Torah Under Wraps

by Yoav Sorek

translated by Daniel Tabak

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“One needs to strengthen oneself with faith; one should not entertain philosophical questions nor even glance at the books of philosophers,” said Rabbi Nahman of Bratslav already at the end of the eighteenth century. This motto is particularly popular today, in the post-modern era of “religious strengthening,” in which religiosity is perceived as synonymous with simplicity and unsophistication. Yet that very approach also runs counter to the Jewish mind, which is by its nature anything but naive. The legacy of Jewish erudition constitutes part of the DNA not only of the academy, but of even the most Haredi sectors of the yeshiva world, and it finds expressioninthe spirited Jewish Studies scholarship flourishing under the radar in circles that are presumed to recoil from it.

            Israelis distant from the world of Jewish Studies were offered a glimpse of it in the amusing film “Footnote,” but it portrayed only the nerve center of the field’s academic milieu, when in reality a great deal more is out there. In the reading rooms of the National Library, and in many houses in Bnei Brak and Jerusalem, many scholars sit and study the same topics as academicsbutwithout academic degree, without traveling to conferences, without aspirations toward an academic appointment.The history of medieval and modern rabbinic authorities, the stories of their compositions, the manuscripts and their provenances, variantcustoms, disputes both ancient and alive—all of these preoccupy a non-negligible group of yeshiva graduates,Haredi in dress and behavior, who publish articles in “non-academic” journals of Torah scholarship and produce corrected editions of sacred texts, some of which can even be considered quasi-critical editions.

            They number Hasidim and Mitnaggedim, the truly God-fearing and those trapped in the Haredi lifestyle who cut corners, those lacking any academic title and others who have earned one—sharp and knowledgeable one and all, still faithful to, and actively participating in, the intra-Haredi discourse. Some of them evidence a dual non-conformism in their lives: on the one hand, they have opted to put distance between themselves and the safe space of the yeshiva, pasturing in the treacherous fields of scholarship; on the other hand, they are Haredim who hail from circles thoroughly suspicious of academia and would not dream of lending credence to its guiding assumptions. Nearly every remarkable personality in the field originates in the circles of Ashkenazi religious zealots, yet the scholarly discussion—which takes place not only on journal pages but in the lively Internet forums of Be-Hadrei Haredim and Otzar HaHochma—is not private, and sometimes a handful of others participate. Rabbi Yoel Catane of Yeshivat Sha‘alvim, editor of the journal HaMa’yan, is one of those others, as his home is in the Religious Zionist world, and his publication represents the enlightened German Zionist Orthodoxy of bygone years. The late Eitam Henkin also was one of them—a Torah scholar and brilliantly wide-ranging scholar who took prominent part in the back and forth of these torani scholars.

            In National-Religious society, there are, to be sure, many others involved in Jewish Studies scholarship, but one would be hard-pressed to find the same kind of polemical verve that exists amongst Haredi scholars. According to K., a young Haredi scholar, the passion attests to the fact that the scholarly endeavor is for them an existential need:

“The Haredi does his research in order to mask his own crisis of faith in a world that forbids thinking. Those who try to identify the composer of a liturgical poem or the copyist of an unknown manuscript, and those who uncover a forgotten rabbinical position held by R. Joel Sirkes, and those who wade through tomes to reconstruct a partially extant word in an Akkadian inscription, are all really fleeing forbidden thoughts. They release the tension between the silent extinguishment of faith in the Haredi world and the soul aflame with newly forged ideas by running for the hills of manuscripts and book archives.”

K.’s criticism begins with the Procrustean bed of Haredi yeshiva education:

“The Haredi kollel fellow is force-fed a diet of Torah study characteristic of the Lithuanian yeshivas of the previous century. Should he not be of a mind to rebel completely, the only somewhat legitimate pursuit open to him is Jewish Studies. In that way he can edit the novellae of the Rosh to tractate Nazirwithout raising too many eyebrows. For that reason Haredi scholars, at least initially, are more involved in editing and less with research or writing articles. And if they are open to producing scholarship, the closer the subject matter is to our time, the better: better on the modern rabbinic authorities than the medieval ones, better on the medievals than the Ge’onim, and God forbid not on the Talmud—don’t even mention the Bible. Preference is given to writing biographicalpieces and endless discussions of historical chronology, such as clarifying the years of rabbi X’s rabbinic post in town Y, rather than anything deep about his method of study.”

