Tuesday, May 31, 2016

As The Kohen Exits The Sancta: A New Edition of Reb Zadok ha-Kohen of Lublin’s Tzidkat ha-Tzadik

:As The Kohen Exits The Sancta
A New Edition of Reb Zadok ha-Kohen of Lublin’s Tzidkat ha-Tzadik
By Josh Rosenfeld
Josh Rosenfeld is the Assistant Rabbi at Lincoln Square Synagogue and on the Judaic Studies Faculty at SAR High School. 
This is his fourth contribution to the Seforim Blog.
Tzidkat ha-Tzaddik
Commentary, Notes, & Excurses Ne’imot Netzah by R. Aharon Moseson
2 Vols. 532 + 564 pp.
Arad: Makhon Ne’imot ha-Tzedek, 2015

"The Books of the ‘Kohen’, written by the very own hand of our Master, the Holy man of God, the Kohen Gadol, without peer, Reb Zadok ha-Kohen of Lublin, may his merit protect us… have taken an important place amongst the works of Jewish thought and Hasidut amongst the legions of those who seek God in every place. They serve as a magnet for all those who desire [to know] God, who find in it a veritable treasury of general instruction and guidance in the service of God - especially in the area of refining one’s character traits, and [his words] contain entire frameworks for understanding verses in Tanakh and sections of Rabbinic stories in the Talmud and Midrashic literature.”

With these words, R. Aharon Moseson introduces his impressive new edition of what is arguably the central work of the “Kohen,” Reb Zadok ha-Kohen of Lublin (1823-1900), Tzidkat ha-Tzadik.[1] There is much already written on Reb Zadok and various different aspects of his thought, such that it would be redundant for me to recapitulate here,[2] although before we discuss this particular work and it’s advantages over previous editions, it behooves us to spend a moment on the book Tzidkat ha-Tzadik itself.

If the rest of Reb Zadok’s writings can be described as a sort of “Beit Yosef for Hasidut” (language of R. Moseson in the preface, on page 11), Tzidkat ha-Tzadik can be said to be a Shulhan Arukh, a type of concentrated version of Reb Zadok’s general ideas. R. Moseson categorizes Reb Zadok’s chief concerns into the following eight general categories, into which almost every single section of Tzidkat ha-Tzadik fall: (1) Divine Foreknowledge and Free Will (2) Repentance (3) Prayer (4) ‘Guarding the Covenant’ and Rectifying the Failure to do so (5) Human Inability to Fully Overcome Desire (=Yetzer) (6) The Interplay Between Physical Desire and Anger (7) The Trials of Desire (8) Positive Hutzpah. The reader is directed to the end of the second volume, where a number of short essays deal with some of these topics more fully.

Tzidkat ha-Tzadik was first published by the son-in-law of Reb Zadok, R. Barukh Dovid ha-Kohen in Lublin, 1902. Since then, a number of different editions of the Sefer have appeared, some of them notably censored in a number of piska’ot, or sections.[3] Beginning with the Lublin, 1913 edition,[4] a Hasid by the name of R. Yisrael b. R. Yosef Yozel of Lublin added in source references that Reb Zadok omitted from the manuscript. Later, R. Abba Zvi Naiman of Ner Israel Rabbinical College in Baltimore published an index of the works of Reb Zadok, Mafte’ah Kitve Rebbe Zadok ha-Kohen mi-Lublin (2nd ed. Jerusalem, 2006), which aided locating particular topics and sources cited in Tzidkat ha-Tzadik along with many of Reb Zadok’s numerous other works. The most widely-used and available edition I know of today is the red-covered, anonymously printed Jerusalem, 1998 edition. This printing has a square (as opposed to “Rashi” script) typesetting and also contains a well done topical and source index in the back put together by one R. Chaim Hirsch.

About thirty years ago, Yeshivat Beit El began to publish editions of the Reb Zadok’s major works, with major additions of full quotations of the sources cited in the works, and limited indices and additional works cited for comparison and further study under the imprint of Yeshivat Har Bracha. According to the title page, their edition of Tzidkat ha-Tzadik was based off of the 1968 Jerusalem printing of R. Oded Kitov, which itself was based off of manuscript. The reason the printings are important to us, as we shall see, is because of the following statement in the Har Bracha Edition: “printed… with the addition of deleted sections copied from the very handwriting [of Reb Zadok] that have previously not been published” (Emphasis mine). All previous printings have omitted several passages from the text of Tzidkat ha-Tzadik save for the Har Bracha, 1987 Yad Eliyahu KiTov, and now, the Ne’imot Netzah editions. In the chart below, I have outlined the various censored passages, and their omissions across four printings.[5]

One of the central reasons R. Moseson cites in the preface for the decision to include the various passages that were censored in many previous editions is borne of necessity due to the misinterpretation and danger inherent in an untrained and loopy presentation of these potentially explosive passages by neophytes or worse, deliberate misrepresentation of the Kohen’s words.[7] It is for this reason that R. Moseson prints these passages in an edition that enjoys the approbations of venerable Haredi authorities, although only the first two previously censored sections (nos. 54, 69) enjoy the introductions and cautionary words discussed in the preface in this new volume.

All told, this new edition of Tzidkat ha-Tzadik truly pulls back the parokhet from what for many was previously a “closed book.” The explanations section, entitled Ne’imos Tzedek presents each section in a lucid, ArtScroll-esque manner, with the words of Reb Zadok bolded, and regular text filling in the various lacunae that typify this work, especially in the earlier sections. Footnotes and cross-references lead the reader to the parallel discussions in Reb Zadok’s other works. The often obscure references to Rabbinic, Zoharic, Halakhic, and Hasidic literature that underlie Reb Zadok’s writing are often presented in full, allowing the learner to fully grasp the paroxysm of religious revelation, the concentrated bursts of wisdom, founded upon a lifetime of deep Torah engagement that I believe is represented in each of Reb Zadok’s short passages in Tzidkat ha-Tzadik, as opposed to the protracted thematic presentations that are to be seen in some of Reb Zadok’s other works. Particularly helpful, especially for the latter sections of Tzidkat ha-Tzadik in which the passages become much longer, are paragraph headers containing short precis of the topic under discussion, and side notes that helpfully summarize key turns and points in the text of the elucidation. For whatever a neophyte dabbler in Reb Zadok’s works’ recommendation is worth, I enthusiastically encourage all those who desire to embrace and engage with the wisdom of the Kohen to explore this new, valuable edition of Tzidkat ha-Tzadik, and remain in tremendous appreciation of R. Moseson and Makhon Ne’imot Netzah’s scholarly efforts.
I am deeply indebted and grateful to yedid nafshi Reb Menachem Butler and the editors of the Seforim Blog for the fantastic platform the blog serves as a virtual beis va’ad l’hakhamim and for their willingness to consider this and my previous short pieces for publication on it.

[1] While Reb Zadok’s written corpus is quite large, consisting of several original works written in his own hand, some point to the Torah she-Ba’al Peh (oral Tradition) of Peri Tzadik, a monumental 5 volume collection of Reb Zadok’s discourses on the Torah and Jewish calendar written by his students as the most comprehensive presentation of Reb Zadok’s thought. The Peri Tzadik is known as a “closed” book, due to the length and obscurity of the presentation of Reb Zadok’s discourses. Last February, a Talmid Hakham from Ashdod by the name of Y. Yakob began to release high-quality PDFs on the Otzar ha-Hokhmah forums with experimental, but extremely detailed and meticulously footnoted sections of Peri Tzadik, online here. To date, only a few sections of the discourses have received this treatment, and there is no indication from the representative of the author that there is a larger work in progress.
[2]  I am in full agreement with what yedidi Dovid Bashevkin, “Perpetual Prophecy: An Intellectual Tribute to Reb Zadok ha-Kohen of Lublin on his 110th Yahrzeit,” the Seforim blog (18 August 2010), available here, writes that “[t]he academic study of Reb Zadok is surely in debt to Prof. Yaakov Elman, who brought the thought of Reb Zadok to the English speaking academic world in a series of articles published over the past twenty-five years. His analysis of many of the central themes simultaneously charted new grounds in Hasidic scholarship and remain the standard from which subsequent scholarship on Reb Zadok is measured.” See Yaakov Elman, “R. Zadok Hakohen on the History of Halakah,” Tradition 21:4 (Fall 1985): 1-26; Yaakov Elman, “Reb Zadok Hakohen of Lublin on Prophecy in the Halakhic Process,” Jewish Law Association Studies 1 (1985): 1-16; Yaakov Elman, “The History of Gentile Wisdom According to R. Zadok ha-Kohen of Lublin,” Journal of Jewish Thought & Philosophy 3:1 (1993): 153-187; Yaakov Elman, “Progressive Derash and Retrospective Peshat: Nonhalakhic Considerations in Talmud Torah,” in Shalom Carmy, ed., Modern Scholarship in the Study of Torah: Contributions and Limitations (Northvale, NJ: Jason Aronson, 1996), 227-87; and Yaakov Elman, “The Rebirth of Omnisignificant Biblical Exegesis in the Nineteenth and Twentieth Centuries,” Jewish Studies Internet Journal 2 (2003): 199-249; and also Alan Brill, Thinking God: The Mysticism of Rabbi Zadok of Lublin (Jersey City, NJ: Ktav Publishing House, 2002). More recently, see Dovid Bashevkin, “Perpetual Prophecy: An Intellectual Tribute to Reb Zadok ha-Kohen of Lublin on his 110th Yahrzeit,” the Seforim blog (18 August 2010), available here; and Dovid Bashevkin, “A Radical Theology and a Traditional Community: On the Contemporary Application of Izbica-Lublin Hasidut in the Jewish Community," Torah Musings (20 August 2015), available online here here. See, as well, the important work in Amira Liwer, “Oral Torah in the Writings of Reb Zadok ha-Kohen of Lublin,” (PhD dissertation, Hebrew University, 2006; Hebrew), and see, as well, her earlier work in Amira Liwer, “Paradoxical Themes in the Writings of Reb Zadok ha-Kohen of Lublin,” (MA thesis, Touro College, 1992; Hebrew), as well as in Me'At Latzadik: Anthology of Reb Zadok ha-Kohen, ed. Gershon Kitzis (Bayit Publishing, 2005), which contains essays from various Torah and Academic personalities in Israel on aspects of Reb Zadok Torah, including from R. R. Shimon Gershon Rosenberg (ShaGaR) and R. Yeshayahu Hadari.
Finally, for an attempt at a systematic presentation of Reb Zadok’s thinking on particular topics across his written corpus, see R. Hanokh Ben-Arza, Tevel be-Tzedek (2 vols.; Jerusalem: Yad Eliyahu Kitov, 1999). This attractive work culls from all of Reb Zadok’s works and weaves disparate statements into short, heavily footnoted essays in a clear presentation. There is also a beautiful approbation from R. Mordechai Eliyahu in the first volume.
[3] Contrary to the longer, essay-like format of some of Reb Zadok’s other works (exceptions include shorter expositions like Divre Halomot, which are usually printed along with one of the more expansive works), Tzidkat ha-Tzadik is written in an almost aphoristic form, consisting of paragraph-length Torah ideas, usually prefaced with an opening line that encapsulates the Teaching. There are 264 such sections in the Sefer.
[4] Photomechanical offset reproduction, B’nei Brak, 1973.
[5] In an expanded version of this short review I propose to compare and theorize the various reasons for the specific omissions. Most, but not all of the censored piska’ot and passages deal with the doctrine of determinism and sin, or matters related to p’gam ve-tikkun ha-berit. On the latter, see for example Brill, Thinking God, 181-184.
[6] R. Moseson cites, as he does in other instances “וכמה מדפיסים החזירוה ע״פ משהעתיק אחד ממקורבי רבינו מכב יד קדשו של רבינו זי״ע” and then refers the reader to Tzidkat ha-Tzadik ha-Malei (Yad Eliyahu Kitov, 1987) published by R. Avraham Eliyahu Mokotovsky (R. Eliyahu Kitov, 1912-1976, whose father was a close Hasid of Reb Zadok and), which I have been unable to locate a copy of, although it is cited by R. Moshe Wolfson in his Emunat Itekha vol. 1, p. 24 (Parshat Vayishlah) as his source for Tzidkat ha-Tzadik no. 54.

