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

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.




Review of R. Yosef Engel’s Tiferes Yosef

Review of Tiferes Yosef
by Eliezer Brodt

Tiferes Yosef, Sefer Shemos, R. Yosef Engel, ed. Friedman, Mochon Ohavei Torah, Monsey, NY, 595 pages, 2007. [845. 426.6152]
About four years ago I noticed in the seforim store a sefer called תפראת יוסף. It caught my attention immediately because it said מאוצרות הגאון ר’ יוסף ענגיל זצ”ל and I am a big חסיד of R. Engel as I am sure many are. I purchased the sefer after looking at it for a few minutes being satisfied with what I saw. This was the first volume which was just on חומש בראשית. A year ago the much awaited first volume of חומש שמות came out. What follows is a short review of this terrific work.

As is well known ר’ יוסף ענגיל besides for being a tremendous גאון was also a prolific writer. See, e.g., N. Lamm, Seventy Faces, p. 61 (noting that R. Engel is “one of the most brilliant and underestimated figures of pre-World War II Europe”). On his tombstone it says he left behind over 101 works on all topics ready to be printed. His grandson lists in his book on ר’ יוסף ענגיל what they were, including a 36 volume encyclopedia work to complete his בית האוצר. After his death his son in law was able to print a few of the works. Unfortunately, the rest, as was the case with many other great people’s works, the manuscripts were lost during WWII. The one exception being R. Engel’s work of his on מסכת קידושין that the grandson, R. Dovid Morgenstern, was able to save called שארית יוסף (it is also printed under the name חוסן יוסף. R. Morgenstern, however, writes that people who printed the חוסן יוסף stole it from him and even made mistakes when printing it). In the past few years some additional pieces of his have been discovered and printed in various torah journals such as ישורון and כרם שלמה.

In the past few years especially (although it was done to some seforim years ago) the seforim market has witnessed many attempts some successful and many not of systematically gathering torah of different גדולים and putting them in various orders. Meaning gaon x wrote much on shas so they gather all that he said on Chumash or hashkafic topics and put it in order making his torah much more accessible. Rabbi Friedman decided to do the same for all of ר’ יוסף ענגיל works. He collected from everything that ר’ יוסף ענגיל wrote on including some manuscripts he got a hold of and put it out according to the order of the torah – so far just on בראשית and part of שמות.

But you are probably wondering what is so special about this job? The answer is the amazing skill of Rabbi Friedman at piecing together everything. As is well know ר’ יוסף ענגיל had a tremendous בקיאות in all areas of torah including ירושלמי and קבלה, nothing escaped him. Besides for all this he is known for having amazing perspective in everything going deep into understanding everything. Often R. Engel brings amazing proofs from all over. Many times, throughout his writings, he references something he wrote elsewhere and thus the only way to properly understand him is to see all the places he has written on the topic But many times he does not even tell you that he explains this more elsewhere. Many times the additional points are in places you would never expect him to talk about the point you’re looking into. What Rabbi Friedman did was to put it all together every piece is presented beautifully organized with footnotes where necessary including explanations from ר’ יוסף ענגיל words elsewhere on the topic. Many times he brings how other אחרונים explain the words of ר’ יוסף ענגיל other times he explains it himself.

Besides for all this Rabbi Friedman gives you the exact reference for all the wide range of sources that ר’ יוסף ענגיל quotes. He also includes many other references from other people who talk about the same topics. Going thru this work one can find all types and styles of תורה that one might be interested in on the פרשה . Any מגיד שיעור or רב can find a wealth of information or at least a spring board to give lectures on חומש from here. There are also excellent indexes in the back of each volume because of the great wealth of topics included in each sefer. Besides for all this in the back of the first volume he includes a nice biography on .ר’ יוסף ענגיל All in all I feel this is a great job and almost anyone can benefit from it. One can just hope that Rabbi Friedman is able to complete the entire חומש.




New Book List December 2007

December 2007 New Book List
By Eliezer Brodt

As previously mentioned before from time to time we hope to write up lists of new seforim with a short description. Here is a list of some new seforim that came out in the past few weeks [some of these seforim will be the subject of their own longer posts].

Iggeret Hamussar (Jerusalem, 2007); 269 pages. This sefer is the last will and testament of the Rambam (with nikkud) that he wrote to his son R. Avraham. This work has a lengthy commentary from R. H. Kupperman – 269 pages. The authenticity of this work will be discussed in a future post at the Seforim blog.

Tosaot Chaim from R. Eliyahu De Vedasch author of the Resheis Chochmah. This edition is 437 pages and contains 183 chapters from R. Akiva Yitzchak about various topics in this sefer mostly relating to Orach Chaim topics.

The Sefer Mitzvot Tefillen by R. Yeshaya Horowitz, author of the Shelah HaKadosh, was reprinted. This work was first printed by R. Kreizer over thirty years ago with notes from manuscript for the first time. It’s a complete work on the halakhot of tefillen written by the Shelah. Now R. Kreizer reprinted it with almost double amount of material in the notes than the original printing.

