The Yom tov of Shavous called Yom Matan Torahsenu as it is the day we received the Torah thousands of years ago at Har Sinai. It has many minhaghim that we do to remind us of this such as putting up grass and flowers or eating dairy dishes. Another minhag which many Jews have is to say azharot today. In this post I would like to discuss a bit of interesting bibliographic information about some specific azharot and their authors. On this topic, we will (1) discuss the numbering of the mitzvos in general; (2) next the meaning of azharot; (3) those who took exception to reciting the azharot; and (4) specifically which azharot are frowned upon.

In order to understand this topic a small introduction is needed. According to most opinions Jews are commanded to follow 613 mitzvos from the Torah. While 613 the most common number used, it is actually disputed by a few people. R Yeruchem Fischel Perlow records that R Yonah Ibn Ganach questioned the number. A little later than R. Ibn Ganach, we find that the Ibn Ezra questions this number and does so at great length in his Yesod Moreh, Shar Shenei (pg 91 and onwards). After that we find that the famous kabbalist R. Yosef Gikatilla, says (in his K’lalei Hamitzvos Erech Manah) that it’s impossible to give a number to the mitzvos. The Ramban also questions this number at length in the beginning of his work on the mitzvos. Gersonides (RaLBaG) in his commentary on shmos also questions the number (pg 76 Mossad Harav Kook edition). If we now skip a few hundred years, there is an interesting statement, attributed to the Gra, recorded by his brother R Avrohom at the beginning of his work Ma’alos haTorah where he has the Gra saying that the 613 is only the shoroshim (see there at length and the menucha vekedusha pg 20). R Shlomo Zalman Auerbach writes that this is the reason why we do not find that the Gra wrote on this area although he wrote on every other area of torah (Halichos Shlomo, Shavous, pg 374) due to its unending nature.

Aside from the above opinions, the 613 number has been accepted by most. After one agrees on a final number, the next question is commandments are included in this number. There was two main groups of numbers counters – the BaHaG who gave one listing of the 613 mitzvos and for a few hundred years this was the accepted method of counting the commandments. Then along came the Rambam with many arguments on the BaHaG’s method of counting which he devotes his introduction to his Sefer haMitzvos where he explains why he why he argued against the other shitos and counted the ones he did. Afterwards a whole collection of literature has been written on this topic from many rishonim and achronim.

Besides for the actual count of the mitzvos, there were many composers in the era of the Geonim and Rishonim who composed poems (piyyutim) counting the mitzvos some of these poems are known as azharot.

First, what is the meaning of the word Azharot? Professor Ezra Fleischer writes (Shirat Hakodesh Haivrit B’yemi Habenyayimm pg 73) that it’s not clear from where did the name אזהרת come from, it appears to be the opening sentence of a piyyut now lost. Others point out that אזהרת is the gematriah of 613. Moritz Steinschneider writes (Jewish Literature pg 159) that these piyyutim were based on halachic subjects which instruction was to be given on the Shabbos before the Yom tovim therefore they were called azharot meaning instructions. There are also azharot said on Shabboas Hagodal. A sample of one from R Klonomius can be found in the Shomer Zion Haneman (issue 95-97 year תרטו) (see also Davidsin Otzar Hashira Vhapiyyut vol 2 # 1042). Professor Ezra Fleischer also writes (Shirat Hakodesh Haivrit B’yemi Habenyayimm pg 384) that others such as R Yehudah Halevi wrote azharot for Pesach.

Zunz says the earliest azharot we have are from the end of Eighth century called אתה הנחלת (see also Otzar Haseforim from Ben Yakov pg 33). Amongst the other early ones we have are from R Saddiah Goan, R Binyomin ben Shmuel, R Eliyha haZaken R Shlomo Ibn Gabriel and R. Yitchack Albargeloni.

The Chida in Shem Hagedolim says that the recitation of azharot on Shavous, is done by most Jews. Much earlier we find in the Tzeda laDerach (mamar 4 klal 4 perek 6) that in Spain they said from R Shlomo Ibn Gabriel’s and in Ashkenaz and France they said the one from R. Eliyahu Hazakan The Abudrham (p. 246) also brings that they said from R Shlomo Ibn Gabriel. Even earlier we find both the Siddur Rav Amram Goan (Goldshmidt edition pg 131) and R Saddiah Goan (pg 156 and onwards) also discuss when exactly azharot were said during mussaf. R Saadiah Goan went even further he writes that he saw that everyone says during mussaf the 613 mitzvos from a piyyut called אתה הנחלתה (the earliest known azharot) but saw that it was missing a bunch of mitzvos so he composed a completely new version including all the mitzvos. One of the versions he composed was showing the 613 mitzvos in the asres hadebros (see the article of R Shmual Askenazi in Kovetz Beis Aaron V’yisroel 1991 issue 5 pg 109-114).

