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First Edition

Copyright © Torah Paths 2020

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Contents:
Introduction 4

Scripture / Tanach 5

Translations 8

Commentaries 10

The Oral Torah 17

Mishnah 20

Talmud 21

Midrash 23

Kabbalah 25

The Geonim 25

The Rishonim 26

The Achronim 32

• Jewish Law 33
• Kabbalah 38
• Chassidut 41
• Mussar 45
• Philosophy 46
• Prayer 50

Appendix:

Useful Resources & Recommended Reading 52

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 Introduction
And now, write for yourselves this song, and teach it to the Children
of Israel. Place it into their mouths, in order that this song will be for Me as
a witness for the children of Israel. (Deuteronomy 31:19)

This verse is the commandment for each person to write a Torah scroll, and
according to some, is the last of the 613 Biblical commandments. Many
authorities maintain that today, we can fulfill this commandment by purchasing
books dealing with Torah matters.

The library of Torah literature is vast. So vast, that many people are intimidated
and confused by it. That is why I wrote this guide. My aim is to help you see the
big picture and to understand what the various parts are, and how they fit in.

Of course, because the subject matter is so incredibly extensive, this guide is not a
comprehensive treatment of every genre of Torah. I have sought to cover the
most critical areas and the most essential works in each category.

This guide is the tip of a massive iceberg, and just as the bulk of the iceberg
cannot be seen, much could not be included in this introductory guide. While I
tried to be balanced, the material here reflects my personal preferences.

Please feel free to contact me if you have any questions about this guide, if you
would like to discuss any of the books, or for further recommendations.

TorahPaths is an educational platform providing opportunities for meaningful

Torah study. Torah is a path leading to our destiny. It is meant to connect us to
the One who revealed it - our Creator. Torah is also meant to bring us to our true
inner selves, guide us to perfect our character traits, and unite us with others and
God's entire creation.

You may be Jewish, Noahide, considering conversion, or simply curious about

Judaism and Torah study. We are here to help guide you on your journey of Torah
study. Welcome to Torah Paths!

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SCRIPTURE

Torah
The word Torah has the meaning of teaching and instruction1.
Therefore, Torah can have a generic meaning and would refer to any
literature of Judaism containing spiritual thought and direction. All of
the works discussed in this guide are included in the broad category of
Torah literature.

Torah also has a more limited and specific usage, and that is to the Five
Books of Moses (Pentateuch). The Hebrew term Chumash (from the
word chamesh, meaning five) is also commonly used for Torah.2

At Mt. Sinai, Moses received from God the contents of the book of
Genesis up until the 20th chapter of the book of Exodus in the year 1313
BCE. The rest of the five books were revealed as events unfolded during
the 40 years the Children of Israel spent in the desert prior to entering
the land of Canaan.3

1
Torah is also connected to the word orah – light (see Proverbs 6:23).
2
This is a shorter way of referring to the Chamisha Chumshei Torah – the five ‘fifths’ of the Torah. Each Shabbat, a
portion (parasha) of the Chumash is publicly read in the synagogue with all Five Books being finished each year.
This is called the Parashat (or Parshat) HaShavuah – the weekly portion.
3
There are two views in Talmud Gittin 60a regarding when these were written. One view is that they were written
as they were received during the 40 years; the other view maintains that they were written at the end of the 40
years.

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Tanach
The Hebrew Scriptures (what some call the Old Testament) is referred
to with the acronym Tanach (or TaNaKH).4

This term stands for:

Torah – the five books of Moses5

Nevi’im – the prophets6
Ketuvim – the writings7
The difference between these three groupings is based upon their
nature and degree of Divine revelation.

The authority of the Torah is based upon Moses’ unique prophesy:

• The other prophets received their prophesies while asleep

through a dream or vision. Moses received direct verbal
communication from God while he was fully awake (Numbers
12:6-8).8

4
Moshe Sokolow, Tanakh: An Owner’s Manual.
5
Jerome S. Hahn, Bible Basics.
6
The organization of Biblical books differs between the Jewish scriptures and the Christian bible. The order of
prophetic books are: Joshua, Judges, 1st Samuel, 2nd Samuel, 1st Kings, 2nd Kings, Isaiah, Jeremiah, Ezekiel, The 12
Minor Prophets: Hosea, Joel, Amos, Ovadiah, Jonah, Micah, Nahum, Habakkuk, Zepheniah, Haggai, Zechariah,
Malachi.
Portions of the prophets are read on each Sabbath and Holiday after the public reading of the Torah portion. This
reading from the prophets is called the Haftarah (or Haftorah).
7
The Ketuvim (Writings) include: Psalms, Proverbs, job, Song of Songs, Ruth, Lamentations, Ecclesiastes, Esther,
Daniel, Ezra, Nehemiah, 1st Chronicles, 2nd Chronicles.
8
Babylonian Talmud, Yevamot 49b ‘All the other prophets saw their prophesy through a cloudy lens, Moses
received his prophesy through a clear lens’. See also Maimonides, Laws of Foundations of the Torah, 7:6.

