Rav Aryeh Tzvi Frommer HY”D: סנגורם של ישראל

סנגורם של ישראל :Rav Aryeh Tzvi Frommer HY”D

A Closer Look At One of the Greatest Defenders of the Common Jew in Modern Times[1] Rosh Yeshiva of Yeshivat Chochmei Lublin, Av Beit Din of Kozoglov, Author of Responsa Eretz Tzvi, Siach Ha-Sadeh, Doreish Tov Le’amo[2]

By Alon Amar

”הכל מלמדין זכות” – משנה סנהדרין ד:א

In the fall of 1933, immediately after the death of Rabbi Meir Shapira zt”l – Rosh Yeshivat Chochmei Lublin, an article appeared in the “Lubliner Tugenblatt” newspaper. The title reads “Who will be the next Rosh Yeshiva?” The article references multiple distinguished candidates for the prestigious appointment, including Rav Menachem Zemba hy”d and Rav Dov Berish Weidenfeld zt”l –The Tchebiner Rav. Interestingly enough, the eventual successor to Rabbi Meir Shapira, was not even mentioned in the article, though his greatness in Torah learning and piety was on par with those aforementioned geonim. Rav Aryeh Tzvi Frommer Hy”d (RATF), also known as The Kozoglover Gaon, was chosen as the next Rosh Yeshiva of Yeshivat Chochmei Lublin and served at its helm until it’s closure during World War II. His unique legacy expanded beyond the four walls of the yeshiva where he inspired and taught students. Through his responsa he engaged real-life issues creatively defending many customs of questionable halachic standing and created the mishna yomi program allowing all Jews, both scholars and laymen, to complete the entirety of Torah Sheb’al peh. His preoccupation with the spiritual needs of the full spectrum of jewry, and the creativity he employed for this task remain defining hallmarks of his inspiring legacy.

Brief Biography

RATF was born in Czeladź, Poland in the year 1884[3]. His father

Hanoch-Hendel made his living as a tailor[4] and RATF’s mother Miriam-Kayla passed away when he was three years old.[5]He was sent to study in heder in the town of Wolbrum, residing by relatives of his mother. Some of his formative years of development in Torah learning occurred after leaving Wolbrum to study in the Yeshiva Ketana of Amstov, Poland[6]. The dean of the yeshiva, Rabbi Efraim Tzvi Einhorn zt”l recognized the unique abilities and challenges of the young orphan and took great care in supporting the young boy’s spiritual & physical development.[7] [8] Rabbi Efraim Tzvi Einhorn Zt”l – Rosh Yeshiva Amstov, Poland

At the age of thirteen, RATF made his way to the court R’ Avraham Borenstein known as the “Avnei Neizer”[9] in Sochaczew (Sochatchov), Poland. Reb Leib Hirsch as RATF came to be known (Yiddish translation of Aryeh Tzvi), studied assiduously under the Avnei Neizer for five years developing a reputation as notable young Torah scholar in Poland and a close student of the venerable Avnei Neizer.[10] RATF was exposed to the unique combination of halacha, gemara, kabbalah and chassidut interwoven in the thought of the Avnei Neizer. At the time the Avnei Neizer was one of the leading poskim of the generation. RATF subsequently married Esther Shweitzer and spent the next eight years studying in the home of his father-in-law. Despite moving away from his beloved rebbe, RATF maintained close ties with the Avnei Neizer, visiting on holidays as well corresponding on Torah topics.[11]

When the Avnei Neizer passed away in 1910, his son R’ Shmuel Borenstein[12], the “Shem Mi’Shmuel” was crowned the heir to his father’s chassidic court; becoming the second scion of the Sochatchov dynasty. On his father’s first yahrzeit, the Shem Mi’Shmuel established Yeshivat Beit Avraham in his memory. The Shem Mi’Shmuel appreciated the unique talents of RATF, and invited him to be the Rosh Yeshiva of Beit Avraham at the age of 27[13]. It was during this period of learning & teaching that RATF published his first work; Siach Ha’Sadeh. In it, RATF dealt with various talmudic topics with central themes of hilchot berachot & tefillah. The work came with laudatory approbations from leading scholars of the time including: Rav Meir Arik,[14] Rav Yosef Engel[15] and others.[16]RATF remained the Rosh Yeshiva of Beit Avraham, until the city of Sochatchov was destroyed in World War I.

Rabbi Shmuel Borenstein Zt”l – (Shem Mi’Shmuel) The second Sochatchover Rebbe Cover page of Siach Hasadeh; Pietrikov 1912

The Frommer family had grown to a total of six children, relying on RATF as he sought his next job opportunity. His uncle, Rabbi Yitzchak Gottenstein, the rabbi of a small town in Poland, Koziegłowy (Kozoglov), had passed away and the community needed a new Rabbi. The community was small, and the financial opportunity was no greater. However, due to lack of alternatives this would be RATF’s next stop. There, RATF established a small yeshiva and continued his learning and teaching, jump-starting an environment of Torah learning and scholarship in the small town. Although his tenure there did not last particularly long, he would be forever known by the appellation; “The Kozoglover Gaon”.

After leaving Kozoglov[17], RATF headed to Zbeirtza, Poland. The community of Sochatchover chassidim that lived in the city of Zbeirtza, were “laymen” of an extraordinary caliber. Many of them students of the Avnei Neizer, providing context to appreciate the uniqueness and caliber of RATF and his erudition. RATF had developed into a combination of a classical scholar, chassid and tzadik that made him such a sought-after leader. He was knowledgeable in all areas of the revealed Torah as well as kabbalah and chassidut as is evident from his works. Additionally, he would arise at midnight to recite “tikkun chatzot” and study kabbalah late into the night away from the public eye. It was in Zbeirtza that his students began to compile notebooks with the teachings that RATF would share on shabbat & yom tov.[18]

Once again, the time came for RATF to migrate to the nearby town of Sosnovitz[19]continuing to gain admirers and students. It was at this time that Rabbi Meir Shapiro zt”l, founder of Yeshivat Chochmei Lublin and Rav of Lublin, expressed an interest in having RATF join the faculty of the yeshiva[20]. RATF deflected the requests due to his desire to remain close to his existing students and admirers. However, after Rabbi Meir Shapiro’s untimely death in October 1933,Yeshivat Chochmei Lublin was left without a leader. RATF decided to move to Lublin and became the second Rosh Yeshiva of Yeshivat Chochmei Lublin.

The funeral of Rabbi Meir Shapiro Zt”l at the Yeshiva of Chochmei Lublin

In a fascinating interlude in RATF’s life, he witnessed one of his lifelong dreams materialize; visiting Eretz Yisrael. RATF had a great yearning for the land of Israel.[21]He once remarked to his confidant and host in Tel Aviv, Rabbi Dovid Landa, that “a regular day in Eretz Yisrael contains the same holiness as yom tov sheni shel galuyot in the diaspora”.[22] His trip lasted four months while he visited Jerusalem, Meiron[23], Tel Aviv & Bnei Brak.[24] Afterward, he returned to his new position at the Yeshivat Chochmei Lublin. RATF experienced some of his most productive years of Torah learning & creativity at the helm of the yeshiva. After many years of narrowly avoiding personal financial collapse and constantly being forced to migrate throughout Poland, he had finally arrived at a place where his only concern was Torah.

It was during his tenure as Rosh Yeshiva of Yeshivat Chochmei Lublin that he published his second work,Responsa Eretz Tzvi,[25]in 1938. Eretz Tzvi, is a work of collected responsa, mostly concentrated on the orach hayim section of the Shulchan Aruch with certain discussions regarding Yoreh Deah and Even He’ezer as well. The volume was first published in Lublin, at a printer only steps away from the Yeshivat Chochmei Lublin.[26] A second printing was done in America in 1963 and a third re- printing by RATF’s nephew, Rabbi Dov Frommer in 1975 in Tel Aviv[27]. It is worth noting that a fourth edition including never before collected writings, as well asSiach Hasadeh, became the “second & third cheilek” of the responsa Eretz Tzvi as separate volumes. The collection includes responsa, letters & glosses on various masechtot, and was printed in 2000 by Rabbi David Abraham Mandelbaum[28] [29]. Throughout Eretz Tzvi, RATF corresponds with many scholars including TheGerrer Rebbe, The Shem Mi’Shmuel of Sochatchov, Rabbi Meir Arik and the Bianer Rebbe on various topics of halacha. It is in this work that his unique approach combining halacha, aggadah and kabbalah is showcased. His creative methodology allowed for uncovering defenses of questionable customs, providing a limud zechut for the masses in many cases. In this way he served as a “Defender of Israel”[30].

Cover page of Responsa Eretz Tzvi; Lublin 1938

In 1938, on the occasion of the second completion of the Daf Yomi cycle, RATF introduced a study program that would complement Daf Yomi: Mishna Yomi[31]. Two mishnayot studied every day; enabling a participant in the Daf Yomi program to finish the entirety of the mishnah, even those tractates which did not include bavli commentary.

The second world war began, and Poland was overrun by the Nazi army. In 1939 RATF together with his family were forced to relocate to the Warsaw Ghetto[32]. It was reported[33] that RATF was leading Torah learning initiatives for the younger students in the ghetto. Additionally, even while in the ghetto he continued to comprise Torah novella as many of his glosses on his own responsa Eretz Tzvi were written during his time in the Warsaw Ghetto.

RATF was forced to take a job making shoes for the German soldiers on the Russian front provided by the “Shultz” company.[34] He worked alongside the third Sochatchover Rebbe – Rabbi Dovid Borenstein and the Piasetzna Rebbe – Rabbi Kalonymus Kalman Shapira[35] along with other great rabbis and scholars .[36]

RATF alongside his Rebbe. Rabbi Dovid Borenstein Zt”l – The third Sochatchover Rebbe

After the liquidation of the Warsaw Ghetto in the spring of 1942 the Frommer family was sent to the Majdanek death camp in Lublin, Poland only 123km away from his belovedYeshivat Chochmei Lublin. It is documented that as he entered the gas chambers, the holy Kozoglover Gaon exclaimed “Thank G-d, for I am included in the sanctification of G-d’s great name!”.[37]

A newspaper article describing the experiences of Torah scholars in the Warsaw Ghetto.

Key Themes In The Thought of The Kozoglover Gaon

הכל מלמדין זכות – סנגורם של ישראל .1

The central theme in the halachic thought of RATF, is his focus on defending existing customs which are at odds with normative practice, often utilizing various non-traditional halachic arguments. RATF not only included kabbalistic and chassidic sources in normative talmudic &halachic discussions, but even allowed them to inform practical decisions in the realm of halacha. Eretz Tzvi strives to support rather than tear down shaky customs. RATF notes in his introduction to Eretz Tzvi when discussing his approach:

“That which we observed, that the students of the Baal Shem Tov zt”l abolished the practice of fasting and self- affliction [to atone for sins], and I am not worthy to enter into this discussion. Rather, I base myself on the mishna ”All may argue in favor of acquittal”[38] [From this example, one could suggest that RATF saw himself as a halachic expositor of the way of theBaal Shem Tov, utilizing his halachic knowledge to apply thechassidic outlook of focusing on positive actions, rather than becoming mired in the guilt of sin.] Naturally, the very first responsa in Eretz Tzvi begins with this exact objective, foreshadowing the central theme of his halachic work:

“In defense of the widespread custom of wearing a tallit kattan which is smaller than the halachic size delineated in the Shulchan Aruch[39] which ostensibly precludes any fulfillment of the mitzvah tzitzit as many great scholars have protested about…as well as providing a limud zechut regarding the required length of tzitzit”[40]

One common conflict between chassidim and mitnagdim is their opposing halachic attitudes within the area ofzmanei hatefillah. Perhaps the most well-known example of RATF’s limud zechut is the defense of the custom of some chassidim for beginning shacharit after 4 halachic hours into the day. The problem being the recital of berachot kriat shema, after their preferred time. This poses a potential transgression of beracha levatala[41]. RATF defends this custom with various arguments. In the first part of the responsa in Eretz Tzvi[42], RATF begins by neutralizing the potential issue ofberacha levatalah by positing that the prayer is considered a tefillat nedava, a voluntary prayer similar to the voluntary offering in the beit hamikdash. A voluntary tefilla is not bound by the common restrictions of an obligatory tefilla.

However, RATF is challenged to explain how one could put aside the halachically preferential time for praying and engage in a seemingly lesser level of voluntary prayer chovah[ vs. nedavah]? To answer this secondary question, RATF utilizes the Shulchan Aruch Harav of Rav Shneur Zalman of Liadi – The Ba’al Hatanya.[43] The gemara[44]states that someone who is constantly engrossed in Torah learning Torato( um’nato [Rashbi V’chaveirav]) is not obligated to stop at the proper time and pray shemoneh esreih while engrossed in learning. Additionally, the Ba’al Hatanya adds that praying with the highest level of deveikut (divine cleaving) would take precedence over Torah learning, even for those who are described as torato um’nato.

RATF points out that from the Shulchan Aruch Harav we see that only a prayer with extraordinary intent and focus [A] trumps the Torah learning of someone who’s primary occupation is Torah learning [B] while an ordinary tefillah [C] would not obligated him to interrupt his studies to pray. ([A]>[B]>[C]) Utilizing a similar line of reasoning, we can assume that an individual who delays praying to attain the higher level of prayer will supersede the usual obligation of prayer service at the proper time. ([A]>[C])

Perhaps a more ambitious attempt at justifying the practice of some of the great chassidic masters with respect to zmanei tefillah, is another point in the same responsa. RATF quotes from the Ruzhiner Rebbe[45]who explains that prior to the sin of adam harishon in gan eden, the entire day was equally fit for prayer. However, the post-sin world is not fit for such a structure so the forefathers; Avraham (Shacharit), Yitzchak (Mincha) and Yaakov (Arvit) designated timeframes for each prayer. When the world reaches the ultimate redemption, the framework of zmanei tefillah will revert to their undefined framework similar to pre-sin existence. Utilizing a concept from the Rashba in Masechet Menachot[46] [regarding the halachic status of korban ha’omer], RATF suggests that since prayers of the tzadikim are focused on delivering the ultimate redemption (when the typical time boundaries will cease to exist) these prayers in and of themselves (even in our current pre- redemption era) are not bound by the usual rules and regulations.[47] Additionally, in two separate places RATF defends the practice of regular hassidimc (not only great tzadikim as discussed above) who begin to pray Mincha in the time of bein hashmashot[48]employing the concept of safeik d’rabanan lkula.

Rabbi Avraham Mordechai Alter zt”l (seated) – The “Imrei Emet” of Ger along with his grandson.. A common correspondent of RATF. (Hakira.org)

In another example of limud zechut RATF defends the custom of delivering mishloach manot late in the day of Purim such that it is already past nightfall. While this practice ostensibly has no grounds in halacha as the halachic day has ended, as RATF himself admits, he still uncovers a halachic reasoning for the custom.[49] RATF quotes an explanation from Rabbi Yaakov Yitzchak Rabinowitz, the Yid Hakadosh of Pshiske,[50] who defends the practice of beginning to praymincha when the prayer will extend past the proper halachic time of shkiah. Rabbi Rabinowitz justifies it based on the gemara and Tosafot in Berachot[51]regarding the curse of Bilaam towards the Jewish people. It is mentioned in the Gemara that Bilaam knew the precise split-second at which Hashem became angry during the day and could fit in a quick curse at that opportune time. However, Tosafot asks “What curse could you fit in a split- meaning “they (כלם) second?” and answers that the wordkalem should be cursed” could fit the time allotment. Tosafot offers a second explanation: “even if it was a longer curse, if Bilaam would begin his cursing of the Jewish people in the split-second that Hashem’s anger appears each day even if he would continue after that time it would take effect as well.” Therefore, proves the Yid Hakadosh quoted by RATF, we see from here that beginning a prayer or a mitzvah at the right time will allow one to finish after the allotted time.[52] [53]

RATF (Third from left) administering a bechina at Yeshivat Chochmei Lublin

A limud zechut which came in an alternate form is RATF’s insistence on separating the strict halacha from that of middat hassidut or virtuous behaviour. In a correspondence[54] between RATF and the Imrei Emet of Gur (Rabbi Avraham Mordechai Alter), RATF discusses a specific type oflashon hara treated by the Hafetz Hayim in his work Shemirat Halashon. The Hafetz Hayim discusses the prohibition of speaking negatively about a person “even if he [the speaker] himself saw him [the transgressor] from close proximity doing something that is inappropriate according to the law”. As a source, the Hafetz Hayim cites Rabbeinu Yonah in Shaarei Teshuva[55]:

”…perhaps the transgressor already repented from his evil ways, is distressed in his thoughts, and the heart knows the bitterness of his soul, and it is incorrect to reveal it.”

RATF points out that the exact words of Rabbeinu Yonah namely, “It is incorrect”, smack of middat chassidut and not strict halachic prohibition, and therefore takes issue with the Hafetz Hayim supporting his halachic decision on such grounds. RATF continues and writes “And since many people fail in this, one ought to find them a defense”.

It is interesting to note, that the work of Rabbeinu Yonah being discussed is the Shaarei Teshuva – a work not typically categorized as halachic. RATF did not object to the use of Rabbeinu Yonah’s “Shaarei Teshuva” on the grounds that it is a mussar work as opposed to ahalachic one. One possible explanation is that RATF himself relies on and includes non- halachic sources to inform halachic decisions. RATF employs the full gamut of Torah thought in order to come to the defense of common practices and customs even if they infringe on pietistic sensibilities.[56]

Limud Zechut in Other Writings

As a young Rabbi, RATF published a short letter delineating the basic requirements of hilchot tefillah enabling his fellow Jews to fulfill the obligation of daily prayer. He published this letter anonymously, seemingly to avoid the appearance of haughtiness in a younger scholar lecturing the public. Part of the letter that RATF published anonymously to remind the general public about the basic requirements of Teifillah in hopes of zikui harabim

Lastly, in addition to his published works RATF published a kuntres or small pamphlet called Doresh Tov le’amo[57]. The work remained in manuscript and included a defense of “most Jews” who don’t have the requisite intent during the opening birchat avot of shemoneh esreih. RATF writes that even if a person doesn’t understand the meaning of the words, if they are aware of the fact that they are praying “in front of Hashem” bedieved they fulfill their obligation. [RATF’s position is seemingly in opposition to the well-known position held of Rabbi Chaim Brisker[58]that in the first beracha of shemoneh esreih both the intent of standing in front of Hashem as well as the meaning of the words are necessary even bedieved.]

