צנזורה4

Rabbi Eleazar was once standing before Mar Samuel, who was being served with fish upon a [meat] plate and was eating it with milk sauce. He [Samuel] offered him some but he would not eat it. He [Samuel] said to him, 'I once offered some to your Master [Rav] and he ate it, and you won't eat it.' He [R. Eleazar] then came to Rav and asked him, 'Has my master withdrawn his view?' He replied, 'Heaven forfend that the son of Abba b. Abba [Samuel] should give me to eat that which I do not hold [to be permitted].'\JJ

Apparently, Samuel lied to R. Eleazar about Rav having eaten this food.134 As Medini explains, if one assumes that it is permitted to deceive another in order to bring him to the halakhic truth, Samuel's statement to R. Eleazar is understandable.

R. Jacob Emden refers to this 'liberal' perspective on false attribution in discussing the authorship ofthe Zohar.135 As is well known, this book is attri­buted to the second-century sage R. Simeon ben Yohai. However, Emden pointed to all sorts of problems with this attribution, at least with regard to most sections of the Zohar. How then should one understand the ascription to R. Simeon ben Yohai? Emden suggests that since the kernel of the Zohar goes back to him, despite the fact that it was actually composed much later,

R. Simeon ben Yohai can still be regarded as the 'father' ofthe work. Another approach offered by Emden is that the Zohar (or at least the majority ofit) is simply a pseudepigraphical work, written by someone in medieval times but with the appearance of a much earlier book.136 In other words, it is a literary forgery. 137

133 Rashi, ad loe., S.V. delispei, explains: o,n'll 0":11";1 N': 'It never happened:

.14 This is such a shocking text that all sorts of reinterpretations have been offered, though some of the reinterpretations are just as troubling. One such example is R. Issachar Ber Eylenburg's (1550-1623) suggestion that Samuel did not lie to R. Eleazar. Rather, he actually gave the food to Rav and Rav unknowingly ate it. Why would Samuel do such a thing, giving food to Rav that the latter thought was non-kosher? Eylenburg explains that Samuel knew that God does not permit a righteous person to consume non-kosher food (see BT Yev. 99b). Therefore, he conducted an experiment with Rav as the unwitting subject. If he ate the food-which he did-it could only mean that Samuel's halakhic viewpoint was correct! See Eylenburg, Be'er sheva, 'f;:Iulin' IIlb.

(p. 8Ib) . See also de Medina, She'dot uteshuvot maharashdam, 'Yoreh de'ah', no. 227. 135 Emden, Mitpa/:lat sefarim, 4-5,13-14,174. 136 Emden was unaware of evidence that R. Moses de Leon engaged in other pseudepigraphic

activity. See Wolfson, 'Hai Gaon's Letter'.

lJ7

Although it is not well known, R. Moses Sofer, She'elot uteshuvot /:latam sojer, vol. vi, no. 59, accepted Emden's judgement that most ofthe Zohar was composed in medieval times. Referring to Emden's Mitpa/:lat sefarim, Sofer writes: 1'N1' IT.101mV' N,n nll'lYl ,'" N'lln 'l" '11) 'l'. Sofer is also reported to have said that if on(' separates what R. Silll(,OI1 hl'lI Yohai wroh' frolll the later additions, the Zohar would only ('Ontain a f(·w pa~I·N. SI'I' NI'IINatz, Mri mrnu~\()/, 41h. R. Moses Kllnit~. pllhliRll!'d hiM /len y.,/:lui ill urdrr to rrhllr Elllllrll ~IId uphold It SilllrOIl 111'11 Yohai's :lIllhnrNhip oflhr Zuhur. l~rllardlrlllllaiN hook, Sofrr IN 11'I,orlrd 10 h~vr d(·.I~rrd: D"" "l' '~y D'l1V

Rather than condemn the work for this reason, Emden finds support for this pseudepigraphical attribution in the talmudic passage I have already mentioned (Pesa/:l.im II2a), where R. Akiva states: 'Ifyou wish to be stranglt'd, be hanged on a large tree.' Although we have seen that there is no need to understand this passage as meaning that one can make false attributions, th is is indeed a popular interpretation and is shared by Emden.

Emden cites another talmudic text to support the legitimacy offalse attri­bution. In Hulin 8sa R. Hiya b. Abba cites R. Yohanan as stating that sinn'

R. Judah the Prince approved of certain views stated by individual sages, ht' attributed them to the Sages as a whole when he recorded these views in the' Mishnah. When a view is stated in the name ofthe Sages it has more authority than if stated by an individual, and that was exactly R. Judah's point. He was attempting to ensure the acceptance of a view he thought to be the corree! halakhah by the way in which he formulated the Mishnah.oM

Since, as we have seen, many sages assumed that false attributioll W;IS permissible, this created a problem of credibility. Some peopk w(,re IIndt·r· standably sceptical when certain rabbis attributed a teaching to <lIlCltlH'1'. As R. Yitshak Eisik Silver has noted,l39 this can be seen from Fruvin 1714. Ikn'

R. Gidal quotes Rav, and the response ofhis listeners to him is: 'Did I{av n'ally say so?' R. Gidal replies: 'IBy] the Law, the Prophets, and the Writings, I{;tv said so.' As Rashi points out, the language of R. Gidal is that of an o<lth. 11111 why did R. Gidal have to take an oath? Why was he not believed befcll'l' this? It must be, Silver argues, that R. Gidal's interlocutors feared that he W<lS f;llsdy attributing the opinion to Rav, and only by means of an oath would th(,y 1)(' convinced that he was being honest with them. This is quite startling, beea liSt'

'1m" ,:1;' mlYlJlJ '~I l''':1))'n ,1N);'O I!) "'D10 mnDOlJ 'Ol\/). See J. H. Schwartz (ed.), Zikuron lrmoshrll,

I) I.

'" Despite Emden's comment, see above, pp. 262-3, where I assume thaI actions slIIh as It Judah's should not be regarded as false attribution, since the 'name change' signifies that till' illdividual tana's viewpoint is the accepted halakhah. In Mor uketsiah, 'Oral;1l;1ayim' 15(" Emden "Ikrs an alternative approach, according to which R. Judah did not engage in false attrihution. III' II';ISOIIS thaI since Iherl' were certainly other sages who agreed with the individual sagt', R. Judah was jllstified in r('wrding a singular opinioll as that of'the S;ages'. The problem with this approadl IS tlaat . laas('d on this logic ullY Illishnail opinion (ollid also be r('cordl'd as tlal' opinion or 'tilt' S"g'·s·. alld thl' Mislanah wOlild 1)1' rull ord.isplltl's IlI'tw"I'1I variolls groups orsag.·s. It is ohviolls ,Ia", oilly ill (l'rt;lin lirnllllstall,,·s.tla;lt is, whl'lI It Jlldala appmv.·d ora vil'w ;llId ;assnnll·d th;at il W;IS till' halakh;th, did h.· tr;nlsfi.nll th.· opinioll 01 an illdividll;11 S;IW' into that of'tlll' ".11(" tiv.· S;IW·S. St'I' 1~;aNhi. 11'1' 11M 11/1, ,~.v. /Jilllri, ;and 11'1' llril.' . .I./I,~. v. III,IIa: OJn "l' nH'\/)J' nlllmn "0 141" 'IIIY" D'l1'lJn 'Dll 1lllll 1"Hl 1'H'l1 "M' 'DO n'1l111 1n' 14'111 'n tn',y "ll1H Dill ")1" 14'1 Dno 1141111 PI'Yl "111" tmm . S.·.· "INO l~ilNhl. 11'1' I\rl . ")/1, N.V IIrllIlI',dl, ;11111 A'l.IIlul. \,(I\r/lll11r", 1111. ('I.

,.. Sllvrr, l!'lIIrl knar", 1('.

it means that some ofthe sages were sceptical ofwhat they heard from their colleagues, a state ofaffairs that is difficult to imagine today. 140

R. Zev Dov Alter Meir (Majer) also calls attention to the Talmud's readi­ness to alter attributions in order to ensure that a halakhah is accepted, a phenomenon that he claims 'arouses great wonder'.141 He argues that it was this 'liberal' approach to attributions that explains a passage in the Jerusalem Talmud, Shabat I: 2: 'Gidul said, "Whoever says a tradition in the name ofthe one who said it should imagine that the authority for the tradition is standing before him.'" According to Meir, Gidul's point is that one should not rely on what someone reports in the name ofa certain sage unless it is in line with what else one knows about this sage.142 In other words, one has to be careful before accepting what one hears, since the Sages view themselves as able to diverge from the truth when necessary. While others explain the practice of false attribution as necessary in order to achieve a religious or social goal, Meir sees Gidul as warning people to be sceptical of the authenticity of rab· binic teachings.143

Another text worth noting in this regard appears in the Jerusalem Talmud, Shabat 6: 1. R. Abbahu quotes R. Yohanan as stating that it is permitted for a man to teach his daughter Greek, 'because such learning is an adornment for her'. Upon hearing this Simeon bar Ba replied: 'It is because R. Abbahu wants to teach his daughter such things that he has assigned the teaching to

R. Yohanan.' Simeon bar Ba's words, although apparently not accurate in this instance/44 show that he felt that at least one ofthe sages was not to be trusted when he attributed a statement to others.145

There are other talmudic texts that speak of sages lying. In Bava metsia I09a the Talmud describes how R. Joseph gave his tenants false information so that it would be easier for him to get them to leave.l46 In Bava metsia 30b

R. Ishmael tells someone an incorrect halakhah because he does not want him to acquire some materials that R. Ishmael had declared ownerless.147

1<0 See also BT Yev. S5b, where R. Dimi accuses Rabba bar Bar Hana of falsely reporting a teaching ofR. Yohanan. R. Dimi said to his colleagues: 'Either he [Rabbah bar Bar Hana) is a liar, or I lied.' The implication is obvious. Z. D. A. Meir, Lo ta'aneh al rav, I3.

HI

1<2 While this is certainly an important point, especially in our day when all sorts of strange opinions are attributed to leading rabbis (gedolim), it is hard to see this as having anything to do with Gidul's statement. I4J Z. D. A. Meir, Lo ta'aneh al rav, 17.

144

In response to Simeon bar Ba's accusation, R. Abbahu reaffirmed the truth ofhis statement: 'Maya curse come upon me, if! did not hear it from R. Yohanan.'

145 See I. H. Weiss, Dordorvedoreshav, i. 4, who assumes that the strong statellH'nts ill talmudic literature pointing to the importance of faithful attribution, Illl'ntiolwd abovt', p. J.S(', werl' made precisely in order to counter widespread disTI'gard orthis principle'.

I.. S('(' Tosafot, IlT RM lo!)b, s.v. mesulkinun. '" liT 1111 SSu 1IH'lItinllN th;lt tht· Nniht'N nf'l~;lVa. fill' thrlr OWII rlOllolllir IWlIt'fit, f;'INt-ly n-pm!c-d _ tht-halakhah . Ilowrvrr. IhrHr HnlhrH ul'r Ire,1 to lor IrMUIIII'tl U" HUMI'" . /

There is even a talmudic story that appears to be saying that a sage lied in order to prevent himselffrom being put to shame for having erred. Accordin~ to Berakhot 43b, R. Papa once mistakenly recited certain blessings in tht· incorrect order (which was, however, in accord with Beit Hillel's rejected opin­ion). When he was challenged on this, rather than acknowledge his error ht' replied: 'Thus said Rava: The halakhah follows Beit Hillel.'

On this statement the Talmud comments: 'This was not correct, howevN; he said so only to excuse himself.'l48 If this is interpreted according to Rash i, that R. Papa made up the statement he attributed to Rava in order to spare' himself embarrassment,149 the text is quite shocking. R. Yair Hayim Bach· arach responds to Rashi as follows: 'God forbid that the tsadik R. Papa would say something false in the name of Rava in a halakhic matter in order to excuse himself.'l50

Yet R. Israel Lipschutz has a different perspective, and justifi('s R. P:tpa's action by calling attention to Berakhot 19b, which states: 'Creat is htlman dignity, since it overrides a negative precept of the Torah.'I'1 1n olhN words, to prevent oneself from being embarrassed, one is permitlt'd 10 lit,,.·l I~ashi. in fact, explains another talmudic passage similarly, stating Ihal 1~:Jvil took

'411

According to Tosafot, s.v. hakhi, R. Isaac Alfasi's version of tht' It-xl aJlP;lrl'lIlly Ilid 11111 illclude this last sentence (see also R. Joel Sirkes' note, ad loc.) , and till' Villla C;;IOII thlllk" It .h,,"I,1 Ill' removed. R. Joseph Karo, Kesefmishneh, 'Hilkhot berakhof ~): 3, disal(ft·t-s.

"" Rashi, ad loc., s.v. velo hi: ":llO~V \)'o\/)m MV\)\/) '!I~ ~'tml H!I!I :l, N~N "":!, Nn,'1" H:l' 'DH 14'1. ,., Bacharach, Ya'ir nativ, I3. See also A. I. Kook, Igerot hure'iyuh, ii, no. (11)4, who Oflt-IN ~II ;dll'rnative to Rashi's understanding. '" Lipschutz, Tiferet yisru'd, 'Avot' s: 7 (/lIl'IIZ, IIfI. J.)

'" See also Mutzeri, Be'er mayim /;tayim, 4Ia (second numbering), 110. J.T ,:l, H'lIln HOD :l" ,," IP'~ '''1lI1 ',:l, P CHI H!lltI" CI\/)O ,:l))'1 'HO '1v M'1!I!ll '\)lOn\/)H'1 1'!l0 'P\/). Sec similarly M. Mizl'.. hl. AI/llwl kllJr.sh, vol. ii, 'Even ha'ezer', no. 2, 'l;Ioshen mishpaf, no. 25. I canllot l'xplaill why It P;IP;I kl'rpN IOIlIing up in this regard, a point already noted by R. Akiva Sofer, Shu'urei wifrr, 110. IS. Wt'h;m' ,dn'ady seen that according to Tosafot, R. Papa lied so that Abaye would accept his pONilioll. SrI' ahove, p. 263-Both Rashi, BT Kid. 72a, s.v. iteta and Tosafot, ibid. , s.v. itrta, quoit· all oplllioll (which they reject) that after R. Papa was refused a wife from a certain distl'id, ht' sJll'rad U Lllsdlood about the personal status of these people, claiming that they had illtl'nllarl'it-d with Iht' I :lItlll·alls. In BT Ket. 8sa w(' s('(' that Rava did not believe what R. Papa said. R. Yitshak RatN~"y "xplains: c'~I"n mo,n:l V'I'\/) ,Ol "01 ... nl'OlO1V C'H ~\/) l:l~:l ntll'O H'nl "1ml ptllV Hlnlll HOD :l, 'lH1II' ]'''11''1 ml\/)'11 'P\/)~ ,mo 'nO'H c'pI'1'm. Sel' his letter in Y. COhl'lI, Ukt:nrh /"kltu (Iuvrr. () \X I). JIISt ;IN "llIl'l'isillgly, Edels (Mahal'sha) ClIl IlT Shub. 140b c1aillls that I~. Pap.. issut·d a halakhil rtllillH III IIldl'l' to lIIake a 1II0011'tary profit thl·rt·hy: "111 "1111)1 "" Hln1ll "'OH 101lV nlm'1 HOD l'l. S"I' It S;IIlIlIl-1 SIr.ISIII'", ad loc. ,lIld his .-ollllll<'IIt Oil 11'1' Shab. rrXh, .. 1Il1 Mt'dilli, S(I/ri (1("'(11. 'M..'an·klwl 1.1111<'.1', 11f1. lOX, who an' astollllllt·d hy Ftl<·ls·s ill\t'IPIl'l;ltioll. St·t' also Ibtsahy, ·Of'Wh .. t WaH Ilay 1'.'1'" SIISpt·, kd?' (11t·h.). lOX, who SII!!W'NIN 1";11 I~dt-Is is 1101 sayill!! Ilrat It Papa 'OllHI IOIlNly drlldrd II,,· Iralaklrah NO aN to ht-llt-fil tlll'l'rhy. Ollly Ilral NIII,r Ill' WilN ;1 hl'rl' -III~krJ', II.· W"" 1111, ollHtlollNly Ird In thiN pOHlllolI. SrI' ulHo Illy Sl'fi,r\III III0M 1"'"1. J.J. ApI'. .W"'. Oil tlrl' olhl'l IrUIIII. R. ,;u 010 SlIph" ~IK.u X,) 1IIIIIrl"tllll"" I!drl" 1III'Iutty Ullllllkr" hlN IIIIrJ'l'll'tlltioll. SrI' hi., /o'1'rII.tl/,ir, IIItIfUI .. I" J. (1II1I'UMIIIUll'tll .

liberties with the truth in order not to be embarrassed.'53 R. Asher ben Yehiel states: 'There are a few places in the Talmud where amora'im deviated [from the truth] because ofembarrassment.'l54 In a different context, R. Moses Sofer writes that the implication ofa comment of Rashi is that 'one is permitted to deviate [from the truth] so that young people may not laugh at him, and this is not included in "Keep thee far from a false matter".'155 Along these lines,

R. Jacob Ettlinger (1798-1871) writes that a student is permitted to lie about what his teacher said in order that his teacher should not look bad. In support ofthis he cites Yevamot 65b, mentioned above, which states that one can devi­ate from the truth for the sake of peace. By the same token, he notes, one can deviate from the truth for one's teacher's honour.l56

In the case of R. Papa, however, in addition to lying to spare himself em­barrassment (according to Rashi), there is the other problem that his action ended up affirming an incorrect halakhah. Is that also permissible in order to spare oneself embarrassment? It is because of this problem that some com­mentators understand R. Papa's lie to include only the false attribution of the statement to Rava, but not that R. Papa knowingly stated an incorrect halakhah.157 According to this understanding, R. Papa really held that Beit

•" BT AZ 58a. s.v. demei. .54 Asher ben Yehiel, She'etot uteshuvot harosh, 82: 1.

155

M. Sofer, lfatam softr al hatorah, i. 92 (Gen. 24: 35), s. v. bamidrash.

'56 Ettlinger, Arukh laner, 'Makot' I5a. For a related issue, see R. Shmuel Wosner, Shevet halevi, iii, no. 96. Wosner was asked about a rabbi who normally makes the blessing over the counting of the omer for his congregation. However, one night when he was not at the synagogue he forgot to count. In such a case, the halakhah is that one is no longer permitted to recite the blessing on subsequent nights. Yet it would be very embarrassing for the rabbi were his congregation to learn ofhis error, which would be the case ifhe would no longer make the public blessing. Wosner rules that since this is a matter ofkevod hatorah and kevod hatsibur, the rabbi can rely on the view that one can count with a blessing even ifhe missed a day. Along these lines, it is reported that one Sabbath

R. Moses Kliers (I874-I934) learnt that the eruv set up by one of his colleagues was not kosher. Nothing could be done to fix the matter on the Sabbath, yet Kliers falsely told people that the eruv was fine, and they could thus carry. He reasoned that it is better that people carry on the Sabbath, and violate a rabbinic commandment, then that the rabbi be embarrassed by his error, as respect for the rabbi (kevod hatorah) is a scriptural commandment. See Perlman, Mipi dodi, 9-IO.

157 See Y. T. L. Heller, Ma'adanei yom tov, 'Berakhot' 43b (p. 29a in the Vilna Talmud edn.); Azulai, Birkei yoseJ, 'Oral).l).ayim' 216: 12, 'I:Ioshen mishpat' I2: I3; id., Einzokher, 'Ma'arekhet kuf', no. 23-See also da Fano, She'elot uteshuvot harama mifano, no. 5, who has a different interpreta­tion: n7'1m n7m ,nn'un moo N7N 'Omn'llN7 NYJ1 Nm N~'U) none N7' .pm' 'J1 7Y l'7~ n''II~l1 N1JUO N~~ J1' 'J1J. R. Tsevi Elimelekh Shapira of Dyn6w (I783-I84I) uses the 'mental reservation' approach that we will soon discuss to defend R. Papa from the charge that he spoke falsely. 11(' claims that although Rava never stated that in the case under discussioll Ikit Ililld's opinioll W;tS till' (Orr('(\ one. since with regard to .some other mutta h(' IllUSt h;tv(' s;tio 'till' h;tlakhah ft)lIows lit-it IliII!'I', whl'1l R. P;lpa r('peatl'd this SI'II\('I\('I' to ddt'llo hilliSI'll' without (larifyilll4 which las(' I", W;IS rl'ft'rrillK to hI' was tl'dlllk;tlly II0t st;ttilll4;1 f;llsl'hoOlll SI'I' T I:. SItOlpilOl, MUlliJ 11l'1l/1II/IUlr, (JI". '1'111' N;III1I' jllNtifil:ttillll iN ,,111'1'..11 Iry II"yilll. 1(11" prl,lilll, vol. iii, '1,loNIII'lIll1iNltp ..r, IIl1. I.

Hillel's view was the correct one, but presumably was too shy to identify with this position publicly,158

R. Levi Ibn Habib (C.1483-1545) discusses the incident with R. Papa, and questions why the latter was so concerned about being embarrassed and did not simply admit his error, After all, Ibn Habib quotes a few talmudic pas­sages in which sages acknowledged their mistakes, and this was always regarded as a praiseworthy act. Ibn Habib explains that in the cases wlwrt, sages admitted their errors there had not yet been any practical ramifications, In such cases, there was no embarrassment in acknowledgement of error, However, in the case ofR. Papa, he had already acted in an incorrect manner, and an acknowledgement of error in such a case would have brought him significant shame.159

Ibn Habib uses this point in his dispute with R. Jacob Berab of Safl·J (T474-1546) about the reinstitution of semikhah (full rabbinic ordinatioll), Berab supported this step and even ordained a number ofscholars. incllldin~

R. Joseph Karo. This created a great dispute between the Saft'd scholars ;lIId Ibn Habib, who lived in Jerusalem. Although Ibn Habib statt's that 111' tim'N not believe that Berab and the Safed scholars would intt'ntioll:Jlly say SOIIlf< ' thing false in order to support their position, he also cit('s tht' ('ast' of'lt Pal'i! . who was prepared to lie in order to spare himself tht, t'lIIharraSSllII'lt1 III ;ldmitting his error. The implication ofthis, as clearly understood hy Brrah. IN Ihat one should not take the Safed scholars' defence of their posilioll ~I'rI · ()usly, since having been shown the weakness ofthei r vi('wpoi III. Ii kl' It 1':1 1':1 IIH"Y would be willing to put forth arguments they knew to be f:llst, in ordl'" 10 S p:J re themselves the shame ofretraction.16/1

Another relevant passage is Kidushin 44a. where R. Assi :Jsks wllt'tl1l'r I{. Abin is reliable. As R. Elijah Klatzkin explains. the context h('f(' is th(· fi'ar lil;l! R. Abin would distort the truth in order to support the hal:Jkhk positilllt Ilt' favoured. 1M The answer given R. Assi. as Tosafot understands il,'hl is thaI 01H' need not suspect R. Abin oflying because in this case Ill' would ('asily hi' l'xposed. Once again. it is shocking that the honesty of:J talmudi(' saw' is (ailed into question.

'" f)t'spitl' thl' fact that tIll' '1:llrnud sl't'rnin~ly indiralt·s that Bpit II i11!'I's opinion is n·j,'(h·d , tIll' ·.""IILlrd todilil'rs. indlldin~ Mailllonid('s, Mi.,hndl IlIrult, 'Ililkhot lH'r;lkhot' <): I, nIl.. III ,II' ""LlIIl<' with IIl'it Ilillt-I. St'(' M;I~('d, Ilt-il 1Iltilr/ltl, iii . 111 }..

n" Ihll Ilahih, .'iIt," /1I1 u/n/IIII'III /lIImllm/.I. 'Klllltn'N ltaNt'llIikhah' , J.. St't' ;rlNII l:nllll'II, Mill' IIAr/.,illll, 'Oral! bayilll', 1111. I~(' ,

"" IIlI! Ilahih, .'ilt,',/.., ,,'r,IIIH'1I1 h,w,lhll!I, 'Klllltr"K haH"lIllklt"h', J., J.() 10. IIt·r..h'N 1'1.lIlIIlrllt " I'I"'MH 11<'1''', Oil p. ).1. (:r ·Ii·:tt hllll..II, .'iltrvrl hltlY/l/t1I", (p. I, willi 111111""" lI..ralo III I)('h"vlllll IIl1rlllil'ally III hiM lIIMJlII!" with IIlIt 11"10110.

,., KI"t~klll, /i"", ItUrtl.lIIllIt, IlIt!'tlll.",. J./J. ••• ~ ,v. lmtll/t,

According to Rashi, concern with scholars not telling the truth is seen in another talmudic passage as well. Yevamot 77a records that Ithna the Israelite quoted a tradition from Samuel's beit din permitting females from Ammon and Moab to enter the congregation ofIsrael.I63 The Talmud continues:

Could he [Ithna], however, be trusted [in such circumstances]? Surely R. Abba stated in the name of Rav: Whenever a learned man gives directions on a point of law [based on what he claimed to have received from his teachers], and such a point comes up [for a practical decision], he is obeyed ifhis statement was made before the event, but ifnot, he is not obeyed. Here the case was different, since Samuel and his beit din were still living.

Rashi explains the Talmud's answer to mean that when the matter can be readily confirmed, in such a case the scholar transmitting a teaching is believed.l64 Yet barring this, one must be concerned that the scholar will lie about what he had heard.165

Basing his opinion on this text, an anonymous scholar quoted by

R. Solomon Luria came to a shocking conclusion, disturbing because of its lack of faith in the basic integrity of rabbis. There are two separate Hebrew names, Gershom and Gershon, and ifthey are interchanged on a get (divorce document), the get is invalid. This scholar-and Luria quotes his viewpoint without objection-stated that if a rabbi instructs that the name be written a certain way and later, upon being challenged, claims that this is how people who knew the divorce told him it should be written, he is not to be believed.166

R. Samuel Feivish (d. c.1703), who quotes this ruling, points out that this would not apply if the matter can be easily confirmed. Yet barring such an eventuality, even Feivish agrees that we fear that the man might be willing to lie in order to spare himselfembarrassment, even though this would mean an invalid get with all the dire consequences this would entai}.167

16]

Deut. 23: 4 states, 'An Ammonite or a Moabite shall not enter into the assembly ofthe Lord: The tradition from Samuel's beit din understood this yerse to refer exclusiyely to males.

164 ill 'i''V0 N?' NHl "'?l' 1'lV1 Nn,'01 Rashi, ad loc., s.y. im and deha. See R. Yom Toy Ishbili (Ritva), l;lidushei haritva: yevamot, ad loc., who strongly rejects Rashi's explanation. Azulai, Birkei yosej. 'Yoreh de'ah' 242: 40, connects Rashi's explanation here with his explanation ofR. Papa's behaviour in BT Ber. 43b (aboye, p. 267), showing that Rashi assumed that talmudic sages would sometimes lie.

165

See also BT Yev. 98a and Rashi, ad loc., s.y. im, BT Ber. 70b and Rashi, ad loc., s.y. im, BT Bekh. 38b and Rashi, ad loc., s.y. ein. Rabbenu Tam, quoted in Tosafot, BT Yev. 77a, S.Y. im, claims that we only suspect falsehood when the scholar has some connection to the case (noge'a badavar) . Regarding this issue, see also T. H. Ashkenazi, She'dot uteshuvot ~akham tsevi, no. 114.

"'" S. Luria, Yam she! she/amah, 'Cilin', ch. 4,110. 2,:): }. ,.7 Feivish, Br.it shemuel, 'EvI'1I hOl'I·:f.I·r', 'SllI'lliol allaNhilli v(,lIashim', H.V. gcnhom (al\l'r ' Even hil'(-~,(-r' 1.1.1)) , For oppoNitinll In IhiN vlrw, Nrr liiNrllNludl, IJjt~ri tnhuvuh, ild lor. 1< , Ephraim

R. Abraham di Boton (sixteenth century) offers another example, which ht' regards as a defence of scholars who do not tell the truth in order to sparr themselves embarrassment. As we have seen, the Talmud states that a scholar is permitted to lie 'in matters ofa tractate' .168 Rashi explains that ifsomeone iN asked ifhe knows a certain tractate ofthe Talmud, even ifhe does it is permit­ted to say 'no' for reasons ofmodesty. Yet di Boton has a different interpreta­tion. He understands the phrase as giving permission for a scholar to lie so I hat he will not be embarrassed if, upon stating that he knows the tractate, he is then asked a question to which he does not have the answer.169

One final example: in Bava kama nb-I2a we find that Ulla gave one ;llIswer to a question of R. Nahman, and when the latter was no longer preH­('lIt, let the audience know that his answer to R. Nahman was not truthful. I Jpon hearing of this, R. Nahman exclaimed, 'Una escaped my criticism.' What motivated Una's falsehood? Rashi explains that Ulla was afraid that

H. Nahman would challenge his viewpoint and he would not be able to deti-"d Ililllself.170 So once again, according to Rashi, we see that fear ofernharrass­II It'll t becomes a justification for speaking falsely.

Till' Problem ofWhere to Draw the Line

Now that we have seen that there is no absolute requirement to It'll th(' t nath, WI' tllust examine the problem of where to draw the line, This is nurial. fill' "111(-the door to prevarication is unlatched, as long as there art' 'good n'asons' 1111 this, who can say how far it is to be opened? Different people will ohviOlINly , "IIH' to different conclusions as to what these 'good reasons' should Il(', and I ,1111 sttrc readers will be surprised to learn the extent to which certaill rahhillk 1tf!,1It't-S have permitted falsehoods.

III some cases it is easy to determine if it is permissible to lie. W(' hav(' ai­I 1';Hly s('cn that when it comes to 'preserving peace' falsehood is pNmiNNihl(', Ilti~; is obviously also the case when one is able to prevent injury to allot h(-I'. ,,.

1,01,",11' Mal'glllil'S, Tiv gilin, lob (no. 26), strongly rejects Ihis approadl, as il aSSlIlIll'S Ihall'~hhlll will i,., ,"; ;"lIaltl'rofwurse ill order to spare thclllselvl'S l'ltll>arrassllI(,1I1.

u" liT 11M l.~h.

u,', 1\ 01, 1I010II,I.rhrm mi,~lrnrh, 'GI'~,I'lah vI.'"vl'dah' 14: fl. H. EJij;lh 1101'/;'11 (/ .IX4X I'IOX) IIlalr'lI 110", 'ii" 'I(,rah sdlol.. r .. 1I1·l'nllhe lrulh ola Itlaltn alld spok"I;ds"ly Iw('.msl' 0101 )lIdd"1I rc'~IIOII, 1111" .holliol 1101 rl'l'ro;l('h hiltl hl'IOIIISI'11!' h..s sirolig sOllr!'I'S IIpOIl whil It 10 II-Jy'. S,'" itl .. '/il'"/II",..t /"', Iv,), ,h.

,." I{~II)", 11'1' 11K I.l.U , II ,V, ishtcmltin:nl"U'Pl' ",,'mlllnOp" "0., ",n "'''"01.

"~I ThiN iN ohvhlllN frolll II )rwlllh IIlillllll'ollll, hilI Hlllh lel'rllt Ihlllkrl'lI ~II AIIIIIIHtlllr IIl1d KIIIII hlld "'''"!'11'1I1 prrlll'rltlvr, Thry IIrMurd IhlllllllNrholllllN nrvrr flNII,IIIlIllIlr, rV1'1I1I1I1I illllol'rllllllr III III _lllkr , SrI' lIok, I,ylnu" II. \'

When I refer to 'injury' I do not just mean physical injury. For example, if someone refuses to perform /:I.alitsah with his sister-in-law,172 it is entirely appropriate to tell him that ifhe does so he will be given money, even if one never intends to follow through on this.173 R. Shlomo Zalman Auerbach gives another example where lying is permissible: ifyou know that someone is lazy and may miss his train, you can tell him that the train will be leaving earlier than the actual time. This is acceptable, and is even a mitzvah, because it is to the benefit ofthe other person.174

I do not think anyone will disagree about the /:I.alitsah case, though the last case is a closer call. I say this because it opens up a Pandora's box, as it is often hard to determine what is to another person's benefit. The advocates of cen­sorship believe that sparing someone the knowledge ofcertain historical facts and halakhic opinions is also to his benefit.

R. Hayim Pal ache also discusses the issue and offers instances when lying is permitted. I do not think that his examples are surprising, as they include cases when someone is trying to help another or make him feel better, as when encouraging a student, or as part ofa eulogy for a great man where it is permitted 'to lie [leshaker] and exaggerate a bit'.175 Yet one example Palache offers is quite interesting. He claims that in order to prevent people from being led astray by an inappropriate teacher, one can falsely state that some­thing this teacher said is incorrect.176 His source for this is Berakhot 59a, where R. Kattina said about a certain explanation offered by a necromancer

172

A religious ceremony that allows a childless widow to marry someone other than her husband's brother; see Deut. 2S: 5-IO.

173

See BT Yev. I06a; Mazuz, Arim nisi, 13 (first pagination). R. Yosef Bar Shalom points out that dayanim routinely tell falsehoods to people who appear before them, in order to reach a compromise. For example, they will say to one party that if he continues with his claim he will lose everything. See id., Vayitsbor yose!, ii. 317. The same point was earlier made by R. Abraham ben Nahman Hakohen, Taharat hamayim, 'Shiyurei taharah, Ma'arekhet 4', no. 35, who writes: O"i'IV O"l'l [1" ':>YJn] ,,'no;,':> ,mo.

174

S. Auerbach, Ma'adanei shelomoh, 151-2. See ibid. 152, where Auerbach suggested other cases when it is permitted to lie. For example, if you want to drive someone home and he is ' reluctant to trouble you, you can tell him that you are going past his house anyway. Also, ifyou do not want to be disturbed, you can instruct someone in your house to tell avisitor that you are not home at present, since it could be insulting to him to be told that you are home but have requested not to be disturbed.

175

See Palache, HelJafets lJayim, 19: 33. Regarding eulogies, Palache's point would seem to be contradicted by BT Ber. 62a. He cites as his source R. David Halevi (Taz; ,.1586-1667), in his Turd zahav, 'Yoreh de'ah' 344: I , but the Taz is more nuanced than this and even denies that the term sheker (falsehood) is appropriate. According to the Taz, exaggerating a person's good qualities is not a lie. He explains that sinn' onl' ran aSSUlll!' that if th!' dl'cl'as('d had had the opportunity to ('xll'nd his I!ood dl'('ds a hit, hc' would havc' dOlll' so, thl'rl'lim' 'it is ~s ifll(' had elm\(' so',

, .• , 1'~I~d\l', IIr'lalrl.~ IJllyirn, II): Jo},.

I hat 'he is a liar and his words are false'. The Talmud comments on this: 'He

Jid not really mean this, however ... and the reason why he did not admit it

was so that people should not go astray after him.' In other words, R. Kattina

!lolt that it was appropriate to lie about the necromancer so that people would

110t assume that he was a wise man and be attracted to him. Apparently,

people engaged in religious polemics and apologetics are here given carte

hl:mche to destroy the scholarly reputation of their opponent, even to the

I'xlent oflying about the veracity ofwhat he has asserted.

We have already seen that it is permitted to lie about the bride at the wed­ding, but how about before the wedding? The Hazon Ish, R. Aaron Kotler, and It Yosef Shalom Elyashiv are quoted as permitting minor lies about the p()lpntial spouse's age if it will improve the woman's (or man's) chance of 11t;lrriage. Elyashiv gave this example: if a woman is 20 years old she is per­IIlillpd to say that she is 19.177 In none of these 'liberal' opinions is there ,IllY mention that the lying party ever needs to 'come clean' with the future 1IIIsband or wife.178

Among other noteworthy examples where falsehood is permitted by rah­IlIlIi( authorities, R. Yisra'el Ya'akov Fischer (1928-2°°3) stated that a poor IIlall is permitted to make believe that he is blind or crippled if this will ht'lp 111111 collect more money.179 R. Shlomo Zalman Auerbach asserted thaI SOrl1l' W";II rabbis, whom he did not name, permitted lying to donors about how III;IIIY students attend a yeshiva in order to receive larger donations,IM' (Alll'rbach himself stated that he did not know how this could 1)(' pt'rmit­1".1. 'HI) There is even a view, incredible as it may seem, that someone wllt'd­IlIg IIloney to pay for publication of a book can falsely tell people that hc' is '1,1I"llillg for a poor bride! According to another view, one can use the 'poor Itllt"" slory and direct the money collected to support those studying Torah}Ml

'" s,·,· Y. H. Fish, Titen emet leya'akov, ch. 5, no. 38, who also cites the opposing positions "I II S"I"1I1O Zalman Auerbach and R. Binyamin Silber. (Fish also quotes an unnamed relaliVl' of ,\"",10,11 " 10 Ihe effect that on one occasion Auerbach did permit lying about a man's age, bUI it is 1"",1 h' k,",w iflhis report is accurate.) [n contrast to the Hazon Ish's 'liberal' position mt'lltion('d III II", I!'XI. II<" is quoted t'lsewhere as forbidding lies when it comes to potential marriag!'s; S('t' ~,"dll·l . 'ilalakhic Rulings' (Heb.), 736. Perhaps this stringent position refers to suhstantiallies.

