Tzevi Hirsch of Nadworna’s Sefer Alpha Beta Tzevi Hirsch of Nadworna’s Sefer Alpha Beta by Marvin J. Heller[1] By the riches of the sea they will be nourished, and by the treasures concealed in the sand. (Deuteronomy 33:19). Sefer Alpha Beta (1799) Nowy Dwor Courtesy of the National Library of Israel A primary component of the corpus of Hebrew literature is ethical works. The Torah is replete with examples of virtuous deeds, such as the patriarch Abraham’s numerous acts of kindness, and moral principles and commandments are a primary component of the taryag (613) mitzvot. Subsequent ethical works are innumerable, among the earliest and undisputedly the most popular being Pirkei Avot Pirkei Avot, the last tractate of Mishnayot in Seder Nezikin, was redacted in the third century C. E. It has since been copied, studied regularly, and been the frequent subject of commentaries. First printed in the incunabular period, it continues to be reprinted to the present-day. The popularity of Avot is attested to by the number of editions, both independently and together with eitherMishnayot or prayer books. Dr. Steven Weiss records, in his authoritative bibliography on Avot, from the first printing through 2015, 1,503 such editions.[2] Among the many other frequently reprinted ethical works are such classics as R. Bahya ben Joseph ibn Paquda’s (second half of 11th century) Ḥovot ha-Levavot; R. Jonah ben Abraham Gerondi’s (Rabbeinu Yonah, c. 1200–1263) multiple ethical works,Iggeret ha-Teshuvah, Sha’arei Teshuvah, and Sefer ha-Yir’ah; R. Hayyim ben Bezalel’s (c.1520-1588) Sefer ha-Ḥayyim; the anonymous Orhot Zaddikim (Prague, 1581), written in Germany in the 15th century, preceded by an abbreviated Yiddish edition as Sefer ha-Middot (Isny, 1542); R. Moses Hayyim Luzzatto’s (Ramhal, 1707–1746) Mesillat Yesharim; and more recently and most notably R. Israel Meir ha-Kohen’s (Kagan, 1838-1933) Hafetz Hayyim, who is referred to today by that title. Among the many other ethical works of value but less well known, is a small book, booklet really, by R. Tzevi Hirsch ben Shalom Zelig of Nadworna (d. 1801), entitled Sefer Alpha Beta, aphorisms based on hassidic works arranged alphabetically. Zevi Hirsch was a student (disciple) of R. Dov Baer, the Maggid of Mezhirech (d. 1772) but his primary influence was R. Jehiel Michal of Zloczow (c. 1731–1786), both among the early and foremost proponents of the Hassidic movement. Zevi Hirsch was a preacher in Dolina and afterwards wasav bet din in Nadworna (Nadvornaya), in the Ivano-Frankovski section of Galicia, his name being associated with the latter community. According to R. Efraim Zalman Margulies of Brody, Zevi Hirsch “turned many sinners to repentance.” He had several illustrious talmidim (students) among them R. Menahem Mendel of Kosov, R. Tzevi Hirsch of Zydaczov, R. Abraham David of Buczacz, R. Tzevi Hirsch of Dilatin, and R. Isaac Landman of Visnitz.[3] 1818, Sefer Tsemah ha-Shem la-Tzevi, Berdichev Courtesy of the National Library of Israel Tzevi Hirsch was the author of several other titles in addition to Alpha Beta, well received and reprinted several times. Yitzhak Alfasi writes that Tzevi Hirsch was unusual for Hassidic rabbis, for, in contrast to other Hassidic leaders whose words were written by others, Tzevi Hirsch wrote his own books. That his father was a prolific author is attested to by R. David Aryeh Leib, Tzevi Hirsch’s son, in the introduction to Sefer Tsemah ha-Shem la-Tzevi (above), hassidic homilies on the weekly Torah readings (Berdichev, 1818), printed between two pages of approbations.[4] 1910, Haggadah shel Pesah, Saigat Courtesy of Hebrewbooks.org “This is the blessing which” (Deuteronomy 33:1) I found in his treasured files, a detailed listing of his holy writings, in his actual script, on the Torah, on the Prophets, and on many of the sayings of our sages on the Talmud and Aggadah, “founded on the holy mountains” (cf. Psalms 87:1) according to pardes (literal, allusive, discursive, and esoteric interpretations of Torah),mussar , and insight. All written by the hand of the Lord that guided him. If I brought them as they were to a press, hundreds of pages would be insufficient. Another of Tzevi Hirsch’s works is Sifte Kedoshim (Lemberg, 1873) also homilies on the weekly Torah readings and Psalms, and Haggadah shel Pesah, described on the title-page as having been concealed from the light for more than a hundred years. We turn now to our subject book, Alpha Beta. That work, according to Ze’ev Gries, reflects the influence of the Maggid of Mezhirech.5 Initially printed as Otiyyot Mahkimot (Instructive Letters) Alpha Beta consists, as noted above, of ethical maxims arranged according to the letters of the alphabet based on Hassidic works. The date of printing is unclear, bibliographic sources giving conflicting dates and places of publication. The Bet Eked Sefarim dates the first edition to Breznitz (1796), followed soon after by Nowy Dwor (1799) and Berdichev (1817) editions. The Thesaurus of the Hebrew Book records a Russia- Poland (1790) edition followed by Ostrog (1793), Zolkiew (1794), Podberezce (1796), Nowy Dwor (1799), Lemberg (1800), Russia-Poland ([1800]), and then the Berdichev (1818) edition.