The Shelah, Sedar Hayom, and Chida bring that there were those that said the azharot of R Shlomo Ibn Gabriel when they stayed up Shavous night (See Shorshei Minhag Ashkenaz Vol 3 pg 296-298).

The reason for saying the azharot on Shavous suggests Profesor Frankel is perhaps based on a medrash which says that at matan torah the Jews were told after every mitzvah do you accept it with all its applications and after each one they said yes so it could be on shavous the day we got the torah we do this as its like a review of what happened than (Goldshmidt Machzaor Pg 11).

Aside from all the above, not everyone was so enamored with azharot. Two people specifically – Ibn Ezra and the Rambam – were against at least some azharot.

The Ibn Ezra writes in his Yesod Moreh (Bar Ilan 2002 pg 107) “that the authors of azharot are like people who count the blades of grass mentioned in the medical books not realizing the purpose of each one thus these people count the same thing twice because its mentioned twice.” The Rambam writes in his introduction to Sefer haMitzvos while talking about the different minyan hamitzvos that “there are many azharot from Spain and you can not blame them for making mistakes as they were composers not Rabanim.”

It is possible that the Rambam’s opinion was influenced by Ibn Ezra. In the Rambam’s last will and testament, he spoke highly of Ibn Ezra and recommended his son R. Abraham study Ibn Ezra. (See the Koreh haDoros pg 19 and R Emanuel Abuhav in his Bemavak Al Archa Shel Torah pg 247). But, using this source would be a mistake. As was already noted by the Mahrshal who questions whether in fact the will attributed to the Rambam is in fact from the Rambam. Similarly, R Yakov Emden in his Mitpachas Seforim (pgs 101-02) also writes that it must be a forgery. Today, Yitchzach Shilat, has demonstrated conclusively that in fact the will, attributed to the Rambam is a forgery. (Iggros Harambam vol 2 pg 697-698; see also G Scholem in Mechkeria Kabblah Vol 1 pg 190). While the will may not be real, this is still some evidence that the Rambam was influenced by the Ibn Ezra’s work Yesod Moreh in general (see R Yeruchem Fischel Perlow in his introduction to his work on R Saddaih Goan pg 15).

Setting aside where the Rambam got this anti-azharot idea, the next issue is which azharot were the Rambam and Ibn Ezra disapproving of?

R Chaim Heller in his notes (#34) on the Sefer Hamitzvos references a teshuva written by the Radbaz (vol. 3 siman 645) where the Radbaz writes that the Rambam is referring to Reb Shlomo Ibn Gabriel. R Y. Kapach also writes the Rambam is referring to R Shlomo Ibn Gabriel and R Yitzchack Albargeloni. The Sefer HaYechsin (pg 219) also assumes the Rambam was referring to both R Shlomo Ibn Gabriel and R Yitzchack Albargeloni. The Koreh Hadoros when quoting the Rambam’s above statement about the azharot takes this attribution one step further where the Koreh Hadoros just includes in the quote from the Rambam R. Shlomo Ibn Gabriel and R Yitzchack Albargeloni making it appear as if the Rambam says these names specifically. Landshuth, in his Amudei Avodah also assumes the Rambam is referring to R Shlomo Ibn Gabriel (pg 313).

The attribution to R. Shlomo Ibn Gabriel is problematic, mainly because it seems both him and his piyyutim where highly regarded. Although the Tashbatz already writes in his Zohar Harokea (a commentary on azharot of R Shlomo Ibn Gabriel) that this composer was not a great expert in Talmud; most others dispute this characterization. The Rogachaver Goan in his notes (see also Tiferes Zvi on the Zohar Vol 1 pg 189) on the Tashbatz writes that it’s a chutzpah to write such a thing on this amazing composer! [In a joking manner I wanted to suggest its strange that the Rogatchver would stick up for a a rishon as its well known he argued on Rishonim all the time so I wanted to suggest that he wanted to defend R Shlomo Ibn Gabriel so that he would be able to argue on the Tashbatz.]