[7] Ne’imot Netzah ed., pp. 11-12. It seems that in note ב, R. Moseson perhaps casts shade on the Har Bracha edition in writing: אכן חדשים מקרוב באו והחזירו את השמטות אלו במהדורות שלהם ואכן בלי לבאר את יש מקום לסילוף גדול כאמור.

Friday, May 27, 2016

R. Yair Hayyim Bachrach as a Writer of Romance?, A Non-Jewish Song Made Holy, Love (and More) Before and After Marriage, and Memoirs that Maybe Tell Too Much

R. Yair Hayyim Bachrach as a Writer of Romance?, A Non-Jewish Song Made Holy, Love (and More) Before and After Marriage, and Memoirs that Maybe Tell Too Much
Marc B. Shapiro
Continued from here
There is an interesting responsum of R Yair Hayyim Bacharach, Havot Yair, no. 60, that deals with a man and woman who were in love and get married despite the strong opposition of the woman’s father. The story is quite romantic. It describes how during an epidemic in Worms in 1636 the beautiful and intelligent only daughter of one of the rich leaders of the local Jewish community falls ill. There is a man who had fallen in love with her and wants to take care of her in her illness. We are told that this man is tall and handsome, yet he comes from “the other side of the tracks” (i.e., from the lower class). He is able to get the agreement of both the father and daughter that if he takes care of the woman, which would be at great personal risk to himself, and she recovers, that they will marry. The woman indeed recovers but the man himself becomes sick, and the roles are reversed. The woman now takes care of him, which is only fitting since he caught the illness taking care of her. She too has fallen in with him and fortunately he survives, meaning that they are now able to marry. However, the father wishes to go back on his side of the agreement, which obligated him to provide a dowry, and that is the halakhic matter that the responsum focuses on.

Elchanan Reiner has argued that the entire story is a fiction, and what R. Bacharach, one of the most important 17th century halakhic authorities, has done is create a love story in line with the romantic stories that were appearing at this time in general literature. The story can therefore be seen as similar to a parable that is created for use in a sermon.[1]
The story R. Bacharach records is about a woman, indeed an only daughter, from a rich and important family. On the other side you have a poor man with no financial future. These are two people who in traditional Jewish society (and general society as well) normally would never be allowed or even want to come together. Yet because of the unusual circumstances of the epidemic, the man who dreams of the woman he could normally never have, is able to arrange a way to spend time with her and cross the boundary that otherwise would have kept them apart.
In the end we are inspired to see how love conquers all. For the sake of love the woman defies her father and gives up all the wealth that would be hers if she would only listen to her father and reject what her heart is telling her. It is a case of love vs. money, position, and power, and love wins. R. Bacharach mentions that when the father refuses to allow the marriage, the daughter says to him שעל כל פנים תזדקק לו הן בהיתר הן באיסור. What this means is that she threatens her father that if he doesn’t allow her to marry the man she loves, that she will be with him, i.e., sleep with him, anyway. For his part, the father says that he will not give her a dowry, and in the end ולקחה המשרת חנם. In other words, they married, but without any money from her father. They did what virtually no one else in 17th century Jewish society did. They married for love, choosing their own partners, without concern for status or money. According to Reiner, what R. Bacharach has given us in abridged form is nothing less than a Jewish version of Romeo and Juliet or West Side Story.
The late R. Raphael Posen responded to Reiner’s article, rejecting completely the latter’s hypothesis.[2] He acknowledges that the case described in R. Bacharach’s responsum may be theoretical, and notes that there are many such theoretical cases in the responsa literature. As for the romantic elements in the responsum, he states that in responsa one can find much “juicier” stories than the one discussed by Reiner, and there are also cases of lovers’ entanglements from completely different eras. Posen refers in particular to two responsa that appear in the Tashbetz. These responsa predate R. Bacharach by a couple of centuries. They also were written in North Africa, a place that did not have the sort of romantic literature that according to Reiner was the model for R. Bacharach’s responsum.
Reiner has a short and somewhat biting response to Posen.[3] He states that Posen’s article shows the very mentality that created the need for R. Bacharach to “cover up”, as it were, the love story he inserted into his responsa.
לא ניתן היה להעלות על הדעת דוגמא טובה הימנו להציג לקורא את פניה התרבותיים של השכבה החברתית שמפניה היה על חיים יאיר [!] בכרך מוורמס להסתיר לכאורה את סיפורו: שכבה העשויה מתלמידי חכמים בינוניים ובעלי בתים למדנים למחצה, הקוראים את הטקסט באופן חד ממדי, מפרשים אותו פירוש אחד ויחיד, שאינו סוטה מערכי היסוד הבסיסיים ביותר של סביבתם.
Reiner also states that what upset Posen was that Reiner’s portrayal of R. Bacharach diverges from the standard portrayal of “gedolei Torah” in that Reiner assumes that R. Bacharach was aware of the world around him and responded with originality to its intellectual challenges. Reiner obviously did not know Posen, as he assumed that Posen was an unsophisticated haredi ideologue with no appreciation for complexity in great rabbinic figures. The truth is that Posen, who represented the best of the German Orthodox tradition, was the exact opposite of this, as anyone can see by examining his essays in Ha-Ma’yan and elsewhere. As for the substance of the dispute between Reiner and Posen, I would love to hear which side readers come down on.
Regarding love prior to marriage, which we also discussed in the last post, it is noteworthy that there is a non-Jewish song focused on this theme that was turned into a religious song. Here is a Yiddish version of the original song, recorded by R. Yekutiel Yehudah Greenwald. It would have originally been sung in German or Hungarian [4]
וואַלד, וואַלד, ווי גרויס ביסטו
ראָזא, ראָזא, ווי ווייט ביסטו
וואָלט דער וואַלד ניט גרויס געווען
וואָלט דאָך מיין ראָזא נענטער געווען
וואָלט מען מיך פון וואַלד אַרויסגענומען
וואָלטן מיר זיך ביידע צוזאַמענגעקומען
This translates as:
Forest, Forest, how large you are,
Rosa, Rosa, how distant you are,
If the forest was not so large,
My Rosa would be closer,
If I would be taken out of the forest,
We would both come together.

By changing only a few words, R. Isaac Taub, the Kaliver Rebbe (1744-1828) turned this love song into a religious song, the title of which is גלות, גלות.[5]
גלות, גלות, ווי גרויס ביסטו
שכינה, שכינה, ווי ווייט ביסטו
וואָלט דער גלות ניט גרויס געווען
וואָלט דאך די שכינה נענטער געווען
וואָלט מען מיך פון גלות ארויסגענומען
וואָלטן מיר זיך ביידע צוזאַמענגעקומען

