-72.
[26] Yaakov Michoel Jacobs, Bemechitzas Rabbeinu: Hagaon Rav Yaakov Kamenetzky, zt”l (Feldheim, 2005), p. 142.
[27] Yom Tov Lewinsky, Sefer Hamoadim (pp. 153-154); Dov New, Machanaim # 43. New quotes a piece from Yashar which I have been unable to locate on this topic if any one knows its location please be so kind as to let me know. This source is also quoted by Ben Yehuda in his dictionary under the entry aznei.
[28] Ibid.
[29] R. Avraham Mor, Kol Bo LePurim (Lemberg, 1855), pg. 6. See Israel Davidson, ibid. pg 234-235, #191.
[30] Elliott Horowitz, Reckless Rites: Purim and the Legacy of Jewish Violence (Princeton University Press, 2006)
[31] Ibid, p. 9.
[32] Ibid, p. 218.
[33] Ibid, p. 219.
[34] Ibid, p. 228.

Purim and Parodies

by Eliezer Brodt

Happiness During the Month of Adar and its Discontents

The month of Adar begins a time of joy, as the mishna says “mi shenechnas Adar marbim b’simcha.” Interestingly, it’s been noted here that this halacha is not codified by either the Rambam or Shulchan Orach. R. Yissachar Tamar in his classic work on Yerushalmi, Ali Tamar, notes that some have suggested that this is the reason why many shuls in Europe hung signs proclaiming Mi Shenechnas Adar with pictures of bottles of wine and Jews happy was to announce this halacha! [1] Furthermore, the Ali Tamar provides additional sources that demonstrate that some were punctilious about in their observation of this halacha and would begin celebrating from rosh hodesh Adar. In light of this concept we could perhaps understand how many halchahos are relaxed during and around Purim-time. For example, after the destruction of the Bes HaMikdash, Chazal enacted a prohibition against “”.שחוק This is recorded in the Gemara (Berchos 31a):

אמר רבי יוחנן משום רבי שמעון בן יוחאי: אסור לאדם שימלא שחוק פיו בעולם הזה, שנאמר: ‘אז ימלא שחוק פינו ולשוננו רנה’, אימתי – בזמן שיאמרו בגוים הגדיל ה’ לעשות עם אלה. אמרו עליו על ריש לקיש, שמימיו לא מלא שחוק פיו בעולם הזה מכי שמעה מרבי יוחנן רביה.
This is codified in Shulchan Orach (O.C. siman 560, 5) to which the Taz (ibid) comments:
בשם רבינו יונה דמשמע גם שלא בזמן הגלות דלא כנוסח הטור שכתב בגלות הזה ונלע”ד שיש חילוק בזה דלענין שמחה שאינו של מצוה ודאי אסור אפי’ שלא בזמן הגלות למלא פיו שחוק אבל בשמחה של מצוה היה היתר בזמן שב”ה קיים כגון שמחת בית השואב’ ושמחת דוד שהיה מכרכר בכל עוז ובזמן הגלות ערב’ כל שמחה ואפי’ בשמחה של מצוה כגון בחתונה או פורים מ”מ לא ימלא פיו שחוק כנלע”ד נכון:
Thus, according to the Taz, even during happy events such as a wedding or Purim, there is a a restriction on שחוק. R. Yosef Engle in his Dershos Otzros Yosef (Vienna 1921, pg 36-37) and R. Teichtel author of the Aim Habonim Semechaih, in his Shu”t Mishnat Sachir (# 2) both justify the minhag of Klal Yisroel everywhere to be joyous at weddings and on Purim. [R. Yosef Engle seems to take this concept a bit further than R. Teichtel as he even justifies cross dressing].

In fact, we find times that chazal themselves allowed שחוק as we find מילתא דבדיחותא in Chazal. Those instances, however, appear to be limited to when the purpose was waking a sleeping or otherwise uninterested audience and involving them in Torah study.

Setting aside the opinion of the Taz who holds that שחוק is prohibited even on Purim, it appears that many disagreed with this position. This is borne out by various halachos that relate to Purim. For instance, the Rema in Hilchos Purim (696 end) writes some allow cross dressing and wearing shatnes d’rabanan. Additionally, if someone damaged his friends property due to simchas Purim they do not have to pay. And, perhaps most notable, getting drunk which in general is very much frowned upon. While the Rama and others seems to permit these actions many disagreed for example R. Shmuel Aboab in his Sefer Zichronos [2] writes very strongly against these actions.

Another Italian rabbi, R. Shmuel Me-Sha’ar Areyeh, who was a contemporary of the Rama Me-Fano, writes similarly in his (still in manuscript) commentary on the Bet Yosef [3] :

אין לסמוך על דברי זאת ההגהה לחטוא, לא לענין מלובשי איש ואשה, ולא בכלאים דרבנן, ולא בגזל אפילו כל שהוא, ושומר נפשו ירחקו מהם ולא יסמוך על המתיר כי אין בידו דבר ברור להיתר, ולא כתבו כן הפוסקים הראשונים ובמקום אחר הוא כתב: “מנהגים הללו בורות הם ויש להמנע מהם”.
And more recent the Orach Ha-shulchan writes:
ועכשיו בעונותינו הרבים ערבה כל שמחה ואין אנו נוהגים לשמוח כל כך עד שיבא להיזק ולכן עכשיו כשהזיק חייב לשלם ואפילו בזמן הקדמון חייב בנזק הגוף A bit later he elaborates:
ומה שנהגו בימים קדמונים בלבישת פרצופים משעטנז ושל איש לאשה עכשיו לא נהגו כן וכן מי שהזיק חייב לשלם דעתה בעונותינו הרבים ערבה כל שמחה ואין אנו במדריגה זו [ומ”ש הרמ”א בסעיף ח’ הוא לקיים מה שנהגו בימיו ולא עכשיו]: [4]
Parodies for Purim

In light of the above, we see that while there is some dispute about how far one can go on Purim, joyful acts (depending on their degree) are encouraged. Parodies and plays (this topic will be dealt with in my next post) which were written and some preformed during Purim-time.
Israel Davidson writes in the introduction to his classic work on this topic, Parody in Jewish Literature, [5] the following:

“The Range of Jewish parody is as wide as the range of general parody. The Jewish parodist has invaded every department of literature and every walk of life. He has drawn upon the various phases of Jewish life for his subject matter and upon the various forms of Jewish literature for his models. . . . It would indeed be easy to make a collection of representing the bible, Talmud, midrash liturgy zohar codes… It is equally no exaggeration to say almost all the great movements in modern Jewish history are reflected in Jewish parody . . . on the other hand the study of this branch of Jewish literature will also reveal the serious side of Jewish humor. . . . Tears and laughter lie very closely together in Jewish humor, and the Jewish parodist is not always a mere clown, but more often is a preacher disguised in the garb of a jester. Like general parody Jewish parody has a moral aim. It is opposed to every kind of untruth to bombast to hypocrisy.”

In this post I would like to point out a few such parodies to show some general customs which are mentioned in them, with a specific eye towards Purim. One of the earliest such pieces was a piyut printed in the Machzor Vitri (p. 583) to say during Ma’ariv of Purim. It starts out saying:
ליל שיכורים הוא זה הלילה, לשמוח ביין הטוב ולגילה… בליל הזה ישכרו כל יצורים…
This piece was authored by a Menachem ben Aron. It has been debated from exactly which time period this piece was written but Davidson believes that he was active as early as 1140 and as late as 1244. Rav Zevin and others note that it is quiet strange to allow such a crazy piyut to be said during Ma’ariv. But, Rav Zevin does point out that although the halacha is not to get drunk on Purim at night at least in the times of R Eliezer Fleckles people definitely did get drunk then.[6] A. Haberman reprinted a much lengthier version of a piuyt composed in 1695, by a dayan, for the whole Ma’ariv.[7]
Although there are no real sources that one has to get drunk on the night of Purim I did find Rav Nissim Goan writes:
ושנהגו בלילי פורים לעשות מדורות האש וקופצין עליהן אית ליה נמי עיקיר.
This seems to imply that there is a some notion of שחוק or שמחה on Purim night. This custom of Rav Nissim Goan is brought down by the Sefer Hamanhig, Avudraham and others.[8]

One of the most famous parodists in Jewish history was Emanuel HaRomi author of the infamous Machberes Emanuel (also called Sefer Hamachberes). Davidson calls him “the father of of exegetic parody and one of its best masters.” This work was written in circa 1321-28. This work includes a good bit of parodies. One of the parodies is a very detailed description of the excessive drinking and drunkenness of people in his time on Purim.[9] [10]

Just to quote one line from this particular parody as it is extremely graphic:
יצאתי אם השר בימי הנעורים אחר סעודת פורים, לראות בשחוק השכורים…ויאמר כי היא מצות עשה שהזמן גרמא והשכרות והפריצות ביום הזה ערמה וקצתם יחולו במחולות בחורים וגם בתולות…
As is very well known this work was banned by the Beis Yosef [11] who writes very strongly against it:
מליצות ומשלים של שיחת חולין ודברי חשק, כגון ספר עמנואל, וכן ספרי מלחמות, אסור לקרות בהם בשבת; ואף בחול אסור משום מושב לצים ועובר משום אל תפנו אל האלילים לא תפנו אל מדעתכם; ובדברי חשק, איכא תו משום מגרה יצר הרע; ומי שחיברן ומי שהעתיקן, וא”צ לומר המדפיסן, מחטיאים את הרבים.