Not everyone agrees with K.’s psychological diagnosis. “Some have ventured into the academic world not out of frustration with the kollel world, but because they were introduced toscholarship in minute doses and became enchanted by it,” says R. Yosef Mordechai Dubovick,a Boyaner Hasid who recently completed his doctorate on Rabbenu Hananel. He says that this field presents something the young prodigy would find difficult to resist.

“We have been taught and trained to question, explore, plumb the depths and not be satisfied with a superficial reading or understanding. When the intellectual yeshiva student is exposed to new tools and unfamiliar hermeneutical lenses and modes of understanding, his natural curiosity—nurtured so well—gobbles them up.”

“It’s ‘spontaneous academia,’” says Rabbi J., who would prefer to avoid equating it with academia. “It develops independently, without institutional bodies to dictate rules and regulations. It is anarchic, autodidactic, and exhilarating. It is a breathtaking demonstration of unfettered intellectual ability.”

Rabbi Dr. Zvi Leshem, Director of the Gershom Scholem Library at the National Library of Israel, has occasionally bumped into scholars from the very heart of the Haredi world. “They are not the typical kollel fellow because the scholarly approach is not that of yeshiva students,” he says. He continues:

“Look, when I began working here I met a senior rosh yeshiva from a respected hesder yeshiva, and I told him about those who come from the yeshiva world to do research here. He was at a loss. “What sort of thing do they research?” he asked me, and I responded in turn with the example of Hemdat Yamim.[2] “Why would they research Hemdat Yamim,” the Torah scholar asked me, “when they can buy it in any seforim store?” That is the mainstream approach. Those who embark on scholarship are atypical.”

They may be exceptional and individualist, but one unmistakable quality binds them all together: they are autodidacts.This is evident in how they handle material in a foreign language. Some of these scholars have never studied English or German systematically yet refer to non-Hebrew sources in their articles. Each apparently bridged the gap in his own way.

            Anyone interested in this phenomenon is invited to open, for example, a volume of Yerushaseinu, an annual tome published by theInstitute for German Jewish Heritage (Machon Moreshet Ashkenaz). Some of the articles published therein would be perfectly suitable for any standard academic journal; among the numerous footnotes adorning the pages one finds references to scholarly literature in Hebrew and other languages. Other publications include Yeshurun, Moriah (published by Machon Yerushalayim, which for decades already has been involved in the professional editing of medieval and modern rabbinic literature), the Chabad journal Heikhal Ha-Besht, and others. Toranischolarsfondly remember the journal Tzfunot, which met its demise over a decade ago, and in the meantime they publish in Torah supplements to Haredi newspapers, primarily in Kulmos of the newspaper Mishpacha. Likewise, the new scholarly journal Chitzei Gibborim - Pleitas Soferim, published in Lakewood, NJ, is at the moment taking its first steps.

            Prominent names in the field include Mordechai Honig, a Hasid from Monsey who is extremely knowledgeablein medieval rabbinic literature; Yaakov Yisrael Stahl, a scholar of Franco-German Jewry forced to lower his profile in connection with academia; Moshe Dovid Chechik, a historian who until recently co-edited Yerushaseinu and currently co-edits Chitzei Gibborim; Yehudah Zeivald, a Boyaner Hasid who is quite busy with philosophy and Hasidism; Yitzchak Rosenblum, who had to move from Kiryat Sefer to Bet Shemesh on account of the library he opened, and currently teaches at the Haredi yeshiva high school Nehora; Yaakov Laufer,a scholar who focuses on linguistics and on the conceptual mode of Torah study;Betzalel Deblitsky, a prodigious zealot from Bnei Brak who runs the forum associated with Otzar HaHochma (the monumental digitization project of the Jewish library); Nachum Grunwald of Lakewood, NJ, a Chabadnik who grew up a Satmar-Pupa Hasid and serves as editor of Heikhal Ha-Besht; Aharon Gabbai, a rising star from Bnei Brak who graduated from a Lithuanian yeshiva, of course; Yechiel Goldhaber, slightly older than the rest, a historian and bibliographer whose scholarship is famous, and for whom the National Library is a second home; and Avraham Shmuel Taflinsky, who has toiled for the past few years in uncovering the sources of the aforementioned Hemdat Yamim.