All this is well known in the hasidic world. It is so well known that one can only wonder how R. Yaakov Moshe Hillel could attempt to deny what I have just mentioned. In his Va-Yashav ha-Yam,[6] R. Hillel states, “Heaven forbid” to believe that any love songs were ever turned into religious songs by great rabbis:
(וכן מה שמפיצים שמועות כאלו על גדולים אחרים שהיו שומעים מהגוים שירי עגבים ומעתיקים אותם אל הקדושה, להלחין עליהם גם שירות ותשבחות גם קדישים וקדושות) אנא דאמינא ולא מסתפינא דחלילה להאמין כזה על גדולי ישראל שכבר כתבנו לעיל דלדעת כל הפוסקים אסור לשמוע שירי עגבים, ובעצם השמיעה לבד יש איסור, ואיך יתכן שגדולי ישראל יתעסקו בדברים מכוערים כאלו, חלילה להעלות כן על הדעת.
I have often written about how people are sometimes so convinced of something that when they are confronted with an alternative perspective in the writings of authoritative sages or in a report by a trustworthy person, they argue that the text is a forgery or the report is fraudulent, because gadol X never could have said or done such a thing. The situation with R. Hillel is even beyond this. The fact that the Kaliver Rebbe took a love song and turned it into a religious song is something that is known by all pretty much all educated Hungarian Hasidim (and not only Hasidim). It is worth noting that he didn’t just take the tune and add religious words, which is the case with other songs taken from the non-Jews. He actually kept the words, just changing a few of them.[7] Yet R. Hillel refuses to believe any of this. R. Hillel is a Sephardic Jew from India who probably knows close to zero about the history of Hasidism. Yet somehow he feels that he can declare that all the people who know the truth about this matter are not only incorrect, but are also degrading the honor of the Kaliver Rebbe.
Regarding love between husband and wife, I found an interesting passage from R. Levi Yitzhak of Berditchev.[8] He asks, why does the Torah tell us that Isaac loved Rebekkah? He answers that there are two ways a man loves his wife. One is that he loves her because of his physical lusts, “and this means that she is not his wife at all, rather, he [really] loves himself.” The other way of loving ones wife is because she is the “vessel” by which he can fulfill God’s commandments,[9] just like a person loves other mitzvot. “This is what it means that Isaac loved her, because he didn’t think at all about his physical desires, but was only intent on fulfilling God’s commandments.”
ויש אדם שאוהב אשתו ואינו מחמת תאות גוף שימלא תאותו רק מחמת שהיא כלי לקיים על ידה מצות הבורא ית' שמו כמו שאדם אוהב שאר מצות וזה נקרא אוהב את אשתו וזהו ויאהבה יצחק שלא חשב כלל מחמת תאות הגוף שלו רק כדי לקיים מצות הבורא ית' שמו ויתעלה זכרו.
R. Daniel Eidensohn has called attention to a similar approach attributed to the Baal Shem Tov, that you should love your wife as you love your tefillin. That is because with each of them you have the opportunity to fulfill mitzvot. See here. I don’t think this sort of interpretation will find much appeal in modern times, as it completely ignores the most obvious, and most important, type of love from husband to wife, which one hopes is present in every marriage. In fact, it is not only in modern times that such an interpretation would not be appealing, as all of the pre-modern sources that speak about loving one’s wife are indeed referring to real love.
R. Levi Yitzhak’s stress on love of one’s wife since she gives one the ability to perform mitzvot (i.e., purely utilitarian) is also at odds with other hasidic sentiments. For example, there is a famous story about a hasidic rebbe who was ill. A Lithuanian rabbi came to visit him late one night. He knocked on the door and when the rebbe answered the door, the rabbi said, “I have come to fulfill the mitzvah of bikur cholim”. The rebbe replied, “It is very late now, and I am tired and not in the mood to be the cheftza for your mitzvah.” This story is told among hasidim as a way to knock the non-hasidim. The lesson is that the Lithuanian rabbi should have come to visit the rebbe because he had the basic human emotion of wanting to show empathy to another who was suffering. Instead, he showed that this was foreign to his way of thinking, and his primary goal was simply to fulfill the mitzvah. And for that, the rebbe was not interested in taking part.
Since we are talking about love, I can’t resist sharing the following story told about R. Jacob Lorberbaum of Lissa. Like all of these types of stories, we can’t say if it actually occurred, but the fact that it is told is itself significant even if in this case I find it hard to believe that the sentiments expressed would be widely shared by any group. The story is found in R. Israel Beckmeister’s Ahavat Yisrael (Tel Aviv, 1976), pp. 49-50.

According to the story, a student once came to R. Lorberbaum and told him that since his wife hadn’t given birth in ten years he wished to divorce her. R. Lorberbaum asked him what his wife says about this, and he replied that she doesn’t want to be divorced as she loves him greatly. He also added that he too loves his wife greatly. R. Lorberbaum told him that he shouldn’t love her so much, and he should return home and God would grant him a child.
The student could not understand what R. Lorberbaum was telling him, since how could he tell a husband not to love his wife so much. When he returned home his wife asked him what R. Lorberbaum said, and he replied sharply that it does not concern her. This led to an argument and he slapped his wife, causing her to faint and leading to a great rift between them. The wife’s parents intervened and they were able to make peace between the couple, and following this the wife became pregnant and had a son.
R. Lorberbaum, who served as sandak, asked his student if he followed what he told him, i.e., not to love his wife so much. The student replied that he did, and that he also slapped her. R. Lorberbaum told him that the slap was too much, but that he should know that the scientists have stated that if a husband and wife are very much alike they cannot have children. Thus, when he heard that his student and his wife loved each other greatly, he understood why they couldn’t have children, and that is why he told the student that he shouldn’t love her so much. In other words, only if there is some distance between them will they be able to have children. (The nonsense that earlier generations believed in never ceases to amaze me. I realize, of course, that future generations might think the same about us.)
Another relevant text is found in R. Hayyim ben Betzalel of Friedberg’s Sefer ha-Hayyim. As part of my Torah in Motion tour of Germany this summer, we are going to Friedberg. The most famous of the rabbis of Friedberg was R. Hayyim ben Betzalel, the brother of the Maharal and a great scholar in his own right. In preparation for the trip I am reading material by and about R. Hayyim, and the following is one of the fascinating things I found.
In his Sefer ha-Hayyim,[10] R. Hayyim notes that the demons want to connect themselves with scholars or even with any men. However, this is difficult since men are on the highest spiritual level, and thus distant from the demons. Therefore, the demons connect themselves to women who are on a lower spiritual level than men, and thus closer to the demons. In other words, at the bottom you have demons, women are above them, and men stand at the top. As R. Hayyim explains, both demons and women share an important characteristic, namely, that they are naturally defective: חסירי היצירה. As proof for this contention about women, he cites Sanhedrin 22b:
אשה גולם היא ואינה כורתת ברית אלא למי שעשאה כלי
“A woman [before marriage] is a shapeless lump, and concludes a covenant only with him who transforms her [into] a [useful] vessel.”
The fact that the Talmud refers to a woman as a “shapeless lump” is proof for R. Hayyim that she is on a lower level than a man, and this basic division is not altered after marriage.
This then leads R. Hayyim to call attention to Exodus 22:17 which states מכשפה לא תחיה, “Thou shalt not suffer a sorceress to live.” He asks, why is only a sorceress mentioned, and not a sorcerer מכשף? He also calls attention to Avot 2:8, מרבה נשים מרבה כשפים, “The more wives, the more witchcraft,” which also makes the connection of sorcery to women. R. Hayyim explains that because of the closeness of women and demons the Torah was concerned that women would seek to “go down” and achieve completeness by connecting themselves with the demonic forces below them. This wasn’t such a worry when it came to men since they were “two levels above” the domain of the demons.
All of this is quite interesting, and R. Hayyim ben Betzalel was very happy with this explanation (which must be causing some readers to pull their hair out.) After offering it he expressed pride in what he wrote:
והנה לא קדמני אדם בפירוש זה והוא ענין נכון אצלי.
So what does this have to do with what I have been discussing in the post? R. Hayyim warns men not to be too connected to women (which includes their wives) since this will mean that they are trying to complete themselves and find perfection by means of someone who is on a lower level than them. I believe this to be in complete opposition to the modern romantic notion that men and women can be soulmates, for one cannot be a soulmate with one whose soul is literally on a lower level.[11]
Since I mentioned love between future husbands and wives, I should also note that there was concern that because young men and women were engaged, that they might initiate a physical relationship before the marriage. This explains the takkanot in Candia (1238) and Corfu (1663) forbidding an engaged man to even enter the house of his future father-in-law (where his fiancée lived).[12] The Corfu takkanah also states that an engaged woman is not permitted to be in the house of her future husband. The Corfu takkanah does make an exception that a month before the wedding the man and woman can be in the homes of their future in-laws. This is because there are wedding plans that need to be taken care of. But the takkanah specifies that the engaged couple must not be left alone.

The Candia takkanah states that if for some reason the man has to enter his future father-in-law's home, he has to bring two men with him to act as his "guards". The only exception to this rule is if the young man is studying Torah with his future father-in-law. In that case he can be at the home, since "the study of Torah is such as to weaken the force of the tempter."

Solomon Buber records a 1776 oath signed by a man in Lvov declaring that he will not enter the house of his future bride under any circumstanced.[13] This was no doubt required by the rabbi. According to the text of the oath, if the man violates his pledge