,., II 11"''''.1 Ilill('1 Yilshak concludes that while one may lie at the beginning staW's of dalinl!, JIll' 111,11, IIII,sl hI' told onn' thl' coupl!' know ('arh other bettN. S!'e id., '[s OT1I' P,'rmiltrd 1() n" 1,"1"'" "II" Ikv,arding Ag.' fi)r thl' Purpos('s of M;llrhmaking?' (Heh.).

". "~"~I ' Y II , I:ish, ""t'II (/tIrl kYII'I,kcl(!, I(,).. Fish quoit's R. 11;'yim Kani('vsky as disaWI"'inl( with 11,1<; II,III1H ,

,., S,'(' AIIOII ., l/a.~hllkIJlm, iL IO}., whith n'porls 111;11 ~, YOSI'" Shalotll I\lyashiv hl'lti Ihal IhMllllr'N Mr 1)(,l'11ll1ll'd to iiI', lor liINI,IIIl'I', hy nr~lilll( Mlorll'M 0" how donors wrrl' rrdpil'lItN of YIuh'"N 11I1i'1I1 II'N,lflhlH wllll'lI("(1l1r~Mr tlulIUtiollN,

10' Srr Y. II . fllNh, '111m mlrl "YU 'llkllv, 1611 I; SlrpulINky, Vr'IIIrhl4 III ylhl'/, II. HI),

"' Srr Y. II, "I.h, '111m ,,",, I,yu'ukuv, ,/111. S,.,. ulNo It y,.hudMh Shlll'lru, />11 'a/ .",hUJllh, I(UI,

Fortunately, the opinions noted in the last paragraph are not widely held (at least as far as I know), and they are great examples ofhow far the slippery slope can carry you once untruths are permitted for a 'good cause'. To pick the last example mentioned, it need hardly be said that if rabbis permit them­selves to use the time-honoured practice ofsupporting poor brides in order to raise money for another purpose, then their word will lose all credibility in the eyes of the people. As it is, based on what we have seen in this chapter, lay­people would appear to have plenty ofjustification for doubting the veracity of at least some ofwhat their rabbis tell them.

R. Yitshak Eizik Silver, author of a recent book on the subject of truth, is very aware ofthis. He is concerned that the masses, if they see all the exam­ples of rabbis lying that have been mentioned in this chapter, will conclude that the rabbis have created an alternative morality for themselves. In his pref­ace, Silver acknowledges that he thought of omitting the entire chapter that deals with the times that lying is permissible. He also tells us that he did not include a section that deals with all the examples ofbiblical figures not telling the truth. This was omitted so that immature students would not be exposed to it, and also so that enemies of traditional Judaism would not be given ammunition. He notes that the material that he did choose to include in the book 'is only intended for benei torah [Torah scholars 1for whom Torah is their livelihood'. In other words, it is only the Torah scholars who can handle this information and be trusted to make the judgement about when lying is permissible.ls3

Mental Reservation

We have seen many examples of falsehood, and the times when falsehood is permitted. Yet even with the permissions given, there are plenty ofoccasions when there is apparently a need to speak falsely, but no ready halakhic justifi­cation exists. That is where rabbinic ingenuity came in, finding a way to per­mit falsehood when this was thought to be important, while not technically violating the letter ofthe law.

This was done through the mechanism of mental reservation.l84 Mental who rules that it is permissible to collect money for a kole! without telling people that the kole! h.r§ , closed and the money will be used to pay the kole!'s debts. Shapira makes his ruling conditional on also using a little ofthe money collected to support two yeshiva students. 18J Silver, Emet keneh, 3-4. 184 Catholic theologians distinguished between two types ofmental reservation: that which they called 'wide mental reservation', in which one's words themselves are equivocal, and that termed 'strict mental reservation', in which OIW'S words, lal'kin!! any ITlt'ntal qualification, are indeed in opposition to th!' fads. Set' Slat!'r, 'M!'lItlil Ht'Nt'rv:llioll', I make' us,' ofl>uth ofth"sl' ralel!uries. An I'xlirnpll' of I'qulvol'IIIII1I1MUIiMe' "PPe'lirN In IltC' IIlhlr wltrll Ahrllltlllll HprllkH of Surah aN his sister;

reservation means that when you say something, in your mind you havt·

added a qualification that no one other than yourself knows. It also includes

t'quivocallanguage, the sense ofwhich only you are privy to. In the case ofan

oath, it means that you swear according to your own intention, not the inten·

Iion ofthe person opposite you, be he judge or claimant. Itis not actually a lie,

since a lie means that you say something that you do not believe. In a case or

Illcntal reservation, other people are just misunderstanding you.

President Bill Clinton's statements about Monica Lewinsky includl'd some famous instances ofthis mechanism. For example, he stated, 'I did not Ilave sexual relations with that woman.' Later he claimed that he thought that oral sex did not count, all the while knowing that this was not what everyorw ('Ist' assumed. In his testimony in the Paula Jones Case Deposition, Clinton (1;limed that he had no recollection ofbeing alone with Lewinsky. As he latN ('xplained in his Grand Jury testimony, in a way that only a lawyer could, in his IIllderstanding he was never really alone because in his position as presid('nt, p(·ople could always be coming in.185 In other words, Clinton was opNatin~ wilh a different understanding ofthe word 'alone' from that ofeveryone' (·Isr.

''''I' (;('11.20: 12 and also earlier in ch. 12. Various midrashim attribute equivocal I ,IIII!IIa!!I' 10 lal oJ, ,,111'11 he takes Esau's blessing from their blind father, Isaac. While Gen. 2T 191101" /,lI'oh Hayhlll 'I .1111 l's;1l1 your first born', these midrashim read Jacob as saying, 'I am l/a(Ohl, IiN,1II IN yom IIIMI 1"'111'. Sec Kasher, Torah she!emah, ad loc. There are also a number oftalmudir It'xtN thOit drul with "I'"volal language. For example, BT Git. 62a states that R. Kahana would !!rr,'t 1I1',lthl'lIM wllh 1"',11", sir' (shelama lemar). As Rashi explains, his intention was to blrss lIis lI'arllrr, hilt thr I"'JIII,·" would assume that the blessing was intended for him. BT Ned. 62b stah'N: 'A ruhhtnll ul 'II IIlIlMlllay assert, "I am a servant offire" so as not to pay the poll tax.' Whill' tilt' I'rrHialiH wOllld (,.~" ,IIis slatement literally and exempt him from the tax together with all other fire,wOl'HhtI'I'I'IN, IIII' '" IIolar would have in mind that he worships God, who is referred to as a 'dl'vollrinlllirl" III 11",11 '1: 1+ See also Kohe!et rabati I: 24, which describes how R. Eliezer was accllsed ofhl'rrHY alld I'IIIIIKII, hl'I()re the governor to be tried. In his defence, R. Eliezer stated: 'Faithlill is thr IlId!!r '''"I''IIIIIIK lIIe.' The governor assumed that R. Eliezer had him in mind, while II{' waN adllully ,d"IIIIIK '0 God. This passage was cited by Maimonides in his 19aet hashem£ld as a prooflhal onl' ',III t"I~,1I dishelief. See id., 1gerot harambam, i. 39 II It must be noted, however, that ill thl' (aHI' of II 1'111'11'1 his life was in danger. See I. Schwartz and P. J. Tomson. 'When I{ahhi Elir:ll'r WUM !\ II ,·"I,·d lor IlI'resy'. For a more recent example, based on R. Moses Issl'rll's' rulilll! ill Sflld~fltl 'lillI/I, 'Yon·h dl"ah' 15T 2, see R. Ephraim Oshry (1914-2003), Divrei eji-ayim. 51£1. OHhry HlulrM 111,11 ,(lIhlllll!h Oil!' is not permitted 10 say that he is a worshipper of £Ivod£lll z£lmh (,lim·tllll WIII"llip') "VI'II "l'on pain ofdl'ath, il was Iwrrnitt('d durinK th" I tolorallsl Ii,,· pI'opll' 10 alld thl' 1"''''1 t, II K Illl'I!;lIly 10 tlll'ir passporls. Thrsl·I,·tt(·rs would he IIl1dl'rslood hy (Jlhl'rs 10 1111',111 1((IIIIUIi I ,.11.,,11, (IWIlIiSl h K;llholis,h). IlowI·vI·r. 1111' J(·w. WIIl'1I wrililll! Ihl'll'IlI'rs, muld III1JrrHlulld Ih"

~-I .. "11'"" IIII' Yiddish word krill, Ihlls 1I11';IIIiIlK '1101 a I{Olliall'. SI'(' ;lIso OshlY, SlIr'r/o/ l4/n/lu(Jo/ Ililill,1 '1IIII"killi. vol. V. 110. \; Klt·lIl. Mi.,hllrh li,ilak/lol, vol. ix. 110. 1'/0; Yilshak I 1t·lshkowit~.. Thrill lilt ullllll'll'll'lulioli' (I It·b.). \,/,(, '/; Wl'itllIUII, 'Usill!!;' NOli I('W'S Idl'lItlly Cald' (1Irh,), (101 otltl'l ".~IIII'II'M 01 I'qlllvllt "llallllll"lIl', MI'I' IllII KaN!,I. ShlJl~lCm kr,\r/, 1(11; It 1I00hYli hrll AHhl'l, Comlttrll 11111'1111 (;1'11. J,'/: II).

II. '11111'1'1'1111. UII ltuw YOII dl'ltlll' ~Iullr, , , ,ITlhrtr WI'tC' ~I.u ~ lUI (It tltllrN Wltl'lI, I'VI'II tltllllMlt

A more prosaic example would be ifsomeone asked you, 'Have you visited Los Angeles?' You reply, 'No, I haven't visited Los Angeles: while in your mind you add 'this year'. Thus, the questioner assumes falsely that you have never been to Los Angeles, when in reality it is only in the past year that you have not travelled there.

The doctrine ofmental reservation, which arose among medieval Catholic thinkers, was greatly developed in the sixteenth century. In the popular mind it became identified with Jesuit thinkers (hence, the pejorative term 'jesuiti­cal', meaning 'sly' or 'crafty').186 Faced with the rigid Catholic opposition to all lying, even in matters of life and death, the notion of mental reservation became a counterweight. As can be imagined, an idea such as mental reser­vation is bound to be the subject of much controversy, as indeed it was, both internally within Catholicism and in Protestant-Catholic disputes.187 One recent author has even referred to the concept as the 'most casuistical of the casuists' doctrines'.188 Although the theologians who permitted mental reser­vation did so only in emergency situations, the idea was still very controversial in Catholic circles. In 1679 the doctrine ofmental reservation was finally laid to rest in Catholicism when Pope Innocent XI officially condemned ie89

While it is true that the theoretical discussions of mental reservation are first found in Catholic writers, we do find examples of mental reservation in rabbinic literature, long pre-dating the development of the doctrine in Christianity. The Talmud, Nedarim 27b-28a, discusses making a vow under duress, and states that in such a circumstance one can add a mental stipula­tion. The example given is that ifyou are confronted with someone who wants to take your produce, you can claim that it really belongs to the royal house, even vowing 'Mayall the fruits of the world be forbidden to me, if this does not belong to the royal family.' Together with this vow, you are to stipulate mentally 'forbidden today for me'.l90 Tosafot comments on this as follows, offering another example ofmental reservation from medieval times:

no one could see us, the doors were open to the halls, on both ends ofthe halls, people could hear. The Navy stewards could come in and out at will, if they were around. Other things could be happening. So, there were a lot oftimes when we were alone, but I never really thought we were.' See the transcript of Clinton's testimony, <http://www.washingtonpost.com/wpsrv/politics/ special/c1inton/stories/bctest092198_9·htm>.

186 This identification was not actually correct, as there were Jesuit thinkers, most notably Juan Azor (1535-16°3) and Paul Laymann (1574-1635), who rejected the doctrine. See Sommerville, 'The "New Art ofLying"', 178-9. '.7 See Zagorin, Ways ofl.ying; id.. 'Historical Significance'. "M Somml'rvil1l', 'The "New Art of l.ying"', IGO. .." SI'C' Slater, 'Mental RC'sl'rvation'. "" SI'P Mailllonidt's, Mi.~htlrh lomh, 'llilkhol 1II't!:lrlrll' 4: I J.; Karo, Shul~un urukh, 'Yorl'h dI"~It' J.p.: 14, Allotltrr rK~IlIJ1I(' lI'olll Iltr r~hhlllir "rrloel T('('(lTeiN R. Aklvu IIHltlll 1I11'IIIai

When the oppressors cause the Jews living in their territories to swear that they will "ot go to a different city, they can swear that they will not go but have in mind 'Ioday'. Even ifthey state that they will not leave all their lifetime, they can add sonlt' qualifying factor in their mind, and if they void the oath silently with their lips iI lwtainly is a valid nullification.l9l

A midrashic text points to an example of mental reservation by the patri­;m:h Jacob in conversation with Esau. Genesis 33 describes how the two broth­t'rs met and, according to the rabbinic understanding, Jacob was afraid of wilJt Esau might do to him and his family. In his effort to smooth out their n'btions he promises to visit his brother: 'Let my lord, I pray thee, pass over hdore his servant; and I will journey on gently, according to the pact.> of IIf(' cattle that are before me and according to the pace of the children, until Ilome unto my lord unto Seir' (Gen. 33: 14)·

On this verse a midrash states:

H t\hbahu said: We have searched the whole Scriptures and do not find IIial I,ll ,,11 ('ver went to Esau to the mountain of Seir. Is it then possihl,' IIiai Jaroll, III(' I1111 hili!. should deceive him? But when would he come to him? In IIH' JlH'~Niallk "I.I: 't\nd saviours shall come up to Mount Zion to judge tht' mounl oll~s;IIl', ('II, I( 11,.ld . I: 2IJ.192

horn medieval times, there is a case in the responSJ ofR. Aslll'r IlI'l) y"lIlc·1

111.11 ;Ippears to be an example of mental reservation."" A J('w had loa lie'" IIl1llll'y 10 a non-Jew who left collateral with the Jew. They agre('d Illal if'll\(' 11'111 I('w did not pay back the money by a certain date, tht' collalt'ral wOllld 1,..1, Illg 10 the Jew. The deadline passed and the Jew decided to kt,(,p Iht, p"·dW'·

",,,')V,,lioll in an oath in order to find out the halakhic personal status of a rhiltl; SI'" K,dtll" I h. ), '"" "h" It Mordechai ben Hillel. Seftr hamordekhai on BT Shev. r 755 alld R. Nissilll ]"'11 I{I'II]'(,II 111."1}. ""llI"Tolrllnentary on Alfasi, Kid., 20b in the Altasi pages, s.v. umur ruvu , III 11'1' lin. ~X" ,I .I, '" "t..." \tow;, lIIan had intercourse with a non-jewish wornall alld R. Shila h.,,1 hilll 1;lshrd ~I,,"II... "';'" l'OlIIpbilled about the lashing 10 the nOli-Jewish ;Iuthorilies, R. Shil.. sL,h'd Ih"ll ... 1",,1 h."I",Il'rllJllrSI· wilh all ass, which would brillg aboullhe death pI'nally, WI"'II I{ . SIIII" w". ,1",11"111-:"" hy III!' lI,all a],olll his 1~ls,' Il'stilllOIlY, hI' [('plied by qllotillg I ~ :r.,'k . J. j: J,lI, whit h ''''''1','''':1 ,.. ,,' jews 10 ass,'s. III ollll'r words, wll"11 It Siliia h'slilieo 10 IIII' ailihorili,'s a],olll II ... "10,,1 11,'VlIII-', IlIh'rlOlHS" wilh all ';,ss', I ... klll'w Ihalllll'Y wOllld lak., his slah'II11'lIllil"'oIlIy willI.· I.. , .11'.1 III' ,"0'"', IIl1dl'ISlood il liHIHalivl'ly.

,." Itl /1/\ "III, s.v. II",/..,.ill. Nol s,"priSilll(ly, Ih.·,., is a IIllh' ill II ... Villla '1:,IIIIIIIllhal sl;lh's: ThiN

I. ,,"Iv 10 ",'V" oll" s"III'"1111111' "pplrssllrs. hllllllll!',wis,' II is li'l'hidd"1I11I til" '''v,' a i"'INIlII ill :lIIy W~~ I;"" 1"1 hid, ,'V,'II wh"11 1101 I~killll ~II 0~11t.' A N"llioll 01 ;11,,,11,,,1' 'IIIM;tlilllhal p"l'IIlilN 1I1(,1I1~1 1"'''IV~lhllllll ~II oalh W~H IIIlIillt'd Imill va rill II N pri II IiII liN , ill! Illdilllllhr Villla 1(11111111 rllliioll, S('r "I N"I, ",X,I, N,V, ",mllkk"" III AlltllI" I\rvul.lUllruhu.I/lltlldlll, lid lUI" ulIIl ~INo III IIrI' II(,W WII".IUII .llIle " Vl'hlldlll '1~llIlIldN,

,., ANh"l hl'lI Yrhl"l, SI"',I,,, III"IIIIVIII IIlIImll, II: I"

The non-Jew then took him to court, hoping that his loss would not be enforced.l94

R. Asher was asked if the Jew could take an oath that he did not have the non-Jew's property. This would, with certainty, ensure his victory in the case.

R. Asher states that the Jew cannot swear that he was not given the collateral, as this would be a false oath. However, he is permitted to swear that he does not have anything belonging to the non-Jew in his possession. This is not regarded as a false oath, since according to both Jewish and non-Jewish law the collateral now really belongs to the Jew.

Is this an example of mental reservation? On the one hand, this is not a case where the facts are in opposition to the statement made, and are 'recon­ciled' via the unspoken mental stipulation known only to the speaker. Yet it is hard to argue that the language of the oath was not equivocal. R. Asher was clearly comfortable with a very legalistic approach, one that violated the spirit ofthe oath but not its letter.

R. Jacob di Boton (C.I635-87) was prepared to go further than R. Asher, as he saw mental reservation as a valid option in the case just discussed. According to di Boton, the man could swear that he did not receive the col­lateral and this would not be a false oath, since he could mentally stipulate, 'today I did not receive it, only last year'.195 Similarly, R. Ephraim Navon (1677-1735) discusses a case where a non-Jewish heir demands repayment owed to his late father, but the Jewish borrower does not have the money. If non-payment would lead to the Jew being imprisoned, Navon rules that he is permitted to swear that he does not owe anything, using mental reservation.l96

There is a well-known case in which R. Joseph Rozin, the famed Rogo­chover, approved ofusing mental reservation in an oath. When asked by his

1.. R. Asher does not explain why the loss would not be enforced. I originally assumed the meaning to be that the court would give the non-Jew more time to pay back the debt. Yet Steven H. Resnicoff is probably correct that it means that the non-Jew was now able to redeem the collateral by paying what was due. See his 'Ends and Means', 168.

195 J. di Boton, Edut beya'akov, no. 80. For other relevant cases, see Elijah ben Hayim, She'elot uteshuvot rabi eliyahu ben /.J.ayim, nos. 3, II3. See ibid., no. 3 (end), where R. Samuel Jaffe states that while mental reservation is valid with oaths, this is not something that should be taught to the masses, for they will no longer treat oaths with the necessary severity.

196 Navon, Ma/.J.aneh efrayim, 'Hilkhot shevuot', no. 13. This sE'ction appears in the Constan­tinople, 1738 edition but has been removed from the Warsaw, I R7R edition. It is not dear if this was due to non·Jewish censorship or Jewish self·censorship. Navon's position I!<l<'N fTllIfh fiHIIlt'r than

R. Moses Isst>rles' Rloss on Karo, Shul/.J.an arukh, ·1.lo"hrn ,"iNhp;II' LXr I, whlrh "1~lrN Ih;'1 if a non·I,·w dil's and hiN hl'irs an'IIIHlwarr orlr\onry oWl'd 10 Ihrlll hy a Irw. Ihr 1~lIl'r IN tlnl ohlil-!;llrd 10 inform Ihrm,

/ \

son-in-law, R. Israel Citron (1881-1927), if it was permitted to swear falsely to the British authorities in Palestine that he was born in the land of Israel in order to speed up receipt ofa passport, Rozin permitted him to take the oath.

He based this permission on a passage in Ketubot 75a where the Talmud explains a verse in Psalms to mean that even one who only looks forward to seeing the land ofIsrael is regarded as if he had been born there.197 I regard Rozin's ruling to be an example of 'mental reservation', because obviously thr British official in front ofwhom the oath took place understood the meanin~ of Citron's words in a very different fashion from Citron. Only Citron knew that when he said he was 'born in Palestine' he was using an aggadic undf'r· standing of' birth'.

Other Examples ofLying for a Good Purpose

R. Jacob Reischer (1661-1733) takes permission to lie in a completely difTN' ('nt, and perhaps more problematic, direction.198 He discusses a court ras(' in which there were three judges. Two judges held one opinion, whi\(,tiw third judge believed that they were incorrect. Seeing that the other two judlot('" dl,,· agreed with him, the third judge realized that his opinion would be oulvolrd, According to the halakhah, if one of the judges in a court case statr" thilt hf' does not know how to vote, two more judges are added and the pro("rrdhIM"

hl'gin again.l99 The question Reischer was confronted with is whether tll(' third jlldMc' ltIay IiI' and say that he cannot come to a conclusion. This will thell I('ad 10 two !llore judges being added, who may decide in accordance with his opinion. wllich he is certain is the correct verdict. Reischer's view is that this is pl'rlllit­11'11. since the judge's intention is for the sake ofheaven, to establish a proPt'" IlIling. 'Even though he lies [when he says "I do not know"]., . the halakhalt is I1i;II one is permitted to deviate [from the truth] for the sake of peace, and cor· n'll law is regarded as peace, as it says, "Execute the judgement of truth amI 1'1';1«' in your gates" [Zech. 8: 16].'~oo It Joseph Hayim records an extremely troubling decision in his ps('ud· 1'"yIIOUS work, Torah lishmah?" A woman whose father died without a will

"" S("I' W!'ingarl<'n, 'And of Zion It Shall R(' Said' (I It·h.); Citron. I./idl.shri hlmlv Isilrtlllkulnmi, 1111'''.1 , OJ. II is n'porl!'d Ihal f{ , lost'ph Ilayilli SOllllt'nfi·ld lIlad,' t'Karlly lilt' salTll' poilll; s.,,· S, '/.

"""""III"ld, , IlI'islt ul Itll~mnult, ii , 1~4· "10 H"iNr\lt'r, Sltrll'l! YII'elktW. vol. i, no, 'IX, ''''' Karo, Sltlll~eln tlmklt, '1,loshrllllliNhp~I' IX : l. ... 1:111' di"('IINsioll of f{rINdll'r'" vlrw, alld Ihr alllhnrilirN who diNal-!ft'r with hilll, "1'1' (), YONI'/'

\'u"'11 """I', II. '1.lo"hrIlIllIMllpUI', IHI. I, ." I, Iluylln. 'Ihnlk Ibkmuh. 111), 1'/1. II IN IInl dr~r If It '''Nrph IllIylll1 1M dlNnlulllN ~II IItt"ll '~Nr IlIul (,lIl1lr hrfi,rr him, \lUI' t1rlllllrd Ulllly.IN nflhr 1..,,1', Nrr M, Sl'hWllrI1,. Mhk"u, ku"uveI',.k,

1\1' \.

decided to go to the secular court to be awarded part of the inheritance. She did so since she knew that according to Jewish law only her brothers were entitled to the inheritance. The question was whether it was permitted to forge a will in the father's name awarding his sons the inheritance. R. Joseph Hayim writes: 'This is certainly permitted and there is no fear of[violating the commandment] "Keep thee far from a false matter", for the Sages say that one can deviate [from the truth] on account of peace, and even more important than this is establishing the banner of Torah, and there is no greater peace than this.'

In support of the notion that lying is permitted in this sort of matter,

R. Joseph Hayim cites a source not mentioned elsewhere. Rosh hashanah 20a states that 'Witnesses may be intimidated into reporting [on the thirtieth day] the new moon which has not appeared in its due time, in order that the new moon may be sanctified. Even though they have not seen it they may say, "We have seen it.'" We do not need to go into the reason why the witnesses are encouraged to testify falsely in this case. More important for our purposes is the lesson R. Joseph Hayim derives from this: 'Regarding all that they [the Sages] do for society's betterment . .. one need not be concerned about [the prohibition of] falsehood, for this is included in what they said, that one can deviate [from the truth] in the interests ofpeace.'

R. Joseph Hayim concludes that if lying is permitted in the case of witnesses testifying about the new moon, it is certainly permitted in the case he is discussing. However, he notes that before forging the document, one must be sure that the action cannot be exposed, as this would then lead to a 1:z,ilul hashem (,desecration of [God's] name'). While in the popular mind 1:z,ilul hashem is usually understood to mean that non-Jews see Jews behaving im­properly and get a false impression about Judaism, here R. Joseph Hayim understands 1:z,ilul hashem as meaning that the non-Jews will get a true impres­sion, and this will bring Judaism into disrepute in their eyes.202

Although I stated that R. Joseph Hayim's ruling is troubling, as it permits lying in court, the principle is easy to understand: one is permitted to lie in order to retrieve that which rightfully belongs to him. This is something that I think most people would agree with. It even finds expression in the Talmud, Yoma 83b, which describes how two sages lied to the wife ofan innkeeper in

202 We also find other examples where the !;tilul hashem is precisely that non-Jews will find out something about Jewish law that understandably offends them. One should therei/tn-refrain from certain actions in order to prevent a !;tilul hashem, CVt-n thou~h thl' artions would hI' pt'rrnissibll' if such a concern was not present. Set' e.g. Mairnollidt's. Mi.~IJ/lr.1I toruh. 'Ililkhot gl-zl'};lh VI",lvt'dah'

u : 43; Karo, Shul!;tcin arukh, '1.losht-n mishp'lt' \4X: ~ (lsNrdl-N' ('olllltll'lIl): 1m D'l~'~ u,v mv" DlDn ","n IIJ'" " )I'" 14'" 'l":l1 ,mlllnH"n V'I'Dn, 114 l'l"n:lln1ll"n'. ThiN lortIiUliitiolllOlII(-N din'dly frolll JiI"oll hI'li Ashr" A,./J" ·,,Ia 111,.;111, '1.loNhrIlIllINhpat· I"X: 1

order to persuade her to give back their money, which had been stolen by her husband. However, in the case discussed by R. Joseph Hayim, the lying was no longer between one person and another, but also entailed false testimony in court. This is clearly an escalation ofthe fraud. Yet R. Joseph Hayim is not unique in his ruling. R. Yitshak Eizik Silver states: 'In a secular court ... there are those who say that it is even permitted to lie if it is impossible [to get a Torah-mandated result] without doing so. This is only when there is no chance that they will catch you (1:z,ilul hashem) .'203

Lying as an Educational Tool

Let us now turn to the altering of facts for educational reasons, or what can be termed 'Torah purposes'. R. Shlomo Zalman Auerbach was asked if it is permitted to tell a story that never happened ifit offers the best opportunity to focus on a halakhic matter that is important for the listeners to be awa rc of. He answers that one can indeed do SO.204 Auerbach's questioner actually pro­vided a good source for the ruling. Yoma 23a-b describes how R. Zadok WOlS speaking to the people after a murder took place within the Templt·. [)lIrillH !tis message, which dealt with the atoning ceremony of th(· r.gluh ur~/i~fl (Ihe ritual carried out when someone is killed by an unknown lllurd"I"('''), lu' IIlade certain statements that were not in accord with halakhah. '1'1)(' .nilIIIuti t 'xplains that he did so 'in order to increase the weeping' .:lA'~

Some years earlier than Auerbach, the hasidic masIt·,. It SOIOIlIOIl Ibhinowich of Radomsk (r803-66) also recommended to pn'ar!H'rs th,lt if Illl'y want to get their point across through the use of a story, they should 1I0t I ;111 the story a mashal (parable). They should rather call it a mu'u!idl, tlt;lt is, all

lUI

Silver, Emet keneh, 39. The implications of this viewpoint are enormOIlS, a~ ;IIIYOIlI' whll .11 , ,'piS it can no longer be regarded as a trustworthy witness in a secular ((lIIrt. SI'I' ,"~O I~r's,lil oil, '1;lIds and Means', 165: 'A number ofauthorities also explicitly allow false testilliollY wllt'lI a Il'wiNh ,,1.11 lltilfwrongfully sues a Jewish defendant in st~cular court. ' Resnicollsupports this slalrllll'lIl hy , ,1 IIII!, I·xarnples where hatakhic authorities from earlicr ccnturies Iwrlllillyill~ ill court ill onlt·, III ."III,·VI· a Jl'wishly just result; Sl't' 'Ends and Means', 16511'. (I rill' a 1I11I1I1)('r 01 till' salllt· SIIIIII ,.~ ",1"llI'd 10 hy Rl'Sllil"OlL) SI'I' also II. S. Abraham, Drvar t"r"It, i . .I.4l). For a IIIIIIt'IIII"",IIY Ir.d,lklaisl who permits Iyill~ illl"OlIrl, Sl'I' R. 1~lil'zer Melamed, I-Irvivim: kovrh nw'umurinl, I,)XII.. Willi sl;lh's Ih"t tIaOSI' ;IITI·sll·d durillg I'roh'sls ,,~aillsllsra<,I's <'xl'ulsioll olsl'llll'rs :In' 1)('IIIIIII"d III 1.1j,u-ly d"IIY ;" fllsatillliS ,",,,11' ag"illslllll','11 ill ordl'r III avoid I'"lIisllllll·1I1.

.11

SI'I' Y;ldll'r. Ikrurri 1I'4luklau/I IIIr'"r lIu.,/1I4"'4I, '1'1'lIi'lI'i h;ullam' II : 4 (I" ~UJ.) . 1'111 thr "1'1'"NiIlH

1"1111111111, NI'I' A. Y. l;'''~~'lIiIlI, V(fJulU.~lItu vr(mkurlu (.WII), vol. v. '()Iillillilyilil', 1111."Ill: ".

." SrI' .. INo Kook, ol,4! IawilY'lll, I. ~IX, Ihlll ..hNullltr tllllh iN 1101 IIrlrMMlIl'Y whrll trylll" til

III~pllf'IIMlrllrIN, hilt 111111 w1l1'1IU1I1' I" IlIlIvrylll" MlIlIIl'tllh,,, 11M lilli, thl'lI hiM word" Mhllllid hl'l'xlul

(I dll"d til lilY IIlIrlillolilry H. Il~yldl ,,,"ul,

------~---------­

actual event, 'because through this, the matter will make an impression'.206

As to how this is permissible, since one is supposed to avoid falsehood,

Rabinowich notes that according to one opinion in the Talmud the story ofthe

book of Job never actually occurred but is only a parable.= According to

Rabinowich, this shows that one can make up a story ifit helps to get a point

across.

I must say, however, that this is hardly a good proof. According to the opin­ion that Job never existed and the entire story is a parable, this information was not designed to be hidden from anyone, and there is thus no falsehood involved. In fact, the reading ofthe book of Job as a parable is, I would argue, the peshat, or simple meaning, of the text. There is obviously a great differ­ence between a parable that everyone recognizes as such, and a story designed . to instil some value when the people reading or hearing it do not know that it

is made up.

Rabinowich offers another strange justification for his position. The Jeru­

salem Talmud states, 'All lies are bad, but lies about the Torah are good.'20B

The commentary Penei mosheh, by R. Moses Margolies (d. 1781), explains that

this refers to the fact that, for reasons ofmodesty, a person is permitted to lie

about how much Torah he has studied, a point I have already mentioned.

Rabinowich understands the passage to mean that in Torah matters one is

permitted to make up stories in order to have an impact on the listener.209 He

elaborates in a fascinating way, asking why many stories are recorded several

times in rabbinic literature, with details that do not match. His explanation,

which is very much in line with how modern scholars look at these stories, is

that what is important is not the details but the larger message.

Finally, R. Hayim Oberlander published a responsum in the widely read

rabbinic journal Oryisra'elwhich dealt with the follOwing question:

I am a teacher in a school that is not so haredi (but they [the students] are Sabbath

observant) for children ages 8-9, and I saw that when I tell them stories of great

sages, that this inspires them to fear ofheaven and alacrity in observing Torah and

mitzvot. My question is, since in general I change the story completely, so that it will

be more exciting in order to best inspire them, and also so that they will be able to

understand it better, can [ continue in this fashion?210

There is no question that for generations people have been making up stories about great rabbis in order to provide religious inspiration for the masses,

... Rabinowich, Niflaot hatiftret she/omoh, 23 (first pagination: nos. 69-70). '''' BT 88 Isa.

lOll

JTBer. 9: 5. This is the standard version. Regarding this text, and the alternative readings, sec

Naor, Limit of Intdltctual Frr.edom, H2o, 267-70.

'"'" VI3I'C) l~ ~v DlIl' ~IVO~ ." "","'C) "'CIV13 "1"1 ""'l)lIl ""'"'C) "'l) "~'l' "v '1lI~ '"113.

'"' II. ()1)('rl~lIdrr, '1M It 111'1'111111,,11 to'IHlllktltllllIN SturlrN~' (11"h.) , 1.11.

and Oberlander finds a way to justify this_ As long as the teacher's purpoHf! hI 'for the sake of heaven', Oberlander concludes that he is permitted to con· tinue with his practice.211 Yet he notes that one should not do this too often, aN falsehood is not something to which pious people should be attacht"d, Oberlander also adds that it is unnecessary to make up stories as there art" plenty oftrue stories that are available for the teacher to use,

Since Oberlander's viewpoint is undoubtedly shared by numerous oth­ers-although it also has many important opponents212-one can assum(" that a significant number of the false 'gedolim stories' that are bandied aboul are not run-of-the-mill rumours, but were intentionally created in order to inspire people. R. Elyakim Schlesinger reports that a group ofTorah scholarH actually admitted to him that they invented stories about the Hazon Ish, sincc' they thought the stories would be inspiring.2U

A Rabbinic Doctrine ofthe Noble Lie?

When examining the texts presented in this chapter, which show IotH'al rahhlH lying in the name ofa larger good, it is impossible not to think of Plalo'N tlol'­Irine ofthe Noble Lie.214 As explained in the Republic/ I' a Noblt'l.it, iN a lit' fi,r II higher purpose. Plato is speaking oflying in order to pn'sl'rVt' Ih(' h'1I11IOI'1i1 order. Sometimes rulers find it necessary to lie to their suhjcclN ill oflirt' 10 lead them in the best way. It is a paternalistic approach in which Iwoplc' nlll· lIot be given access to all the truths, for their own benefit and IhOlt of' No(:irty at large.

It appears that some of the talmudic sages and post-talmudic aulhOl'ilic'N illdependently developed a conception of the Noble Lie. HoweVt'r, 1IIIIIkr

111 See Papo, Pele yo'ets, 68 (letter dalet , s.v. hashe"er): 'It is pt'rmitted to IiI' iiII' thr K~kr 01 11";l ve n.'

'" See the letter in Oryisra'el, 30 (Tevet 5763),244, where R. Avraham W"iIlb" l'g, th,' SIOlliIlI'" Il ..hl", of Henei Herak, strongly objects to Oberlander's conclusion. Anoll .. Ikit rulli, II~; Wolllf', /\1.. ; .~hur, ii. 296; and R. Jacob Israel Kanievsky, quoted in A. Horovitz, ()r~()t mhol/I. i. ~.V" ~IMO ·,1;111' that it is improper to invent stories about great Torah personalities. R. YosI'fShalollll(IY~Mlllv, I\"I'''' .~ teshuvot, vol. iii. no. 28, does not think it is prop,'r to invent stories Ollt of thill ail'. hilt IIr d ... ·s Ilt'rmit ernlwliishing a sage's biography, which is tlot very oifli'r(,tlt from what III' II~hIlM to "!'I"ISI': ~'t)m~ ,mo MIl HlIPJII'HJ ,lnlH nlllV n'n MlJ 'l1 ",~ Hl n'n OHI/) n'm, 1/)'1/) 10lHl ~'t"n~ '1110" pM . Il y,,'akov AOl'S rdi·l's 10 Ihis forlllulalion alltl slall's Ihal il is ollly applicahle' 10 lhillln'lI'N hookM, hIli 111;11 books fi")l' adults hay!' 10 1)(' arrllrall'. Ad,'s also raiSl'S Ih,' possibililY Ih;11 it iN IIII'll 10 Mrli ~ h""k 10 adulls that is inll'lIliollaliy 1101 an U 1''' It" sillf'(' alll'aNI sonu' Iwopl,' would nol hav,' hllllKhl IIU' vulllnu' hOld Ih,'y known ilM 11'111' lIallln'. SrI' Ad"N. 1>iv"ri y"',,kuv, (,14 .