Yerushateinu vol. 2 (Beni Brak: Machon Moreshet Ashkenaz, 2007); 462 pages. Machon Moreshet Ashkenaz released the second volume. This journal will soon be reviewed at greater length at the Seforim blog.

R. Yadler has just printed his fourth volume of the popular work Meor HaShabbas. This work focuses on electrical products and Shabbas.

A new volume of R. Tzvi Pesach Frank’s Har Tzvi has been printed. This work is a collection of his notes on various classical acharonim, many of which have been printed before.

A new sefer called Nasiach BeChukechah was just printed by the Rosh Kollel of the kollel in Palo Alto, California, Rabbi Avi Lebowitz. This work is an excellent basic work on the klalaei hamitzvos. The volume is very organized and clear, but not overly exhaustive or encyclopedic. The author focuses on the kelalim that the Chayei Adam brings (in siman 68) and Nasiach BeChukechah has chapters on each of these kelalim, providing citations for the basic sources and relevant discussions on the various kelalim. He also has some chapters on some of the Kelalim that the Chayei Adam omitted. For some samples of this work see here.

Another volume from the Eitz Hadas Tov by R. Hayyim Vital was printed for the first time from manuscript. The introduction to this volume deals with, among other topics, the time when this work was written by R. Vital — before or after R. Vital studied kabbalah. [A topic which has already been sharply debated between R. Y. Hillel and R. Montzur]. This edition of Eitz Hadas Tov also includes a hundred page work on the history of R. Hayyim Vital and his writings.

Ahavat Sholom released two more volumes, numbers seven and eight, of their set of seforim of the Aderet. Other publishers are putting out other volumes of the Aderet’s writings as well. Amongst the seforim in these two volumes is a work of the Aderet’s father and a work on klalei Hamitzvot. All the works of the Aderet will be reviewed shortly at the Seforim blog.

HaMeor HaGodol, R. Meir son of R. Jacob Emden, ed. R. Shmuel Dovid Friedman (Brooklyn, NY, 2007), [30], 352, [6]. This is a commentary on Mishnayos Seder Nashim and the Rambam’s Mishneh Torah by R. Meir, the first born son of R. Jacob Emden. Included is a biography of R. Meir.




The Customs Associated with Joy on Chanukah and Their More Obscure Sources

The Customs Associated with Joy on Chanukah and Their More Obscure Sources
by: Eliezer Brodt

In previous posts we have discussed some of the customs relating to Chanukah, in this post I wanted to address those customs connected to Simcha (joy) and do so by highlighting some rather unknown sources. Amongst the topics I will discuss are eating a seudah, dairy products, sefuganiot, playing cards and dreidel.

1. Seudah

R. Eliezer Ashkenazi (1512-85) writes in the introduction to his classic work on Megliat Esther, Yosef Lekakh (first printed in Cremona, 1576), the reason that only on Purim do we celebrate with a seudah and not on Chanukah is because

שעם היות שהמלחמה חשמונאי נצחה, ועל ידו היתה הרוחה אף גם זאת בהיותה על ידי מיתת כמה מישראל לא נס יגון ואנחה. מה שאין כן בזמן מרדכי ואסתר ובימיהם היתה נח מאויבהם והרוג בשונאיהם ואין שטן ואין פגע במחניהם ואיש לא עמד בפניהם

What R. Eliezer Ashkenazi is saying is that since on Chanukah we suffered many causalities so we do not celebrate with a seudah as opposed to Purim where there were no casualties.

The R. Mordechi Yaffa (1530-1612) in his Levush gives a different reason why there is no seudah on Chanukah:

ומפני שלא נמסרו ישראל באותו זמן ביד מושל אחד שהיה מושל עליהם להריגה כמו שהיה בימי המן אלא שבא האויבים עליהם למלחמה ואל בקשו אלא הכנעה ולהיות ידם תקופה על ישראל ולהבערים על דתם כידוע ממעשה אנטיוכס שלא גזר עליהם להרוג ולהשמיד רק צרות ושמדות כדי להמיר דתם

Meaning that since on Purim there was no option to convert as opposed to Chanukah so therefore Chanukah was not as bad as Purim and we do not celebrate with a seudah. [Much has been written on this Levush but we will have to deal with this on a different occasion.]

Many Rishonom hold there is no obligation to eat a seudah and that is what the Mechaber in Shulchan Orach writes ריבו הסעודות שמרבים בהם הם סעודת הרשות שלא קבעום למשתה ושמחה

The Rambam (Hilcos Chanukah Perek Gimel Halacha gimel), however, writes:

ומפני זה התקינו חכמים שבאותו הדור שיהיו שמונת הימים האלו שתחלתן מליל חמשה ועשרים בכסלו ימי שמחה והלל

At first glance it does not appear that the Rambam is saying one has to eat a seudah rather its just days of “simcha and joy.” However, R. Zev Boskowitz (1740-1809) in his work Seder Hamishana (recently printed from manuscript in 1989) writes the Rambam in fact means a seudah is required and furthermore such a seudah would considered a seudas mitzvah.