אהיה נדון כעובר על השבועה בכל מיני עונשין וקנסים עצומים וחרפות ובזיונות בלי שום המלטה בעולם
R. Jonathan Eybeschuetz, in a sermon delivered in Metz in 1744, declared that “from this point on” he would only write a betrothal contract if the man and woman give their solemn agreement not to touch one another until after the wedding.[14]
As is clear from the sermon of R. Eybeschuetz just referred to,[15] many engaged couples were ignoring the law of negiah. Even Mendelssohn did not follow it, as we see from a letter he wrote to his fiancée. “Even the kisses that I stole from your lips were mixed with some bitterness, for the approaching separation made me heavy of heart and incapable of enjoying a pure pleasure.”[16]
In his autobiography, R. Leon Modena records the following about his young fiancée who was on her deathbed. He was 19 years old at the time.
On the day she died, she summoned me and embraced and kissed me. She said, “I know that this is bold behavior, but God knows that during the one year of our engagement we did not touch each other even with our little fingers. Now, at the time of death, the rights of the dying are mine. I was not allowed to become your wife, but what can I do, for thus it is decreed in heaven. May God’s will be done.”[17]
This story reminded me of an incident R. Jacob Emden records in his autobiography, although the details are entirely different. The translation of this lengthy passage is by Jacob J. Schacter in his outstanding dissertation on R. Emden.[18]
A miracle also occurred to me, especially relevant to matters spiritual. (It was) a miracle similar to that of Joseph the righteous and (even) slightly more so. I was a young man, tender in years, in the full strength of my passion. I had been separated from my wife for a long time and greatly desired a woman. A very pretty unmarried young girl who was my cousin happened to meet me there and was alone with me. She brazenly demonstrated great love to me, came close to me and almost kissed me. Even when I was lying in my bed, she came to cover me well on the couch, in a close loving manner. Truthfully, had I hearkened to the advice of my instinct she would not have denied my desire at all. Several times it (indeed) almost happened, as a fire (consumes) the chaff. Frequently there was no one in the house with me but her. They (i.e. the members of her family) were also not accustomed to come for they stayed in the store on the marketplace, occupied with their livelihood all day. Had God not given me great strength, the excellency of dignity and the excellency of power (Gen. 49:3), to overcome my fiery instinct which once almost forced me to do its bidding, (and) were it not for the grace of God which was great upon me, (I would have been unable) to withstand this very powerful temptation, greater than all temptations. I was a man at the prime of my strength and passion. There was a very pleasant beautiful woman before me who demonstrated for me all manner of love and closeness many times. She was related to me, unmarried, a tender child and recently widowed. She may have been ritually pure or would have ritually purified herself had I requested it. If I had wanted to fulfill my passionate desire for her, I was absolutely certain that she would not reveal my secret. I controlled my instinct, conquered my passion and determined to kill it. My heart was hollow and I did not . . . Blessed be the Lord who gives strength to the weary for I was saved from this flaming fire.
Schacter does not translate the next sentence in the memoir in which R. Emden expresses the wish that as a reward for standing firm, he and his descendants until the end of time will be protected from sexual temptation.
Here are the pages from the Warsaw 1896 edition of Megilat Sefer, pp. 82-83.
In 2012 a new edition of Megilat Sefer appeared, edited by R. Avraham Yaakov Bombach. Here is page 106 from this edition.
As you can see, the Bombach edition has omitted the entire story R. Emden tells. While R. Emden thought it was important for people to know about how he overcame his evil inclination, and he therefore recorded it for posterity, Bombach obviously felt that this is “too much information.” Instead of discussing the significance (and strangeness) of R. Emden allowing us entry into his most personal memories, Bombach chooses the other path and censors that which he is uncomfortable with.
On the other hand, in the introduction to the recently published memoir of the Sephardic scholar, R. Joseph Hayyim Abuhbut,[19] the editor calls attention to the very passage I have quoted, and which was censored by Bombach. He notes how much value the reader can derive from this passage in seeing how R. Emden was able to overcome temptation.
מה מאוד מופלאים הם דברי הגאון יעב"ץ זצ"ל . . . כמה תועלת תצמח לקורא כאשר יווכח לראות באיזה נסיונות נתנסה זה האיש המרעיש ארץ, מי מילל ומי פילל.
R. Elijah Rabinowitz-Teomim mentions in his autobiography that he lived in the home of his future father-in-law together with the girl he was engaged to.[20] At that time he was around sixteen years old and she was under fifteen. He mentions that she was in love with him: והיא דבקה אחרי בלבה. As with R. Emden, he makes a point of telling us that although he engaged in much conversation with her, as they had become very close (“like brother and sister”), he never touched her in all the time he lived in her home. Unlike R. Emden who tells us how much he was tempted and that he “greatly desired a woman,” R. Rabinowitz-Teomim tells us that his relationship with the girl was purely platonic, and he never even thought about her in a sexual way. 
בשלהי שנת תרי"ט העתיק אאמו"ר ז"ל משכנו לעיר ראגאלי ועמו יצאו כל ב"ב, ונשארתי לבדי בשילעל בבית המחותן . . . בכל משך היותי בבית המחותן לא הייתי רחוק מהמשודכת והיינו מדברים זע"ז, ובשגם אחרי נסע בית אאמו"ר ז"ל משם ונשארתי בבית אביה, כל היום, והיא דבקה אחרי בלבה, כאשר ראיתי וידעתי גם שמעתי כי יקרתי בעיני'. . . היינו קרובים זה לזה כאח לאחות, לשוחח כנהוג בבני הנעורים, אבל לא עלה לבי על דבר אחר, חלילה, ולא נגעתי בה אפילו באצבע קטנה כל משך שבתי עמהם, כדת שלת תורה.
So we have three memoirs by leading rabbis, all of which mention them with a girl. Both R. Emden and R. Rabinowitz-Teomim feel it is important to inform the reader that they never touched the girl. As we have seen, R. Emden was very proud of how he overcame his evil inclination and that is why he tells the story. I don’t know why R. Rabinowitz-Teomim thought it was important to mention the matter, especially as no one would have assumed that he had any physical contact before marriage.
I found another interesting source in R. Eleazar Kalir’s Havot Yair.[21] R. Kalir, who died in 1801, was the rabbi in Kolín, today in the Czech Republic. He discusses the common phenomenon of engaged couples having physical contact, and he tells us that no rebuke can stop the practice. He also says that the fault for this must be placed mostly upon the parents, since they are happy to see this behavior by the engaged couple and thus make no efforts to stop it.
בעו"ה רבו המספחת זו בישראל שתיכף אחר התקשורת התנאים, החתן הולך אל הכלה ואינו נזהר מח"ו [חיבוק ונישוק], והיא גם היא אסור לו משום נדה שהיא בכרת . . . ובעו"ה הדבר הזה הוא כמנהג הקבוע, ואולי הוא ממנהגות סדום ודור המבול שהשחיתו את דרכם, והיתר זה אינו בא רק כמאמרם, עבר ושנה נעשו לו כהיתר, ובעו"ה אין התוכחה מועלת בזה, שאמר יאמר מה בכך, שאני הולך אל הכלה שלי, שהיא המיועדת לי, על זה סיים הנביא וכלה מחופתה שאינה נקראת כלה אלא לאחר חופתה, ואז רשאי ליחד עמה, ואמרו כלה בלא ברכה אסורה לבעלה כנדה, וק"ו בעודה לא טהרה מטמאת נדתה.
ולא על החתן לבד יש להתלונן אלא ביותר על אבותיהם שרואים דבר זה, ולא די שהם שותקים אלא אף משמחים אלי גיל בראותן מעשים הללו בעיניהן ממש כצאן לטבח יובל . . . והוא מסייע ידי עוברי עבירה, בראותו תולדותיו כיוצא בזה ולא די דאינו מוחה אלא אף מסייע לדבר עבירה, ואדרבה מוטל על האבות להיות מוחים ובפרט מי שסיפק בידו לעשות.
Elsewhere in his book, we see that R. Kalir told his female congregants that on Shabbat morning they should leave the synagogue and go home before the end of services. This was to prevent men and women mixing which would happen if the women were still there when services ended.[22] It is hard to believe that he found much of a receptive audience for this request.
To Be Continued
1. In my last post I mentioned Maxine Jacobson’s new book on R. Leo Jung. Anyone who is interested in purchasing a soft-cover copy of the book for $25 can contact her directly at maxine.jacobson at sympatico.ca.

2. One of the most prolific authors of halakhic works in English is Rabbi Ari Enkin. His most recent book (which is his eighth such publication) is Halichot V’halachot. Anyone who is interested in modern issues and their halakhic ramifications will enjoy this book and his previous volumes. The topics he discusses run the gamut, from Shabbat and holidays, to kashrut, interpersonal issues, and civil and monetary law. As one can see from the numerous references in each essay, Rabbi Enkin has great erudition in the responsa literature, particularly the modern halakhic authorities. He cites these authorities no matter which ideological camp they are found in, and as such should be a model for all. Those who wish to order the book can contact the author at rabbiari at hotmail.com. His website is here.

3. On June 5, 2016, in honor of Yom Yerushalayim, I will be speaking at the Community Synagogue of Monsey, 89 West Maple Avenue. The title of my talk is “R. Shlomo Goren: The Revolutionary Chief Rabbi.” The talk will follow minhah which is at 8:15pm.

[1] See Reiner, מעשה שאירע בק"ק ווירמייש"א ברעש הגדול שנת שצ"וHa-Aretz, Oct. 4, 2006, available here.
[2] See Posen, מגדלים פסיכולוגיסטייםHa’aretz, Oct. 17, 2006, available here.
[3] See Reiner, שערי פירושים לא ננעלוHa’aretz, Oct. 24, 2006, available here.
[4] Toyznt yor Idish lebn in Ungarn ([New York, 1945]), p. 173.
[5] See ibid.
[6] Vol. 2, no. 7 (p. 145).
[7] See R. Avraham Mordechai Katz, “Be-Inyan Shirat Nigunim ha-Musharim Etzel ha-Goyim,” Minhat ha-Kayitz 8-11 (2006), pp. 73-74, who makes this point and responds to R. Hillel. Regarding using non-Jewish music, Dov Weinstein called my attention to this shiur on the Yeshivat Kise Rahamim website which begins with music from Abba’s song “Dancing Queen.” I can’t imagine that the person who inserted the music has any clue where it comes from.

The Kise Rahamim website is where you can find R. Meir Mazuz’s shiurim, but a number of short videos are not included on the website. For example, this video appeared on Yom ha-Zikaron 2016:

R. Mazuz refers to the day as “kadosh ve-nora” and calls for synagogues to recite the prayer for Israeli soldiers every Shabbat. As he notes, if someone donates ten shekalim you make a blessing for him, so how could you not make a blessing for one who spills his blood for the Jewish people? I understand full well why haredim don’t say the prayer for the State of Israel. Yet I have never understood how haredi society could refuse to recite a mi-sheberakh prayer for the soldiers, the same soldiers who are the only reason why there can be a haredi society in Israel in the first place. Interestingly enough, in all the conversations over the years that I have had with haredim regarding this matter, to my recollection I have never met one who agreed with, or was willing to defend, his community’s avoidance of the prayer. (I am referring to mainstream haredim, not Satmar or other anti-Zionists.)
[8] Kedushat Levi (Warsaw, 1902), p. 15b, s.v. ויביאה יצחק
[9] The text has מצות which could be read as singular or plural.
[10] (Jerusalem, 1993), p. 153 (Sefer Selihah u-Mehilah, ch. 10). See Byron Sherwin, “In the Shadows of Greatness: Rabbi Hayyim Ben Betsalel of Friedberg,” Jewish Social Studies 37 (Winter 1975), pp. 49-50.
[11] Since this post has dealt a good deal with love, let me add one more point about a different sort of love. There is an old question, why when the kohanim bless the people do they say וצונו לברך את עמו ישראל באהבה? Where do we find that the kohanim were told to bless the people “with love”?  A number of different answers have been given, and one famous answer, intended as a joke, is as follows.
Before giving us the text of the priestly blessing , the Torah, Numbers 6:23, states:
דבר אל אהרן ואל בניו לאמור, כה תברכו את בני ישראל אמור להם.

This word, אמור, sounds a lot like the French and Italian words for love, so we see that God is telling the kohanim to love the people.
As mentioned, this is a famous answer. Not so famous is that it was actually stated by R. Leon Modena with reference to Italian. He, of course, also intended it as a joke. See Ziknei Yehudah, no. 127:
ואמרתי על דרך צחות דכתיב כה תברכו אב"י אמו"ר להם אמור בלע"ז היינו באהבה.
[12] See Louis Finkelstein, Jewish Self Government in the Middle Ages (New York, 1964), pp. 271-272, 279, 320-321.
[13] Solomon Buber, Anshei Shem (Cracow, 1895), p. 132.
[14] See Ya’arot Devash (Jerusalem, 1988), vol. 1, p. 62, s.v. ואתם עם ה'. The last three sources I have cited are mentioned by Salo Wittmayer Baron, The Jewish Community (Philadelphia, 1942), vol. 3, p. 206. For other relevant sources, see David Biale, Eros and the Jews (Berkeley, 1997), pp. 70ff.
[15] See Ya’arot Devash, vol. 1, pp. 61, 62
[16] Alexander Altmann, Moses Mendelssohn (Portland, 1998), p. 93.
[17] The Autobiography of a Seventeeth-Century Venetian Rabbi, trans. Mark R. Cohen (Princeton, 1988), p. 91.
[18] “Rabbi Jacob Emden: His Life and Major Works” (unpublished doctoral dissertation, Harvard University, 1988), pp. 55-57.
[19] Meoraot Yosef (Elad, 2014), p. 14 (first pagination).
[20] Seder Eliyahu (Jerusalem, 1983), pp. 22-23.
[21] (Jerusalem, 2004). p. 76.
[22] Ibid., p. 75.