            Once we are mentioning the denizens of the National Library, mention must be made of the all-important tool in their scholarly work—the Internet. The global web of knowledge enables Haredi men from conservative yeshivas, whose library holdings are what you would expect, to come in contact with Jewish Studies scholarship and its historical-critical mindset. Most Haredi scholars have a home Internet connection, but not all. Zvi Leshem relates that some come to the library not to peruse ancient manuscripts or converse with the university’s scholars who use it as their place of study, but simply to work at a place that provides Internet access.

            “In the digital age, Jewish Studies scholarship has successfully managed to wiggle itsway, however constrainedly, into Haredi and yeshiva circles via databases such as Otzar HaHochma,” Mordechai Honig relates. “Until recently, it was the books. The birth of a Haredi scholar was generally triggered by incidental exposure to academic scholarship that invitingly charmed him. For me, it was Ephraim Urbach’s The Tosaphists, which I purchased at age fifteen.”

            No one can deny the love story between digital media and the world of Haredi scholarship, with the latter exercising its acumen also in its use of technology. Along those lines, a weekly Internet journal popped up several years ago which, in the course of a couple years, became an especially favored forum for the group of torani scholars. It bore the name Datshe (ДАЧА), a Russian word that made its way into yeshivish slang, which evokes a leisurely space in which people enjoy life, a kind of rare legitimation of self-indulgence and letting loose a bit. The journal, founded and edited by Yitzchak Baruch Rosenblum, was, according to its subtitle, “where sages of Israel come to relax.”The publication insisted upon respectable discussion and high-caliber argumentation, but one also could find among the directives to its readers and writers the following note of caution, which furnishes an additional explanation to the choice of digital format: “Please preserve the low profile of this publication. One can print it for ease of reading but should not show it to just anyone. Wisdom belongs to the discreet.”[3]

Along with Internet databases and online journals, forums also have an important place in the discourse of these scholars. After many long years in which the forum Soferim u-Sefarim on the site Be-Hadrei Haredim served as the water cooler for torani scholars, the baton was passed to the forums of Otzar HaHochma. A lengthy, fascinating thread recently began there, for example, whose purpose is to generate a list of “dissenting opinions [made by lone rabbinic scholars],” that is, halakhic positions taken by well-known decisors over the generations when their colleagues were of a different mind. The thread reveals the foundational analytic-halakhic erudition of the discussants, expert not only in bibliography and history but also in a wide range of positions expressed by medieval and modern rabbinic authorities on scores of issues.

            The administrator of the Otzar HaHochmaforums is, as was said above, Betzalel Deblitsky (under the username “Ish Sefer”). What had been permissible on Be-Hadrei Haredim the fearless zealotDeblitsky bans, censoring discussions and silencing voices he deems unworthy of being heard. But even those who miss the great openness that marked the forum of yore understand that the change is permanent—discussions of relevance within the scholarly community take place principally on the new forum.

            Zeal, parenthetically, is a relative matter: the strict filter Netiv, which runs according to the guidance of a confidential rabbinic board, blocks the Otzar HaHochmaforum on account of its content being deemed subversive and problematic. To take but one example, the forum has an intense, politically-charged discussion surrounding one of the veteran decisors of the Edah Haredit in Jerusalem—R. Yitzhak Isaac Kahana. A broadside that circulated in Jerusalem against R. Kahana’s book Orhot Tohorah and his lenient rulings on questions regarding menstruation inflamed not only the physical Haredi street but the virtual one as well, engendering scathing posts on the forum in support of each side. A symptom of one of the forum’s pathologies is partially manifest in this case: the deletion of threads by the moderator, who perceived them as deviating from the Haredi party line. Over three pages of posts inexplicably disappeared from the site, only to return the next day, redacted.