Although the Beis Yosef wrote strongly against it R. Shmuel Askenazi pointed out to me a very interesting source. The Chida in his Shem Hagedolim [12] writes as follows:

שמעתי שאמרו בעל הפרשים שבאיוב יקרא האדם פ’ רלב”ג וירוה צמאוני ובמשלי יקרא פ’ עמנואל ובתהלים יקרא פ’ ר’ דוד קמחי ואתנח סימנא שפת אמת תכון לעד. אמת ר”ת איוב משלי תהלים. לעד ר”ת לוי עמנואל דוד והם כסדרן.
What the Chida is saying is that the best work on Mishlei was written by Emanuel!

One other point of interest about this work: I found in the list of works for students to learn thought out a new school system written by R. Meshulam Roth the great Galicianer posek at the request of R. Meir Shapiro amongst the many interesting things he wanted talmdim to read was the Sefer Machberes![13]

Another one of the earliest parodies written was called Mesechtas Purim, written by R. Kallonyms ben Kallonyms (1286-1328) a good friend of Emanuel Haromi.[14] This parody was perhaps the most famous one written on Purim which inspired many others especially of note was two others written a little later by the Ralbag.[15] Masechtas Purim was first written between 1319-1322 and printed in 1513, again in 1552 than again in 1871. This was written in the style of gemarah including drashos and everything found in regular sugyos – mimicking the talmudic style very well. Most of the humor is clean and not pocking fun at anyone. Davidson devotes a large part of his book to discussing the various editions of Masechtas Purim with many important notes. Haberman provides all the printings of this book in a facsimile edition of this sefer which he printed. As many other books this to was banned, by many, most notably R. Shmuel Aboab (siman 193). Others who opposed these works were authors of Chemdas Hayomim, Beris Mateh Moshe and the Chida.[16] At some points certain versions of Mesechtas Purim were even burned![17]

Haberman, however, points out a very interesting observation on all this and that is that this work of Mesechtas Purim was not banned immediately. Rather, it was only much later that any bans were directed at Mesechtas Purim. According to Haberman, this demonstrates that in the beginning there was no great opposition against it. He writes it is clear from the writings of R. Kalonymus and the Ralbag that it was just for Simchas Purim with no evil intent at all.[18] Besides for this both R. Kalonymus and the Ralbag were known as great people and not latzanim. To support this theory a bit one just has to read the end of the edition of R. Kalonymus where he writes:

ולמה השלים המסכתא בפרק אין קורין לפי שאין קורין בו אלא בשעה שאינו לא יום ולא לילה שלא נכתב אלא לשחוק בעלמא לשחוק האנשים ביום פורים והקורא בו לא הפסיד אלא כמי שקורא בספרי רפואות ובדברים המועלים לגוף ואינן מזיקין לנפש…
To support Haberman’s theory even more I quoted earlier that the Orach Hashulchan writes about all the actions permitted according to the Rema that nowadays we are not on the level of this and they are prohibited but in those days it appears they were on a higher level so it was permitted.

Be that as it may, these parodies are great sources for information of Purim in their respective author’s times as Davidson notes. Just to list some of the many things which Davidson notes we see described in them is gambling [19], playing backgammon,[20] , mock hanging of haman [21] excess drinking and eating all kinds of foods (in one list there is over twenty seven types) [22].

Another interesting thing we find in R. Kalonymus’ Mesechtas Purim is the making of a Purim King. It would seem that from here developed in many towns and yeshivas there was a concept called a Purim rav where a rav was hired who would make fun of the local rav or rosh yeshivah. One additional source of doing this can be found in the travelogue of the Chida.[23]

Another interesting point I think we see in R. Kalonymus’ Mesechtas Purim is the custom of dressing up more specifically cross dressing. Many of those who have discussed [24] this topic note an early source from the Sefer Hamaskil [25] a nephew of the Rosh who writes:

טובה תנחל ושלוה תירש אם תשמור מלאו דלא ילבש גבר שמלת אשה כגון בחורים הנותנים צעיך בראשיהם ולובשים בגדי נשים בחנוכה ובפורים ואל תהיה כאחד מהם בדבר הרע הזה ואפילו אם תעשהו לשם מצוה יצא השכר בהפסד.

Another early source which many have noted is from R. Kalonymus author of Mesechtas Purim in his work Even Bochen when talking about Purim he writes:

ובארבעה עשר לחודש אדר, בחורי ישראל לכבוד ולהדר… זה ילבש שמלת אשה ולגרגרותיו ענקים… וזה יתחקה כאחד הרקים תף ומחול שמחה ושלישים. אלו עם אלו אנשים עם נשים…

I think that in Mesechtas Purim there is another source on this which no one seems to have mentioned on this where R. Kalonymus writes:

רבי דניאל איש כפר … הוה יתיב בבי מדרשא שאלו מקמיה מהו למעבד מחולא בפורייא אמר להו אנשים לבד והנשים לבד מותר איתביה רבי שחקו והכתיב אז תשמח בתולה במחול בחורים וזקנים יחדו אמר ליה רבי דניאל האי קרא לעתיד לבא הוא דכתיב ולעתיד לבא אין יצר הרע שולט שנאמר והסירותי את לב האבן מבשרכם ונתתי לכם לב בשר.. אבל בזמן הזה יצר הרע שולט האנשים לבד והנשים לבד מותר אבל אנשים ונשים אסור שהרי אמרו חכמים זמרן גברי וענין נשי פריצותא זמרן ונשי וענין גברי כאש לנעורת כל שכן לחול במחול אנשים ונשים יחד שהוא אסור לימא מסייע ליה לא תלבש אשה לא בגדי צבעונין ולא כלי פשתן המגוהצין ולא תסור מראש חדש אדר עד ששה עשר בו טעמא מאי שלא תחול במחול אם האנשים…

One thing lacking when it comes to Mesechtas Purim is a critical edition. Although Davidson did an excellent job in general on Mesechtas Purim it could still use a critical edition explaining what each point in the meschtah is based on.

On the subject of parodies I would just like to mention one other parody. This parody is called the Sefer Hakundos, It was printed in Vilna in 1824. This parody was written by a maskil as a vicious attack on the Jews of the time pocking fun at many things. The plus about this parody is we get a very interesting glimpse into Jewish life in those days – very detailed. This parody was very rare and almost unknown except by a few scholars. Until recently in 1997 Professor M. Zalkin reprinted it in a critical edition by Mercaz Dinur, with an excellent introduction giving a complete historical background of who possibly wrote this work why it was written so sharply and about the different versions of this work that seemed to exist. The introduction by Zalkin is 30 pages and the actual text of the sefer is twenty seven pages. He includes over four hundred very helpful notes to the actual text to the work explaining many points. Although he did an excellent job I feel that he could have added even more sources and commented on points which for some reason he did not.

Zalkin notes how the authorship was debated and discusses all the possibilities offered to its authorship. [26] According to some scholars it was even banned and burned. [27] If one reads this whole work one can very well understand why it would have been burned as it was a very cynical work. I would just like to mention the style of this work briefly and give some samples of sources one can find in it especially in regard to Purim.

To begin with this work was titled Sefer Hakundas – kundas means trickster. We find in different memoirs such as in Zecronot Av Ubno (p. 206) and in Eiryati Mottlee (pp. 178-179) such a term (see also Zalkin Introduction pp. 9-10) it was a kid who was a big trouble maker who was everywhere in everything. The style of this work is its eleven chapters written like a Shulchan Orach dealing with “halchos of the kundas” it goes thru his jobs where he hangs out how to identify one – from his clothes what he eats, which things he is from the first ten to do – what he does in shul and on yom tov.

Just to give some examples of what he did that help us get a glimpse into life in those days:

בימים שאומרים יעלה ויבא… כשמגיע באמצע התפלה למקום הכרזה מרים קולו באמירתו בכדי להשמיע לכל העם וכשסיים תפלתו מחוייב לסבב בבית המדרש אצל כל הנערים ולשאול מהם אם לא שכחו לאמרו. ואם הודה לו אחד מהם ששכח מיד הוא רץ לשואל את פי המורה שם ומעמידו לתפילתו. (עמ’ 52) Another Example:

פטרוהו מספירה. רק בשעת ספירה מחוייב להיות בבית המדרש והסופר ההולך לשאול מה שפגמתי בספירה, מחוייב להשיב לו תיכף ומיד. כי הקונדס מחוייב לידע היסוד והכלל. ובתוך כך מחוייב לשאול לבני אדם איזה יום היום הוא בספירה וכשיגידו לו מחוייב לצעוק בקול גדול עכשיו ספור בלא ברכה כי הגדת לי יום הספירה (עמ’ 57).
Another Example:
גם פרטוהו מקידוש לבנה. רק שמחוייב להיות בכל מקום שמקדשין ויקדים שלום עליכם לכל אדם (שם)
Another Example:

בשעה שהחכם יושב ודורש בבית המדר. אזי הוא נמצא אחורי בית המדרש בין בני גילו וקודם הדרשה כשבית המדרש מלא מפה לפה מחוייב הקונדס לדוחק את עצמו ביניהם להיות צופה ומביט בפני הדרשן וחוזר לעבודתו וכצאתו מבית המדרש הוא צועק בקול רק אל הנערים אשר בגילו אי איך האב אים שון גיזעהן עד שישמע הדרשן (עמ’ 62).
Specifically, discussing Purim it says:

בפורים מחוייב להכות המן בכל עת שיזכרוהו בבקעת של עץ בכל כחו עד משליכין אותו. או משתקין אותו. ואם הקונדס מאריך בהכאה עד שמשליכין אותו מבית המדרש לגמרי. אז אשרי לו ואשרי יולדתו. ובשעת קריאת המגילה כשהחזן קורא המן מחוייב לצעוק בכל כחו ברוך הבא (עמ’ 67).[28]
Just to conclude with one last parody as the famous expression goes ” As mein Ret shon vegen Korech.” This parody deals with drinking of wine called Hatikun. It was written in the form of a shulchan orach on the topic of the Chassidish custom of “tikkun.” In doing so it pokes lots fun at the Chasdic Minhag of observing tikun. The authorship of Hatikun has been debated. Davidson (p. 219) writes that it was written by a David Apotheker. But Rabbi B. Oberlander in his excellent series of articles on the infamous forgery Yerushalim al Seder Kodshim (that is being turned into a full length book) demonstrates that the author is none other than Friedlander the forger of the Yerushalmi on Kodshim. (Or Yisrael, no. 15, 1999, 174-75)
Notes:

[1] Alei Tamar, Megilah pg 3-4.

[2] Quoted by M Benayhu, Yosef Becherei, pp. 495, 483. On this very interesting personality see Benayhu, ibid pp. 415- 520.

[3] Sefer Zichronos pp. 61-64

[4] Aruch Ha-shulchan, 695:10 and 696:12.

[5] Israel Davidson, Parody in Jewish Literature, p. xix (available for free download here). [All of my quotes from Davidson are from this work]. This work is an incredible job on the topic of Jewish parodies. He does a terrific job of covering the entire history and pointing out many fascinating things in his many discussions. He also has an extensive section on the various parodies written for Purim especially Mesechtas Purim. Besides this he includes an excellent bibliography of all the various parodies that he tracked down four hundred and twenty one in total.

[6] Davidson, ibid pg 4; A. Haberman, Iyunim Bshira Ubpyuit, p. 311; Sperber, Minhagei Yisroel, 6, p. 211, Moadim Be-halacha, p. 246, see also Alei Tamar pp. 13-14 about eating seuda at night. Interestingly, it appears that in Otzar Yad Hayyim (p. 1) that he was unaware of this whole piece was a joke, as he uses this line to “prove” that drinking wine of Purim night will destroy our enemies.

[7] A. Haberman, Iyunim Bshira Ubpyuit, pp. 303-306.

[8] S. Abramson, Rav Nissim Goan, p. 278; Sefer haManhig, Mossad Harav Kook ed. vol. 1, p. 249 (see notes therein); Abudraham p. 209. It appears that this has to do with the custom of hanging of a mock Haman mentioned in note 21.

[9] See Machbres Emauel Haromi – Dov Yardan edition, machbres twenty five pp. 451-469. On this edition it is well worth reading the excellent review and notes from R. S. Askenazi printed in Kiryat Sefer 35, pp. 157 -162, omitted from the bibliography of R. Ashkenazi’s writings in Alpha Beta Kadmita deshmuel Zerah.

[10] On Emanuel Haromi in general see: M. Steinschneider, Jewish Literature, p. 176, Landshuth, Amudei Havodah pp. 304-305; Davidson, ibid, pp. 17-19; Y. Zinberg, Toldos Safrus Yisroel, 1, pp. 387-410; A. Haberman, Toldos Hapiyut Ve-hashira, vol. 2, pp. 43-61; Dov Yardan in his intorduction to his edition of Machbres Emauel Haromi pp. 11-18.

[11] On the banning of Machberes Emanuel see: Beis Yosef, (O. C. 307:16); Moshe Carmily, Sefer Ve-sayif pp. 40-44; A. Haberman, Toldos Hapiyut Ve-hashira, vol. 2, pp. 56-58.

[12] Shem Hagedolim, Marches Seforim: Kuntres Achron printed at the end of letter beis. This work on Misheli was one of the first books ever printed in Naples 1487. It was reprinted in a limited facsimile edition in 1981 with an excellent introduction.

[13] Printed in back of his R. M. Roth Mevaser Ezra on Ibn Ezra p. 176. To be sure R. Roth was not a liberal, as is well known with the incident when he was supposed to receive the Kook prize with Saul Lieberman and he refused. See: Igros of R. M. Roth recently printed; Marc B. Shapiro, Saul Lieberman and the Orthodox, pp. 27-36.

[14] On R. Kalonymus ben Kalonymus much has been written already see: Y. Zinberg, Toldos Safrus Yisroel, vol. 1, pp. 411-427; Uberto Cassuto in the intro of the facsimile edition of Mesechtas Purim printed by A. Haberman in 1978; A. Haberman, Toldos Hapiyut Ve-hashira, vol. 2, pp. 142-149; A. Haberman Iyunim Bshira Ubpyuit, pg 162-179; C. Shirman, Toldos Ha-shira Haivirit Be-sefard, pp. 514-541

[15] The author of the Megilat Setharim and Sefer Chabakuk was a mystery until Davidson correctly identified it to be none other than the famous Ralbag: Davidson, ibid 131-133. The Ralbag authored Megilat Setarim around the year 1332 and Sefer Chababkuk a little before. See also C. Shirman, Toldos Ha-shira Haivirit Be-sefard, pp. 527-528.

Another parody that Mesechtas Purim inspired was Mesechtas Chanuka. See Areshet, 3, page 173-192 (not the one mentioned by davidson on pg 39).

[16] Sources against Meschtas Purim See: Davidson ibid, xxi; A. Haberman, Iyunim Bshira Ubpyuit, p. 312; Sperber, Minhagei Yisroel,6, pp. 204-205, Maran V’Rabanan, 2, p. 90,

[17] See Steinschneider, Arshet, 4, p. 88, Moshe Carmily, Sefer Ve-sayif p. 248.

[18] A. Haberman, Iyunim Bshira Ubpyuit, pp. 273, 303.

[19] On gambling on Purim see Davidson, ibid pp. 31, 145; H. Pollack, Jewish Folkways in Germanic Lands (1648-1806), pp. 181, 329.

[20] On playing backgammon on Purim see Davidson, ibid p. 146.

[21] On mock hangings of Haman see; R. S. Schick, Sefer Haminhaghim p. 51 a; Davidson, ibid, p. 21-22; E. Horowitz, Reckless Rites, pp. 93-106.

[22] Davidson ibid, p. 22.

[23] On Purim Rav see: the account in Magel Tov of the Chida pp. 138- 139; A.S.Sachs, Worlds that Passed, pp. 232-234 has a very descriptive account of this; Davidson pp. 26-27, 30-31; Sperber, Minhagei Yisroel, 6, pp. 202-203. see also M. Breuer, Ohelei Torah, pp. 418-419; Pinchas Torborg in his memoirs also writes about the purim Rav in Volzhin but it was not around in his times he just said he heard about it from people from before his time. (Pirkei Zichronois p. 197). R Ovadih Yosef is very aginst this concept see Chazon Ovadia pp. 201-203.

[24] On cross dressing see: Aven Bochen, Haberman ed. p. 30; R. M. M. Honig, Yerushcanu, 1, p. 240; Professor Y.Speigel forthcoming article on the topic.

On dressing up on Purim in general see: Hyam Isaacs, Ceremonies Customs Rites and Traditions of the Jews, in 1836 (second edition) where he writes (p. 91) “Both male and female dress themselves in all kinds of Gaudy dress . . .”; Chida in his travels, Magel Tov, p. 139; The memoirs printed by M. Richarz, Jewish Life In Germany, pp. 83, 159; H. Pollack, Jewish Folkways in Germanic Lands (1648-1806), pp. 184, 331-332; Sperber, Minhagei Yisroel,6, pg 192-200; R. G. Oberlander, Minhag Avosenue Be-yadneu, vol. 1, pp. 293- 306; Moadim Le-simcha pp. 443- 458; R. Ovadih Yosef is very aginst this concept see Chazon Ovadia pp. 199-201.

[25] On the Sefer Hamaskil in general see R. M. M. Honig, Yerushcanu, vol. 1, pp. 196-240.

[26] On authorship of this work see; Y. Zinberg, Toldos Ha-safrus Be-yisroel, vol. 6, pp. 356-357; Davidson, ibid, p. 211; Zalkin intoduction pp. 15-21.

[27] On the banning of this work see; Y. Zinberg, Toldos Ha-safrus Be-yisroel, vol. 6, p. 226; Moshe Carmily, Sefer Ve-sayif p. 238; Zalkin intoduction pp. 21-22.