Thursday, May 05, 2016

Some Recollections of R. Jehiel Jacob Weinberg, Love Before Marriage, and More

Some Recollections of R. Jehiel Jacob Weinberg, Love Before Marriage, and More
Marc B. Shapiro

1. In my last post I mentioned R. Nosson Zvi Finkel, the Alter of Slobodka, so let me add the following. There is a transcript of a 1965 taped conversation between R. Jehiel Jacob Weinberg and R. Yaakov Herzog.[1] Herzog had come to Montreux to speak to R. Weinberg, and here is a picture from that meeting which appears in Michael Bar-Zohar, Yaacov Herzog: A Biography.

R. Weinberg, who knew R. Finkel very well, stated as follows.
הרב ויינברג: דער אלטער ז"ל (דער סלאבאדקער, זאגט מען דער אלטער), ר' נטע הירש, ער איז דאך א צדיק.
הרצוג: אבער נישט קיין למדן.
הרב ויינברג: נישט קיין גרויסער למדן. ער האט געקענט לערנען, אבער ער איז נישט געווין קיין גרויסער למדן. אבער ער איז געווען א חכם, א גרויסער.
הרצוג: יא, דער חכם פון סלאבאדקע.
הרב ויינברג: און ער איז געווען א איידעלער מענטש זייער.
Some sections of this conversation appeared in the English Yated Ne’eman, Nov. 5, 1999. Yet as is to be expected, they appeared in a censored form as Yated Ne’eman would never record R. Weinberg’s statement that R. Nosson Zvi Finkel was not a great talmudic scholar. This judgment is not to be regarded as a put-down, as everyone in the Lithuanian yeshiva world knew that R. Nosson Zvi Finkel's original insights were focused on Mussar, not analytical Talmud study.[2] Needless to say, the Alter always made sure that outstanding talmudic scholars were on the Slobodka faculty.
Speaking of censorship, here is another example. In the Yated Ne’eman article just mentioned, we find the following passage which is a quote from R. Weinberg.
I was intimately acquainted with R. Eizik Sher. . . . His son-in-law, R. Mordechai Shulman, visited me in Berlin and wanted to hear shiurim from me. I told him: This is not your place. Return to Slobodke.[!] Maybe you will some day become the son-in-law of R. Eizik.
This is what R. Weinberg actually said to Herzog:
ויינברג: ער איז ארויפגעקומען צו מיר אין סעמינאר. ער איז געווען אין בערלין, זיך ארומגעדרייט צוויי מאנאטן. געוואלט אריין אין סעמינאר. האב איך אים געזאגט: הערט זיך איין, ר' מרדכי, ער איז א טיקטינר. דו וועסט נישט ווערן קיינמאל קיין דאקטאר. און אויב דו וועסט זיין א דאקטאר אפילו, וועסטו קיינמאל נישט קריגן קיין רבינער שטעלע אין דייטשלאנד. וואס טויג עס דיר? וועסט נישט מאכן קיין קאריערע. איז גיי אוועק צוריק אין סלאבאדקע. אמאל קען זיין, דו וועס זיך פארליבן אדער זי וועט זיך אין דיר פארליבן, די טאכטער פון ר' אייזיקן, וועסטו ווערן ר' אייזיק'ס א איידים.
.הרצוג: וכך הווה
 .ויינברג: און איך האב אים דערמאנט דאס. אז איך האב עס אים אמאל פאראויס געזאגט
R. Weinberg tells us that R. Mordechai Shulman, who was from Tiktin and later became Rosh Yeshiva of Slobodka in Bnei Brak, wanted to enroll in the Rabbinical Seminary of Berlin. Yated doesn’t want its readers to know this, so it “translates” the passage as saying that R. Shulman “visited” R. Weinberg and “wanted to hear shiurim” from him. R. Weinberg told him that he would never get a doctorate, and even if he did he would not get a rabbinic position in Germany, so he should return to Slobodka. R. Weinberg adds that when he returns it could be that he “will fall in love” with the daughter of R. Isaac Sher, or she will fall in love with him, and he can then become the son-in-law of R. Sher, the rosh yeshiva of Slobodka. In fact, this is exactly what happened.[3]
The Yated “translation” omits anything about R. Shulman and R. Sher’s daughter “falling in love.” This is because there is no such concept in the haredi world (and in traditional Jewish societies, in both the Ashkenazic and Sephardic worlds, such a notion was hardly found at all). Any love between husband and wife is said to come after marriage, and the biblical support for this concept, repeated in numerous texts (both haredi and pre-haredi[4]), is found in Genesis 24:67: “Isaac brought her into the tent of his mother Sarah, and he married Rebekkah. So she became his wife, and he loved her.” This verse states that Isaac loved Rebekkah, but only after he married her.[5] R. Gamaliel Rabinowitz goes so far as to state that any love that is found before marriage arises from sin, as there is no room for “feelings” before marriage.[6]
האהבה באה רק לאחר הנישואין, כל אהבה שלפני הנישואין מקורה בחטא רח"ל, ענין ה"רגשות" בכלל אין לו מקום לפני הנישואין, וזה דבר פשוט וברור שאין צריך לבארו.
R. Reuven Margaliyot mentions an interesting interpretation in support of this perspective.[7] There are two contradictory biblical verses. Proverbs 18:22 states מצא אשה מצא טוב, while Ecclesiastes 7:26 states ומוצא אני את האשה מר ממות. The contradiction can be explained as follows.
In earlier years parents would arrange marriages for their sons, and the overwhelming majority of the marriages succeeded. This is alluded to by the verse in Proverbs: מצא אשה מצא טוב. Now, however, things are different, and young men find their own brides, “and most of the time there isn’t peace between them after the marriage.” This is alluded to by the verse ומוצא אני את האשה מר ממות . In other words, if I find a wife for myself, most of the time it will turn out to be “more bitter than death.”
I think there might be another text that speaks to this concept, though I have not seen anyone who has made this point. The sixth of the sheva berakhot recited at a wedding states שמח תשמח רעים האהובים. The words רעים האהובים mean “beloved friends” or “beloved companions.” I don’t think one would use the word רעים to describe a man and woman who are “in love.” I believe that the words of the blessing mean a love that is found between two friends, rather than romantic love. 
R. Moses Gruenwald writes as follows:[8]
וענין חתונה א"א אלא בין רעים האהובים דמי שאינם אוהבים זה את זה א"א להם להתחתן.
What he says is that people who do not love each other cannot get married. I believe that he means the sort of “friendship love” I mentioned in the previous paragraph, rather than romantic love. I find his formulation particularly interesting, since R. Gruenwald was a Hungarian rav typically viewed as being on the extreme side of things. Yet here he is saying that there needs to be a sort of love between the bride and groom.
Could this really have been the norm in R. Gruenwald’s Hungarian (non-hasidic) community? Maybe some readers who come (or descend) from this type of community can offer some comments. I have also wondered what hasidim mean when they say רעים האהובים, since the people getting married hardly know each other. A friend from the hasidic world acknowledged that he doesn't know if these words can be reconciled with the current reality. He also suggested that perhaps the words can be understood like יומת המת in Deuteronomy 17:6. In this verse the word המת does not mean one who is dead, but rather one who will soon be dead. So perhaps האהובים means “the ones who are in the process of becoming אהובים.”
I found another interesting passage that speaks about love of bride and groom. It is attributed to R. Isaac Luria by R. Hayyim Vital. As part of his explanation of a verse in Song of Songs, R. Luria writes:[9] מחמת רוב אהבת חתן לכלה. These words are explained allegorically, but their simple meaning also reflects a reality, one in which there is real love between bride and groom which could only have flowered prior to the wedding.
Returning to the traditionalist value that love only comes after marriage, this is all fine and good, but R. Weinberg specifically spoke of falling in love before marriage, and that this could lead R. Shulman to become R. Sher’s son-in-law. From the Yated "translation" the reader would assume that R. Weinberg was telling him to return to Slobodka and become a big learner, and that this might lead to him becoming R. Sher’s son-in-law.[10]
Regarding love letters, the following appears in R. Nathan Kamenetsky, Making of a Godol, p. 802, and was one of the passages that led to the book being banned:
A reliable source reported that R’ Aaron [Kotler] wrote a letter to his fiancée of which her father, R’ Isser-Zalman Meltzer, disapproved. When it was shown to the Alter, he rejoined, “I did not tell you he was a tzaddiq. I said he had other qualities, but he will yet become so frum that everyone will suffer from him.”
Many who read Making of a Godol assumed that the letter allegedly sent by R. Kotler was a love letter. In order to counter this understanding, in the second edition of Making of a Godol Kamenetsky added: “This author conjectures that the letter concerned an impressive hasbarah he had delivered.” This conjecture doesn’t seem to fit with the Alter’s reply about R. Kotler not being a “tzaddiq” and becoming “frum”. If R. Isser Zalman was upset because he thought that the young R. Kotler was a bit too impressed with himself, then the Alter would presumably have replied differently. The words that he allegedly used, “tzaddiq” and “frum”, have a certain meaning, and it thus is not surprising that the family of R. Kotler was so strongly opposed to the book and viewed this passage as insulting. (Another report has it that R. Kotler had suggested that his fiancée read a certain book and that was what upset R. Isser Zalman.)
In the second edition of Making of a Godol, the last sentence of the passage in question was altered to read, “But his frumkeit will yet become so great that everyone will suffer its brunt.” 
In my review of Making of a Godol, I wrote as follows:
Another problematic element of the book, admittedly found only on occasion, is its use of unnamed sources. This is acceptable in journalism, but not in scholarship. For example, the evidence for one of the most controversial passages in the book, concerning R. Aaron Kotler, his future wife, and his future father-in-law, R. Isser Zalman Meltzer, is "a reliable source" (p. 802). I understand why the source would not want his or her name to be given, but when repeating such a loaded story, which one knows will be controversial and its veracity challenged, the author is obligated to name the source, thus allowing the reader to judge its reliability. After all, if the source is R. Kotler's daughter, its authenticity is more apparent than if it is another example of what X heard from Y. If the source does not wish to go on the record, it is best for the story to be omitted. (In my own biography of R. Weinberg, I was forced to leave out a number of "juicy" details, precisely for this reason.)[11]

I have previously discussed R. Samuel Archivolti’s book of melitzah letters, Ma’yan Ganim, and how it was misused by R. Baruch Epstein. See here.[12] This book is described in the Encyclopaedia Judaica as follows: “Archivolti’s most important works are . . . Ma’yan Ganim (Venice, 1553), divided into ‘passages’ containing 25 letters in metrical form designed to serve as models for students of this classic literary genre.”[13] It is worth mentioning Ma’yan Ganim now because on pp. 39ff. Archivolti includes two love letters. It appears clear to me that the focus of these letters is an unmarried couple, and first letter begins with the following heading: אגרת חושק לחשוקתה

Also of interest is this picture that appears at the beginning of each section of the book. As I learnt from Shimon Steinmetz, urinating putti were a common theme in the art of Archivolti's day. You can read about it here. 
While Ma’yan Ganim is a book of melitzah letters, not responsa, R. Archivolti (1515-1611) was indeed a halakhic authority who served as rabbi of Padua. His pesak in the famous Rovigo mikveh controversy appears in Palgei Mayim (Venice, 1608), p. 15a.