While until now, we have been parsing the words of the Rambam to locate an authority that holds there is an obligation to have a seuda, other Rishonim write straight out that there is an obligation to eat a seudah on Chanukah amongst them, Rashaba (vol 1, Siman 699) Tosofos (Tanis 18b), Marshal and Chanukas Habayis (p. 71). Additionally, R. Yeshuah Ibn Shu’eib, a talmid of the Rashaba, in Ibn Shu’eib’s Derashot al HaTorah (first printed in Istanbul, 1523 – end of parsha Meketz) also writes ותקנו ז”ל… ולעשותן כמועדים שהם ימי שמחה this could imply a seudah.[1]

Some have used the Megilas Antioches [2] to adduce a seudah obligation on Chanukah. The Megilas Antioches (first printed in Mantau 1557 and typically dated sometime between the 2nd and 5th centuries of the Common Era, for more see the sources in note 2) describes Chanukah as ימי משתה ושמחה thus, according to some, the “משתה” would obligate a meal. But, this line in Megilas Antioches is only found in the Hebrew translations, whereas in the older Aramaic versions it only says שמחה and is lacking the key word משתה

2. Instruments and Jokes.

As far as other aspects of Simcha on Chanukah in the Sefer Hamaskil (end of the 13th century) from the nephew of the Rosh, writes that although during the rest of the year it is prohibited to tell jokes (pg 12) or play musical instruments (pg. 22) on Chanukah it is permitted. This implies that Chanukah is days of joy, a joy on some level more than rest of the year.

3. Maseh Yehudis and eating Dairy products.

Rabenu Bechayu (lived at the end of the 13th century) writes in his work Kad haKemach (first printed in Istanbul, 1515) that וכן דרשו ז”ל בנס חנוכה שהיה על ידי משתה. It is unclear, however, what the source in Chazal for this statement is. R. Chaim Bright in his pirish on the Kad haKemach called Tzipchas Hasheman (first published in the Lvov, 1880 edition of the Kad haKemach) brings that the source for Rabenu Bachayu is the sefer Maseh Yehudis (Book of Judith) [3] as part of what she did was tied to food. Specifically, Yehudis gave the enemy General Holofernes food and then proceeded to cut off his head.(p. 92) All this could be another possible source to make a seudah on Chanukah. The truth is the story of Yehudis is the source for another Halacha related to Chanukah and food. The Ramah writes some eat milchig (dairy) products as the miracle (of Yehudis) came about thru dairy products. Much has been gathered on this topic just to add one more source, R. Avrohom Saba (1440-1508) in his work on Megilas Esther, Eshkol Hakofer, (p. 40) writes
כמו שאמרו בירושלמי על בתו של ר’ יוחנן שהי’ בימי היונים וגזרו על כל בתולה שתבעל להגמון תחלה… ויהי כאשר נתפסה בתו של ר’ יוחנן להבעל להגמון אמרה לו שקודם שישכב עמה היא רוצית שיאכלו וישתו ביחד והאכילתו תבשיל של גבינה… ונרדם והוציאה סכין… ונעשה נס לישראל… ולכן תקנו לאכול תבשיל גבינה בחנוכה זכר לאותו נס.
The Chanukas haBayis also writes to eat Milchigs (p. 136). Chaim Chemerinsky [early 1900’s] also writes that in his home they specifically ate dairy products during their seudah on Chanukah (Eiyuriti Motele p. 181). [4]

However, it is not so clear if one can use the sefer Maseh Yehudis as a source because many write the event in question did not even happen during Chanukah. The Meor Eynaim (end of ch 51), R. Yehudah Aryeh Modena (Shulchan Orach, p. 83), R. Yakov Emden (Meor Uketziah beginning of Hal. Chanukah) and the Orach Hashulchan (siman 670, 8) all write the event was not on Chanukah.

4. Seufgoniot

Another food eaten by Jews on Chanukah is Seufgoniot (doughnuts). In Eretz Yisroel they start selling them a month before Chanukah and incredible amounts of these sefgoniot are sold each year. This custom also has very early sources just to mention two of them. R. Mamion the father of the Rambam writes[5]

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

[Additionally, from this source, it appears from this that R. Mamion holds one should make a seudah on Chanukah.] Another early source who writes that people used to eat these סופגנין on Chanukah is R. Kalnomus Ben Kolumnus (1286 – died after 1328) in his Even Habochen (p. 30) [more on him in a future post].

5. Latkes

Based on the words of R, Mamion it’s easy to understand how the minhag of eating latkes came about as they are fried in oil as R. Maimon’s highlights that the sufganiyot are “fried in oil.”