[28] On banging during Megilah at the mention of Haman’s name, see the following sources: In the sefer Eshkol Hakofer from Zeror Hamaor in his work on Megilat Esther:

ועל סמך זה יש היום מקומות יכו שתי אבנים זה על זה בהזכרת המן בקריאת המגלה בבית הכנסת (עמ’ צו)

R. Yehudah Aryeh Modean writes in his Shulchan Orach:

ונוהגים קצת בשמעם בקריאה השם המן לשקשק ולשרוק כעין סימן למחות זכרו (עמ’ 84)

In the Present State of the Jews written in 1675, Lancelot Addison (p. 182) writes: “both the women and children… at the naming of Haman make a hideous noise with their hands and stamping with their feet”. [Thanks to S. From on the Main line for this book]

In the Ceremonies of the Present Jews written in 1728 we find “and as often they hear the name of Haman pronounced they clap their hands or beat the benches to signify that they curse him.” (p. 44) [Thanks to S. From on the Main line for this book]

In the book of Religion Ceremonies And Prayers of the Jews by Gamaliel Ben Pedazhur written in 1738, he writes (p. 43), “and every time the reader pronounces the name haman in reading… all the jews young and old stamp their feet on the floor by the way of treading haman down and the children have generally Hammers with them at the Synagogue…”

Hyam Isaacs in Ceremonies Customs Rites and Traditions of the Jews, printed in 1836 (second edition) writes (p. 89) “and as often as the reader mentions the name Haman… it is customary for the children , who have little wooden hammers to knock against the wall as a memorial that they should endeavor to destroy the whole seed of Amalek.”

S. Ansky writes in his memoirs of World War One, The Enemy at his Pleasure (p. 284): “On purim I went to Synagogue to hear the reading of the book of Esther. At the the mention of Haman’s name the children traditionally make noise say by clapping but when these children tried to clap. Though very softly, their frightened parents hastily shushed them. Why didn’t they let the children make noise? I asked somebody afterword. Someone might object he stammered. Try and prove that they meant the ancient haman and not the present one.”

See also: D. Sperber’s book on the topic – Keisad Macim Es Haman 47 pages; Sperber, Minhagei Yisroel, vol. 3, pp. 156-159; Sperber, Minhagei Yisroel, vol. 6, pp. 244-256; E. Horowitz, Reckless Rites, pp. 274- 276; Moadim Le-simcha, pp. 299-323; Minhag Avosenue Be-yadneu, vol. 2, pp. 307-324.

Review of Professor Daniel Sperber’s Netivot Pesikah

Review of Professor Daniel Sperber’s Netivot Pesikah by Eliezer Brodt
Professor Daniel Sperber, Modes of Decision – Methods and Approaches for Proper Halakhic Decision Making, Jerusalem, Reuven Mass, 2008, 207 pages; Hebrew.

פר’ דניאל שפרבר, נתיבות פסיקה ‘כלים וגישה לפוסק ההלכה’ ירושלים, תשסח, ראובן מס, 207 עמודים
Last week a new book from Rabbi Prof. Daniel Sperber arrived in stores, Netivot Pesikah. This is his third book which he authored in less than a year (see here and here for reviews on them). Before I begin I must say at the outset this book follows in the path of his most recent book Darkah Shel Halakha in that he discusses very sensitive topics and says things that many will take issue with. In this post I will not even attempt to deal with all that is discussed in this book as that would require its own book which others much better suited than I could do. What follows is a review of some of the points which he makes in this book including some of my own opinions for whatever they are worth. This is just some preliminary remarks as many topics contain much information and, in time, will be subject to their own posts.

This book is an expansion of essays that he has written in English first printed in the book Modern Scholarship in the Study of Torah, and later, reissued in a separate booklet “Legitimacy and Necessity: Scientific Disciplines and the learning of the Talmud.” This volume is an expansion of those essays including many additions and some new chapters never printed before. The first two parts of the book deal with what a Rav specifically needs to know and use modern day tools to reach proper conclusions in halakha. Sperber includes all kinds of samples to prove his points, including many examples from old texts and historical works. As Sperber writes in the introduction of his English edition:

This study seeks to demonstrate that there is a need to use scientific discipline when examining rabbinic texts. These texts include textual clarification based on manuscripts and early printed editions, philological studies to ascertain the exact meaning of difficult terms, seeing the text in its historical, sociological and literary settings and the use of material evidence to understand the physical aspects of an object discussed. Without the appreciation of these methodologies we often miss the main point of the text, and in some cases even err to the particular halachic implications.

He begins this latest volume with the following statement — which is really picking a fight in a quiet way — that it is well known that in the yeshiva world they mock the academic world saying they are concerned with what the Tanaim and Amoraim wore, whereas we are concerned with what they actually say. He says although it is certainly very important to know what they say, it is also very important to know what they wore. He shows a few examples that demonstrate this point that by not knowing what they wore, there were mistakes in understanding different areas of halakha such as in hilkhot tefilah and in hilkhot nidah.

Additionally, another example offered by Sperber, is from the laws of tying on Shabbat, where he ably demonstrates that if one has a full understanding of sailor knots, this knowledge allows one to fully understand the gemarah dealing with these issues. These examples, according to Sperber, show the importance in having this kind of knowledge. He than goes in to a lengthy discussion of what is known today as the scientific method of learning gemarah. Professor Sperber shows that this form scientific method of study is not new, rather, it dates to the times of rishonim. Further, he shows that there were great people such as the Sredei Eish who was involved with such methods and that if done properly this method is very important. In this section it is clear that even Professor Sperber is well aware of the great dangers of it and he does not know exactly how to go about mainstreaming it as opposed to the rest of this volume. A quote that Professor Sperber brings from R. Avraham E. Kaplan is appropriate here:

הוגי התלמוד שבארצות המערב מרבים להשתמש בסוד התיקון מתוך מציאות גירסאות. יש מהם שלא זזו מלחבבה, עד שבאו להעמיד את כל דרישתנ בתלמוד עליה בלבד. ויש גם בין חריפי המזרח ובקיאיו שסרו כאן קצת מן הדרך הנאות לצד שני שבדבר, הם הזניחו יותר מדאי את ענין הגירסות, לא כך היה דרך הקודש של רבותינו הראשונים ז”ל, הם הכניסו לתוך עמקי עיונם בגופי הלכות גם את הדיוק הגירסאי בלשון ההלכות, והרוצה בפירוש של אמת וצדק לצאת בדרך זו

From there he moves in to a whole discussion of the usage of manuscripts in general and specifically about the famous opinion of the Hazon Ish. Sperber’s discussion is based on on Professor Speigel works Amudim b’Tolodot Sefer HaIvri, but he adds many excellent sources to those of Speigel. Specifically, he shows how many gedolim disagreed with the Hazon Ish as is evident from the haskamot and usage of the work Dikdukei Soferim – an entire work devoted to using manuscript evidence to ascertain the correct text of the Talmud. Sperber quotes the Minsker Godol who praises the sefer Dikdukei Soferim. To this I would add two more quotes from R. Meir Halpern’s excellent book on R. Yerucham Leib Perlman, the Minsker Godol [R. Halpern taught the Minsker Godol’s son]: “כל אות ואות שבדברי חז”ל היתה חשובה ושקולה בעיניו לעשותת אותה יסוד ולהעמיד עליה בנין ולקחת ממנה ראיה לדין והלכה. ולכן היו חביבים בעיניו ספרי דקדוקי סופרים, וכמה וכמה פעמים היה מראה כי על פי שנוי קטן בנוסחא מתיישבים כמה דברי גדולי הראשונים, שהבאים אחריהם נתקשו בהם ולא ירדו לסוף דעתם ודחאום מהלכה”. (הגדול ממינסק, עמ’ 85) Elsewhere he writes: “כשעלתה בידו ליישב שיטת איזה מהראשונים על פי נוסחא ישנה שמצא בגירסת התלמוד, היה בעיניו כמוצא שלל רב ואין קץ לשמחתו. ולכן היו ספרי דקדוקי סופרים של הר”ר רפאל נטע רבינוביץ יקרים וחביבים לו”. (שם עמ’ 159)
Professor Sperber then continues with another topic, showing the need to know about different printings and printing mistakes. He shows how the knowledge of bibliography helps one come to a proper understanding of the topic of parashat Parah being d’oraitah — and it is somewhat ironic that on this very page there is a mistake where Sperber writes the name of the Prei Chadash as R. Yechezkial, where it should really say R. Chizkiyahu]. Professor Sperber writes that the teshuvot on the topic of smoking today should take in account that all the earlier literature on this topic is from a time when they did not realize the dangers of smoking.

In the second section he has thirteen excellent examples (including pictures) demonstrating how using manuscripts helps one come to a proper understanding of the Yerushalmi. He gets in to a discussion of mesorah, nussach hatefilah. This later point leads him in his notes to deal with all the different printings of the siddur of R. Jacob Emden as much was added in over the years which was not written by R. Emden until the new beautiful edition by Eshkol was printed. [Even Eshkol edition, however, is not perfect and does not fully reflect the opinions of R. Emden, but it is much better than previous siddurim that claimed to reflect R. Emden’s positions.] Sperber offers an example how censorship from the censors causes a wrong Pesak on topic of halakhot of lo sichanam. He has a small discussion about the Besamim Rosh, and a more lengthy discussion on how the proper dating of when the Rama died plays a role halakhically. He shows how a Kaarite explanation crept into many rishonim and how a mistake in Rabbeinu Yerucham without using manuscripts causes a wrong halakha. Finally, he has a lengthy discussion of the edited teshuvah of the Rama on yayin nessach. These are just some of the many topics one can find in this sefer.