R. Archivolti is referred to as מ"ד which stands for מרא דאתרא. In Renaissance Italy this title was only used for very important rabbis,[14] unlike today when all communal rabbis are given the title.
Interestingly, I found that a Hebrew manuscript from R. Archivolti’s era includes a love charm. The woman is told to write יריש ליאוש פילוש on her left hand, and this will cause the man she desires to fall in love with her.[15]
R. David Cohen, the Nazir, is an example of one who fell in love before marriage. In fact, his relationship with his future wife, Sarah, is a great love story. They were separated from each other for twelve years. He was in Europe and Eretz Yisrael and she was in Russia and later trapped behind the Iron Curtain. Throughout these long years they remained committed to each other, and the Nazir kept her picture on his desk. As reported by R. Avraham Remer, R. Zvi Yehudah Kook saw fit to mention this last point at the Nazir’s funeral.[16]
אמר עליו: "אור מופלא", וציין אז שתי נקודות בחייו של רבי דוד: האחת, תחילת הנזירות בעת היותו באוניברסיטה, כדי לשמור על הפיאות והזקן. והשניה, שעל שולחנו הציב תמונת ארוסתו, כדי שחס-ושלום לא יתן עיניו באחרת.
R. Shear Yashuv Cohen tells us that the Nazir and Sarah also exchanged wonderful love letters during this time, letters which have not been made public:[17]
שמורים בארכיון המשפחה מכתבי-האהבה הנפלאים, ואף קטעי-יומן מלא רגש רוטט שנכתבו על ידי אבא מארי זצ"ל בימי הפירוד שנתמשכו הרבה מעבר למתוכנן ולמצופה . . . הכלה הצעירה מונה ימים ושנים, ונשארת בנאמנותה לבחיר לבה. אף הוא שומר לה אמונים ומתנזר מכל אפשרות של ברית או קשר אחר, בקפידה ובנאמנות יסודית.
When Sarah finally made it to Jerusalem, the Nazir was in the midst of a ta’anit dibur. R. Kook summoned R. Zvi Pesah Frank and R. Yeruham Fishel Bernstein so that they could sit as a beit din and void the ta’anit dibur, thus allowing him to speak to his soon-to-be bride.[18]

Regarding falling in love before marriage, R. Jehiel Jacob Weinberg, in his Oct. 12, 1960, letter to Samuel Atlas, states that R. Soloveitchik came to Berlin intending to marry R. Hayyim Heller’s daughter:
השידוך בטל. ס' התאהב בזו שהיא עתה אשתו.
According to members of the Soloveitchik family, there is no truth to this, and R. Weinberg was simply repeating a rumor. But it is true that the Rav fell in love with his future wife in Berlin. R. Ronnie Ziegler writes as follows here:
The Rav's most important and fateful encounter in Berlin was that with his wife, Dr. Tonya (Lewit) Soloveitchik (1904-1967). A student at the University of Jena, where she obtained a Ph.D. in education, she was introduced to Rav Soloveitchik by her brother, a fellow student at University of Berlin. Although a scion of the illustrious Soloveitchik family was expected to conclude a match with the daughter of a prominent rabbi or at least a successful businessman, Rav Soloveitchik fell in love with Tonya Lewit and married her in 1931 despite her family's undistinguished lineage and lack of means.
R. Ziegler continues by describing the deep connection between the Rav and Tonya.
As mentioned in the previous lecture, the Rav's relationship with his wife was one of the two most significant relationships in his life. He had unlimited esteem for her - his dedication of "The Lonely Man of Faith" reads: "To Tonya: A woman of great courage, sublime dignity, total commitment, and uncompromising truthfulness." He respected her opinion and heeded her advice, both in practical and in intellectual matters. It was on her advice that he changed the topics of his annual Yahrzeit (memorial) lectures for his father, which attracted thousands of listeners, to matters which non-scholars could relate to (such as prayer, Torah reading, and holidays). [The halakhic portions of some of these lectures are collected in the two volumes of Shiurim Le-zekher Abba Mari z"l.] In a poignant passage in a teshuva lecture delivered after his wife's death, he recounted how he used to consult her before speaking:
The longing for one who has died and is gone forever is worse than death. The soul is overcome and shattered with fierce longing. . . . Several days ago, I once again sat down to prepare my annual discourse on the subject of repentance. I always used to discuss it with my wife and she would help me to define and crystallize my thoughts. This year, too, I prepared the discourse while consulting her: “Could you please advise me? Should I expand this idea or cut down on that idea? Should I emphasize this point or that one?” I asked, but heard no reply. Perhaps there was a whispered response to my question, but it was swallowed up by the wind whistling through the trees and did not reach me." (On Repentance [Jerusalem, 1980], p. 280)
Rav Soloveitchik's wife was his best and perhaps only real friend. His natural proclivity towards loneliness, which we will encounter repeatedly in his writings, was heightened in his philosophy to an ideal, which expresses itself in an invigorating sense of one's own uniqueness. One can be lonely even, or perhaps especially, when surrounded by friends, colleagues, and family. This is a constructive force which propels a person toward his individual destiny, while also propelling him to seek a depth-connection with God and with his fellow man. Aloneness, as opposed to loneliness, is a disjunctive emotion - it is a sense of lacking companionship, of being abandoned and forlorn. The passage above highlights the Rav's almost unbearable sense of aloneness following his wife's death in 1967 after a long struggle with cancer. He is reported to have said, "After my father's death, I felt like a wall of my house had fallen down. After my wife's death, I felt like the entire house had collapsed."
Concerning the matter of falling in love before marriage, it is noteworthy that the great R. Hayyim Joseph David Azulai (the Hida) was in love with the woman who would later be his wife, and whom he knew for a number of years before they were married. Here is what Meir Benayahu has to say about this.[19]
את אשתו השניה, רחל בת משה הלוי מפיסה, הכיר כחמש שנים לפני שנשא אותה ונקשר עמה בקשרי אהבה. החלומות שחלם עליה לפני הנישואין מעידים על יחסו הנכבד לאשה. הוא שאף ל"נשואים רעננים" ובהנשאו לה ראה שהוא מתעטר בכבוד והדר. בנסיעותיו רכש לה מתנות ומסר לה אותם לפני הנישואין. כסף הרבה הוציא עליה למלבושיה ולהנאותיה, ומותה בשנת תקס"ד הקדיר עליו את עולמו.
Benayahu mentions the Hida’s dreams. Here is a passage that the Hida recorded from one of his dreams.[20]
תשרי תקל"ו . . . וראיתי בחלומי שהייתי בא על אשתי [שהיתה כבר נשואה עמי ולא זכרתי מי] ומוציא בתוליה ורואה דם. [קמ]תי והלכתי אצל אמ"ן [אבי מורי נ"ע] ושאלני ברמז והשבתיו ברמז . . . ונתעוררתי. ותכף הבנתי שהוא תשו' שאלה מיום [ראש השנה?] לטובה. וב"ה שלא אירע לי שום מקרה ח"ו. הוא ית' ירחם וייטיב אחריתי מראשיתי לאי"ט וש"ח.
Most people will probably feel uncomfortable reading this sort of passage. Yet the performance of the mitzvah the Hida discusses appears very natural to him and nothing to be ashamed of. Perhaps it is only uncomfortable to read because we have become overly puritanical regarding these matters which are also part of Torah. Nevertheless, it does remind me of other “uncomfortable” passages found in R. Jacob Emden’s autobiography.
I found another interesting passage that deals with love between a bride and groom in R. Aaron Fried’s Zekan Aharon (Munkacz, 1904), p. 52a. Here is the passage.
I am quite surprised by the example the author uses. In commenting on the rabbinic derashah connecting the words מורשה and מאורסה,[21] he uses an example that portrays a romantic relationship. He tells of a rich man, apparently newly married, who loved his wife and tried to woo her by telling her how greatly he loved her. “His love for her increased in quantity and quality beyond how other grooms love their brides.”
This type of description would be unusual enough in a rabbinic work. Yet it gets even more unusual when R. Fried continues by telling us that the rich man showered her with hugs and kisses and placed an expensive necklace around her neck as a sign of his love. R. Fried also elaborates on why, despite all these signs of affection, the woman did not reciprocate with any feelings of love. Later he explains that since the Torah is to us like one bound with erusin, that is why we show it love, decorate it with silver and gold, and even kiss it, just like a groom does with his bride! It happens to be a clever derashah, and ends with how if you want the Torah (i.e., God) to love you back, it is not enough to only support the Torah. One must also support the poor Torah scholars, the “relatives” of the Torah.
Is it just me, or is anyone else surprised by this derashah? I can’t imagine using the imagery found here as part of a derashah before a haredi audience in order to inspire them to be generous with their support of Torah scholars. With the mention of hugging and kissing the bride, I don’t even think this would go over well in front of a Modern Orthodox audience. [22]
I am doubly astounded by the fact that the derashah we have just seen was written by an outstanding student of the Hatam Sofer, one who also showed his halakhic expertise by authoring a volume of responsa titled שו"ת מהרא"ף.
I found the derashah so unusual that I was curious to see if anyone cited it. Using Otzar ha-Hokhmah I found two citations. The first is by a Hungarian rabbi, R. Efraim Balati, who authored Hamudei Efrayim (Galanta, 1935). In vol. 1, p. 35, he cites R. Fried’s comment.
Once again, I am surprised that a Hungarian rabbi would include such information in a derashah, even if, in R. Balati’s retelling, he leaves out the words ומחבב אותה בחיבוק ונישוק. Even though he doesn’t mention how the rich man showed his affection with hugs and kisses, he does include the rest of R. Fried’s words, including how we kiss the Torah just like a groom kisses his bride.
The other source I found that cites R. Fried’s passage is R. Barukh Moskovits, Tenuvot Barukh (Jerusalem, 1969), vol. 2, pp. 326-327.
If you examine the passage, you will see that he is quoting from R. Fried’s text, not R. Balati’s version. Yet R. Moskovits also alters R. Fried’s words ומחבב אותה בחיבוק ונישוק. In R. Moskovits’ text this appears as ומחבב אותה מאד. Since R. Moskovits copied R. Fried’s text basically word for word, I don’t understand why at the end of the passage he writes שמעתי. Why doesn’t he tell the reader the source of the passage? 
To be continued
2. The most recent book to appear in my series with Academic Studies Press is Maxine Jacobson, Modern Orthodoxy in American Judaism: The Era of Rabbi Leo Jung. Anyone with an interest in the history of Orthodoxy in America will want to read this book, and I am very happy that I was able to include it, together with other high quality works, in my series, “Studies in Orthodoxy.” Rather than offer my own description of the book, here is an “official” description, which appears on Amazon.
This work presents the issues of Modern Orthodox Judaism in America, from the decades of the twenties to the sixties, by looking at the activities of one of its leaders, Rabbi Dr. Leo Jung, pulpit rabbi, community leader and writer, whose career spanned over sixty years, beginning in the 1920s. Jung is a fulcrum around which many issues are explored. Rabbi Jung’s path crossed with some of the most interesting people of his time. He worked with Chaim Weizmann, the first president of Israel, with Albert Einstein to promote Yeshiva College, with Herman Wouk, American author and Pulitzer Prize winner, and with Pearl Buck, a Nobel Prize laureate and Pulitzer Prize winner.
Modern Orthodoxy went from being a threatened entity on the American scene to a well- recognized and respected force in Judaism. Orthodoxy, at first, was seen as alien to the American environment. Marshall Sklare, perhaps the most influential exponent of this notion, wrote in the 1950s that the history of Orthodoxy in America could be written in terms of a case study of institutional decay. He realized the errors of his ways in the 1970s. This is the story of the renaissance of American Modern Orthodoxy, from the disorganization of the older Orthodoxy to the new spirit of confidence that emerged after World War Two. The phenomenon of Modern Orthodoxy is examined in the context of Orthodox invigoration and change. This book has relevance for further studies in various areas. It is part of the study of religious acculturation, of the conflict between tradition and modernity and of religious reinvigoration in a secular society.
Another noteworthy recent book is Michael J. Harris, Faith Without Fear: Unresolved Issues in Modern Orthodoxy. In my blurb that appears on the back cover, I write: “A proud and sophisticated manifesto of Modern Orthodoxy, one which builds on past thinkers but does not hesitate to chart new ground as well.” Rabbi Harris deals with a number of issues such as the role and status of women, mysticism, academic biblical scholarship, and religious pluralism. He generally comes down on the more “liberal” side of what is known as Modern Orthodoxy. (An exception to this generalization is his chapter on academic biblical scholarship.) Anyone who is interested in the intellectual trends of Modern Orthodoxy will want to read Harris’s book, as it is engaged scholarship at its best.