Pauline Wengeroff records in her excellent memoir, Rememberings: “On the fifth night my mother invited all our friends and relatives…. The Invitation read, ‘You are invited for latkes.'” It’s very likely that this is the food described by R. D. Sassoon in his travels that people in Baghdad ate on Chanukah (Maseh Bavel p. 183).

6. Getting drunk and Cross-dressing

Besides for eating elaborate seudos and special foods we find other methods of entertainment that Jews did on Chanukah. R. Kalnomus Ben Kolumnus writes in his Even Habochen (p. 30) that people used to get drunk. The Sefer Hamaskil (end of the 13th century) [6] indicates that although he strongly disapproves of the customs, there was a custom to cross-dress on Chanukah. He writes:

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

Meaning do not this terrible sin of cross dressing on Chanukah. [7]

7. Card Playing

Another pastime observed on Chanukah was card playing. [8] Professor M. Breuer brings early sources for card playing on Chanukah (Ohelei Torah p. 355). R. Yehudah Aryeh Modena writes about himself in his autobiography how “during Chanukah of the year 5355 (1594) Satan fooled me into playing games of chance causing me no small amount of damage.” (The Autobiography of a Seventeenth Century Venetian Rabbi, p. 97). R. Yakov Emden writes against this custom in his Meor Uketziah which he says people used to do on Chanukah [introduction to hilchos Chanukah and end of siman 670].

Eliezer Friedman [1870’s] describes in his memoirs (Zikhronos, Tel Aviv, 1926) how his grandfather, an old litvack taught him one Chanukah exactly how to play cards (p. 61).

Both Chaim Chemerinsky (Eiyruti Motele pp. 43, 178) and Pauline Wengeroff (op. cit., pp. 65-6) elaborately describe the card games that used to take place in their homes on Chanukah. R.M. Braver describes in his autobiography [mid 1800’s] how in Galicia the yeshiva boys used to waste their whole Chanukah playing cards (Zecronot Av U’beno p. 67). His son, R. A. Braver in his autobiography also describes the card games that used to take place in Galicia on Chanukah (pp. 244-45). Elsewhere in his book he describes when the month of Kislev began how the boys started getting their cards ready for card playing on Chanukah (p. 352).

8. Dreidel

Another game played by Jews until today is Dreidel although it’s unclear from where it came from but some sources of playing this game are: M. Zlotkin printed an autobiography from a Litvish Rav (available here) who supposedly lived in the time of the Vilna Goan who writes how how in an effort to try to connect to the children on Chanukah he used to give them Dreidels (pp. 244- 245). In 1824 an extremely cynical parody work was printed called Sefer Kundes [in a future post I hope to write an elaborate post on this work] it describes things found in the pocket of a kundes – a trickster one of the items is a dreidel [In 1997, M. Zalkin thru the Dinur Center printed a critical edition of this very rare work, see p. 48].

R. Y. Weiss brings that the Chasam Sofer used to play dreidel on the first night (Eleph Kesav p. 145) Pauline Wengeroff writes that another popular game on Chanukah was dreidel (op. cit., p. 66). R. A. Braver in his autobiography writes before Chanukah they used to prepare their dreidels (p. 231) Later on he describes exactly how the game was played (p. 244).

R. Y. Falk in his Choshvei Machshovos (printed in 1970), an excellent unknown work on minhaghim writes a few reasons for playing dreidel on Chanukah at the end he writes

מה שמשחקין בחנוכה בדרעדרל כי אי’ בספרים שהאותיות נגה”ש שכותבים עליו הוא ר”ת נס גדול הי’ שם וי”ל משום שראו חכמים שבאותו דור שהנס של חנוכה התחיל להתמעט בעיני העולם על כל קבעו מסמרות והנהיגו לעשות דרעדרל ולכתוב עליו נגה”ש שהוא ר”ת… להזכיר ולעורר בני ישראל שלא יוקטן בעיניהם הנס של חנוכה שהי’ באמת נס גדול

(p. 160)

Some recent sources on these topics [just to whet ones appetite]:

[1] On eating a Seudah on Chanukah See; R. S. Shick, Seder Haminhagim p. 32b; Eleph Kesav, 1, p. 37 ; M. Rafeld in Minhaghei Yisroel, vol. 5, pp. 85-101; R. Nosson D. Rabinowitz, Benue Shnos Dor Vdor pp. 47-48; Moadim Lisimcha pp. 230-252; Pardes Eliezer pp. 463- 556; Chazon Ovadiah pp. 15-18.

[2] On this point see: R. Nosson D. Rabinowitz, Benue Shnos Dor Vdor pp.140-142 :M. Rafeld in Minhaghei Yisroel, vol. 5, pp. 85-86; Moadim Lisimcha pp 258- 259; R. M. Leiter, Mamlechet Kohanim pp. 56,117-19.

