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 strolling opposed to the circulation of the rabbinic commentarial institution has made his commentaries a favourite among rabbinic students and students of rabbinics alike. but, up to now, there was no finished and systematic try and position his highbrow oeuvre into its old context—until now.
In the Pillar of Volozhin, Gil Perl strains the impacts which helped mildew and form the Neziv's considering whereas additionally starting new doorways into the area of early 19th century Lithuanian Torah scholarship, a space heretofore virtually thoroughly untouched by way of educational learn.
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Extra resources for The Pillar of Volozhin: Rabbi Naftali Zvi Yehuda Berlin and the World of Nineteenth-Century Lithuanian Torah Scholarship
10 On Avraham ben ha-GRA, see Shmuel Yosef Fuenn, Kiriah Ne’emanah (Vilna, 1905), 210-21. 11 Midrash Pesikta Rabbati de-Rav Kehana (Breslau, 1831), end of introduction. See also Solomon Buber’s reference to this text in his preface to Sefer Aggadat Bereishit (New York: Menorah Institute, 1958), III. 9 — 44 — ———————— Neẓiv as an Early Nineteenth-Century Midrash Commentator ———————— Rabbati to Ze’ev Wolf Einhorn was probably motivated by the fact that Einhorn himself was engaged in studying and commenting on Pesikta’ Rabbati.
The role played by the Vilna Ga’on in bringing about this shift will be explored in Chapter Five. 9 Unlike the rabbinic intellectual society of the past, many of the Lithuanian community’s premier intellectuals devoted significant time to editing and explicating a myriad of midrashic texts thought to contain halakhic and aggadic teachings of the talmudic sages. While no institutions existed in which midrash study was given a prominent or even a minor place in the official curriculum, a circle of intellectuals emerged, bound by a familial or student-teacher relationship, as well as by geographic location, to which much of the literary production in the realm of midrash study can be traced.
45 — —————————————————— CHAPTER TWO —————————————————— Landau was also one of nineteenth-century Jewish Lithuania’s most prolific authors. And the majority of his literary production revolved around the study of extra-talmudic compilations of purportedly tanaitic and amoraic teachings. 23 None of these last three were published. Yiẓḥak Eliyahu Landau was not the only member of his family engaged in serious midrash study. 24 While there, he composed a double commentary25 on the halakhic midrash to the book of Leviticus known as Torat Kohanim, 17 18 19 20 21 22 23 24 25 Ma‘aneh Eliyahu (Vilna: 1840) on Tanna de-Bei Eliyahu; Berurei ha-Middot (Vilna: 1844) on Mekhilta’; Mikra’ Soferim (Suwalk: 1862) on Masekhet Soferim; Aḥarit ha-shalom (Vilna: 1871) on various aggadot; Derekh Ḥayyim (Vilna: 1872) on Derekh ‘Ereẓ Zuta’; Lishmo‘a be-Limudim (Vilna, 1876) on Talmudic aggadot.