            Rabbi Eitam Henkin was among those disappointed by the limits set on the forum’s discourse as compared with past fora, but he nevertheless realized that this was the place to be. Under the username “Tokh Kedei Dibbur,” Henkin took part in discussions on the forum, and at the same time carried on extensive personal e-mail correspondence with scholars who were active on it. This became the gateway through which Israeli reality penetrated the Haredi ivory tower—users discovered that the man murdered together with his wife, in front of his children, in the middle of Sukkot, was none other than “their very own” Rabbi Eitam. The forum was filled with emotional threads of eulogy and anguish, memorial initiatives and activities to be done in his merit, and the revelation of the many connections that Henkin had weaved amongst his Internet friends.

            It is difficult not to resort to superlatives when speaking about Eitam Henkin. Anyone who had followed his abundant Torah publications — which were marked by eloquent prose, intellectual honesty, and the self-confidence of someone on home turf — had trouble believing the subject of conversation was so young. Even the conversation about him on the forums sketches a fascinating profile. The user known as “Meholat Ha-Mahanayim”wrote:

“The distinguished victim, may God avenge his blood, was wondrously knowledgeable about the entire history of our people, and specifically the history of Lithuanian Torah scholars and their writings. I merited corresponding with him a bit here, and as much as he was honest, fair, and truth-seeking, he was also intensely and diligently exacting […]  None of his responses contained any triviality;his prose was shot through with words of Torah and wisdom, brimming with old wine […] One could discern his constant drive for the truth from his responses. He was never too flustered for a retort, and he always based what he said on the most solid of foundations. Even when he argued for an alternative position, he was a fair and honest opponent, unafraid to admit he was wrong when necessary.”

None other than Deblitsky (“Ish Sofer”), who is so distant from Henkin’s worldviewand rarely treats anything with a velvet glove, eulogized Henkin at length. The forum’s moderator wrote:

“His statements stood out in their richness, sharpness, and precision—they have no equal. The wide range of people who corresponded with him is astounding. Despite their working in various fields, his correspondents unanimously attested to the immense benefit they gained from him and to the rich sources with which he magnanimously and pleasantly inundated them. Many a time in answering some inconsequential question, he would—as soon as you could say Jack Robinson[4]— whip out one of his many lists, chock-full and cornucopian, while noting that he was collecting additional material on the matter and it would have to wait until a future opportunity […]

Many have mentioned honesty and artlessness amonghis noble qualities. I would like to emphasize one thing that no one like me realized until they fell prey to it: his sharp and resolute style tended to invite polemic, but anyone who responded harshly as a tit-for-tat comeback found himself embarrassed and pathetic upon discovering the affable and unpretentious man behind those words.”

Further on, Deblitsky touched on Henkin’s transcendence of the entire sectoral framework. According to him, Henkin noted in a personal communication “that his unique pedigree as a son and grandson of American rabbis who did not fit in with any of the specific groupsof Torah-observant Jews enables him to view himself as free of the shackles of sometimes artificial classification and group affiliation. One could say that this feeling largely allowed him to cast a critical eye upon and evaluate phenomena from all sectors without bias.” Deblitsky claimed this to be evident in the independent stance Henkin took in a slew of polemics, in which his misgivings and speculations were spelled out numerous times in private messages, as he took pains to publish in the forum only those things that he could wholeheartedly stand behind.

            “I, for one, find exaggeration on both sides,” wrote Henkin to Deblitsky regarding the polemic within the forum surrounding the figure of the late Rabbi Aharon Lichtenstein. “Be it the disparaging vitriol about him […] or, on the other side, those feigning innocence, as if he was just another link in the chain of Torah sages throughout the ages, some of whom have always engaged to some degree in general culture.” Henkin conceded to Deblitsky that even within the National-Religious community opposition to Rabbi Lichtenstein had existed: “It was undoubtedly quite grating for a regular yeshiva student (excluding those from Har Etzion and to “the left”) to see citations from non-Jewish culture and the like in a Torah article. In this case (of criticism within the National-Religious community—Yoav Sorek), however, opposition to that approach was disjoined from ad hominemattacks.”

            “We should be very sad that ‘sectoral’boundaries make no exceptions for Torah giants,” wrote Henkin in another e-mail to Deblitsky.