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 • Moses’ revelation was not a private experience. All of Israel
heard God speak to him (Exodus 19:9; Deuteronomy 4:12, 36).

Because of the rock-solid nature of the revelation received by Moses,

he is the only conduit of God’s commandments and instructions for the
nation. No additional commandments were revealed to any other
prophet.

There are several views regarding the differences between the Nevi’im
(books of the prophets) and the Ketuvim (writings).

A widely held view is that the Nevi’im were written with a somewhat
higher level of revelation than the Ketuvim.

The Nevi’im were written by people who had prophetic visions while
they were asleep. They would later record these visions in their own
language. Because of this, the prophets each wrote in a different style.

The authors of Ketuvim wrote their works with ruach hakodesh –

Divine inspiration.9

In general, the Nevi’im were sent by God to admonish the Jewish

people for not following the Torah and to give them encouragement for
the difficult times they will experience. The Ketuvim contain history,
poetry, philosophy and advice for successful living.

9
Maimonides, Guide to the Perplexed, 2:45. For other views, see Rav Yitzchak Sender, The Commentators’ Gift of
Torah, pp. 80-95.

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TRANSLATIONS
Targumim
The Targumim are Aramaic translations of the Tanach.10 Aramaic was a
Semitic language, related to Hebrew. After the Babylonian exile, it was
used by many Jews in everyday communication for centuries.

Targum Onkelos

The details of the life of Onkelos are not entirely clear. The traditional
view is that he was a member of the Roman royal family who converted
to Judaism in the beginning of the 2nd century CE. His translation of the
Torah (Chumash/Five Books of Moses) is printed in every standard
Chumash. Onkelos is a terse, word-for-word literal translation of the
Hebrew into Aramaic.

Targum Yonatan ben Uziel

While Onkelos translated the Torah into Aramaic, the Nevi’im (books of
the prophets) were done by Yonatan ben Uziel who lived in the 1st
century BCE. His translation goes beyond the simple meaning of the
words, and sometimes reveals allusions to times or events beyond the
immediate context.

Some editions of the Chumash contain a Targum of Yonatan ben Uziel

in addition to the Targum Onkelos. There is some disagreement about
whether this was really composed by him. Some refer to this as Targum
Yerushalmi.

10
Dovid Landesman, A Practical Guide to Torah Learning, pp.101-102; Sokolow, pp.134-139.

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THE SEPTUAGINT (LXX)

There are several accounts of how and when the Hebrew scriptures were
translated into Greek.

Multiple sources reveal that in the 3rd century BCE, King Ptolemy coerced 72
Jewish sages to translate the Torah (Five Books of Moses) into Greek.11 The
product has been called the Septuagint, which is from the Latin word for seventy.

This translation never became part of Torah literature. The sages, who were
forced into service, considered the project a dangerous disaster because of
Ptolemy’s Hellenizing agenda.12

It is unclear who translated the remainder of the Tanach into Greek, but these
Jewish renderings done in the following two centuries undoubtedly inspired a
later Christian version which borrowed the original name. This non-Jewish
adaptation became the basis for the Latin translation of the scriptures and
subsequent English translations.

The version of the Septuagint extant today is not the one originally produced
under Jewish auspices. The Talmud13 records 15 non-literal emendations that the
72 sages made to the text in order to correct any potential misunderstandings.
These do not appear in the version of the Septuagint we have today that has been
preserved by the Church.

Modern Translations – See Appendix

11
Babylonian Talmud, Megillah 9a; Tractate Soferim 1:7-8; Letter of Aristeas, cited by Josephus in Antiquities, 12.
12
“On the 8th day of Tevet, the Torah was written in Greek in the days of Ptolemy the King, and darkness came into
the world for three days”- Megillat Ta’anit. Soferim 1:7 says that the translation of the Torah into Greek was as
disastrous as the building of the Golden Calf. This day was proclaimed as a public fast day, Shulchan Aruch, Orach
Chaim 580:2.
13
Babylonian Talmud, Megillah 9a-9b.