But one thing we see from this for certain is that the Rogatchver held he was a great Talmud Chacham. Further more there is a different teshuvah (vol 3 siman 532) from the Radvaz where he writes that R. Shlomo Ibn Gabriel was a great person and Ibn Gabriel’s words are holy! This would seem to contradict the previously quoted words of the Radbaz. R. Matsyahu Strashun (Mivchar Kesavim Pg 116-118) suggests because of this apparent contradiction and some others that the Radbaz lived a very long life of 110 years and he wrote over 2000 teshuvot so its possible that over this great length of time he forgot his own earlier words.

R. Shlomo Ibn Gabriel’s contemporaries also held him in high regard. The Ravad (Sefer Hakablah pg 81) Meiri (Sefer Hakablah, Ofek ed., pg 136) Avudraham and Yechsin all call him a great chacham. In one place the Sefer haYeuchsin writes that לא קם כמוהו לפניו ואחריו. The Chida also writes that it can not be that the Rambam was referring to R Shlomo ibn Gabriel. R Yeruchem Fischel Perlow in his work on the Sefer haMitzvos of the Rasag he calls R Shlomo Ibn Gabriel a Godal. The Yechsin writes (and from there the Tzemach Dovid and Koreh Hadoros) that he was the rebbi of Rashi! However R Shmuel Askenazi already points out that the years are impossible because Rashi was ten years old living in France when R Shlomo Ibn Gabriel died in Spain (see his notes to the Kav Hayashar pg 20).

The Kav Hayashar writes that R Shlomo Ibn Gabriel was a great mekubal. The Sefer Metzref Lechochma even (pg 9b) brings that he created a woman golem! (see M Idel, Golem pg 200 and 343) This story shows he was familiar with kabblah maseyois.

There is a famous story brought down by many people [Shalsheles Hakablah (pg 89) Yesod Yosef (perek 87) Kav Hayashar (perek 86) Sefer Zechirah (pg 243) others bring down this story with R Shlomo Alkabetz see Amodei Ha’avodah pg 310.] in regard to R. Shlomo Ibn Gabriel’s death. A non-Jew was jealous of Ibn Gabriel’s wisdom so he killed him burying him under his fig tree. In time, the tree started bearing excellent figs, so great were these figs, that the king heard about it. The king wanted to know what his trick to get such good figs. The fig tree owner obviously did not want to reveal his secret. The king was not satisfied and had the fig tree owner tortured. The fig tree owner eventually confessed that he killed a Jew and buried him there. The king had the fig tree owner killed.
The Kav Hayashar and others use the above story to demonstrate the authors of our piyyutim were great people so we should be say them having the authors name in mind and that his merits should help us. However R. Shmuel Ashkenazi has already pointed out based on the Sefer Tachmoni that this story is not true and instead, R. Shlomo Ibn Gabriel died at the age of twenty nine from a harsh sickness in 1040 (see his notes to the Kav Hayashar pg 19 not the date 1070 given by the Sefer Yuchsin and Zinberg Toldos Hasafros B’yisroel vol 1 pg 72 For more on his sickness see Chaim Shirman in Toldos Hashira Haivrit b’Sefard Hamuslamit pg 265-268).

Abraham Haberman brings down in his Toldos Hapiyyut V’haShira (vol 1 pg 179) a legend from a Temani manuscript that describes the story behind R Shlomo Ibn Gabriel writing of his azharot. R Shlomo Ibn Gabriel was learning in a Yeshivia where the Rebbe had a daughter of marriageable age. The Rebbi said who ever gives me a new fruit can marry her. That night R Shlomo Ibn Gabriel wrote the azharot gave it to the Rebbe and the Rebbe announced the engagement. They got married eruv Shavous!

Another piyyut which R Shlomo Ibn Gabriel is famous for is Keter Malchus which in nusach Sefard machzorim it was said on Yom Kippur at night others say it during the day (see I. Davidson, Otzar Hashira Vehapiyyut # 581). Many people discuss how there are many kabblastic concepts in this piyyut (see Chaim Shirman, Toldos Hashira Hivrit B’sefard Hamuslmit pg 331-345).

Besides for composing songs R Shlomo Ibn Gabriel authored a few seforim one called Tikin Midos Hanefesh others attribute to him the Mivchar Pinenim. However besides for this he authored another sefer which was a classic in philosophy called Mekor Chaim. An interesting thing happened with it it was translated to Latin called Fons Vitae and it became a world classic but the authors name was written as Avicebron and know one knew that a Jew was the real author. In 1846, S Munk figured out that it’s really from R Shlomo Ibn Gabriel and he printed it. Eventually it was printed in Hebrew. There has been much written on this sefer to show that R Shlomo Ibn Gabriel was familiar with kabblah (see G. Scholem, Mechkeria Kabblah Vol 1 pg 39-66).