'I'

E. Srhl,·silllll'l'. Ilm/urvrhl,'rkl.',,'I,.p (Hrl oJllI paKlllal ion).

... Wllh rrfrr",u'r 10 Ih" Nohlr LI", NI"lz"I'II" wrll"": 'Nrllh"r M~1I11 1I0r I'luin lUll' Cnll"IIr1I1~ Ulll' Ih" I"wl"h ",uI ChrlMtllI1I Irlll'h"n IIl1vr rvrr duuhlrd Ihrlrd"k. lu IIr.' Srr W. Kllllhllllllll (rd. IIlId InIllM." 'I'lir 1~1T."I", Nlter..,k" .0, (I mill 'IWIIII/II'"/,k, Idllb). ... I,IIW_ .&.(III'd· ...

Plato, the rabbinic Noble Lie was not intended to provide stability. Its point was much more exalted, for it was designed to promote spiritual values and help ensure that people's lives be conducted in accord with Jewish law. In fact, I think it is quite significant that we do not only have a conception ofthe Noble Lie directed towards the masses, as we have also seen that the Noble Lie is sometimes even used by one sage in speaking to another.

Redefining Truth

One way ofdealing with the disconnect between the obligation to speak truth­fully and the reality that departing from truth is permitted in so many cases is to redefine the meaning of 'truth'. We have seen many examples in this book where the truth has been altered. Yet is truth only to be identified with hist­orical truth? Cannot a myth also provide all sorts of 'truths', even if it is not historically accurate?

One should bear these points in mind when examining those who offer an alternative perspective on the meaning and significance of truth. I have already mentioned R. Elijah Dessler in this regard, in Chapter I, but it bears repeating here. In an essay entitled 'What is Truth and What is Falsehood?', Dessler, a famed musar teacher, adopts a utilitarian approach to the entire con­cept of truth. As he sees it, truth as a value must carry some positive result, since truth is by definition a positive quality. Therefore, 'truth', as understood by the Sages, means that which leads to a good result. When the Sages say that the seal of God is truth and speak of the importance of truth, they are not necessarily speaking offactual or historical truth. According to Dessler, 'truth' is not dependent upon empirical observation and evidence, but derives from religious considerations. Thus, a historically accurate description that leads to a bad result is, from a religious perspective, 'false'. By the same token, that which helps lead people to do God's will, even ifit is factually false, is never­theless to be regarded as 'truth'.2t6

There is no doubtthat Dessler's expansive definition of 'truth' and 'false­hood' provides justification for all sorts of distortions, all in the name of a good purpose. Yet before one concludes that Dessler's point is merely haredi doubles peak, I must note that his view is shared by the noted philosopher Hastings Rashdall. In his classic work Theory of Good and Evil, Rashdall writes: 'There are even cases in which a lie has to be told in the interests of Truth itself .... [A) statement literally untrue must he made' that a high('r truth

W. Dcsslcr. Mikhtuv me·diyuhu. i. (J4-(), For a lill'II\III:lt iOIl silllil:lr til tlt:lt III Ikssl(·r. S('(' It YI'rullalll J.('vovitz (IX71' 11)\(,), iJu 'ut !iukhmull um14ti«I', I. II t: 'Tht' Jitlt'fC'IKI' l",twI'I'1i truth allli J;IINI'III~)d iN 1I1t'..NII ...·c1 hy wlllIt 1'I'""ltN ttollll'UIII, If till' I'I'MIlIt IN tnll' tlll'lI tlll'llIl':IIIN til (INtI' tlliN

may be taught or real liberty of thought and speech advanceci.'ll7 In ollwr words, sometimes truth must give way to Truth. In support of th is cont('nl ion, Rashdall cites the Danish philosopher Harald Hoffding: The duty of spt'ak. ing the truth amounts to this, the duty of promoting the suprema<:y of Ilw truth.>2t8

I think that rationales of the sort advanced by Dessler, Rashdall. alld Hoffding, even if not consciously formulated, are how the religious c(,llsors, and those who create falsehoods in the name of a larger Truth, justify Ilwir actions to themselves. As this chapter has attempted to show, such all approach can be supported by quite a few sources in the rabbinic tradition.

truth is also true.' Reflecting on how Dessler's position relates to the study ofhistory, ,. ,. Sclla( tN comments, '[CJan one not make a case that,for R. Dessler, disregarding historiral anuracy ill Hill It circumstances is precisely what the truth requires, assuming, ofcourse, that 0111' kllllWS IIII' 1IIIIh about what the truth requires .. .' (Schacter, 'Facing the Truths of Ilislory', ).14 (I'ItqlHIH III original)).

117

Vol. i. 194.This source was noted by Bok. Lying, 301 n. 9· 118 Rashdall. Theory of Good and Evil, i. 194-5 n. J. In my l'arJi('r dis(,lIssioli 01 1,., ••1,'1, I' J . ., :Ihove, I also referred to William James's pragmatic theory oflrulh.

BIBLIOGRAPHY

Websites and Blogs

Bein Din Ledin -www.bdld.info

Dei'ah veDibur -www.chareidi.org

Failed Messiah -www.failedmessiah.com

Ishim ve-Shitos -www.ishimshitos.blogspot.com

On the Main Line -www.onthemainline.blogspot.com

Oneg Shabbat (David Assaf) -www.onegshabbat.blogspot.com Seforim Blog -www.seforim.blogspot.com

Text and Texture -text.rcarabbis.org

Printed Sources

ABARBANEL, ISAAC, Commentary on the Torah [Perush al hatorah] (jt'l'lIsal"III, 1C)1)1) '

ABBA SHAUL, BEN TSIYON, Orletsiyon(Jerusalem, 2005), vol. iii.

ABOAB , ISAAC [supposed author), Magen elokim, ed. Y. Spiegel (P('lah TikvOlh. ),()O'/) .

ABOAB, SAMUEL, SeIer haz ikhronot (Venice, 1650).

ABRAHAM BEN DAVID OF POSQUrERES, Hasagot. gloss('s Oil Maimollidf'N. MI~'lIIr'l torah, printed in standard edns. --Katuv sham, ed. M. Z. Hasidah (Jerusalem, 1969). --Katuv sham (Jerusalem, 1990). ABRAHAM, HAYIM SHLOMO, Birkat shelomoh (Brooklyn, NY, 2000). ---Devartorah, 2 vols. (Monsey, NY, 2006, 20IO). ABRAHAM, MICHAEL, Enosh ke~atsir (Kefar Hasidim, 2008). ABRAHAM S. ISRAEL, Hebrew Ethical Wills (Philadelphia. Pa., 1926), vol. i. AH RAMOWITZ , UDI , 'The Ideology of Rabbi Tsevi Yehudah Kook in Ihe !:uitiliH ollh...

Works of Rabbi Abraham Isaac Kook' [Ha'ide'ologyah she! harav Isevi ydllltlOlh hakohen kuk be'arikhat kitvei hare'iyah) (MA diss .• Bar-Han University. J.oo·/) . -'The Mission. the Monopoly. and the Censorship: Rabbi TSl'vi y,·hlldah Hakohen Kook and the Editing ofRav Kook's Writings' (Heb.), Da'ut, 60 (J.007) ·

121-52 .

AIIIIA MOWITZ, 7.. Y., 'Besamim rosh in a Hasidic Mirror' (Heb.). Tagim, 3-4 (FIlii STP.) , 56-R.

AIII1A MSO N, S II RAGA. 'From the Teachings of Rabbi Samllel H;1I1alo:id of Spail!' (1Ieb.). Sinai, 100 (19X7), 7'-71­

AIIIII.AI'IA. MI'IR , Yud ramah (jc·rusalc·rn. 11)1)4) .

AUHMAN. IIOWAIIIl I!RNI'ST. '''I~IW ;1II1I Low": TIll' J('willh liamily in I(arly Moul'rn Italy', Ccmlinuityand Change. 1 () (J.ool). J.X~-\Oi· ._. -'SlIn:rMN ilrlt! JllIl\urr in Ih(' SC'v,,"lrC'l1th Crntury Ghl"l\u uf Vl"IIil:r: Thr Llfr IIml 'I'holl"hl 01 \.1'011 MlIllrllii. I~'ll I()"X' (l'h.l>. til••.• IIrundl'l.. lJlllvrrlllty. It)K~).

",BI~tI()GRAPHY

ADES , YA' AKOV, Divrei ya'akov: IJulin, toharot (n.p., n.d.). ADLER, MENAHEM , A Hasmonean and His Sons [l;Iashmona'i uvanav] (Jerusalem, 2003). ADLER, RACHEL, 'The Virgin in the Brothel and Other Anomalies: Character and Context in the Legend ofBeruriah', Tikkun, 3 (Nov.-Dec. 1988), 28-32, 102-5.

AGNON, SHMUEL YOSEF , SeJer, soJervesipur(Jerusalem, 1978) .

--A Simple Story, trans. Hillel Halkin (New York. 1985).

AJDLER, J. JEAN, 'Talmudic Metrology VII: Sabbath Limits and Jewish Time Reckoning', Badad, 26 (2012), 21-64. ALBECK, HANOKH , Mavolatalmudim (Tel Aviv, 1969). ALDERMAN , GEOFFREY, 'The Charedi Custom of Excise', Jewish Chronicle, 23 Nov.

201lo ALEXANDER SUSSKIND BEN MOSES, Tsava'ah (Grodno, 1794; Zhitomir, 1848; Warsaw, 1913; Vilna, 1929).

ALHARAR, MOSHE MAIMON , Likhvodah shel torah (Jerusalem, 1988).

ALLEN, PRUDENCE, The Concept ofWoman (Montreal. 1985).

ALTER, ABRAHAM MORDECHAI, Osefmikhtavim (Augsburg, 1947).

ALTMANN, ALEXANDER, Moses Mendelssohn (London, 1998).

AMRAM GAON , Seder rav amram hashalem, ed. A. L. Frumkin (Jerusalem, 1912; Jerusalem, 1993). ANATOLI, JACOB, Malmad hatalmidim (Lyck, 1866). ANGEL, HAYYIM , 'Abarbanel: Commentator and Teacher Celebrating 500 Years of

His Influence on Tanakh Study', Tradition, 42 (Fall 2009), 9-26.

ANON., Afikei torah (New York, 2009).

ANON., Avat neJesh, undated typescript on Otzar HaHochma «www.otzar.org».

ANON., Beit rabi (Benei Berak. 1988).

ANON., Beit zlotshov, 2 vols. (Jerusalem, 1999).

ANON., 'Concerning Be'er mayim IJayim, the Levin-Epstein Edition' (Heb.), Shevet miyisra'el, 3 (2002), 28-9· ANON., Erets tsevi: kovets ma'amarim be'inyanei erets yisra'd (Jerusalem, 1989). ANON ., Hashakdan, 3 vols. (Jerusalem, 20IO-13). ANON . , F;Iemdat yamim (Izmir, 1731-2). ANON., F;Iesronot hashas (Krakow, 1894). ANON., The Igeret hamusar Attributed to Maimonides [Igeret hamusar hameyubeset

leharambam], ed. H. Copperman (Jerusalem, 2007). ANON., Kevutsat hahashmatot (n.p., n.d.). ANON. , Kol bo, ed. D. Avraham (Jerusalem, 1990), vol. ii. ANON ., Kol hashofar(Jerusalem, [1920]) . ANON., Lezikhro lin memory ofR. T..,evi Yehudah Kookl (J('rusalt'm, 1(91). ANON., 'Maskilic ChanMf's in thr WorkN of It lIayim JoPlrph David A:wlai' (11e·h.),

IllHntvcmr (.1.2. AdOir ~771). ZO-I.

a8g

ANON., 'Mystery: Who Published Hilkhot hamedinah?' (Heb.) (30 Jan. 2007). <www.inn.co.il/News/News.aspx/159012>.

ANON., Omer hashikheIJah (n.p., 1861).

ANON., OrlJot tsadikim (New York. 1982).

ANON., Die Samson-Raphad-Hirsch-Schule in Frankfurt am Main (Frankfurt am Main, 200I).

ANON., Sar hatorah (Jerusalem, 2004).

ANON., Shemitah kemitsvatah (n.p., 2006).

ANON., ShivIJei habesht (Kopys, 1815); ed. S. Horodetzky (Berlin, 1922).

ANON. , Yisa shalom (n.p., 2012).

ANON. (ed.), Zekhor ledavid [David Frankel memorial volume] (Jerusalem, 2000), vol. ii. ANUSHISKI , SHNEUR ZALMAN, Matsav hayashar (Vilna, 1881), vol. i. APTOWITZ E R , v., Das Schriftwort in der rabbinischen Literatur (New York, 1970). ARANOFF, DEENA, 'Elijah Levita: A Jewish Hebraist',Jewish History, 23 (20°9),17 40. ARATAN, ISRAEL, Torat hamidot (Jerusalem, 1947)· ARBEL, AVRAHAM , AlJoti kalah (n.p., 2007). ARIEL, YA'AKOV, 'Conquering Curiosity' (Heb.), Nekudah , 1l4 (Tishn'i ,)74X), 44· A R IELI , YITSHAK, Einayim lamishpat al masekhet berakhot (/erusalt·rn, 11)47; I'l'pl. 2006).

AS HER BEN YEHIEL, She'dot uteshuvot harosh, ed. Y. Yudelov (/ef\lsalt'Ill, H)')4)'

AS HKENAZI , BETSALEL, Shitah mekubetset (Jerusalem, 1999)·

ASH KENAZI , NISSIM ABRAHAM, NeIJmad lemar'eh (Salonika, 1812 ).

ASHKENAZI , SHMUEL, Alfa beita tinyeta dishemuel ze'ira, ed. Y. Stahl (/f'rtIH"If'III. 20n), vol. i. AS II KENAZI, TSEVI HIRSCH, She'dot uteshuvot f;akham tsevi (Lemberg, 11)00). ASIIJ.AG , YEHUDAH , Commentary on R. Hayim Vital's Ets f;ayim (/erusalt'III, 1')10:

London, 1967). ASSAF , DAVID , Beguiled by Knowledge: An Anatomy of a Hasidic Controvmy 111t'lHitH venifga: anatomyah shel mabaloket basidit] (Haifa, 2012). -Caught in the Thicket [Ne'el;1az basevakh] (Jerusalem, 2006). 'It is the Glory of God to Conceal a Thing' (Heb.), Katedra, 68 (/1lIJt' Il)ln), 5'/

66.

The Regal Way:The Life and Times ofR. Israel oJRuzhin [Derekh halllalkhllt: r. yi~

ra'el rniruzhin lllllekomo betoledot habasidut] (jerusalem, 11)1)7).

AIIIAII, ISJ\J\ C , Rovdagan (Livtlrtlo, 1823).

"" HUIAC II . Mos II Ii (ed.), Mmwrial Hook ./c)r Nanni Isaac /lal(~vy ISI'li'l' ·/.ikaroll I('ralli yits\.lak is;lk hall'vil ('IH Aviv, IljC>4)· "II" HII"CII, S II 100M " I ." I.M" N, Ma 'adam:i .~hrlom()fl (/t'ruNal"III, .1.00 i)· "II ellSTI N Ii, City (~r( ;od, tmllH. MOIrl'UH IJtKlII (lidillhuq~h, IXX I). "V IN 11M, N" I.OM 0, A/oh na'alr-h, rd. Murd"dull 'liliyoll (nl'it 1(1. .101 .I),

'Hrvi ktllJr.

\h (IIrlt I\\, "oo~).

AVIVI, YOSEF, 'R. Hayim Vital's Ets lJayim, Peri ets iJayim, and Nofets iJayim' (Heb.), Tsefunot, 17 (1993), 84-91. AVNERI, YOSSI, 'Rabbi Abraham Isaac Hakohen Kook, Rabbi of Jaffa (1904-14)' (Heb.), Katedra, 37 (1985),49-82.

AVNI, M. (ed.), l;lazon ha'ish (Jerusalem, 1997).

AYASH, MORDECHAI, Beitkha shalom (n.p. [Israel), 2009).

AZIKR1, ELEAZAR BEN MOSES , SeftrlJaredim (Jerusalem, 1958).

AZULAI, HAYIM JOSEPH DAVID, Ahavat david (Jerusalem, 1967).

--Birkei yosef(Jerusalem, 1990).

--Ein z okher (Jerusalem, 1962).

--Kise raiJamim (Livorno, 1803).

--Ma'gal tov hashalem, ed. A. Freimann (Jerusalem, 1934).

--MalJazik berakhah (Livorno, 1785).

--PetalJ einayim (Jerusalem, 1959).

--Shem hagedolim (Vilna, 1853).

--Shem hagedolim hashalem (New York, n.d), vol. ii.

--Yosefomets (Jerusalem, 1961).

BACHARACH, YAIR HAYIM , l;lut hashani (Jerusalem, 1980).

--Mekor iJayim, ed. E. Pines (Jerusalem, 1984).

--Ya'ir nativ, published in Bikurim, I (1865), 4-26. BAHUR, ELIJAH, see Levita. BAHYA BEN ASHER, Commentary on the Torah [Be'ur al hatorah), 3 vols., ed. C. Chavel (Jerusalem, 2006). BAHYA IBN PAKUDA, l;lovot halevavot, trans. Moses Hyamson (Jerusalem, 1962); trans. Menahem Mansoor (London, 1973); The Duties ofthe Heart, trans. Yaakov Feldman (Northvale, NJ, 1996). BAR-ILAN, MEIR, From Volozhin to jerusalem [Mivolozhin ad yerushalayim) (Tel Aviv, 1971), vol. i. BAR SHALOM, YOSEF , Vayitsboryosef(BatYam, 2001), vol. ii. BARDA, DAVID , Revid hazahav (Tiberias, 2008), vol. ii.

BARIS, MICHAEL, 'Place and Identity: A Commentary on the First Chapter of Pirkei avot' (Heb.), in Mikarmei shomron (n.p., 2000), 283-316­BARON, SALO WITTMAYER , The Russian jews under Tsars and Soviets (New York, 1964). --A Social and Religious History ofthe jews, 17 vols. (New York, 1952-83). BARTAL, ISRAEL, 'R. Ya'akov Lifshitz's Zikhron ya'akov: Orthodox Historiography?'

(Heb.), Milet, 2 (1985),4°9-14.

--'Shimon the Heretic: A Chapter in Orthodox Historiography' (Heb.), in I. Bartal et al. (eds.), Studies in jewish Culture in Honour of Chone Shmeruk [Keminhag ashkenaz upolin: sefer yovellekhoneh shmeruk] (Jerusalem, '993), 243-68.

--'True Knowledge and Wisdom: Approaches to Understanding Orthodox Historiography' (Heb.), Zemanim, 64 (1998), 4-14. BAS SF. R, H HR R F. RT W., Stuaie.~ in F.xege.~k Ckri.~tjun (.'ritique~ or .Iewi~h l.uw una Rabbinic Hesponsrs 70-100 Cli. (lIoNtOIl, MlIHH .. "'00:10).

BE ' ER, SHABETAI , Be'eresek(Venice, 16741­BEKHOR SHOR, JOSEPH , Commentary on the Torah [Perush al hatorah) (Jerusalem, 1956 ). BEN-AMOS, DAN, and JEROME R. MINTZ (trans.), In Praise of the Baal Shem Tov (Northvale, N], 1993). BEN-ARTZI, HAGGAI , 'The First Teaching Is Also Zionist' (Heb.), Akdamot, 6 (1999), 73-5·

--"'The Old Will Be Renewed and the New Will Be Sanctified": Criticism of Religion and the Means ofits Renewal in the Early Thought ofRav Kook' (Heb.), Akdamot, 3 (1997), 9 -28.

BEN-DAVID, YEHUDAH LAVI , 'l;lemdat yamim' (Heb.), Tsohar, 4 (1999), 278-92.

--Shevet miyehudah (Jerusalem, 2002).

BEN ISAIAH , ABRAHAM , and BENJAMIN SHARFMAN (trans.), The Pentateuch and

Rashi's Commentary (Brooklyn, NY, 1949). IlEN-MENAHEM , ELYAKIM, introd. and commentary on Jonah, in Da'at mikra: trei­asar (Jerusalem, 1990), vol. i.

BEN-MENAHEM, NAFTALI, 'Mal;taloket-Beregsas', Sinai, 14 (1944), 152-62.

BEN-YEHUDA, NACHMAN , The Masada Myth: Collective Memory and Mythmukin~ ill Israel (Madison, Wis., 1995). BI'NAMOZEGH , ELIJAH , j ewish and Christian Ethics (San Francisco, 1873; Jt·rllllalrlll. 2000). -Ta'am leshad (Livorno, 1865). BENAYAHU , MEIR, 'R. Hayim Hezekiah Medini (Biography), (Heb.). ill Ahrahalll Elmaleh (ed.), l;lemdat yisra'el (Jerusalem, 1946), 183-212. -Relations between Greek and Italian jewry [Hayal;tasim shebein yehudei yav:lllliyr­hudei italyah) (Tel Aviv, 1980). -YosefbelJiri (Jerusalem, 1991). III;NEDIKT, BINYAMIN ZE'EV, Collected Essays [Asupat ma'amarim] (lerusal'-/ll. 1994)·

IIFNISCH , HAYIM P ., 'An Explanation of the Calculation of the Times of Day amI Night by the Hatam Sofer in the Name of His Teacher R. Nathan Adler' (lit-h.), Otserot hasofer, 12 (2001), 59-64. I lazemanim bahalakhah, 2 vols. (Benei Berak, 1996).

III, N Isell, PEARL, To Vanquish the Dragon (Jerusalem, 1991).

/I,.,rshit rabah, ed. J. Theodor and H. Albeck (Jerusalem, 1965).

IIlll C I; Il. DAVI D, Cultures in Collision and Conversation (Boston, Mass., 20 II).

'Jews. Gentiles and th(' Modern Egalitarian Ethos: Some 1i.'ntativ(' Tholl!-thts·. ill

Marc D. St('rn (('d.). Formu/ating Rr,~pons(.s in an Egalitarian AW (I.anham. Md..

),005). X3 "lOX.

l'a.~t'(uli("l. /'o/rmir:, and /)ialo~Il!' (Bostoll. Mass .. JoOIO),

/l/IIH;flH . ISIlAI' I .. E~rr()ml (piotrk6w, 11)07). /lIIIU; li N, lot IC IIAII!. s .. 'M:litllollldrH 011 SrH alit! M:/rrIOlMr', III Mkhurl J. nroyt!r :lIId Mkhurl AIIHllhrl (reiN ,), Marrlagr, SrI(, "'III Falllily In ludal,~m (OHfilTd, lOO~),

I~') · ')I.

BERGMAN, ASHER, Toledot maran harav shakh (Benei Berak, 2006).

BERLIN, NAPHTALI TSEVI JUDAH, Meshiv davar (Warsaw, 1894), vol. ii.

BERLIN, SAUL, Besamim rosh (Jerusalem, 1984).

BERLINER, ABRAHAM, Aus dem Leben derdeutschen Juden im Mittelalter (Berlin, 1900).

--Selected Writings [Ketavim niv1).arim], 2 vols. (Jerusalem, 1945-9).

BIN-NUN, YOEL, 'Inspiration ofthe Holy Spirit According to Rabbi A. I. Kook' (Heb.),

in Binyamin Ish Shalom (ed.) , On the Paths of Peace: Studies in Jewish Thought Presented to Shalom Rosenberg [Bedarkhei shalom: iyunim behagut yehudit mugashim leshalom rosenberg] (Jerusalem, 2007) , 353-76.

BIRNBAUM , PHILIP, Ha-Siddur ha-Shalem (New York, 1949). BLEICH, J. DAVI D, 'Divine Unity in Maimonides, The Tosafists and Me'iri', in Lenn E. Goodman (ed.) , Neoplatonism and Jewish Thought (Albany, NY, 1992), 237-54. BLIDSTEIN, GERALD (YA' AKOV) , Studies in Halakhic and Aggadic Thought [Iyunim bema1).shevet hahalakhah veha'agadah] (Be'er Sheva, 2004).

BLOCH, ELIJAH MOSES, Rua/:!.eliyahu (Lakewood, NJ, 1954) .

BLOCH, HAYIM, Anthology ofthe Words and Sayings ofthe Sages [Heikhalledivrei 1).azal ufitgemeihem] (New York, 1948). BOK , SISELA, Lying: Moral Choice in Public and Private Life (New York, 1999). BOKSER, BEN ZION (ed.), The Prayer Book (New York, 1957). BONFIL, ROBERT, Rabbis and Jewish Communities in Renaissance Italy, trans. Jonathan Chipman (London, 1993).

BONFILS, JOSEPH, TsaJnat pane'a/:!., ed. D. Herzog, 2 vols. (Krakow, 1912; Heidelberg, 1930 ). BORSCHEL-DAN, AMANDA, 'Visiting Gershom Scholem', Times ofIsrael, 20 Feb. 2012. BOYARIN, DANIEL, Border Lines: The Partition ofJudaeo-Christianity (Philadelphia, Pa., 2004).

--Carnal Israel (Berkeley, Calif., 1995).

--Socrates and the Fat Rabbis (Chicago, 2009). BRAND , EZRA, 'Principles of Omission of Laws in Maimonides' Mishneh torah' (Heb.), Hama'yan, 53 (Tevet 5773), 21-54· BRAUN, SHLOMO ZALMAN , She'arim metsuyanim bahalakhah (New York, 1949). BRAZIL, SHMUEL, Besha'arei hamo'adim (n.p., 1997). BREGMAN, MARC, 'Pseudepigraphy in Rabbinic Literature', in Esther G. Chazon and

Michael Stone (eds.), Pseudepigraphic Perspectives: The Apocrypha and Pseudepigrapha in Light ofthe Dead Sea Scrolls (Leiden, 1999), 27-41.

BREISCH, MORDECHAI JACOB, /:felkatya'akov(Jerusalem, 1951).

BREUER, ISAAC, Darki (Jerusalem, 1988); German trans. , Mein Weg (Zurich, (988).

--Weltwende (Jerusalem, 1979).

BREUER, MORDECHAI, 'Agudat Yisra'pl and Wpstern Orthodoxy' (I kh.), Ilama'yan, 5 (Tishrei 572 5 [[9()4]), [5-[8. --Asif(Jt>rusalt'lII, 11)9<))· Moclrmily wilhin '/lWli/iorl, tnlllN , 1~1i:t,aht'tt. I't'tlll't.ow"ki (Nt'w YOlk, [1)l)J.).

--Ohalei torah (Jerusalem, 2004).

--'Review of Recent Books' (Heb.), Hama 'yan, 7 (Tishrei 5727),64-72. BRILL, ALAN , 'The Writings of the Vilna Gaon and Philosophical Terminology', ill Moshe Hallamish et al. (eds.), The Vilna Gaon and His Disciples (Ramat Gan, 2003),8-37. BRIN, GERSHON , 'Themes in R. Judah Hehasid's Torah Commentary' (Hi'll.), Te'udah, 3 (1983), 215-26. BRODT, ELIEZER YEHUDAH, 'The Laws of Birkat hare'iyah in Ma'gal tov by R. Hayilll Joseph David Azulai (Hida) (2)' (Heb.), Yeshurun, 27 (2012), 907-39. BROWN, BENJAMIN, 'From Principles to Rules and from Musar to Halakhah: TIll' Hafetz Hayim's Rulings on Libel and Gossip', Dine Israel, 25 (2008) , 171-256.

--The Hazon Ish: Halakhist, Believer, and Leader ofthe Haredi Revolution [Hal,tazoll ish: haposek, hama'amin umanhig hamahapekhah ha1).aredit] (Jertlsal('III, 20II). IlROYDE, MICHAEL, 'Hair Covering and Jewish Law: Biblical and Obj('rtiV<' (Oal Moshe) or Rabbinic and Subjective (Dat Yehudit)?', Tradition, 42 (Fall WOI»), 97-179.

HRULL, JACOB, Mevo hamishnah (Frankfurt am Main, 1876).

HlfNIM , AMOS, A Fire in His Soul (Jerusalem, 1989).

II If NIM , IRVING, Ethicsfrom Sinai, 3 vols. (New York, 1964-6) .

IIU XTORF, JOHANNES, Synagoga Judaica (Basel, 1680); olllilll' trallslatioll hy AI"II

D. Corre, <https:/ /pantherfile.uwm.edu/corre/www /bllxd()rf~•. (Al'SALI, ELIJAH, Me 'ah she'arim (Jerusalem, 2001). (AIHEBAC H , ELISHEVA, Divided Souls: Convertsfromjudaism in Germa II Y, ,~()() '/\"

(New Haven, Conn., 2001). -The Pursuit of Heresy: Rabbi Moses Hagiz and the Sabbatian Cotllrovrnir,\ (Nt'w York, 1990).

(AllMILLY-W E INBERGER, MOSES, Censorship and Freedom (1' /:'xplnsilHl ill .1"lI'i,\/1 History (New York, 1977). Fear ofArt: Censorship and Freedom ofExpression in Art (New York, II)X(,) .

(AllMY, SHALOM, 'Dialectic, Doubters, and a Self-Erasing Ldtl'r', ill /'awH'III/'

J. Kaplan and David Shatz (eds.) , Rabbi Abraham Isaac Kook arlli .Itwisli .'I"ililll ality (New York, 1995),205-36.

t i\ S I' I ,\Cf I 1\ N K A S l' I

( II A J I' S, TS I' V I III Il SC II ,Kol sijrei maharats ~ayes (jerusalelll, IIJSX), vol. i.

( IIAI'N 1 K, HAl N E, "'WolII<'n Known /()r Thl'sl' Acts" throu~h till' Ibbbilli, /.1'11" :

A Study of' lildlOt I.t:s"il~t', in Miryalll Kabakov (I·d.), Kt:t:p Your Wiv,:.\ Away/rolll '1'111'111.' ()/,'/,Pl/ox Wort/I'll, ()tlo/'lllOll"x /)I'.\i,.,:s (Ih-rk,·lt·y, Calif., .>.010), 'IX I)X .

I III'WIOW, SI\MAIlAH, 'I'll,. '/Sudik i,\ ,III' '''"umlali"n o/Illr. Worlel: Huv Ktlok'.\ Emlrrll Missioll cmd Myslirul lixl'rrirtll;r I'IHadik yC'~OlI Ohllll: IWNIII·III.lIIt "uNollil vrhatl;lvayah h;lIl1iN'il "hC'1 1IIII'liv klKlkl (lblllOlt (.;"n, J.OI~).

I II I' ll [ ow, YII VA I, 'Krrp AWIlY IrulII l'IIINrhumJ' (1Irh.), '/~olw,., [ (,1000), I, -.1.4.

CHWAT. ARI YITSHAK. The Question of Antinomianism and Clarification of the Concept ofbediavad in Rav Kook's Teachings' (Heb.). unpublished. --'Those Who Are Innocent According to the Bible and Guilty According to the Sages' (Heb.). Talelei orot. 12 (2006). 13-99. CHWAT. EZRA. 'A Responsum on Birkat haminim by R. Meir the Author of Mishpat tsedek' (Heb.). Yeshurun. 14 (2004). 8°3-10.

CITRON. ISRAEL.l;Iidushei harav tsitron-katroni (Petah Tikvah. 2010).

CLEMENT OF ALEXANDRIA. The Writings of Clement of Alexandria, trans. William Wilson. in Alexander Roberts and James Donaldson (eds.), Ante-Nicene Christian Library (Edinburgh. 1867). vol. ii. COHEN. ARYEH LEIB, 'The Ways and Opinions of the Hafets Hayim' (Heb.). in

Mikhtevei harav ~aftts ~yim(New York, n.d.). 3-92 (third pagination).

COHEN. DAVID. Mishnat hanazir (Jerusalem. 2005).

COHEN. DOVID, He'akov lemishor (Brooklyn. NY. 1993).

COHEN. GERSHON, 'On the History ofthe Controversy over Non-Jewish Wine in Italy and its Sources' (Heb.). Sinai, 77 (1975), 62-90. COHEN. JACK SIMCHA, 'Halakhic Parameters of Truth·. Tradition, 16 (Spring 1977). 83-97· COHEN. SHALOM PINHAS. 'Maimonides' Relation to Women According to Rabbi

Joseph Kafih' (Heb.). in YosefFarhi (ed.), Masorah leyose!, 8 (2014). 53-71.

COHEN . YIGAL, Ukenehlekha ~ver(Holon, 2006).

CONNOR. JAMES . The Last Judgment: Michelangelo and the Death of the Renaissance (New York, 2009).

COOPERMAN. BERNARD, "Trade and Settlement": The Establishment and Early Development of the Jewish Communities in Leghorn and Pisa (1591-1626)' (Ph.D. diss., Harvard University, 1976).

CORONEL, NAHMAN NATHAN. Zekhernatan (Vienna, 1872).

DA FANO. MENAHEM AZARIAH . She'elot uteshuvot harama mifano (Jerusalem. n.d.).

DA SILVA, HEZEKIAH. Peri h-adash (Amsterdam. 1706).

Da'at zekenim miba'alei tosafot, in standard edns. of Mikraot gedolot (Rabbinic Bibles).

DANZI G. ABRAHAM . l;fayei adam (Vilna. 1810; Vilna and Grodno, 1819).

--l;fayei adam venishmat adam hamefo'ar (Jerusalem, 2008). vol. ii.

--l;fokhmat adam (n.p .. 1970). DANZIGER, SHLOMO. 'Rediscovering the Hirschian Legacy', Jewish Action, 56 (Summer 1996). 20-4. DAVID MOSES OF CHORTKOV. Divrei david (Husiatyn. 1904). DAVIDSON, HERBERT A.• 'The Authenticity ofWorks Attributed to Maimonides·. in Ezra Fleischer et al. (eds.), Me'ah She'arim: Studies in Medieval Jewish Spiritual Life in Memory ofIsadore Twersky (Jerusalem. 2001). I1I-33.

--'Maimonides' "Shemonah Peraqim" and Alfarabi's "Fusul al Madani.. ·. PAA.lR. 3I (1963).33-50 . -~-M()~e~ Muimoniues: Thr. Mun und Hi.~ Wllrb (Oxliml. ~OOS). IIAV I S. AV lUI II () M. 7'hr Complete Met.~uuuh ,c;/duur (Brooklyn. NY. Jt)I)O).

DAVIS. JOSEPH . Yom-Tov Lipmann Heller: Portrait of a Seventeenth-Century Rabbi

(Oxford, 2004).

DE ROSSI , AZARIAH. Me'oreinayim (Vilna. 1863).

DE SOLA. D . A . • and M. J. RAP HALL (trans.). Eighteen Treatises from the Mi.~hnu (London. 1843). DE SOLA POOL, DAVID, The Kaddish (Leipzig, 1909). --(ed. and trans.), Traditional Prayerbookfor Sabbath and Festivals (New Hyde Park.

NY. 196o).

DEANESLY, MARGARET, The Lollard Bible and Other Medieval Biblical Versions (Cambridge. 1920).

DEBLITZKY. BETZALEL, 'Responsa ofR. Joseph Hayim' (Heb.). Mikavtse'el. 35 (Ti~hrri 5769),583-628. DEHAN , YA' AKOV . Dibrot ya'akov: ketubot (n.p .• 1997)· DELMEDIGO . JOSEPH SOLOMON. Matsrefleh-okhmah (Basel. 1629). DERSHOWITZ. YITZCHOK, The Legacy ofMaran RavAharon Kotler (Nanuet. NY. 1.005). DESHEN. SHLOMO . R. Shimon Kohen of Frankfurt [R. shimon kohen mif'rallkf'urq

(Jerusalem, 2003).

DESSLER, ELI JAH . Mikhtav me'eliyahu (Jerusalem, 2007). vol. i.

DEUTSCH. NATHANIEL, The Maiden ofLudmir (Berkeley. Calif.. 1.003).

IlEUTSCH. SHAUL SHIMON, Larger than Life: The Life and Times ~rlhr. l.u/JuI,illhrr Rebbe Rabbi Menachem Mendel Schneerson (New York, 1997). vol. ii. III BOTON. ABRAHAM . Lef),em mishneh. commentary on Maimonid('s. Mi,~hnrh ,"mh.

printed in standard edns. III BOTON . JACOB . Edut beya'akov (Salonika. 1720). III ENSTAG . ISRAEL JACOB, 'Did the Vilna Gaon Oppose Maimonid('s' Philwwphy?'

(Heb.). Talpiyot, 4 (1949). 253-68.

-'Maimonides' Mishneh torah: A Bibliography of Editions' (1Il'h,). ill Chari!'" Berlin (ed.). Studies in Jewish Bibliography, History. and Literature in Ilmlllr (~r I, Edward Kiev (New York. 1971). 21-108.

III so N . YONINAH , 'Orot hakodesh Re-edited and Organized AccordinK to FOIIT Motifiol'

(Heb.). Da'at. 24 (1990),41-86. 110 N -VI HY E. SHABETAI , Anshei torah uma/khut (Tel Aviv. 1967). III~ATCH . MARK. 'Nothing but the Truth?'. Judaism. 37 (Spring 1988). 2IX-~X, 1111 WAN. SIMEON BEN T SEMAH. Magenavot . ed. E. Zini (Jerusalem. 2000),

Ohev mishpat (Venice. 1590).

Zohar harukia (Vi Ina, 1879). 111I'I MAN. II.. lIegyon lev (Kiltligsberg. IX45)· II'I' IS. SAMUI! 1. (MAIIARSIIA). UHT1lTII'ntary 011 tfll' ·Hdtllud. prillted ill Ntalltiurd

l'dllS .