The last two parts of the sefer are a continuation of his previous work Darkah Shel Halakha, including new information on topics discussed there on the feelings a posek must have to the people asking questions. (Sperber has a separate article on this topic, available here.) To illustrate the point he brings a beautiful story with R. Shlomo Zalman Auerbach, when after listening to a very complicated question, he told the person that he is sorry but that he can not answer him as he can not put himself in his shoes – it was towards the end of his life so he did not have enough strength.

The last part of Netivot Pesika are additional sources continuing from his Darkah Shel Halakha about how a posek should not to be overly machmir.

As always, Professor Sperber does not let us down with his breathtaking wide range of sources in his famous lengthy footnotes — 283 notes in total — quoting both from Hebrew and English sources. Of great interest to note is his tremendous Bikiut in all the seforim of R. Yaakov Chaim Sofer. This volume is also full of many nice stories and anecdotes to demonstrate his points. This book is much more organized than some of the other works of Professor Sperber, a complaint that many have voiced by some in the past. There are no tangents in tangents of tangents, as he sticks with each topic at hand.

One complaint I have with the book although he includes all the tools one needs to have today to render proper halakhic rulings, there is a glaring omission which I feel should be the few pages explaining how it is proper to learn Torah and that all the Torah sources are the first and most important things that one needs to master first. Only afterwards are these tools helpful and necessary, otherwise these tools alone will not help much.

When I finished reading Netivot Pesika I was stuck with the following feeling: A while ago when reading the excellent article of Dr. Shlomo Sprecher on mezizah b’peh I thought to myself that its lucky I am not a Rav, as this evidence is so hard to deal with. I never went to medical school and I have doctors saying each way and besides that I have the excellent documentation of Dr. Sprecher on this whole topic showing the whole historical development of this halakha convincing one how one can do it b’klei. This book also continues showing me how hard it is for one to become a Rav these days and anyone reading it thinking of pursuing such a career might change their minds.

My outcome after seeing all this unbelievable evidence would be that every rav has to make sure to carefully check up the sources he is using to reach his pesak and if it is related to issues of science or knowledge outside of learning to consult an expert of that particular field, but going to school would not teach one all of this as Sperber himself admits that how many languages could one learn already (pg 50) and still have time to learn Torah which is always supposed to be the main thing? There are many sources which show that one can learn other sciences, etc., and the great necessity of knowing them of reach proper conclusions in pesak.

One has to be aware of all these methods and maybe know how to check up manuscripts. But there is no way every topic that one would be able to research from scratch and suspect that everything up until now is a mistake. Besides, who has such libraries, even with the various computer programs, no one has all these manuscripts and early printings so readily available. The Rabannim would never get anywhere with issuing p’sakim. Rather, a rav has to be aware of the issues that Prof. Sperber raises and consult experts of each particular field, whether dealing with bankers or real estate agents to understand what the market is, to consult medical experts with regard to medical and fertility issues, electrical issues, scientists and the like.

Thus, if someone is dealing with questions of hilkhot Shabbat and electricity aside for having to master the extremely complicated topics of Grama he also has to understand electricity a bit besides for this he would have to understand how this particular product he is dealing with works exactly. Today many rabbanim are well aware of this so they are very careful to check into exactly understanding how products work before issuing a pesak to list one example.

One of the greatest poskim of the past century, R. Shlomo Zalman Auerbach, was famous for how he consulted experts and tried to understand the exact facts before issuing a pesak. This is evident in all his writings on all of the modern day issues. One example: In recent years there has been much written on the bottle cap opening of shabbat — it even has its own huge sefer (as virtually everything else does these days) on the topic! One of the rabbanim who has been involved with this topic for years is R. Moshe Yadler, author of Meor Hashabbat, where he has written on this topic and spent many hours speaking to many gedolim about it. When he was researching the topic he made sure to track down every type of bottle, he visited factories to see how bottles are made so that he would be able to understand exactly how it is made so he would be able to pasken properly. When he gives a shiur about this topic he comes with a bag full of all types of caps to demonstrate to the crowd the exact way it is made, etc. He told me once that he spoke to R. Shlomo Zalman Auerbach about this many times at one point and requested R. Shlomo Zalman Auerbach to put in writing his pesakim to which the latter did. But R. Shlomo Zalman Auerbach’s son told R. Yadler that his father sat for three days with a soda bottle in front of him the whole time he was writing the teshuvah and he kept on taking it on and off. Another of the many samples of this are the writings of R. J. David Bleich in his now five-volume Contemporary Halachic Problems, two-volume Jewish Bioethics and other works.

In conclusion I would like to quote a lengthy passage from one of my favorite books HaGodol m’Minsk that expresses an idea similar to Professor Sperber,on what a Rav should know – [I got to this book after hearing many times from my Rosh haYeshiva R. Zelig Epstein Shlita how great it is] I apologize for not translating it into English “אף שם אל לבו להשתלם בידיעת עניני העולם. ובאשר ידע כי התמדתו הנפרזה בתורה היא הגורמת לחסרונו זה, ומפני גודל שקידתו כמעט שלא דבר עם איש מלבד לענות שאלה באיסור והיתר או למי שבא לדבר בדברי תורה, והיו הכל נמנעמים מלבוא אל ביתו בראותם כי למשא הם עליו והוא מדבר רק בעל כרחו כאלו כפאו שד, ובו ברגע שמפנים שכמם ללכת הוא שב ללמודו בקול רם כמשפטו באופן שניכר ומורגש היה להם שבביאתם הם מבטלים את הרב מתורתו. . . לכן עלה על רוחו להשלים חסרונו בכל האפשר, ויאמר להנהיג תורתו מנהג דרך ארץ. ועל פי רמז מאתו וגלוי דעתא דניחא ליה, היו באים אליו לפרקים שניים מחשובי העיר. . . הם היו באים אליו בעידנא דמיפגר מתלמודו, והיו משעשעים אותו בשיחותיהם. זה מספר מעסקים ומסחרים שונים ומבאר פרטיהם ודרכיהם, וזה מדבר על גוי ועל אדם, מספר קורותיו והרפתקאותיו ומבאר דעותיו והשקפותיו. וכיון שנפרץ הגדר מעט, היו באים לפעמים גם אחרים מאנשי העיר בשיחם ושיגם. והרב היה מתענין ושומע ומתכוון לקנות ידיעה בעיני התבל והמציאות. אף היה מתיר לעצמו לפעמים ללכת עם אחד מאלה לטייל בסביבות העיר. ומדי עברו לפני בנין שונה ודבר לא רגיל היה שואל לדעת טיבו ומהותו. כן נמשך הדבר כשלשה ירחים לערך. הרב אמנם עשה חיל בלמודיו אלה ויעבור בהם את רבותיו אלה, שהיה קורא להן בדרך הלצה רבנן דאגדתא, מאיר דעובדי ובמשך הזמן הקצר הזה התעשר בידיעות רבות… והנה נשמט מזכרונו דבור אחד מהראשונים המדברים בזה ולא ידע לפי שעה מקומו והוצרך לחפש אחריו תלה את הדבר בביטול תורה של הפסקות האלה בשיחות וטיולים, ויצר לו מאד ויקט בפניו. וישב לחדר למודו ולקביעותו כבראשונה, והבקורים והטיולים חדלו… בעת זקנו אמר לי פעם אחת כד הוה בדיחא דעתיה רב אמר שמונה עשר חדשים גדלתי אצל רועה בהמה, ורבנו הקודש לא נתן לו רשות להתיר בכורות, ואני לקחתי לקח שלשה חדשים אצל בעלי הבתים והעולם לא נתנו סמיכתם לי על ידיעתי עניני הארץ. בכל זאת אוכל לומר כי הידיעות האלה שקינתי לי אז, הן הן שעמדו לי בכל ימי חיי, מהם אני שואף ויונק בכל עת שבא מעשה לידי”. (הגדול ממינסק עמ’ 59-63).
Many of these points were demonstrated a bit in the convention and than journal Beis Havad previously discussed on the blog. Professor Sperber, however, goes ahead and demonstrates it much more clearly via many excellent examples to prove each point.
The book is available in the U.S. at Beigeleisen and in Israel at Girsa books and directly from the publisher, Rubin Mass. The SOY Seforim Sale at Yeshiva University, has online ordering available (minimum order of $100), and has Darkah Shel Halakha and Netivot Pesika.

Ofeq Institute and the New (English) Version of the Messilat Yesharim

Ofeq Institute and the New (English) Version of the Messilat Yesharim
by Eliezer Brodt

The Messilat Yesharim, by R. Moshe Chaim Luzzato (Ramchal), is one of the foundational works of mussar. [1] The Gra, among others, praise the Messilat Yesharim.[2] As such, any addition to its oeuvre is important in its own right. The Ofeq Institute* has recently published an English translation of an alternative version of the Messilat Yesharim. This version is fundamentally different than the standard edition of Messilat Yesharim. The standard edition is divided into chapters based upon various character traits. The second, this new version, eschews the chapter divisions and instead is arranged in a conversation or dialogue format. Specifically, a dialogue between a “wise man” and a “pious person” is the format of this version. This second version comes from a manuscript in the Baron Ginzburg collection in the St. Petersberg Library. The manuscript is in the Ramchal’s own hand and is substantially larger than the other version. Although the Hebrew edition of the dialogue version has been available for a bit (also from Ofeq),[3] this version has now been published in an English edition and this edition will be the focus of this post.