1. Innovation Through Connecting all Areas of Torah

RATF utilized existing logic and concepts while applying them to previously unexplained passages and problems providing a framework of creativity that remains in line with tradition. We have already seen from the above mentioned responsa that RATF was open to utilizing kabbalistic and chassidic concepts in order to provide a limud zechut. RATF’s works do indeed draw from chassidut, kabbalah as well as gemara and rishonim. RATF describes his philosophy regarding new interpretations in Torah and their purpose: [59]

“As it is explained in the work Maayan Chaim as he discusses at length to provide support to those who produce Torah novella although it is not clear whether they are true & correct which would be a transgression according to the Zohar. In my humble opinion, the Zohar prohibits writing such novella only in a case where the logic being applied is not true, however if the logic and approach is true and found in earlier works, even if it is being applied in a novel way to explain a certain passage, even if the explanation is not correct this is not a transgression. For this is the honor of Torah and to demonstrate that there is nothing that is not hinted to in the Torah and everything can be “clothed” in Torah.” RATF in his later years

A great example of his propensity to cross-pollinate between disciplines is a discourse on Sukkot[60]. Regarding the libations of wine and water that took place on Sukkot he writes:

“One could suggest that the libations of wine and of water represent two separate ideas, oneg & simcha. The water libations represent oneg, as the concept of water is the source of all enjoyment as explained inShaarei Kedusha[61]while wine represents simcha as [the Talmud] says “ein simcha ela b’yayin”. Additionally, we know that oneg & simcha are two separate ideas as explained in theChatam Sofer’s novella (Shabbat 111a)[62] that on Shabbat there is an obligation of oneg while on Yom Tov there is an obligation of simcha…it would seem that the difference between these two emotions is that oneg involves the five senses while simcha involves only the heart/mind [lev]…and from simcha one arrives at dancing as is written in the Sefer Hakuzari, and the Maharal explains that our custom to raise our feet during Kedushah is to show that our soul naturally longs to take flight and similarly dancing which is initiated by simcha…on the other hand oneg is specifically in the engagement of the five senses as it says in Sefer Yetzira[63] which corresponds to oneg…and this is why all year round the only libation is that of wine representing simcha in the heart/mind however specifically on Sukkot after the forgiveness of sins [Yom Kippur] the body [and senses] are purified we are then given the libations of water representing the enjoyment of the senses as now these too can be used in cleaving to Hashem.”

In this passage RATF quotes from Talmud and a classical commentary as well as kabbalistic and chassidic sources interchangeably and unapologetically. The breadth and depth of RATF’s references adds a layer of relevance as he finds common themes in sifrei kabbalah along with classical rishonim and achronim. [64] In another passage, RATF describes his affinity for combining the hidden and revealed disciplines of Torah learning. He states:[65]

“It is my “way”, myself the pauper, to uncover (l’hamtzi) a source in the revealed Torah for the hidden…”

The word he uses is l’hamtzi which has double connotation of uncovering & creation. Through utilizing the spectrum of Torah literature RATF essentially creates new sources previously unrelated to the topic at hand through exposing them to his unique thought process.

See Responsa Eretz Tzvi[66] where he was asked by someone who accidentally turned on a light onshabbat and wanted to understand how much money he should give for atonement (kaparah). At the end of the discussion, [after finding a lenient opinion in estimating the modern equivalent of the monetary sums discussed in the gemara] RATF adds a reminder lest the questioner miss out on the true purpose of giving the symbolic amount to achieve “kaparah”.

“However, the crux (ikar) of teshuva is the remorse and humility and lowliness that a person should be heartbroken that he desecrated the holy Shabbos. Additionally, it would be appropriate to take up oneself to assist the “Chevra Shomrei Shabbos” …for this is considered a tikkun of desecrating Shabbos.”

RATF’s halachic thought utilized a maximalist approach in finding prooftexts and sources. Besides for the revealed and esoteric areas of Torah, we see from this last example that his responsa took the full religious experience into account.

RATF (bottom right corner) at a an unspecified event in Yeshivat Chochmei Lublin. To his right, Rav M, Ziemba

Centrality of Torah for All Jews & Mishna Yomi

In a related theme to limud zechut & providing access to all areas of Torah, it is clear that RATF strived to include the full population of Jewry in his philosophy of learning Torah. It is interesting to note, as Rabbi S.Y. Zevin does in his review of Eretz Tzvi[67], that although RATF was the dean of a yeshiva which was typically focused on the abstraction of talmudic law, Eretz Tzvi is comprised entirely of questions that are practical in nature. He utilized his training in the disciplines of pilpul and sevara as a tool for dealing with everyday people & problems.

An initiative of RATF aiming to elevate the religious experience of common Jewry, was the Mishna Yomi program that he instituted. Upon the second inaugural Siyum Hashas in 1938, RATF created a new study program allowing every Jew to appreciate and complete the entirety of Torah. His initiative was both complementary and supplementary to the Daf Yomi that was already instituted by Rabbi Meir Shapira zt”l. An adherent to the Daf Yomi schedule would complete the entire Talmud Bavli over the course of the seven-year cycle. However, there are many aspects of torah sheb’al peh left untouched due to the significant amount of mishnayot that have no Bavli commentary. RATF suggested that thegeulah (ultimate redemption) is dependent on the Jewish people learning the entirety of the oral Torah. See below for his inspirational words when introducing the program explaining an interpretation provided by the gemara for a cryptic passage in Hoshea.[68]

“Though they hire among the nations, now I will gather them up” (Hoshea 8:10)

“Should they learn it all; then, “now I will gather them up” [the Geulah will come immediately]”(Bava Batra 8a)

One could understand the words of the gemara “It all” in two ways. Either A. All of Bnei Yisrael or B. Each individual should learn all the mishnayot as they encompass all of the oral law. And there is support for this from the Zohar[69] that one of the methods of teshuva is to learn the entirety of Torah …as every part of Torah has a unique ability to offer salvation for a specific area in one’s life, however the ultimate geulah is the entirety of all individual salvations at once and therefore all areas of the Torah must be covered in order to glean all the unique salvations to arrive at the ultimate collective salvation [of the Jewish people]. It ,[if they learn it all] ”אי תנא כולהו“ therefore says utilizing both understandings [A. all of the Jewish people and B. the entirety of the oral Torah] …and this is the purpose of the “Mishna Yomi”, that every Jew young and old, scholar and layman, wealthy & poor can all take part in this great mitzvah.”

RATF felt that the geulah could be hastened through the entirety of the Jewish people learning all the mishnayot which encompasses the oral Torah.[70] It was seen as a great complement to the Daf Yomi, to the extent that there were printings of Talmud with both the Daf Yomi & Mishna Yomi schedule to allow for combined study.[71]

Although RATF conceived the Mishna Yomi prior to WWII, the concept needed a reaffirmation amongst post war Jews. Rabbi Yonah Stenzel, who was a student of RATF in the town of Sosnovitz and eventually emigrated to Tel Aviv and joined its rabbinate, re-instituted the concept of Mishna Yomi & Halacha Yomi in remembrance of those Jews that perished in the holocaust. In a few articles he is credited with creating the Mishna Yomi format, however RATF clearly introduced the concept before the war.

It is noteworthy that the specific vehicle chosen by RATF for bringing the ultimate redemption was Torah study. The gemara mentions other potential deeds that can bring the ultimate redemption in somewhat simpler ways.[72] The accessibility of Talmud Torah to the masses and the potential for each and every Jew to experience the entirety of Torah was RATF’s preferred initiative for bringing about greater spirituality in the community at large. It was through Torah that RATF saw his contribution in hastening the geulah. Tamud Bavli, Tractate Hagigah and Mo’ed Katan and Mishnayot Shvi’it – special edition for the students of the Daf Yomi and the Mishnah Yomi – Munich 1947

Conclusion

Halachically speaking, any city which is entirely idolatrous is classified in the gemara as an ir hanidachat and condemned to destruction. However, the gemara[73]mentions that if one of the houses within the city maintains a mezuzah on its doorpost the city should not be destroyed. An apocryphal story describes a city facing imminent destruction due to its idolatrous practices that had permeated every household. On the eve of the final verdict there was a Jew who arrived from another city and ran from door to door affixing mezuzot to all bare doorposts. I believe that on a symbolic level, one of the rabbis affixing figurative mezuzot to various embedded customs requiring limud zechut in the last century was the Kozoglover Gaon, Rabbi Aryeh Tzvi Frommer Hy”d. The concept of limud zechut, that was RATF’s raison d’etre, allowed for needed leniency within the structure and framework of Orthodox Torah observance. At times, we need a limud zechut on our own individual behavior as well as for our various practices and customs as a community. Perhaps, even if the halachic conclusions of RATF aren’t the accepted practice, his willingness to defend questionable practices with the breadth of his learning utilizing both the revealed and esoteric sections of the Torah remind us the importance of limud zechut and our responsibility to engage others and ourselves through it’s lens.

**I would like to dedicate this article in memory of my grandparents:

Norman Sebrow Jo Amar

יוסף בן מזל ז”ל נחמן דוד בן צבי אייזק ז”ל

Jeanette Sebrow Raymonde Amar

רוחמה בת אסתר ז”ל יוכבד בת אשר זעליג ז”ל who ,שליט”א I am grateful to Rabbi Hershel Schachter [1] introduced me to the Torah of the Kozoglover Gaon amongst a variety of unique thinkers as a student in his shiur. Additionally, I would like to thank the following people for their insight and help in bringing this project from idea to reality: Rabbis Dovid Bashevkin, Yaacov Sasson, Danny Turkel as well as Moshe Rechthand. Lastly, R’ Eliezer Brodt for his insight and breadth of knowledge that he offered to help complete this project. [2] RATF’s collected writings and teachings can also be found in Eretz Tzvi (Moadim & Al Ha’Torah) compiled by Erlich, Yehuda; Tel Aviv, 1984. Additionally, his students in Yeshivat Chochmei Lublin compiled a collection of insights called Mekabtz’el.

[3] Frommer, Aryeh Tzvi. Eretz Tzvi, Bnei Brak, 1976, pp. 5–6.

[4] Soreski, Aharon. Geonei Polin Ha’achronim, Bnei Brak, 1982, pp. 182 According to other opinions his father was a coal salesman.

[5] Ibid.

[6] Ibid. pp. 184 RATF’s personality is described as being or a bit of שובב exceptionally bright while at the same time a a “troublemaker”. It was in the yeshiva in Amstov that Rabbi Efraim Einhorn, paid special attention to the young orphan and provided him with the fundamentals for development in learning. It was this special attention that RATF attempted to repay when Rabbi Einhorn’s grandson, Rabbi Moshe Krohn came to study with RATF in Zbeirtza. RATF took extra care to attend to all of Rabbi Moshe Krohn’s physical and spiritual needs.

[7] Regarding the level of studies at the Amstov yeshiva – see Ibid. pp. 185-186 The day began with a shiur from 5AM until 10AM when the yeshiva would pray shacharit.

[8] Some of the other well-known students of the yeshiva; Rabbi Shlomo Stenzel and the Rebbe of Radomsk: Rabbi Shlomo Henich Hacohen Rabinovitz.

[9]1838 -1910. A chassid and son-in-law of the Kotzker Rebbe, after the Rebbe passed away he became a Gerrer chassid. In 1883 he moved to Sochatchov where he founded his own branch of chassidut named after the city, and which gave him the title of “the Sochatchover Rebbe.” His responsa were collected posthumously and published as the Responsa – Avnei Nezer hence his title. He published the sefer Eglei Tal as well, which covers the 39 melachot of Shabbat.

[10] Geonei Polin Ha’achronim, pp.182

[11] Ibid. – As a testament to the esteem regarded by the Avnei Neizer for his student, see Responsa Avnei Neizer, Orach Chaim, 109 where his teacher writes the following. “Greetings to my beloved student, the Harif and Baki our teacher, Rabbi Leib Hirsch. From your letter I see that you have been meditating on my work…You said well and spoke truth. Wishing you great strength and courage in Torah and G-d willing, may you develop into a vehicle for chassidut and fear of Heaven…Abraham”

[12] 1855-1926. Published the work “Shem Mi’shmuel”. The only son of the Avnei Neizer, was both a son and close student of his father and maintained an extremely close relationship with his father until his death. After his father’s death, he was accepted as the next Socatchover Rebbe. He published his father’s works and led Socotchov Chassidut. He died at the age of 70. He was brought to burial in the same ohel (covered grave) as his father, the Avnei Nezer, in Sochaczew. His son, Dovid, succeeded him as third Sochatchover Rebbe.

[13] Bergman, Ben-Tzion. Michoel B’Achat, pp.44 – RATF was not the only one asked to lead the yeshiva. Rav Michoel Forschlager another prized student of the Avnei Neizer was sought along with RATF to lead the yeshiva. It was RATF who served as the dean of the yeshiva while Rav Forschlager was more directly involved with directing the studies of the young students. Among Rav Forschlager’s students were Rabbi Avraham Aaron Price, Rabbi Mordechai Gifter, Rabbi Yitzchak Hoberman and Rabbi Pinchas Hirschprung. Additionally, see the newly reprinted Toras Michael (Machon Avnei Choshen, 2016) a collection of Rav Forschlager’s torah novella.

[14] 1855-1926 – One of the great galician Torah scholars with works such as Imrei Yosher, Tal Torah. His students include the prolific Rav Reuven Margolies and founder of Daf Yomi and Chochmei Lublin Yeshiva – Rabbi Meir Shapiro.

[15] 1858-1920 – Rabbi and Av Beis Din in Krakow, Poland. Author of Gilyonei Ha’Shas, Beit Ha’Otzar. Himself a fascinating Torah scholar who utilized abstract thinking in his conceptual approach to Talmudic study. At thebris of RATF’s first born son, Rabbi Yosef Engel served as the sandak, while RATF himself was the mohel.

[16] Including Rabbi Moshe Nachum Yerushalimsk, 1855-1916. Another of the great Torah luminaries in Poland at the time.

[17] See “Rabbi Aryeh Tzvi Frumer From Kozhiglov: Head of the Rabbinical Court and Rosh Yeshiva: Center for Holocaust Studies” – the reason for his departure from the city as being due to a disgruntled wealthy man that RATF slighted by deciding against him in a din Torah. For another version of the story involving his neighbor being a priest see the introduction to the third printing of Reponsa Eretz Tzvi.

[18] Specifically, Rabbi Yitzchak Yaakov Erlich whose son R’ Yehuda ended up publishing the works of RATF Rav in Israel many years later.

[19] It is in Sosnovitz where Rabbi Yonah Stenzel (1904-1969) became a devoted student of RATF. Rabbi Stenzel, who also studied in Chochmei Lublin, eventually migrated to Tel Aviv where he re-stablished the study of Halacha and Mishna Yomit in memory of all those who perished in the Holocaust.

[20] It is important to emphasize the honor and prestige that even joining the student body of the yeshiva brought along with it. It was said that each student needed to know 200 folio of Talmud by heart to gain admission.

[21] See Responsa Eretz Tzvi I:25 in his letter to the Gerrer Rebbe “Who will give me wings of a dove, I will fly and settle (in the land of Israel), kiss its earth, embrace its stones may it be hastily in our days”

[22] See Geoneil Polin Ha’achronim pp.250

[23] See Eretz Tzvi I:27 where he mentions that a certain hiddush occurred to him in Meiron on Lag Ba’omer

[24] Geoneil Polin Ha’achronim pp.252: It is said that he after meeting with the Chazon Ish zt’l in Bnei Brak, the Chazon Ish praised his brilliant Torah mind saying that he had not met such a brilliant mind in many years.

[25] The name is used as a description of the land of Israel, in the book of Daniel for example (Chapter 11), from which he had recently returned. Additionally, Tzvi for his middle name.

[26] Yeshivat Chochmei Lublin was located at Lubitrovska 57, initially a vacant lot which Rabbi Meir Shapira secured from a wealthy donor. Eretz Tzvi’s first printing was at a press located footsteps away at Lubitrovska 62 as seen on the cover page.

[27] Geonei Polin Ha’achronim, pp 271. Reportedly, the copy used for the third printing was amongst many works that survived the destruction of the holocaust and arrived as part of a larger delivery to the misrad hadatot of Israel. It was this specific copy that had the glosses of the author in the margins. Among other works saved is RATF’s personal copy of Responsa Imrei Yosher with RATF’s glosses.

[28]Rabbi Mandelbaum is a notable scholar of all topics related to Yeshivat Chochmei Lublin and many of the great minds of Polish origin. Rabbi Mandelbaum added a new dimension to the Torah of RATF and many other geonim by collecting their dispersed writings and organizing them while also providing noteworthy glosses and footnotes in various reprintings. Rabbi Mandelbaum’s father was a student of RATF in Yeshivat Chochmei Lublin. Additionally, Rabbi Mandelbaum thanks Rav Shmuel Halevi Vozner Zt”l and other for sharing many of the items found in this second volume as he was in possession of various manuscripts and writings of RATF.

Bnei Brak, 2000 ,שו”ת ארץ צבי, חלק ב ה ‘ [29]

This term is also used in reference to – סניגורם של ישראל [30] the great Rav Levi Yitzchak of Berditchev (1740-1809) who repeatedly strove to portray both Jews and Jewish issues in a positive light. For more on this topic see; Luckens, ‘Rabbi Levi Yitzhak of Berdichev’, Ph.D. thesis (Temple University, 1974) pp. 38 citing M. Wilensky, I, 122-131.

[31] His words were recorded and can be found in Eretz Tzvi Moadim pp. 276 pp. 14 ארץ צבי עה”ת [32]

[33] Hidden in Thunder: Perspectives on Faith, Halachah and Leadership …, Volume 1, Esther Farbstein, pp. 14 ארץ צבי עה”ת [34]

[35] See http://www.daat.ac.il/daat/shoah/biton37.pdf based on the daily journals of Hillel Zeidman

[36] [The Last Path for Torah Leaders in the Warsaw Ghetto]. Bais Yaakov (in Hebrew) (47): 7 – Testimony of Avraham Hendel. An additional story is told about Rabbi Aryeh Tzvi that he was desperately searching for someone to help him conduct a chemical experiment with the margarine that was given out at meals in the shoe factory – to test for any treif fat that could have been mixed in and thus prohibited to eat.

[37] Ibid.

[38] Reponsa Eretz Tzvi, Introduction

[39] Siman 17

[40] Eretz Tzvi, [41] See Shulchan Aruch 58:6

[42] Responsa Eretz Tzvi I:36

[43] Talmud Torah 4:5

[44] Shabbat 10a

[45] Israel Friedman of Ruzhyn (1796 –1850), also called Israel Ruzhin, was a Hasidic rebbe in 19th-century Ukraine and Austria. Friedman was the first and only Ruzhiner Rebbe. However, his sons and grandsons founded their own dynasties, collectively known as the “House of Ruzhin”. These dynasties, which follow many of the traditions of the Ruzhiner Rebbe, are Bohush, Boyan, Chortkov, Husiatyn, Sadigura, and Shtefanesht. The founders of the Vizhnitz, Skver, and Vasloi Hasidic dynasties were related to the Ruzhiner Rebbe through his daughters.

[46] Menachot 4a

[47] It should be noted however, that RATF concedes that this line of reasoning would specifically apply to the great tzadikim whose prayers can be assumed bring the ultimate redemption closer vs. those of the typical petitioner.

[48] See Eretz Tzvi 1:1, 1:60

[49] 1:121

[50] Rabbi Yaakov Yitzchak Rabinowitz (1766–1813). A student of the Chozeh of Lublin (Ya‘akov Yitsḥak Horowitz) with whom he eventually parted ways. See Buber, Martin: Gog und Magog (1949; first published in English translation as For the Sake of Heaven, 1945). The Yid Hakadosh would become the teacher of Rabbi Simcha Bunem of Pshiskhe. See Rosen, Michael: The Quest for Authenticity.