On this Megilah in general see R. M. Strashun, Mivchar Kesavim p. 144; N. Fried in Minhaghei Yisroel, vol. 5, pp. 102-20; Areshet vol.4 p. 166; R. Nosson D. Rabinowitz, Benue Shnos Dor Vdor pp. 121- 151; R. M. Leiter, Mamlechet Kohanim pp. 40-159.

[3] On Maseh Yehudis in general see R. Nosson D. Rabinowitz, Benue Shnos Dor Vdor pp. 80-105 (especially p. 109); Moadim Lisimcha pp. 276-312; Chasmunu Ubobov pp. 114-129; R. M. Leiter, Mamlechet Kohanim pp. 359-442.

[4] For more on eating Milchigs see Moadim Lisimcha, pp. 286-292; Pardes Eliezer, pp. 557-581.

[5] On this statement of R. Mamion see S. Abramson, Rav Nissim Goan p. 328.

[6] On the Sefer Hamaskil see the excellent article by R. M. M. Honig, Yerushcanu, 1, pp. 196-240.

[7] On cross dressing and yom tovim see the excellent forthcoming article of Y. Speigel.

[8] On card playing in general see; I. Davidson, Parody in Jewish Literature, pp.148-151;Y. Rivkind, Yiddishe Gelt; A. Shochet, Em Chelufei Tekufos (pp. 40-41) ; L. Landman J.Q.R.Vol. 57, No.4.(Apr.,1967) pp. 298-318 and J.Q.R.Vol. 58, No.1.(Jul.,1967) pp.34-62.




A Review of Beis Havaad by Eliezer Brodt

Beis Havaad, Le’arechat Kitvei Rabboseinu, ed. Yoel Hakoton and Eliyahu Soloveitchik, (Jerusalem, 2003); 272 pp. Beis Havaad is a collection of articles based on a series of lectures that were delivered in Yerushalayim dealing with many aspects of the proper way seforim should be published. Beis Havaad was originally intended to be a journal but, to date, no other issue has appeared. With its focus on books, it is only proper that a review of this book should appear at the Seforim blog — albeit somewhat belatedly — and discuss some of the many important points raised in this book. This book is a collection of articles from many of the top names in the field of printing and editing of seforim and includes articles by both rabbanim and professors. This sefer is basically a must have for anyone who wants to understand how seforim are printed, how to write them, how to find information and the importance of printing proper texts. Although I believe it is currently out of print, The sefer is available at Beigeleisen and many of the articles can be accessed online here. I will list some of the many points of interest raised in the various articles in the book. The book begins with an excellent article by Professor S.Z. Havlin regarding the importance of establishing the correct text of the seforim and using manuscripts. He gives some great practical samples demonstrating his points. Havlin also explains and examines the Hazon Ish’s position regarding the use of manuscripts and the need (or lack thereof) to establish a correct text. At the end of the article, Havlin highlights a source not typically used in the discussion about manuscripts etc. Havlin notes that the topic was touched upon in Chaim Potok’s novel The Promise. Havlin is not the only one to deal with this topic in Beis Havaad, R. Eliyahu Soloveitchik, in his article also discusses this topic. Both of these discussions add some more points to this ongoing discussion amongst talmidei hakhamim and scholars alike regarding the use of manuscripts and correcting texts. [I shall return to this topic at greater length in a forthcoming post at the Seforim blog.] Professor Havlin also mentions a bit about the derech halimud of R. Avraham Eliyahu Kaplan. Additionally, included in this journal is a reprint of much of R. Kaplan’s work on the topic. This work of R. Kaplan is a very special blueprint of how to print an extensive commentary on shas. [This great goan and his works will be the subject of a forthcoming post at the Seforim blog.] With permission of the family, they printed parts of this fascinating project which unfortunately never came to full fruition. Another important article in this journal is from R. Hillel Parush of Machon Harav Herzog and deals with other aspects of the nusach of the Talmud. Amongst the topics that he discusses is the the Hagahos of the Maharshal on the gemara, if they were from based on logical deduction or manuscripts. [For more on this topic, see Yaakov Shmuel Spiegel, Amudim b’Toldot Sefer HaIvri, Haghot u’Maghim, pp. 279-85.] There are at least three articles discussing exactly how one should edit seforim. Each of these articles contribute different, yet offer very important points for discussion. The first is from R. Y. Weiss who was the editor of the excellent journal, Tzefenous. He gives many practical samples on mistakes found in various classical seforim and how he would suggest these mistakes be corrected. Following R. Weiss’s article on the topic is another article on the topic from Professor Robert Brody of the Hebrew University of Jerusalem, famous for his work on the geonim. Specifically, Brody’s article discusses how after tracking down all the manuscripts of a specific sefer, the next step is to establish which manuscript is the most accurate text to base the actual text of the sefer. He also points out how one has to be very careful to be crystal clear when printing a sefer to note one’s methods in coming to the decision of which manuscript to use. [As Prof. Brody notes, this whole topic is a very complicated one, one that takes him a few months to teach how exactly this is done. Here, however, he provides an outline of some of the more salient points.]