.... WATI. IIINVAM IN. '·Iwo Vi"it" t() til(' Ilal.()IIIHh· (1It'h.). M()ra.~huh. 6 (IlJ7<4). (1.1. \'

1<1 I M II N IIII1U; . 'os1111 A. Vr.vur yeh(l.~huu (Jrrullalrlll. llJ7o). vol. i.

1" jMIINICIIICIi. IIAVIM YIIIIIIIIAIi. '01lC' Who I>rlllkll Grntllr Wlnr. ilow DnrMllr

AtollC'?' (1Irh.). ()t~urk,,~"yjm. lil (1,),6). ')1).

EISEN, CHAIM, 'Maharal's Be'er ha-Golah and His Revolution in Aggadic Scholarship -inTheir Context and on His Terms', Hakirah, 4 (Winter, 2007), 137-94. EISENSTADT, ABRAHAM TSEVI, Pith,ei teshuvah, commentary on Joseph Karo, Shull;,an

arukh, printed in standard edns. EISENSTEIN, JUDAH DAVID (ed.), Otsaryisra'el (Jerusalem, 1971), vol. viii. ELBAUM, AVISHAI, 'Alterations in Haskamot' (Heb.), Hama'yan, 38 (Tishrei 5758),

34-8. --andARYEH ELBAUM, Dabarledor(n.p., 1996). ELBAUM, YA'AKOV, 'Concerning Two Textual Emendations in the Aleinu Prayer'

(Heb.), Tarbiz, 42 (1973),204-8. ELBOGEN, ISMAR, jewish Liturgy: A Comprehensive Survey, trans. Raymond P. Scheindlin (philadelpha, Pa., 1993). ELEAZAR ASHKENAZI BEN NATHAN HABAVLI, Tsafoat pane'al;" ed. S. Rappaport

(Johannesburg, 1965). ELEFF, ZEV, Shirat miryam (Baltimore, Md., 2009). ELHANAN, YOEL [pseud.], 'How to Build Herzl's Temple: A Letter from Rabbi

Abraham Isaac Hakohen Kook to Rabbi Hayim Hirschensohn' (Heb.),

<www.yoel-ab.com/katava.asp?id=I3I>. ELIACH, DOV, Avi hayeshivot (Jerusalem, 1991). --Sifer hagaon, 3 vols. (Jerusalem, 2002). ELIASBURG, JONATHAN, Shevil hazahav (Vilna, 1897). ELIEZER OF METZ, SeJeryere'im (Pinsk, 1935). ELIEZR1, SAMUEL, Melekhet shemuel (Tel Aviv, 1962). ELIJAH BEN HAY1M, She'elot uteshuvot rabi eliyahu ben I;,ayim (Jerusalem, 1960). ELIJAH BEN SAMUEL, Yad eliyahu (Amsterdam, 1712). ELIJAH BEN SOLOMON ABRAHAM HAKOHEN, Midrash talpiyot (Izmir, 1736). ELIYAHU, YOSEF, 'Leshon hara between Husband and Wife' (Heb.), <www.inn.co.il/

Articles / Article.aspx/7 44p. --and RUTH ELIYAHU, Hatorah hamesamal;,at (Beit El, 1998). ELON, MENACHEM, jewish Law, trans. Bernard Auerbach and Melvin J. Sykes

(Philadelphia, Pa., 1994), vol. iv. ELYASHIV, SOLOMON, Leshem shevo ve'al;,lamah, 'Sefer hade'ah', vol. ii (Piotrk6w,

1912). EL YASH IV, YOSE F SHALOM, Kovets teshuvot (Jerusalem, 2003), vol. iii. EMDEN, JACOB, Amudei shamayim (Altona, 1745), vol. i. --Derush teftlat yesharim (Altona, 1775; Krak6w, 19II). --Lual;,eresh, ed. D. Yitzhaki (Toronto, 2001). --Megilat seJer, ed. A. Bombach (Jerusalem, 2012). --Migdal oz (Altona, 1748; Zhitomir, 1874). --Mitpal;,at sejarim (jt'rusalelTl, 11)1)5). -.-Mor uketsiyah (j(·rusal(·tll, 1(96). Unfyliopardialudaim, ICI vol"., (,d. Co Holh (JrruNulrlll, U)7J.).

ENGLARD, IZHAK, 'Majority Decision vs. Individual Truth', Tradition, 15 (SprinM-Summer, 1975), 137-52.

Entsiklopedyah talmudit, 32 vols. (Jerusalem, 1947-).

EPSTEIN, ISIDORE,judaism (Baltimore, Md., 1966).

EPSTEIN, J. N., 'Mekhilta and Sifrei in Maimonides' Works' (Heb.), Tarbiz, 6 (lCH~), 99-138. EPSTEIN, YEHIEL MIKHEL, Kitsurshelah (Fuerth, 1653). EPSTEIN, YEHIEL MIKHEL, Arukh hashull;,an (Jerusalem, n.d.). --Kitvei ha'arukh hashull;,an (Jerusalem, 2007). ETKES, IMMANUEL, Gaon oJVilna: The Man and His Image [Ya1;tid bedoro: haMaoll mivilna-demut vedimui] (Jerusalem, 1998).

ETTLINGER, JACOB, Arukh laner (New York, 1950).

EUCLID, Elements, Hebrew trans. by Barukh ofShklov (The Hague, 1780).

EVEN, YITSHAK, The Dispute between Sanz and Sadegora [Ma1;talokel sallZ v('sadiMlIlahl

(New York, 1916). FYBESCHUETZ, JONATHAN, Sarha'eleJ(Warsaw, 1816). FYLENBURG, ISSACHAR BER, Be'er sheva (Jerusalem, 2004). I'AIERSTEIN, MORRIS M., All Is in the Hands oj Heaven: Thr: 'Irw:/IiIlK' 01 UIII,lli

Mordecaijoseph LeineroJIzbica (Hoboken, NJ, 1989). -jewish Mystical Autobiographies: Book oJ Visions and Rook o/ ....rrrrt.\ (Nrw Ytllk, 1999)· l'AiK, JOSHUA, Perishah, glosses on Jacob ben Asher, Arba'ah II/rim, Plillh'" III Niall

dardedns.

I'A LK, PESACH ELIYAHU, Oz vehadar levushah (Gateshead, 11)1)8).

IARBER, SETH, An American Orthodox Dreamer: Rabbi '/o.\t'ph II . ....olm'ritt/lik 111111 Boston's Maimonides School (Hanover, NH, 2004). I A R RSTEI N, ESTHER, Beseter ra'am: halakhah, hagut umanhigut /Jim"i /111\/10'11/1

(Jerusalem, 2002).

IAlIll, lOSE, The Horizontal Society (Boston, Mass., 2008), vol. i.

III NSTEIN, MOSES, Dibrot mosheh: ketubot (New York, 2000). -Igerot mosheh, 9 vols. (New York, I959-20U). III v ISH, SAMUEL, Beit shemuel, commentary on Joseph Karo, Shull;,an arukh, plillkd in standard edns. 111.IlMAN, lJANIEL z., The Right and the Good: lIalakhah and /lUI/leW Urilitiolil (Northvale, NJ, 11)1)1)).

1111) MAN, 1.0 III S, 'Masada, A Critiqut' 0" Rtu'nt Sdlolarship', in Jato!> Nt'lIsnt" (t'd.), ('H"i.~tiarlity, Judaism arid OtH..,. (;,.,.(()·Nonlarl Cults: Stutiil'.~ Jin' Mo,.'o/l SlIIilil III Sixty (l.eiJen, IIJ'lS) , .J.IX 4X.

1'1' I Il MAN ,I.V I (Iralls.), Uav A. Y. Kook: .'lrlnlrd I.rllm (Ma'alt,1t AJulllilll, I t)Xh).

1'1' III It; liN, AliA M, 'Tltl' i{oad Not 'llIkl'n: l~llV Sltlollloh Zvi Sdllkk 11111.1 Ihr I.t'MIIl'Y of Ihlll~lIrililiOrlh()Joxy', IlllCA,'Jt) (J.ooi), 10'/ 40.

1'11111114, YA'AIWV, Kokhvrio/'(Jr!IINlIlrlll, J.t)oi).

FINKELMAN, YOEL, Strictly Kosher Reading: Popular Literature and the Condition of Contemporary Orthodoxy (Boston, Mass., 20n). FINKELSCHERER, ISRAEL, Mose Maimunis Stellung z um Aberglauben und zur Mystik

(Breslau, 1894).

FISH, SHMUEL AHARON , Davar beshem omro (Jerusalem, 2006).

FISH, YA'AKOV HIZKIYAHU , Titen emetleya'akov (Jerusalem, 2004).

FISHER, ELIYAHU, Birkat eliyahu (Brooklyn, NY, n.d.).

FISHMAN, TALYA, 'Forging Jewish Memory: Besamim Rosh and the Invention of Pre­Emancipation Jewish Culture', in Elisheva Carlebach et a1. (eds.), jewish History and jewish Memory: Essays in Honor of Yosef Hayim Yerushalmi (Hanover, NH, 1998),70-88.

FIXLER, DROR, 'Polemical Language in Maimonides' Commentary on the Mishnah' (Heb.), in YosefEliyahu Movshovitz (ed.), Maimonides Anthology [Kovets haram­bam] (Jerusalem, 2005), 151-98.

FLATTO, SHARON, The Kabbalistic Culture ofEighteenth-Century Prague: Ezekiel Landau (the 'Noda Biyehudah') and His Contemporaries (Oxford, 2010).

FLECKELES, ELEAZAR, Ahavat david (Prague, 1800).

FLEISCHER, JUDAH LEIB, 'R_ Abraham Ibn Ezra and His Literary Work in England' (Heb.), Otsar halJayim, 7 (1931), 69-76, 107-II, 129-33, 160-8, 189-2°3.

FOGEL, MOSHE, The Sabbatian Character of Hemdat yamim: A New Look' (Heb.), in Rachel Elior (ed.), The Dream and its Shattering [Hal).alom veshivro) (Jerusalem, 2001),365-422.

FOGELMAN, MORDECHAI, 'Practical Halakhah: Halakhah ve'ein morin ken' (Heb.), Hatsofth leIJokhmat yisra'el, 15 (1931),144-56. FRAENKEL, DAVID, Sheyarei korban, commentary on the Jerusalem Talmud, printed

in standard edns. FRANKEL, ZECHARIAH, Mevo hayerushalmi (Breslau, 1870). FRAN KLI N, RUTH, A Thousand Darknesses: Lies and Truth in Holocaust Fiction (Oxford,

20n).

FREUNDEL, BARRY, Why We Pray What We Pray (Jerusalem, 2000).

FRIEDFERTIG, MORDECHAI, Kum hithalekh ba'arets (n.p_, 2008).

FRIEDMAN , HERSHEY H ., and ABRAHAM c. WEISEL, 'Should Moral Individuals Ever Lie? Insights from Jewish Law', <http://www.jlaw.comfArticlesfhLLying

Permissible.htmb.

FRIEDMAN, MENAHEM , Society and Religion [I:Ievrah vedat) (Jerusalem, 1998).

FRIEDMAN, MENAHEM NAHUM, On Truth and Falsehood [AI ha'emet vehasheker] (Boto~ani, 1927).

FRIEDMAN, TALI, 'Does the Public Have a Right to Know? The Censorship, Editing, and Non-Publication of Rabbi Abraham Isaac Hakohen Kook's Manuscripts' [Ha'im zekhut hatsibur leda'at: tsenzurah, arikhah, ugenizat kitvei hayad shel harav avraham yitsl).ak hakohen kukJ (MA diss., Bar-llan University, 2011).

FR I F.OM AN, TSF.VI HIRSH , T~evi ~med(Brooklyn, NY, 1<)60), vols. iX-40. I'R I M Ii R, A R Y HII , and IlOV I' ll I M Jl II , 'WornI'll'S Prayrr S('rvicf''': Tlwory .lIld !'rarlin", 7h~ditiorl, \;A (Willlt'l' I()!)X), ~ 1114.

FRIMER, NORMAN, 'A Midrash on Morality or When is a Lie Permissible', Tradition, 13 (Spring-Summer 1973), 23-34·

FRISCH, AMOZ , 'R. Samson Raphael Hirsch's Interpretation of the Sins of thco Patriarchs According to His Commentary on Genesis' (Heb.), in Moshe Ahn'nd and Shmuel Feuerstein (eds.), Paths in the Bible and its Teaching [Derakhim bamikra uvehora'ato) (Ramat Gan, 1997), 181-97.

--'The Sins of the Patriarchs as Viewed by Traditional Jewish Exegesis', } S(,6 10 (20°3),258-73.

GALINSKY, JUDAH D., and JAMES T. ROBINSON, 'Rabbi Jeruham b. Meshullam, Michael Scot, and the Development ofJewish Law in Fourteenth-Century Spa i n', Harvard Theological Review, 100 (2007), 489-504.

GANTZ , HAYIM MEIR , Reshumim beshimkha (Ashdod, 2007).

(;ANZFRIED , SOLOMON , Kitsur shullJan arukh (numerous edns.); Eng. trans. HYlllan

E. Goldin, Code ofjewish Law (New York, 1961). CARB, JONATHAN, 'Prophecy, Halakhah, and Antinomianism in Rav Kook's Shemonah kevatsim' (Heb.), in Zeev Gries et a1. (eds.), Shefa tal (Be'l'r SIII'va, 2004),267-77. (;ARBER, ZEV, 'The 93 Beit Yaakov Martyrs', in Franklin H. I.itte! ('I al. (·(Is.), Wllllt Have We Learned? Telling the Story and Teaching the I.f.ssons '1thr 11()lo",,..~t

(Lewiston, NY, 1993), 323-49. (;atesofPrayer (New York. 1975). (. I'I.LMAN , JEROME I., The Fear, the Trembling, and the Fire: KierkegaurJ umi Ilu.~llill

Masters on the Binding ofIsaac (Lanham, Md., 1994). (.1' I{ BER, REUVEN , The Enlightenment Revolution: The Spiritual Path ofHuhlJi Ahl'llhulII Isaac Kook [Mahapekhat hahe'arah: darko harul).anit she! harav avr:l1I:lIII yllNI,I;lk hakohen kuk) (Jerusalem, 2005). '. IWNDI, JONAH, Igeret hateshuvah (Jerusalem, 1962). Sha'arei teshuvah (Jerusalem, 1967).

'.1· 1{0 N DI , NISSIM , Derashot haran, ed. L. Feldman (Jerusalem, 1977).

( . I' WII{TZ, WILLIAM l., 'Zemannim: On the Introduction of New COlIslrudN in

Halakhah', TUMj, 16 (2012-13), 153-71.

•. 1 It: K. S H M UEL, Kuntres hateshuvot hel;.adash, 4 vols. (Jerusalem, 2006 -10). 'On Alterations, Omissions, and Internal Censorship in the Rt'sponsa I.ill'!';, IlIr<" (Heb.), Kuntres, I (Winter 2009), 40-76. Window to the Responsa Literature [Eshnav lesifrut hateshuvoq (New York. .lOIJ.).

',"11>. AVI E (ed.), The Complete ArtScroli Machzor: Pesach (Brooklyn, NY, 1l)()4). ',"IIIIII'I{(; . IIANOKII. 'Is It Iialakllically P('rrnissihl(, 10 I.ip?' (Ill'll.). SIIIIIIII/, hnllanah (Il)XX). IX7 -()S. l'(IIII1I1(JH;, 111111'1. Ilrtwrm Hrrlin ullli S/ohoIJku: .Irwi.~11 '/twlsililln /o'igI4rr.~ Film Hastrrn l!'uropr(Hohokc'n, N/, Il)X'>I.

('(IIIIIIAIII' II, Vil li I n, "'COlllr, 1.1'1 UN Co IIl1d Wl'lwlllr thr Suhhlllh" (4)' (1II'h.l, K()vl't.' hl'll uhuron vrylm~'rl, 11 ('1'INhrcol--IIf'HhvlIlI ~7~X), II <) i4. "III'lIllIIlIuli vl"lIyln korllluh',J'u'llmlcn, ~ (..101 \) , ~I I) .

GOLDSeH M IDT, PI N HAS , Zikaron basefer (n.p., 1995). GOLDSTEIN, DAVID , Dostoevsky and the jews (Austin, Tex. , 1981). GOLDSTEIN, MENAHEM MENDEL SEGAL, 'Studies and Clarifications ofthe Thought ofR. Jacob Emden' (Heb.), Oryisra'ei, 43 (Nisan 5766),203-15.

GOLDSTEIN, MOSES, Mas'otyerushalayim (Munkacs, 1931).

--(ed.), Tikun olam (Munkacs, 1936).

--Yabia omer (Jerusalem, 1924).

GOLDWASSER, DOVID , Comrade (Southfield, Mich., 2004).

GOMBINER, ABRAHAM, Magen avraham, commentary on Joseph Karo, ShullJan arukh, printed in standard edns. GOODBLATT, DAVID , 'The Beruriah Traditions',jjS, 26 (1975),68-85. GOODMAN, MORDECHAI S. (ed. and trans.), The Sabbath Epistle ofRabbi Abraham Ibn

Ezra (Jersey City, NT, 2009). GOPIN, MARC, 'An Orthodox Embrace of Gentiles? Interfaith Tolerance in the Thought ofS. D. Luzzatto and E. Benamozegh', Modern judaism, 18 (May 1998),

173-95·

GORDON, H. L., The Maggid ofCaro (New York, 1949).

GORDON, MARTI N L., 'The Rationalism of Jacob Anatoli' (Ph.D. diss., Yeshiva Uni­versity,1974)· GORELIK, MORDECHAI, 'On Printing the Talmud with New Translations and Com­mentaries' (Heb.), Or yisra'el, 50 (Tevet 5768), 39-40. GOSHEN-GOTTSTEIN , MOSHE , 'The Authenticity of the Aleppo Codex', Textus, I (1960),17-58.

GOTTLIEB, MICHAH, 'Counter-Enlightenment in a Jewish Key: Anti-Maimonideanism in Nineteenth-Century Orthodoxy', in James T. Robinson (ed.), The Cultures of Maimonideanism: New Approaches to the History ofjewish Thought (Leiden, 2009), 259-87.

GRAETZ, NAOMI, Silence is Deadly: judaism Confronts Wifebeating (Northvale, NT,

1998).

GREENWALD, LEOPOLD, AIJ letsarah (St. Louis, 1939).

--jewish Groups in Hungary [Liflagot yisra'el behungaryah) (Deva, 1929).

--Maharil uzemano (New York, 1944).

--Matsevat kodesh (New York, 1952).

--OtsarnelJmad (New York, 1942).

GROSS, MORDECHAI, Om ani lJomah (Benei Berak, 2000), vol. ii.

GROSSMAN, AHARON YEHUDAH, Vedarashta velJakarta [rabbinic novella e) (Jeru­salem, 2008), vol. v. --Vedarashta velJakarta [responsa] (Jerusalem, 20IT), vol. v. GROSSMAN, AVRAHAM, And He Shall Rule Over You? Women in Medit:val Rahhinic

Thought [Vehu yimshol bakh? Ha'ishah Imnishnatam she! bakhrnt'i yisra't'l

bimci habcinayiml (lcrusillcm, 2011).

'Ml,dil'Vill Ra!>hillit' Vil'WH Oil Wifi'·B('OIlinj(, Xoo ·1 \00', .I(;wi.~h I /ist()ry, S (1991),

H--(l"".

--Pious and Rebellious: jewish Women in Europe in the Middle Ages [f:{asidol umoredot: nashim yehudiyot be'eiropah bimei habeinayim) (Jerusalem, 2001).

GRUENWALD, ELIEZER, Keren ledavid (Brooklyn, NY, 1969).

GRUENWALD, JUDAH, Zikhron yehudah (Budapest, 1923).

GRUNFELD, I., Three Generations: The Influence of Samson Raphael Hirsch on Jr.wi,~h Life and Thought (London, 1958). G ULEVSKY, HAYIM DOV BER, Lahat lJerev hamithapekhet (Brooklyn, NY, 1979). GURFINKEL, ELI, 'Maimonides and the Kabbalah: Annotated Bibliography' (Hcb.),

in Avraham Elqayam and Dov Schwartz (eds.) , Maimonides and My~tiri,~m [Harambam benivkhei hasod) (Ramat Gan, 2009), 417-85.

GUTTEL, NERIAH, 'Craftsmanship and Art in Rabbi T. Y. Kook's Editing of Rabhi A. J. Hakohen Kook's Writings: The Introduction to Shabat ha'arets-a Case in Poilll' (Heb.), Tarbiz, 70 (2001), 601-24.

--'Heaven Forbid This Should Be Done' (Heb.), Makor rishon (17 Adar S7(")), <http:j jhayamin.orgjforumjindex.php?topic=18845.0>. HACKER, JOSEPH, 'The Controversy over Philosophy in Istanbul' (He!>.), in J. Ilarkr!' and Joseph Dan (eds.), Studies in jewish Mysticism, Philosophy, and 1:'lhillll Literature [Mel:Ikarim bekabalah, befilosofyah yehudil IIVt'sifrlll IUUllIlPlur vehahagut) (Jerusalem, 1986), 507-36. -'Sixteenth-Century Jewish Internal Censorship of H('hrew Book,,', in J. 11>llk." and Adam Shear (eds.), The Hebrew Book in Early Modan Italy (phil>ldrlpltlu, I'u., 2011), 109-20. II ACOHEN, RAN , 'The Hay Wagon Moves to the West: 011 M;lrlill Bllhl'!"" I\dOlJll:llllI1I ofHassidic Legends', Modern judaism, 28 (Feb. 200S), I-Ij. Ilugadah shel pesalJ mibeit levi (brisk) (Jerusalem, 1989). II AGIZ, MOSES, Mishnat lJakhamim (Wandsbeck, 1733). IIAKAK, YOHAI, 'Holy Amnesia: Remembering Religious Sages as SUPI'!' 1 1 11111;1 liN III as Simply Human', Contemporary jewry, 29 (2009), 215-40. IIAKOHEN, ABRAHAM BEN NAHMAN, Taharathamayim([L.ivornoJ, IX71)) . II A KOHEN, ABRAHAM DOV BER, Teshuvat ad"k (Jerusalem, ,XXj). IIAKOHEN, ARYEH LElB, KetsothalJoshen(Jerusalem, 1990). II A KO HEN , AVIAD, 'R. Moses Hefets' Melekhet mabshevet' (lIeb.), Ma~lImu.,jm, 4 (1993),266-75· II A KO H F. N (KAGA N), ISRAEL MEl R, t/a:fets bayim (Jerusalem, 2000). l.ikutei halakhot (Warsaw, 1899). . MalJaneh yisra'el (Warsaw, lXXI), vol. ii. Mikhtrvri harav ba/f-ts bayim (NI'w York, n.d.). Mishnah hmuuh, mallY ('dlls. St/ill ,.m,.1 (ll'!'lIsa!t'III, I ()()S). S/lI'm oIum (lI'nlsall'lIl, 1()7X).

....h(;miral halashon (ViII"" IX7lJ). IIA IW 1111N, lOS IIIIA lOS III' II, li..rul kokmllm (W:lrNIIW, IX7\). II A KO 1111 N, M A lAC:" I, Yall rna/akk' ("t'nt'! IIf'1'lIk, lI.d .).

HAKOHEN , TSADOK, Tsidkat hatsadik (Lublin, 1902; Jerusalem, 1968).

--Yisra'el kedoshim (Har Berakhah, 2010).

HAKOHEN, YOSEF , Shalom ohalekha (Ashdod, 1998).

HALBERSTADT, YITSHAK, 'The Time of the End of the Sabbath According to the

Opinion of the Hatam Sofer' (Heb.), in Festschrift in Honour and Memory of. .. Rabbi Moses Softr [Sefer hayovel likhvodo ulezikhro shel ... rabeinu mosheh sofer] (Jerusalem, 1989), 240-3.

HALEVI, DAVID BEN SAMUEL, Turei zahav, commentary on Joseph Karo, Shul/:J,an arukh, printed in standard edns. HALEVI , HAYIM DAVID, Aseh lekha rav (Tel Aviv, 1981), vol. iv.

HALPER, SHAUN JACOB, 'Coming Out of the Hasidic Closet: Jiri Mordechai Langer (1894-1943) and the Fashioning of Homosexual-Jewish Identity', JQR, 101 (20n), 189-231.

HALPERIN, MORDECHAI , 'Consultation ofa Witch Doctor by a Severely III Patient' (Heb.), Assia, 19 (Shevat 2005), 7-32. --'Why Did Rabbi Sa'adyah Gaon Depart from the Truth?' (Heb.), Yod'ei binah, 5 (5771),40-74.

HAMAMI, AVRAHAM, Minf;at avraham (Jerusalem, 20n).

HAMBURGER, BINYAMIN SHLOMO, Haravyonah merzbakh (Benei Berak, 2004).

--Hayeshivah haramah befiorda (Benei Berak. 2010), vol. i.

HANANEL BEN HUSHIEL, Commentary on the Babylonian Talmud, printed in standard edns. ofthe Talmud. --Migdal /:J,ananel (Berlin, 1876). HANOKH ZUNDEL BEN JOSEPH, Ets yose!, commentary on Midrash rabah, printed in

standard edns.

HARAN, RAYA, 'Atarah leyoshnah: ha'omnam?', Katedra, 64 (1992), 98-102.

--'The Praises of the Rebbe: The Authenticity of Letters Written by Hasidim in Erets Yisra'el' (Heb.), Katedra, 55 (1990), 22-58. HARFENES, YISRA'EL DAVID, Yisra'el vehazemanim (Brooklyn, NY, 2002), vols. ii

and iii.

HARLAP, JACOB MOS ES, Tovim me'orot (Jerusalem, 1920).

HARLAP, YAIR, Shirat hayam (Jerusalem, 2012).

HARVEY, WARREN ZEV, 'The Obligation ofTalmud on Women According to Maimon­ides', Tradition, 19 (Summer 1981), 122-30. HAVER, ISAAC, Magen vetsinah (Jerusalem, 1985). HAVLIN, SHLOMO ZALMAN, 'New Light on the Letters ofthe Ba'al Shem Tov and His

Disciples' (Heb.), Yeshurun, 23 (2010),503-29. HAYIM BEN BETZALEL, Vikua/:J, mayim /:J,ayim (Amsterdam, 17II). HAYIM BEN SOLOMON, Toratf;ayim(Jerusalem, 1959). HAYIM OF VOLOZHI N, f;lut hameshulash (Vilna. IRih). HAYIM , JOSEPH , Ben yehoyada (Jerusalem, H)O:l). --Hod yosef(Jerusalt'rn, 19X}). -----Kanun al-nisu (Bal(hd;lll. ll)o6); 1.lukri kunushim, Ilrhrrw tr:lIlN. ""11 I.ioll

30 J

Mutzafi (Jerusalem, 1979); Lawsfor Women, trans. Moshe Schapiro (Jerusalem, 2011).

--ad yosef /:!-ai (Jerusalem, 1958).

--Rav pe'alim (Jerusalem, 1980).

--Torah lishmah (Jerusalem, 1973).

HAZAN, ELI J AH, Ta'alumot lev (Jerusalem, 1986), vol. iv.

HEILPRIN , ISRAEL (ed.), Takanot medinat mehrin (Jerusalem, 1952).

HEILPRIN, RAPHAEL, Rashi: His Life and Commentaries [Rashi: l;ayav uferushavl, 4 vols. (n.p., 1997)· HEILPRIN, YEHIEL, Seder hadorot (Benei Berak, 2003). HELLER, MARVIN J., Printing the Talmud (Leiden, 1999). --Studies in the Making ofthe Early Hebrew Book (Leiden, 2008). HELLER, YOM -TOY LIPMANN, Ma'adanei yom tov, commentary on R. Asher hl'lI

Yehiel, Piskei harosh, printed in standard edns. ofthe Babylonian Talmud.

HEN, OVADYAH , Haketavvehamikhtav (n.p., 2006).

HENKIN, EITAM , 'The Excommunication ofR. Yehiel Mikhel Pines in Jt'rusall'llI ;lIld His Ties with His Brother-in-Law R. David Friedman' (Heb.), lIumu'y(~II, 4') (Tevet 5769), 19-38.

-'The Mystery ofthe "Story ofBeruriah'" (Heb.), Akdamot, 21 (200M), 140 S').

--'Rabbi Abraham Isaac Hakohen Kook's Linevokhei hudor' (I kh.), AkulA,,"". J.~ (2010), 171-88. -'Rav Kook's Relationship with the Keren Hayesod' (HI-b.), Ilumu'yull , ~I fl~lIllI/, 5771), 75-90. -'Was a Comment about Herzl Censored in 1gerot hurr'iyuh?' (1II'h.), ,_http:// www.yeshiva.org.il/midrash/shiur.asp?cat=1I04&id-ISX24&q->. II f NKIN, YEHUDAH HERZL, Benei vanim (Jerusalem, 2005), vol. iv. -'Contemporary Tseni'ut', Tradition, 37 (Fall 2003), 1-48. II ERCZEG, YlSRAEL ISSER ZVI et al. (eds.), The Torah with Rashi's COmmtlllUry: Sapirstein Edition,s vols. (Brooklyn, NY, 2003). II ERR, MOSHE DAVID, The Sages' Concept of History' (Heb.), Sixth World COIIWrs.~ til Jewish Studies (Jerusalem, 1977), vol. iii, pp. 129-42. III' RSHKOWITZ, YEHUDAH, 'A Note on Rabbi Jacob ben Asher's Torah COIIIIIII'III­aries' (Heb.), Datche, 95 (21 May, 2010),7.

III' IlS II KOWITZ, YITSHAK, 'A Theurgical Commentary on Maimonidt·s: Hal>l>i Y. S. 'Jhchtal on Acquiring Conversion Certificates' (Heb.), ill Avrahalll 1~lqayalil ;llId [)ov Schwartz (ecis.), Muimonidcs und Mysti(:i.~m [ilaramballl 1>t'lIivkht'i h;lsod[ (Ramat Gan, :loo,»), p.~-42.

II JoIH/. IOSI'I'II II., The Authori.~(.(i Duily IJruyrr Hook (NI'w York, 1,)4X).

A Hook olJt:wish Thou/I,hls (I.olldoll, 1I)"u). II Ii N 1.0(;, I SAA(;, I'e.~akjm uk~lrluvim. ') VOIN. (J1·rUNOIlrlll. 11)lh»). IIIISCIIIO., AftMAIIAM 'tl~II\JA, IIralllmly '[bruk a.~ Rr{ruf,ra 'krou~h tkr ~rtltrull(l"~

]'Iim"'1 ml" hiiNlumlilyh" hr'UNJlllkhltYlih NhC'lluulmoll (1.IIJ1l11l1l, I')C,~). vol. II.

HESCHEL, YISRA' EL NATAN, 'On the Holy Work Panim yaJot by R. Pinhas Horowitz' (Heb.), Beit aharon veyisra'el, 9 (Sivan-Tamuz 5754),135-50. HILDESHEIMER, MEIR, 'The Attitude of the Hatam Sofer Toward Moses Mendels­sohn', PAAJR, 60 (1994), 141-87. --'Moses Mendelssohn in Nineteenth Century Rabbinical Literature', PAAJR, 55 (1988),79-133,

HILLEL, YA' AKOV MOSHE, Ben ish I;ai (Jerusalem, n.d.).

--Vayashav hayam, 2 vols. (Jerusalem, 1994, 2000).

HILLMAN , DAVID TSEVI (ed.) , Letters of Rabbi Shneur Zalman oj Lyady and His Contemporaries [Igerot ba'al hatanya uvenei doro) (Jerusalem, 1953). --'On the Kherson Letters' (Heb.), Yeshurun, 23 (2010), 530-47, with additional notes by S. Z. Havlin, 548-53. --'Statements of Meiri written in Response to the Heretics' (Heb.), Tsefunot, I (Tishrei 5749), 65-72.

--'The Wording of Birkat haminim' (Heb.), Tsefunot, 2 (Tevet 5749),58-65.

HIRSCH, SAMSON RAPHAEL, Bema'gelei shanah, trans. Aviezer Wolf, 4 vols. (Benei Berak, 1966). --Horeb, trans. I. Grunfeld (London, 1962). --Judaism Eternal, trans. 1. Grunfeld (London, 1976), vol. ii. --The Nineteen Letters, trans. Jacob Breuer (Jerusalem, 1969); The Nineteen Letters ojBen Uziel, trans. Bernard Drachman (New York and London, 1899).

--The Pentateuch with commentary by Samson Raphael Hirsch, trans. by 1. Levy (New York. 1971). --Shemesh marpe (New York, 1992)­--Yesodot hal;inukh, trans. Aviezer Wolf and Shalom Pushinsky (Benei Berak, 1968).

HIRSCHENSOHN, HAYI M,1:lidushei harav I;ayim hirshenson (Jerusalem, 1926), vol. iii.

--Malki bakodesh, 6 vols. (St. Louis and Seini, 1919-26).

--Nimukei rashi (Seini, 1930), vol. ii. HIRSCHOWITZ, ABRAHAM ELIEZER, Minhagei yeshurun (Vilna, 1899). HOBERMAN, ZEV, Ze'ev yitrof devarim (Brooklyn, NY, 2006). HOCH , RICHARD LAWRENCE, 'The Politics of Redemption: Rabbi Tzvi Yehudah ha-Kohen Kook and the Origins of Gush Emunim' (Ph.D. diss., University of California, Santa Barbara, 1994). HODES, JOEL ZUSMAN , Al harishonim ve'al;aronim (Birmingham, 1928). HOFFMANN, DAVID TSEVI , Melamed leho'i/ (New York. 1954), vol. ii.

--Der Schulchan-Aruch und die Rabbinen aber das Verhiiltniss der Juden zu Anders­gliiubigen (Berlin, 1894). HOROVITZ, A., Orl;ot rabenu ba'al hakehilot ya'akov, 5 vols. (Hl'nf'i Herak, 1991-20°5). HOROWITZ , ABRAHAM, Emek haberakhah (Amstt'rdalll, 172<»). HOROWITZ, AVRAHAM DAVI D. Kinyan torah hahalakhah (INlISalt'm, 2005). vol. vii. HOROWITZ, F.I.I.IOT S., 'Rl'twf'en Clc';mliIlC'liH and Gocllim'liH: ASI)('C'tH or/c'wish lIath­

inlol in Ml'dil'val alld Early MildI'm Tlml'lI', In HlINhrva Ballllllol:lfll'll rl al. (C,!lH.) ,

Tov Elem: Memory, Community and Gender in Medieval and Early Modern Jewish Societies (Jerusalem, 20n), 29-54. --'The Early Eighteenth Century Confronts the Beard: Kabbalah and Jewish St'lf~ Fashioning' ,Jewish History, 8 (1984), 95-II5.

--Reckless Rites: Purim and the Legacy oJJewish Violence (Princeton, NT. 2006).

HOROWITZ, MARYANNE CLINE, 'Aristotle and Woman', Journal oj the History tIl' Biology, 9 (Autumn 1976), 183-213­HOROWITZ , MOSHE, Shehamafte'al; beyado (Jerusalem, 1989). HOROWITZ, PINHAS ELIJAH , Siferhaberit (Bruenn, 1797). HORWITZ, RIVKA (ed.), Isaac Breuer: Studies oj His Thought [Yitsbak breuer: iyunirn bemishnato) (Ramat Gan, 1988).

HOSHEN , DALIA, Beruria the Tannait (Lanham, Md., 2007).

HUTNER, ISAAC, Pal;ad yitsl;ak: igerot ukhetavim (Brooklyn, NY, 2006).

IBN EZRA, ABRAHAM , Yesod mora (Jerusalem, 1931).

-Yesod mora vesod torah, ed. YosefCohen and Uriel Simon (Ramat Gan, 2007).

IBN HABI B, LEVI , She'elot uteshuvot haralbal; (n.p. [Israel), 1978).

IBN KASPI , JOSEPH, Adnei kesef[commentary on the Prophetsl, ed. I. LISt. J. VOIN. (London, 19II, 1912). --Shull;an kesef ed. H. Kasher (Jerusalem, 1996). IBN LATIF, ISAAC , 'R. Isaac Ibn Latif's Epistle oj Repentanl;e' (I h'h.), //al(~ljy,,", '" (1857) , 50-64 (also printed in Kovets a/ yad, I (1885), 45-70).

IfiN ZIMRA, DAVID, She'elot uteshuvot haradbaz (New York, n.d.).

IDEL, MOSHE , Kabbalah: New Perspectives (New Haven, Conn., It)XX).

- Language, Torah, and Hermeneutics in Abraham Abu/afta, trans. MC'flah!'1I1 K:lIIII~ 

(Albany, NY, 1989). 