[51] 7a s.a [52] See Piskei Teshuvot, Purim, Siman 695:5 Note 24. Where this responsa of RATF is brought as an example of an opinion that defends the practice of starting the Purim feast close to the end of the day where most of it will take place after Purim although it was begun before the end of the day.

[53] Additionally, regarding the proof from Tosafot in Berachot referencing Bilaam. See Nefesh Harav (pp.114) that when Rav Joseph B. Soloveitchik heard this proof he laughed explains that it was evident that he שליט”א and Rabbi Shachter was not comfortable with this type of proof.

[54] See “From Principles to Rules and from Musar to Halakhah: The Hafetz Hayim’s Rulings on Libel and Gossip”, for Rabbi Dr. Brown’s discussion the works of the Hafetz Hayim at length and who discusses RATF’s discussion as well.

[55] Shaarei Teshuva, Sha’ar 3

[56] See below for further examples (non-exhaustive list) of limud zechut:

1.See Eretz Tzvi 34 – in defense of the custom for women of the time that didn’t daven everyday, when seemingly this is against the clear gemara (Berachot 20b) & Shulchan Aruch (O”C – 106:2) that women are obligated in tefillah. Rabbi Aryeh Tzvi provides additional support via comparison of tefillah to korbanot thus re-affirming the position of magen Avraham (ibid.) that suggests that the women will at some point request something from G-d and therefore fulfill their Torah obligation according to the Rambam.

2. See Eretz Tzvi 53 54 – in defense of the common custom to make a borei pri hagefen on wine that includes significant amounts of water which are 6x the wine although this is seemingly at odds with the normative halacha as both the Shulchan Aruch YOD (siman 134) & Rama (YOD 204:5) conclude that one should not make a borei pri hagefen on such a wine. 3. Eretz Tzvi 75 – in defense of the common custom in an area without an eiruv on Shabbat to use a minor to perform hotzaah. 4. See Eretz Tzvi 94-95 with respect to finding support for those kohanim who fly on an airplane which might fly directly over graves of Jews thus exposing them to tumas kohanim 5. Eretz TZvi 96 – in defense of the common custom to make seltzer on Shabbos – 6. Eretz Tzvi 97 – in defense of the custom of certain chassidim to sit in the sukkah and make a bracha on shmini atzeret – though ostensibly at odds with the gemara. 7. Eretz Tzvi 125 – finding support for creating a mikvah using snow in a place that no other type of mikvah would be possible. 8. Eretz Tzvi 30 – in defense of the custom of the Ashkenazim in the diaspora who refrain from reciting the daily birchat kohanim 9. Eretz Tzvi 35 – in defense of the custom for those washing netilat yadaim and the water does not cover most of their hand

[57] See Geonei Polin Ha’achronim, pp. 262

[58] See Chiddushei Rabbeinu Chaim Halevi al Harambam, Hilchot Tefillah as well as the he’arot of the Chazon Ish

[59] Eretz Tzvi (Torah commentary) Introduction

תרפ”ה Eretz Tzvi, Moadim, pp. 110, Sukkot [60]

[61] Kabbalistic work of the Ari’zal

ד”ה ודע [62]

[63] Chapter 2:7

[64] Another notable exchange is one that appears in the second volume of Eretz Tzvi where RATF engages in correspondence with none other than the Ishbitzer Rebbe, Rabbi Mordechai Yosef Leiner zt”l. It was in 1934 that the Ishbitzer Rebbe sent a question that was bothering him regarding a specific comment of Maimonides related to Hilchot Shevuot. RATF goes on to cite various chassidic and Kabbalistic sources and their bearing on the halachic issues. Thank you to Rabbi Josh Rosenfeld for pointing out this source, in his Sunday Responsa Series.

[65] Responsa Eretz Tzvi, I:12

[66] Siman 62

[67] Sofrim U’Sfarim, Tel Aviv, 1959, pp.189. [Thank you to Rabbi Eliezer Brodt who brought this source to my attention]

[68] The discourse can be found in it’s entirety in Eretz Tzvi Moadim pp. 276.

[69] Zohar Chadash, Rut

[70] See also Eretz Tzvi, II: 72, 73

[71] This unique edition was printed in the framework of daily Daf Yomi and daily Mishnah. A combined calendar of Daf Yomi and the daily Mishnah is printed at the beginning of the book for the years to come: 5767-1912. The tablet is spread over four columns. Beneath the calendar of Daf Yomi, a special prayer was printed “after the end of a chapter from a daily mishnah.” This prayer was composed by Rabbi Yonah Stenzel zt “l, in memory of the Holocaust victims” who were killed for the sanctification of God … by the German oppressors. [Seen at Tzolman’s auctions (Bidspirit.org)]

[72] See Shabbat 118a – “If only [Bnei] Yisrael would keep two consecutive Shabbatot they would be immediately redeemed”

[73] Sanhedrin, 71a Book sale still active

Just a reminder that the sale from this post is active for another two days (through June 27).

Book Sale 2019

Book Sale 2019

Eliezer Brodt

This Book list of over three hundred and fifty titles, consists of a few sections. I have attempted to put them in some sort of categories to make it easier to use. Most of these titles were printed in the past five to six years and are not found in regular stores.

1. Almost all the books are either brand new or in good shape. 2. E mail your order to [email protected]. I will than send you a bill based on what is available. Payment is with Pay Pal, but other arrangements can be made. 3. Shipping is not included in the price; that depends on the order and size of the book. 4. All books will be air mailed out after I receive payment. 5. There are other shipping possibilities available depending on the quantity of books ordered. 6. Most of the titles are only available at these prices for the next week. 7. For every 5 titles purchased there is a 10 percent discount [not including the shipping – a set counts as one title]. 8. Feel free to ask for details about any specific book on the list, or for books not found on the list. 9. All questions should be sent to me at [email protected] thank you and enjoy. 10. Part of the proceeds of this sale will be going to help support the efforts of the Seforim blog. 11. Enjoy!

תפילה ומנהג

נפתלי וידר, התגבשות נוסח התפילה במזרח ובמערב, 2 חלקים .1 $28 מחזור גולדשמידט, סוכות $25 .2 מחזור גולדשמידט, פסח $24 .3 מחזור גולדשמידט, שבועות $24 .4 עזרא פליישר, תפילה ומנהגי תפילה ארץ-ישראליים בתקופת .5 הגניזה [מהדורה שניה] כריכה רכה, $25 אורי ארליך, תפילת העמידה של ימות החול, נוסחי הסידורים .6 בגניזת הקהירות שורשיהם ותולותיהם $27 משה בר אשר, לשוננו רנה, עיוני תפילות בלשון ובסגנון .7 בתכנים בנוסחות ובמנהגים, 382 עמודים, $22 יעקב גרטנר, עיוני תפילה, מנהגים ותולדות, $25 [מצוין] .8 [[ניתן לקבל תוכן הענינים יום טוב ליפמן צונץ, מנהגי תפילה ופיוט בקהילות ישראל, .9 האיגוד העולמי, 447 עמודים, $35 יצחק לנדיס, ברכת העבודה בתפילה העמידה, $20 .10 ישראל תא-שמע, מנהג אשכנז הקדמון, $22 .11 ישראל תא-שמע, הלכה מנהג ומציאות באשכנז, $22 .12 ישראל תא-שמע, התפילה האשכנזית הקדומה, $22 .13 שולמית אליצור, סוד משלשי קודש – הקדושתא מראשיתא ועד ימי .14 רבי אלעזר בירבי קליר $37 [מנהגי הקהילות, 2 חלקים, ר’ יחיאל גולדהבר, 26$ [מצוין .15 ר’ בנימין פרידמן, מקור התפלות, על סדר התפילה $11 .16 אליעזר בראדט, ליקוטי אליעזר 9$ .17 בין כסה לעשור, אליעזר בראדט, 14$ .18 ר’ בצלאל לנדוי, מסע מירון [עניני ל”ג בעומר ועוד] $16 .19 [[מהדורה חדשה יצחק זימר, עולם כמנהגו נוהג, פרקים בתולדות המנהגים .20 וגלגוליהם [הדפסה שניה] $24 יוסף תבורי, מועדי ישראל בתקופת המשנה והתלמוד $25 .21 ראובן קימלמן, לכה דודי וקבלת שבת, $25 .22 יואל רפל, התפילה לשלום המדינה, תולדותיה תכניה ופירושה .23 $21 יוסף קאפח הליכות תימן $22 .24 ר’ בן ציון אייכארן, זמירת ציון, בעניני זמירת שבת, .25 תולדותיה ומנהגיה ובמיוחד הפיוט כל מקדש שביעי, ונספח בסופו ספר תפלה ורנה מכ”י על זמירת שבת מאת החכם ר’ יעקב רייפמן 15$ יוסף תבורי, פסח דורות $20 .26 ברכה יניב, מעשה רוקם, תשמישי קדושה מטקסטיל בבית הכנסת .27 האשכנזי, הספרדי והאיטלקי $17

מקרא וחז”ל

ישראל ייבין, המסורה למקרא $26 .1 רפאל פוזן, העקיבות התרגומית בתרגום אונקלוס $24 .2 יצחק גוטליב, יש סדר למקרא $28 .3 היא שיחתי, על דרך לימוד התנ”ך, ישיבות הר עציון והוצאת .4 קורן, 264 עמודים [מלא חומר מעניין] $19 אמנון בזק, עד היום הזה [שאלות יסוד בלימוד תנ”ך – חומר .5 חשוב] 24$ יואל אליצור, מקום בפרשה, גיאוגרפיה ומשמעות במקרא, ידיעות .6 [ספרים, 480 עמודים [מצוין ר’ יואל בן נון ור’ שאול ברוכי, מקראות עיון רב תחומי .7 בתורה, יתרו, 278 עמודים $25 ר’ יואל בן נון ור’ שאול ברוכי, מקראות עיון רב תחומי .8 בתורה, משפטים, 608 עמודים $25 לייבל רזניק, התנ”ך מן השטח: ראיות ארכיאלוגיות והיסטורת .9 לתנ”ך $26 יצחק מייטליס, לחפור את התנך $22 .10 מגילת תענית $23 .11 בין יוספוס לחז”ל, כרך א – האגדות האבודות של ימי הבית .12 שני; כרך ב – אגדות החורבן, טל אילן ורד נעם, בשיתוף מאיר בן שחר, דפנה ברץ ויעל פיש, 951 עמודים $54 ספרות חז”ל הארץ ישראלית – מבואות ומחקרים [שני חלקים] .13 [ניתן לקבל תוכן העניינים] $54 המשנה לפי כתב יד קאופמן, זרעים-מועד, נשים-נזיקין, 2 .14 חלקים $80 מרדכי סבתו, תלמוד בבלי מסכת סנהדרין פרק שלישי, 2 כרכים, .15 מהודרה, פירוש ועיון משווה במקבילות $35 חנן גפני, פשוטה של משנה, עיונים בחקר ספרות חז”ל בעת .16 החדשה [מצוין] $20 ספר מקבים ב מבוא תרגום ופירוש $26 .17 איראנו יודאיקה לחקר פרס והיהדות כרך ז [ניתן לקבל תוכן .18 העניינים] $31 יהודע וייסטוך, רועה עדרו, מנהיגות וניהול בתקופת המשנה .19 ובראשית ימי התלמוד $23 עדיאל שרמר, זכר ונקבה בראם הנישואים בשלהי ימי הבית השני .20 ובתקופת המשנה והתלמוד $21 אהרן אופנהיימר, על נהרות בבל: סוגיות בתולדות בבל .21 התלמודית $17 דניאל שוורץ, אגריפס הראשון: מלך יהודה האחרון $23 .22 בין בבל לארץ ישראל, שי לישעיהו גפני, 500 עמודים $34 .23 ישעיהו גפני, יהדות בבל בתקופת התלמוד $20 .24 ורד נעם, מקומראן למהפכה התנאים: היבטים בתפיסת הטומאה $23 .25 שאול ליברמן, הירושלמי כפשוטו $19 .26 שאול ליברמן, תוספת ראשונים, 2 חלקים, $30 .27 מדרש ויקרא רבה מהדורת מרדכי מרגליות, 2 חלקים, $30 .28 אבות דר’ נתן $19 .29 דוד הנשקה, מה נשתנה, ליל הפסח בתלמודם של חכמים, 650 .30 עמודים $29 ספרי זוטא, ליברמן $22 .31 הגות והשלמות מכת”י מסכת נדרים, מכון תלמוד הישראלי [כולל .32 הגהות של רבי בצלאל אשכנזי ועוד] 18$ נחמן דנציג, מבוא לספר הלכות פסוקות $19 .33 ליאורה אליאס בר לבב, מכילתא דרשב”י, פרשת נזיקין, נוסח .34 מונחים מקורות ועריכה, בעריכת מנחם כהנא, מאגנס, 392 עמודים, $25 אייל בן אליהו, בין גבולות, תחומי ארץ ישראל בתודעה .35 היהודית בימי הבית השני ובתקופת המשנה והתלמוד, 348 עמודים, [מצוין] $25 אלישע קימרון, מגילות מדבר יהודה, כרך שני החיבורים .36 העבריים, $26 מנחם כהנא, ספרי זוטא דברים $35 .37 שמא פרידמן, סוגיות בחקר התלמוד הבבלי $22 .38 מירה בלברג, פתח לספרות חז”ל $22 .39 יעקב זוסמן, תורה שבעל פה פשוטה כמשמעה – כוחו של קוצו של .40 יו”ד, 228 עמודים $25 חנן גפני, מפי סופרים – תפיסת התורה שבעל פה בראי המחקר, .41 342 עמודים, $25 מדרשי גאולה, בעריכת יהודה אבן שמואל, עם מבוא מאת עודד .42 עיר שי, $34 אהרן שמש, עונשים וחטאים מן המקרא לספרות חז”ל, הדפסה .43 שנייה, מאגנס, 250 עמודים, $23 יובל בלנקובסקי, חטא לשם שמים, עבירה לשמה בעולמם של .44 חכמים, מאגנס, 224 עמודים, $18 דברי חכמים וחידותם – פרשנות התנ”ך בספרות חז”ל וימי .45 הביניים – ספר יובל לכבוד חננאל מאק, $26 שמא יהודה פרידמן, לתורתם של תנאים, אסופות מחקרים .46 מתודולוגיים ועיוניים, ביאליק, 534 עמודים [מצוין], [ניתן לקבל תוכן העניינים] $24 אלישע קימרון, מגילות מדבר יהודה, החיבורים העבריים כרך .47 שלישי, $26 יאיר פורסטנברג, טהרה וקהילה בעת העתיקה, מסורות הלכה בין .48 יהדות בית שני למשנה, 479 עמודים, $27 צבי שטיינפלד, הוריות, מחקרים במשנה ובתלמודים, 572 .49 עמודים, $28 ר’ דוד פארדו, למנצח לדוד $20 .50 משנת ארץ ישראל, שמואל וזאב ספראי, כל כרך $20 .51 שמא פרידמן, מחקרי לשון ומינוח בספרות התלמודית, 565 .52 עמודים [ניתן לקבל תוכן הענינים] $40 ספראי, משנת ארץ ישראל, מסכת נדרים [חדש] $23 .53 אהרן שמש, נזירים ונזירות, $23 .54 משנת ארץ ישראל, ספראי, כתובות, 2 חלקים $40 .55 ענת רייזל, מבוא למדרשים, $23 .56 מנחם כ”ץ, תלמוד ירושלמי מסכת קידושין, מהדורה וביאור קצר, .57 480 עמודים, $28 מדרש קהלת רבה א-ו, בעריכת מנחם הירשמן, קנ363+ עמודים, .58 $20 תלמוד ירושלמי, מפעל המילון ההיסטורי, הדפסה שלישית עם קו’ .59 תיקונים מורחב, $64 מדרש אסתר רבה, מהדירים: יוסף תבורי וארנון עצמון, קלג284+ .60 עמודים, $20 מדרש חדש על התורה, מהדירה: גילה וכמן, עא297+ עמודים, $20 .61 מדרש שמואל, $20 .62 תמר קדרי, מנחה ליהודה, יהודה תיאודור ועריכתם של מדרשי .63 האגדה הארץ ישראליים, מכון שכטר, 217 עמודים, $19 והנה רבקה יוצאת, עיונים במדעי היהדות לכבוד רבקה דגן, 293 .64 עמודים [ניתן לקבל תוכן הענינים], $15

הלכה

יחזקאל ליכטנשטיין, ואמונתך בלילות, סוגיות מימי השואה .1 בראי ההלכה, $19 יחזקאל ליכטנשטיין, והסנה איננו אכל: סוגיות מימי השואה .2 בראי ההלכה, 363 עמודים, $19 עדיאל שרמר, מעשה רב – שיקול הדעת ההלכתי ועיצוב הזהות .3 היהודית, $20 ר’ שמואל אריאל, נטע בתוכנו, פרקים ביסידות תורה שבעל פה, .4 [2 חלקים, $36 [ניתן לקבל תוכן יחזקאל ליכטנשטיין, מטומאה לקדושה, תפילה וחפצי מצווה בבתי .5 קברות ועלייה לקברי צדיקים, $20 איתמר ורהפטיג, צנעת אדם, הזכות לפרטיות לאור ההלכה, $24 .6 יחזקאל ליכטנשטיין, המאבד עצמו לדעת, היבטים הלכתים, .7 היסטוריים והגותיים, $20 חמודות מצרים: תשובות חכמי מצרים האחרונים מגניזת קהיר, .8 שמואל גליק, $20 רוברט ליברלס, יהודים וקפה, מסורת וחדשנות בגרמניה בעת .9 החדשה המוקדמת, 240 עמודים, $20 אברהם אופיר שמש, ריח גן עדן, ריחות בשמים וקטורת במסורת .10 היהודית, 348 עמודים, $23 יעקב כץ, גוי של שבת, $14 .11 שו”ת שבעה עינים [פולמוסים בין ר’ שלמה קלוגר ור’ אלעזר .12 לנדא] $23 ר’ יצחק אייזיק הלוי הרצוג, המוסדות העיקרים של המשפט .13 העברי, 2 חלקים, $40 תפארת בחורים, מדריך החתנים היהודי הראשון, רוני וינשטיין, .14 $17 דניאל שפרבר, דרכה של ההלכה, $23 .15 דניאל שפרבר, נתיבות פסיקה, $23 .16 ר’ אלישע וולפסון, הר הבית כהלכה, $21 .17 יעקב שמואל שפיגל (מהדיר), וישמע קולי, $20 .18 ר’ יחיאל גולדהבר, קונדיטון [לשאלת החרם על ספרד; אסון .19 הטיטאניק מנקודת מבטו של העולם היהודי] 15$ שלחן שלמה \ פסקי תשובה \ א-ג $10 .20 יצחק ברנד, יש מאין, עסקאות בנכסים מופשטים במשפט התלמודי, .21 484 עמודים,$30 אברהם אופיר שמש, חומרי מרפא בספרות היהודית של ימי .22 הביניים והעת החדשה, פרמקולוגיה, היסטוריה והלכה [מצוין], הוצאת בר אילן, 655 עמודים, $31 יוסף שלמון, ובחקתיהם לא תלכו, נתיבות בחקר האורתודוקסיה, .23 $26 פנקס דק”ק טיטקין שפא-תקסו מהדיר מרדכי נדב, 2 חלקים $36 .24 ספר מלווה ולווה, מדריך למשכנות מאיטליה בימי הרנסנס, .25 מהדיר ראובן בונפיל, $17