I would also like to call attention to R. Shimon Szimonowitz’s just published Haggadah shel Pesah: Aleh Zayit.[23] I know that there are a lot of Haggadot out there, but for talmidei hakhamim this is one of the special ones. I say this because of the many learned comments, including full-length essays, that are found in the volume. Of particular interest to me is R. Szimonowitz’s lengthy article on le-shem yihud. It is crucial reading for anyone interested in the dispute over the le-shem yihud formulation, in particular the positions of R. Ezekiel Landau, R. Eleazar Fleckeles, and R. Moses Sofer. Among other noteworthy things found in this Haggadah are an article by R. Chaim Rapoport and the Yiddish version of a few beloved Passover songs.

3. On June 5, 2016, in honor of Yom Yerushalayim, I will be speaking at the Community Synagogue of Monsey, 89 West Maple Avenue. The title of my talk is “R. Shlomo Goren: The Revolutionary Chief Rabbi.” The talk will follow minhah which is at 8:15pm.

[1] Israel State Archives, Yaakov Herzog Collection, 2989-4/פ. R. Yaakov David Herzog was the son of R. Isaac Herzog. He was named after R. Yaakov David Wilovsky, the Ridbaz, from whom R. Isaac Herzog received semikhah. In addition to his public role in government and as a diplomat, Yaakov Herzog was also a rabbinic scholar. In 1945 he published a translation and commentary of Mishnah Berakhot, Peah, and Demai. This translation was actually ready for publication by the end of 1942, before Herzog was even 21 years old (he was born Dec. 11, 1921). See Michael Bar-Zohar, Yaacov Herzog: A Biography (London, 2005), p. 50.

In Iggerot Moshe, Hoshen Mishpat no. 1, R. Moshe Feinstein critiques an article of R. Isaac Herzog that appeared in Ha-Pardes. R. Moshe’s own article originally appeared in installments in Ha-Pardes, Tamuz and Av 5703. Yaakov Herzog defended what his father wrote in Ha-Pardes, Elul 5704, pp. 36-38, and Tishrei 5705, pp. 25-27. He was only 23 years old when he wrote these articles.

After the retirement of R. Israel Brodie, Herzog was offered, and accepted, the position of British Chief Rabbi. The common view is that Herzog’s health problems prevented him taking up the post, but the truth is more complicated. See Bar-Zohar, Yaacov Herzog, ch. 13.

Since I have spoken in prior posts about religious men not wearing kippot, Herzog should be added to the list. Not only did he go bareheaded when representing the State of Israel in the Diaspora (and also in his famous debate with Toynbee), but as you can see from pictures in Bar-Zohar’s book, he also did so in Israel, while at work in various important government positions. Bar Zohar writes, “Even as a very young man, when he was working at the Foreign Ministry and then in the Prime Minister’s office, Yaacov did not wear a skullcap, except when saying blessings or praying.” (Yaacov Herzog, p. 111) Because of the vast changes that have taken place in Israeli society, it is hard for us to appreciate why, in the early decades of the State of Israel, some religious men, even those who were not of German background, felt that government work required removing their kippah.

You can listen to the Herzog-Toynbee debate here.

In a previous post here I referred to Yitzhak Nebenzahl as not wearing a kippah, and I mentioned that this German practice continued into his old age. In 1974 Nebenzahl was a member of the Agranat Commission which investigated the Yom Kippur War. In pictures of him from this time you can see that he was still without a kippah. A couple of people emailed me to say that by the 1980s he had abandoned the galut custom and indeed wore a big black kippah. One of them even sent a picture of him and Nebenzahl together.

In the post referred to in the previous paragraph, I also discussed Aharon Barth, who like Nebenzahl came from Germany and did not wear a kippah while at work. Subsequent to the post I found that Zorach Warhaftig mentions that after the death of Chaim Weizman, Ha-Poel ha-Mizrachi recommended to Ben Gurion that Barth be a candidate for president of the State of Israel. Warhaftig reports that Ben Gurion rejected this since Barth was too religious and thus not an appropriate representative for the average citizen. See Warhaftig, Hamishim Shanah ve-Shanah (Jerusalem, 1998), p. 116.
[2] Shlomo Tikochinski, Lamdanut, Musar ve-Elitizm (Jerusalem, 2016) p. 111 n. 131, cites Israel Zissel Dvortz and Dov Katz who claim that R. Finkel was indeed a "gadol" in talmudic learning, but he hid this knowledge even from those who were close to him. Some will no doubt regard this judgment as motivated by "religious correctness," especially as R. Weinberg had a particularly close relationship with R. Finkel and was privy to all sorts of private information. See, however, Nathan Kamenetsky, Making of a Godol, pp. 777ff., who cites additional sources testifying to R. Finkel's talmudic knowledge.
[3] R. Shulman’s early shiurim were not very successful in drawing a following. Ben-Tsiyon Klibansky writes (Ke-Tzur Halamish: Tor ha-Zahav shel ha-Yeshivot ha-Lita’iyot be-Mizrah Eiropah [Jerusalem, 2104], p. 342):

בסלבודקה הורגשה אי-נחת כשמינה בה הרב יצחק אייזיק שר את חתנו מרדכי "טיקטינר" שולמן לר"מ בשנת 1935. בישיבה הוא היה תלמיד ותיק נודע, ולאחר נישואיו ב-1929 הועיד את כל זמנו להתעלות בלימודיו. אולם משהחל להרצות את שיעוריו בישיבה לא מצאו בחוריה הדעתנים לנכון להשתתף בהם, ובשיעורים הראשונים נכחו חניכים יחידים בלבד.

Here is a picture of R. Weinberg and R. Shulman in Montreux. It appears in Joseph Friedenson, Heroine of Rescue (Brooklyn, 1984), p. 230.

[4] R. Samson Raphael Hirsch, in his commentary to Gen. 24:67, writes as follows:

Like the marriage of the first Jewish son [Jacob], Jewish marriages, most Jewish marriages, are contracted, not by passion but by reason and judgment. Parents, relations and friends consider which young people are really suited to each other, bring them together, and then love grows more and more, the more they get to know each other. But most non-Jewish marriages are made by what they call “love”, and one has only to glance at the novels depicting life to notice what a gulf there usually yawns between the “love” before marriage and after, how rapid and insipid everything then seems, how different from all the glamour one had imagined etc. etc. Such “love” is blind, every step into the future brings disappointment. But of Jewish marriage it says: ויקח את רבקה ותהי לו לאשה ויאהבה. There the wedding is not the culmination but the seed, the root of love!

The Malbim is another pre-haredi figure who speaks of love coming after marriage and cites Gen. 24:67. See his commentary to Deut. 24:1 (p. 169b). Yet he differs from others who make the same general point in that he acknowledges that at the beginning (which appears to mean even before marriage) there is indeed a “spark of love,” זיק אהבה. In context, these words might only mean a healthy attraction. The Malbim continues that the essence of love between a man and woman comes only after marriage:

ונמצא שעקר האהבה היתה נגלית רק אחר הנשואין.