“The definitive assignment of each person into specifically this community or that one is often artificial. It is absurd that the public considers many comedians, musicians, and low-brow entertainers(for purposes of this example) as “Haredi” because they attended hederand wear a hat in the synagogue, while thousands of families who give their all for Torah and are punctilious about every jot and tittle(not to mention that for them television, secular newspapers, and the like are not even up for discussion) are “not Haredi" because they wear a colored shirt and also rejoice on Yom Ha-‘Atzma’ut. Although people can only see externals, they can ascertain what they will have to account for in the Heavenly court, whether they will be asked about Torah study, honesty in business, and hoping for the redemption,[5] or whom they cast their vote for in national elections.”

Henkin wrote the following when describing Rabbi Dov Lior’s Torah greatness. “I can say unhesitatingly that we are talking about a serious heavyweight in Torah erudition and jurisprudence who has the entire Talmud and Shulhan Arukh in his head—incredible!” Still, he noted that the Haredim do not respect him simply because his stance on Zionist matters “meant he was to be associated with only one camp and perforce rendered off-limits for the other camp, even if for him the only thing in his world is Torah, pure and simple. (Elements of Western culture or academia, which are accepted in large segments of his camp, he derides at every turn.)”

            In these citations of Henkin one can hear the Haredi lilt. As Deblitsky and others in the forum pointed out multiple times, Henkin had the ability to converse with various people in language they were comfortable with. In private communication with another userin the forum, Henkin disclosed that when he would write on Otzar HaHochma, he would adopt the appropriate style and cautiously promote topics close to his heart.

            What motive could there be for entering this lion’s den? Henkin had faith that every place has its bright spots, and he was happy to become acquainted with people he would not have otherwise met. He described himself as “attempting to pursue peace, even in a place where they pursue the likes of me.” As he wrote another time under the username “Tekhelet Domah” in the somewhat-calmer forum of Be-Hadrei Haredim: “I try my utmost not to hate anyone and not to write off any community that believes itself to be doing God’s will, even those which, in accord with their own aforementioned belief, would write me off and disparage my Rebbe in an unacceptable way.”

            After Henkin’s murder, a debate arose between his acquaintances and family over the the respective value he assigned to the two antipodes of academic study and religious study. Not surprisingly, the tension between the two constantly taxes many torani scholars. In the Otzar HaHochma forum and others, it is not uncommon to find a venomous and disparaging treatment of classic academics, who are caricatured as wasting their time on the trivial or unnecessarybecause they do not know how to study Torah, plain and simple. In the acerbic language of one forum contributor: “they are incapable of studying a page of Talmud without Schottenstein and a dictionary.”

            In this way, the methodology of the elderly professor David Halivni, for example, has been pilloried and subject to sharp ridicule, perhaps also on account of his past affiliation with the Conservative movement. Along the lines of the approach with which he is associated (which presumes that most Talmudic passages were edited by a generation of anonymous sages, termed stamma’im,during the Savoraic period), the user “Afarqasta De-‘Anya” writes that he read Halivni’s introductions to two tractates and concluded: “Halivni did not write them himself; rather, he composed specific passages in which even he did not fully understand what he was writing or what he intended. His editor and publisher added stammaitic passages, thereby integrating the scattered pieces into what appears to be a single, unified text.”

            This derision may, of course, result from an inferiority complex afflicting those with no proper academic training, or from the ignorance of those whose intellectual horizons do not extend beyond the narrative in which they were raised. In any case, it is far from being the consensus of the community of torani scholars: some have integrated into academia in recent years, others recognize that the yeshiva world’s disdain toward Jewish Studies is outdated. As Dubovick notes, Jewish Studies of this past generation is not what it had been previously, when scholars had no connection to the traditional study hall, and their scholarship at times revealed their ignorance and at other timescould not sort the wheat from the chaff. In this generation, the preeminent scholars in the field are also serious Torah scholars.