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TANACH COMMENTARIES 14

Torah Commentaries
Rashi
Most Hebrew editions of the Torah (Five Books of Moses) are printed
with Targum Onkelos (see page 7) and the commentary of Rashi, Rabbi
Shlomo Yitzchaki.15

Rashi is considered the premier Torah commentary. He lived in

Northern France from 1040-1105. His commentary is very concise and
focuses on clarifying the plain, simple meaning of the text (p’shat). He
often cites Rabbinic teachings from the Midrash16 and Talmud.

The Mikra’ot Gedolot (Great Scriptures) is an edition of the Torah first

published in the 16th century.17 In addition to Rashi’s commentary and
the Targum Onkelos, it contains a selection of other commentaries,
usually including:

Rashbam
Rabbi Shmuel ben Meir (Rashbam) 1080-1158, was a grandson of Rashi.
His commentary is hyper-pshat oriented. He resolves all issues of the
text from the context and grammar, and never resorts to bringing in
Midrashic material as his illustrious grandfather did.

14
In general, this guide follows a chronological order. The section here of Tanach commentaries, however, jumps
ahead, and covers material from the 11th through 20th centuries CE.
15
Esra Shereshevsky, Rashi: The Man and His World.
16
See page 21-22.
17
The closest you will find in an English version is the JPS: The Commentator’s Bible (5 volumes).

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Ibn Ezra
Avraham ben Meir Ibn Ezra (1092-1167) was born in Spain and spent
the last 35 years of his life traveling to various countries, including Italy
and France. He often takes an independent, rationalistic approach to
explicating the text and always stayed close to Hebrew grammatical
and linguistic principles.18

Ramban
Rabbi Moshe ben Nachman (acronym Ramban, and also known as
Nachmanides) 1194-1270, was a Spanish Torah scholar of great
renown.19 His commentary to the Torah is considered the most
important after Rashi’s. Ramban often cites and analyzes the writings
of other commentators, primarily Rashi and Ibn Ezra. He often uses the
Biblical text as a springboard to discuss his philosophical and
theological perspectives.20

Chizkuni
Rabbi Chizkiyah ben Manoach lived in France in the 13th century. His
commentary to the Torah follows primarily in the footsteps of Rashi.21

Rabbenu Bachya
Rabbi Bachya ben Asher, 1255-1340, lived in Spain and authored a
commentary to the Torah that explored various levels of interpreting

18
Translations of some of his works can be found online.
19
See Yaakov Dovid Shulman, The Ramban: The Story of Rabbi Moshe ben Nachman.
20
Two English translations are available, an older one by Rabbi Dr. Charles Chavel, and a more recent elucidated
translation published by Artscroll.
21
Eliyahu Munk has published a 4-volume translation of Chizkuni’s Torah commentary.

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the text, from its plain meaning to homiletic and philosophical
approaches.22

Baal HaTurim
Rabbi Yaakov ben Asher (c.1270-1340), lived in what is modern day
Germany and Spain. His commentary is largely focused on gematria
(the numerical value of letters) and related analysis of word
formations.23

Sforno
Rabbi Ovadiah ben Yaakov Sforno (1475-1550), was an Italian
Torah scholar. His commentary to the Torah seeks to reveal the
straightforward meaning of the text and he occasionally
discusses issues of a philosophical nature.24
Kli Yakar
Rabbi Shlomo Ephraim Lunshitz (1550-1619), served as a rabbi in
Lemberg and Prague. His commentary to the Torah, Kli Yakar, is often
homiletic in nature and offers moral/ethical insights to his readers.25

Sifsei Chachamim
Rabbi Shabsai Bass (1641-1718), produced a super-commentary to
Rashi that is called Sifsei Chachamim. It is based upon several previous
works that carefully analyze Rashi’s commentary to the Torah.26

22
Eliyahu Munk has produced a 7-volume translation entitled Torah Commentary: Midrash Rabbeinu Bachya ben
Asher.
23
Artscroll has published a 5-volume translation of the Baal HaTurim with brief notes.
24
Raphael Pelcovitz has published a 2-volume translation of Sforno’s commentary to the Chumash.
25
Elihu Levine has published three volumes from Genesis-Exodus translating the Kli Yakar.

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Ohr HaChaim
Rabbi Chaim ben Atar (1696-1743), was a famous Talmudic scholar and
Kabbalist. He was born in Morocco, ran a Yeshiva in Italy, and
subsequently moved to Israel.