R. Yoel Koton, co-editor of this volume and editor of the Hamaayan, has an in-depth article with all the rules of writing an article or sefer. Amongst the topics are all rules of grammar and how to quote the sources exactly. This is an extremely important article and anyone who is printing anything for the public should look at it as he raises many important issues. Amongst the points he raises are: the need to cite exactly what source is being quoted, including the edition used as many times there can be many works with the same name or even of the same author with different printings and one trying to track it down has great difficulty doing so; and, consulting experts on particular topics. Koton gives the example of if one is working on Mesechtas Rosh Hashana and comes to the topics relating to Hilchos Kiddush Hachodesh, he should consult people who are familiar with astronomy. [One who looks at the work of R. Chaim Kanivesky on Hilchos Kiddush Hachodesh will see how he consulted an expert on these topics.] As R. Zev Lev writes, in his introduction to Marchei Lev, how he used to explain and discuss the various aspects of science with R. Shlomo Zalman Auerbach when he was working on his teshuvos about opening a refrigerator on Shabbos.

Another article of interest is from Benjamin Richler where he discusses the history of the Institute of Microfilmed Hebrew Manuscripts (IMHM), situated in the Manuscripts and Archives Wing on the ground floor of the Jewish National and University Library, of the Hebrew University of Jerusalem.[2] Richler writes that 95% of the Jewish manuscripts in the world can be found there, either through microfilm, or actual text. This was written a few years ago. More recently, Richler writes only 90% can be found here. Be that as it may, an extremely large percentage of the Jewish manuscripts in the world are found there. He writes that a very large percentage of the halachic works of the Rishonim have been printed. But on kabbalah and other topics there are still many works in manuscript. Richler encourages anyone working on a work of the Rishonim or Achronim to check if perhaps there’s another manuscript that will help them print a more accurate text of the work. See also Benjamin Richler’s posts (here and here) offering some examples on the benefits of the JNUL manuscript room. The catalog is available online, and it is very easy to navigate through. The staff of the manuscript room is very helpful.

Another article is by Ezra Schwat, also of the JNUL Manuscript Room. His article has a list of all the different helpful websites for one to find different manuscripts. These sites are very helpful for all different kinds of research related to all Jewish areas. Another article is from Professor Spiegel, one of the heads of the Bar Ilan Responsa project. He writes that it is very important for any person working on a sefer to use the Bar Ilan program and similar programs, as they are extremely helpful, especially for locating sources. This article was written before the waves of hard drives from Otzar Hachochma, Otzar Haposkim, Otzros Hatorah, and Hebrewbooks.org which are also important to use.

Another important article was written by Rabbi Mordechai Honig. This article is a continuation of an article from Professor Simcha Emanuel, available here, about the great necessity of an updated version of the sefer Sarei Haelef from Rabbi Menahem M. Kasher. The last updated print edition of the Sarei Haelef was in 1979 and much has been printed since then. Emanuel began to list in his article some of the updates and Hoenig gives another few hundred additions. The work is extremely important. Many times when one is working on a topic, one is curious to know if a work quoted by a Rishon was actually printed, or if there was any historical information about the Rishon. One can turn to this reference. But, as both Emanuel and Hoenig show, Sarei Haelef really requires an comprehensive update.

Included in this journal is an article from Rav Yitzchak Shilat dealing with one of his pet projects, the reprinting of the Perush HaMishnah of the Rambam. There is also an article describing the important project of Halacha Berurah based on R. Kook.

One of the articles which seems to be completely out of place of the spirit of this journal is written by R. Yehuda Liba ben Dovid. This author has written many excellent articles in different Torah journals, some of which he collected and printed in a very interesting sefer called Shevet Mi’Yehuda. Reprinted here is an article that was printed many times before, which is his macha’a (objection) on the way many frum authors write their works. His first problem is on two works printed from Machon Ofek, one called the Teshuvos Hagaonim Hachadashos by Prof. Simcha Emanuel and another called Teshuvos R’ Naturnai Gaon by Professor Robert Brody. His main complaint is that both of these works use Christian, Greek, Karai and Maskilic sources. He says that there’s no reason for a frum work to quote any of these works today. He writes that there is a reason why these works aren’t found in the local beis medrash or yeshiva library. Another example he gives is Ahavat Shalom reprinted a work on minhagim called Kesser Shem Tov from Shem Tov Gagen. This author also brings quote in his work from Christians, Karaim, and Reform Jews. Again, R. ben Dovid writes that he doesn’t understand how a respected publishing house could reprint this work. He goes on to list some other examples and complaints.