            Yet, anyone who publishes in Haredi journals or seeks legitimacy from the Haredi street cannot write without inhibition. “They must be careful about how they write, whom they cite, and even what titles they bestow,” explains Zvi Leshem. “I recall someone here who wanted to cite Rabbi Saul Lieberman’s Tosefta Ki-Feshutah, but he could not figure out which was the worse option—writing Rabbi Lieberman or Professor Lieberman. In the end he simply omitted his name.”

            Though many of them already bear the title Dr., generally the torani scholars are not in the academic race for positions and recognition, and that fact profoundly impacts their lives. “The disconnect from the academic world and all its rivalry makes it easy for a scholar to share his wisdom with his colleagues, without having to worry about material or future scholarship being stolen, as well as to partake of his colleagues’ wisdom,” says R. Yoel Catane. “At the same time, the pressure to publish quality articles in the academic world, and the need to subject one’s research to peer review, occasionally yields excellent results that cannot be achieved in torani scholarship.”

            “The fact that we are not part of that competition,” explains G. to me, “grants us peace of mind, intellectual freedom, the freedom to choose our areas of research without the need for prerequisite courses that are not entirely necessary, and the freedom to develop our ideas as we see fit. I see Haredi scholars benefitting from the sort of freedom enjoyed by the first generation of scholars in the Wissenschaft des Judentums movement.”

The heightened awareness of Jewish sages to the developmentof their tradition preceded by centuries the Wissenschaft des Judentums movement, which set the critical modern gaze upon the Jewish library. Across the generations there were Ge’onim, medievals, and moderns engaging in textual criticism, historicizing customs, unearthing deep-rooted errors, and looking askance at what the ignorant perceived as a “Judaism” that could not be questioned.

            Even from the narrower, more modern perspective of relations between the academy and Haredim, the group that forms the subject of this article certainly cannot claim originality. The “Bibliography of the Hebrew Book,” a superb academic project that catalogs all titles printed in Hebrew and other Jewish languages through the ages, is currently led by Yitzchok Yudlov, an erudite Haredi with no academic schooling. Among the founders of the project Rabbi Shmuel Ashkenazy (Deutsch),raised in Batei Ungarin, stands out. Ashkenazi, one of the most famous Haredi scholars of the book, serves today as an honorary member of the Mekize NirdamimSociety,a venerable publisher identified with the Wissenschaft movement. Two Haredi scholars also stand out among the employees of the National Library: Yehoshua Mondshine, an independently-minded Habadnik known for his scholarship on Hasidism, who passed away this past Hanukkah[6] after a terrible illness; and Meir Wunder, may he live a long life, a bibliophile and historian who wrote, among other things, his monumental project Meorei Galitziya (Luminaries of Galicia). A similar undertaking for Hungarian sages was brought into being by the late Haredi scholar Yitzchak Yosef Cohen, who worked within the framework of Machon Yerushalayim, the most famous of the Haredi publishers with a scholarly inclination. Also worthy of note are Yitzchak Yeshaya Weiss and Moshe Alexander ZushaKinstlicher,bothprolific scholars in the field of rabbinic history, who edited the now-defunct Tzfunot.

            What, then, distinguishes the members of this young group from all their predecessors? Perhaps it is the fact that the integration that had once seemed so organic has become more complicated as a result of two parallel processes: the seclusion of Haredi society, and the entrenchmentof the academy’s formality. The world of the learned, from all walks of life, for whom knowledge and curiosity are essential, has been replaced by the reality of evaluative categorieswithinthe halls of the academy, and an inflexible, censorial “hashkafah”within the Haredi camp. Few are those who seek to restore the former glory of scholarship, back when its throne did not have to be an academic chair nor its crown a black hat.

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Although his world was built upon foundations quite different from those of his Haredi interlocutors, Eitam Henkin had no difficulty finding a shared language with torani scholars. An autodidact to the core, he also held fast to the truth, was intellectually curious, loved profound discussion, and was prepared to swim against the tide. And as can be expected from anyone who has an independent love for knowledge, it turns out that he also wrote for—or at least corrected and made changes to—the Hebrew Wikipedia. On his user page, under the username “Shim‘on Ha-Eitan" (which he used in other contexts, such as on the site Mida), he opted for a pithy self-description that speaks volumes: “a Jerusalemite with diasporic roots, whose world is Torah and whose occupationis writing and research.”