ספריות וספרים

אהל רא”ם, רשימת כתבי היד באוצר הספרים של רבי אברהם מרדכי .1 אלתר האדמו”ר מגור, $46 יעקב שמואל שפיגל, עמודים בתולדות ספר העברי, בשערי הדפוס .2 $20 יעקב שמואל שפיגל, עמודים בתולדות ספר העברי, הדר המחבר, .3 $20 אמנון רז-קרקוצקין, הצנזור הערוך והטקסט, הצנזורה הקתולית .4 והדפוס העברי במאה השש עשרה $22 שמואל גליק, אשנב לספרות התשובות .5 אלפא ביתא קדמיתא דשמואל זעירא – ר’ שמואל אשכנזי חלק א .6 852 עמודים 52$ אלפא ביתא תניתא דשמואל זעירא – ר’ שמואל אשכנזי, 2 חלקים .7 45$ אסופה, ארבעה מאמרים מאוצרות ר’ שמואל אשכנזי, 13$ .8 זאב גריס, הספר העברי פרקים לתולדותיו, $26 .9 מחווה למנחם – אסופת מחקרים לכבוד מנחם שמלצר [ניתן לקבל .10 תוכן העניינים], 38$ ספריות ואוספי ספרים, משה סלוחובסקי יוסף קפלן עורכים, $15 .11 גיל וייסבלאי, קב ונקי – תחייתה של אמנות הספר העברי .12 ברפובליקת ויימאר,$36 13. Benjamin Richler, Guide to Hebrew manuscript collections, Second revised edition, Israel Academy of Sciences and Humanities, 409 pp. $55 עלי ספר כו-כז, 400 עמודים [ניתן לקבל תוכן], $20 .14

לשון ובלשנות

ענייני התחביר שבכתאב אלתנקיח (ספר הדקדוק) לר’ יונה אבן .1 ג’נאח, דוד טנא, $21 ספר הההשגה; הוא כתאב אלמסתלחק לר’ יונה אבן-ג’נאח, מהדורת .2 ד’ טנא וא’ ממן, 26$ חננאל מירסקי, תורת הלשון של מנחם בן סרוק, בן צבי, 319 .3 עמודים, $23 אילן אלדר, תורת טעמי המקרא של ספר הוריית הקורא לפי קריאת .4 ארץ ישראל במאה הי”א, $20 אילן אלדר, תולדות הלשון העברית בהיבט חברתי ולשוני .5 ובהתפלגות גיאוגרפית, 2 כרכים, $38 אילן אלדר, לתולדות תורת הלשון העברית בימי הביניים, .6 האסכולה האנדלוסית, 208 עמודים, $23 אילן אדלר, הבלשנות העברית בימי הביניים, $28 .7 שמואל פסברג, מבוא לתחביר לשון המקרא, $22 .8 משה בר-אשר, מחקרים בלשון חכמים, כרך ג, $22 .9 אליקים ח’ וייסברג, הארמית הבבלית ומסורת הטקסט של התלמוד, .10 $31

גאונים והתקופה

אוצר הגאונים, עבודה זרה, $23 .1 אוצר הגאונים, בבא בתרא, $25 .2 עוזיאל פוקס, תלמודם של גאונים: יחסם של גאוני בבל לנוסח .3 התלמוד בבלי, 562 עמודים, $25 ירחמיאל ברודי, ציון בן הפרת לחידקל עולמם של גאונים בבל, .4 $28 חיבורים הלכתיים לרב סעדיה גאון, $24 .5 ספר הבגרות לרבי שמואל בן חפני גאון,$23 .6 המעשים לבני ארץ ישראל הלכה והיסטוריה בארץ ישראל .7 הביזנטית, הלל ניומן, $16 חגי בן שמאי, עיונים במשנתו של רס”ג [מצוין], $28 .8 יורם ארדר, דרכים בהלכה הקראית הקדומה, $20 .9

ראשונים והתקופה

פירוש רש”י למסכת ראש השנה [על פי כ”י], מהדיר אהרן ארנד, .10 $22 ספר האמונה הרמה, לר’ אברהם אבן-דאוד, מהדירה עמירה ערן, .11 $31 ספר הכוזרי, תרגום מיכאל שורץ, $24 .12 שמונה פרקים, רמב”ם, תרגום מיכאל שורץ, $19 .13 דיוואן שמואל הנגיד – קודקס מן הגניזה / יהונתן ורדי .14 ומיכאל רנד, 230 עמודים, $31 נפש האדם, פירוש קהלת לר’ שמואל בן יהודה אבן תיבון, מהדיר .15 יעקב רובינסון, האיגוד, 610 עמודים סודי חומש ושאר, [מהדיר ר’ יעקב סטל] $14 .16 דרשות לימי התשובה, [מהדיר ר’ יעקב סטל] $10 .17 תשובות ה’רוקח’, [מהדיר ר’ יעקב סטל] $15 .18 גנזי חג הסוכות, אוסף ראשונים, מהדיר ר’ יעקב סטל, $20 .19 ר’ אברהם אבן עזרא, יסוד מורה וסוד התורה, מהדורה שלישית, .20 $25 ר’ אברהם אבן עזרא, שני פירושים על מגילת אסתר, $20 .21 ר’ שת הרופא, חמאת החמדה – לחמישה חומשי תורה, מהדיר משה .22 אורפלי, אוניברסיטת תל אביב, $28 רלב”ג, מלחמת השם, מהדורה מדעית מאמרים א-ד בעריכת עפר .23 אליאור ושארל טואטי, אוניברסיטת תל אביב, $31 רבי אשתורי הפרחי, חלוץ חוקרי ארץ ישראל (קובץ מחקרים), .24 $25 אברהם גרוסמן, חכמי צרפת הראשונים, $28 .25 אברהם גרוסמן, חכמי אשכנז הראשונים, $35 .26 דרשת הפסח לר’ חסדיה קרשקש ומחקרים במשנתו הפילסופית, .27 אביעזר רביצקי, $19 אלי גורפינקל (מהדיר), שני חיבורם על תחיית המתים, הוויכוח .28 שלא שכך, $25 פירוש מדרש חכמים על התורה, מהדורת ביקורתית בצירוף מבוא .29 [מכ”י, שמות, במדבר דברים], בעריכת יואב ברזילי, 392 עמודים, $24 אברהם גרוסמן, אמונות ודעות בעולמו של רש”י, $21 .30 יהונתן יעקבס, בכור שור הדר לו, ר’ יוסף בכור שור בין .31 המשכיות לחידוש, 362 עמודים, $24 אוריאל סימון, אזן מלין תבחן [מהדורה שניה], מחקרים בדרכו .32 הפרשנית של ר’ אברהם אבן עזרא, 568 עמודים, $24 ישראל תא-שמע, הספרות הפרשנות לתלמוד א, $24 .33 ישראל תא-שמע, הספרות הפרשנות לתלמוד ב, $24 .34 קדושת החיים וחירוף הנפש, כריכה רכה, $13 .35 שמחה עמנואל, מגנזי אירופה, חלק א, 512 עמודים, $26 .36 שמחה עמנואל, מגנזי אירופה, חלק ב, $26 .37 מחקרים במדעי היהדות לזכרו של י’ תא שמע, שני חלקים, $32 .38 איבן מרקוס (עורך), דת וחברה במשנתם של חסידי אשכנז, $12 .39 חיים סולוביצ’יק, היין בימי הביניים יין נסך פרק בתולדות .40 ההלכה באשכנז, $26 חיים סולוביצ’יק, יינם, סחר ביינם של גויים על גלגולה של .41 [הלכה בעולם המעשה, 232 עמודים [מהדורה שניה עם הוספות משה הלברטל, הרמב”ם, $20 .42 זאב הרוי, ר’ חסדאי קרשקש, $20 .43 רש”י דמות יצירתו, 2 חלקים, $32 .44 יואל קרמר, הרמב”ם – ביוגרפיה, 593 עמודים, $26 .45 דרור ארליך, הרמב”ם על יסודות האמונה היהודית, $18 .46 ברכות לאברהם – יום עיון לכבוד אברהם גרוסמן בהגיעו .47 לגבורות, בעריכת יוסף קפלן [ניתן לקבל תוכן], $19 פירוש רש”י לספר משלי, בעריכת ליסה פרדמן, $26 .48 שרה יפת דב ולפיש, דרך החושקים – פירוש אנונמימי לשיר .49 השירים, $25 חיים סולוביצ’יק, שו”ת כמקור היסטורי, $15 .50 אברהם גרוסמן, והוא ימשל בך? האישה במשנתם של חכמי ישראל .51 בימי הביניים, $23 שמחה עמנואל, שברי לוחות, ספרים אבודים של ‘בעלי התוספות’ .52 $25 אברהם גרוסמן, חסידות ומורדות: נשים יהודיות באירופה בימי .53 הביניים, $19 איבן מרקוס, טקסי ילדות, חניכה ולימוד בחברה היהודית בימי .54 הביניים, $14 אפרים קנרפוגל, סוד מאגיה ופרישות: במשנתם של בעלי .55 התוספות, $20 ישראל תא שמע, כנסת מחקרים, 4 חלקים. כל חלק $27 .56 אברהם גרוסמן, תמורות בחברה היהודית בימי הביניים $27 .57 טלי מרים ברנר, על פי דרכם, ילדים וילדות באשכנז, $23 .58 גרשון ברין, עיונים ב’לקח טוב’ לחמש מגילות, קווים בפרשנות .59 הבינטית בתחילת האלף השני לספירה $20 קובץ על יד, כו [ניתן לקבל תוכן], $26 .60 קובץ על יד כרך ד (תש”ו) סדרה חדשה $30 .61 א”א אורבך, בעלי התוספות, 2 חלקים, $26 .62 דב רפל, הרמב”ם כמחנך $19 .63 קובץ על יד, כה, לזכר עזרא פליישר, 512 עמודים$27 .64 אהבה בתענוגים, לר’ משה בן יהודה חלק א מאמרים א-ז, האיגוד .65 [מהדיר: אסתי אייזנמן], 355 עמודים, $22 לוית חן לר’ לוי בן אברהם, מעשה מרכבה, מכ”י, ההדיר והוסיף .66 מבוא והערות חיים קרייסל, האיגוד למדעי היהדות, 330 עמודים [כרך שלישי מתוך החיבור] [ניתן לקבל תוכן העניינים], $22 שירי הקודש של ר’ אברהם אבן עזרא, ב’ חלקים $36 .67 מגן אבות, תשב”ץ על מסכת אבות, מהדורת זייני, $24 .68 אברהם דוד, חברה יהודית ים-תיכונית בשלהי ימי הביניים לאור .69 גניזת קהיר $19 שלום צדיק, מהות הבחירה בהגות היהודית בימי הביניים, .70 מאגנס, 348 עמודים, $19

תקופת אחרונים

יואל מרציאנו, חכמי ספרד בעין הסערה, תורה והנהגה במוצאי .1 ימי הביניים, חדש, $25 מיכאל גרוס, בן יהוידע, עיונים בפירושי הרב יוסף חיים .2 לאגדוות התלמוד, חדש $22 הרמ”א, אשר זיו $50 .3 שו”ת הרמ”א, מהד’ אשר זיו, $35 .4 שו”ת שארית יוסף $30 .5 מהר”ל אקדמות, פרקי חיים, משנה, השפעה, בעריכת אלחנן .6 ריינר, 602 עמודים [ניתן לקבל תוכן הענינים] [מצוין], $21 עמנואל אטקס, הציונות המשיחיות של הגאון מווילנה: המצאתה .7 של מסורת, $24 עמנואל אטקס, יחיד בדורו: הגאון מווילנה, $20 .8 רוני באר-מרקס, על חומת הנייר: עיתון הלבנון .9 והאורתודוקסיה, 350 עמודים $17 שמואל פיינר, עת חדשה: יהודים באירופה במאה השמונה עשרה, .10 583 עמודים $26 עיר ווילנא חלק ב (מהדיר: מרדכי זלקין), $24 .11 ראובן בונפיל, הרבנות באיטליה בתקופת הריניסאנס, $19 .12 אפרים חמיאל, האמת הכפולה, עיונים בהגות הדתית המודרנית .13 במאה התשע עשרה ובהשפעתה על ההגות היהודי במאה העשרים, [על רש”ר הירש, שד”ל, מהר”ץ חיות, רד”צ הופמן ועוד], 477 עמודים אסף ידידיה, קיצור דברי הימים – החיבור ההיסטריוגרפי העברי .14 הראשון על יהודי רוסיה במאה התשע עשרה, כ”י מר’ יעקב ליפשיץ, $14 יהודיע עמיר, שערים לאמונה צרופה – התחדשות החיים היהודיים .15 במשנתו של נחמן קרוכמל, $23 ר’ איתם הנקין הי”ד, תערך לפני שלחן – חייו זמנו ומפעלו של .16 הרי”מ אפשטיין בעל ערוך השלחן, $21 חיים גרטנר, הרב והעיר הגדולה הרבנות בגליציה ומפגשה עם .17 המודרנה, 1815-1876, $22 מעוז כהנא, מהנודע ביהודה לחתם סופר, הלכה והגות לנוכח .18 אתגרי הזמן, 486 עמודים, $20 הגדולים – אישים שעיצבו את פני היהדות החרדית בישראל, .19 בעריכת בנימין בראון ונסים ליאון, 968 עמודים [מהדורה שניה[, $29 מרדכי זלקין, מרא דאתרא? רב וקהילה בתחום המושב, 332 .20 עמודים, $22 יהודה פרידלנדר, בכבשונו של פולמוס, פרקים בספרות הפולמוס .21 בין רבנים למשכילים בליטא במאה התשע-עשרה, 332 עמודים [רוב הספר הוא מאמרים של הגאון ר’ יוסף זכריה שטרן מתוך העיתונות] [מומלץ], $23 אסף ידידיה, לגדל תרבות עבריה, חייו ומשנתו של זאב יעבץ, .22 $20 ירון צור, גבירים ויהודים אחרים במזרח התיכון העות’מאני .23 1750-1830, $ רחל מנקין, יהודי גליציה והחוקה האוסטרית, ראשיתה של .24 פוליטיקה יהודית מודרנית, 287 עמודים, $16 פרי מגדים לר’ דוד די סילוה, הרופא מירושלים, $15 .25 אלחן טל, הקהילה האשכנזית באמשטרדם במאה הי”ח, $15 .26 ספר גיא חזיון, ר’ אברהם יגל, מהדיר: דוד רודרמן, $12 .27 גליקל: זכרונות 1719-1691, $26 .28 שמחה אסף, מקורות לתולדות החינוך בישראל, 6 חלקים, $64 .29 יעקב כץ, במו עיני, אוטוביוגרפיה של היסטריון, $14 .30 אריה מורנגשטרן, בשליחות ירושלים, תולדות משפחת פ”ח .31 רוזנטל, 1816-1839, $14 סדריק כהן סקלי, דון יצחק אברבנאל, 286 עמודים, $20 .32 הספרייה של תנועת ההשכלה, יצירתה של רפובליקת הספרים בחברה .33 היהודית במרחב הדובר גרמנית, עם עובד, עורכים: שמואל פיינר, זהר שביט ועוד, 503 עמודים מחזות של הרמח”ל ג’ חלקים: מעשה שמשון \ לישרים תהילה \ .34 מגדל עוז $35 מאמר על יהודי וינציה $15 .35 ורד טוהר, חיבור המעשיות והמדרשות וההגדות (פירארה שי”ד) .36 $21 יעקב ברנאי, המראה של אירופה, פרקים בתולדות הקהילה .37 היהודית באזמיר במאות השבע עשרה והשמונה עשרה [כולל בין השאר הרבה חומר על ה’כנסת הגדולה’], 433 עמודים אסופה ליוסף, קובץ מחקרים שי ליוסף הקר [מצוין], [ניתן .38 לקבל תוכן ענינים], 596 עמודים, $22 זיכרונות יחזקאל קוטיק, ההדיר: דוד אסף, 2 חלקים, $35 .39

ישיבות

בן ציון קליבנסקי, כצור חלמיש, תור הזהב של הישיבות .1 הליטאיות במזרח אירופה [מצוין], 550 עמודים, [ניתן לקבל תוכן הענינים], $26 שלמה טיקוצינסקי, למדנות מוסר ואליטיזם, ישיבת סלבודקה .2 מליטא לארץ ישראל, 394 עמודים, $20 בנימין בראון, תנועת המוסר הליטאית, אישים ורעיונות, 178 .3 עמודים, $20 מרדכי ברויאר, אוהלי תורה: הישיבה תבניתה ותולדתיה, $24 .4 ישיבות ליטא, פרקי זכרונות, $20 .5 חנה קהת, משהפכה התורה לתלמוד תורה, תמורות באידאה של .6 תלמוד תורה בעידן המודרני, 744 עמודים שי עקביא ווזנר, חשיבה משפטית בישיבות ליטא, עיונים במשנתו .7 של הרב שמעון שקופ, 332 עמודים, $22 אסף ידידיה, ביקורת מבוקרת $21 .8

