By Gil S. Perl
The paintings of Rabbi Naftali Zvi Yehuda Berlin, the Neziv, ranks among the main frequently learn rabbinic literature of the 19th century. His breadth of studying, unabashed creativity, and penchant for jogging opposed to the circulate of the rabbinic commentarial institution has made his commentaries a favourite among rabbinic students and students of rabbinics alike. but, to this point, there was no accomplished and systematic try to position his highbrow oeuvre into its ancient context—until now.
In the Pillar of Volozhin, Gil Perl lines the impacts which helped mildew and form the Neziv's pondering whereas additionally commencing new doorways into the realm of early 19th century Lithuanian Torah scholarship, a space heretofore nearly thoroughly untouched by means of educational learn.
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Extra info for The Pillar of Volozhin: Rabbi Naftali Zvi Yehuda Berlin and the World of Nineteenth-Century Lithuanian Torah Scholarship
G, ibid. , 21b. E. g, ibid. , 33a. E. g, ibid. , 35a, 55a. E. g, ibid. , 52b. E. g, ibid. , 46b. Steinschneider, vol. I, 228-232. — eighty five — ————————————————— bankruptcy 3 ————————————————— be transparent from our current learn large wisdom base and citations therefrom weren't strange among Lithuanian Torah students of the early 19th century, hence making the road among conventional institution and early Haskalah relatively tricky to attract. whereas Ḥanokh Zundel ben Yosef and Yiẓḥak Eliyahu Landau don't exhibit a talent in clinical and philosophic literature similar to that of Radal or Ḥanokh Zundel Luria, nor the diversity of Katzenellenbogen, there's a discernable highbrow breadth obvious of their paintings to boot. In his approbation to Ḥanokh Zundel ben Yosef’s observation to Midrash Rabbah, (1867), Binyamin David Rabinowitz, the maggid of Warsaw, notes that “people who're deep in knowledge and large in technology also will locate in his statement many stuff which are strong and correct. ” within the observation itself, there's proof that Ḥanokh Zundel made use of the paintings of past due eighteenth-century and early nineteenth-century Jewish thinkers reminiscent of Naftali Herz Wessely134 and Menashe Illya, either one of whom straddled the worlds of traditionalism and enlightenment. one hundred thirty five the subsequent passage from Landau’s remark at the Passover Haggadah additionally monitors a real curiosity in and admire for the usual sciences. Ve-afilu kulanu ḥakhamim, kulanu nevonim…The dating of ḥakhamim, nevonim, and yod‘ei ha-Torah to the telling of the Exodus tale is that God operates the realm in 3 ways: a) via nature b) throughout the cosmic 134 Eẓ Yosef in Midrash Rabbah (Warsaw, 1870), 90a. a hundred thirty five Masekhet Soferim (Suvalk, 1862), 18b. whereas Wessely observed himself as a standard Jew, and to some extent as a defender of rabbinic culture, his manifesto on Jewish academic reform, Divre Shalom Ve-Emet, disenfranchised him to many within the conventional global. at the response of the Vilna neighborhood to this pamphlet, or their lack thereof, see Yehuda Friedlander’s “The Ga’on’s courting to Early Haskalah: The Ga’on and N. H. Wessely” (Hebrew) in Ha-GRA u-Bet Midrasho, eds. Moshe Halamish, et al. (Ramat Gan: Bar-Ilan collage Press, 2003), 97-206. On his simultaneous alienation from the realm of the japanese eu rabbinic institution and the Western ecu Jewish Enlightenment, see Edward Breuer’s “Naphtali Herz Wessely and the Cultural Dislocations of an Eighteenthcentury Maskil” in Shmuel Feiner and David Sorkin, eds. , New views at the Haskalah (Oxford: Littman 2001), 27-47. at the readership and reception of Mendelssohn’s Bible statement and translation, for which Wessely wrote the Leviticus quantity, see Steven Lowenstein’s “The Readership of Mendelssohn’s Bible Translation“ in Hebrew Union collage Annual, fifty three (1983) 179-213 and Moshe Samet’s “M. Mendelssohn, N. H. Wessely and the Rabbis in their iteration” in reviews within the background of the Jewish humans and the Land of Israel, A.