- 'The  Writings and Teachings of R. Abraham  Abulafia'  IKitv('i  r.  avral""11 

abulafyah umishnato) (Ph.D. diss., Hebrew University of /erusalc'IlI, I t)7('), 

II.AN, TAL, Integrating Women into Second Temple History (Peabody, Mass ., 1t)1)1)). -Mine and Yours Are Hers: Retrieving Women's History from Rabbini, /.ilrmlwr

(Leiden, 1997). I M MANUEL OF ROME , Mal;berot imanu'e/ haromi, ed. D. Yarden (Jerusalt· ... , 11)57). /lIlapreter's Dictionary oJthe Bible, ed. George A. Buttrick, 4 vols. (New York , II)('J.) . ISAAC OF CORBEIL, Sefer mitsvot katan, ed. J. Ralbag (New York, 1959). ISAt\( !JAR SH ESH ET, She'elot uteshuvot harivash, ed. D. Metzger (Jerusalt'm, IINI) . ISAIAII OF TRANI, Piskei hariaz, ed. A. Liss (Jerusalem, 1973). ISII-SIIAI.OM, HEN/AMIN, Rav Avraham Itzhak HaCohen Kook: lklWt:cl1 Nalimw/iml

and Mystirism, trails. Ora Wiskind·I~lrt'r (AlballY, NY, 19t)i). ISIIAEI.I. ISRAIiI., Mil.wIII umaniyo/, I·d. M. 111,," (NI'w York, II)X4). ISSI'H l.Ii l N, ISHAH, '/t:rumul hud(.~hrtl (/,·ruHOlll~1I1. 1t)t)I). ISSI'RI.I(S, MOSIIS, .%r.·dol utr.shl4vol hurumu,ru. A. Si,'v (/rruHulrm.It>7I). IACIlIIIIIIN AUIIIM, Arhu·uhturlm('lur),llIilllyrdllll.

/la'a/ hu/urilll "~I haloml!. rd. Y. Hrlllill'. (/!'rlllc:lI!'III, 11)1)(').

--------;­

JACOB BEN ASHER, Perush hatur ha'arokh al hatorah, ed. Y. Reinitz (Jerusalem, 2006). JACOB OF MARVEGE, She'dot uteshuvot min hashamayim, ed. Reuven Margaliyot (Jerusalem, n.d.). JACOB OF VIENNA, Peshatim uferushim (Mainz, 1888). JACOBS, LOUIS, Beyond Reasonable Doubt (London, 1999). --Hasidic Prayer (New York, 1978). --'How Much of the Babylonian Talmud Is Pseudepigraphic?', jjS, 28 (1977), 47-59· --A jewish Theology (New York, 1973). --A Tree ofLife (London, 2000). JACOBS, MOSHE TSEVl, Bimel;itsat rabenu (Jerusalem, 2004). JAFFE, MORDECHAI, Levush irshushan (Jerusalem, 2004). --Levush pinatyikrat (Jerusalem, 2000). JAFFE, SAMUEL, Yefeh mar'eh (Venice, 1590). JAKOBOVICS, BENTSIYON, Zekhoryemot olam (Benei Berak, 1989), vol. ii. JAKOBOVITZ, ELHANAN, Even shimon (Jerusalem, 1937; Brooklyn, NY, 1993). JAMES, WILLIAM, Pragmatism (New York, 1907). JASTROW, MARCUS, Dictionary of the Targumim, Talmud Babli, Yerushalmi and Midrashic Literature (New York, 1971). JOLLES, ZECHARIAH ISAIAH, Dovermeisharim (Lemberg, 1831). --Hatorah vehal;okhmah (Vilna, 1913). JOSEPH JOSKE OF LUBLIN, Yesod yosefhamevo'ar (Ashdod, 2002). JUDAH BEN KALONYMOS, Yil;usei tana'im ve'amora'im, ed. J. L. Maimon (Jerusalem, 1963). JUDAH HEHASID, The Torah Commentaries of R. judah Hehasid [Perushei hatorah lerabi yehudah hebasid], ed. Y. Lange (Jerusalem, 1975). JUDAH LOEW BEN BEZALEL (MAHARAL), Netivot olam (London, 1961). KAFIH, JOSEPH, Commentary on Maimonides, Mishneh torah (Heb.), 25 vols. (Jerusalem, 1984-96). KAGAN, AARON, Avodat hakorbanot (Piotrk6w, 1913), vol. i. KAGAN, ISRAEL MEIR HAKOHEN,seeHAKOHEN (KAGAN), ISRAEL MEIR. KAHANA, BARUCH, ELIYAHU SHLOMO RA'ANAN, and YA'AKOV BLUM (eds.), An Index ofthe Commentaries on Maimonides' Mishneh Torah [Mafte'ab leferushim al mishneh torah leharambam] (Jerusalem, 2005), vol. i. KAHANA, DAVID (ed.), Rabbi Abraham Ibn Ezra (Heb.) (Warsaw, 1894), vol. ii. KAHANA, MAOZ, and MICHAEL K. SILBER, 'Deists, Sabbatians, and Kabbalists in Prague: A Censored Sermon ofR. Ezekiel Landau' (Heb.), Kahalah, 21 (2010), 349-84. KAHANA, MENAHEM, 'Midrashic Manuscripts in the Libraries of I.eningrad and Moscow' (Heb.), Asupot, 6 (1992), 41-70. KA II M I, 1SAAC, Thr Rrtrlling or Chroniclt:~ in Irwi.~h Tradition and l.itrraturr (Winona I.akr. Ind.. 1.001»).

KALIR, JOSEPH, 'The Jewish Service in the Eyes ofChristian and Baptized Jews in the 17th and 18th Centuries',jQR, 56 (1965), 51-80. KALMIN, RICHARD, The Sageinjewish Society ofLate Antiquity (New York, 1999). KAMELHAR, YEKUTIEL ARYEH, Dorde'ah (Piotrk6w, 1935), vol. i. KAMENETSKY, DAVID, 'Approbations by Leading Rabbis for R. Solomon Dubno's Pentateuch' (Heb.), Yeshurun,8 (2001),738-59. --'The Gaon R. Menasheh ofIlya' (Heb.), Yeshurun, 20 (2008),729-81. KAMENETSKY, NATHAN, Makingofa Godol, 2 vols. (Jerusalem, 2002). KAMENETSKY, YA'AKOV, Emet leya'akov (Cleveland Heights, Ohio, 2007). KAMIN, DAVID TSEVI, Beitdavid (Jerusalem, 1919). KAMPINSKI, MENAHEM, Bein shenei kohanimgedolim (Elad, 2008). KANIEVSKY, AVRAHAM YESHAYAHU, Toledot ya'akov (Benei Berak, 1995). KANIEVSKY, HAYIM, She'dat rav (Kiryat Sefer, 2012), vol. ii. KANIEVSKY, JACOB ISRAEL, J:Iayei olam (Benei Berak, 1957). --Karyana de'igarta (Benei Berak, 1986), vol. i. KAPLAN, ABRAHAM ELIJAH, Be'ikvot hayirah (Jerusalem, 1988). KAPLAN, ARYEH, Handbook ofjewish Thought (New York, 1979). KAPLAN, DEBRA, Beyond Expulsion: jews, Christians, and Reformation Strasbourg (Stanford, Calif, 20II). KAPLAN, JULIUS, The Redaction ofthe Babylonian Talmud (New York, 1933). KAPLAN, LAWRENCE, 'Daas Torah: A Modern Conception of Rabbinic Authority', in Moshe Sokol (ed.), Rabbinic Authority and Personal Autonomy (Northvale, NJ, 1992),1-60. --'The Hazon Ish: Haredi Critic of Traditional Orthodoxy', in Jack Wertheimer (ed.), The Uses ofTradition (New York, 1992), 145-73­--'Rabbi Mordekhai Jaffe and the Evolution of Jewish Culture in Poland in the Sixteenth Century', in Bernard Dov Cooperman (ed.), jewish Thought in the Sixteenth Century (Cambridge, 1983), 266-82. --'Revisionism and the Rav: The Struggle for the Soul of Modern Orthodoxy', judaism, 48 (1999),290-311. -'Torah u-Madda in the Thought of Rabbi Samson Raphael Hirsch', Bekhol Derakhekha Daehu, 5 (Summer 1997), 5-31. KAIULITZ, ABRAHAM ISAIAH, Emunah uvital;on (n.p., 2006); Faith and Trust, trans. Yaakov Goldstein (n.p., 2008). --Cenazim ushe'c/ot uteshuvot l;azon ish, 4 vols. (n.p., [20II-I4]). 'Halakhic Rulings from the Hazon Ish' (Heb.), Yeshurun, 26 (2012),731-6. Kovet.~ igcrot l;azon ish, -~ vols. (Rt'n('i Berak. 1990). K A" 1.1 N SKY. N A IIll M, Altrrnativr History: 'llasidic I.ettersfrom the Land ~j'Israc/'-Text and Contrxt lilistoryah sl\('kl'IIl'~I'd; 'i~I'rot habasidim 11](,'er('ts yisra'e1': hatekst Vl'liakolltl'ksti (/I'I'IISall'lI1, 1l)I)X),

-~-~ 'Tlir IJUWII 01 Ilu,ddil'-llul'rdi IliHtmiol(t·OIpliy'. Modrrn ludai.~m, ).7 ().oo7), ),0 4C!,

KARO, JOSEPH, Beit yosef, many edns.

--Kesefmishneh, commentary on Maimonides, Mishneh torah, printed in standard edns. --Shul1;an arukh, Makhon Yerushalayim edn., 22 vols. (Jerusalem, I994-20I4). KASHER, MENAHEM, M., The Jewish Dateline [Kav hata'arikh hayisra'eli] (Jerusalem,

I977)· --Maimonides and the Mekhilta derabi shimon bar yo1;ai [Harambam vehamekhilta

derashbi] (Jerusalem, I980).

--Torah shelemah, 45 vols. (Jerusalem, I992).

KASIRER, YITSHAK SHMUEL, Shemitah kemitsvatah (Beit Shemesh, zo07).

KATT!NA, JACOB, Ra1;amei ha'av (Warsaw, I874; Jerusalem, I950).

KATZ, BEN ZION, A Journey through Torah (Jerusalem, ZOIZ).

KATZ, JACOB, Exclusiveness and Tolerance (Oxford, I96I).

--Halakhah in Crisis [Hahalakhah bametsar] (Jerusalem, I99z).

--Tradition and Crisis: Jewish Society at the End ofthe Middle Ages, trans. Bernard Dov Cooperman (New York, I993). --With My Own Eyes, trans. Ann Brenner and Zipora Brody (Hanover, NH, I995). KATZ, MEIR, 'An Alteration in the Book Sefat tamim' (Heb.), Hamaor, 21 (Apr.-May

I970), I7· KATZMAN, ELIEZER, 'The Gaon R. Judah Leib Gordon: The Gaon of Lomza' (Heb.), Yeshurun, 3 (I997), 649-78. --'R. Haim Liberman and the KhersonArchive' (Heb.), Yeshurun, 23 (20IO), 567­

72 . KA U F MAN N, DAVID, Geschichte der Attributenlehre in der Judischen Religionsphilosophie

des Mittelalters (Gotha, I877).

KAUFMANN, WALTER (ed. and trans.), The Portable Nietzsche (New York, I982).

KELLEY, DONALD R., Faces ofHistory: Historical Inquiry from Herodotus to Herder (New Haven, Conn., 1999). KELLNER, MENACHEM, Maimonides' Confrontation with Mysticism (Oxford, 2006). --'A New and Unexpected Textual Witness to the Reading "He who kills a single

person-it is as if he destroyed an entire world'" (Heb.), Tarbiz, 75 (2006), 565-6. --Torah in the Observatory: Gersonides, Maimonides, Song ofSongs (Brighton, Mass., zoro).

KELNER, YOSEF, Milon hare'iyah (Jerusalem, I999).

KIMHI, DAVID, Commentary on the Torah [Perush radak al hatorah] (Pressburg, 1842).

KI N ART!, AM I HAl, Ateret tsevi (n.p., zo06).

--Az nidberu yir'ei hashem (n.p., 2004).

--Hare'iyah veha'a1;i'ezer (n.p., 2006).

--Or shelomoh (n.p., zo05).

KING, DAVID, The Commissar Vanishes: The Fals~fic:ation of Photograrh.~ and Art in

Stalin's Russia (New York, f()t)7). KITSIS, (:I!MSHON, 'A. M:mus's lIasi(Ji.~m' (IIrh.), lIam(~'y(m, 2.1 (Tishrl'i 'i741), 64-XX.

KLATZKIN, ELIJAH, Even haroshah (Warsaw, I887).

KLEIN, MENASHEH, Mishneh halakhot (Brooklyn, NY, 2008), vol. ix.

KLUGER, BINYAMIN, Min hamakor, 5 vols. (Jerusalem, I980).

KLUGER, SOLOMON, Ha'eleflekha shelomoh, 'Yoreh de'ah' (Jerusalem, I968).

--Sefer ha1;ayim (New York, 1968). KLUGMAN, ELIYAHU MEIR, Rabbi Samson Raphael Hirsch (New York, I996). KOBLER, FRANZ, Letters ofJews through the Ages, 2 vols. (Philadelphia, Pa., 1953). KOHEN, SHLOMO, Pe'erhador(Jerusalem, I969), vol. ii. KOHLER, G. Y., Reading Maimonides' Philosophy in 19th Century Germany: The Guide to Religious Riform (Dordrecht, 2012). Kol haneshamah (Elkins Park, Pa., 2006). KOLIN, SAMUEL, Ma1;atsit hashekel, commentary on Joseph Karo, Shul1;an arukh, printed in standard edns. KOOK, ABRAHAM ISAAC, Arpilei tohar (Jerusalem, I983).

--Eder hayekar (Jerusalem, n.d.).

--Ein ayah, 5 vols. (Jerusalem, I987-95).

--Ginzei re'iyah (n.p., n.d.).

--Haskamot hare'iyah (Jerusalem, I988).

--Igerot hare'iyah, 4 vols. (Jerusalem, 1962-84).

--Ikvei hatson (Jerusalem, n.d.).

--Kevatsim miketav yad kodsho, 2 vols. (Jerusalem, zo06, 2008).

--Ma'amrei hare'iyah (Jerusalem, 1984).

--Me'orot hare'iyah leyera1; ha'eitanim (Jerusalem, 1995).

--Olat hare'iyah, Z vols. (Jerusalem, I939).

--Ora1; mishpat (Jerusalem, 1985).

--Orot (Jerusalem, I920); trans. Bezalel Naor (Northvale, NJ, 1993).

--Orot ha'emunah, ed. M. Gurwitz (Jerusalem, 2002).

--Orot hakodesh, 3 vols. (Jerusalem, 1985).

--Orot hateshuvah (Jerusalem, I924). --Otserot hare'iyah, ed. M. Tsuriel, 5 vols. (Rishon Letsiyon, 2002). -Pinkas 13 (Jerusalem, zo04). --Pinkesei hare'iyah, Z vols. (Jerusalem, zo08, 2010). -Shemonah kevatsim, Z vols. (Jerusalem, 2004). --'Teviat ein ayah', Hamizra1; (I903), 352-4. KOOK, TSEVI YEHUDAH, Bama'arakhah hatsiburit (Jerusalem, 1986). --'Explaining Fundamental Matters in their Simplicity' (Heb.), Amudim, 360 (Elul 'i716),40 . 'I lI'rzl' (Ht'b.), Iturr,i kohanim ('I;IIIlIlZ 5755),15-1). -Judaism and ChristianitylYahadllt Vl'l1atsruq, l·d. S. Avil1l'r (Jerusalem, 2001). I.inetivot yisra'el, 2. vols. (lrruHlIlrll\, tt)XI) lind Brit HI. ;1,00 I). .. Nr:/rsh hare'iyah (lrruHlIlrttl, "'OOi). ()r /InrI/villi (lrnllcuirll\, II)XI»).

KOOK, TSEVI YEHUDAH, Si/Jot harav tsevi yehudah al sefer orot, ed. S. Aviner (Jeru­

salem, 2006). --Sil;lOt harav tsevi yehudah: bamidbar, ed. S. Aviner (Jerusalem, 1993). --Sil;lOtav she! harav tsevi yehudah hakohen kuk al perek kinyan torah, ed. N. Rakover

(Alon Shevut, 1982).

--Tsema1; tsevi (Jerusalem, 1990).

--and DAVID COHEN, Dodi litsevi (Jerusalem, 2005).

KO PPEL, ELIJAH HALEVI, 'Concerning Ben Ya'akov's Deletions from Shem hagedolim' (Heb.), Ets 1;ayim, 7 (Shevat 5769),27-33. KOPPEL, MOSHE, DROR MUGHAZ, and NAVOT AKIVA, 'New Methods for Attribution ofRabbinic Literature', Hebrew Linguistics, 57 (2006), 5-18.

KORAH, SHLOMO, Teshuvah kahalakhah (Benei Berak, 1994).

KOSMAN, ADM 1EL, 'The Central Role of the Category of uvdin de1;o1 Prohibitions in the Hatam Sofer's Halakhic Claims against Reform Leniencies in the Use of New Technological Devices on Sabbath and Festivals' (Heb.), in Daniel Gutvain and Menahem Mautner (eds.), Justice and History [Mishpat vehistoryah] (Jeru­salem, 1999), 75-101.

KOSMAN, AVRAHAM, 'Is There a Tractate "Hanukah?'" (Heb.), Kolmos, 107 (Tevet 5772 ), IO-15, 35·

KOSSOWSKY , ISAAC , She'etat yits1;ak (Benei Berak, 1994).

KREISEL, HAYIM, 'Philosophical-Allegorical Interpretation ofthe Torah in the Middle Ages' (Heb.), in Ezra Fleischer et al. (eds.), Meah Shearim: Studies in Medieval Jewish Spiritual Life in Memory ofIsadore Twersky (Jerusalem, 2001), 297-316.

KRINSKY, JUDAH LEIB, Me1;okekei yehudah (Vilna, 1928).

KUGEL, JAMES, How to Read the Bible (New York, 2007).

KUNITZ, MOSES, Ben yo1;ai (Vienna, 1815).

--Hametsaref, 2 vols. (Vienna and Prague 1820, 1857). LADERMAN, SHULAMIT, 'What Do Jewish Artistic Findings Teach Us about Head Covering for Men?' (Heb.) , in Gershon Bacon et al. (eds.), Studies on the History of the Jews ofAshkenaz: Presented to Eric Zimmer [Mebkarim betoledot yehudei ashkenaz: sefer yovel likhvod yitsbak (erik) zimer] (Ramat Gan, 2008), 135-56. LANDAU, BETZALEL, Hagaon he1;asid mivilna (Jerusalem, 1966).

--and NATHAN ORTNER, The Holy Rebbe ofBelz [Harav hakadosh mibelza] (Jeru­salem, 1967). LANDAU, EZEKIEL, Tsiyunleneftsh 1;ayah: berakhot (Prague, 1791; Z6lkiew, 1824). LANDAU, LUIS, 'Stories ofRashi Printed in the Babylonian Talmud' (Heb.), Eshe! be'er

sheva,3 (1986), IOI-17.

LANGER, RUTH, 'The Censorship ofAleinu in Ashkenaz and its Aftermath', in Debra Reed Blank (ed.), The Experience ofjewish Liturgy: Studies Dedirated to Menuhem Schmelzer (Leiden, 20n), 147-66.

--Cursing the Christians (Oxford, 2012). I.AW Ii F., F. RIC, 'EmharrassmC'nt and RC'-C'mhran'mc'nl 0" a Midrash on Cc'rH'sis .I.: J.f. in "P1.C'mah Yon-h pi OIl. (('tls.l, Vjxr.n.~ /)j,~turhin~ VinrYlmi,~ (Boslon, Mass., 2.0101, 11).1.2.0'7·

, 3lf

--'From Sepharad to Ashkenaz: A Case Study in the Rashi Supercommentary Tradition', AJS Review, 30 (2006),393-42 5.

--Isaac Abarbanel's Stance toward Tradition (Albany, NY, 2001).

--'The Reception ofRashi's Commentary on the Torah in Spain: The Case ofAdam's Mating with the Animals',JQR, 97 (2007), 37-66. LAZI, YEKUTIEL (ed.), Margaliyot tovah [sic] (Amsterdam, 1722). LEIBOWITZ, BARUKH BER, Birkatshemuel (New York, 1972), vol. i. LEIBOWITZ, YESHAYAHU, Discussions on the Reasonsfor the Commandments [Sibot al pirkei ta'amei hamitsvot] (Jerusalem, 2003).

LEIFER, MORDECHAI, Ma'amar mordekhai he1;adash (Brooklyn, NY, 1964).

LEIMAN, SID (SHNAYER) z ., 'Censored Approbations' (Heb.), Alei sefer, 12 (1986) , 134-5·

--'Rabbi Abraham Isaac ha-Kohen Kook: Invocation at the Inauguration of the Hebrew University', Tradition, 29 (Fall 1994), 87-92 .

--'R. Israel Lipschutz and the Portrait of Moses Controversy', in Isadore Twersky (ed.), Danzig, Between East and West: Aspects of Modern Jewish History (Cambridge, Mass., 1985), 51-63­LEINER, MORDECHAI , Mei hashilo'a1; (Vienna, 1860), vol. i. LEINER, YERUHAM, Ma'amar zohar harakia, printed together with David Luria, Kadmut sefer hazohar (New York, 1951). LEITER, MOSES, Beshulei gilyoni (Jerusalem, 1967). LEONI, ELIEZER (ed.), Volozhin: The Book of the City and the Ets Hayim Yeshiva [Volozhin: sifrah shel ha'ir veshel yeshivat 'ets bayim'] (Tel Aviv, 1970). LERNER, M. B. , 'The Formulation of a Talmudic Halakhah in the Geonic Literature' (Heb.), Asupot, 14 (2002), 98-I12. I.EVANON, NATI, 'The Sabbath Epistle and Rashbam's Commentary on Genesis' (Heb.), Datche, I (29 Tishrei 5768),5. LEVENSTEIN, JOSEPH , 'Biography ofthe "Penei Yehoshua'" (Heb.), Hapeles, 3 (1903), 44-50 . LEVI , YEHUDAH, 'Rabbi Samson Raphael Hirsch: Myth and Fact', Tradition, 31

(Spring 1997), 5-22. LEVIN, ABRAHAM DOV, Otsarigerot kodesh (Jerusalem, 1952 ). lEVIN, JOSHUA H ESCHEL, Aliyot eliyahu (Jerusalem, 1989). IEVINGER, YA' AKOV, 'Concerning the Time of Halakhic Twilight and the Circum­

cision on the Sabbath ofa Child Born Near the End ofthe Sabbath: The Hatam

Sofer's Understanding of the Position of Rabbenu Tam' (Heb.), Hama'yan, 52

(Tevet 5772),23-50.

-Muimcmides' Techniques ~rCod!fication [Darkhei hamabashavah hahilkhatit shel harambaml (J('rusal('m, 1l)65)· II'VISOII N, IOSH lJA MOSII 1(, 'TIl(' I~arly Viln;1 Iluskalah and thC' Search for a Mod('rn J(-wi~h Idc'II1ity' (ph.D. diss .. Ilarvard UniVl'rsily, H)l)l)). I.I(VITA, I(I,IIAII, I/",j,~khj (INIlY, IHI; MurunulrnNN:r.iMl'llll)lo?l; Ul'nl'! Bt'rOlk, 197(" ~oo~),

LEVOVITZ, YERUHAM, Da'at IJokhmah umusar (New York, 1967), vol. i.

LEVY, AM NON, HalJaredim (Jerusalem, 1988).

LEWIN, B. M. (ed.),Alumah(Jerusalem, 1936).

--(ed.), Otsar hage'onim (Jerusalem, 2002).

LIBERMAN, HAYIM, Ohel ralJel (New York, 1980), vol. i.

LIEBERMAN, AVROHOM, 'Tikkunei Soferim, an Analysis of a Masoretic Phen­

omenon', Hakirah, 5 (2007), 227-36. LIEBERMAN, SAUL, Greek in Jewish Palestine (New York. 1994). --'Mishnat rishonim', Talpiyot, 2 (1945-6),375-9. --'Notes on Chapter I of Kohelet rabah' (Heb.), in Studies in Mysticism and Religion Presented to Gershom G. Scholem (Jerusalem, 1968), 163-79'

LIEBERMAN, SIMHAH BUNEM, Bishevilei halJodesh (Safed, 2006).

LIFSHITZ , HAYIM, Derekh IJayim (Sulzbach, 1703).

--ShivIJei hare'iyah (Jerusalem, 1979).

LIFSHITZ, YA'AKOV HALEVI, 'The Secret of Intercalation According to Rabbenu Hananer (Heb.), Yeshurun, II (2002), 15-42. LIPSCHUTZ , ISRAEL, Tiferet yisra'el, commentary in standard edns. ofthe Mishnah. LITTWACK, HI LiEL, Midevar sheker tirlJak (New York, 200S). LOCKSHIN , MARTIN I., 'Tradition or Context: Two Exegetes Struggle with Peshat', in

Jacob Neusner et al. (eds.), From Ancient Judaism to Modern Israel (Atlanta, Ga., 1989), vol. iii, pp. 173-86.

LOEWENTHAL, NAFTALI, 'Women and the Dialectic of Spirituality in Hasidism', in Immanuel Etkes et al. (eds.), Bema'gelei IJasidim (Jerusalem, 1999), 7-6S. LOEWINGER, SAMUEL, 'Prolegomenon', in V. Aptowitzer, Das Schriftwort in der Rab­binischen Literatur (New York, 1970), pp. vii-xlv.

LONZANO , MENAHEM DE, Derekh IJayim (Constantinople [C.lS75]; 2nd edn. Venice, 1618). LORBERBAUM, JACOB, Derekh halJayim hashalem (n.p., n.d.). LOW, ZEV, 'Answer to Criticism' (Heb.), Hama'yan, 32 (Tamuz 5752), 44-9. LOWENTHAL, DAVID, The Heritage Crusade and the Spoils ofHistory (Cambridge, 1998). --'Fabricating Heritage', History and Memory, 10 (1998), 5-24. LURIA, DAVID, Kadmut sefer hazohar (New York. 1951). LURIA, HANOKH ZUNDEL, Kenafrenanim (Pressburg, 1859). LURIA, SOLOMON, She'elot uteshuvot maharshal (Jerusalem, 1969). --Yam she! shelomoh (Jerusalem, 1995). LUZ, EHUD, Parallels Meet: Religion and Nationalism in the Early Zionist Movement,

trans. Lenn J. Schramm (Philadelphia, Pa., 1988).

MAGED, AARON, Beit aharon, II vols. (New York, 1962-78).

MAGID, SHAUL, 'Constructing Women from Men: The MetaphYl'ics of Malt, Homosexuality Among Lurianic Kabbalists in Sixtt·(·nth·Ct·ntury Saj('d',ISQ, 17 (2010),4-28. --Ilasidism on the Margin: Hr.I;ondliation, Anlinllrtlianlml, 1m" Mmianism in Ilhi(ujHalhin //asidism (MOldiI'lOIl, WiN ., )'00\),

MAGIL, JOSEPH (trans.), Linear School Bible (New York, 1905).

MAHLER, RAPHAEL, Hasidism and the Jewish Enlightenment, trans. Eugene Or('II~lc'ill (Philadelphia, Pa. , 1985). MAl MON, JUDAH LEI B, Midei IJodesh be/:r.odsho (Jerusalem, 1962), vol. V. MAIMONIDES, MOSES, Commentary on the Mishnah, 3 vols" ed. J. Kafih (lertlSalt·llI. 1989).

--Igerot harambam, ed. Y. Sheilat, 2 vols. (Jerusalem, 1987).

--Kovets teshuvot harambam, ed. Abraham Lichtenberg (Leipzig, 1859), vol. iii .

--Mishneh Torah, vol. i, trans. Simon Glazer (New York, 1927).

--Mishneh Torah, ed. and trans. Moses Hyamson, 2 vols. (Jerusalem, 1937, I c)fl..l) ,

--Mishneh Torah, trans. Eliyahu Touger (New York, 2010), vol. i.

--Mishneh torah, Frankel edn., IS vols. (Jerusalem and Benei Berak, 1975-2007).

--Pe'er hador, ed. Mordechai Tarna (Amsterdam, 1765).

--Seftr hamitsvot (Jerusalem, 1995). MALKA, MOSHE, Mikveh hamayim (Jerusalem, 1989), vol. vi. MALONEY, LINDA M. , 'The Argument for Women's Difference in Classical Philosophy and Early Christianity', in Anne Carr and Elisabeth Schiissler Fiorenza (eds.), The Special Nature ofWomen? (London, 1991), 41-~. MANEKIN , RACHEL, 'Naphtali Herz Homberg: The Man and His Image' (Heb,), Zion, 71 (2006), 153-202. MANN, VIVIAN B. (ed.), Gardens and Ghettos: The Art ajJewish Life in Italy (Berkeley, Calif.,I989)· MAORI, YESHAYAHU, 'Tikun saftrim and kinah hakatuvin Rashi's Commentary on the Bible' (Heb.), in Yaakov Elman et al. (eds.), Netiat ledavid (Jerusalem, 2004), 99-108. MARCUS, AH RON, Hasidism [Hal;tasidut], trans. M. Sheinfeld (Tel Aviv, 1954). MARGALIYOT, ELIEZER, HaIJayavim bamikra vezaka'im batalmud uvamidrashim (London, 1949). MARGALIYOT, JUDAH LEIB, Tal orat (Pressburg, 1843).

MARGALIYOT, REUVEN, The Basis ofthe Mishnah and its Redaction [Yesod hamishnah ve'arikhatah] (Tel Aviv, 1956). --Neftsh /:r.ayah (Lwow, 1932). --Shem o/am (Jerusalem, 2009). MARGOLIES, MOSES, Penei mosheh, commentary on the Jerusalem Talmud, printed in standard edns.

MARGOLIN, ISAI AH JOSEPH, Hama'aseh vehamidrash (Jerusalem, 1937).

MARCOU YOT, HAY I M MO R InCH AI , Sha'arei teshuvah, commentary on Joseph Karo, Shul~a/') arukh, printt'd in standard {'dns. M A IH; lJ 1.1 liS, Ii I'll MA 1M I,A I.M AN. Till gitin (Vilna, IX4~). MAM(;\JI.IIlS. ISAIAII ASIIIIM '/,111.1(;, Amudei ara:lim (j('rusal(,nI, H)p.). MAM'I'IKA. IIAVIII MAIIOKA, Zrkkul adam. ill Yrhit·1 Brill (rd.), Yrin l~van()/') (pariN.

IXClC,), I .104 (Nr('ood ]1111'1111111011).

MASHIAH, AMIR, Rabbi Shlomo Zalman Auerbach's Halakhic Philosophy in a Dynamic Era ofSocio-Technological Transformation [Halakhah bitemurot hazeman bemish­nato shel harav shelomoh zalman auerbakh] (Ramat Gan, 2013).

MATTATHIAS BEN MEIR, Matat yado (Vilna, 1882), vol. i.

MAZUZ, MEIR, Arim nisi: yevamot (Benei Berak, 2008).

--'Article on Shemitah' (Heb.), in Amnon Halevi (ed.), Et hazamir (Benei Berak, 2009),291-311.

--Kise hamdekh (Benei Berak. 2005).

--Kovets ma'amarim (Benei Berak, 2003).

--Sansan leya'ir (Benei Berak, 2012).

MEDAN, YA' AKOV, David and Bathsheba:The Sin, the Punishment, and the Repair [David uvat sheva: habet, ha'onesh, vehatikun] (Alon Shevut, 2002). MEDINA, SAMUEL DE , She'dot uteshuvot maharashdam (Lemberg, 1862). MEDINI, HAYIM HEZEKIAH , Igerotsedei 1;emed (Benei Berak, 2006). --Sedei 1;emed, 10 vols. (Brooklyn, NY, 1949). MEl R OF APTA, Or lashamayim (Lemberg, 1860). MEIR OF LUBLIN, Manhireinei 1;akhamim (Venice, 1618). --She 'dot uteshuvot maharam lublin (New York, 1976). MEIR, MORDECHAI , 'On the "Tefilah zakah'" (Heb.), in YosefTabory (ed.), Kenishta, 2

(2003) , II9-38. MEIR, YONATAN, 'Lights and Vessels: A New Inquiry into the "Circle" of Rav Kook and the Editors ofHis Works' (Heb.), Kabalah, 13 (2005), 163-247. --'The Book of Visions: Hillel Zeitlin's Mystical Diary in Light of Unpublished Correspondence' (Heb.), Alei sefer, 21 (2010), 149-71.

MEIR, ZEV DOV ALTER, Lo ta'aneh al rav (Pressburg, 1916).

MEl RI, MENAHEM, Beit habe1;irah (Israel, n.d.).

MEKLENBURG, JACOB TSEVI , Haketavvehakabalah (Leipzig, 1839).

MELAMED, ABRAHAM, 'Maimonides on Women: Formless Matter or Potential Prophet?', in Alfred Ivry (ed.), Perspectives on Jewish Thought and Mysticism (Amsterdam, 1998), 99-134.

MELAMED , ELIEZER, Revivim: gedolei yisra'd udemuyot mofet (Har Berakhah, 2010).

--Revivim: kovets ma'amarim be'inyenei am erets vetsava (Har Berakhah, 2008).

--Revivim: nisuin, 1;inukh, mishpa1;ah, vekaryerah (Har Berakhah, 2007). MELAMED, EZRA ZION, 'Lishna me'alya and kinuyei soferim in Talmudic Literature' (Heb.), in id. (ed.), Memorial Book for Binyamin De Vries [Sefer zikaron lebinyamin de vries] (Tel Aviv, 1979), 119-48. MENAHEM MENDEL OF KOTZK , Amud ha'emet (Tel Aviv, n.d.). MENAHEM MENDEL OF RYMANOW , Ateret mena1;em (Bilgoraj, [9(0). MENAHEM MENDEL OF V[TEBSK, Peri ha'arets (jerusalem, 1987). MEN ASH E110F 1 LYA , Alfei menasheh (Vilna, 1905), vol. ii. MF.SSAS, JOSH PH, Muyim /;Iayim (jt'rullulrm, 19X5), vol. ii. (>t.~ur hamikhl(lVim (/rnl"alr", , 1t)<)X) , vol. I.

MESSER LEON, DAVID, Kevod 1;akhamim, ed. S. Bemfeld (Berlin, 1899). The Metsudah Chumashj Rashi, trans. Avrohom Davis (n.p., 1994), vol. i. METZGER , BRUCE M., 'Literary Forgeries and Canonical Pseudepigrapha', Journrll or

Biblical Literature, 91 (1972), 3-24. Midrash Rabbah, ArtScroll Kleinman Edition, vol. ii: Bereishis, Parshiyos Leeh I.rdl

u

Through Toldos (Brooklyn, NY, 2012). Mikraot gedolot haketer, 'Samuel', ed. Menahem Cohen (Ramat Gan, 1993); 'PsahllH',

ed. Menahem Cohen, 2 vols. (Ramat Gan, 2003). Mikraot gedolot hamaor, 5 vols. (Jerusalem, 1990). MILLER, JUDAH , She'dot uteshuvot rabi yehudah miler (Jerusalem, 1993). MILLER, MICHAEL, Rabbis and Revolution: TheJews ofMoravia in the Age of Emanripu.

tian (Stanford, Calif.. 2011). MINTZ, JUDAH , Responsa [She'elotuteshuvot mahari mints] (Munkics, IX9X) . MINTZ-MANOR, OPHIR, 'Towards a Solution ofthe Censorship Question I{q"a/'dill~

the Shavuot Piyutim' (Heb.), Tarbiz, 70 (2001), 637-44. MIRSKY, YEHUDA, 'An Intellectual and Spiritual Biography or I{ahhi Av/';dIJIII Yitzhaq Ha-Cohen Kook from 1865-1904' (Ph.D. diss., Ilarvard lJllivl·/,Nlly. 2007).

MIZRAHI , ELIJAH, 1:lumash hare'em (Petah Tikvah, 1994).

MIZRAHI, MOSES, Admat kodesh (Salonika, 1758), vol. ii.

MIZRAHI, YOSEF HAYIM,1:lemdat yasif(Jerusalem, 2004).

MODENA, LEON , Historia de' riti hebraici (Venice, 1638); He!>. trails. ,%I~/!lCl/IlIl'llk/l, trans. Solomon Rubin (Vienna, 1867). --Letters afR.Judah Aryeh ofModena [Igerot rabi yehudah aryt'h IlJill1odl'lI;II, (,d. y. Boksenboim (Tel Aviv, 1984). --The Works ofR. Judah Aryeh ofModena [Kitvei harav yehuJah aryC'h IlIilllOd('II;q.

ed. L. Blau (Budapest, 1906).

--Ziknei yehudah, ed. S. Simonsohn (Jerusalem, 1956).

MOELIN, JACOB, Mahanl : minhagim, ed. S. Spitzer (Jerusalem, 1989).