קבלה

יוסף אביב”י (מהדיר), קיצור סדר האצילות, כתיבת ר’ חיים .1 ויטל, העתקת ר’ מנחם די לונזאנו, 25$ יובל הררי, הכישוף היהודי הקדום מחקר שיטה מקורות, $26 .2 גרשום שלום, שדים רוחות ונשמות, $20 .3 יוסף אביב”י, קבלת האר”י, 3 חלקים, $92 .4 גרשם שלום, תולדות התנועה השבתאית, שוקן, 407 עמודים, $20 .5 הסיפור הזוהרי, 2 חלקים, בעריכת יהודה ליבס, יונתן בן הראש .6 מלילה הלנר-אשד, $42 ברכה זק, כרם היה שלמה – האל, התורה וישראל בכתבי ר’ שלמה .7 הלוי אלקבץ, $17 רונית מרוז, הביוגרפיה הרוחנית של רבי שמעון בר יוחאי – .8 דיון ביסודותיו הטקסטואליים של הזוהר, $29 דוד רוטמן, דרקונים, שדים ומחוזות קסומים, על המפולא .9 בסיפור העברי בימי הביניים, 575 עמודים, $27 ישראל תא-שמע, הנגלה שבנסתר, $20 .10 יובל הררי, חרבא דמשה, $16 .11 יוסף דן, תולדות הסוד העברית ימי הביניים, בעקבות הזוהר, .12 כרך יב, $27 מוטי בנמלך, שלמה מולכו, חייו ומותו של משיח בן יוסף, $23 .13 נעמה וילוז’ני, שערות לילות וקרני אשמדאי, דמות וצורה .14 במאגיה ובאמנות העממית בין בבל לארץ ישראל בשלהי העת העתיקה, $23 ברית המנוחה, ההדיר: עודד פורת, מהדורה מדעית ומבואות, .15 ספריית הילל בן חיים, מאגנס, 610 עמודים, $25 פאבל מצ’ייקו, ערב רב, פנים וחוץ בוויכוח הפרנקיסטי, 352 .16 עמודים, $23 ספר הבריאה לרבי נתן מעזה [נתן העזתי], 499+82 עמודים, $50 .17 משנת הזוהר, כרך המפתחות, $21 .18 יצחק נתנאל גת, המכשף היהודי משואבך, משפטו של רב מדינת .19 ברנדנבורג אנסבך צבי הירש פרנקל, ספריית הילל בן חיים, 211 עמודים, 20$ מורן הכהן, מחקר הקבלה בישראל, היסטוריוגרפיה אידיאלוגיה .20 ומאבק על הון תרבותי, 315 עמודים יוסף דן, תולדות תורת הסוד העברית, ימי הביניים, יא, ספר .21 הזוהר, 515 עמודים, $26 שד”ל, הויכוח, ויכוח על חכמת הקבלה ועל קדמות ספר הזוהר, .22 וקדמות הנקודות והטעמים, כרמל, 41+142 עמודים, $24 אריה מורגנשטרן, משיחיות ויישוב ארץ ישראל במחצית הראשונה .23 של המאה הי”ט, $16 גרשם שלום, זרמים ראשיים במיסטיקה היהודית, 502 עמודים, .24 $22 יוסף אביב”י, זוהר רמח”ל, $21 .25 יוסף יצחק ליפשיץ, אחד בכל דמיונות: הגותם הדיאלקטית של .26 חסידי אשכנז, 234 עמודים, $20 סהדותא דמהימנותא לר’ שלמה לאנייאדו, מהדיר אבי אלקיים, .27 $25 משה חלמיש, סדר יומו של מקובל, $28 .28 כף הקטורת, פירוש קבלי לספר תהילים לרבינו יוסף טאיטאצאק, .29 $53 רות קרא-איוונוב קניאל, קדשות וקדושות, אמהות המשיח במיתוס .30 היהודי, $20 שרה צפתמן, צא טמא, גירוש רוחות ביהדות אשכנז בראשית העת .31 החדשה, 597 עמודים, $30 יהודה ליבס, לצבי ולגאון, משבתי צבי אל גאון מווילנא, 408 .32 עמודים, $28 משה חלמיש, הריטואל הקבלי – שילוב של הגות ומעשה, $24 .33 יהודי ביטי, הפילוסוף המקובל, עיונים בספר קול הנבואה, $20 .34 נמרוד זינגר, בעל שם והרופא, רפואה ומאגיה בקרב יהודי .35 בראשת העת החדשה, $23

חסידות שמואל ורסס, גנזי יוסף פרל, $21 .1 משה רוסמן, הבעש”ט מחדש החסידות, $20 .2 עמנואל אטקס, בעל השם: הבעש”ט מאגיה מיסטיקה הנהגה, $20 .3 עמנואל אטקס, רבי שניאור זלמן מלאדי וראשיתה של חסידות .4 חב”ד, $21 שמואל ורסס ויונתן מאיר, ראשית חכמה, חיבור גנוז בגונתה של .5 החסידות, $20 אוריאל גלמן, ספר חסידים חיבור גנוז בגונתה של החסידות, .6 $12 אהרן אשכולי, החסידות בפולין, $18 .7 צדיק ועדה, היבטים היסטוריים וחברתיים בחקר החסידות, .8 בעריכת דוד אסף, $20 עדה רפפורט-אלברט, חסידים ושבתאים אנשים ונשים, 522 .9 עמודים, $20 בנימין בראון, כספינה מיטלטלת, חסידות קרלין בין עליות .10 למשברים, $28 אוריאל גלמן, השבילים היוצאים מלובלין, צמיחתה של החסידות .11 בפולין,$23 דוד אסף, נאחז בסבך: פרקי משבר ומבוכה בתולדות החסידות, .12 $20 יוסף פרל, מגלה טמירין, ההדיר על פי דפוס ראשון וכתבי-יד .13 והוסיף מבוא וביאורים יונתן מאיר, מוסד ביאליק. 3 חלקים. ‘מגלה טמירין’ כולל 345 עמודים +מח עמודים; כרך ‘נספחים’ עמ’ 349-620; כרך ‘חסידות מדומה’ עיונים בכתביו הסאטיריים של יוסף פרל, 316 עמודים, $66 גבוה מעל גבוה: בית הכנסת תפארת ישראל והקהילה החסידית .14 בירושלים, עורכים: ראובן גפני יוחאי בן גדליה אוריאל גלמן, 272 עמודים, $27 עמנואל אטקס, לשם שמים: חסידים, מתנגדים, משכילים ומה .15 שביניהם, 466 עמודים, $26 מרדכי וילנסקי, חסידים ומתנגדים, 2 חלקים, $28 .16 דניאל רייזר, דרשות משנת הזעם [אש קודש], 2 חלקים, $35 .17 צבי מרק, כל סיפורי רבי נחמן מברסלב, המעשיות, הסיפורים .18 הסודים החלומות והחזיונות, מהדורה מבוררת על פי כתבי יד, ידיעות ספרים-ביאליק, 472 עמודים, $27 ר’ לוי יצחק מברדיצ’ב, בעריכת צבי מרק, $31 .19 הרב קוק

ר’ אברהם יצחק הכהן קוק, מציאות קטן, פנקס ביכורים [נכתב .1 בעת כהונתו בזיימל שבליטא], תרמז עמודים $23 יוסף אביבי, קבלת הראי”ה, 4 חלקים [ניתן לקבל תוכן ודפי .2 דוגמה], $92 ר’ אברהם יצחק הכהן קוק, לנבוכי הדור [מצוין] מכתב יד, .3 כולל מבוא והערות, $25 יואל בן נון, המקור הכפול, השראה וסמכות במשנת הרב קוק .4 לאחד את הבלתי מתאחד, 438 עמודים, $21 בנימין איש שלום, בין רציונליזם למיסטיקה [מהדורה חדשה עם .5 הוספות], 465 עמודים,$23 בין שני כהנים גדולים, הקשרים בין החפץ חיים והראי”ה קוק, .6 $20 ר’ חיים ישעיהו הדרי, שני כהנים גדולים, רבי צדוק הכהן .7 והרב אברהם יצחק הכהן קוק, $24

יהדות היום

קיימי קפלן, עמרם בלוי – עולמו של מנהיג נטורי קרתא, $23 .1 ארלה הראל, יערב שיחי, שיחות עם הרב יעקב אריאל על השפקה .2 עבודת ה’ ופרקים חיים, $21 בנימין בראון, מדריך לחברה החרדית, אמונות וזרמים, 451 .3 עמודים, $22 יאיר אטינגר, נסים ליאון, באין רועה ש”ס וההנהגה החרדית .4 מזרחית אחרי עידן הרב עובדיה יוסף, $18 אבישי בן חיים, מרן הרב עובדיה יוסף – מנהיג בין הלכה .5 לקבלה, בין פוליטיקה למיסטיקה, $33 נאוה וסרמן, מימי לא קראתי לאשתי, זוגיות בחסידות גור, $20 .6 יקיר אנגלנדר, הגוף הגברי החרדי ליטאי בספרות המוסר .7 ובסיפורי הצדיקים, $20 יוסף פונד, תנועה בחרבות, מנהגיות אגודת ישראל לנוכח .8 השואה, $23 יוסף פונד, פרולטרים דתיים התאחדו – פועלי אגודת ישראל .9 אידיאלוגיה ומדיניות, $25 אסף ידידיה ועוד (עורכים), זכירון בספר,קורות השואה במבאות .10 לספרות הרבנית, $23 .[תמיר גרנות, אמונה ואדם לנוכח השואה, 2 חלקים, [ראה כאן .11 שונות

ר’ שמואל ואלדבערג, דרכי השינויים, מחקר על דרכי מדרש .1 הכתובים בספר חז”ל, [דפוס מקור] 28$ ספר המצרף, ביאורים והגהות לאגדות חז”ל, אברהם דובזויץ, .2 (דפוס צילום, אודעסא תרל”ו) 9$ שרה יפה, רשב”ם על שיר השירים, $23 .3 ריכב רובין, צורת הארץ, ארץ ישראל במפה העברית מרש”י ועד .4 ראשית המאה העשרים, $35 זהר עמר, בעקבות תולעת השני הארץ ישראלית, 14$ .5 בתורתו של ר’ גדליה $28 .6 ספר היובל לכבוד מרדכי ברויאר, שני חלקים [הדפסה שניה] .7 כריכה רכה, $35 יעקב נגן, נשמת המשנה, קריאה ספרותית וחיפוש משמעות, דביר, .8 462 עמודים נטועים כ [חומר חשוב], 283 עמודים, $13 .9 דרכי דניאל, מחקרים במדעי היהדות לכבוד הרב פרופסור דניאל .10 שפרבר, בעריכת אדם פרזיגר, 992 עמודים, $48 נעמי פריש, אתרוג הלב מסה על ארבעת המינים, 257 עמודים, .11 $21 יעקב אזואלוס, תורת המלאכים בתרגומים הארמיים לתורה, 222 .12 עמודים, $17 ר’ יואל בן-נון, זכור ושמור, טבע והיסטוריה נפגשים בשבת .13 ובלוח החגים [הרבה חומר על הלוח] מללכת הרצוג, 544 עמודים, $25 פירוש שד”ל על התורה, 5 חלקים על פי כ”י, כולל הרבה הוספות .14 $65 עמנואל טוב, ביקורת נוסח המקרא, מהדורה שלישית מורחבת .15 ומתוקנת , $21 מיכאל טוך, פרנסתם של ישראל – יהודים בכלכלת אירופה .16 $21 ,500-1100 בדרך אל המודרנה – שי ליוסף קפלן, $29 .17 ב”ז קדר, מחקרים בהיסטוריה עולמית בקורות היהודים וארץ .18 ישראל, $26 אנציקלופדיה של הסיפור היהודי, ד, $23 .19 מעשה סיפור, ד, $23 .20 Book Week 2019

Book Week 2019

By Eliezer Brodt

Book week just began in Eretz Yisrael. Continuing with my now thirteenth year tradition, every year in Israel, around Shavuos time, there is a period of about ten days called Shavuah Hasefer – Book Week (for previous years lists see here, here, here, here, here, here, here, here, here, here, here and here). Many of the companies offer sales for the whole month. Shavuah HaSefer is a sale which takes place all across the country in stores, malls and special places rented out just for the sales. There are places where strictly “frum” seforim are sold and other places have most of the secular publishing houses. Many publishing houses release new titles specifically at this time.

In my lists, I sometimes include an older title, from a previous year, if I just noticed the book. As I have written in the past, I do not intend to include all the new books. Eventually some of these titles will be the subject of their own reviews. I try to include titles of broad interest. As this list shows although book publishing in book form has dropped greatly worldwide, Academic books on Jewish related topics are still coming out in full force.

To receive a PDF of the sale catalogs of Mechon Yerushalayim, Zichron Ahron and other non-academic distributors, e mail me at Eliezerbrodt-at-gmail.com.

As in previous years I am offering a service, for a small fee to help one purchase these titles (or titles of previous years). For more information about this email me at Eliezerbrodt-at-gmail.com.

Part of the proceeds will be going to support the efforts of the the Seforim Blog.

מרכז זלמן שזר

חנן גפני, מפי סופרים – תפיסת התורה שבעל פה בראי המחקר, .1 342 עמודים מיכאל טוך, פרנסתם של ישראל – יהודים בכלכלת אירופה .2 500-1100 יצחק זימר, עולם כמנהגו נוהג – פרקים בתולדות המנהגים .3 [הלכותיהם וגלגוליהם, [הדפסה שנייה רחל ליבנה פרוידנטל, האיגוד – חלוצי מדע היהדות בגרמניה .4 בדרך אל המודרנה – שי ליוסף קפלן .5

כרמל

עמנואל אטקס, הציונות המשיחיות של הגאון מווילנה – המצאתה .1 של מסורת דברי חכמים וחידותם – פרשנות התנ”ך בספרות חז”ל וימי .2 הביניים – ספר יובל לכבוד חננאל מאק גיל וייסבלאי, קב ונקי – תחייתה של אמנות הספר העברי .3 ברפובליקת ויימאר אילן אלדר, תולדות הלשון העברית בהיבט חברתי ולשוני .4 ובהתפלגות גיאוגרפית, ב’ כרכים אבישי בן חיים, מרן הרב עובדיה יוסף – מנהיג בין הלכה .5 לקבלה, בין פוליטיקה למיסטיקה

מאגנס

יעקב זוסמן, תורה שבעל פה פשוטה כמשמעה – כוחו של קוצו של .1 יו”ד, 228 עמודים שמחה עמנואל, מגנזי אירופה, חלק ב .2 [קובץ על יד, כו [ניתן לקבל תוכן .3 יצחק לנדיס, ברכת העבודה בתפילה העמידה .4 שולמית אליצור, סוד משלשי קודש – הקדושתא מראשיתא ועד ימי .5 רבי אלעזר בירבי קליר פירוש רש”י לספר משלי, בעריכת ליסה פרדמן .6 אבישי בר-אשר, מסעות הנפש – גן עדן במחשבה ובדמיון בספרות .7 הקבלה בימי הביניים יחיאל מיכל בר אילן, אתיקה רפואית ביהדות – היסטוריה הלכה .8 והחוק הישראלי שרה יפת דב ולפיש, דרך החושקים – פירוש אנונמימי לשיר .9 השירים חיים הלל בן ששון, שם יהו-ה משמעותו של שם הקל במקרא .10 בספרות חז”ל ובמחשבת היהודית בימי הביניים יהושע בן אריה, כיצד נוצרה ארץ ישראל בעת החדשה 1949-1799 .11 יונתן מ’ בן הראש, סבא וינוקא – הקל, הבן והמשיח בסיפור .12 הזוהר שלמה רובין, תהילת הכסילים, בעריכת יעקב שביט יהודה רינהרץ .13 דב שוורץ, מאבק הפרדיגמות – בין תאולוגיה לפילוסופיה בהגות .14 היהודית בימי הביניים יהודיע עמיר, שערים לאמונה צרופה – התחדשות החיים היהודיים .15 במשנתו של נחמן קרוכמל

מגיד-קורן-אופק

ר’ עדו רכניץ, מדינה כהלכה .1 ר’ איתם הנקין הי”ד, תערך לפני שלחן – חייו זמנו ומפעלו של .2 הרי”מ אפשטיין בעל ערוך השלחן תשובות הגאונים החדשות [מהדורה שניה], מהדיר שמחה עמנואל .3 יונתן פיינטוך, פנים אל פנים – שזירת ההלכה והאגדה בתלמוד .4 בבלי 5. Rabbi J. Soloveitchik, Blessings and Thanksgiving 6. Pini Dunner, Mavericks, Mystics & False Messiahs: Episodes from the Margins of Jewish History 7. Susan Weingarten, Haroset: A Taste of Jewish History 8. Rabbi Netanel Wiederblank, Illuminating Jewish Thought, Explorations of Free will, Afterlife and the Messianic era

ראובן מס

תלמוד האיגוד, בבא בתרא, ב’ חלקים .1

קיבוץ מאוחד יורם סבו, סוחר המגילות .1

מכללת הרצוג

ספראי, משנת ארץ ישראל, מסכת נדרים .1

דברי שיר

ר’ אלישע וולפסון, הר הבית כהלכה .1 ר’ דוד כהן, יומן הרב הנזיר .2 אור ישראל וקדושו, קובץ מאמרים על מרן הראי”ה קוק זצ”ל .3

מתורת הארץ

ר’ שמואל אריאל, נטע בתוכנו – פרקים ביסודות תורה שבעל פה, .1 ב’ חלקים והאר עינינו – אסופת מאמרים: תורה לשמה \ קנין תורה \ דרכי .2 לימוד \ מצות תלמוד תורה

ידיעות ספרים

שאול מיזליש, רבנות בסערת הימים – חייו ומשנתו של הרב יצחק .1 אייזיק הלוי הרצוג סיון רהב מאיר וידידיה מאיר, סולם יעקב – על הרב יעקב .2 אדלשטיין מישאל ציון ואביגדור שנאן, מגילת אסתר – פירוש ישראל חדש .3

ביאליק

ברכיהו ליפשיץ, ההלכה – על דעת המקום או על דעת הקהל .1 יוסף שלמון, ובחקתיהם לא תלכו, נתיבות בחקר האורתודוקסיה .2 אסף ידידיה, קיצור דברי הימים – החיבור ההיסטריוגרפי העברי .3 הראשון על יהודי רוסיה במאה התשע עשרה, כ”י מר’ יעקב ליפשיץ ברכה זק, כרם היה שלמה – הקל, התורה וישראל בכתבי ר’ שלמה .4 הלוי אלקבץ רונית מרוז, הביוגרפיה הרוחנית של רבי שמעון בר יוחאי – .5 דיון ביסודותיו הטקסטואליים של הזוהר ב”ז קדר, מחקרים בהיסטוריה עולמית בקורות היהודים וארץ .6 ישראל אילן אלדר, תורת טעמי המקרא של ספר הוריית הקורא לפי קריאת .7 ארץ ישראל במאה הי”א שמואל פסברג, מבוא לתחביר לשון המקרא .8 דוד רוסקיס, יהודיבור – מסות על תרבות יידיש .9 משה בר-אשר, מחקרים בלשון חכמים, כרך ג .10

האקדמיה הלאומית הישראלית למדעים

ברכות לאברהם – יום עיון לכבוד אברהם גרוסמן בהגיעו .1 [לגבורות, בעריכת יוסף קפלן [ניתן לקבל תוכן בארצות שומר ואכד – מחקרים חדשים יום עיון לכבוד יעקב .2 קליין 3. Studies in Honor of Shaul Shaked

מכון בן צבי

ספר האמונה הרמה לר’ אברהם אבן-דאוד, מהדירה עמירה ערן .1 יאיר שיפמן, פירוש נרבוני לר’ משה נרבוני .2 ספרות חז”ל הארץ ישראלית – מבואות ומחקרים [שני חלקים] .3 [[ניתן לקבל תוכן העניינים גנזי קדם יד .4 איראנו יודאיקה לחקר פרס והיהדות כרך ז [ניתן לקבל תוכן .5 [העניינים יוסף פונד, פרולטרים דתיים התאחדו – פועל אגודת ישראל .6 אידיאלוגיה ומדיניות דבר יפת – מבחר מיצירותיהם של חכמי יון בארץ ישראל .7