His commentary, significantly based on Talmudic and Kabbalistic

teaching, has many very original expositions of the Biblical text.27

OTHER COMMENTARIES
There are thousands of other commentaries to the Torah that do not
appear in the standard Mikraot Gedolot editions. The following are
some of the more popular of these:

Abravanel

Don Isaac Abravanel (1437-1508) was a leader of Spanish Jewry. He

wrote a major commentary to the entire Tanach (Bible). His approach is
to ask a series of probing questions on the text which he then attempts
to answer.28

Alshich

Rabbi Moshe Alshich (1508-1600) spent most of his life in Safed, Israel.
His commentary to the Torah is largely based on his Shabbat sermons.29

26
Metsudah Publications has produced a translation of this commentary to Rashi.
27
Artscroll Publications has produced a ten-volume elucidated translation of the Ohr HaChaim.
28
Benzion Netanyahu, Don Isaac Abravanel: Statesman & Philosopher; Zev Bar Eitan is working on a series of
volumes entitled Abravanel’s World of Torah.
29
Eliyahu Munk has translated Midrash of Rabbi Alshich on the Torah.

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Me’am Lo’ez

Me’am Lo’ez is a major commentary composed in Ladino on the entire

Tanach. It was started by Rabbi Yaakov Culi of Constantinople (1689-
1732) but he passed away before completing his commentary to
Exodus. The commentary to the remainder of the Tanach was
completed by other rabbis. The approach is to discuss the Biblical
passages according to teachings from the Talmud and Midrash.30

Ha’amek Davar

Rabbi Naftali Tzvi Yehudah Berlin (1817-1893), was the head of the
famous Yeshiva of Volozhin and is known by the acronym of name,
Netziv.31 His commentary to the Torah, Ha’amek Davar, is based upon
talks he gave at his yeshiva and often seeks to demonstrate the
continuity between the Written Torah and Oral Torah.32

Rav Shimshon Raphael Hirsch

Rav Hirsch (1808-1888) was a leading figure of German Jewry in the 19th
century.33 His influential commentary to the Torah was based on
original approaches to analyzing and deriving the precise meaning of
Hebrew words. Through this exploration, he sought to develop an
authentic philosophy of Judaism based upon the Biblical text.34

30
A multi-volume translation by Rabbi Aryeh Kaplan, entitled The Torah Anthology, was published by Maznaim.
31
Rabbi Baruch Epstein, My Uncle the Netziv.
32
Most of the HaEmek Davar has been translated at sefaria.org
33
Rabbi Eliyahu Meir Klugman, Rabbi Samson Raphael Hirsch: Architect of Torah Judaism for the Modern World.
34
The Chumash Trumat Tzvi published by Judaica Press is a one-volume summary of Rabbi Hirsch’s commentary to
the Torah. There are two different multi-volume editions translating the entire commentary to the Torah. The
original by Judaica Press and an updated version published by Feldheim.

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Malbim

R’ Meir Leibush ben Yechiel Michel (1809-1879) was a rabbinic leader in

Germany and Russia; and is usually referred to by the acronym of his
name – Malbim. His commentary to the Torah shows how the Oral
Torah is imbedded in the Biblical text.35

Meshech Chochma

Rabbi Meir Simcha HaKohen of Dvinsk36 (1843-1926) authored the

profound Torah commentary called Meshech Chochma. In his analysis
of the Biblical text, he provides a philosophical approach to Judaism.37

Torah Temimah

Rabbi Baruch Epstein was a Talmudic scholar in Russia (1860-1942). His

commentary to the Torah is called Torah Temimah. He collected the
major teachings from the Talmud that are relevant to each verse in the
Torah and commented on them, seeking to demonstrate the
connection between the Oral Torah and Written Torah.

The Call of the Torah

Rabbi Elie Munk (1900-1980) was a rabbi in Paris. He wrote his

commentary to the Torah in French, and it was translated into English
as The Call of the Torah. This is an insightful and wide-ranging
commentary that brings together the views of the classical
commentators as well as mystical insights into the Torah.

35
Artscroll has published a 3-volume adaption of the Malbim’s commentary called The Essential Malbim; see also
Malbim on Mishlei (Proverbs); The Malbim on Iyov (Job), and The Malbim Esther.
36
Yaakov Rapoport, The Light From Dvinsk: Rav Meir Simcha, the Ohr Somayach.
37
Eliyahu Munk, The Meshech Chochmah: Condensed Torah Commentary.