In my humble opinion I beg to differ on this point. The basic problem with R. ben Dovid’s article is that what he is suggesting runs directly counter to a significant portion of Beis Havaad and general common sense. As the Rambam teaches: Halomed Mikol Adam. Even if the sources aren’t religious or Jewish at all, if they have a good point, they may be quoted. Granted, this approach has been debated throughout the generations by many. In litvish circles, most notably, R. Yosef Zecharia Stern held that one may quote all sources as long as one realizes who he is quoting. Today in the field of Jewish academics and printing new seforim, there’s much to be learned from the way scholars, even non-Jewish ones, have presented their works, and sometimes they might have good point or two that’s beneficial for the work at hand. For example, if one is working on medical halakhic questions, he can’t just rely on the words of the poskim, but he must be familiar with updated studies in the scholarly world of medicine and to be at least aware of what they write about the various medical conditions before he reaches his conclusions. Knowledge of history is also very important especially in learning halakha as one needs to know who learnt by whom and who was born first, all of which plays a great role in deciding halakha. It is quite obvious to all that the Chida in his classic work Shem Hagedolim was not wasting his time when he wrote it.

There are many other examples of why this is important. For another example, see the excellent Haskamah of R. Shlomo Cohen to the Otzar Haseforim [a bibliography of Hebrew books] by Ben Yakov a Maskil – yes, a maskil – how, according to R. Yehudah, could he give a haskamah to such a work. So to in printing these works of Gaonim, Rishonim and even Achronim many times it is very helpful to be aware of history of the time in order to understand there words. Many times statements of the Geonim it has been proven how many things they wrote were specifically against the Karaim (there are numerous examples of this). Of course, no one is suggesting to pasken based on these Karaim or Christian sources, but it just helps one understand the specific words of the Gaonim and Rishonim. Great people had no problem using works that quoted such sources just to list a few: R. Mordechai Gifter, R. Shlomo Zalman Auerbach, R. Shlomo Yosef Zevin, R. Yechiel Yaakov Weinberg and R. Reuven Margoliyot all quote Prof. Saul Leiberman in their writings, as they did not seem to be bothered by R. ben Dovid’s concern. (many others have hid it see Marc B. Shapiro, Saul Lieberman and the Orthodox).

Another example is when Professor A. Sofer, who also taught at JTS, passed away late at night. R. Shlomo Zalman Auerbach, who was a good friend of his, was feeling very weak than yet he made it his business to attend the funeral as a hakarat hatov for all R. Sofer’s work on the Meiri’s writings. (See Yeshurun, vol. 15, p. 501). When one works on minhagim it’s very helpful to be familiar with the history of the time in order to understand the development of certain things as Professor Daniel Sperber ably demonstrates time and time again in his now-eight-volume set of Minhagei Yisrael. Recently an excellent work on minhaghim came out from the ultra-Orthodox — as opposed to academic — circles called Mihnaghei Hakehilos by R. Yehiel Goldhaber. R. Goldhaber also uses such sources and he has received many haskamot from various gedolim. In sum it is important to use all available sources to understand what ever topic one is working on.

Of course, there is the very important point to all this which Professor Lieberman said many times, that the most important thing is to learn real Torah. All of these things are helpful but only a tafal to the learning. All of Professor Lieberman’s excellent writings on Greek in Jewish Palestine were on the side his main learning goals was to complete his works on the Tosefta and Yerushalmi.

In all, Beis Havaad, is an extremely important collection of articles on the topic of seforim in general.




R. Yehuda Hachasid & Natural Phenomenon: A Review of Amaros Tehoros

R. Yehuda Hachasid & Natural Phenomenon: A Review of Amaros Tehoros
by: Eliezer Brodt

In Kovetz al Yad (new series), volume 12, Professor Y. Ta-Shma published, for the first time from manuscript, a small kuntres of R. Yehuda Hachasid, that he titled Zecher Asa Lenifleosav. More recently, this article was reprinted and included in Ta-Shema’s collected writings, Kenesset Mekharim, (vol. 1, chap. 14). Two years ago, R. Yaakov Stal decided to turn this small pamphlet in to a beautifully edited book. He turned the work into a 517 page sefer!

Professor Ta-Shma, for the most part, printed the text almost as is, and did not add citations for the statements of R. Yehuda Hachasid. Furthermore, Ta-Shema included only a brief introduction to this work (which in general is not like him, as I will elaborate in an upcoming post). R. Stal, however, in his work on Chasedei Ashkenaz in general and more specifically R. Yehudah Hachasid, decided to reissue this work in a proper critical edition.

First, R. Stal shows that the name of the sefer is really Amaros Tehoros Chizionis U’Pnemeis. Additionally, R. Stal went out of his way to research all the statements in this work and show parallels to other works of Chasidei Ashkenaz. He includes very lengthy notes to all the statements in this work. Moreover, R. Stal shows that there were many inaccurate readings of the actual words in the text by Ta-Shma. The end result is an excellent scientific edition of this sefer by R. Yehuda Hachasid.