            Henkin began his doctoral research under Prof. David Assaf of Tel-Aviv University. He dedicated it to the biography of R. Israel Meir Ha-Kohen of Radun, the Hafetz Hayyim (1839-1933), one of the mythic personalities who have exercised incredible influence on contemporary Orthodoxy. Assaf, who deeply admiredHenkin, published a eulogy on his blog Oneg Shabbat that aroused immediate contention. He wrote:

“Eitam was a wunderkind.I first met him in 2007. At the time he was an avrekh meshi (by his own definition), a fine young yeshiva fellow, all of twenty-three years old. He was a student at Yeshivat Nir in Kiryat Arba, with a long list of publications in Torah journals already trailing him. He contacted me via e-mail, and after a few exchanges I invited him to meet. […]We spoke at length, and I have cared about him ever since. From his articles and our many conversations I discerned right away that he had that certain je ne sais quoi. He had those qualities, the personality, and the capability—elusive, unquantifiable, and indefinable—of someone meant to be a historian, and a good historian at that.

I did not have to press especially hard to convince him that his place—his destiny—did not lie between the walls of the yeshiva, and that he should not squander his talents on the niceties of halakha. He needed to enroll in university and train himself professionally for what truly interested him, for what he truly loved: critical historical scholarship. […]

Eitam, hailing from a world of traditional yeshiva study that is poles apart from the academic world, slid into his university studies effortlessly. He rapidly internalized academic discourse, with its patterns of thinking and writing, and began to taste the distinct savors of that world.”

In the continuation, Assaf heaps praise upon his young student. The sharp opposition that he posed between “the niceties of halakha” and critical scholarship, however, engendered grievances on the part of several Oneg Shabbat readers, particularly those familiar with Henkin’s other side. His brother Dr. Yagil Henkin criticized Assaf’s piece relatively delicately. “He believes Eitam saw himself primarily as a scholar, not a rabbi with plans to fill a rabbinic post,” he told YosefEhrenfeld in the newspaper Shevi‘i. “I have a different take on the matter […] His first and foremost desire was to be a Torah scholar, but he also wanted to be an academic scholar. In everything that interested him and everything he engaged in, he strove to do his best, to go the extra mile.”

            Rabbi Dr. MichaelAvraham protested Assaf’s denigration of Torah discourse, leading with the following cynical preface:

“I am unable to restrain myself from making the objective academic comparison (apparently the product of systematic methodology and critical-historical scholarship) between “squandering one’s time on the niceties of halakha” and “entering the precincts (heikhalot) of the academy.” I won’t lie: a quiver of holiness washed over me upon reading those words, but I nevertheless summon my courage and dare to murmur something in the heart of the sanctuary (heikhal). May its priests, Levites, and prophets forgive me after kissing their sacred, perfumed feet.”

Offended, Assaf responded with a stinging riposte of his own, explaining that he was not deriding the yeshiva’s methods of study; rather, he was convinced that Eitam, as a young man who had needed to choose his intellectual path, was inclined more towards academic methods of study and writing. This assertion would seem to fit the activity of Eitam’s final years, but it somewhat contradicts the testimony of Deblitsky, according to which Henkin viewed his thoroughly halakhic composition about Sabbath law—a book that has yet to be published[7]—as his most important work.

Translator’s Notes:

[1] A preliminary terminological distinction in order to forestall confusion:

[2] A compilation of customs, prayers, and kabbalistic practices printed about 300 years ago that has had tremendous influence ever since. It nevertheless generated controversy regarding its author’s identity and its content due to suspicions of Sabbateanism.

[3] Cf. Prov 11:2.

[4] The closest idiomatic equivalent of tokh kedei dibbur, Henkin’s username.

[5] cf. Shabbat 31a.

[6] Hanukkah 5775 (24 December 2014). A tribute has been published on these pages by Eli Rubin, “Toil of the Mind and Heart: A Meditation in Memory of Rabbi Yehoshua Mondshine,” the Seforim blog (13 December 2015), available here.

[7] The book, Zeh Sefer Esh Tamid, has since been published by Mossad HaRav Kook in April 2016.