[6] Among the early imprints of Alpha Beta in The National Library of Israel, which has a large collection of that work, are Ostrog (1794), Nowy Dwor (1799), Poland (c. 1800), and Berdichev (1810). Among the earliest printings of Alpha Beta is the c. 1794/1800 0 edition, published in octavo (8 : [12] ff.) format. The title-page of that edition does not record the date or the place of printing, thus accounting for the dating variances in the bibliographic records. The Library of Agudas Chassidei Chabad Ohel Yosef Yitzhak records it as a 1794 imprint and the press as Zolkiew. In contrast the National Library of Israel records the same edition as c. 1800, place of publication Poland. The title-pages states that it is, 1794/ 1800, Alpha Beta Courtesy of The Library of Agudas Chassidei Chabad Ohel Yosef Yitzhak Alpha Beta This is the book Otiyyot Mahkimot “A valiant man of many achievements from Kabzeel” (II Samuel 23:20, I Chronicles 11:22). In it are the order of all the middot tovot (good virtues) and the manner in which one should conduct himself as your eyes can see, “for they are life to him who finds them” (Proverbs 4:22). For the public good we have brought this booklet to press. Certainly, it will be pleasing to our brothers the children of Israel for it is “sweeter than honey” (Judges 14:18; cf. Psalms 19:11). All of your days you will taste of it and say for me it “was acquired at the full price (Genesis 23:9, I Chronicles 21:22, 24)” for it is “a ladder set earthward and its reaching heavenward] (Genesis 28:12).” Small in size but of great value. Furthermore, we have added to this the sefer Torat ha-Adam. Written by the rav, ha-Maggid R. Aaron ha-Levi, who is themoreh zedek (righteous teacher) in the [holy community] of Zaksanin and author of the sefer Hasdei Avot, Tzevi Hirsch’s name does not appear on the title-page. The text follows immediately after the title-page, beginning with the phrase “‘these are the words’ (Deuteronomy 1:1) which a man shall carry out and live by them’ (Leviticus 18:5, Ezekiel 20:11, 13, 21), everlasting life, and whomever fulfills these words will assuredly be a great zaddik.” Below this opening phrase is the text, comprised of entries in alphabetic order. א ;(letter alef) emet (truth) אות א Examples of the subject matter are gimmel ; gemilatג :(bet; bracha (blessingב ahavah (love): letter heh; hihorה ;no entry , דhesed (acts of loving kindness): daled ;(zayin; zahiros, (caution ז ,(vav; ve-tikvah (and hope ו ;(thoughts) ;(shtikah (silence שresh ratzon (will); shin ר and concluding with tav: teshuvah (repentance). Entries vary in length. Examples of ת and brief entries are: friend). It is good for a person to have a friend to speak) חבר ח with concerning serving the Lord and to maintain distance from a bad companion, fulfilling “my sin is before me constantly” (Psalms 51:5) and seek from the Holy One, blessed be He, with a broken heart that I should not repeat these sinful deeds nor anything that is not according to the will of the Holy One, blessed be He. It is a mitzvah to very much strengthen oneself with great zeal to arise at chaztot lilah (middle of the night).7 purity) A person should be pure at all times by immersing) טהרה ט his body [in a mikvah, ritual bath) and be careful to wash his hands immediately afterwards so that there should absolutely not be any defilement on them and if possible so as to not go even daled amos. All the more when washing one’s hands in the morning one is responsible for his life (literally subject to death). Purity of his garments, as it is written “cleanse yourself and change your garments” (Genesis 35:2)and all your utensils , cups and plates shall be [ritually] clean for this arouses purity of the soul. holiness). A person should sanctify himself in all the ways) קדושה ק that hazal (rabbinic sages) has cautioned him and as what is written, one should be very careful to sanctify all his limbs and senses. The text of Alpha Beta is followed by Torat ha-Adam written by R. Aaron ben Judah ha-Leṿi (18th cent.), also author of Hasdei Avot.8 Torat ha-Adam is also a collection of moral maxims, concluding with a כ brief alphabetical list of dictums, a few a bit strange, such as “all your companions and your brothers will betray you: and even those give“ ת ,who lie in your bosom will forsake you”9 and, more customary thanks to the Lord your God and then you may go in safety on your way.” Sefer Alpha Beta (c.