This sefer is heavily influenced by R. Sa’adia Gaon’s haEmunah V’Deos. It is worth pointing out that R’ Yehuda Hachasid and the other Chasidei Ashkenaz had a different translation of this work than the standard ibn Tibbon translation of haEmunah V’Deos. This alternative translation has only recently been found by R.C. Kiener that he published in his PhD dissertation, The Hebrew Paraphrase of Saadia Gaon’s Kitab Al-amanat Wa’l-Ictiqadat (Penn. 1984) [according to Kiener’s website, he is working on a critical edition of haEmunah V’Deos]. [1] R. Stal highlights R. Sa’adia’s influence throughout the sefer and note the important distinctions between the two translations of the haEmunah v’Deos and its effect on R. Yehuda Hachasid’s work.

Turning now to the content of Amaros Tehoros. The main theme of the sefer is to explain difficult philosophical concepts and to do so the sefer uses items appearing naturally to explain the supernatural. Consequently, the sefer is full of topics relating to nature, how the world works, and animals. There is much about the topic of nevuah, and many topics relating to and about malachim. For example, R. Y. Hachasid writes everyone knows that Hashem is everywhere, but that’s incomprehensible. To help understand it, he gives the example of a magnet. A magnet has a force that we can’t see but everyone knows that hat force is there. This can help us understand a bit the concept that Hashem is everywhere even though we can’t see Him (pp. 6-7).

Another example of utilizing everyday occurrences to explain otherwise incomprehensible topics is a discussion of how Hashem knows the future. R. Yehuda Hachasid says that we can understand this from the fact that people sometimes see the future in their dreams (p. 33).

Or, the question of how the world was able to be created in six days, when a pregnancy takes nine months so the creation should have taken much longer. R. Yehuda Hachasid points to the fact that there are certain things are able to grow overnight, for example, certain mushrooms so the power exists to create fast and god has that power (pp. 36-37).

This work is the first mention of the compass in Jewish sources, again this mundane phenomena is used to show more complex notions. Specifically, R. Y. Hachasid writes:

ועוד רב החובל בים מנסה בה לאן ספינתו הולכת מביא אבל בספל מצד אחד, והמחט מצד אחד, ואיש אומר לחבירו: אנה נחפוץ שתלך הספינה? אם יאמר למזרח, והספינה פונה למעריב תלך המחט סביב לאבן דרך עקלתון, ותכנס המחט כמעט כולו באבן, ואם פונה למזרח תלך המחט דרך ישר

Aside from the focus on explaining philosophical questions, the work contains other interesting points as well. For instance, R. Yehuda Hachasid says some interesting things about a pregnancy of triplets (pp. 50 -51):

ואם תאמר הלא המעשה משתנה לפעמים? כגון… ואשה ג’ ילדים… ויש לומר כל אלו השנויים רומזים על בעליהם אשה שילדה ג’ ילדים לפי שגזר השם על בעל להעמיד תולדות הרבה ופשע בגופו בחטאו, וכדי לקיים גזירתו בתולדותיו, מיהר והרבה לו ביחד ג’ או ד’ בנים כדי להמיתו מהרה”..

On this topic R. Stal brings a wide range of sources about twins and triplets and whether or not such a pregnancy is a good or bad sign (pp. 371-388).

R. Y. Hachasid mentions the using of a sword to protect one from Demons by going around the bed with it. Here R. Stal includes many sources for this which was done especially by the bed of a woman who just gave birth (pp. 176- 178).

R. Y. Hachasid discusses and rejects the notion that a person can think two different thoughts simultaneously. (p.11). R. Stal, however, provides an excellent collection of sources that document many gedolim who were able to think two thoughts at the same time ( pp.304-312).

As R. Yehuda Hachasid mentions many unique ideas, R. Stal includes a 200 page section with lengthy articles about many of these topics. For example, R. Yehuda Hachasid discusses how many colors exist. R. Stal includes a chapter discussing the differences of opinion from early Jewish sources about the number of colors. R. Y. Hachasid has a discussion about magnets so R. Stal has a whole article on the topic of magnet from many sources – how it works, what the point is, etc. As mentioned above, this work is the first Jewish reference to a compass, so R. Stal includes a chapter from early Jewish sources about the compass and how it works, even getting into a discussion of the Bermuda triangle. R. Y. Hachasid mentions the famous Even Takumah, again, R. Stal includes a chapter on this to. R. Stal includes an excellent chapter on the topic of lengthy pregnancies – more than nine months and some as long as fourteen and fifteen months such as Yitzchak and Yissacar.

In sum, this work is great for anyone interested in philosophy, nature or a plain old real interesting read from a great rishon.

In the U.S. the book is available at Beigeleisen Books.

Note
[1] See also Kiener’s article, “The Hebrew Paraphrase of Sa’adia Gaon’s Kitab al-Amanat Wa’l-I’tiqadat,” AJS Review, Vol. 11, No. 1, (Spring, 1986), pp. 1-25.