--Responsa [She'eIot uteshuvot maharil badashot], ed. Y. Satz (jf'rIlS;IIt'III, II)T/). MONDSHINE, AHARON, 'On the Relationship between Ibn Ezra's and l{ashh;III1's Commentaries on the Torah: A New Examination' (Heb.), Te'udah, I()'-I'! (.1.010), 15-45· --'Rashi, Rashbam, and Ibn Ezra on the Phenomenon of tikun s(~frrim' (lie-h.), iii Shmuel Vargon et al. (eds.), lyunei mikru ujimhanut, X (I{arnat G;m, ;woX), 40 9-50 . MONIlSIIINI:, HIlOSlllJA, 'The Authentirity of Ilasidir I.l'th'rs (2)' (I h'h.), KCllrt/,·u, 64 (2002.), 79-97. "' ---'TIl<' fluidity of Cah'lo!ori"N ill IlasiJill1: AI/aan lhhmah ill tilt' 'li'adlirIIo!N Clf~. Zt'vi Elimrlrkh of I>YIIOW', ill Ada RaJloJln"t-Alhrrt (rd.). Ila~IIJI~m Heuppmixnl (l.ondOn,Il)1)7), \01-;.&0.

111~hl)lrh IrlJor/l (lrl'll"lIlrlll. 1,)K7).

MONDSHINE, YEHOSHUA, "I;femdat yamim and the Hasidic Masters' (Heb.), Heikhal

habesht,7 (5764), 154-67; Heikhal habesht, II (5765), 174.

--Kerem 1;abad (Kefar Habad, 1992), vol. iv.

--Likutei amarim or the Tanya: Its Editions, Translations, and Commentaries

(1796-1981) [Likutei amarim hu sefer hatanya mahadurotav, targumav uve'urav (1796-1981)] (Brooklyn, NY, 1982).

--Shiv1;ei habesht (Jerusalem, 1982).

--"'Silent Approbations" from Volozhin and Vilna' (Heb.), Or yisra'e!, 16 (Tamuz 5759),151-9.

--'Sipurim vegilguleihem' [series), <www.shturem.net>.

MOPSIK, CHARLES, Lettre sur la saintete (Lagrasse, 1986).

MORDECHAI BEN HILLEL, SeJer hamordekhai on the Babylonian Talmud, printed in standard edns.

MORGENSTERN, ARYEH, Mysticism and Messianism: From Luzzatto to the Vilna Gaon [Mistikah umeshilJ.iyut; me'aliyat haramlJ.al ad hagaon mivilna] (Jerusalem, 1999)·

MORGENSTERN, MATTHIAS, From Frankfurt to jerusalem: Isaac Breuer and the History

ofthe Secession Dispute in Modern jewish Orthodoxy (Leiden, 2002). MORPURGO, SAMSON, Shemesh tsedakah (Venice, 1743). MORRIS, BENNY, The Birth of the Palestinian Refugee Problem Revisited (Cambridge,

2004).

MORSE, RUTH, Truth and Convention in the Middle Ages (Cambridge, 1991).

MOSES OF COUCY, Sefer mitsvot hagadol (Jerusalem, 1989).

Moshav zekenim al hatorah, ed. Solomon David Sassoon (London, 1959).

MOSKOWITZ, HAYIM, 'How is Hasidism "Researched" in Modern Times?' (Heb.), Heikhal habesht, 29 (Nisan 577°),175-215. MOTOT, SAMUEL, Supercommentary on R. Abraham Ibn Ezra [Perush al perush helJ.akham rabi avraham ibn ezra] (Venice, 1554). MUNITZ, MEIR, 'The Editing ofRabbi Abraham Isaac Kook's Orot' (Heb.), Alei sefer, 20 (2009), 125-70. --'Rav Kook's Circle and the Editing of His Works' [Bug hare'iyah ve'arikhat ketavav shel harav kuk] (Ph.D. diss., Bar-Han University, 2008). MUNK, ELIE, 'Rabbiner Hirsch als Rationalist der Kabbala', Nachalath Zewi, 3 (1932), 84-92 . --The World of Prayer, trans. Henry Biberfeld and Leonard Oschry (New York,

1961), vol. i.

MUTZERI, HAYIM NISIM RAFA'EL, Be'ermayim1;ayim(Salonika, 1794).

NACHSHONI, YEHUDAH, Hagut befarshiyot hatorah (Benei Berak. 1981).

NADEL, GEDALIAH, Betorato shel r. gedalyah, ed. Y. Sheilat (Ma'aleh Adurnim, 2004).

NADLER, ALLAN, L., 'The "Rambam Revival" in Early Modern lewish Thought: Maskilim, Mitnagdim, and Hasidim on Maimonide'N' (;uiur. oj"lhr. Ptrplexru', ill lay M, Harris (I'd.), Maimllniur.~ alia Hoo Yrar~: "'\w~y.~ lin Maimllniur.~ unei /lis /n/lu(n(( (C;lIl1hridw', MaNN" .1.007), \()--(,I.

--'The War on Modernity of R. Hayyim Elazar Shapira of Munkacz', Modern

judaism, 14 (1994), 233-64, NAHMAN OF BRATSLAV, SeJer hamidot (Jerusalem, 1998). NAHMANIDES, MOSES, The Works of Nahmanides [Kitvei ramban], ed. C. Chav('1, .I.

vols, (Jerusalem, 1963), NAJAR, JUDAH , Sim1;at yehudah (Pisa, 1816). NAJMAN, HINDY, 'Rewriting as Whitewashing: The Case of Rewritten Bible', ill

Tzemah Yoreh et al. (eds.), Vixens Disturbing Vineyards: Embarrassment anei Embracement ofScriptures (Boston, Mass., 2010), 140-53.

N AOR, BEZALEL, From a Kabbalist's Notebook (Spring Valley, NY, 2005).

--The Limit ofIntellectual Freedom: The Letters ofRav Kook (Spring Valley, NY, 2011).

--'Plumbing Rav Kook's Panentheism', in Moshe Z. Sokol (ed.), Engaging

Modernity: Rabbinic Leaders and the Challenge ofthe Twentieth Century (Northvale',

NJ, 1997), 79-89. --Post-Sabbatian Sabbatianism (Spring Valley, NY, 1999). --When God Becomes History: Historical Essays of Rabbi Abraham IsUUl: Iluk"hrn

Kook (Spring Valley, NY, 2003). NATHANSON, JOSEPH SAUL, Divrei sha'ul (Lemberg, 1877). --Sho'e! umeshiv (Jerusalem, 1995). NATRONAI GAON, Teshuvot rav natronaigaon, ed. Y. Brody (Jerllsal('1I1, 11)1)4), vol. il. NAVON , EPHRAIM, Ma/:raneh ifrayim (Constantinople, 173X; Warsaw, 1,11'/1<; 11'111 '

salem, 2002). NERIYAH , MOSHE TSEVI, Bisedeh hare'iyah (Kefar Haro'eh, Il)X7), --Likutei hare'iyah (Kefar Haro'eh, 1995), vol. iii. --Si/:rot hare'iyah (Tel Aviv, 1979). NETANYAHU, BENZION, Don Isaac Abravanel: Statesman and Philosophrr (l'hllalh'l

phia, Pa., 1968). NEUSATZ, ELIEZER LIPMANN, Mei menu1;ot (Pressburg, r884). NEUWIRTH, YEHOSHUA YESHAYAH, Shemirat shabat kehilkhatah (Jt'rlIsal('m, I()()~). NEWMAN , ARYEH , 'Women, Saints, and Heretics in Maimonides: TIl(' Chall('llge' 01

Translating Judaica', Conservative judaism, 59 (1997),75-84. NIGAL, GEDALYAH, Magic, Mysticism, and Hasidism, trans. Edward Levin (Northvale'. NJ, 1994)· NISSIM BEN MOSES OF MARSEILLES, Ma 'aseh nisim, ed. H. Kreis('1 ()l'rlisale'lIl. 2000). NISSIM BEN REUBEN (RAN), supercommentary on Alfasi's commentary 011 IIII' Babylonian Talmud, printed in standard ('dns. ofthf' Talmlld.

NOVA K, DAVIIl, /.aw and Thr.olog}' in Jueiaism, 2nd !'wri('s (N('w York, 1<)7(1).

NOYl'S, (; I!OIlC I·: HAI'AI.I, '/his/oy(NI'w York, 11)1,11).

N 1/ H I 1'1, A" H A II AM, Omcrulrd unei Rrl'rulrd in MrlJi(vtd .Irwish /,hilo.~()phy IGalli1 VC'Hallllli IwtiloNo/Y:lh hay,'llllIlII himI'I hllll('lnllyltnl (JrrllHulrtn, ~ooo).

() 1111iHA N 1111M, (; II IlA II AII. '011 Iht' DlvlNlll1i 0" thr ""rllh Illln Chllplrnc' (lIt'h.), Or yim"r/, loA ('I~1l11lZ ~'I~X). 1.... ~oA,

OBERLANDER. GEDALIAH. Minhagavoteinu beyadeinu (Monsey. NY. 2006). vol. i.

OBERLANDER. HAYIM. 'Is It Permitted to Tell Fictitious Stories in Order to Arouse Listeners to Torah and the Fear of Heaven?' (Heb.) . Oryisra·el. 29 (Tishrei 5763). 121-3·

OFER. YOSEF. 'Ketiv and Kere: The Phenomenon, its Notation, and its Reflection in Early Rabbinic Literature' (Heb.). Leshonenu. 70 (2008), 55-73; Leshonenu. 71 (2009).1-25.

--'M. D. Cassuto's Notes on the Aleppo Codex' (Heb.), Sefonot, NS 4 (1989) . 277-344·

OGEN . YITSHAK (ed.), Asher hayah (Tel Aviv. 1959).

OLSZOWY-SCHLANGER . JUDITH, Karaite Marriage Documentsfrom the Cairo Geniza (Leiden. 1998). ORTNER. NATHAN. Devar!Jen (Lod. 2006). ORWELL, GEORGE. Nineteen Eighty-Four (New York. 1981). OSHRY, EPHRAIM. Divrei efrayim (New York. 1949). --She'elot uteshuvot mima'amakim (New York. 1979). vol. V. PALACHE, HAYIM. He/:laftts /:Iayim (Izmir. 1880). --Kafha/:layim (Salonika. 1859). --Lev /:Iayim (Jerusalem. 1997), vol. i. --Tokha/:lat /:Iayim (Izmir. 1874). PAPO. ELIEZER. Peleyo'ets (Constantinople. 1824). PARUSH. IRIS. ReadingJewish Women: Marginality and Modernization in Nineteenth­

Century Eastern European Jewish Society. trans. Saadya Sternberg (Waltham.

Mass., 2004).

PATSANOVSKY, JOSEPH. Pardes yosef, ro vols. (Piotrk6w and L6dz. 1930-37); Pardes yosefhashalem (Benei Berak. 1993-8); Pardes yosefhashalem vehameJo'ar (Benei Berak. 1995).

PATSINER. ISAAC MEIR, Parashat hamelekh (Jerusalem, 1956). vol. ii.

PAUL, SHALOM, 'An Akkadian-Rabbinic Sexual Euphemism'. in David Golinkin et al. (eds.). Torah Lishma: Essays in Jewish Studies in Honor of Professor Shamma Friedman (Jerusalem. 2007). pp. xi-xiii.

--Divrei shalom (Leiden. 2005). PENIRI. SASON. Kol sason (Ramat Gan. 2004). PERL, GIL s.• The Pillar ofVolozhin: Rabbi Nafiali Zvi Yehuda Berlin and the World of Nineteenth-Century Lithuanian Torah Scholarship (Boston. Mass .• 2012). PERLMAN, MOSES DAVID. Mipi dodi (Jerusalem, 1935). PETROKOVSKY. ABRAHAM. Piskei teshuvah (Piotrk6w. 1937).

PETUCHOWSKI. JAKOB J., Studies in Modem Theology and Prayer (Philadelphia. Pa .. 1998). PIEKARZ . MENDEL. Polish Hasidism [Hasidut polinl (Jerusalem. ItjtjO). l'IK. ISAIAH . f./idusht:i hashas (Jerusalem. ItjX7). 1'1 NHI(. l'ESAIf. Masorr.t hat(l,.uh vr.hunrvi'im (Villla. I,)oh) . I'ISK , 1,'!IIt. /)imyon aryrh (1'1':11'111'.1("(') ,

PLATO. The Laws. trans. R. G. Bury (Cambridge. Mass., 1967).

--The Republic, trans. Allan Bloom (New York. 1968).

PLATO. MENAHEM MENDEL. Bishevilei radin (Petah Tikvah. 2001).

PLAUT, HEZEKIAH . Likutei /:laver ben /:Iayim (Pressburg. 1881), vol. iv.

POLLAK. JACOB. Vayakem edut beya'akov (Prague. 1595).

POPPER. WILLIAM. The Censorship ofHebrew Books (New York. 1899).

POSEN. RAPHAEL BINYAMIN. "'When Torah Scholars are Engaged in a Halakhir

Dispute. Who Are You to Interfere?'" (Heb.). Hama'yan. 49 (Tishrei 5769). Sl 64· POZNANSKI. SAMUEL. 'The Anti-Karaite Writings ofSa'adiah Gaon', JQR. 10 (IXtjX), 238-76. POZNA. MEIR. 'An Explanation ofthe Hatam Sofer's Time Calculation' (Heb.). Otsr.ro/ hasoftr. 13 (2002). 65-79. PROVENCAL. MOSES, She'elot uteshuvot rabenu mosheh provintsalu (Jerusakm. 1()Xt»).

vol. i. RABBINOVICZ . RAPHAEL NATHAN. Dikdukeisoferim (Jerusalem. 2002). --Dikdukei softrim: zera'im (Munich. 1868).

--Ma'amaral hadpasat hatalmud. ed. A. M. Haberman (Jerusalem. 19~J.). RABINOVITCH . N. L . Commentary on Mishneh torah. 'SI'}i'" fit/mill/II' (I kll.)

(Jerusalem. 1990). RABINOWICH. SOLOMON, Niflaot hatiferet shelomoh (Piotrk6w. '9J.4). RABI NOWITZ. ABRAHAM ISAAC. Malakhei elyon (Warsaw. ['~>37[; J.lld ('dll .. If'I'II"""'III , 1966).

RABINOWITZ, ARYEH MORDECHAI. Sha'arei aryeh (Jerusalem. I!))X).

RABINOWITZ. DAN . 'The Two Versions of the Bach's Respol1sa, FI':llIkf'1II'1 I~dilioll of 1697' (Heb.), Alei sefer, 21 (20ro). 99-III. --'Yarmulke: A Historic Cover-Up?', Hakirah. 4 (2007). 221-3~( RABINOWITZ . MENAHEM MENDEL. Ma'aseh ne/:lemyah (Warsaw. 1!)li; ,I'ms;III'III,

1956 ; Jerusalem. 1987). KABINOWITZ. MORDECHAI , Amirat davar beshem omro (Tel Aviv. 1960). KABINOWITZ-TEOMIM. ELIJAH DAVID . 1:Iidushei hagaon ha'adm:t (HrookIYIl. NY,

2003) .

-~Overora/:l (Jerusalem. 2006).

--Sedereliyahu (Jerusalem, 1983).

IIAFLER. MEIR . Netivei me'ir(Merkaz Shapira. 201 3).

IIAI SI N. JACOB S.. The Haska/ah Movement in Russia (Philadelphia. Pa .. 1l)1 i).

IIAKOVI'R. NAHUM. finds that .lustilY the Means IMatarah Iwtll'kadt'slll'l 1'1 ha'('mtsa'iml (jerusalem. 2000). IIAI'OI'OKT, CIIAIM. Juduiml (Hid //ottlosl'xuu/ily: All Alillim/i( Orlhodox Virll'

(London. 2.004).

MAI'OI'OMT. SOI.\IMON IUIlAII . /grm/ shir(przf'lIlyfil. IXX~), vol. ii.

MA 1'0 1'0 M'...."HII liT. AliA. '1llIl'iol(rliphy with lIoolllCltl'N: I(dlfyilll( ""lrN IIlId Ihl' Wrililll( IIflliNtory III IIIINidhllll', II/dory utilI 'l'hrI1ry. ,j'7 (II)XX), III) ~I).

RASHDALL, HASTINGS, Theory ofGood and Evil (Oxford, 19°7), vol. i.

RASHI (SOLOMON BEN ISAAC) , Commentary on the Torah, Ariel edn., 7 vols. (Jerusalem, 1986-2°°5). RATSABY, YITSHAK, Olat yits~ak (Benei Berak, 1992). vol. ii. --'Of What Was Rav Papa Suspected?' (Heb.), Pa'amei ya'akov (Adar II 5768),

103-10. RAVITZKY, AVIEZER, Messianism, Zionism, and Jcwish Religious Radicalism [Hakets hameguleh umedinat hayehudim] (Tel Aviv, 1993).

--'The Thought ofR. Zerahiah b. Isaac b. Shealtiel Hen' [Mishnato shel r. zeral;yah ben yitsl;ak she'alti'el l;en vehahagut hamaimonit-tibonit bame'ah hayud­gimel' (Ph.D. diss., Hebrew University ofJerusalem, 1978).

RAZ-KRAKOTZKIN, AM NON, The Censor, the Editor, and thc Text: The Catholic Church and the Shaping of the Jewish Canon in the Sixtcenth Century, trans. Jackie Feldman (Philadelphia, Pa., 2007).

--'From Safed to Venice: The Shulhan Arukh and the Censor', in Chanita Goodblatt and Howard Kreisel (eds.), Tradition, Heterodoxy and Religious Culturc: Judaism and Christianity in the Early Modern Period (Be'er Sheva, 2006), 91-II5. Readingsfrom the Holy Scriptures (Washington, DC, 1942). RECANATI , MENAHEM BEN MOSES , Ta'amei hamitsvot (Lemberg, 1858). RE IF, STE FAN C.,Judaism and Hebrew Prayer (Cambridge, 1993).

REIFMAN, JACOB, 'Explanations of Rabbinic Sayings' (Heb.), in Judah Warnheim (ed.), Kevutsat ~khamim(Vienna, 1861), 40-} --'Some More Flowers' (Heb.), Hamagid (II Elu15633), 323-4. REISCHER, JACOB , Shevut ya'akov (Lemberg, 1897), vol. i. REMER, AVRAHAM, Gadol shimushah ([Jerusalem], 1984; 2nd edn., Jerusalem, 1994). RESNICOFF, STEVEN H. , 'Ends and Means in Jewish Law: Lying to Achieve Economic

Justice', Jewish Law Annual, 15 (2004), 147-88. --'Lying and Lawyering: Contrasting American and Jewish Law', Notre Dame Law Review, 77 (2002), 937-76. RIMON, YOSEF TZVI, "'Tosefet Shabbat": Adding Time onto Shabbat', trans. David Silverberg, <vbm-torah.org/archive/halak64/24tosefet%20shabbat.doc>.

RIPPMAN, DAVID, Ketcr kehunah (Jerusalem, 1932).

RIVKIND, ISAAC, 'Dikdukei sefarim', in Sefer hayovellikhvod aleksander marks (New York, 195°),4°1-32. RIVLI N, AVRAHAM, Jonah: Prophecy and Rebuke [Yonah: nevuah vetokhal;ah] (Kerem Beyavneh,2006). RIVLIN, ELIEZER, Rabbi Joseph Zundel of Salant [Rabi yosef zundel misalant] (Jerusalem, 1993). RI VLI N, YOSEF, 'The Vilna Gaon's Commentary on Jonah' (Heb.), Kiryat sefer, 62 (1989), 920-4. ROGOVIN, MEIR, 'Amar mar', Halevanon, section 'K('vod hall'vanon', 10 Jan. IX70, cols. '4-15. ROS F. NACK, AVI NOA M, 'Hidd('n Diari(,N and Nc'w DiHl'ov,'rirH: Tht' I.ill' and Tho\l~hl of'Rahhj A. I. Kook', Sho/ar, 'J.S/'\ (;'/'007), III . 47.

--The Prophetic Halakhah [Hahalakhah hanevuit] (Jerusalem, 2007). --'Who's Afraid of Rav Kook's Hidden Writings?' (Heb.), Tarbiz, 69 (2000), 257-91. ROSENBAUM, M., and A. M. SILBERMANN, Pentateuch With Targum Onkelo.~, Haphtaroth and Prayers for Sabbath and Rashi's Commentary, 5 vols. (London, 1946). ROSENBAUM, RAPHAEL (ed.), Memorial Book for R. Moshe Lifshitz [Sefer hazikaron

lerabi mosheh lifshits] (New York, 1996). ROSENBERG , A. J. (trans.) , Mikraotgedolot: bereshit (New York, 1993). ROSENB ERG, AHARON , Mishkenot haro'im (New York, 1987), vol. iii. ROSENBERG , AVRAHAM BARUKH, Tsava'at aba (Beclean, Romania, 1931). ROSENBERG , SHALOM, and BENJAMIN ISH-SHALOM (eds.), The World ofRav Kook'.~

Thought (Jerusalem, 1991). ROSENBLOOM , NOAH H. , Hamalbim (Jerusalem, 1988). ROSENBLUM , YONASAN, Reb Shraga Feivel: The Life and Times of Rabbi Shraga Frivr/

Mendlowitz, The Architect ofTorah in America (Brooklyn, NY, 200 I). ROSENFELD, SHLOMO, 'When is Lying Permitted?' (Heb.), Tevumin, 31 ('J.OII), 4 \I IJ. ROSENHEIM , JACOB , Das Bildungsidcal S. R. Hirschs und die Gegenwarl (Franklinl ;1111

Main, 1935); Samson Raphael Hirsch's Cultural Ideal and Our ,[,imr,.~, Il'anH. I. I ~. Lichtigfeld (London, 1951); Rabi shimshon rafa'e/ hirsh: mevusrr umaH.~lJjm ~111:/lI1 hayahadut hanits~it, trans. Hayim Weissman (Benei Berak, 1l)6S).

ROSENSWEIG, BERNARD, 'The Unique Phenomenon that Was tht, Hav', in 'I.,'v I(lrll (ed.), Mentor ofGencrations: Reflections on Rabbi Joseph B. S%vril(hik (JI'IHry (:Uy, NJ, 2008), 44-50.

ROSENTHAL, SHABETAI DOV, TO'afat rc'em (Jerusalem, 2006). ROSEN-TSEVI, YISHAI , 'Emergent Metaphysics: The Controversy at the Mt'rka1.II:II';lv Yeshiva-A Critical Study' (Heb.), in Dov Schwarz and Avi Sa~i (l'dN.), (Jtlr Hundred Years of Religious Zionism [Me'ah shenot tsiyonut datitl (Hamal (;;111 . 2003), vol. iii, pp. 421-45. ROSS , TAMAR , 'Can the Demand for Change in the Status of Women be Iialakhilally Legitimated?', Judaism, 42 (Fall 1993), 478-92.

--Expanding thc Palacc ofTorah: Orthodoxy and Feminism (Waltham. Mass., ;,/,004). ROTTZOLL, DIRK u., 'Kannte Avraham ibn Ezra Sh'mu'el ben Me'ir', Frank/u,.'r,. Judaistische Bcitrage, 25 (1998), 75-104. RUBENSTEIN , JEFFREY M., Rabbinic Stories (New York, 2002). IlU DAVSKY, T. M., 'To Know What Is: Feminism. Metaphysics, and Epistt·nlOlo~y·. ill

Hava Tirosh·Samuelson (ed.), Women and Gender in .Irwi.~h Philosophy (Bloo", ington. Ind., 2004) . '7l)-20~. H l) I> N I K, ISAAC , Sr,drh yitsvak (l.ondon, It)6 I). In/SOI'l'. I!I.!JAII. llgal rliyahu (Brooklyn. NY.Il)6o) . SA' A /IVA II IOAU N. Srl;r flamit.~v(/I. rd, Y. IJrrlll (/rruNlllrnl, 197\). vol. I. 8uhhuth und FrNt/vull'ruyr.r /llIlIk (Nrw York, ")046).

SACKS, JONATHAN, Koren Siddur (Jerusalem, 2009).

SAFRAN, BEZALEL, 'Leone da Modena's Historical Thinking', in Isadore Twersky and Bernard Septimus (eds.), jewish Thought in the Seventeenth Century (Cambridge, Mass., 1987), 381-98.

SAMET, MOSHE, Hel;.adash asur min hatorah (Jerusalem, 2005).

SAMUEL BEN MEIR (RASHBAM), commentary on BT Pesal;.im, printed in standard

edns. SAMUEL HANAGID, Ben mishlei, ed. S. Abramson (Tel Aviv, 1948). SAPHIR, JACOB, Even sapir (Lyck, 1866). SASSON, JACOB, 'The Ben Ish Hai and Women's Hair Covering: An Interesting Case

of Censorship?', Text and Texture website, 16 May 2011, <http://text.rcarabbis. orgf?s= J acob+ Sasson>. SAWYER, DEBORAH F. , 'Heterodoxy and Censorship: Some Critical Remarks on Wertheimer's Edition of Midrash Aleph Beth',JJS, 42 (1991), II5-21.

SCHACHTER, TSEVI, Mipeninei harav (Jerusalem, 2001).

--'Pearls from Our Rabbi' (Heb.), Beit yits1;ak, 36 (2004),320-32.

SCHACTER, JACOB J., 'Facing the Truths ofHistory', TUMj, 8 (1998-9), 200-76.

--'Rabbi Jacob Emden: Life and Major Works' (Ph.D. diss., Harvard University,

1988).

--and NORMA BAUMEL JOSEPH, 'The 93 Beth Jacob Girls of Cracow: History or Typology', in J. J. Schader (ed.), Reverence, Righteousness and Rahamanut: Essays in Memory ofRabbi Dr. Leo jung (New York, 1992), 93-130.

SCHAFER, PETER,jesus in the Talmud (Princeton, NJ, 2007).

SCHATZ, RIVKA, 'The Beginning ofthe Campaign against Rav Kook' (Heb.), Molad, 6 (1974),251-62. SCHEFSKI, HAROLD K., 'Tolstoi and the Jews', Russian Review, 41 (1982),1-10. SCHEINFELD, SOLOMON ISAAC, Olam hasheker (Milwaukee, Wis., 1936). SCHEINHAUS, LEON, 'Alenu Leschabeach', Ost und West (July 1908), cols. 451-60. SCHERMAN, NOSSON (ed.), Chumash: Stone Edition (New York. 1993). --(ed.), Tanach: Stone Edition (Brooklyn, NY, 1996). --and MEIR ZLOTOWITZ (eds.), The Complete ArtScroll Siddur (Brooklyn, NY,

2003).

--(eds.), Shir ha-Shirim (Brooklyn, NY, 1977). SCHICK, MOSES, She'elot uteshuvot maharamshik (New York, 1961). SCHISCHA, ABRAHAM, 'Bibliographical Notes on the Works and Responsa of the Hatam Sofer' (Heb.), Hama'yan, 9 (Tevet 5729), 77-88.

--'The Order of Publication of the Vilna Gaon's Commentary on Shul1;an arukh, "Ora\:l \:layim", "Yoreh de'ah", and "Even ha'ezer", and its Problems' (Heb.), Yeshurun,5 (1999), 678-95.

--'Responsa Zikhron yehudah, Part 3' (Heb.), TseJunot, II (Nisan 575 1), 41-\--57.

SCHLESINGER, AKIVA JOSEPH , l.ellha'illri (Jl"nlsalem, 1990).

--TIallu'at mosheh: na'ar illri (JerusalelJl, 19~4).

S( : Ill. ~ S, N (; Il It, HIV AKIM, Iladar vehatekuJ"h (It'nlNIlIt'III, ~oo~),

SCHLESINGER, KALMAN, 'The Controversy over Non-Jewish Wine in Italy' (Heb.), in A jubilee Gift: Articles in Honour of Shmuel Yosef Agnon [Yovel shai: ma'amarilll likhvod shemuel yosef agnon behagio leseivah] (Ramat Gan, 1958), 2II-20.

SCHLESINGER, MOSHE YEHUDAH, 'Young Men Wearing a Tallit and Male Head Covering' (Heb.), Yerushatenu, I (2007), lII-12.

SCHMELKES, ISAAC , Beityitsl;.ak (New York, 1960).

SCHNEEBALG, SHRAGA FEIVISH, Shraga hame'ir (London, 1993), vol. vii.

SCHNEERSOHN, JOSEPH ISAAC, 'A Critique ofthe Educational System ofthe Gennan

Orthodox' (Heb.), Hahed (Av 5688),1-3­--Igerot kodesh (Brooklyn, NY, 1993), vol. xiii. SCHNEERSON, MENACHEM MENDEL, Igerot kodesh (Brooklyn, NY, 1992), vol. xx. SCHNITZKER, TSEVI, 'The RevealerofSecrets' (Heb.), Hatsofeh me'erets hagar, I (1911),

98-101. SCHOLEM , GERSHOM, The Messianic Idea in judaism (New York, 1971). --Researches in Sabbateanism [Me\:lkerei shabta'ut], ed. Y. Liebes (Tel Aviv, '99')' SCHUCK, SOLOMON TSEVI, She'dot uteshuvot rashban (Munkacs, 1900), vol. i. SCHUSSMAN, AVIVA, 'Allegory, Theology, and Polemic in Tanhum Y('rusltal",i's

Commentary on the Book ofJonah' (Heb.), Pe'amim, 59 (1994), 1-15-91-1. SCHWAB, SHIMON , Selected Writings (Lakewood, NT. 1988). SCHWARTZ, DOV, Amulets, Charms, and Rationalism in Mediellal 1ewi.~h '/'kCluHhl

[Kemiot, segulot, vesikhletanut behagut hayehudit bilJl('i halll·ilt ..yi"'1 (lblll,,1 Gan, 2004). --Challenge and Crisis in Rav Kook's Circle [Etgar umashber Iwl,IIlH h"rav kukl flH Aviv, 2001). --Emunah al parashat derakhim (Tel Aviv, 1996); English ('UI1.: "'uilh 141 Ilir Crossroads, trans. Batya Stein (Leiden, 2002). --Religious Zionism: Between Logic and Messianism [Hatsiyollut hadalit hdll higayon limeshi\:liyut] (Tel Aviv, 1999). SCHWARTZ, HAYIM AVIHU, Mitokh hatorah hago'elet (Jerusalem, 191-\4), vol. ii. SCHWARTZ, JOSEPH, and PETER J. TOMSON, 'When Rabbi Eliezer Was Am'sll'd fill Heresy',jSI},IO (2012), 145-81. SCHWARTZ , JOSEPH HAKOHEN (ed.), Zikaron lemosheh (Brooklyn, NY, 1990), SCHWARTZ, MATITYAHU, Mishpat hatsava'ah (n.p., 2008). SCHWARTZ , YOEL, The Life of Rabbi Samson Raphael Hirsch [Toleuot haHaorl hals;ld,k rabi shimshon rafa'el hirsh] (Jerusalem, 2000). SeJer I;.asidim, ed. R. Margaliyot (Jerusalem, 1989). SEGAL, HAGAI, 'Orot be'ofel', Nekudah (~EluI5747).I10. II~, 16-2.7. Sf' III MAN, N AO M I, 'mil' Wi('S(" anu th!' SGIlldal of Jewish i{aH(", .Jr.wish Soc:ial SlllIlir,\, 3 (Fall 191)6), 1-'11).

--Faithful Renaerings: .Jrwish Christian DifJrrrnce und the Po/itb (1/ ""un~lullml (ChiraJ.(CI, ~oo()).

SIII.A, N HA, 'H, Avrllhllm YIlICt'I: Do Nol Nlllllt' II SOli "Nlmrou" (lr "1It'r:r.I"', YNrl (.&1 11I1It' .&007), <.wwW.YIlt.t.Ul.i1/lIrtldr.. /o:..04o.I.· .041 ~h"'7,oo,hlllll>,

SHAMIR, YEHUDAH , 'Allusions to Muhammad in Maimonides' Theory of Prophecy in His Guide ofthe Perplexed',JQR, 64 (1975), 212-24.

S HAPIRA, AVRAHAM, l;Iag hasukot (Jerusalem, 2012).

SHAPIRA, BEN ZION (ed.), Igerot lare'iyah (Jerusalem, 1990).

SHAPIRA, ELIYAHU, Eliyah rabah (Sulzbach, 1757).

SHAPIRA, HAYIM ELEAZAR, Divrei torah (Jerusalem, 1998).

SHAPIRA, MEIR YEHUDAH, Orlame'ir(Przemysl, 1913; New York, 2002).

SHAPIRA, TSEVI ELIMELEKH, Magid ta'alumah (Przemysl, 1876).

--Ma'yan ganim (commentary on Joseph Yavets, Or hafJayim [Lublin, 1912)). SHAPIRA, YEHUDAH, Da'at yehudah (Benei Berak. 2012).

SHAPIRO, MARC B., Between the Yeshiva World and Modern Orthodoxy: The Life and Works ofRabbi Jehiel Jacob Weinberg, 1884-1966 (London, 1999). --'OfBooks and Bans', Edah Journal, 3/2 (2003), 1-16. --'Islam and the Halakhah', Judaism, 42 (1993),332-43. --The Limits ofOrthodox Theology (Oxford, 2004). --'Samson Raphael Hirsch and Orthodoxy: A Contested Legacy' (forthcoming). --Saul Lieberman and the Orthodox (Scranton, Pa., 2006). --'Scholars and Friends: Rabbi Jehiel Jacob Weinberg and Professor Samuel Atlas', TUMJ,7 (1997), 105-21.

--Studies in Maimonides and His Interpreters (Scranton, Pa., 2008).

--'Torah im Derekh Eretz in the Shadow ofHitler', TUMJ, 14 (2006-7), 84-96. SHAPIRO, MOSHE, Afikei mayim (n.p., 2006). SHAPIRO, PINHAS, Midrash pinfJas (Lemberg, 1872). SHASHA, AMR1, "'A Burning Spirit Upon Strong Muscles": The Body in the Thought ofRav Kook' (Heb.), Ma'galim, 5 (2007), 233-62. SHASHAR, MICHAEL, 'Should the Book ofJonah be Interpreted Allegorically?' (Heb.), Shanah beshanah (1986), 324-9. SHATZ, DAVID, 'Nothing but the Truth? Modern Orthodoxy and the Polemical Uses of History', in Daniel J. Lasker (ed.), Jewish Thought and Jewish Belief(Be'er Sheva, 2012), 27-63­SHAVIT, YAAKOV, and MORDECHAI ERAN, The Hebrew Bible Reborn: From Holy Scriptures to the Book ofBooks, trans. Chaya Naor (Berlin, 2007). SHEILAT, YITSHAK, 'Orot me'ofel', Nekudah, II4 (Tishrei 5748), 44-5, 47.

--'An Unknown Translation ofMaimonides' Letter on Martyrdom' (Heb.), Sinai, 95 (1984),157-64. SHELEG, YAIR, The New Religious [Hadatiyim ha:\:ladashim) (Jerusalem, 2000). SHEM TOV BEN JOSEPH IBN SHEM TOV, Commentary on Maimonides, Guide ofthe

Perplexed, printed in the standard Hebrew edn. SHERLO, SEMADAR, The Tsadik is the Foundation of thl: World: Rav Kook's Esoteric Mission and Mystical Experience [Tsadik yesod olam: hasht'lil:lUt hasodit vehal;tavayah hamistit she! harav kuk) (Ramat Gan. 2.01;2) . SII" WW IN. RY 1(0 N I ..• Mystical Thwlog}' and Sorial ()/s,~rn': 'l'h,. I,ilr. Imd Worb ot:Judah l.orlvofPragur(EuNI RnlllNwkk. NI. It)X;&) ,

SHMUKLER (SHAPIRO) , MOSES SAMUEL, The Life of R. Hayim ofVolozhin (Toll-dul rabenu :\:layim mivolozhin) (Vilna, 1909).

SHOCHET, SAUL YEDIDYAH, Beityedidyah (Piotrk6w, 1903; Brooklyn, NY, 1992.).

SHURKIN, MICHEL ZALMAN, Harerei kedem, 2 vols. (Jerusalem, 2000-4).

--Meged giv'ot olam (Jerusalem, 1999).

Siddur Sim Shalom, ed. and trans. Jules Harlow (New York, 1989).

SIEV, ASHER, 'R. Samuel Judah Katzenellenbogen' (Heb.), Hadarom, 34 (1971.).

177-201. SILBER, OMER, 'Ha'arafel betaharato', Ma'galim, 5 (2007), 279-315. SILMAN, SHIMON, Scientific Thought in Messianic Times (Brooklyn, NY, 2010). SILVER, YITSHAK EIZIK, Emet keneh (printed together with id., Mishpetei hashalottl.

Jerusalem, 2005). SILVERMAN, MORRIS (ed.), The Complete Purim Service (Hartford, Conn., HJ47). SIMHAH ZISSEL ZIV OF KELM,l;Iokhmahumusar(NewYork, 1957). SIMON, URIEL, The Ear Discerns Words: Studies in Ibn Ezra's Exegetical Mrtl\()tI()/()~y

[Ozen milin tiv:\:lan: me:\:lkarim bedarko haparshanit shel r. avraham ihll c''',IOII (Ramat Gan, 2013). --JPS Bible Commentary:Jonah (Philadelphia, Pa., 1999)'

SINCLAIR, DANIEL, 'Fictitious Retractions and False AttribllliollN: Thr BulOIlllr between Truth and Falsehood in Halakhic Discourse'. ,/(",;.\11 I.ull' Am,..;,,,j,,,, Studies, 22 (2012), 283-302.