הוצאת אוניברסיטת בר-אילן

ר’ אברהם אבן עזרא, יסוד מורה וסוד התורה, מהדורה שלישית .1 עדיאל שרמר, מעשה רב – שיקול הדעת ההלכתי ועיצוב הזהות .2 היהודית אבן עזרא, שני פירושים על מגילת אסתר .3 אנציקלופדיה של הסיפור היהודי, ד .4 מעשה סיפור, ד .5 עלי ספר, כח .6 בדד, 34 .7 ספר ההדרכה אל חובות הלבבות לרבנו בחיי אבן פקודה, בנימין .8 [אברהמוב [תרגום חדש רוח חדשה בארמון התורה – ספר היובל לכבוד פרופ’ תמר רוס .9 משה קהן, השפה העברית בראי חכמת ההיגיון – משנתו הלוגית .10 הפילוסופית הבלשנית של רבי יוסף כספי ציונות דתית ב, היסטוריה רעיון חברה, בעריכת דב שוורץ .11

האקדמיה ללשון העברית

המשנה לפי כתב יד קאופמן, נשים-נזיקין .1 אליקים ח’ וייסברג, הארמית הבבלית ומסורת הטקסט של התלמוד .2

רסלינג

בנימין איש שלום, בין רציונליזם למיסטיקה [מהדורה חדשה עם .1 הוספות], 465 עמודים יואל קרמר, הרמב”ם – ביוגרפיה, 593 עמודים .2 דרור ארליך, הרמב”ם על יסודות האמונה היהודית .3

JTS

מחווה למנחם – אסופת מחקרים לכבוד מנחם שמלצר [ניתן לקבל .1 [תוכן העניינים

אדרא

סהדותא דמהימנותא לר’ שלמה לאנייאדו, מהדיר אבי אלקיים .1 משה חלמיש, סדר יומו של מקובל .2 כף הקטורת, פירוש קבלי לספר תהילים לרבינו יוסף טאיטאצאק .3

שונות

ר’ שת הרופא, חמאת החמדה – לחמישה חומשי תורה, מהדיר משה .1 אורפלי, אוניברסיטת תל אביב רלב”ג, מלחמת השם, מהדורה מדעית מאמרים א-ד בעריכת עפר .2 אליאור ושארל טואטי, אוניברסיטת תל אביב שד”ל על נ”ך, 5 כרכים .3 ספר הבריאה לרבי נתן מעזה [נתן העזתי], 499 + 82 עמודים .4 הלכה ומשפט, ספר הזיכרון למנחם אלון [ניתן לקבל תוכן .5 [העניינים אהרן שמש, נזירים ונזירות .6 The Religious-Zionist Manifesto of Rabbi Yehudah Leib Don Yahya

The Religious-Zionist Manifesto of Rabbi Yehudah Leib Don Yahya

by Bezalel Naor

In 1901 there appeared in Vilna a 32-page booklet entitled, Ha-Tsiyoniyut mi-nekudat hashkafat ha-dat (Zionism from the Viewpoint of Religion). The author was Yehudah Don Yahya.[1] The final eight pages of the work contain a supplement (Milu’im) by one Ben-Zion Vilner, criticizing the anti-Zionism of the Rebbe of Lubavitch. (One ventures that “Ben-Zion Vilner” is a pseudonym.)

What is remarkable about this manifesto that argues that Zionism is totally compatible with traditional Judaism, is that the author, Rabbi Yehudah Leib Don Yahya, was an intimate student of Rabbi Hayyim Soloveitchik, a most outspoken opponent of the Zionist movement.[2]

To add to the intrigue, Don Yahya’s grandfather, Rabbi Shabtai Don Yahya of Drissa, had been an ardent Hasid of Rabbi Menahem Mendel of Lubavitch (known by his work of Halakhic responsa as “Tsemah Tsedek”).[3] Yehudah Leib himself would go on to serve as rabbi of the Habad Hasidic community of Shklov.[4] Although, as we shall see, within the Habad community, there were differing responses to Zionism along the fault line of the Kopyst—Lubavitch dispute.

Today, students who immerse themselves in the Torah novellae of Rabbi Hayyim Soloveitchik may come across the name of Rabbi Yehudah Leib Don Yahya, but they have no idea who this disciple was. Appended to Hiddushei ha-GRaH he-Hadash ‘al ha- Shas (issued upon the ninetieth anniversary of Rabbi Hayyim’s passing in 2008) are Don Yahya’s memoirs of his beloved mentor in the Volozhin Yeshivah. In 2018 (coincidentally a century since Rabbi Hayyim’s passing) there appeared in print a Tagbuch or diary, in which Rabbi Hayyim jotted down his insights on Talmud and Maimonides’ code.[5] In his introduction to the volume, the editor, Rabbi Yitshak Abba Lichtenstein, notes that Rabbi Hayyim would allow some scholars to copy down entries from the journal. Indeed, one such scholar was Rabbi Yehudah Leib Don Yahya. Two novellae that appear in the Tagbuch were previously published in Don Yahya’s Bikkurei Yehudah (1939).[6]

One asks: What would prompt such a devoted disciple to break from his master’s ideology concerning Zionism?

To understand how such a phenomenon as Yehudah Leib Don Yahya was possible, one needs to trace his membership in Nes Ziyonah, the underground proto-Zionist movement that existed in the Volozhin Yeshivah from 1885 until its disbandment in 1890.let

This was the era of Hovevei Zion (Lovers of Zion), a Russian Jewish movement to settle the Land of Israel that predated Herzlian political Zionism. Nes Ziyonah, which blossomed independently within the ranks of the student body of the famed Volozhin Yeshivah, interfaced with Hovevei Zion, presided over by Rabbi Samuel Mohilever of Bialystok. Members of Nes Ziyonah were sworn to secrecy. The membership included such illustrious scholars as Moshe Mordechai Epstein of Bakst,[7] Menahem Krakovsky,[8] and Isser Zalman Meltzer. Moshe Mordechai Epstein would eventually become Rosh Yeshivah of Slabodka. Menahem Krakowsky would one day assume the position of “Shtodt Maggid” of Vilna. Finally, Isser Zalman Meltzer would become Rosh Yeshivah of Slutzk and later ‘Ets Hayyim of Jerusalem.[9] It was through the last-mentioned disciple, who was especially close to Rabbi Hayyim Soloveitchik, that Rabbi Hayyim was able to discover the identities of the students who belonged to Nes Ziyonah.[10]

Nes Ziyonah had sprung up without the knowledge of the elder dean of the Yeshivah, Rabbi Naftali Tsevi Yehudah Berlin (NeTsIV). In fact, according to Israel Kausner, who wrote a history of Nes Ziyonah, the members of the secret society prided themselves that they had been able to prevail upon Rabbi Berlin to join the greater Hovevei Zion movement and to assume a role of leadership alongside Rabbis Samuel Mohilever and Mordechai Eliasberg of Bausk.[11] In 1890, somehow Nes Ziyonah came to the attention of the Russian government authorities. One of its leaders (Yosef Rothstein) was arrested but subsequently released. When Rabbi Berlin learned that such a society had sprung up in the Yeshivah under his very nose, he was aghast. He feared that Nes Ziyonah might jeopardize the existence of the Yeshivah, which was under constant government scrutiny.[12] Leaving aside pragmatic considerations, in principle, Volozhin had always been a bastion of pure Torah learning; there was no room in it for Zionist activism.[13] Nes Ziyonah ceased to exist. (Hovevei Zion, with its office in Odessa, was legalized by the Tsarist government in 1890.)[14]

The idealistic young men who had formed Nes Ziyonah were not ones to easily give up. Nes Ziyonah morphed into Netsah Yisrael, whose express goal was to advocate on behalf of Zionism and religion. (Nes Ziyonah had restricted its activities to settling the Land of Israel.) Most prominent in this reincarnation of Netsah Yisrael was—Yehudah Leib Don Yahya.[15]

It is against this backdrop—the publicistic activity of Netsah Yisrael—that one must view Don Yahya’s tract, Zionism from the Viewpoint of Religion.

Let us briefly sum up some of the more salient points of the booklet.

Don Yahya begins by clarifying that the return of the nation to its land can in no way be viewed as the complete redemption prophesied in Scripture. The prophets’ vision, while including the ingathering of exiles, extends beyond that to global mankind’s acknowledging God and embracing His Torah.[16]

On the other hand, Don Yahya is flummoxed by various rabbis who adopt an all-or-nothing attitude to the Zionist organization’s striving to secure from the Ottomans a safe haven for Jews in the Holy Land. Just because the Zionist dream does not encompass the comprehensive vision of our prophets of old, is no reason to reject Zionism. Granted that the Zionist goals are much more modest in scope; that still does not justify opposing the movement. Don Yahya’s own reading of the sources—Biblical and Rabbinic—is gradualist. He anticipates a phased redemption. The Jews’ return to the Land is certainly the beginning, the first installment in a protracted process which will eventually—upon completion of “the full and encompassing redemption” “ha-ge’ulah( ha- sheleimah ve-ha-kelalit”)—culminate in the restoration of the Davidic dynasty in the person of King Messiah and the rebuilding of the Temple.[17]

The author adopts as his paradigm the Second Temple period. Taking issue with those who construe the return from Babylonian captivity as a “temporary remembrance” “pekidah( li-zeman mugbal”), Don Yahya maintains that the Second Commonwealth had the potential to develop into full-blown redemption. With that model in mind, he writes that return from exile and settling the Land can evolve beyond that to greater spiritual dimensions.[18]

After having made his case for the compatibility of the nascent Zionist movement and Judaism, Don Yahya tackles the painful question why some of the great Torah geniuses oppose Zionism.[19] Don Yahya has a couple of explanations. First, knowledge of Torah is divided into Halakhah and pilpul, on the one hand, and matters of belief and opinion, on the other. Contemporary ge’onim (unlike their medieval predecessors Maimonides and Nahmanides) have devoted their lives toHalakhah , to the exclusion of emunot ve-de‘ot (beliefs and opinions). “In regard to the portion of Torah which is beliefs and opinions, their view does not exceed the view of an average Jew.”[20]

Rather conveniently, Don Yahya holds up as examples of recent Torah authorities who plumbed the depths of the beliefs contained in the Aggadah, and who concluded that the redemption shall begin with the Jews receiving permission to settle the Land of Israel—Rabbis Naftali Tsevi Yehudah Berlin and Mordechai Eliasberg—two rabbis who stood at the helm of Hovevei Zion.[21]

A second reason for the opposition of some ge’onim to Zionism is that they have been fed misinformation (or disinformation) by those of lesser stature who surround them. As the great men eschew reading newspapers, they must rely for information on extremists (kana’im) who skew their perception. They are told that the leaders of the Zionist movement are men who are not simply unobservant in their private lives, but furthermore, intent on uprooting Judaism.[22]

According to Don Yahya, the Zionist leaders profess no proficiency in matters of religion and are amenable to working with the great rabbis in matters pertaining to religion. He cites the example of a responsum from one of the great halakhic decisors of the generation to accommodate the Colonial Bank so that the prohibition of charging interest (ribit) be not transgressed. Don Yahya personally witnessed both the question from Zionist officialdom and the responsum issued by the elderly ga’on.[23] (Undoubtedly, “the elderly ga’on” [“ha-ga’on ha-yashish”] was Don Yahya’s own father-in- law, Rabbi Shelomo Hakohen, the dayyan or chief justice of Vilna.)[24] Don Yahya points out the democratic character of the Zionist congresses. If more religious Jews would join the ranks of the Zionist movement, they would be able to turn the tide and steer the movement in a more religious direction.[25]

The author chides those religious elements opposed to Zionism not to gloat and say, “We told you so.” In the event that Zionism deviates from Judaism, this will be a self-fulfilling prophecy of doom; the anti-Zionist agitators will then be held responsible for bringing about that outcome by instructing observant Jews to stay clear of the movement.[26]

II.

As stated above, the Milu’im or Excursus of the pamphlet is a harshly worded rejoinder to the Rebbe of Lubavitch, Rabbi Shalom Dov Baer Schneersohn (1860-1920), who had made public his vehement opposition to Zionism on religious grounds.[27]

Again, one asks: How is possible that a staunch Habad Hasid such as Rabbi Yehudah Leib Don Yahya appended such an excursus to his work? From a remove of more than a century this seems inconceivable.

We need once more to place this pamphlet within the context of the times. Today, Habad has assumed a monolithic character, but at the turn of the twentieth century there existed a great divide between two competing “courts” within Habad Hasidism: Kopyst and Lubavitch. When Rabbi Menahem Mendel Schneersohn of Lubavitch (author of the responsa Tsemah Tsedek) passed in 1866, a dispute erupted over succession to the throne. The youngest son, Shmuel (Maharash), remained in Lubavitch and inherited control of that city. An older son, Yehudah Leib (Maharil), moved to the city of Kopyst, taking some of the Hasidim with him.[28] When within a year of the Tsemah Tsedek’s passing, Yehudah Leib passed, his son Shelomo Zalman (author of the Hasidic work Magen Avot) became the Kopyster Rebbe. And when in 1900 the Kopyster Rebbe passed, he was succeeded by his younger brother Rabbi Shemaryah Noah Schneerson (author of the Hasidic workShemen la-Ma’or). Though there was a brief attempt on the part of Rabbi Shemaryah Noah Schneerson to establish himself in the city of Kopyst, eventually he returned to his rabbinate in Bobroisk, which then became the center of this branch of Habad Hasidism.[29] With the passing of the Rebbe of Bobroisk in 1923, this branch ceased to exist, leaving only the Lubavitch faction. At that point, remnants of the Bobroisker Hasidim transferred their allegiance to the Lubavitcher Rebbe.

In the early years of the twentieth century there erupted a major financial dispute between Bobroisk and Lubavitch regarding control of the purse strings of Kollel Habad in Erets Yisrael. (One may find evidence of the dispute in letters of Rav Kook from this period, when as Rabbi of Jaffa he offered guidance how to come to a compromise.)[30] The tension arose because each Rebbe wanted his representative in Erets Yisrael to be responsible for disbursement of the funds raised by the Hasidim in Russia for the support of their brethren in the Holy Land.

Thus, there are historians who would explain the tension between Bobroisk and Lubavitch as being purely financial.[31] Truth be known, there were ideological issues dividing the two cousins, Rabbi Shemariah Noah of Bobroisk and Rabbi Shalom Dov Baer of Lubavitch. In general, it may be said that the Bobroisker was more progressive, more forward-looking. The Lubavitcher was more old-school, more conservative in outlook. These different Weltanschauungen found expression on many fronts.

When the Russian government sought to demand of the rabbis proficiency in the Russian language, the Bobroisker (as Rabbi Meir Simhah Cohen of Dvinsk) found this a reasonable demand; the Lubavitcher (as Rabbi Hayyim Soloveitchik of Brisk and Rabbi Israel Meir Kagan [a.k.a. Hafets Hayyim]) fought against this proposal tooth and nail.[32] When it came to deciding which city should serve as the center of Habad Hasidism in Erets Yisrael—Hebron or Jerusalem—Rabbi Shalom Dov Baer militated to retain the center in the provincial town of Hebron rather than allow the center to shift to Jerusalem.[33] In this way, the Lubavitcher Rebbe believed he could shield the Hasidim from the distractions of urban civilization. The Bobroisker did not think it realistic to keep the Hasidim “down on the farm.” Willy-nilly, establishment of a lending library in Hebron would bring secular literature to the curious eyes of Hasidic youth.[34]

And finally, we arrive at the issue with which we began: Zionism. While Lubavitch would have no truck with Zionism, out of the “Kibbutz” (study-hall for advanced rabbinic students) of Bobroisk there would emerge prominent rabbis of the Mizrahi or Religious Zionist movement.[35]

The answer to the question how Rabbi Yehudah Leib Don Yahya, a fervent Habad Hasid, could oppose the Rebbe of Lubavitch is simple: Don Yahya was a Kopyster Hasid,[36] not a Lubavitcher Hasid.

Epitaph on Tombstone of Rabbi Eliezer Don Yahya in Ludza (Lutzin) צנא מלא ספרא

-— כלו ספרא מבעל

-— מגזע רבני

מחבר אבן שתיה

הרב הגאון ר’ אליעזר

בהרב ר’ שבתי

דון יחייא

ויאסף אל עמיו

ד’ ימים לחדש תמוז

שנת תרפו

[1] Yehudah Leib Don Yahya was born in Drissa (today Verkhnyadzvinsk, Belarus) in 1869 and passed in Tel-Aviv in 1941. Besides this Zionist manifesto, Rabbi Don Yahya published two volumes of Halakha and essays and sermons: Bikkurei Yehudah, vol. 1 (Lutzin, 1930); vol. 2 (Tel-Aviv, 1939).

Volume One of Bikkurei Yehudah was published in Lutzin (Ludza) by the author’s cousin, Rabbi Benzion Don Yahya, Rabbi of Lutzin. At that time Rabbi Yehudah Leib served as Rabbi of Chernigov, Soviet Russia. In his preface to the work, Benzion Don Yahya explains that the manuscript was sent to him for publication because there is no longer a Hebrew press in Russia. On pages 36-38, the Editor traces the lineage of the Don Yahya family. We learn that his paternal grandfather was Rabbi Shabtai Don Yahya, Rabbi of Drissa for sixty years until his death at approximately age 90 in 1907. One of Rabbi Shabtai’s sons, Rabbi Eliezer, became Rabbi of Lutzin (Ludza), a rabbinate inherited by his son, the Editor (Rabbi Benzion). In 1840, there were born to Rabbi Shabtai twins: Menahem Mendel and Hayyim. Menahem Mendel served as Rabbi of Kopyst for some years, passing there in 1920. Hayyim served as Rabbi of Shklov, and after his father Shabtai’s passing, as Rabbi of Drissa, until his own passing in 1913. Hayyim’s son, Yehudah Leib, served as Rabbi in Shklov and Vietka, until he inherited from his father the Rabbinate of Drissa in 1913. (In Bikkurei Yehudah, vol. 2, f. 159, there is a letter dated 5673 [i.e. 1913] from Rabbi Meir Simhah of Dvinsk to Rabbi Don Yahya congratulating him on assuming the rabbinate of his father and grandfather in Drissa.) In 1925, Yehudah Leib was accepted as Rabbi of Chernigov.

In Shklov, Rabbi Yehudah Leib Don Yahya ministered to the “Kehal Hasidim” (exclusive of the Mitnagdim, who would have had their own Rav). (See below note 4.) However, it should be mentioned that the communities of Vietka and Chernigov as well figure prominently in the annals of Habad Hasidism.

The Rabbi of Vietka, Rabbi Dov Baer Lifshitz, author of an important commentary on TractateMikva’ot , Golot ‘Iliyot (Warsaw, 1887), refers to Rabbi Shneur Zalman of Liadi as “dodi zekeini” (“my great uncle”). See ibid., Addendum to Introduction, and 7c.