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Rav Yosef Dov Soloveitchik

Rabbi Soloveitchik (1903-1993) was the leading sage of Modern

Orthodoxy during the 20th century38. His novel interpretations of the
Biblical texts are profoundly insightful.39

Nechama Leibowitz

Professor Nechama Leibowitz (1905-1997) was a world-renowned

Israeli teacher of Tanach. She pioneered an analytic approach to
understanding the Biblical text and its classical commentaries. The
“worksheets” that she mailed out to hundreds of students became the
basis of her published studies of the Tanach.40

COMMENTARIES TO NACH (Prophets and Writings)

In addition to commentaries on the entire Tanach (Rashi, Ibn Ezra,
Malbim, etc.) the following are popular and widely used commentaries
to the Nevi’im (Prophets) and Ketuvim (Writings):

Radak
Rabbi David Kimchi (1160-1236) was a renowned Torah scholar and
grammarian who lived in southern France. His highly regarded

38
Aaron Rakeffet-Rothkoff, The Rav, Volumes 1&2.
39
See his Chumash Mesoras HaRav (Commentary to the Torah, 5 volumes) and Rabbi Avishai C. David,
Darosh Darash Yosef: Discourses of Rav Yosef Dov Halevi Soloveitchik on the Weekly Parashah.

40
Yael Unterman, Nehama Leibowitz: Teacher and Bible Scholar; Shmuel Peerless, To Study and to Teach: The
Methodology of Nechama Leibowitz; Benjamin S. Yasgur, Torah Conversations with Nechama Leibowitz; and New
Studies in the Weekly Parasha, (7 volumes).

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commentary is wide-ranging, focusing on the meaning of Biblical words,
issues of philosophy, history and homiletics.

Ralbag
Rabbi Levi ben Gershom (1288-1144) was a Talmud scholar and
philosopher who lived in southern France. He is usually referred to by
the acronym of his name, Ralbag, and sometimes as Gersonides. He
authored rationalistic commentaries to some of the Prophets and
Writings.

Metzudos
Rabbi David Altschuler (1687-1769) lived in Prague and composed
Metzudat David explaining the meaning of verses in Nach and
Metzudat Tzion, explaining the meaning of individual words and
phrases.

THE ORAL TORAH

By all rights, the Oral Torah should not be part of a publication on Torah
literature. It was supposed to remain unwritten. We need to
understand what the Oral Torah is, and why parts of it were ultimately
put into writing.41

It should be clear to anyone who carefully reads the Torah (Five Books
of Moses) that is not a stand-alone document. If we assume that it was
to be God’s instructions for living, virtually none of it is clear or fully
articulated. Here are a few examples:

41
H. Chaim Schimmel, The Oral Law: The Rabbinic Contribution to Torah sheBe’Al Peh.

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 • “And you shall bind them for a sign upon your hand and as totafot
between your eyes” (Deuteronomy 6:8). What are we to bind as a
sign upon our hand and what are totafot? There are many other
questions that may be asked. When is this supposed to be done –
for a few minutes each day, for the entire day, once in a person’s
life? Who is supposed to do this? Men and women? Children? At
what age does the obligation begin?

• “But on the tenth day of this seventh month, it is a day of

atonement, a holy assembly for you; you shall afflict yourselves…”
(Leviticus 23:27). How, exactly, are we to afflict ourselves?

• “When the place is distant from you that the Lord, your God,
chooses to set His presence there, you may slaughter from your
cattle or your flocks that the Lord gave you, as I have commanded
you…” (Deuteronomy 12:21). Where was there a commandment
or instructions on how to slaughter animals for consumption?
How are we supposed to slaughter animals?

• “Observe the Sabbath, for it is holy to you…anyone who does

melacha on it, that soul shall be cut off from its people” (Exodus
31:14). What, exactly, is melacha? What must we avoid doing on
the Sabbath?

There are countless such ambiguities in the written Torah.42

The written Torah can be compared to the simple diagram of a large

house with 613 rooms.43 From this diagram, all you would know would
42
Rabbi Dovid Sapirman, The Unbroken Chain, pp, 33-48; http://nleresources.com/kiruv-and-chinuch/online-
books/nle-teaching-books/oral-law/#.XyMXCChKhPY; www.youtube.com/watch?v=wO7GeE7Bt_0

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be the names of each room. But what are the dimensions of each
room? Does each room have carpeting? What color are the walls
painted? How many electrical outlets are there? What furniture does
the room have? We can ask dozens of similar questions. These details,
and how to derive them are the basic content of the Oral Torah.