First a word about the Ofeq Institute. Over the past twenty years Mechon Ofeq has released many editions of the works of the geonim, rishonim and achronim covering all genres of Jewish literature. All these works are critical editions with extensive notes and introductions. Almost all their editions include extensive footnotes. (One of the only complaints some have is that there’s simply too much information in the footnotes). Much like the novel version of Ofeq’s Messilat Yesharim, many of the works are based on manuscripts from the Ginzburg collection, a collection that was only recently released to the public.

To highlight but a few of their other titles. A work on Iyov from the bet midrash of Rashi and a commentary on Yecheskel from R. Yosef Heyun. They begun to publish a critical edition of the rishonim on Torat Kohanim as well as a commentary on Tosefta. They have printed works from geonim like R. Natronai Goan. Many works of rishonim on shas, most well-known being the Tosafas HaRosh on Pesachim and Haggigah, and Tosafos Yeshanim on Yevomos. A facsimile edition of Rambam on Madda and Ahava in the Rambam’s own hand. They have printed hagadahs from rishonim an excellent critical edition of the Seder Hakabalah of the Meriei. Another work of note is Meah Shaearim a two volume edition on hilchos kibud av v’em.

Ofeq, run by R. Avraham Shoshana and based in Cleavland Ohio utilizes not only Torah scholars (read products of Yeshiva education) but experts who are academics as well. For their editon of the R. Natronai Goan they used Professor Brody a leading expert of the geonim period. For other works of rishonim they have used Professors Emanuel, Hevlin and Speigel all experts in their respective fields. Or, in the case of the Messilat Yesharim, Professor Septimus was involved. That is, Ofeq ensures that the works they put out are of a high caliber. To some, this is an anathema. They view the inclusion of non-Torah scholars to be unconscionable. Most recently objections of this nature were expressed by R. Yehuda Liba ben Dovid in Bes HaVaad (see post here ). As I pointed out, however, R. ben Dovid’s position is in the minority.

Aside from Ofeq’s Hebrew publications they also have published some books in English. The Messilat Yesharim, however, is their most ambitious English translation to-date.

This English translation includes an introduction discussing the Messilat Yesharim, the two versions, and the English translation employed. The translation does not skimp in the sense that it is annotated with English notes – something that does not appear in all English translation. Instead, many English translations provide the footnotes in Hebrew. While this seems counter-intuitive as if the person wants to read the work in English, they would like to read the whole work including the footnotes. This edition does not suffer from that and instead, almost everything is in English. Additionally, although Ofeq has published the “dialogue” edition, they also include the original version in translation as well. There are, however, two parts that remain in Hebrew. The first are citations to verses, talmudic passages and the like, the second is the final work included which compares the dialogue version with the standard chapter version. This last section, titled Bein HaMesilot, is in Hebrew.

When it comes to English translations, there are typically two options. The first are academic presses which are typically expensive and not aimed at a popular audience. The second, are the traditional Orthodox presses, while these are typically more readable, they (although not always) don’t provide some of the scholarly detail. Ofeq’s translation of the Messilat Yesharim
strikes a nice balance between these two – they have produced a highly readable yet include the scholarly detail as well.

As mentioned above, what is unique about this copy of the Mesilat Yesharim is that is is written in a completely different style than the current Mesilat Yesharim. This new version is written in a debate form. The Ramchal wrote other works in debate form as well. For example, his work on defending kabbala. For whatever reason, he chose to print the other, standard, version and the debate version remained in manuscript. It’s unclear, however, why the Ramchal chose to do so. Many feel that a debate version is much better for 2 reasons: One, it keeps the reader much more interested and two, it brings out the various points much better as is always in a debate form.

For many years, the sefer Messilat Yesharim was learned as a mussar sefer, becoming one of the classics. Many people used to take it into a dark room and learn it in special tunes saying the words again and again until they penetrated. However, many people have a fear of mussar, having bad memories from yeshiva, forcing themselves to read mussar sefarim during mussar seder that they felt did not talk to them. I would like to suggest a new way to read this sefer. Read it as a regular sefer. Concentrate on the ideas discussed in it, not only focused on the mussar, but rather on the pshatim, aggada and statements throughout the sefer. Just to list a few of these lesser appreciate portions of the Messilat Yesharim:
והנה ודאי שיעזרהו לזה רוב התמדה והעיון במזמורי דוד המלך והתבונוות בם במאמריהם וענינים כי בהיותם כולם מלאים אהבה ויראה וכל מיני חסידות. הבנה בהתבוננו בם. לא ימנע מהתעורר בו התעוררות גדול לצאת בעקבותיו וללכתב בדרכיו. (פרק כא)
Or highlighting the value of reading gedolim books or at least the aggadic section of the gemarah
וכן תועיל הקריאה בסיפור מעשה החסידים באגדות אשר באו שם. כי כל אלה מעוררים את השכל להתיעץ ולעשות כמעשיהם הנחמדים… (פרק כא) In this passage, the Ramchal takes a positive view vis-a-vis working at least if learning remains a main focus
כי הנה העסק מוכרח הוא לאדם לצרוך פרנסתו, אך ריבו העסק אינו מוכרח שיהיה כל כך גדול עד שלא יניח לו מקום אל עבודותו. על כן נצטוינו לקבוע עתים לתורה. (פרק ה וראה פרק כא) And, on keeping chumros he has an intresting point
הוא להחמיר בהם תמיד לחוש אפילו לדברי יחיד במחלקות אם טעמו נראה אפילו שאין הלכה כמותו(פרק יד) Elsewhere he expands on this thought a bit more
באשר כבר יחשבו שהחסידות תלוי בדברי הבל או דברים נגד השכל והדיעה הנכונה. ויאמינו היות כל החסידות תלוי רק באמירת בקשות רבות ווידוים גדולים ובכיות והשתחויות גדולות ובסיגופים הזרים שימית בהם אדם את עצמו כטיבלת הקרא והשלג וכיוצא בדברים אלה… אך מציאות החסידות עצמו הוא דבר עמוק… כי הנה המצות המוטלת על כל ישראל כבר ידועות הן וחובתן ידועה עד היכן היא מגעת. אמנם מי שאוהב את הבוראית”ש אהבה אמתית לא ישתדל ויכון לפטור עצמו במה שכבר מפורסם מן החובה אשר על כל ישראל בכלל… אלא אדרבא… יהיה לי לעינים להרבות בזה הענין ולהרחיב אותו בכל הצדדין שאוכל לדון שרצונו יתברך חפץ בו… נמצא כלל החסידות הרחבת קיום כל המצות בכל הצדדין והתנאים שראוי ושאפשר… (פרק יח)
In the introduction the Ramchal has a puzzling remark, that many have taken issue with, but, in reality, the Ramchal was following in the path of Chovos haLevovvos
היתכן שיגע ויעמול שכלנו בחקירות אשר לא נתחייבו בם, בפלפולים אשר לא יצא לנו שום פרי מהם, ודינים אשר אינם שייכם לנו.
Here R Shoshanah has a nice comment (p. 18) of sources discussing this point.
When he wrote this work the Ramchal wrote a puzzling remark in the beginning showing his humility he writes

אמר המחבר החיבור הזה לא חיברתיו ללמוד לבני אדם את אשר לא ידעו אלא להזכירם את הידוע להם כבר ומפורסם אצלם פרסום גדול

R. Sarna writes in his notes on Messilat Yesharim that this statement is the most puzzling statement in the entire sefer to him.

One more nice piece from Messilat Yesharim is:

והפרישות… הוא התבודדות וההבדל מן החברה המדינית לפנות לבו אל העבודה והתבוננות בה כראוי ובתנאי שלא יטה גם בזה אל הקצה האחר שכבר אמר ז”ל לעולם תהא דעתו של אדם מעורב עם הבריות… (פרק יד)

Turning back to the Ofeq edition in particular, it is important to highlight the footnotes included. While much has been written on the Messilat Yesharim before this edition, especially worthy of mention is the edition of R Sarna. This edition that includes notes by R. Shoshana has included that aside from explaining the text and the concepts therein and providing sources that the Ramchal’s comments are based on in Hazel and the rishonim (as R. Shoshana notes that he has spent many years learning this sefer very carefully) also offers historical info such as on page 6 when dealing with learning pilpul or on page 127 about a custom in those days in Italy where there were large plays and comics played before Jewish audiences.

The end section, Bein HaMessilot, is a great section discussing at length a few topics of the Messilat Yesharim and comparing and contrasting how the two different versions with them. This shows, that at times, the debate version is much lengthier than the current version we have. Another thing that was done in this edition is that they fixed up the original version of Messilat Yesharim from all the mistakes that crept in since its printing. This sefer, which the author was subject to much opposition in his lifetime by many great gedolim, as is documented in the Iggeres Ramchal, was zoche that one of his works became a classic until today.

The only criticism I can think of on this edition is that they should have included all their appendices and introductions that they printed in the Hebrew edition previously printed by them. But, with this new edition it should be much easier to learn And I am sure one will enjoy this all time classic even today.