The man who immediately preceded Rabbi Don Yahya as Rabbi of Chernigov, Rabbi David Tsevi (Hirsch) Hen (referred to by the Hasidim as “RaDaTs”) was acknowledged as one of the greatest of Habad Halakhists in his day. In 1925, through the intervention of Chief Rabbi Kook, he was able to emigrate from the Soviet Union to Erets Yisrael together with his daughter Rahel, son-in-law Rabbi Shalom Shelomo Schneerson (brother of Rabbi Levi Isaac Schneerson, Rabbi of Yekaterinaslav, today Dnieperpetrovsk, and uncle of Rabbi Menahem Mendel Schneerson, Lubavitcher Rebbe of Brooklyn), and granddaughter Zelda, who would later achieve fame as a Hebrew poet. See Igrot Re’iyah, vol. 4 (Jerusalem, 1984), Letter 1330 (p. 251), in which Rav Kook attempts to install the recently arrived Rabbi S.S. Schneerson as Rav of Haderah. Rav Kook’s involvement in bringing RaDaTs and family to Erets Israel is discussed in the recently published annals of the Hen Family, Avnei Hen, ed. Eliezer Laine and S.Z. Berger (Brooklyn, NY: Kehot, 2015).

Reviewing the second volume of Bikkurei Yehudah, Rabbi Zevin wrote an especially insightful appreciation of Rabbi Yehudah Leib Don Yahya. Rabbi Zevin, himself a Habad Hasid, noted how rare it was to find in the twentieth century a Habad Hasid who combined both persona of the maskil (intellectual) and the ‘oved (master of contemplative prayer). (In the latter connection, Rabbi Zevin observed that Rabbi Don Yahya wore daily three pairs of tefillin: Rashi, Rabbenu Tam, and Shimusha Rabbah.) Beyond Habad Hasidism, Don Yahya mastered Rabbi Hayyim Soloveitchik’s method of Talmudic analysis and the process of pesikah (Halakhic decision) of Don Yahya’s father-in-law, Rabbi Shleimeleh Hakohen, the Dayyan of Vilna. See Rabbi Shelomo Yosef Zevin, Soferim u-Sefarim (Tel-Aviv: Abraham Ziyoni, 1959), pp. 296-300. It is noteworthy that the volume contains a responsum to Rabbi Mordechai Shmuel Kroll, the Rav of Kefar Hasidim in Erets Yisrael, and a Halakhic novella of Rabbi Kroll. See Bikkurei Yehudah, vol. 2, ff. 121-129, 160-162. Rabbi Kroll was the eminent disciple of Rabbi Don Yahya.

[2] Rabbi Hayyim Soloveitchik’s opposition to Zionism is well known. One particular statement should illustrate how extreme was Rabbi Hayyim’s opposition to the new movement. The following incident took place in Minsk in 1915 (when many Jews were forced to flee their homes before the German invasion and seek refuge in the large city located farther east).

Young Raphael Zalman Levine was walking down the street with his father, Rabbi Abraham Dov Baer Levine (known as the “Mal’akh,” the “Angel”). Pinned to the adolescent’s lapel was an insignia of the Keren Kayemet le-Yisrael (Jewish National Fund), to which he had recently donated. The elder Levine was adamantly opposed to the Zionist enterprise and demanded that his son remove the pin, which he found offensive. Father and son were in the midst of an intense argument when, lo and behold, they saw approaching them from the opposite direction none other than the great Rabbi Hayyim Soloveitchik.

Rabbi Levine said to Rabbi Soloveitchik: “My son wants to ask you a she’elah (question).”

Rabbi Soloveitchik turned to Raphael Zalman: “You can ask your father.” (Rabbi Levine and Rabbi Soloveitchik were friends.)

Rabbi Levine persisted: “My son wants to ask you a she’elah in emunah (a matter of faith).”

“Emunah?” Rabbi Soloveitchik’s face now assumed a serious expression.

Young Raphael Zalman was put on the spot and forced to ask Rabbi Hayyim what he thought of his donation to the Jewish National Fund. It just so happened that across the street was a church.

Rabbi Hayyim responded to his young questioner: “If you have a few spare kopecks in your pocket, you can place them there rather than in the pushke of the Keren Kayemes.”

(Reported by RYYL and by Prof. Richard Sugarman who both heard this anecdote from the mouth of Rabbi Raphael Zalman Levine of Albany, New York, on two separate occasions.)

The episode is also reported in Rabbi Raphael Zalman Levine’s name in Rabbi C.S. Glickman,Mi-Pihem u-mi-Pi Ketavam (Brooklyn, NY, 2008), pp. 119-120.

Though the sharpness of Rabbi Hayyim Soloveitchik’s statement is shocking, Halakhic opposition to donating to the Zionist cause was shared by several East European rabbinic leaders. A decade later in 1925, four distinguished leaders of Polish Jewry, the Hasidic Rebbes of Gur, Ostrovtsa, Radzyn, and Novominsk, addressed a letter to Rav Kook adjuring him to curtail his support of Keren Kayemet le-Yisrael and Keren ha- Yesod. See Igrot la-Rayah, ed. B.Z. Shapiro (Jerusalem, 1990), Letter 199 (pp. 303-304); facsimile on p. 590.

Rav Kook, unlike the Polish Rebbes, differentiated between the two funds, lending his support to Keren Kayemet le-Yisrael, which directed funds to the physical reclamation of the land, but not to Keren ha-Yesod, which funded secular (and perhaps anti-religious) culture. See Rabbi Tsevi Yehudah Hakohen Kook, Li-Sheloshah be-Ellul, vol. 1 (1938), par. 44 (p. 22); Igrot ha-Rayah, vol. 5: 5682, ed. Ze’ev Neuman (Jerusalem, 2019), pp. 407-413.

[3] According to his namesake and great-grandson, journalist Shabtai Don Yahya (who wrote under the pen name of “Sh. Daniel”), the Rabbi of Drissa was known in Lubavitch as “Reb Shebsel Drisser.” Sh. Don Yahya wrote that it was said that the Rabbi of Drissa might have become one of the great men of the generation in terms of Talmudic learning, but his Hasidic exuberance stunted his academic growth. See Shabtai Don Yahya, Rabbi Eliezer Don Yahya (Jerusalem, 1932), pp. 10-11.

(The title-page makes the point that the book bears the encomium of Chief Rabbi Kook. Shabtai Don Yahya was one of the first students of Merkaz Harav and a devoted disciple of Rav Kook. Rabbi Eliezer Don Yahya is a biography of the author’s paternal grandfather, the Rabbi of Lutzin, son of Rabbi Shabtai Don Yahya. As a youth, Avraham Yitshak Hakohen Kook studied under Rabbi Eliezer Don Yahya in Lutzin. Rabbi Eliezer Don Yahya was born 4 Tammuz 5598 [i.e. 1838] and passed on his birthday, 4 Tammuz 5686 [i.e. 1926]. See the epitaph on his tombstone at the conclusion of this article. A photograph of the funeral of Rabbi Eliezer Don Yahya in Lutzin in 1926 may be found in Rabbi Yitzhak Zilber’s autobiography, To Remain a Jew. Zilber’s original surname was “Ziyoni.” Rabbi Eliezer Don Yahya inherited the rabbinate of Lutzin from his illustrious father-in-law Rabbi Aharon Zelig Ziyoni.)

Rabbi Yehudah Leib Don Yahya often quotes the Tsemah Tsedek in his Halakhic responsa.

[4] In the biography of Rabbi Yehudah Leib Don Yahya in Shmuel Noah Gottlieb’s Ohalei Shem (Pinsk, 1912), p. 207, s.v. Shklov, it states that Don Yahya assumed the rabbinate of Shklov in 1906. However, as early as Friday, 17 Menahem Av [5]664,” i.e. 1904, Rabbi Shelomo Hakohen addressed his son- in-law as “Rav Av-Beit-Din of the congregation of Hasidim of Shklov.” See Bikkurei Yehudah, vol. 2 (Tel-Aviv, 1939), 145a.

In Shklover Yidden (1929) and Feter Zhoma (1930), the Yiddish and Hebrew poet and writer Zalman Shneur portrayed the Hasidim of his birthplace.

Earlier, Rabbi Yehudah Leib’s father, Rabbi Hayyim Don Yahya, had served as Rabbi of Shklov. A halakhic responsum of Rabbi Hayyim Don Yahya (datelined “5653 [i.e. 1893], Shklov”) was published in the journal of the Skvere Kollel, Zera‘ Ya‘akov 26 (Shevat 5766 [i.e. 2006]), pp. 17-21. On p. 20, Rabbi Hayyim mentions the learned opinion of his brother from Kopyst [i.e. Rabbi Menahem Mendel Don Yahya].

[5] Rabbi Yitshak Lichtenstein writes in the introduction to the volume that there were many such Tagbikher that were lost to posterity. This particular journal was inherited by Rabbi Hayyim’s son, Rabbi Moshe Soloveitchik. (Behind the scenes, the Tagbuch was made available to Rabbi Lichtenstein by his maternal uncle, Prof. Haym Soloveitchik of Riverdale, son of Rabbi J.B. Soloveitchik of Boston, son of Rabbi Moshe Soloveitchik.)

[6] See Bikkurei Yehudah, vol. 2 (Tel-Aviv, 1939), 142a-144b. The volume was edited by the author’s son-in-law Rabbi Yitshak Neiman. Rabbi Zevin explains that though the volume was submitted for publication in 1939, it was not issued until 1941, a few weeks before the author’s passing. See S.Y. Zevin, Soferim u-Sefarim (Tel-Aviv: Abraham Ziyoni, 1959), p. 297. The two novellae of Rabbi Hayyim Soloveitchik (to Bava Kama 13a and Ketubot 21a) were reprinted in the memorial volume for Rabbi Neiman, Zikhron Yitshak (Jerusalem, 1999), along with several novellae of his father-in-law, Rabbi Don Yahya.

[7] See Israel Klausner, Toledot “Nes Ziyonah” be-Volozhin (Jerusalem: Mossad Harav Kook, 1954), pp. 25, 65, 113. Moshe Mordechai Epstein appears in a group photo on p. 26.

[8] Ibid. p. 24.

[9] Rabbis Epstein and Meltzer would eventually become brothers-in-law by their marriage to two sisters, daughters of the Maecenas Shraga Feivel Frank of Kovno.

[10] Heard from Rabbi Yosef Soloveichik of Jerusalem (son of Rabbi Ahron Soloveichik of Chicago), a great-grandson of Rabbi Hayyim Soloveitchik. Rabbi Yosef Soloveichik explained the exact halakhic reasoning whereby his ancestor was able to release young Isser Zalman Meltzer from his solemn oath. This Soloveichik family tradition, which reflects Rabbi Hayyim’s disapproval of Nes Ziyonah, seems to fly in the face of Yosef Rothstein’s memoir, whereby Rabbi Hayyim rejoiced at Rothstein’s release after he had been arrested by the Russian police:

Also the Gaon Rabbi Hayyim of Brisk, of blessed memory, greatly rejoiced over me. He received me with joy and brought me before the NeTsIV, of blessed memory, who was pleased by my return, though he did say to me that this is not the place [for activism]. “A mitsvah that can be performed by others, we do not cancel for it the study of Torah” MT,[ Hil. Talmud Torah 3:4]…Evidently, the NeTsIV too was content but had to act as if he disapproved…

(Yosef Rothstein, in Israel Klausner, Toledot “Nes Ziyonah” be-Volozhin, p. 123)

See earlier on p. 13 the NeTsIV’s opposition to students taking time out from their Torah study for activism—even on behalf of a cause as dear to NeTsIV’s heart as Yishuv Erets Yisrael.

[11] Ibid. p. 14.

[12] Ibid. p. 19.

[13] See above note 10.

[14] Klausner, Toledot “Nes Ziyonah” be-Volozhin, p. 21.

[15] Ibid. pp. 22-24. The members of Netsah Yisrael were also sworn to secrecy. Netsah Yisrael lasted until the closing of the Volozhin Yeshivah by the Russian authorities in 1892.

[16] Ha-Tsiyoniyut mi-nekudat hashkafat ha-dat, pp. 5-6.

[17] Ibid. pp. 6-7.

[18] Ibid. pp. 7-10. [19] Ibid. p. 15.

[20] Ibid.

[21] Ibid. p. 16.

[22] Ibid.

[23] Ibid. pp. 16-17. Don Yahya does not go into Halakhic details. Usually, the way to circumvent the problem of ribit (interest) is by drafting a “heter ‘iska.” Rabbi Tsevi Yehudah Hakohen Kook relates that when the Zionist Colonial Bank was founded, his father, Rabbi Avraham Yitshak Hakohen Kook, entered into negotiations with the Zionist officials and rabbis, which resulted in a “shtar heter ‘iska.” See Rabbi Tsevi Yehudah Hakohen Kook, Li-Sheloshah be-Ellul, vol. 1 (1938), par. 17 (pp. 11-12).

[24] The elderly Dayyan of Vilna, Rabbi Shelomo Hakohen (author of Heshek Shelomo) was exceptionally respectful of Theodor Herzl when the latter visited Vilna, extending to him the priestly benediction at a reception in Herzl’s honor. See Israel Cohen, History of Jews in Vilna (Philadelphia: Jewish Publication Society of America, 1943), p. 350; and Israel Klausner, Vilna: “Jerusalem of Vilna,” 1881-1939, vol. 2 (Hebrew) (Israel: Ghetto Fighters’ House, 1983), p. 339.

Another son-in-law of Rabbi Shelomo Hakohen, Rabbi Nahum Greenhaus of Trok (Lithuanian, Trakai), a suburb of Vilna, was, like Don Yahya, an outspoken advocate of Zionism. Because of their support of the movement, both Rabbi Shelomo Hakohen and Rabbi Nahum Greenhaus suffered persecution by anti-Zionist elements in Lithuanian Jewry. See Klausner, ibid. pp. 330-333.

Rabbi Nahum Greenhaus’ namesake was Rabbi Nahum Partzovitz (known in his youth as “Nahum Troker”), who would one day become the illustrious Rosh Yeshivah of the Mirrer Yeshiva in Jerusalem. Rabbi Nahum Partzovitz’s father, Rabbi Aryeh Tsevi Partzovitz, inherited the rabbinate of Trok from his father- in-law, Rabbi Nahum Greenhaus.

A third son-in-law of Rabbi Shelomo Hakohen of Vilna was Rabbi Meir Karelitz, older brother of Rabbi Abraham Isaiah Karelitz (author of Hazon Ish), who was prominent in Agudah circles, both in Vilna and later in Erets Yisrael.

[25] Ha-Tsiyoniyut mi-nekudat hashkafat ha-dat, p. 17.

[26] Ibid.

This modern disagreement sounds vaguely reminiscent of the disagreement between Resh Lakish and Rabbi Yohanan in Talmud Bavli, Yoma 9b-10a. Resh Lakish said of Babylonian Jewry: “God hates you. If you had gone up to the Land of Israel en masse in the days of Ezra, the divine presence would have rested in the Second Temple and there would have been a resumption of full-blown prophecy. Now that you have gone up in pitifully small numbers (dalei dalot), but a remnant of prophecy remains, the bat kol (heavenly voice).” Rabbi Yohanan responded: “Even if all of Babylonian Jewry would have gone up to the Land in the days of Ezra, the divine presence would not have rested in the Second Temple, for it is written: ‘God will broaden Japheth and dwell in the tents of Shem’ [Genesis 9:27]. Though God will broaden Japheth, the divine presence rests only in the tents of Shem.” Rashi explains that the divine presence was prevented from resting in the Second Temple because it was built by the Persians; the divine presence rested only in the First Temple which was built by Solomon of the seed of Shem.

Evidently, Rabbi Don Yahya (like Resh Lakish) was convinced that that what was crucial to effecting a spiritual revolution in Erets Yisrael was a critical mass. His opponents (like Rabbi Yohanan) could not be swayed that it was merely a matter of numbers. To their thinking, non-Jewish influence at the very inception of the Zionist movement would preclude it from bringing about the hoped for spiritual renascence so woefully lacking in the Jewish collective.

[27] See ’Or la-Yesharim (Warsaw, 1900), pp. 57-61. For other (later) recordings of Rabbi Shalom Baer Schneersohn’s anti- Zionist stance, see Bezalel Naor, When God Becomes History: Historical Essays of Rabbi Abraham Isaac Hakohen Kook (New York, NY: Kodesh Press, 2016), p. 168, n. 10.

[28] In his autobiography, Chaim Tchernowitz (“Rav Tsa‘ir”) revealed some of the intrigue in the aftermath of the Tsemah Tsedek’s passing that led to the Kopyst-Lubavitch schism. See Ch. Tchernowitz, Pirkei Hayyim (New York, 1954), pp. 104-106.

[29] See Hayyim Meir Heilman, Beit Rabbi (Berdichev, 1902), vol. 3, chap. 9.

[30] See Igrot ha-Rayah, vol. 1 (1962), Letter 39 (pp. 34-36), to Rav Kook’s maternal uncle, Rabbi Yehudah Leib Felman of Riga, a Kopyster Hasid. The letter is datelined, “Jaffa, 3 Marheshvan, [5]667,” i.e. 1906.

[31] Roughly thirty years ago I heard this monetary explanation from Rabbi Chaim Liberman, who had served as personal secretary and librarian of Rabbi Joseph Isaac Schneersohn of Lubavitch.

Interestingly enough, in the 1880s there emerged a theological dispute between the Rebbes of Kopyst and Lubavitch. The way it came about was in the following manner. After the passing of Rabbi Samuel (Maharash) of Lubavitch in 1882, his sons published an edition of their ancestor Rabbi Shneur Zalman of Liadi’s Torah ’Or on the first three parshiyot or pericopes (Bereshit, Noah, Lekh Lekha). Entitled Likkutei Torah, it was brought out in Vilna in 1884. The publishers took the liberty of incorporating into the text comments of the recently deceased Rabbi Samuel Schneersohn. The Kopyster Rebbe, Rabbi Shelomo Zalman Schneerson (author of Magen Avot) was outraged and penned a public letter of protest. One comment of his uncle Rabbi Samuel (to Parashat Noah) in particular provoked the Kopyster Rebbe, this touching on the proper way to understand Rabbi Isaac Luria’s metaphor of Tsimtsum. In three letters to Rabbi Dan Tumarkin of Roghatchov (a Lubavitcher Hasid), the Kopyster Rebbe clarified his position on Tsimtsum and how it differed from that of Rabbi Samuel Schneersohn. The correspondence is briefly alluded to in H.M. Heilman, Beit Rabbi, vol. 3, chap. 10, s.v. Rabbi Dan Tumarkin. The entire exchange is available in Rabbi Mordechai Menashe Laufer, Ha-Melekh bi-Mesibo, vol. 2 [Kfar Habad, 1993], pp. 283-293. (This truly fascinating correspondence was brought to my attention a generation ago by Baruch Thaler.)