There are numerous reasons44 for why the Torah was originally
intended to have both a written and a non-written component:

• An oral Torah requires that it be received from a teacher. If

anything is unclear, the teacher can provide clarification. If the
Torah was entirely written, people might assume that they
understand it properly on their own. However, the text is certainly
prone to being misinterpreted.
• The Torah is supposed to provide instruction for every situation in
life, in all places in the world and for all time. To provide that
much detail would require a library of books. Through the Oral
Torah, the Almighty gave Moses rules and guidelines through
which the law could be derived for any imaginable situation.
• If God’s revelation were only in print, other religions could usurp
it, claiming that only they have the true understanding of it.
Having an oral component to the Torah was God’s insurance
policy that His true revelation could never be coopted.

The Oral Torah was transmitted by word of mouth from teacher to

student for over 1,500 years. But during the first centuries of the

43
The Torah contains 613 commandments.
44
https://goldharschool.com/session-2-5-reasons-why-we-have-an-oral-torah/; The Unbroken Chain, pp. 100-111.

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common era, there was a danger it would be forgotten due to
unrelenting Roman persecution and restriction of Torah study.

The Mishnah
Over the centuries, the heads of various academies kept private records
to help them preserve the traditional teachings accurately – but it was
forbidden to publish these notes.

Rabbi Judah the Prince recognized that the difficulties facing the Jewish
people had precipitated an emergency. If the Oral Torah were not
published in some form, it would be forgotten. He edited many of the
private collections of notes that he collected into what is called the
Mishnah. This editing was completed around the year 190CE.

The Mishnah is a compilation of the essential content of the legal

rulings of the Oral Torah. The style is extremely concise, like a
compressed file of digital information. It was written as a pneumonic
aid, much like the brief notes one might take at a lecture.

The language of the Mishnah is Hebrew. The sages cited in the Mishnah
are referred to as Tanna’im (singular: Tanna - teacher) and taught
between approximately 100BCE and 200CE.

The Mishnah is arranged in six sections called Sedarim (orders) that

cover the entire sweep of Torah law:45

• Zeraim (Seeds) dealing with blessings, prayers, agricultural laws

45
Hebrew for Six Orders is SHeesha Sedarim. Sometimes the entire Talmud is referred to with the abbreviated
form SHaS.

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 • Moed (Holiday) covers the Shabbat and holidays
• Nashim (Women) focuses on marriage, divorce and related issues
• Nezikin (Damages) civil law, real estate law, torts and court issues
• Kodashim (Holy things) contains laws of the Temple and sacrifices
• Taharot (Pure things) about the laws of ritual purity and impurity

Each of the Mishnah’s six orders is comprised of various masechtote

(tractates).46 Each tractate is divided into different chapters, and each
paragraph within these chapters is called a Mishnah.

Tosefta
There were many teachings from teachers during the times of the
Tanna’im (100BCE – 200CE) that were not included in Rabbi Judah the
Prince’s editing of the Mishnah. These were collected into the Tosefta
(Aramaic for ‘Supplement’) which is published in the back of most
standard editions of the Talmud.

The Talmud
Over the next several hundred years, Torah sages continued their
studies with the Mishnah as a central focus. They carefully unpacked
the tightly constructed text, dissecting and analyzing each phrase.

46
For example, the Order of Moed (Times) is comprised of 12 tractates, including Shabbat, Rosh Hashana, Yoma
(dealing with Yom Kippur), Sukkah, Megillah (dealing with Purim) and Ta’anit (discussing fast days). There are 63
tractates in the Babylonian Talmud.

21
The rabbis involved in these discussions are referred to as Amora’im -
meaning speaker or interpreter. The record of their discussions is called
Gemara, from the Aramaic word for ‘study’.47

The combination of Mishnah with the elaboration of the Gemara is

referred to as the Talmud (Hebrew for ‘learning’).48

There are two editions of the Talmud that were produced.

After the composition of the Mishnah, conditions in the land of Israel

deteriorated politically and economically. There was a huge shift of the
population to Babylon (modern day Iraq). The sages that remained in
Israel produced their version of the Talmud around the year 350CE. It is
referred to as the Jerusalem Talmud or Talmud Yerushalmi.

The sages in the Babylonian academies studied under less harsh

conditions and had access to the Jerusalem Talmud. They completed
the Babylonian Talmud or Talmud Bavli around the year 500CE.49
Because they had an additional 150 years to analyze the Mishnah, the
Babylonian Talmud is considered the more authoritative and is the one
more generally studied.