[For more on R Shlomo Ibn Gabriel see Elbogen, Hatefilah B’yisroel pg 258-259: Zinberg in Toldos Safrus B’yisroel vol 1 pg 34-73: A Haberman Toldos Hapiyyut Vehashira vol 1 pg 175-180: Chaim Shirman in Toldos Hashira Hivrit bsefard hamuslmit pg 257-345.]

From all this, it is clear that neither the Rambam or Ibn Ezra were referring to Ibn Gabriel, so we now turn to another candidate – R Yitzchack Albargeloni. R. Albargeloni lived in the era of the Rif and Ravad. The Sefer Hakabalah also says that R. Albargeloni was a great talmid chacham who wrote works on Kesuvos and Eruvin. The Meiri in Sefer HaKabbalah also (pg 134) writes that he was a great chacham. These works of his on kesuvos and eruvin were lost however Profesor Ta-Shma has found some pieces of his in other works of Rishonim (See his Hasafrut Haparshnut Le’talmud volume 1 pg 168-169). Besides for this he also translated the sefer Mekeach umemkar of Rav Hai Goan from Arabic to Hebrew when he was thirty five years old (see amudei havodah pg 126 and Or hachaim Chaim Michael pg 510). Thus the Chida writes the Rambam was not referring to R Yitzchack Albargeloni.

Another early composer of azharot which was recently found active before R Shlomo Ibn Gabriel and R Yitzchack Albargeloni was from R Binyomin Ben Shmuel. Professor Ezra Fleischer printed them in kovetz al yad (vol 11 pg 1-77) R Binyomin lived according to Zunz before Rashi in the first half of the eleventh century. According to some he was the brother of R Yosef Tov Elem. [For more on this Rishon see Fleischer in his extensive intro to his work and Professor A Grossman in Chachmei Tzarfat Harishonim pg 47-51.]

Another early composer of azharot – before R Shlomo Ibn Gabriel was R Eliyayhu Hazakon his azharot are quoted in Tosafot throughout shas and by many other Rishonim so its highly unlikely that the Ibn Ezra and Rambam were referring to him. The Marshal (shut siman 29) and Chida write that he was the brother in law of Rav Hai Goan but recent historians show that he might have been mistaken and he was a bit later than that See Prof A Grossman in Chachmei Tzarfat Harishonim pg 88-90 . [For a listing of the rishonim who bring him down see Amudei Avodah pg 14-15: Chaim Michael, Or Hachaim pg 180: Davidson, Otzar Hashira Vehapiyyut vol 1 #6022 and the introduction of the Mezack Azharot by R Yisroel Shaprio.] Professor A Grossman discusses his life and works at great length in his work Chachmei Tzarfat Harishonim pg 84-107.

Many commentaries were written on these different azharot by Rishonim and Achronhim. On the azharot of R Saadiah Goan we have the excellent encyclopedic work of R Yeruchem Fischel Perlow where he basically has and average of ten pages per every word of R Saadiah Goan he also discusses all the other opinions of the geonim and rishonim on the relevant topics. On the azharot of R Yitzchack Albargeloni we have the commentary Nesiv Mitzvosecha from R Shaul Hakohen from Gerba (he also wrote on the azharot of R Shlomo Ibn Gabriel.) On R Eliyhau Hazakan we have an early in depth commentary from him printed in the Kovetz al Yad (vol 11 part 1) from E Kuffer from some talmidim of talmidi Rabenu Tam. In 1900, R Mordechaei Slutski printed a pirish called Hiddur Zakon. This work has haskamas from the Meshech Chochma and Minchas Borouch. In 1972 R Yisroel Issur Shaprio (son of R Refael Shaprio) wrote an excellent in depth work called Matzack Azharot where he has a lengthy commentary on every word of R Eliyahu Hazakan. In 2001, Yitzhach Meiseles put out a complete critical edition of these azharot.