As Ofeq has extensively utilized manuscripts in both this edition of the Messilat Yesharim as well as in the rest of their publications. We should highlight another book, published by Ofeq, that is on the topic of Hebrew manuscripts. Benjamin Richler’s book, Hebrew Manuscripts: a Treasured Legacy, (this is available to readers of the Seforim blog for a special price of $24.95 including postage – please contact Ofeq their information is provided below) is a great introduction to the world of manuscripts for anyone. The book contains a lot of information and pictures of all types of handwriting. The book traces and describes briefly many manuscript collections, both private and public including the Ginzburg collection – the collection where the dialogue version of MessilatYesharim as well as other important manuscripts were found. It even lists the numbers that some of these seforim have in the very big collections. Besides for this, the book contains some nice descriptions with pictures of many manuscripts. Of interest is on page 50, a picture of a manuscript of a machzor from 1290 that has pictures of malachim with faces of dogs. The book also includes a bit of a history of the various catalogs of manuscripts that have been written until today. Interestingly enough, Richler writes that the JTS and Hebrew University collections are not completely cataloged. (maybe by now, they are – for an update on the JNUL collection see Richler’s post here). He has a chapter discussing the importance of manuscripts besides for ones not printed, which there are many. It also is to check the accuracy of previous editions. This book was written before the Ginzburg collection was released (p. 110). In addition, there’s a excellent chapter on the Cairo Geniza from one of the biggest experts on the geonic era, Professor Robert Brody. Here too, Brody discusses many of the basic questions one has about this topic, such as why all this is in the geniza in the first place. He also discusses where all the documents are location today and the progress of the study of these documents.

NOTES
[1] In an earlier post discussing the content and censorship of the sefer Menuchah u-Kedushah, and I note that according to the author of Menucah u-Kedushah, the Messilat Yesharim was written with ruach ha-kodesh.

[2] For a discussion about the Gra and his views towards R. Moshe Hayyim Luzzato and the Messilat Yesharim, see Y. Eliach, HaGra, vol. 1 pp. 240-45, where Eliach devotes a chapter to this issue. There is even a statement attributed to the Gra that there are no extra words in the sefer Messilat Yesharim, until chapter 11. This statement sparked a discussion as to exactly which word in chapter 11 is the extra one that the Gra was referring to. Additionally, it seems that the Gra even had some of the Ramchal’s works in manuscript.

[3] The Hebrew edition includes an extensive introduction enumerating all the differences between the versions by R. Yosef Avivi, an expert on kaballah and especially the Ramchal’s writings.
*As Ofeq’s website is a bit dated, those wishing to obtain a catalogue of Ofeq’s publications should contact them at: Ofeq Institute, 27801 Euclid Ave., Suite 430, Euclid, OH 44132, fax (216) 731-5567; email ofeqinst@core.comTheir contact information in Israel is 02-653-5920, or e-mail: ofeq@013.net

A Comprehensive (or close to it) List of New Seforim

by Eliezer Brodt

In a recent Mishpacha article [November 28, 2007, ‘Seforim Supplement’, p. 48] they quote Shlomo Biegeleisen, of Biegeleisen Books, as saying that “they receive sixty new seforim every single week!” The seforim market has exploded in the past few years and continues to grow daily. While it is impossible to keep up with everything that comes out we hope to keep the readers updated from time to time with some of the interesting things that are printed. This current list includes some of the many titles printed in the past few months.

Rishonim:

Mechon Haktav reprinted the Magan Avos from R. Shlomo Duran, the Tashbatz (663 pp.). This work was first printed in 1785 and than again in a photo-mechanical edition by Mekor in the 1960’s. The plus of this recent edition is mainly the clarity of the print as the earlier edition is almost impossible to read. The editors of this edition did not, however, include notes of any sort on the sefer.

Sefer Al Esek Hatorah, Shtei Dershos Lrabenu Harosh (Kiryat Sefer, 2007); 76 pp. [08-974-0626].
This volume is a small sefer written by the father of the Rosh on Limud Hatorah. It also includes two dershos of the Rosh. Parts of all this had been printed before in A. Freimann’s book on the Rosh. In this edition the editor rechecked the manuscripts and reprinting the whole thing all together. [For another work by this Mechon see this prior post].

One of the dershos of the Rosh included in this work had been printed partially before by Professor Israel M. Ta-Shma in a few places [Kiryat Sefer, then in the journal MiGinzei L’taslume Kisvei Yad Ha’Ivriyim pp. 51- 52, and most recently in his Knesset Mehakarim vol. two pp. 184 -186]. The second dersha included herein had been printed in its entirety by Y. Galinsky in his doctorate on the Tur, Arbeh Turim V’safrus Halacha Shel Sefard b’Meha ha’arbah Aser (pp. 36-37, 74-75). In one of the dershos the Rosh gives strong mussar to the crowd for shying away to do certain Mitzvos such as lighting the Menorah in shul. There is a small historical argument between Professor Ta-Shma and Galinsky regarding the death of the Rashba (ibid.) based on the correct reading of a few words in the manuscript.

Mechon Yerushalim released their Ramban on Chumash Shemos see here for their earlier volume.

Avkas Rochel (Ashdod, 2007); 103 pp. [08-853-1651]
The author of this work was Rabbenu Macir, a talmid of R. Yehudah, the son of the Rosh. This edition is a nice reprint of the original. It deals with topics such as Gan Eden, Gehenim, Olam Habah, Moshicah amongst many others.

Chumash:

Maggid Meisharim (Jerusalem, 2007); 550 pgs, Ed. R. Y. Cohen [02 586-0457].
This edition is very helpful as it provides a parallel translation of the entire sefer from Aramaic into Hebrew. The editor also included paragraph highlights and many helpful notes on the sefer but hardly adequate for what this work actual deserves. [A while back there was a series of three articles by R. Yehuda Leib Kelers, in the Tzefunous journal (1990-91), where he mentions that someone was actually starting such a project but as far as I am aware, nothing has come from it.]

Nachalei Afersomin (Jerusalem, 2007); 360 pp., [04- 864-0135].
This is a reprinted edition of the sefer from R. Rephael Balzam, a talmid of R. Meir Arik (and others). This work is on the Parsha, Mitzvos and Yomim Tovim. It includes an index and a nice short biography on the author. There are all kinds of styles of Torah in this work dealing with Kabbalah, Halacha and Machshaveh.

She’elot u-Teshuvot:

Shu”t Yeshuos Yakov was reprinted after not having been available for many years. This edition includes some nice new additions of Torah printed in various places. Hopefully there will be a full post on this Goan and his works shortly.

Shu”t Mateh Menashe from R. Menashe Statoh [By Hillel Statohn 368 pp. 718-382-0085].
The author was the Av beis Din of Tzafas over 150 years ago and was the father of R. Chaim author of the famous work Eretz Hachaim. This work was in manuscript for all these years. In the second half of this sefer they include a fascinating work of the author called Knessiah Leshem Shamaim, which had been printed before. The topic of this work is about an interesting custom that existed in many communities when someone was sick or childless. The custom was to do a whole elaborate process to appease the shedim (evil spirits), a sort of offering to them (a korbon of sorts). He discusses the entire topic explaining why it one is prohibited form doing such things. He deals with many topics such as the power of shedim in general. This work includes the Teshuvous of many gedolim of the time amongst them R. Chaim Palagai.

Shu”t Sharei Tzion from R. Ben Zion Sternfeld was reprinted after not having been printed for a while. Besides for including R. Ben Zion’s excellent teshuvos it includes many of his deroshos. This Goan is famous for giving the Chofetz Chaim haskamos on his Mishana Berurah, Shimiras Halaoshon and Likitei Halachos. This edition includes the Kuntres Darcha Shel Torah and Kuntras Sharei Tzion on the topic of the importance of a proper education for one’s children. This edition includes a small biography of the author. These two works were written in response to Maskilim whom complained about not learning dikduk etc. One point of great interest from these Kuntreisim is the great importance and emphasis these Gedolim held of teaching Chumash properly to the children. They held that through the proper study of Chumash eventually the children will pick up Hebrew. Today, many school systems would do well to learn from these Gedolim to have proper methods to teach Chumash properly.

Shu”t Mishanat Sachir was reprinted. The author, R. Teichtel, was one of the biggest Rabbonim pre World War II in Hungary. As is very well known, originally R. Teichtel was a rabid anti-Zionist, however, later he completely changed his mind and eventually authored the incredible work called Em Habonim Semaicha. He authored many teshuvos over the years and eventually printing one volume of the teshuvos. After his death, his son printed a massive volume of Shu”t thru Mechon Yerushalim. This work has been out of print for many years. It is fantastic in respects of both depth and Bikeius. The son printed another volume a few years later. This current edition includes the whole volume that was printed by Mechon Yerushalim and parts of the volume that was printed afterwards. The original volume that the author himself printed was not reprinted here. This edition also includes some pages of additions based on notes of R. Teichtel not printed before. Just to give one an interesting tidbit on this sefer:

About six years years ago a journal from Chabad in Budapest called Tel Talpiyot (volume two) printed a few pages (pp. 42-55) of very interesting exchange of letters between R. Teichtel and his son R. Shlomo. This son went from Hungary to learn in Slabodkah Yeshivah. In the letters to his father he writes a few times how everyone in Slabodkah Yeshivah heard of his sefer and they enjoy it. He writes how many people asked him for a copy of the sefer but he only gave it to a few people amongst them the Divrei Yecheskel (see pp. 47, 48, 50).