The Talmud focuses mainly on matters of law, but about 10% is

devoted to Aggadita (or Aggadah). These are elaborations on biblical
stories, spiritual and ethical teachings and theological discussions.50

47
Rabbi Adin Steinsaltz, The Essential Talmud. The Gemara is written primarily in Aramaic. See also Rabbi Meir Tzvi
Bergman, Gateway to the Talmud: and Zevi Hirsch Chajes, The Students’ Guide Through the Talmud.
48
Sometimes the terms Talmud and Gemara are used interchangeably.
49
Between around the year 500-600CE a group of scholars called the Savoraim were involved with putting the final
finishing touches on the editing of the Babylonian Talmud.
50
For a general survey of Talmudic literature, see Samuel N. Hoenig, The Essence of Talmudic Law and Thought.
One tractate of the Mishnah does not fit neatly in with the others. Pirkei Avot (Chapters of the Fathers) is a

22
Rabbi Yaakov Ibn Chaviv (1460-1516) collated these non-legal portions
of the Talmud into a work called the Ein Yaakov.51

Midrash
The sages produced dozens of collections of scriptural interpretation
called Midrash (plural: Midrashim). The word has the meaning of
‘investigation’. Most Midrashim are non-legal, but some deal primarily
with matters of law. The following are some of the more well-known of
the Midrashim:

MIDRASH HALACHA
Halacha is a Hebrew word meaning “the way to go” and is the word
used for literature that deals with matters of Torah law. This type of
Midrash deals with halachic exegesis and interpretation of Scripture.

Mechilta is the halachic Midrash to the book of Exodus.

Torat Cohanim is the halachic Midrash to the book of Leviticus. This is

also referred to as the Sifra.

Sifri is the halachic Midrash to Numbers and Deuteronomy.

collection of ethical and spiritual teachings and aphorisms of the sages. It is without a doubt, the most popular and
widely studied book of the Talmud. Another popular literary product of the Talmudic period is the Passover
Haggadah, the text used at the Passover Seder meal.
51
Avraham Yaakov Finkel, Ein Yaakov: The Ethical and Inspirational Teachings of the Talmud; Rabbi Ari Kahn, The
Crowns on the Letters; Yitzchak Blau, Fresh Fruit and Vintage Wine; and Rabbi Aaron Feldman, The Juggler and the
King.

23
MIDRASH AGGADAH
Most Midrashim are non-legal in nature. They are comprised of
homiletic elaborations on Biblical verses, expositions of Biblical stories
and personalities, parables, aphorisms, theology, ethical/moral
teachings, advice and fantasy.52

There are numerous collections of Midrashim. Some of the more

important are:

Midrash Rabbah to the Torah (Five Books of Moses), Lamentations,

Esther, Ecclesiastes, Song of Songs and Ruth. From the Talmudic period
(c.200-500CE).

Midrash Tanchuma to Torah probably compiled in the years following

the Talmudic era.

Pirkei d’Rebbi Eliezer are Midrashic accounts following a chronological

survey beginning with the Creation of the world. This collection is from
the early Talmudic period.

Pesikta d’Rav Kahana contains 33 homiletic expositions tied into the

special Torah portions read in the synagogue on holidays and special
Sabbaths. This work is from the Talmudic period.

Yalkut Shimoni contains Midrashim to the entire Tanach, compiled

from earlier sources sometime in the 13th century.

52
Rabbi Immanuel Bernstein, Aggadah: Sages, Stories & Secrets; Simi Peters, Learning to Read Midrash.

24
Kabbalah53
The Zohar, traditionally ascribed to the 2nd century Tanna, R’ Shimon
bar Yochai, is the foundational Torah text dealing with esoteric and
mystical concepts. The text remained hidden until published in the 13th
century.54

Other important ancient Kabbalistic texts include the Sefer Yetzirah

(Book of Creation) and Sefer Bahir (Book of Brightness).55

THE GEONIM 56

The leading sages of the major Talmudic academies in Babylon after the
editing of the Talmud were known as Geonim (singular: Gaon). They
flourished after the editing of the Talmud from around 600-1050CE.57

Most of the output of the Geonim was in the realm of Responsa

Literature. The sages would receive inquiries to questions about Torah
law from far and wide and send their responses. Often, these questions
and answers were gathered and collected.

This tradition, started by the Geonim, continues to this day. The Bar Ilan
Responsa Project has archived over 100,000 responsa.58

53
https://www.youtube.com/watch?v=aq_Dg5AQoZg
54
Pinchas Taylor, A Jewish Guide to the Mysterious, pp.407-429.
55
Finkel, pp.31-46. Both books have been translated by Rabbi Aryeh Kaplan.
56
Akiva Aaronson, The Foundation of Judaism, pp.94-95.
57
After the Babylonian Talmud was initially compiled around the year 500CE, it was worked on and edited further
by scholars called Savoraim until around the year 600.
58
The Responsa literature is referred to in Hebrew as Sh’eilot v’Teshuvot (questions and answers) and often
abbreviated with the Hebrew letters for SHuT.