Regarding the publication of Likkutei Torah (Vilna, 1884), see further Hayyim Meir Heilman, Beit Rabbi, vol. 1, 87a; vol. 3, 16a, 28a; Rabbi Yehoshua Mondshine, “‘Likkutei Torah’ le- Shalosh Parshiyot,” Kfar Habad, nos. 931, 933. Available online at http://www.shturem.net/index.php?section=blog_new&article_id=2 9

[32] This issue was raised at the rabbinical conference held in St. Petersburg in 1910. The decisions reached by the delegates were relayed to Stolypin, Minister of the Interior. Some of the heated exchange between the Bobroisker and the Lubavitcher behind closed doors has been preserved in the memoirs of Isaac Schneersohn, one of the delegates to the conference; see I. Schneersohn, Leben un kamf fun Yiden in Tsarishen Rusland 1905-1917 (Paris, 1968). The chapters concerning the 1910 conference were translated from Yiddish into Hebrew by Rabbi Yehoshua Mondshine, “Asifat ha-Rabbanim be-Rusya bi-Shenat ‘Atar,” Kfar Habad, no. 898. Availble online at: http://www.shturem.net/index.php?section=blog_new&article_id=2 4

According to Isaac Schneersohn, it was none other than he (Crown Rabbi of Chernigov) who proposed abolishing the position of Kazyonny Ravin (in Hebrew, “Rav mi-Ta‘am,” or Crown Rabbi), thus wresting authority from the secular- trained, modern “Rabbiner” and consolidating communal power in the hands of the Talmudically-trained traditional Rav—provided he be proficient in the Russian language.

[33] Historically, the Habad community in Hebron preceded that of Jerusalem. In 1823, Rabbi Dov Baer Shneuri of Lubavitch (“Mitteler Rebbe”), the second-generation leader of the Habad movement, founded a Habad community in Hebron. Later, in 1847, a group of Habad families from Hebron relocated to Jerusalem.

[34] See Kuntres me-Admo”r shelit”a mi-Bobroisk: Teshuvot nitshiyot va-amitiyot ‘al Kuntres Admo”r shelit”a de-Libavitz (1907).

[35] Two names come to mind: Rabbi Nissan Telushkin in the United States and Rabbi Shelomo Yosef Zevin in Erets Yisrael. Both studied in the “Kibbutz” of the Bobroisker Rebbe and received ordination from him. Eventually, with the extinction of Bobroisker Hasidism, both Telushkin and Zevin would transfer their allegiance to Lubavitch. However, their affiliation with the Religious Zionist movement could at times place them in an unenviable position. Particularly Rabbi Zevin oftentimes found himself between a rock and a hard place. Rabbi Menachem Mendel Schneerson, the Lubavitcher Rebbe residing in Brooklyn, would on occasion expect of Rabbi Zevin to promote positions at variance with his Mizrahi colleagues in Erets Yisrael (such as Chief Rabbi Isaac Halevi Herzog). See Marc B. Shapiro, Changing the Immutable: How Orthodox Judaism Rewrites Its History (Oxford: Littman, 2015), pp. 235; 238, n. 87.

A brief autobiographical sketch of Rabbi Telushkin (a native of Bobroisk) is found at the conclusion of his Halakhic work on mikva’ot (ritual baths), Tohorat Mayim (Brooklyn, NY: Kehot, 1990), pp. 355-356 (“Le-Zikaron”). [36]In Rabbi Don Yahya’s letter to Rabbi Shelomo Yosef Zevin concerning the counterintuitive thought process that informed Rabbi Hayyim Soloveitchik’s Halakhic decisions, Rabbi Don Yahya refers to himself as a “Hasid [of] Kopyst.” The context is Rabbi Hayyim’s desire to procure a “Yanover esrog” (citron from Genoa, Italy) to fulfill the commandment, in compliance with the tradition of Habad, and earlier the Hatam Sofer, Orah Hayyim, no. 207. See Hiddushei ha-GRaH he-Hadash ‘al ha-Shas (B’nei Berak: Mishor, 2008), p. 586.

However, in Zikhron Yitshak (Memorial Volume for Rabbi Yitshak Neiman) (Jerusalem, 1999), p. 141 (which is the source of Hiddushei ha-GRaH), Rabbi Don Yahya refers to himself as a “Hasid (Habad).” It would be interesting to see the original of the letter, which may yet be in the hands of the heirs of Rabbi Zevin. From the fact that the word “Habad” is placed in parentheses, one is inclined to assume that this is an addition on the part of an editor (Rabbi Zevin?). According to the Introduction (“Petah Davar”) to Zikhron Yitshak, this is the first publication of the letter from Rabbi Don Yahya to Rabbi Zevin.

Klausner, Toledot “Nes Ziyonah” be-Volozhin, p. 17, records that in 1889, the members of Nes Ziyonah were able to elicit letters of support for the conception of Yishuv Erets Yisrael from the Hasidic Rebbes of Kopyst and Bohush (a branch of Ruzhin).

Towards a Bibliography of seforim related to Shavuos and Megilas Rus (both new and old) – updated

Towards a Bibliography of seforim related to Shavuos and Megilas Rus (both new and old)

By Eliezer Brodt

Originally posted May 24, 2012 – Updated June 3, 2019

In this post I intend to start a list towards a more complete bibliography to the various seforim (new and old) and articles related to Shavuos (including many links). I hope to update it in the future.

When learning the Halachos of Shavuos, one is struck how the Tur does not mention anything special for Shavuos except for instructions related to davening and Keriyas Hatorah. The only custom he mentions that is unique to Shavuos is saying Azharot. Rabbi Yosef Caro in both of his works, Beis Yosef and Shulchan Aruch pretty much follows in this path. In the Codes is not until the Rema that some of the famous customs related to this Yom Tov are brought down, such as the custom of placing flowers in shuls and houses, the custom of eating Milchigs and eating special lechem to remember theShtei Halechem. Only afterwards through the writings of the Matteh Moshe, Knesses Hagedolah and especially the Magen Avraham are the other customs related to this Yom Tov brought forward, among them, when exactly is one supposed to daven Maariv Shavuos night, staying up the whole night learning, saying Akdamus, using a special Trope when leining the Aseres Hadibros, and leining Megilas Rus[1].

The first work worth mentioning, as its one of my all-time favorites, is Rav Zevin’s Moadim Be-halacha. In this work he has four pieces, none of which needs my approval! – related to Shavuos. He has a general piece, one related to various issues about the Shtei Halechem, another related to Megilas Rus and one related to various aspects of Aseres Hadibros.

Regarding general aspects of Aseres Hadibros one should see the collection of articles in the volume called Aseres Hadibros edited by B. Segal (Magnes Press, 1986) and the work Aseres Hadibros Ve-keriyas Shema from Moshe Weinfeld (2001).

For a discussion of the special Trope used when leining the Aseres Hadibros see the article from Amnon Shiloah in the volume Aseres Hadibros edited by B. Segal. See also Rabbi Dovid Yitzchaki in the back of his edition of Luach Eresh pp. 524- 540; the series of articles of Y. Laufer (available here, here and here) [special thanks to my good friend Mr. Yisroel Israel for bringing this to my attention]; this article from Y. Ofer. See also Jordon, Penkower, ‘Maimonides and the Alepp Codex‘, Textus IX (1981), pp. 115-117.

For discussion of the custom to stand during the leining of Aseres Hadibros see this earlier post by Dan Rabinowitz available here and especially the sources listed at the end. To add to the usage of the Teshuvos Harambam mentioned there, see Rav Zevin, Moadim Be-halacha, p. 389-390. See also what I mention here, and also Rabbi Oberlander,Minhag Avosenu Beyadenu, pp.605-622. In addition seehere [thanks for Yissachar Hoffman for sending me this source]. In the work Shiurei Rav Elyashiv on Berachos (p. 93) it says that he held it’s assur to stand based on this teshuvah of the Rambam. I will add that I davened for many years at Rav Elyashiv’s minyan on shabbos. I always wanted to see if he would sit or stand but he almost always got that aliya – until one time he did not and I was able to see that he indeed stayed seated!

Regarding the dating of Matan Torah see A. Lifshitz, The Date of the Giving of the Torah In Rabbinic Sources,Netuim 16 (2010), pp. 33-68. Regarding Shtei Halechem see the excellent workBirchat Haaretz from Rabbi Y. Mashbaum availablehere .

Regarding the time when to daven Maariv Shavuos night and making Kiddish see Rabbi Binyomin Hamburger, Shorshei Minhag Ashkenaz, 4:344-369. See also Eliezer Brodt,Halachic Commentaries to the Shulchan Aruch on Orach Chayim from Ashkenaz and Poland in the Seventeenth Century, PhD, Bar Ian University) July 2015, pp. 338-341.

Regarding staying up Shavuos night, see R. Hamburger, Shorshei Minhag Ashkenaz, 3:268-364, where he traces this minhag and deals with, at great length, the minhag of saying Tikun. See also Professor Moshe Chalamish, Ha-Kabalah, pp. 595- 612. See also J.D. Wilhelm, “Sidrei Tikkunim,” in Alei Ayin: Essays Presented to Salman Schocken (Jerusalem: Schocken 1948-1952), pp. 125-146, (Hebrew). Of course, I must mention my good friend Menachem Butler’s favorite article relating to all this, Elliott Horowitz, “Coffee, Coffeehouses, and the Nocturnal Rituals of Early Modern Jewry,”AJS Review 14:1 (Spring 1989) pp. 17-46 [available here for download]. For other Halachic issues related to staying up all night see the recent work, Ha-niyur Kol Ha-laylah. See Also my article Tracing the history of Shavuos night learning available in English here and Here. See also Eliezer Brodt,Halachic Commentaries to the Shulchan Aruch on Orach Chayim from Ashkenaz and Poland in the Seventeenth Century, PhD, Bar Ian University) July 2015, pp.354-360.

Regarding saying Akdamot see this earlier post from Dan Rabinowitz available here. See also Rabbi Dovid Yitzchaki in the back of his edition of Luach Eresh, pp. 541-542. See also Jeffrey Hoffman, “Akdamut: History, Folklore, and Meaning,” Jewish Quarterly Review 99:2 (Spring 2009) pp. 161-183. See also the recent work, from Rabbi Strickoff, Inside Akdamus and Yetziv Pisgam, 2019 (176 pp.) See also my extensive article on this in hebrew available here and updated here in the latest volume of Yerushaseinu (2018), pp.514-534, which also deals with Yetziv Pisgam. I hope to complete part two shortly.

Of course, I need to mention an earlier book related to this from one of my favorite writers, Y. Rivkind, Di Historishe Alegorye Fun R. Meir Shats, Vilna 1929 (Yiddish) (64 pp.) [A PDF is Available upon request]. Also, worth mentioning is the very valuable PHD on the topic originally written in Hungarian in 1946 from Naftoli Berger, Tefilos UPiutyim… Shirat Akdamut. It was translated into Hebrew in 1973.

For an interesting older Perush on Akdamus with a nice overview see here. See also this work.

Regarding the custom of saying Azharot on Shavuos see what I wrote here and available in pdf form here]. I hope to update this post in the near future. Meanwhile, see what I wrote in Yeshurun 25:447-449.

Another area worth learning about is Bikurim. For this I recommend the volume of the Safrai Family from their series of Mishnas Eretz Yisrael.

Regarding the custom of placing flowers in Shul and at home, see the works of Rabbi Oberlander, Minhag Avosenu Beyadenu, pp. 573-604 and the collections of material found in Moadim Li-simcha and Pardes Eliezer. See also Rabbi Yehuda Spitz, Adorning the Shul with Greenery on Shavuos (part one & part two). See also this earlier article on the seforim blog & my Hebrew article on it here (IyH, A more complete version is going to print shortly].

Regarding the custom of eating Dairy on Shavuos, much has been written. See the works of Rabbi Oberlander,Minhag Avosenu Beyadenu, pp. 623-647 and the collections of material found in Moadim Li-simcha and Pardes Eliezer. Recently Rabbi Moshe Dinin collected 160 reasons (!) for this custom inKuntres Matamei Moshe (2008). Even more recently Rabbi Yosef Ohev Zion printed a work called Yoma De-atzartah (2009) [thanks to Yissochor Hoffman for bringing this work to my attention]. For important discussion related to this topic see the articles of my friend Rabbi Yehudah Spitz available here and here. See More recently my articles on the topic , “The Mysteries of Milchigs”, Ami 71 (2013), pp. 89-93 (here) and the updated version, Tracing the history of eating milchigs on Shavuos (here). See also Rabbi Yehuda Spitz, The Halachic Challenges of the Cheesecake (here).

Related to this one should read the great article by Aviad A. Stollman, “Halakhic Development as a Fusion of Hermeneutical Horizons: The Case of the Waiting Period Between Meat and Dairy,” AJS Review 28:2 (November 2005) pp. 1-30 (Hebrew) [expanded from his M.A. on Perek Kol Habassar. See Also R’ Eitam Henkin HYd article available here.

Another custom that originally took place on Shavuos was when a child turned three, they used to conduct a special seder with eating cakes and reciting various pesukim and the like. This custom was dealt with by many; for a recent discussion of this topic, including sources, see my article in Yerushasenu 5 (2011), pp. 337-360. [A PDF is available upon request or its downloadable here].

Another issue of interest worth mentioning related to Shavuos is the plagiarism of the highly controversial Sefer Chemdas Yamim discussed many times on this blog (see here). Isaiah Tishbi in his various essays where he proves the plagiarisms of the Chemdas, uses many different topics related to Shavuos as samples. See the collection of his articlesChikrei Kabbalah Veshiluchoseh pp. 374-376 (regarding when to daven Maariv), 382-383 (which day was Matan Torah), pp. 389-391 (regarding standing during Aseret hadibrot), pp. 391-393 (regarding the Maggid visiting the Beis Yosef on Shavuos night) and pp. 340-341 (regarding eating meat after milk).

Here is a listing of some general works related to Shavuos that deal with many of the above aspects and more: ..ר’ שלמה קלוגר, קהלת יעקב, ירושלים תשס”ו, תמז עמודים .1 ר’ פנחס שווארטץ, מנחה חדשה, תרצ”ז, נו עמודים .2 ר’ יצחק ווייס, בינה לעתים, בני ברק תשסד .3 ר’ שריה דבליצקי, קיצור הלכות מועדים, תשס”ו, פב עמודים .4 ר’ אבוגדר נבנצל, ירושלים במועדיה .5 ר’ עובדיה יוסף, חזון עובדיה, יום טוב, ירושלים תשס”ג .6 ר’ אהרן מיאסניק, מנחת אהרן, ירושלים תשס”ח, רצב עמודים .7 ר’ גדליה אבערלאנדער, מנהג אבותינו בידינו, מאנסי תשס”ו .8 פרדס אליעזר .9 ר’ טוביה פריינד, מועדים לשמחה, ירושלים תשס”ח .10 ר’ יצחק טעסלער, פניני המנהג, מונסי תשס”ח, תצב עמודים, .11 .ספר זה כולל אלפי מקורות וס”ד פרקים על עניני החג .ר’ יוסף חיים אוהב ציון, יומא דעצרתא, ירושלים תשס”ח .12 ר’ שמעון קרסנר, נחלת שמעון, ב’ חלקים, באלטימאר תשע”ה, .13 .תסו+של עמודים

Over the centuries numerous works have been written explain this Megilah. Just to mention a few: until last year the best collection of Rishonim was in the Toras Chaim edition printed by Mossad Rav Kook. This edition has the commentaries of nine Rishonim printed based on manuscripts.

A few year ago, the Even Yisrael company printed a nicely done edition which had a few Rishonim and Achronim. But I cannot offer an opinion if it does not have mistakes and the like. More recently they reprinted this, adding many more Rishonim and Achronim. If one is interested in buying any one volume related to Rus this is the best to buy for your money, as you get a bunch of commentaries all in one volume.

Another work worth mentioning is called Tosfos Haslem this is a collection from many different manuscripts of the Baalei Hatosfos on the Megilah.

Another work on Rus worth mentioning is the Shoresh Yeshai from Rabbi Shlomo Alkabetz. There are many editions of this work, but I recommend the one printed a few years ago edited by Rabbi Shmuel Askhkenazi, as it includes a very good introduction, many notes and some very useful indices.

Another beautiful work on Rus worth learning through is the Meshivos Nefesh from the Bach. This perush goes through everything related to the megilah very thoroughly. He also wrote a work on Rashi called Be’er Mayim. This work was printed many times.

Another work is the Torah Sheleimah continuing in the path of Rabbi Menachem Kasher’s Torah Sheleimah on the Torah, collecting the many Midrashim on the Megilah. However, the great notes of Rav Kasher are definitely missed by many.

Another work I enjoyed on Rus was from Rabbi Yosef Zechariah Stern – one of my favorite Gedolim – his bekius here is simply remarkable (as it is in all his other works).

Another collection of useful works on Megilas Rus was printed a few years ago by my good friend Rabbi Moshe Hubner. The title of the volume is Uryan Toilessyah (314 pp.). This volume contains four works, the first being his own calledUryan Toilessyah. The style of this work is to deal with many of the issues that come up while learning the Megilah.The questions and answers are based on a very wide range of sources. He also includes many nice ideas of his own to various problems. It is very organized clear and to the point. He also printed three other earlier works, the first beingInvei Hagefen first printed in 1863, the second being Rishon Mekor Hachaim first printed in 1697. He also reprinted some Teshuvos and articles related to Shavuos from his grandfather Rabbi Shmuel Hubner, author of the Nimukei Shmuel. [A few copies of this work are still available; email me for more details].

This year a few more important works related to Megilas Rus were just printed. First worth mentioning is the Mikraot Gedolot Haketer from Bar Ilan. This series began a few years back and has fallen asleep for awhile. Last week the project “woke up” and five volumes were released in the small size. The point of this series is to offer the most accurate texts of various Rishonim on Tanach based on all the manuscripts.

Another excellent work just printed is the Eshkol Hakofer from Rabbi Avraham Sbba, author of the Tzeror Hamor (259 pp.). This work had been printed many years ago based on one manuscript but this edition is printed based on numerous manuscripts and contains many pieces not found in the printed edition. This work is simply beautifully done, with a nice introduction and many useful notes.

Another work on Rus worth mentioning is Nachlas Yosef from R’ Yosef Lipovitz available here. About this Interesting personality see Hillel Goldberg, Between Berlin and Slobodka, pp. 137-145 and more recently in Sholomo Tikochinski, Torah Scholarship, Mussar and Elitism (2016), pp. 309-310.

Another great work that just was printed for the first time was the Toldos Shlomo by Rabbi Shlomo Kluger (436 pp.).

Another new work on Megilas Rus is calledMegilas Rus Im Otzros Hameforshim (482 pp.) This work contains a few sections the first part contains separate extensive perushim on Targum, Rashi, Rav Yosef Kara and Ibn Ezra’s perushim. Besides for this, it contains an extensive peuish on the Megilah. Another section has in-depth lengthy discussions on various topics related to the Megilah, Rus and David Hamelech. As the bibliography at the end of the sefer shows it is based on many seforim.

Another work worth mentioning is the Ke-Motzo Shalal Rav on Rus and Shavuos. This work continues in the path of Rabbi Rosenthal’s earlier works on chumash and Yomim Tovim with the same name, collecting and presenting nice material, written clearly, and easy to understand related to Rus and Shavuos from famous and less famous works.

[1] The Rema mentions this minhag earlier (490:9) but not in hilchos Shavuos.