On the azharot of R shlomo Ibn Gabriel we have many works amongst them the Tashbatz’s Zohar Ha’rokeah. The Zohar Ha’rokeah has its own recent extensive edition from R A David including many useful footnotes and the notes of the Shoel U’mashiv, Rogatchver, R Yeruchem Fischel Perlow and R Menachem Kasher. A while back in a sinai a few pieces of the Adres’s notes were printed on the azharot of R Shlomo Ibn Gabriel.

Another person who we find wrote a commentary on the azharot of אזהרת ראשית was R Shmuel Chassid the father of R Yehudah Hachassid but they are only in manuscript as of now (see E E Aurbach ed., Arugot Habosem vol 4 pg 89 ) For a complete history of R Shmuel Hachassid see the article from Abraham Epstein in his Ketvim vol 1 pg 247-268.

So at least these few authors can not be the ones the Ibn Ezra and Rambam were referring to. So the Chida writes it must be they were referring to the many other composers of azharot. It is clear that this is the case as the Ramban writes in the beginning of his notes on the Rambam shorshim that there were many piyyutim and azharots written of the mitzvos.

General sources see: Chida in Shem Hagedolim Erech Azharot: Elbogen, Hatefilah b’yisroel pg 163: Extensive introduction of Prof. Yonah Frankel in the Goldshmidt Machzor on Shavous pg 11-14 and pgs 36-48: Introduction of R. A. David to his Zohar Harokeah.

A few weeks ago, while perusing through the new Seforim at the Girsa Seforim store in Jerusalem, I noticed a new מנחת פתים from ר’ מאיר אריק. At first I thought it was another plain old reprint of the original one. But a few friends tipped me off to it being much more than a reprint. So off I went to purchase the seforim. This is a short review what this version is exactly.

It’s a well known fact that, ר’ מאיר אריק left over a great deal of written works; as opposed to his brother ר’ פישל who was also a great gaon, but wrote nothing. One of his more famous works is the מנחת פתים on ד’ חלקי שלחן ערוך. The concept behind the sefer is a published listing of his comments on שלחן ערוך, some lengthy with the expected back and forth, others short with only references. Many of these citations are to rare seforim, or other not-usually available sources, all locally annotated with his tremendous בקיאות. One point of interest is his usage of new ראשונים such as the מאירי and אור זרוע. Anyone learning הלכה knows how valuable this work is- it does not require my personal הסכמה (who am I to even dare give it one!) as the work speaks for itself! The work on אורח חיים was reprinted a few times, most recently a few years ago by מכון עוז והדר. The part on יורה דעה חושן משפט ואבן העזר was also reprinted a few years ago in a photo-mechanical reproduction of the 5658 (1898). This new version only came out with two volumes so far – on אורח חיים ויורה דעה. The individuals responsible for its publishing have already proven themselves with the טל תורה החדש and שו”ת אמרי יושר (both the original editions as well as a new volume compiled from manuscripts and responsa published in rare journals) that they put out 10 years ago.

There are many great additions to this new version of the מנחת פתים. Firstly, over the years ר’ מאיר אריק had many additions to his מנחת פתים which he planned on printing. He never got around to it but right before WWII, two of his תלמידם gathered everything together including many manuscripts of his and they printed it, in Krakow in 1938. Being that it was right before the war it seems no copies survived the war – to the extant that no one seemed to even know about this edition. Miraculously, Rabbi Zweibel’s own Rosh Yeshivah had found a copy of this print from Krakow, and gave it to his student for reproduction! Aside from this, Rabbi Zweibel was privileged to see the actual שלחן ערוך thatר’ מאיר אריק used, which had many notes written in the margins. Further, he continued to track down other notes and novellas that ר’ מאיר אריק had written related to שלחן ערוך. All of this was included in this new edition. In addition, the editors did the kind favor of letting one know before each piece from where it comes from a manuscript or the Krakow edition etc. Almost every page contains a few new pieces so one can easily see how much exactly was added to this new printing. Along with all additions, the publisher included notes from two of his talmidim ר’ יהודה הורביץ andר’ צבי פרומר , famous for his work שו”ת ארץ צבי. They also separated all the תשובות that ר’ מאיר brings throughout the מנחת פתים from the body text, and put them in the back – so as not to confuse the user. In the back they include a תשובה from ר’ מאיר אריק to his תלמיד, הגאון ר’ משולם ראהט. Also included is an index of his other seforim, שו”ת אמרי יושר, ואמרי יושר חלק ג’ collating the topics relating to אורח חיים ויורה דעה (each index in its specific volume). All in all, this is a beautiful job and a good buy for those whose interests include these kind of seforim.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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