Shas and Halacha:

Mezareph Le’Chachmah (Jerusalem, 2007); 174 pp.
This particular work of R. Yosef Delmedigo (Yashar) has been the subject of much discussion for many centuries. Already R. Yehudah Aryeh Modena wrote that the views in this sefer are not the authors real opinions rather he was playing “games.” After that, Graetz and others and as recent as Barzilay have attempted to prove that Modena was correct. However, I feel after a careful reading of the sefer that it was by no means a joke and this was the author’s real opinions. Recently, Professor David B. Ruderman has shown that Delmedigo did not intend this work to be a joke or game of some sort. Ruderman does so in his classic work Jewish Thought and Scientific Discovery in Early Modern Europe (pp. 128-152) dealing with all the problems Geretz and others raised. Mezareph Le’Chanchmah is full of interesting topics and information just to list a few: authorship of Zohar (52), Rashi (49) and Rambam’s knowledge of Kabalah (37, 51), against R. Avraham Abulafiah (31), and when Nekudos are from (21-22). He has a whole section showing that there are no contradictions between Halacha and Kabblah. The Shach in Yoreh Deah quotes him in regard to eating meat after cheese (89:16).

This current edition is printed beautifully, however, they edited out all the notes of Delmedigo’s student, R. Shmuel as well as some of the other stuff that were originally printed in this sefer. It is also lacking an index which would be very helpful with such a sefer enabling one to find all the treasures easily.

One original claim that I saw in the introduction of this edition and is recorded by many people and is in turn based on the Chida who states in R. Moshe Zechut’s name that the Delmedigo’s knowledge in kabbalah was not impressive based on specific things he writes in Mezareph Le’Chachmah. The page from Mezareph Le’Chachamah that lends credence to that opinion turns out that it was not from Delmedigo but instead from his talmid.

Kisvei Hagri (Jerusalem, 2007); 396 pp. [02 566-5240].
This a collection of the writings of R. Yaakov, Av Beis Din of Letichev. The author was born in 1730 and was rav there for many years. This was printed from manuscript for the first time by his descendants. The sefer has been waiting to be printed for nine generations. The editors put in lots of effort into this sefer giving you historical background. The sefer includes all kinds of genres, Chumash torah based on on old style pilpul, she’elot u-teshuvot, derush for all occasions (yom tovim etc.), hespedim, R. Yaakov’s tzavah and others. One of the many interesting things of interest in this sefer is a Megilas Yuchsin that R. Yaakov wrote. The editors put in much effort to track down lots of material about it. Also included is a list of his seforim collection (useful for certain fields of interest see for example Zev Gris, Hasefer K’Sochen Tarbus, pp. 65-72). Its unclear if the author was chassidish but he does quote from the Bal Shem Tov a few times.

Minhaghim and similar genre:

Chikrei Minhaghim (Cholon, 2007); 188 pp., [03- 556-3874]
This is a collection that focuses on Minhaghei Berlin gathered from many seforim including notes.

Orchos Hasofer (London, 2007); 173 pp.
This work is a beautiful collection of material about the Chasam Sofer gathered from a wide range of sources organized very nicely.

Bazel Hakodesh (Jerusalem, 2007); 334 pp.
This work is very interesting collection of material from R. B. Rakow collected together by his great-nephew. Topic ranges from chumash and halacha to stories he used to say over about various gedolim. Among the interesting discussions in this work are his opinions on learning and how to pasken, his connection with the Seridei Eish and his connection with R. Elyashiv resulting in getting R. Jonathan Sacks to take back what he wrote in one of his books [although the author does not mention R. Sacks by name] [See Marc B. Shaprio, Of Books and Bans, Edah Journal 3:2]. Another piece worthy of mention is his take on the Yeridos Hadoros question as it relates to learning.

Maseh Ish (Bnei Brak, 2007); 206 pp. Ed. R. Yabrov.
This is volume number seven of the on going series on the Chazon Ish. As with all such works there is lots of good stuff and some nonsense mixed in. This volume also includes a section on shemitah.

Halichos Kodesh (Brooklyn, 2007); 316 pp.[718 336-8971, 718 972-4078]
This is a collection of the hanhagohs of the whole year of R. Yisroel Rotenberg, Av beis Din of Kossin. He was killed by the Nazis. The sefer is from the notes of a close talmid of his. Its an extremely in depth description, providing a day by day going thru the whole year how he acted in each situation its full of interesting things.

History:

Rishimos Teshuvos Rav Sherira Goan (New York, 2007); 119 pp., ed. R. Nosson Dovid Rabinowitz [917- 753-5178].
This sefer includes an excellent history of Rav Sherira Goan from the most updated sources in the academic world. It also includes listings of all the Teshuvos of Rav Sherira Goan including many that were mistakenly attributed to others.

Tohar Haloshon, ed. Rothschild (Jerusalem, 2007); 80 pp.
The theme of this sefer is to show that the historical acceptance of the Hebrew language – Ivrit, was, according to the author, a very tragic story. The author shows through the statements of Ben Yehudah and Y. Klausner how anti-Jewish they were. He also shows which terrible methods they used to make this the language spoken amongst Jews in Eretz Yisroel. The book, however, is not to objective, rather it is presented in a very kannois way but all in all is still an interesting read to see a glimpse into that time period.

Olkieniki Radin Vilna (Jerusalem, 2007); 454 pgs, by R. Kalman Farber [02 571-1727, 03-731- 2149].
This is a diary of R. Farber of these places before World War Two and especially during the War. Among the interesting sections of this book are his accounts of his Rabaeim R. Naftoli Trop (known as Granat) and the Chofetz Chaim.

Yosor Yasroni (Bnei Brak, 2007); 469 pp., by R. Yitzchak Gibralter [03-618-8360]
This is a book about Kovno, R. Gibralter home town. This is a very interesting book which gives one a very nice picture of Kovno before World War Two not a typical Artscroll like history.

Journals:

Heichel Ba’al Shem Tov, issue 21,189 pp.
There are two articles of interest in this latest issue one, an article from R. Chaim Rapoport on the minhag of Chasidim of seeing ones rebbe in general and other areas relating to this topic.

One of the sources on the topic which he brings is from a teshuvah of R Yakov Kahna in his Shu”t Toldos Yakov (available here) (no. 33, pp. 72-74, in particular). What is specifically interesting about this teshuvah is his discussion of the Gra and his stance against Chassidim. He basically writes that the Gra made a mistake – he was fooled by false witnesses! What is interesting about this is this R. Yakov Kahan grandfather was the Gra brother author of the Maleos Hatorah! [I hope to return to this R. Yakov Kahana in a future post soon as his teshuvos are extremely interesting.]

Another point of interest, found in a different article, is a discussion of a grandson R. Chaim Volzhiner, Reb Eliyahu Zvi Soloveitchik, who became close with chassidus. The author references the extremely rare sefer by the Manhattan doctor, Arthur (Dov) Hyman, on this highly interesting personality.

Additions to earlier lists:

In an earlier post on new seforim I mentioned a sefer from R Chaim Vital.

Here is some updated information on it as I have had more time to go thru it a bit. This sefer was printed by R. N. Levi. This sefer is based on the handwritten copy of R. Chaim Vital himself. This volume was part of the famous Musaef collection. The rumors on the street are that this sefer legally ended up in the hands of dealers who cut it up page by page and sold each page for $15,000. After all the pages of the sefer were sold it was printed in this beautiful edition. This actual work was actually six parts a few of the parts were printed many years ago including haskomos of R. Kook [vol. 2, printed in Jerusalem, 1906] and more recently by Mechon Ahavat Sholom. It appears that there is still a part not printed which was to be found in the Ger Rebbi’s pre-World War II collection, which is currently still missing. As to the specific style of this sefer it is not heavy Kabbalah as there is much niglah in here. There are pieces of torah on everything – from chumash, aggdah gemaras and Mesectos Avos. Also included are many dershos which he said at chausunas, brisim and for hespedim. The dating of the sefer has been debated between R. Yakov Hillel and R. Manzur as to if this was before or after he learnt by the Arizal. Basically it seems that the bulk of the work was written before his learning with the Arizal and additions were added in by him throughout his lifetime.

The editor of this edition besides for presenting the work with nice layout and some sources include a basic history of R. Chaim Vital and his works. They consulted R. Y. Avivi who is a renowned Talmid Chacham and expert on Kabblah. Just to point out some minor comments on it. For some strange reason they quote a lot of material from M. Benayhu, but they can not properly write his name and instead refer to him as “the author of the Toldos HaAri” (for example see pp. 18, 19, 24, 31 and many more. They also can not properly write that he wrote the Sefer Yosef Bechrei which they also quote (pg 8, 14) or his Dor Eched baAretz (p. 72). Nor could they quote Avraham Yaari by name (pp. 45, 54) or Professor D. Tamar (pp. 48, 60) or Professor Tishbi (p. 67). What the problem in quoting these scholars name is beyond me. One more point in the end they deal with the sefer Kabalah Maseios of R. Chaim Vital making no mention that parts have been printed already. I have elaborated earlier on this particular sefer in this post (link). As an aside in the latest issue of Mekabtzeul from Ahavat Sholom they printed some more pieces from this work.