SLATER, THOMAS, 'Mental Reservation', Catholic Encyclopaed;a (N('w York. II)II). vol.

x, <http://www.newadvent.org/cathen/IOI95b.htm>. SOFER, AKIVA, Sha'arei sofer (Jerusalem, 1969). SOFER, AKIVA MENAHEM, Minhagei raboteinu vehalikhoteihem (Iklwi Berak. 200,)). SOFER, HAYIM , Kan sofer (London, 1963). SOFER, JACOB SHALOM , Torat fJayim (Paks, 1897). SOFER, JOSEPH TSEVI , Toledotsoferim (London, 1963). SOFER, MOSES, l;Iatam sofer al hatorah (Jerusalem, 1989), vol. i. --l;Iidushei fJatam sofer: gitin (Vienna, 1889). --l;Iidushim: seder mo'ed (Jerusalem, 1894). --Kovets teshuvot fJatam sofer (Jerusalem, 1973). --She'elot uteshuvot fJatam sofer, 6 vols. ([photo reprint of the 1st edn., Presshllrg/

Vienna), Jerusalem, 1991). --She'elot uteshuvot fJatam sofer hafJadashot (Jerusalem, 1989). SOFER, SHABETAI , Sidur, ed. Y. Satz and D. Yitzhaki (Baltimore, Md., 1994). vol. Ii SOFER, SOLOMON ,l;Iut hameshulash (Paks, 1887; Munkacs, 1894). SOFER, YA'AKOV HAYIM , Berit ya'akov (Jerusalem, 1985). --!-Iadar ya'akov (jerusalem, 2005 and 2006). vols. v and vi. --Kr.n(.,~(1 yU'akov (jt'rusalem, Il)Xl»),

-_. Kerrm yu 'uk()v (j('ruHtllrUl, Il)Xl»).

Mrnul.lul ~hlf/"m (jt'l'IlNulrlll • .&004), vol. xl.

SOKOLOFF, MICHAEl, A Dictionary ofjewish Babylonian Aramaic ofthe Talmudic and

Geonic Periods (Ramat Gan, 2002).

SOLOMON BEN AD RET (RASHBA), I;Iidushei harashba: eruvin (Jerusalem, 2008).

--She'elot uteshuvot harashba (Jerusalem, 1997), vol. i.

--She'elot uteshuvot harashba hameyul;asot leramban (Jerusalem, 2001).

--Torat habayit ha'arokh (Vienna, 18n).

SOLOMON BEN ISAAC see RASH!.

SOLOVEITCHIK, HAYM, 'Rupture and Reconstruction: The Transformation of

Contemporary Orthodoxy', Tradition, 28 (Summer 1994), 64-131. --'Two Notes on the Commentary on the Torah of R. Yehudah he· Hasid', Turim, 2 (New York, 2007), 241-51. --'Yeinani: Principles and Pressures: jewish Trade in Gentile Wine in the Middle Ages ['Yeinam': Sa./:lar beyeinam shel goyim-al gilgulah shel halakhah be'olam hama'aseh] (Tel Aviv, 2003).

SOMMERVILLE, JOHANN, P., 'The "New Art of Lying": Equivocation, Mental Reservation, and Casuistry', in Edmund Leites (ed.), Conscience and Casuistry in Early Modern Europe (Cambridge, 1988), 159-84.

SONNENFElD, SHLOMO ZALMAN, Ha'ish al hal;omah (Jerusalem, 2006), vol. ii. SORASKY, AHARON, History of Torah Education [Toledot ha./:linukh hatorati) (Benei

Berak, 1967). --Marbitsei torah me'olam hai;asidut (Benei Berak, 1988), vol. vi. --Pe'eryisra'el (Jerusalem, 1998), vol. i. --Yesod hama'alah (Benei Berak, 1991). SPERBER, DANIEl, On Changes in jewish Liturgy: Options and Limitations (Jerusalem, 2010).

--Minhagei yisra'el, 8 vols. (Jerusalem, 1990-2007).

--Netivot pesikah (Jerusalem, 2008).

SPIEGEl, SHALOM, The Last Trial, trans. Judah Goldin (New York, 1993).

SPIRA, NATHAN, Yayin hameshumar (Venice, 1660).

SPITZER, SHLOMO, 'Was Sefer maharil Censored?' (Heb.), Tsefunot, 2 (Tevet 5749), 83-5· STAMPFER, SHAUL, Lithuanian Yeshivas of the Nineteenth Century, trans. Lindsey Taylor-Guthartz (Oxford, 2012).

STANISLAWSKI, MICHAEl, 'The Yiddish Shevet Yehudah: A Study in the "Ashkenaza­tion" of a Spanish Jewish Classic', in Elisheva Carlebach et al. (eds.), jewish History and jewish Memory (Hanover, NH, 1998), 134-49.

STEIN, SALOMON, 'Die Behandlung des Problems der Notliige im Talmud', jahrbuch der judisch-literarischen Gesellschaft, 5 (1907),206-24.

STEPAN SKY, NACHUM , Ve'alehu 10 yibol (Jerusalem, 2001), vol. ii.

STERN, ARYEH, 'Rabbi Sa'adyah Gaon's Position on Kidush hai;odesh' (H(·h.), Yodei binah, 3 (5766),24-39.

ST"R N, F.I.I YAIIIJ, Thr. Genius: filiiah (~fVilna and the Makin#{ of Modr.rn .Iudai,~m (Nrw Ilave'lI, COIIII" .1.01 \),

STERN, SACHA, 'Attribution and Authorship in the Babylonian Talmud', 11S, ..5 (1994), 28-51. STERNBERG, SHLOMO, 'Bein haShemashot', <http://www.math.harvard.edu/

-shlomo / docs /beinhashemashot. pdf>. STITSKIN, LEON, Letters ofMaimonides (New York, 1977). STOLLHANS, CYNTHIA, 'Michelangelo'S Nude Saint Catherine of Alexandria',

Woman's Art journal, 19 (1998),26-30. STOLOW, JEREMY , Orthodox by Design: judaism, Print Politics, and the ArtScroll Revolution (Berkeley, Calif., 2010). STRASSER, JUDAH , and AARON PERL (eds.), Mosheh alah lamarom (Brooklyn, NY, 1989). STRICKMAN, H. NORMAN, 'Abraham Ibn Ezra's Non-Literal Interpretation.', Hakirah, 9 (Winter 2010),281-96. STRUEVER, NANCY S., The Language of History in the Renaissance (Princeton, N/, 1970). SULAM, M., 'Supplements to "Jacob Reifman, His Life and Works: Gem'f.1 Background ofHis Life'" (Heb.), Hadarom, 21 (Nisan 5725), 142-7.

SWIFT, MOSES, "'External Books" in the Halakhah' (Heb.), in H. J. ZimmC!l• • t .1. (eds.), Essays Presented to ChiefRabbi Israel Brodie on the Occasion ofHi• 51",,,,"'" Birthday (London, 1967), 205-8.

Tana devei eliyahu, with commentary Ramatayim tsofim (Warsaw, 1881); Entll.h .,1 Tanna Debe Eliyyahu, trans. William G. Braude and Israel J. Kaplt.ln (,hUt, delphia, Pa., 1981).

TA-SHMA, ISRAEl MOSHE, Creativity and Tradition: Studies in Medjl\lfN III..' .... Scholarship, Literature and Thought (Cambridge, Mass., 2006). --Halakhah, Custom, and Reality in Franco-Germany 1100-1350 [Halakhlh, __

umetsiyut be'ashkenaz noo-1350) (Jerusalem, 1996).

--Keneset mel;karim (Jerusalem, 2004), vol. i.

--Keneset mel;karim (Jerusalem, 2010), vol. iv.

--Review of Avraham Grossman, The Early Sages ofAshkenaz (Heb.), ..".""" 56 (1981),344-52.

TAUSIG , YISRA'EL , Beit yisra'el hashalem (Jerusalem, 1981), vol. viii.

TAVYOMI, TUVIAH, Evel kaved (Jerusalem, 1949).

TAYLOR, DEREK, Solomon Schonfeld: A Purpose in Life (London, 2009).

TCHERNOWITZ, CHAIM, Toledot haposkim (New York, 1947), vol. iii.

TEHERANI, AVISHAJ, Amudei mishpat (Jerusalem, 2007), vol. i.

TEITELBAUM, JOEl., Vayo'el mosheh (Jerusalem, 1996).

TE N E N SA U M, M A I.K 1 Ii I. TS EV I, Divrei malki'e/ (Vilna, 1891), vol. ii.

TEOM I M-I'NAN KI-:I., IlANUKH, Atert~t i;akhumim (Joseiov, 1866).

TIiI'I'I,I!N. YAAK()V Y., Ilirkathamilli~.J.ran!l. Susan W('iIlMartc.>1l (lUbin.......l't~j~~

Teshuvot hU/lr.'lInlm (I.yrk, IX(14).

'Ihhuvllt ~ukkm"l "'111'"",\. rd, A. Snfrr (/rrlllu.lrm, 11)(,7),

TIROSH-SAMUELSON, HAVA, 'Gender and the Pursuit of Happiness in Maimonides' Philosophy', in Elisheva Baumgarten et al. (eds.) , Tov Elem: Memory, Community, and Gender in Medieval and Early Modern jewish Societies (Jerusalem, 2011) , 54-78.

TISHBY, ISAIAH, Paths of Belief and Heresy [Netivei emunah uminut] (Jerusalem, 1982). TOAFF, ARIEL, Love, Work, and Death: jewish Lift in Medieval Umbria, trans. Judith Landry (London, 1998).

TOBO LSKI , AB RAHAM , Midevar sheker tir~ak (n.p., 1978).

Tosafot hashalem: otsar perushei ba'alei hatosafot, ed. Y. Gellis, 13 vols. (Jerusalem, 1982-20n). TOV, EMANUEL, Textual Criticism ofthe Hebrew Bible (Minneapolis, Minn., 1992). TRACHTENBERG, JOSHUA,jewish Magic and Superstition (Cleveland, Ohio, 1961). TRACHTMAN, BENJAMIN , Shevet binyamin (n.p., 1930). TRIVES , MENAHEM , Ora~ meisharim (Mainz, 1878). TSEVIALI, BINYAMIN , 'Rabbi Abraham Isaac Hakohen Kook and His Attitude to

Literature and Art' (Heb.), in Hayim Hamiel (ed.), Be'oro (Jerusalem, 1986), 518-27.

TSOREF, EPHRAIM, The Life ofRav Kook [I;Iayei harav kuk] (Jerusalem, 1947).

TSURIEL, MOSHE (ed.), Derishattsiyon (Benei Berak, 2006).

--Leket mehegyonei hatorah (Benei Berak, 20n).

--Otserot ha'agadah (Benei Berak, 1998).

--(ed.), Otserot hamusar (Jerusalem, 2002).

--(ed.), Otserot hatorah (Benei Berak, 2005).

TUANA , NANCY, The Less Noble Sex (Bloomington, Ind., 1993).

TURSH, DOVBERISH, Moznei tsedek (Warsaw, 1895).

TWERSKY, ISADORE, Rabad of Posquieres: A Twe!fih-Century Talmudist (Cambridge, Mass., 1962). TYRNAU, ISAAC, Sefer haminhagim, ed. S. Spitzer (Jerusalem, 1979). URBACH , EPHRAIM , Me'olamamshel ~akhamim (Jerusalem, 1988). UZIEL, BEN ZION, Mikhmanei uzi'el (Tel Aviv, 1933). VAKNIN, AVRAHAM MEIR, 'Ben Ya'akov's Deletions from Shem hagedolim' (Heb.) , Moriah, 22 (Tevet 5759),108-21.

VALLE , MOSES , Or olam (Jerusalem, 200I).

VALTER, SHAI, 'Rabbi Sa'adyah Gaon's View on Determining the New Moon: The Astronomical Problem and its Solution' (Heb.), Yodei binah, 3 (5766),40-56. VAN DER HORST, PIETER W., Hellenism-judaism-Christianity: Essays on their Interac­tion (Leuven, 1998). VEYNE , PAUL, Did the Greeks Believe in Their Myths?, trans. Paula Wissing (Chicago, 1988). VIDAL OF TOLOSA, Magid mishneh, commentary on Maimonides. Mishneh toruh. printed in standard edns. VI fl'li I., ('RAN, Thr. Commr.ntury on Chronid".~ Attrlhulr.d to Htuhi Il/aprrllHh h:llllrYllballlN;&Hhi 1('H('lrr uivl'ri IHIY:1I1I11lI1 (Jrrllllalt'llI, "010).

VITAL, HAYIM, Likutei torah nevi'im ukhetuvim (Vilna, 1880).

--Seftr ha~zyonot, ed. A. Aescoly (Jerusalem, 1954).

--Sha'ar hapesukim (Jerusalem, 1912).

VITERBO, ABRAHAM HAYIM, Emunat ~khamim, in Eliezer Ashkenazi (ed.), Tu'um zekenim (Frankfurt am Main, 1854). WALDENBERG, ELIEZER, Hilkhot hamedinah, 3 vols. (Jerusalem, 1952-5). --Tsits eli'ezer, 22 vols. (Jerusalem, 1985). WALK, ELIEZER LIPMAN , Ein eli'ezer (Jerusalem, 1928). WALSHAM, ALEXANDRA, 'Unclasping the Book? Post-Reformation English Catholi­

cism and the Vernacular Bible', journal ofBritish Studies, 42 (2003), 141-66.

WALTON , MICHAEL T., and PHYLLIS J. WALTON, 'In Defense ofthe Church Militant: The Censorship of the Rashi Commentary in the Magna Biblia Rabbinir<l', Sixteenth Century journal, 21 (1990), 385-400.

WARHAFTIG, ITAMAR, 'Rabbi Herzog's Approach to Modernity', in Moshe Sokol (ed.), Engaging Modernity (Northvale, NJ, 1997), 275-319. WASSERMAN, AVRAHAM, and EITAM HENKIN, Striking Root [Lehakot sho('('shl (Jerusalem, 2012) .

WASSERMAN , ELHANAN , Ikveta dimesh*a (New York, 1939).

--Kovets ma'amarim ve'igerot, 2 vols. (Jerusalem, 2001).

--Yalkut ma'amarim umikhtavim (Brooklyn, NY, 1987).

WEIDENFELD, DOV BERISH, Dovev meisharim (Jerusalem, 1951), vol. i.

WElL, NETANEL, Korban netanel, commentary on R. Asher ben J('hi('1, printrd ill Ntilll dard edns. ofthe Talmud. --Tarat netanel (Fuerth, 1805). WEINBERG, JEHIEL JACOB , Kitvei hagaon rabi ye~i'el ya'akov veinherg, I'll. M. Shllpll'O (Scranton, Pa., 2003), vol. ii.

--Seridei esh (Jerusalem, 1977), vol. iv.

--'Torat hal:1ayim', in Yonah Emanuel (ed.), Harav shimshon raju'd hir~h: mi.~IIIIU/(1 veshitato (Jerusalem, 1962), 185-99' --Das Yolk der Religion (Geneva, 1949). WEINGARTEN, SHMUEL, 'And ofZion It Shall Be Said, "This Man and That Was 1\0111

in Her'" (Heb.), Sinai, 87 (1980), 189-90.

--'Responsa That Were Concealed' (Heb.), Sinai, 29 (1951), 90-9.

--The Temple Mount and its Sanctity' (Heb.), Torah shebc'ul pr.h, II (11)(lI)), 148-2n. WEINGORT, AVRAHAM ARRA, Hagadah she! pesa~ al pi bu'ul huseridr.i r.sh (J('IIISal(·1I1. 201 4). WEINMAN, TSI'VI, 'Mishnah rish()n~h birn('komah orrH'd('t', Akdumo/ , () (11)1)1)) . 70 -1. WEISS. IIAVIM ,OSI'!'" "AVII>, Vayu'untJuvid(JI·rusal!'IlI,Il)()6),vol. iii . W 1'1 SS, I SAAC II I R SC II, I>or aor vr.dorr,.~huv. ~ volH, (Vilna, It)04),

----Zikhronolui (Warliliw. IH'H). WIIISS, HAYMONfI 1.., ,md CIIAHIIlN n,,'I"I'IfIlW()IITII. I1'th/nil Writjnli~ Cl"Mui/t1cmltk~ (Nrw YOI'k. I'}'ll) ,

!

WEISS, VA' AKOV GERSHON, 'An Explanation ofthe Times ofDay and Night Quoted by the Hatam Sofer in the Name of His Teacher R. Nathan Adler' (Heb.), Otserot hasoftr, 18 (2008), 87-92.

WEISS, YITSHAK YESHAYAH , 'The Wording of Birkat haminim' (Heb.), Tseftmot, 3 (Nisan 5749),107-8. WE ITMAN, MIRIAM, 'Using a Non-Jew's Identity Card during the Holocaust' (Heb.), Te1;umin, 31 (20n), 440-53.

WENGROV, CHARLES, Haggadah and Woodcut (New York, 1967).

WERBLOWSKY, R. J. Z. , joseph Karo: Lawyer and Mystic (Oxford, 1962).

WERSES, SHMUEL, 'Mordechai Plungian: Portrait of a Maskil from Vilna' (Heb.), in Stanley Nash (ed.), Between History and Literature: Festschrift for Yitshak Barzilai [Bein historyah lesifrut: sefer yovelleyitsl)ak barzilai) (Tel Aviv, 1997), 149-61. WERTHEIM, AHARON , Laws and Customs in Hasidism [Halakhotvehalikhot bal)asidut] (Jerusalem, 1989).

WERTHEIMER, SOLOMON AARON (ed.), Batei midrashot, 2 vols. (Jerusalem, 1952, 1956 ). --She'elat shelomoh, 2 vols. (Jerusalem, 1932, 1934). WESSELY, NAPHTALI HERTZ, Sefer hamidot (Jerusalem, 2002). --Yein levanon (Rishon Letsiyon, 2003). WIEDER, NAPHTALI, The Formation of jewish Liturgy in the East and the West [Hitgabshut nusal) hatefilah bamizral) uvama'arav) (Jerusalem, 1998), vol. ii.

WIESEL, ELIE, Night, trans. Stella Rodway (New York, 1960).

WILSTEl N, HAYIM, I;Iayei hamishnah (Jerusalem, 1928; Jerusalem, n.d.).

WOLBE, SHLOMO, Alei shur, 2 vols. (Jerusalem, 1988).

--'The Contemporary Yeshiva' (Heb.), Moriah, I (Shevat 5729), 35-8.

WOLBERSTEIN, HILAH, Mashmiayeshuah (Merkaz Shapira, 2010).

WOLF, ABRAHAM, 'From His Holy Words' (Heb.), Diglenu (Kislev 5714), 4.

WOLF, ARNOLD JACOB, 'The New Liturgies', judaism, 46 (Spring 1997), 235-42.

WOLFSON, ELLIOT R., 'Hai Gaon's Letter and Commentary on Aleynu: Further Evidence of Moses de Leon's Pseudepigraphic Activity', jQR, 81 (1991), 365-40 9.

WOSNER, SHMUEL, Shevet halevi, 14 vols. (n.p., 2002-14).

WRESCHNER, YA' AKOV YERUHAM, Sederya'akov (Jerusalem, 2000).

VA' AR1, AVRAHAM, Me1;kerei sefer (Jerusalem, 1958).

--Ta'alumat sefer (Jerusalem, 1954).

YADLER, MOSHE MEIR, Berurei halakhah me'or hashabat (Jerusalem, 1993).

YARON, ZVI, The Philosophy of Rabbi Kook, trans. Avner Tomaschoff (Jerusalem, 1992 ). YAVROV, NAHUM, Nivsefatayim(Brooklyn, NY, 2005). YAVROV, TSEVI, Ma'aseh ish (Bt'nt'i Rt'rak, 2000), vol. iii. YF. 1.1.1 N, A RNA II AM, Drrekh t.~adikim (WurNaw, 1l)1I).

YII I <Ii', 111 .1' A II, Yr~h mr.'uyln (JrrIlNulrm, "HO), vol. Ii.

YERUSHALMI , YOSEF HAYIM, Haggadah and History (Philadelphia, Pa., 1975).

--Zakhor: jewish History and jewish Memory (Seattle, Wash., 1996 ).

YITSHAK, HERZL HILLEL, 'Is One Permitted To Be Imprecise Regarding Age for thr

Purposes ofMatchmaking?' (Heb.), Beit hi/el, 40 (Tevet 5770 ),33-6 . YOM TOV ISHBILI (RITVA), I;Iidushei haritva: ketubot, ed. Moshe Gold!ltt"ill

(Jerusalem, 2008). --I;Iidushei haritva: yevamot, ed. Raphael Aharon Joffen (Jerusalem, 2008). YOSEF, OVADYAH, 'On the Issue ofRemembering Amalek' (Heb.), Vaya'an shemud, ~

(2002),7-14 . --Ma'yan orner, 12 vols. (Jerusalem, 2008-13). --Yabia omer, 10 vols. (Jerusalem, 1986-2°°4). YOSEF, YITSHAK, Ein yits1;ak (Jerusalem, 2008), vol. iii. --Yalkut yosef: hi/khot bikur 1;olim ve'avelut (Jerusalem, 2004). --Yalkut yosef hilkhot kibud av va'em (Jerusalem, 2005). --Yalkut yosef sova sema1;ot (Jerusalem, n.d.), vol. ii. YUVAL, ISRAEL JACOB, Two Nations in Your Womb, trans. Barbara Ilarshav ;11111

Jonathan Chipman (Berkeley, Calif, 2006). ZABIHI, PINHAS, Ateret paz (Jerusalem, 2008), vol. vi. ZACUTO, MOSES , She'elot uteshuvot haramaz (Venice, 1761 ). ZAGORIN, PEREZ, 'The Historical Significance of Lying and Dissimulation', Soda/

Research (1996),863-912. --Ways ofLying: Dissimulation, Persecution, and Conformity in Early Modern Europe

(Cambridge, 1990). ZAKAI, AHARO N , Shelom bayit (Jerusalem, 1991). ZEITLIN, HILLEL, Rabbi Nahman of Bratslav: World Weariness and Longingfor the

Messiah [Rabi nal)man mibratslav: tsa'ar ha'olam vekhisufei mashial)), ed. Y. Meir (Jerusalem, 2006). ZELCER, HESHEY, 'Shemoneh Esreh in Eretz Yisrael ca. 220-25°', Hakirah, 14 (2012),79-121. ZELIKOVITCH, MOSHE, Yalkut haro'im (Odessa, 1869). ZEVIN, SHLOMO YOSEF, The Festivals in Halachah, trans. Shlomo Fox-Ashrf'i (Brooklyn, NY, 1981), vol. ii. --Hamo'adim bahalakhah (Jerusalem, 1980), vol. ii.

--Le'or hahalakhah (Jerusalem, 2007). ZIGELMAN, ELIEZER TSEV1, Na1;alei emunah (Lublin, Brooklyn, NY, 1983).

ZILBERGER, JOSEPH ISAAC, Atsei zayit (Warsaw, n.d.), vol. ii.

ZILBERSTEIN, ABRA HAM SAM U H TS EVI, Karnat hamizbe'a1; (Bilgoraj, 1927).

--Karban shemuel (Stl.ouis, HJ44; Brooklyn, NY, 1(92).

ZI M M Ii N, "R I C, 'Mt'n's IIt'udn)vC'fin~: '1'111' Ml'lalllorphosis ofThis Practice', In Jacob

J. Sriladrr (·d.), Nrvr.rrna, Nillhlr(JImlr,~,~, atlll Nahama/wl (Norlhvalr, NJ, 199a),

J~~-~~.

)

ZINBERG, ISRAEL, History ofJewish Literature [Toledot sifrut yisra'el) (Tel Aviv, 1958), vol. iv. ZIVOTOFSKY, ARI, 'Perspectives on Truthfulness in the Jewish Tradition', Judaism, 42 (Summer 1993), 267-88.

Zohar, ed. R. Margaliyot, 3 vols. (Jerusalem, 1984).

ZOHAR, TSEVI, 'The Halakhic Work of the Sages of Iraq' (Heb.), Pe'amim, 86-7 (200I),4-5°· ZUCKER, MOSHE, 'Fragments of Rabbi Sa'adyah Gaon's Kitab tahsil al·shara'i' (Heb.), Tarbiz, 41 (1972), 373-410.

ZUCKERMAN, A. YEHOSHUA, 'On Art in the Teaching of Rav Kook' (Heb.), in Ben­jamin Ish-Shalom and Shalom Rosenberg (eds.), Yovel orot (Jerusalem, 1985), 153-8.

ZUNZ, LEOPOLD, Die Ritus des synagogalen Gottesdienstes (Berlin, 1859).

ZWEIFEL, ELIEZER, Saneigor(Warsaw, 1885).

INDEX

Page numbers in bold refer to pages containing illustrations.

A

Abarbanel, Isaac 4, 64,69 n., 70, 71, 261 n.

Abaye 263,267 n.

Abbahu. R. 266

Abin, R. 269

Aboab, Samuel 83, 96 n.

Abraham 22, 25,67,68,240

Abraham ben David of Posquieres, see Rabad

Abramowitz, Udi 162, 173-4, 175

Abulafia, Abraham 70

Adam and Eve 199-200

Ades, Ya'akov 283 n.

Adler, Nathan 104, 260 n.

Adler, Rachel 46

Agnon, Shmuel Yosef 137 n.

Agudas HaRabbonim 202

Agudat Yisra'el 121,133,144,152 n.

AhaiGaon 45

Akedah story 67-8,69-71,72-3

Akiva, R. 22 n., 205 n., 259, 260 n., 265

Albo, Joseph 74

Aleinu prayer 39-41

Aleppo Codex 61

Alexander Susskind ben Moses 99

Alfandari, Solomon Eliezer 143-4

Alfasi, Isaac 13

Alharar, Moshe Maimon 151

Alter, Abraham Mordechai 19, II9-20, ISO, r6r

Alter, Yisrael 150

Altmann, Alexander I32 n.

Amidah 37-8, 80

Amsel, Meir 104

Anatoli. Jacob 49,64 11..70

antinomianism: cl'nsorship .LH II .

hasidislll 1)0, (p.. ()\. u.1!

Kook's writillMH 1('4, 174 n., 17S

mrssi;IIIIHIIl I) I ..

l,orll'lIYlllof ()

(l0NNlhlr 1l'IIMorNhlr "It II.

Arbel, Avraham 33 n. Arieh, Yitshak 162 Ariel, Ya'akov 182-3 Arieli. Yitshak 150-1 Arik, Meir 153 Aristotle 64 ArtScroll 3 n., 121, 196 n., 197

Pentateuch 44

Rashi 44, 200

Siddur 39 n., 40-1, 197 n., 202

Song ofSongs 201-2

Talmud 20-1,36

Zevin's writings 235,238

Asher ben Yehiel 8, 81 n., 98, II4, 268. 277-1\ Ashi, R. 22 Ashkenazi, Nissim Abraham 206 n. Ashkenazi, Shmuel 231 Ashkenazi liturgy 38-9,40 Ashlag, Yehudah 157 Assaf, David 27 Assi, R. 269 at·bash code 16 Athias, Immanuel 185 Atlas, Samuel 2, 31 Auerbach, Hayim Yehudah Leib 143 n .. 14\) Auerbach, Shlomo Zalman:

attitude to censorship 1I4 censorship of 112, 113 father 143,149 on leshon hara 1I3 on lying 272,273,281 relationship with Kook 144. 14\). IS.L II.

AIlKllstine 203 n.-204 n.. 271 II.

Avrahmll YOSI{ dlit"!·rabbi of/iololl 1'/0

Awlai. Ilayim )ost'ph David l)() II.• .L.L4 • .L4·/

II. • .LSI! II .• .L(W It JliI'lIl Shrlll'thv (I_rurl hrll Hllr:t.rr) 77, ;.\;.\1) ·

II , :111:11-1 \I~hatl, MOMrN ...

INDEX

Bacharach, Yair Hayim 97,256,258,260,267 Bahya ben Asher 37,249 n. Balaam's ass 69 bar Ba, Simeon 266 Bar-llan, Meir 231 Bar Kappara 78 Bar Kokhba 263 n. bar Mamet R. Ba 244-5 Bar Shalom, Yosef 272 n. bar Sheshet, Isaac 231 Baron, Salo W. 179 Barukh ofShklov 51 n. beards lIS, lI8, 137 Be'er, Shabetai 96-7, lI5 n. Beit Hillel 250-3,267,268-9 Beit Shammai 250-3 Beit Ya'akov story 55 beliefs, 'true' and 'necessary' 25-6 Ben Asher Codex 61 Ben jacob, Isaac 224 Benamozegh, Elijah 63 n., 260 Bengis, Zelig Reuven 148 Berab, jacob, ofSa fed 269 Berechiah, Isaac 263 n. Berger, David 32 Berlin, Isaiah 262 Berlin, Naphtali Tsevi Judah 222,223 n., 224 n., 225, 226-7

Berlin, Saul 8-9, 98-9, 260 n.

Berliner, Abraham 97

Bemfeld, Jonah Tsevi 109 n.

Bertinoro, Ovadyah 4 n.

Beruriah 45-7

Besamim rosh 8-9,98-9, II4, 260 n.

bias 9-19 Bin-Nun, Yoel 183

Birnbaum, Philip 197

Blidstein, Gerald 249

Bloch, Hayim 36 n.

Bokser, Ben Zion 80

Bonfils, joseph 57-8

Bomstein, Abraham, ofSochatchov 98 n., 234 n. Boyarin, Daniel 38 n.. 46 , 47 Brazil. Shmuel 178 IIn'('ht'r, Chaim ('1 IIrt'lIt'r,IN:!:!r 1\1, Ill>, 140, 170

Breuer, Jacob 125 Breuer, Mordechai 23-5,121,125,132 Brodski, Israel 133,136 Brooklyn 104-6, II2 Buber, Martin 217 Bunim, Irving 30,31,33 Bunim, Sirnhah, ofPrzysucha 228 burial, delayed 240-1 Buxbaum, Yosef 144 n.

C calendar 247-8 Capsali, Elijah 206 n. Carlebach, Elisheva 213 Carnegie, Dale 24 Cassuto, Umberto 61 censorship:

advocates of 272,285

bias and 9

dates of 70-1

halakhic 47,81-5, 86-8,89-90, lI4,

115-17, II8 hasidism 17 n., 19, 27, 51, 204-5, 224-31,

230, 232-3 Haskalah 219-24 head coverings 133,136-9,136, 137,138,139 images ofhuman body 184-91, 186, 187,

189 , 192-3, 194

Jewish self-censorship 36-9,43-55

motivation 4 n., 7-8, 10-II

non-Jewish censorship ofJewish books

35-6,38-40 ofcriticism ofMaimonides 74,122-4 ofHirsch's work 122-5,130-3 ofKook's work 145-8,153-5,161-9,177-83 ofMaimonides 59-66,62,212, 214-15 position ofwomen 21O-II puritanical reasons 61,184,191,202-4 rabbinic figures II-19,56-60 sexual matters 78,80,184,201-5,211 texts dealing with non-Jews 212-18 theologically based 56-9,78-80 translations 42 n.. 53-5, 62., 63. 66,122,

1.13, 2.17-IX, 2.18

typt·s of J.(, \I, 14 4J.

wifr·l>t'ulilll( "'()~ ')

".IOIIINIII ,1.11, ,1.14 ~,.&IC'-7, ,I. IX

INDEX

H5

Chajes, Tsevi Hirsch: on removal ofTalmud texts 45,46 on Sages 4,251 relationship with Moses Sofer 21 n.-22 n.,

222 n., 240-3, 246 Chapnik, Elaine 196 Chinuch Atzmai 30 Christianity:

censors 35

cursing the Christians 38

Jewish self-censorship 37-8

mental reservation 276

modesty in visual images 195

puritanical attitudes 184

Chwat, Ari 171 Cicero 6 Citron, Israel 279 Clement ofAlexandria 204 n. Clinton, Bill 184, 275 Cohen, Aryeh Leib II3-14 Cohen, David, see Nazir, the communal memory 7-9 Coronel. Nahman Nathan 97 Crescas, Asher 71

D

da Fano, Menahem Azariah 263 n. da Viterbo, Cardinal Egidio 217 Danzig, Abraham 20,49-50,95,99-100,

100-2 David, King 4,5, 6 n., 203 Dayan, Shlomo 89 n. de Leon, Moses 264 de Lonzano, Menahem 32 de Rossi, Azariah 25 de Santa Fe, )erbnim 200 de Sola Pool, David 197 n., 202 Dei'ah veDibur website 10 Dershowitz, Yitzchok 30-1 Dessler, Elijah 1.3-4, 284-5 Deutsch, Baruch Shlllllt'l ·,11. Deutsch, Shaul Shimoll IIX-I) di Boton, Abraham "'71, J.7X Diskin, I Na,l[ Yrrllhalll 154 DiHkin, Juu:",. 1.1'11> IX Dod., MarCUM ~olil. .&0-' II, 1>011111, Nlthol ... .&00

Dostoevsky, Fyodor 182 n.

Dov Baer ofLeovo 94 n.

Dov Baer ofMezeritch 225

Drachman, Bernard 125

Dratch, Mark 251

Dubno, Solomon 51-2,220-1

Dunner, Joseph 140 n.

Duran, Profiat, see Efodi

Duran, Simeon ben Tsemah 36,242 n., 2~0

E

Edah Haredit 121,148,234

Edels, Samuel (Maharsha) 198 n., 252, -;.67 II.

Efodi (Profiat Duran) 67-71

Ehrlich, Yom Tov 205 n.

Eichenstein, Tsevi Hirsch, ofZidichov ~~ II.

Eleazar 199-200, 264

Elhanan, Yoel 170-1

Eliach, Dov 51-2,75 n., 221

Elias, Joseph 125

Eliasberg, Mordechai 146

Eliezer, father ofthe Ba'al Shem Tov ~"I.

Eliezer, R. 275 n.

Eliezer ofMetz 206 n., 245-6

Eliezri, Samuel 207 n.

Elijah, prophet 93 n.

Elijah ben Hayim 278 n.

Elijah ben Samuel ofLublin 262 n.

Elijah ben Solomon, see Vilna Gaon

Elijah de Vidas 99

Elisha ben A vuyah 9, 44

Eliyahu, Mordechai 118

Elyashiv, Solomon 42 n.

Elyashiv, YosefShalom: biography 3 n. marriage 149 n. on embellishing sage's biography J.X, II. on head covering 133 n. on lying 273 support for Kook 144. 151 II.

I:m<.lt·II, Jawb: ,lIllohiol(raphy II Oil bmiai J.40 (III fOllvrrHiolllo IHi;Am ,I.\~ (III fi,rllrry 01 MllhlllllliurN ('0 Oil hliNhilt1l ,,.& II., .&.&~ 1111 ',.1",/1 1111/'11 I I I II.

-r

INDEX

Emden, Jacob (cont.): Friedrich, duke ofMecklenburg-Schwerin on messianic allusion 71 n. 240 -1 on sexual matters 204 Frimer, Dov and Aryeh 243 on Zohar 247 n., 260 n., 264-5 Fuerst, Julius 32 n. prayer book 38 n.

G

Engel, Samuel 17 Gamaliel, R. 263 Epstein, Moses Mordechai 143,157,229 Gamaliel II, Rabban 37,38 n.

Epstein, Yehiel Mikhel 71 n ., II8 Ganzfiied, Solomon 20, 83-6, 106 Esau 5,23,199,275 n., 277 Gehenna 79Esther, book of 218 Gentili, Moses 137-8, 138 Ettlinger, Jacob 268 Gerondi, Jonah 36,206 n., 251 n.

Eybeschuetz, Jonathan 18 n., 183, 220, 248 n.

Gerondi, Nissim 207-8 Eylenburg, Issachar Ber 264 n.

Gershom 263 Gidal, R. 265

F

Gidul 266Fagius, Paul 213 Ginz, jacob joseph 109Falk, Pesach Eliyahu, ofGateshead 33-4 Ginzberg, Louis 49 n.

Farbstein, Esther 228 Glick, Shmuel 8Faur, Jose 74 n.

Goldman, Isaac 71Feinstein, Moses 40 n., 42,57, lIO-II, II2-I3 Gombiner, Abraham 106 n., 255, 260Feivish, Samuel 270 Goodblatt, David 46Feldman, Yaakov 66 n.

Greenberg, Simon 49 n.

Finkelman, Yoel 2-3, 12 Greenwald, Leopold 3 n., 36 n., 104 n.

Fischer, Yisra'el Ya'akov 273 Grishaber, Isaac 246 n.

Fishman, Judah Leib 224 Grodzinski, Hayim Ozer 146, 149,154-5, Fleckeles, Eleazar 220 160, 205forgeries: Grossman, Aharon Yehudah 208 n.

Berlin's work 8-9,98-9,260 n.

Gruenwald, Eliezer David 17-18Beruriah story 46 n.

Gruenwald, Jacob 89 n.

Besamim rosh 8-9,98-9, II4, 260 n.

Gruenwald, Judah 152 n.

Bloch's works 36 n.

Gruenwald, Moses 89 n.

hasidic letters 27 Gulevsky, Hayim Dov Ber 52 n .

homosexuality story 57 n.