R. Hayyim Hirschensohn, whose outlook was as far from a haredi perspective as can be imagined, also points to Gen. 24:67 as providing the proper approach to love and marriage. He even throws in a negative comment about American mores which is not what most would expect to come from him. See Apiryon 3 (1926), p. 29:

ותהי לו לאשה ויאהביה, לא כמנהג אמריקא שהאהבה בא קודם הנשואין ומתה עם הנשואין, אבל יצחק אהב את רבקה אחרי הנשואין.

Reading all of these passages shows us how much has changed both culturally and sociologically. I don’t think there is a parent in the Modern Orthodox world who would support a child’s marriage if the son or daughter was not convinced that he/she loved the future spouse.

I asked a friend if in the haredi world people would ever say that the bride and groom loved each other (i.e., before marriage). He replied:

לא היו אומרים, אבל אצל הישיבתיים זה בסדר גמור - ואולי גם יותר טוב - שיהיה אהבה ביניהם, אבל לא היו מביעים את זה, קוראים לזה chemistry, רוצים שיהיה chemistry ביניהם לפני שסוגרים את השידוך. אצל חסידים זה לא מקובל.

Radak, in his commentary to Gen. 24:67, is not concerned with using the verse to show that love should only come after marriage, and indeed, in his day this was generally not even an option. Yet in discussing the verse he makes a very telling comment, as true today as in his times:

רוב בני אדם אוהבים נשותיהם.

Most men love their wives.” If you read Hirsch’s grand rhetoric you feel carried away with the purity and perfection of Jewish love after marriage. Radak, however, brings you down to the real world, where unfortunately the truth is that not all men really love their wives.

[5] See, however, Gen. 29:18, 20, where it says that Jacob loved Rachel, and this was before he married her. In Gen. 29:30 the verse states: ויאהב גם את רחל מלאה. Most understand this to mean that while Jacob loved Leah, he loved Rachel more. However, according to one interpretation of the Tosafists, Jacob did not love Leah at all. See Tosafot ha-Shalem al Torah, Nevi’im, u-Khetuvim, vol. 3, p. 145:

ויבא גם אל רחל ויאהב גם: ב' פעמים גם, אין ריבוי אחר ריבוי אלא למעט, מיעט את לאה מן האהבה, שלא אהב אותה כלל, שנאמר "וירא ה' כי שנואה לאה".

See also Nahmanides, Commentary to Genesis 29:31: ולכן שנאה יעקב. He also offers an alternative explanation.
[6] Tiv ha-Emunah (5769 ed.), p. 142.                                         
[7] Devarim be-Itam (Tel Aviv, 1959), p. 57.
[8] Arugat ha-Bosem (Huszt, 1913), parashat Emor, p. 52a.
[9] Humash in Perush ha-Arizal (Jerusalem, 1993), Song of Songs 6:5 (p. 295).
[10] There is a story in yeshiva circles that before R. Isaac Hutner went to Berlin, he was supposed to marry R. Sher’s daughter, whose name was Chava Miriam.
R. Weinberg mentions both R. Sher and R. Shulman in his letter to Samuel Atlas, dated Jan. 17, 1950. (The letter is found in the Jewish Theological Seminary Library, Samuel Atlas collection.) The young rosh yeshiva R. Weinberg refers to is R. Chaim Kreiswirth, who was the son-in-law of the martyred R. Abraham Grodzinski. In this letter R. Weinberg frankly explains why he could not accept a position at Hebrew Theological College in Chicago.

וכן הדבר בשיקאגו. הרב המנוח שאול זילבר כתב לי קודם פרוץ המלחמה ואח"כ כמה וכמה מכתבים ובקשני שאבוא אליהם. גם ידידי הרב רגנסבורג כתב לי. ויש לי שם ידיד אוהב ומעריץ גדול, הרב ר' אפרים עפשטיין, אחד מחבשי הקוראטוריום של בית המדרש לתורה וגם הוא הפציר בי לבוא לאמיריקה. ובכ"ז לא זכרו אותי בשעה שנפנתה משרת "ראש הישיבה" ונתנוה לאחר. אפשר שרצו באדם צעיר ואפשר שיד סלאבודקי באמצע. הראש ישיבה החדש הוא חתנו של ר' אברהם ווארשאווער הי"ד, מי שהי' מנהל ישיבת סלאבודקי. שמעתי שהוא דרש שיתנו לו משרה בישיבת סלאבודקי אשר בבני ברק. טען טענת ירושה. אבל ר' אייזיק שער נ"י וחתנו ר"מ שולמן שהם כוננו את ישיבת סלאבודקי בבני ברק דחוהו ולפיכך הצטרכו למצוא לו מקום חדש . . .

עכ"פ אי אפשר לי עכשיו לחשוב ע"ד קבלת מינוי בביהמ"ד אשר בשיקאגו. הנ"ל הוא ראש הישיבה ולי אי אפשר לעמוד תחת מרותו של אדם צעיר, ואפילו יהי' גדול שבגדולים. וצריך אתה לדעת, כי לביהמ"ד זה יש אופי של ישיבה ונוהגים בה כל מנהגי ישיבה, בכבודים ובתוארים וכו' וכו' וא"כ איך אפשר לי לעמוד במחיצתם והם ינהגו בי מנהג זלזול כנהוג בישיבה למי שאינו "הראש".

ב"ה יש לי תלמידים שתופסים משרות רבנות בערים גדולות וגם בבמשלה העברית שבא"י יש לי תלמידים. ומשום כבודם בלבד אסור לי להעשות אסקופה בשביל פרנסה.

Regarding broken engagements, here is the front page of Doar ha-Yom, April 28, 1926 (called to my attention by Moshe Dembitzer).

As you can see, there is an ad wishing R. Kook mazal tov on the engagement of his daughter, Basya, to R. Hayyim Walkin, the son of R. Aaron Walkin. R. Hayyim Walkin would later break this engagement and marry the daughter of R. Yaakov Shapiro, who was the Rosh Yeshiva of Volozhin. After R. Shapiro’s death R. Walkin became Rosh Yeshiva (and was later martyred in the Holocaust). See here.           
[11] Edah Journal 3:2 (Elul 5763), p. 8, available here.
[12] Regarding R. Baruch Epstein’s supposed conversations with his aunt, Rayna Basya – conversations that I have argued here were invented by R. Epstein and thus cannot be regarded as having any historical value – see also Eliyana Adler’s fine article, “Reading Rayna Batya: The Rebellious Rebbetzin as Self Reflection,” Nashim 16 (Fall 2008), pp. 130-152. Another completely fictional account is provided by R. Hayyim Haikel Greenberg in Beit Yaakov 8 (Tevet 5720).

Greenberg has R. Hayyim Ozer Grodzinski pull out Ma’yan Ganim from his bookshelf and read from it during a discussion about the Beis Yaakov school system. Had R. Hayyim Ozer actually had this rare book in his library he would have known that it is a book of melitzah letters, not a book of responsa as stated by Greenberg. (R. Epstein was responsible for creating the false notion that Ma’yan Ganim is a book of responsa. As shown in my post referred to in the previous paragraph, R. Epstein never actually saw Ma’yan Ganim, and I can now add, neither did Greenberg.)
[13] Encyclopaedia Judaica, vol. 3, col. 397.
[14] See Robert Bonfil, Rabbis and Jewish Communities in Renaissance Italy, trans. Jonathan Chipman (London and Washington, 1993),  p. 139.
[15] See Max Grunwald, “Kleine Beiträge zur jűdischen Kulturgeschichte,” Mitteilungen zur jűdischen Volkskunde 19 (1906), p. 112. We know of love charms from ancient times as well. Sefer ha-Razim, which was written in either the tannaitic or amoraic period, records a spell that will cause a woman to fall in love with you. See Michael Satlow, Jewish Marriage in Antiquity (Princeton, 2001), p. 130. Mif’alot Elokim is a book of segulot that has been printed many times since first appearing in 1710. Here is the title page of the Lemberg 1858 edition.

In ma’arekhet aleph, s.v. אהבה, it contains a number of segulot to help women get rid of their “love sickness.” Shimon Steinmetz pointed out to me that R. Jacob Zahalon (17th century), Otzar ha-Hayyim (Venice, 1683), p. 58b, also explains איך יתרפא חולי אהבה. Yet unlike the segulot that appear in Mif’alot Elokim, Zahalon actually has some real psychological insight. His advice is to think about the flaws of the person you are infatuated with, to occupy yourself with other things (that way you won’t be focused on the object of your infatuation), and to move to a different city.

The phrase חולי האהבה is used by Maimonides in Mishneh Torah, Hilkhot Teshuvah 10:3 (חולת אהבה appears in Song of Songs 2:5). He states:

What is the love of God that is befitting? It is to love the Eternal with a great and exceeding love so strong that one’s soul shall be knit up with the love of God, and one should be continually enraptured by it, like a love-sick individual, whose mind is at no time free from his passion for a particular woman, the thought of her filling his heart at all times, when sitting down or rising up, when he is eating or drinking.

Although some have described Maimonides as akin to Spock when it comes to emotions, anyone who reads the passage just quoted will see that Maimonides understood very well what being in love is all about.
[16] Gadol Shimushah (Jerusalem, 1994), p. 47. 
[17] Mishnat ha-Nazir (Jerusalem, 2005), pp. 26-27.
[18] See Mishnat ha-Nazir, pp. 27-28.
[19] Rabbi Hayyim Yosef David Azulai (Jerusalem, 1959), vol. 1, p. 161.
[20] Ibid., p. 559. Benayahu informs us that the first passage in brackets is written above the text in the manuscript.
[21] Actually, מאורשה, see Berakhot 57a.
[22] A friend in the haredi world commented as follows: "Why is this different than the imagery used in שיר השירים? Or in the zemer written by the אריז"ל and sung at my Friday night seudah every week: יחבק לה בעלה?" To this I replied that if someone today would write an erotic poem and say that it really represented God's love for Israel, it would nevertheless be put in herem.
[23] Regarding the words עלה זית (and עלה תאנה), Samuel David Luzzatto points out that in Biblical Hebrew the word עלה is used for singular and plural. This is similar to how the word פרי is singular and plural in biblical Hebrew. Later Hebrew created the words עלים and פירות. That is why people began to write עלי זית, something which upsets the purist Luzzatto. See his letter at the end of R. Abraham Bedersi, Hotem Tokhnit (Amsterdam, 1865).

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