Gurwitz, Moshe 173

Hyamson's work 61,62-3 Maimonides 60 H Motot 1722 version 58 Habad, history of 27 Shabatean 95 Habavli, Eleazar Ashkenazi ben Nathan 70 talmudic notes 260 n. HaCohen, Ran 217 wills 280 Hadari, Yeshayahu 160 n. Zohar 264 Hafets Hayim (Israel Meir Hakohen):

Fradkin, Shneur Zalman, ofLublin 16 biography 1I3-14

Fraenkel, David 258 n. mistaken attribution 210 n.

Frank, Tsevi Pesah 143,145 n., 147-8,149 on hasidism 231 n.

Frankel. Zechariah 48 n. on leshon hum 113

Freundel. Barry 39 n.-40 n. Oll truth ~SlII.

Fril·dlal·lIdl·r, SOI()IlIOIl ~(JO II . pktllrrN of' 1'/1., I')~ 1I.

Ilril'dl!llldl'r, I):lvid IX II. rrllluUlUlllolI Nlury J.1.I) ' II. ;&);&-)

INDEX

337

relationship with Kook 149 n., 154-5 Hapstein, Israel ben Shabetai 209 n.

haggadah: l;ardal 3n. Mantua 1560 191 Harkavy, Abraham Elijah 20 n., 222, 224 Prague 1526 185 n., 191. 192 Hadap, jacob Moses 144, 150, 162, 164 n., 173

Venice 1603 191,193

Hasidah, M. Z. 13,14-15,16 n. Hagiz, Moses 82 n., 213, 216 hasidism: Hai Gaon 248, 249 n.

antinomianism 90, 92-3, 228 Hakham Tsevi (Tsevi Hirsch Ashkenazi) 82 n. censorship 17 n., 19, 27, 51, 204-5, 224-31, Hakohen, Abraham ben Nahman 272 n.

230 conflict over 50-1Hakohen, Elijah ben Solomon Abraham, of Emden's views 152 n.

Smyrna 93-5 forged letters 27Hakohen, Israel Meir, see Hafets Hayim perceptions ofreality 28Hakohen, Joshua Joseph 235,236 portrayal of 9Hakohen, Tsadok, ofLublin 16 n., 198, 204-5,

role oftsadik 91-2, 177

234-5 Sabbath issues 106halakhah: Vilna Gaon's opposition 51-2

censorship 47,81-5,86-8,89-90, II4,

Yom Kippur stories 91-21I5-17, 1I8 Haskalah 20,219-24censorship ofhalakhic criticism ofhasidic

f;fayei adam 20,49-50, 99, 100-2

leaders 225 Hayim, Joseph, ofBaghdad 109, 1I2, 115-17, censorship ofhalakhic handbooks 49-50,

II8,279-81

149,201,234 Hayim ben Betzalel 52, 53 n.

false attribution 256-66 Hayim ben Solomon 261 n.

halakhic truth and peshat truth 58-9,202 n.

Hayim ofVoIozhin 20,51-2,89,221,222Jewish burial 240-1 Hayim Eliezer ben Isaac (Or Zarua) 89 Kook's position 165-6 Hazan, Elijah 271 n.

lying 266-74,279,281

Hazon Ish (Abraham Isaiah Karelitz):

Mishnah berumh II3-14

biography 195 non-Jewish wine 81-2,95-9 censorship of 52

Sabbath issues 104-7,109 on censorship 122-3, 124, 125 n.

translation issues 61,66 on Hirsch on Maimonides 122-3, 124

truth-telling 240,242-9, 251 on leshon ham 3 n., 1I3 n.

wife-beating 206-9 onlying 273

women's hair covering 109, 1I2-13 on truth 3 n.

Zionist issues 235-6 relationship with Kook 145,152 n.

halakhah ve'ein mann ken 21,22,245

status 163 n.

Halberstamm, Ezekiel, ofShinova II4 n .

stories about 283 Halevi, David (Taz) 272 n. writings and beliefs 247 n. Halevi, Hayim David 262 head covering 131-9,134-5,136-9

Halevi, Meir jehiel 228 Hebrew language 184 n. Halevi, Napthali Hertz 260 Heilman, Hayim Meir 27 Halevi, Zcrahyah 13 Heinemann, Isaak 141 Halcvy,lsaar 141 Heller, Meir 142 n. Ilumu'yun 1.4-~ I.Irmdut yamim 99,100 IlananrlllCll IIIIMhl!'1 1.4X, 1.~9 1I. 11e-1I, Ze'rahyah llC'1l Yilshak hell She'alti'el I Iom()kh ~,ulld!'1 hrll JON!'ph ;l,rl n. (,X 11 .. 70 ""Huk"l! 1(' 11!'lIkitl, HIIIIIII -ie., 1:/1

INDEX

INDEX

Henkin, Yehudah Herzl 4, 33, 46 heritage, term 2, 8 Herr,M. D. 4 Hertz, Joseph H. 131 n., 197 Herz!, Theodor 12, 170-2 Herzog, Isaac 21 n., 42 n. Hesche!, Abraham Joshua 49 n. Hillman, David Tsevi 152 n. Hirsch, Samson Raphael:

Austritt ideology 121 censorship ofWeinberg's views on 140-1 censorship ofwork 122-5, 126-8, 129-33 criticism ofMaimonides 122-4, 126-8 examination ofbiblical figures II, 12 n. Hazon Ish on 3n. ideology 121-2 influence II9-20

Nineteen Letters 122-5

on head covering for men 131-3

on Jewish mysticism 124-5

on religious laity 129

post-Second World War haredi Jewry

120-41 proto-anti-Zionism 122 status in haredi world 120-2, 129-30 torah im derekh erets 122,125

Hirschensohn, Hayim 147,161,171 historical truth 1,7-9,23-5,140,284 history:

censorship II, 16-17, 34, 184, 224

'creation' of 55

Jewish 9, 84

Orthodox 1-2,7, 9, 10

rewriting 152, 231

Soviet 7, 9,30

term 2-7

Hiya b. Abba, R. 265

Hoffding, Harald 285

Hoffmann, David Tsevi 133 n.

Hoffmann, David Tsevi (1843-1921) 131-3,

1}4-5,I4I Holdheim, Samuel 38 n. Holocaust 24, 53-5, 218 Homberg, Herz 18 homosexuality 57 n., 173 n., 184, 199.2.11 Horodrl7.ky. SallH1t'1 Abba 17 II. Ilowwilz. l'inhOiN .I..I.~

Horowitz, Tsevi Hirsch 225 Hoshen, Dalia 46 human body. images of 184-5,186-7.187,

188-90 , 191, 192-4. 195 Huna 263 Huna b. Hiya 263 Hungarian:

anti-Zionists 142 attacks on Kook 143,144, 147 hasidim 106,225,228 head covering 132 publishing and scholarship 17.104,143 Status Quo communities 109 view ofHerzl 170

Hutner. Isaac 3 n., 157-60 Hyamson, Moses 61-3,62,66

Ibn Ezra, Abraham 5,57-9,67,70,240 Ibn Habib, Levi 46 n., 256 n., 269 Ibn Kaspi, Joseph 5 n.-6 n., 68 n., 70 Ibn Latif, Isaac 70 Ibn Pakuda, Bahya 32, 66 Ibn ShemTov, Shem Tov ben Joseph 69 n., 71 Ibn Tibbon, Samuel 65 n. Ibn Zimra, David 57 n., 1I4 n., 206, 235 Ide!, Moshe 74 n. Ilan, Tal 46-7 Immanuel ofRome 210 Innocent XI, Pope 276 Isaac Meir ofGur 228 Isaiah ofTrani 5 n.-6 n. Ishmae!, R. 266 Islam, conversion to 235 Israel:

Arab expulsions 7 n.

State of 40,80, II3 n., 121-2, 234, 238

see also Zionism

Israel ben Eliezer, see Ba'al Shem Tov IsraelofRuzhin 94 n. Israel Meir Hakohen, see Hafets Hayim Isserlein. Israel 206 Isseries, Moses:

censorship of 82.95

censorship ofcriticism of 52-1

note!! tll .%ul",," arukh 111.2.01.2.110 n.

Oil fillOilidul pruhity ;/,711 II.

OIlIl()II-lrwi~h willI' XI .I.. I)~

on slander to preserve peace 255

on wife-beating 208-9

Ithna the Israelite 270

Jacob 23,199,209,253,275 n., 277 Jacob ben Asher 20 n., 36, 91, 201, 209,

210n. Jacob ofVienna 209-10 Jacob Isaac ofPrzysucha 93 Jacobs, Louis 50 n. Jaffe, Mordechai 70 n., 185, 189, 260 n. Jaffe, Samuel 206 n., 278 n. J akobovitz, Elhanan 155 James, William 24 Jesus 35,40-1,61,63,168 Jolles, Zechariah Isaiah 260 Jonah 68-9.72-3 Jonathan, R. 5 Jose, R. 257 Joseph:

and his brothers 253

and Potiphar's wife 198,203 Joseph, R. 257,266 Joshua, R. 47, 263 Joshua ben Hananiah, R. 234 n., 252 Joshua ben Levi, R. 254 n. Judah, R. 262, 263 n. Judah ben Bathyra, R. 22 n. Judah ben Kalonymos 263 n. Judah and Tamar 203 Judah Hehasid 56-7 Judah Loew ben Bezalel, see Maharal Judah the Prince, R. 223, 265

K

kabbalah: Alter's study ISO beards II8 censorship 224 elite study 19 Hirsch's views 124 internal censorship 37 portrayal of <) n'inrarn;ltioll ofMaimonid('N 74 WrsNrly'H P"Hltioll HO

K:llldlHh .1.0.1. n. KlIKOIIi. Allrllil IH KAhUlUI. It "'7~ II.

Kalischer, Tsevi Hirsch 122 Kalmin, Richard 36-7 Kamelhar. Yekutiel Aryeh 120,228 Kamenetsky, Nathan II, 12, 51 n., 107 n. Kamenetsky, Ya'akov 39 n., 51 n., 59 n., 107 n. Kamin, David Tsevi 153-4 Kanievsky, Hayim II4, lI8, 195, 243 Kanievsky, Jacob Israel (the Steipler) 8-9,39

n., 195 n., 223, 283 n. Kant, Immanuel 50, 271 n.

kaparotceremony 83-4

Kaplan, Abraham Elijah 12, 170 Kaplan, Aryeh 258 Kaplan, Lawrence 71 n., 129-30 Karaites II4 n., 248-9 Karelitz, Abraham Isaiah, see Hazon Ish Karelitz, Shemariah 223 n. Kama, amora 262 Karo, Joseph:

censorship of 74, 83,201, 204 criticisms of 17 n., 52-3 on kaparot 83,84 on Maimonides 74 on non-Jewish wine 96 on Sabbath post-sunset start 106 n. on self-censorship 36 ordination 269 tide pages ofShul/:lan arukh 185, 188 Vilna Gaon's commentary on Shul/:lan arukh

75, 76 Kattina, R. 272-3 Katuv sham 13, 14-15 Katz, Jacob 1, 82 n., 241

Katzav, Moshe 184 Katzburg, David 17-18 Katzenellenbogen, Samuel Judah 96 Katzenellenbogen, Tsevi Hirsch 77 Kayara, Simeon 251 Kelley, Donald R. 6 n. Kellner. Menachem 65 kere ukhetiv 43, 195 Kherson archive 27 Kimhi. David 1S n., 41 Kimrti. Amihai 14<) KlrrhhOlhll. Elh""~11 .1.0 /(//¥llr dlll"um 141'f.k-It~, lU_{i, 116-1, III) II..

)

INDEX

Klatzkin, Elijah 157,163 n., 269 Kliers, Moses 268 n. Kluger, Solomon 20, 258, 260 Klugman, Eliyahu 130 Kohen, Solomon 18 n. Kolin, Samuel 258 Kook, Abraham Isaac:

attitudes to II, 142-5, 147-8, 160, 183 censorship 52,145-7,148-52,163-9,178,

182-3 editing ofworks 173-8 followers 150-1,173 haskamot removed 152-60, 156, 158-9 on absolute truth 281 n. on Herzl 170,171-2 on Jesus 168 on leshon hara II3 n. on Maimonides 151 on physical exercise 162-3, 167 on pictures ofwomen 185 n. on public expression ofideas 26 on Spinoza 168-9 on updating ofJewish law 165-6 publication ofworks 161-4,173 self.censorship 160-1

Kook, Tsevi Yehudah: censorship of 178-82,180-1,213 'censorship' offather's work 172-7 editing father's works 161-2,163-4,17° n.,

172-4,177, 183

Hutner'sletterto 160 Institute 165,169 n. relationship with father 15°,162,167, In

177

religious Zionism 144

Kossowsky, Isaac 146-7 Kotler, Aaron 3°,31,89 n., 90 n., 273 Kowalsky, Judah 234 n. Kreines, Moses 163 n. Krengel, Menahem Mendel 187 Krinsky, Judah Leib 224 Kunitz, Moses 224 n., 260, 264 n.

1

l.andau, Betzalel 51

l.andau, EZl'kil'1 17 II .. 15, 22.0, 2.2411.. 2.46 II.

1~1II1ol"r. liri 211 II.

1;1111-:1'1". 1~ll1h \K II,

Lawee, Eric 200-1 Leah 209, 2IO n. Leib, Aryeh 82 Leib, Yisroel Aryeh 28 Leibowitz, Barukh Ber 120, 125, 129 Leiner, Mordechai, ofIzhbitz 90 Leiner, Yeruham 261 Leiter, Moses 262 Lerner, M. B. 36 n. Levenstein, Joseph 261 n. Levi, amora 262 Levi Yitshak ofBerdichev 141 n. Levin, Hanokh Henekh 92 Levin, Hanokh Tsevi IS0 Levin, Joshua Heschel 90 Levinsohn, Isaac Baer 222 Levita, Elijah 213, 217 Liberman, Haim 27 n., 50 n. Lichtenstein, Aharon 68 n., 131 n. Lieberman, Saul 48, 248 n. Lifshitz, Hayim 95 Lifshitz, Jacob 122 Lipschutz, Israel 12-13,78 n., 259, 267 Loew, Judah, see Maharal Loewinger, Samuel 63 Lorberbaum, Jacob 106 Low, Zev 51 Lowenthal, David 2, 8 Luria, Hanokh Zundel 223 n. Luria, Isaac 83, 198 n. Luria, Samuel 77 Luria, Solomon 17 n., 42 n., 96 n., 207, 270 Luzzatto, Moses Hayim 183, 198 n. Luzzatto, Samuel David 32 n., 213, 223 n. lying, see truth

M

Maccah, Queen 196 Magil, Joseph 202-3 Maharal (Judah Loew ben Bezalel of Prague)

91 n., 98, 252 n, Maiden ofLudmir 228 Maimonidcs. Abraham 60 Maimonides. Moses:

Amstl'rd'lln titl" palol" IK5.186-7 n'lIsllrshipof 51) (,(,.62 . .1.12.. :114-15 (l'lIsIlrNhip Ofmlllllll'llturirN Oil. ('7 7\.

7.& " ,. I~I

,I,',

""

INDEX 34 1

censorship ofcriticism of 74-7,122-4,

126-8 Christian censorship of 201, 204 n. correcting his own work 32 Frankel edition of Mishneh torah 151-2 omission ofhalakhah 21 n. on acknowledgement ofsources 48,49,

178 on calendar explanation 248,249 n. on conversion to Islam 235 on exaggeration ofprohibition 242 on feigning disbelief 275 n. on lying for a good purpose 246-7 on messianism 263 n. on sex with non-Jews 212 n., 214-15 on sexual matters 43 n. on 'true beliefs' and 'necessary beliefs'

25-6 on truth-telling 251 on wife-beating 207-8 on women 64-6,2°7 prayer against apostates and heretics 38-9 ruling on court misrepresentation

243 n.-244 n. Makhon Harav Matsliah 152 n. Makhon Yerushalayim 83, 144 n. Malbim (Meir Leibush ben Yehiel Mikhel

Weiser) 50 n. Manekin, Rachel 18 n. Mansoor. Menahem 66 n. Marcus, Ahron 140, 228 Margaliyot, Reuven 36,153 Margolies, Moses 282 Margolin, Isaiah Joseph 157,158-9 Margulies, Ephraim Zalman 270 n,-271 n. Martika, David Maroka 200 n. Masada 36 n. Mazuz, Meir 48,69.257 n. Medini, Hayim Hezekiah 17 n" 223, 260,

263, 264 Meir, R. 44.45-6 Meir, YOlla!all 162 Meir, Zev Dov Alter 2(,6 Meir of Apia 22K Mdrof!'lIblili 1'/11. Mt'iri. Mrllllhrlli \(, II.. 2()'l. 244 Mrklrllhurw, 1111 oh'INrvl 1.1 II .. .&2.111

Melamed, Abraham 64 n.

Melamed, Eliezer 3 n., 281 n.

Meltzer. Isser Zalman 143,149,234

Menahem Mendel, son-in-law ofMeir ofApta

228 Menasheh ofIlya 77 Mendel, Menahem, ofRyman ow 91-2 Mendel, Menahem, ofVitebsk 17 n. Mendelssohn, Moses:

Dubno collaboration 51, 220-1

haredi view of 51,122,140-1,219

name removed 223 n.

onAleinu 40

on Jewish burial 240-1

Sofer's mention of 219,221

Mendlowitz, Shraga Feivel 149 n.

Merkaz Harav 15°-1,163 n., 166, 167, 170,

171 n, Merzbach, Yonah 12 Meshullam ben Kalonymos 248 Messas, Joseph 21 n., 89, 143 messianism:

Bar Kokhba 263 n. censorship ofprediction ofmessiah 228 Kook's eulogy for Herzl 170 Midrash talpiyot text 94-5 portrayal of 9 religious Zionism 144 Shabetai Tsevi 71 n., 93-4 State ofIsrael 80

Michelangelo 195 Miller, Judah 82 n. Mintz-Manor, Ophir 37 Minz, Judah 20 n. Mishnah 36,45,47,196,212-13 Mishnah berurah I07 n., II3-14 Mizrahi, Elijah 91 n., 200-1 Mizrahi movement 3°,146,17°,231 Modena. Leon 96,137 Moelin,lacob 20,213 Mohilt'ver. Samuel 146 MOlldsliille. Ychoshua 19,221,224" , ..I.\u MOllt!'fion', Claude 49 II, Mmd,'(hai b"lIlliii!'1 277 II. MOIW'IINlrrn. A, 1(' II, MOINr. 1~lIlh ("/ MOMrM 17,1)0 1,1.1..£,2(,1

Mo.r.IH'1I lo.hull 01 Nil rl,oll IIr. 1(( NllrbCllI1

----7

INDEX

Motot, Samuel 57-8 Muhammad 69 Munk, Elie 41

N

Nachshoni. Yehudah 248 n.-249 n.

Nadler, Allan 75

Nahman 263,271

Nahman ofBratslav 63 n., 182 n., 229, 230,

239 n. Nahman ben Isaac 252 n. Nahmanides:

on concept ofhalakhah ve'ein marin ken 21 on gaze ofmenstruating women 98 n. on Maimonides' view ofangels 67 on sexual matters 43 n. on violation ofcommandments 241, 242 on Yom Kippur 91 n. rejection ofbinding authority ofaggadic

statements 42 n.

Torah commentary 21,36 n., 253 n. Najara, Israel 2II Narboni (Moses ben Joshua ofNarbonne) 70 Nathan 45, 253 NathanofGaza 95 Nathanson, Joseph Saul 94-5, 252 n. Natronai Gaon 260 Navon, Ephraim 278 Nazir, the (David Cohen):

diary 167, 170

editing ofKook's works 161-5,169,173-5,

177 n.

hiking trip 167

Mishnat hanazir 154 n.

Nehemiah Yehiel ofBychawa 93 Netzah publishing house 122-6, 129, 139-41 Neuwirth, Yehoshua Yeshayah 32 n., II4 Newman, Aryeh 65 newspapers, censorship 9 n. Nietzsche, Friedrich 182 n., 283 n. Nissim ofMarseilles 70 Nissim ben Reuben (Ran) 277 n. non-Jews:

Aleinu issue 40,41 alterations in translations 217-IX, 218 censorship ofJewish books H ("('lIsorship ofn'fi'rC'II("('s to 1I01l'JC'W~ ;/,1\,

1016. ,/,17

halakhah concerning relations between Jews and 31

Jewish censorship of'universalist' texts 212-13

Jewish 'clarification' on texts 42

Jewish self.censorship 36-7,212,214-15 legal cases 277 n., 280 t passages against apostates and 85 publishers 185

Novak, David 82 n.

o

Oberlander. Gedaliah 18 n. Oberlander. Hayim 282-3 Old Yishuv 142.147 Or Zarua, see Hayim Eliezer ben Isaac Orthodox history, term 1-2,7, 9,10 Orwell, George 10 n. Oshry, Ephraim 275 n.

-~

Otzar HaHochma 93 n., 149 n ., 191 n., 194. 224

p Palache, Hayim 208, 260, 272 Paltoi Gaon 257 Papa, R. 263,267. 268-9 Papo,Eliezer 207,230 Patsanovsky, Joseph 153 Patsiner, Isaac Meir 234 Pentateuch 17, 44,51,57.202-3 Perla. Yerucham Fishel 163 n.• 251 n. Petrokovsky, Abraham 92-3 pictures 33-4,133,136-9,185-95

Pisk, Leib, of Nikolsburg 98 Plato 283-4 Plungian, Mordechai 222-3 Plutarch 6 Pollak, Jacob 191 n., 194 Posnanski, Samuel 224 Poswoler, Abele 222 Provencal, Moses 208 n.

R

Ra'anan. Shalom Natan 164 n.

Rabad (Abraham bell David of (>osquil'-n's) 13.

14-15. 16.74, ),07, ).S7 n. Habhah ~S7. ~(,~ 1{'lhlK'lIu .HiliI (Jamh IK'II MC'ir '1~1t1) t}X. 104.

JOC,. 1e17, 1(,11 II.

INDEX

Rabbinic Council ofAmerica (RCA) 202 rabbinic honour II-13, 14-15, 16-19 Rabinowich, Solomon, ofRadomsk 281-2 Rabinowitz, Abraham Isaac 16,204 Rabinowitz, Dan 191 n. Rabinowitz. Menahem Mendel 93 Rabinowitz, Shalom David 163 n . Rabinowitz. Yehiel Mikhel, ofZlotshov 78 n. Rabinowitz·Teomim, Elijah David 26 n., 106

n., 148-9, 154 n., 172, 210 n. Rackman, Emanuel 30 n. Rakover, Nahum 78 Rapa Porto, Menahem Abraham 191,194 Rapoport, Chaim 57 n. Rapoport, Solomon Judah 222 Rashba (Solomon ben Adret) 81 n., 83, 243,

257 n. Rashbam (Samuel ben Meir) 58-9. 259 n.,

263 Rashdall, Hastings 284-5 Rashi:

on Abraham leaving home 22 on Adam and Eve 199-201 on Amidah 37-8 on Beruriah story 45-6 on equivocal language 275 n. on false attribution 257,258,259-60,262,

265

on lying 252 n., 262, 267-8, 270-1

on Moses judging the people 90-1

on portrayal ofKing David 4

on sexual matters 197-201

on tikun softrim 44 Ratner, Baer 224 Ratsaby, Yitshak 267 n. Rava 78, 266 n .. 267-8 Ravina 22 Rebecca 199 Recanati, Menahem ben Moses 97 n. Reform Judaism 241 Reifman, Jacob 2IO n. Reines, Isaac Jacob 146 Reinitz, Ya'akov Koppel 210 n. Resnicon: Sh'vt'll II. 2S4 H('ub(,11 ~. ~2. ~Ol). 242 II. HC'uchlill, JOIIIIIIII ..&01 HokC'·lIh.I\1I1"II1I u,...&.&X

Roke'ah, Issachar Dov 229 Roke'ah, Mordechai 225,228 Rosenack, Avinoam 165, 175 Rosenbaum, M. 197,198-9 Rosenberg, A. J. 200 Rosenheim, Jacob 340 Rozin, Joseph 148,278-9 Rusoff, Elijah 245-6

S Sa'adyah Gaon 247-8,251 Sabbath 104, 106-7, lIO, II2. 114 Sacks, Jonathan 197 sacrifices in the absence of the Templt' 2\S.

236-7 Sages: attitudes to falsehood 244. ).4S . .l.SI, .I.(u•• 265-6,270 n., 2110

attitudes to 'truth' ).114

calendar 2411

exaggeratiolls .l.4J. II.

false attributiorlH 10 J.(lJ. \ • ..&(,~

halakhah vr"rin ,"orin km ..&1 ..& . "&4' halakhk Irllih ,llld tJ(~ll/Illrulh ,II Nohld.it· ~1I\4 Oil Ak('d;lh slory e)() ollchoosill!(awifi-./.10 Oil faist' allrihuliollS 261,265-6 on nOIl'Jl~wish wine and cheese 99 n. on prohihitions 242. 244.246,251 on sexual matters 195 on teaching daughters Torah 64, 66 prohibition against women being called to

the Torah 21 n.

scientific knowledge 129

status ofSolomon 45 n.

tikun softrim 44

whitewashing biblical figures 4-~ Salanter. Israel 52 n. Samet, Moshe 241 Samuel 262. 264 // Samuel Hakatan 37.3lYn. Samuel Hanagid 20e; n., 249 n. Sanlla'i bc'n Hofni i49 S;lInllC'1 h(,11 M('ir . .~rr RaHhbam S~IIlIl('IIK'11 Nuhlll311i, R. ~ SIIIIIIIC'111C'11 Shllili. It 411

/

INDEX

344 INDEX 345

SamuelofSieniawa 261 n. Samuelson, Tirosh 65 n. Saphir, Jacob 3 n., 82 n., 267 n. Saporto, Samuel 70 Satan 79 Satmar hasidic sect 235 Satmar Rebbe, see Teitelbaum, Joel Savonarola, Girolamo 195 Sawyer, Deborah F. 79-80 Schacter, Jacob J. 2,8 n. Schatz-Uffenheimer, Rivka 164 Scherman, Nosson 3 n.-4 n. Schick, Moses 107-9, II2, 219,243 n. Schlesinger, Akiva 219 Schlesinger, Elyakim 283 Schneersohn, Joseph Isaac 27,120 Schneerson, Menachem Mendel 27,28,120

n., 138-9, 139 Scholem, Gershom 9, 94, 204 Schuck, Solomon Tsevi 109 n., 152 n. Schulman, Kalman 42 n. Schwab, Shimon 3-4,120,130 Schwadron, Shalom Mordechai 157 Schwartz, Dov 169-70 Scot, Michael 49

SeIer /.lasidim 44-5

Seidman, Hillel 55 n.

Seidman, Naomi 53-4

Sephardi tradition 38 n., 62, 109, 253

sexual matters:

Adam 199-201 censorship 78,80,184,201-5, 2II censorship for puritanical reasons 61, 184,

191,202-4 Emden's autobiography 13 euphemisms 43,184,195-6,201 homosexuality 57 n., 173 n.. 184. 199, 2II images ofthe human body 184-5,186-7,

187, 188-90,191,192-4,195 Jewish self-censorship 43 messianism 94 reasons for women not being called to the

Torah 21 n.

Reuben and Bilhah 242 n.

se\f:censorship 204

Son!! ofSon!!N 201 -2

IrolllNIOIliearH I 'J(' (). JOI

truthfulness 254

women's hair covering II2 Shabateanism 93-5, 99 Shabetai Tsevi 71 n., 94

if

Shakh, Eleazar 34 ) Shalom Roke'ah of Belz 141 n. Shapira, Avraham 163 n., 170-1, 183 n. Shapira, Ben Zion 170 Shapira, Hayim Eleazar 120. 143 n., 229 Shapira, Joshua Tsevi Michel 150 Shapira, Meir Yehudah 90-2 Shapira. Tsevi Elimelekh, of Dyn6w 268 n. Shapira, Yehudah 273 n.-274 n. Shapiro, Abraham Dovber Kahana 160 Shapiro, Moshe 130 Shapiro, Pinhas, ofKoretz 229. 230 Shapiro, Raphael 154-5 Sheilat, Yitshak 65 n., 166-7 Shila, R. 277 n. Shmukier, Moses Samuel (Shapiro) 222

Shul/.lan arukh:

censorship 201

commentaries censored 222-3

Isserles' comments 83, 201, 280 n.

Margaliyot's commentary 153

on kaparot 83.84

on Sabbath 106-7

on wife-beating 208 n.

return to 228

title pages 185.188

Vilna Gaon's commentary 75.76.77

Vilna Gaon's views censored 89

Shurkin, Michel Zalman 29 Silber, Binyamin 273 n. Silber, Michael 219-20 Silbermann, A. M. 197,198-9 Silver, Eliezer 205 Silver, Yitshak Eisik 265.274. 281 Silverman. Israel 82 n. Simeon ben Gamaliel, R. 45.253 Simeon ben Yohai, R. 259.264 Simeon Kayara 45 Sirkes. Jewl IX7. 190 . 1<)1 Slifkin, Nossoll '71 n.. I~O Siollinrsky. Iluyirli I.rli!! ISJ II. Sodolll lind (;olllorl'uh ('7 Soll·r. Iluylll I .10

Sofer, Jacob Shalom 25X n.

Sofer, Moses: biography censored 3 n. censorship ofwork 103.104.105.107,108 ethical will altered 219-20. 221 influence 109, Il2 Jewish burial dispute 240-3.246 letters censored 18 n.. 21 n., 222 on false attribution 260 on Hanukah miracle 223 on lying 253 n., 268 on study of Hebrew grammar 20 on Zohar 264 n. view ofemancipation II9 view ofMendelssohn 219

Sofer, Solomon 223 Solokow, Nahum 224 Solomon ben Adret, see Rashba Soloveitchik, Haym 1, 52 n., 81, 231 Soloveitchik, Joseph B. 21 n .. 28-30, 29, 31,

131 n. Soncino Press 32-3,35,196, 259 Song ofSongs 201-2 Sonnenfeld, Hayyim 148 Sonnenfeld, Joseph Hayim 154,157.164 Sorasky, Aharon 17 n., 150 Soviet history 7,9,30 Sperber, Daniel 197 n. Spinoza. Baruch 168-9 Stampfer, Shaul 18 Stein, Meir 109 Steipler, the, see Kanievsky Stem, Eliyahu 75 Stem, Moses 104-7,105,108 Sternberg, Shlomo 107 Stitskin, Leon D. 65,66

T Ta-Shma. Israel M. 89 Tahanun prayer 1<)7 lhlmud:

ArtS{Tolllrallsl;llion .1.0 1

aUlhorilY of rahhillj( laws /+1

Bahyloni;1I1 17.45 II .. 47X

crnsorNhip 45 11,711

,rllNClINltlp 1'1'1111111',1 hy AnS, 1'1111 Ih

( :hrINlhlll ,rllNIIINlllp " h

distinction between scholars and masses 22

halakhah ve'ein morin ken 21-2

Jerusalem 37, 244, 266, 282 on attribution 256 on deviation from truth in interests ofpeaCt·

253

on false attribution 257-9, 262-6

on false impressions 251

on giving up a man for execution 255

on God's truthfulness 254

on Job story 282

on lies about Torah 282

on lying 268.272-3 on sages lying 266-7.280-1 on sexual matters 43.196.198.199-200 on truth 42 on truthfulness ofscholars 270-1 on vows made under duress 276 restrictions on study 19 n. Sofer's commentary 104 Soncinotranslation 35.196.259 Titus story 25 Vilna 277n.

Tam. Jacob ben Meir. see Rabbenu Tam Tama. Mordechai 96 n. Teitchtal, Issachar Solomon 107-9 Teitelbaum. Jekutiel Judah 109 Teitelbaum, Joel (the Satmar Rebbe) 35. 104.

247 Teitelbaum, Solomon 91 n. Teomim-Frankel. Barukh 260 tikun soforim 43-4. 166 Titus. emperor 35

Tolstoy. Leo 179.180-1. 182.213 Torah 17.19,67.94 Touger. Eliyahu 66

translation: Arnidah Xo i\rISrroll MiJrush Ne~hhuh 44 II. ArIStroll'I;,11I1I1(1 \(, ArIS, rolllr;lJlsl;,lioll of I~;,s"i / .00 I ArlSnlllllrallslalillll oIS,,"!! 01 SOli!!"

J,OI J,----....

ArIS, rollll~IIHlulloll tll:t,rvlll ..In..I.\K ,rllNtllNltll' \,,1 Mlirrwll,," 4./0 II•• n ~o (,;1. h,. hll. '''r"I,. "I'IIK. _uK

INDEX

translation (cont.) : Hirsch's writings censored 124-5 Magil's Linear School Bible 202-3 Maimonides' writings censored 61-6 Mendelssohn's work 51 Netzah publishing house 122-5. 126-8.

129. 139-41 opposition to translation into vernacular 20-2 sexual matters censored 196-203 Soncino Talmud 35. 196 Talmud passages censored 3S-6 Weinberg's writings censored 140-1 Zevin's writings censored 238 truth: absolute 2.23.247.250.251-2.281 n. false attribution 255-71 halakhic and peshat S8-9

historical 1.7-9.24-5.140.284

importance of 239-49

lying as an educational tool 281-3

lying for a good purpose 279-81 mental reservation 274-9 moral 24 pedagogical 24-5 problem ofwhere to draw the line 271-4 rabbinic doctrine ofthe Noble Lie 283-4 redefining 284-5 value of 23-6.42 when can one lie? 249-55

Tsemah Gaon 20 n. tseniut 33 Tsuriel. Moshe 177-8 Tukatchinsky. Yehiel Michel 143 Twersky. Isadore 13

U

Ulla 271 Urbach. Ephraim E. 213 Uziel. Ben Zion 163 n.

V

Valle. Moses 198 n.

Veyne. Paul 6 n.

Vidal ofTolo~a 21 n.. "1.07

Vilna GaclIl (F.lijah hrll Sololllon):

~hrr~llolIllI DIUllIM'N 11111"1111111"11011 ~o II .

attitude to secular studies 51 n. censorship ofgrandson's introduction to

commentary 16 n. censorship ofwork 75.76.77. 89-90 image son. on child beating 209 n. on editing text 267 n. on head covering 131. 132 on Sabbath beginning 107 opposition to hasidism 51-2 view ofJonah story 68 view ofMairnonides 75

Vital. Hayim 157. 198 n.. 2II Viterbo. Abraham Hayim 67 n.

W Waldenberg. Eliezer 47.234 Wasserman. Elhanan 148.205. 210-II Wechsler. Hile 129-30 Weil. Netanel. ofKarlsruhe 97. 252 Weinberg. Avraham 283 n. Weinberg. Jehlel Jacob:

censorship ofwork 140-1 deceived by story ofBe it Ya'akov martyrs

55 n. head covering 136 n. on Maimonides 212 n. publication ofcorrespondence 2.31-2 view ofHerzl 170

Weingarten. Shmuel 222 Weiss. Hayim David Joseph 208 n. Weiss. Sheftel. ofNagysimonyi 98 Weiss. Yitshak Yeshayah 38 n. Weissman. Hayim 123 n. Wertheimer. Solomon Aaron 78-80 Wessely. Naphtali Herz (Hartwig) 220.223 n. Wiesel. Elie 53-4 wine. non-Jewish 81-2. 95-9 Winkler. Mordechai 17-18

Wissenschaft des Judenturns 9

Wolbe. Shlomo 24-S Wolf. Johann Christoph 213.216 Wolf. Joseph Abraham 122-1 wom('n:

("('nsorship ofn'Ii'n'lIn's 47

drr~~ H-4

hul.. Xl). 101,. II J.

MlIllIlollhl,," 1111 h,. "

medieval views of 64 menstruating 98 n .. 1<)7.201 misogyny 64 not called to Torah 21 II. pictures of vii.18S-95 Torah study 64 wife-beating 20S-9

Wosner. Shmuel 259 n .. 2(,X n.

Y Yated ne'eman 9 n .• 10. ) 51 Yeruham 49 Yerushalmi. Tanhum 68 n. Yerushalmi. YosefHayim 4.191 Yitshak. Herzl Hillel 273 n. Yohanan 245.265. 266 Yom Kippur 90-1.92.98 n .. 99. 262 Yom Tov Ishbili (Ritva) 235. 252 Yosef, Ovadyah 33 n .. 243. 253 n. Yosef, Yitshak 253-4

INDEX

Z

Zaeuto. Moses 96 n.

Zadok. R. 281

Zalman. Shneur. ofLyady 27.75 n .. 107. 22S. 226-7. 229 Zeitlin. Aaron 182 n. Zeitlin. Hillel 63 n.. 182 n. Zeitlin. Solomon 248 n. Zelophehad 22 n. Zevin. Shlomo Yosef 235. 238 Zigelman. EliezerTsevi 157 Zilberstein. Abraham Samuel Tsevi ISS. 156 Zilberstein. Yitshak 83.246 n. Zionism:

attitudes ofrabbinic elite 231.234

haredi attitudes II-12. 234-5. 238

haredi censorship 234-5.236-7.238

Hirsch's position 122

Kook's position 144-5.173 n.

religious Zionism lIn.. 144-S