25
The Geonim did not only publish halachic works. Two notable examples
are:

• The Iggeret (Letter) of Rav Sherira Gaon: Discusses the

development of the Talmud and rabbinic literature.
• Rav Saadia Gaon’s Emunot v’Deot (Beliefs and Opinion) is the first
systematic presentation of the basics of Jewish theology and
philosophy.

THE RISHONIM
The Torah scholars living after the period of the Geonim until the
middle of the 16th century are known as the Rishonim – the ‘first ones’
(or ‘early ones’).59

During this period, the center of Jewish life shifted from Babylon to two
major areas. The Jews who settled in the area of Germany, France and
Italy became what are known as Ashkenazic Jewry. Jews who settled in
North Africa and around the Spain are the foundation of Sephardic
Jewry.

There were three major areas covered by the Rishonim:

• Commentaries to the Tanach and Talmud

• Codifications of Torah law
• Explorations of Jewish philosophy

59
The Rishonim, Mesorah Publications, 1982 and Aaronson, pp.95-98.

26
Commentaries to Tanach and Talmud
We discussed previously Rishonim who composed commentaries to the
books of the Tanach. Some of these also authored essential
commentaries to the Talmud, such as Rashi, Rashbam and Ramban.60

Other important commentaries to the Talmud by Rishonim include:

Ba’alei HaTosafot

Usually referred to as simply Tosafot (or Tosafos, a word meaning

‘additions’). These are scholars from Germany and France who lived in
the 12th and 13th centuries. Many were grandchildren, great-
grandchildren and disciples of Rashi.

On a standard page of Talmud, the text is surrounded on one side by

Rashi’s commentary and on the other by Tosafos. Their commentary to
the text of the Talmud and Rashi’s explanations are highly analytical.61

Rashba is the acronym of Rabbi Shlomo ben Avraham (Ibn Aderet). He

lived from 1235-1310 in Spain and was the most outstanding student of
the Ramban (Nachmanides). Rashba penned many novel
interpretations and commentaries to various Talmudic tractates that
are a staple of serious students.

60
See above pp.9-10.
61
Artscroll Mesorah Publications has begun an explanatory English translation of the Tosafos to the Talmud Bavli.

27
Ritvah Rabbi Yom Tov ben Avraham Isbilli of Spain lived from 1260-
1320. He wrote analytical commentaries to various tractates of the
Talmud that are widely studied by advanced students.

Ran, Rabbi Nissim ben Reuven, lived in Spain from 1320-1376. His
commentaries to various books of the Talmud are important works
consulted widely by rabbinic scholars.

Rabbenu Yonah of Gerondi 1180-1263 from Spain was a cousin of

Ramban and wrote important commentaries to several tractates of the
Talmud. His Shaarei Teshuvah (Gates of Repentance) is a classical
ethical work exploring comprehensively the topic of repentance.62

Menachem ben Shlomo Meiri, 1249-1315 lived in southern France. His

commentary to different tractates of the Talmud is called Beit
HaBechirah (The Chosen House). His work is an extensive digest and
recapitulation of the Talmudic material. For hundreds of years, this
massive work remained in obscurity until it was republished in 1920.

Codifiers of Torah Law

Rabbi Isaac Alfasi (usually known as the Rif) lived from 1013-1103 in
Algeria. His commentary to the Talmud digests the complex legal
discussions by leaving out all the give and take and focusing on the
conclusions.

Rabbenu Asher ben Yechiel (usually referred to as the Rosh) lived from
c.1250-1327. He was born in northern Germany, but in mid-life fled
62
See the Torah Classics Library version by Rabbi Yosef Leibler, translation and commentary; the Feldheim edition
of Rabbi Yaakov Feldman’s translation and commentary; and the Artscroll Jaffa Edition translation and
commentary.

28
persecution and settled in Spain. Like the Rif, his commentary
processed the complex discussions and debates of the Talmud and
presented what he believed to be the practical bottom-line law.

Rambam is the acronym of Rabbi Moses ben Maimon (sometimes

referred to as Maimonides)63. He lived from 1135-1204 in Spain and
then Egypt. He was the first scholar to systematically organize and
codify the entire body of Talmudic law into a comprehensive work. His
code is called Mishneh Torah (Repetition of the Torah) and was
completed between 1170 and 1180.64

This magnum opus is also called Yad HaChazaka (The Strong Hand). The
letters of the Hebrew word yad have the numerical value of 14 – and
this massive work is subdivided into 14 books. Maimonides included all
areas of Torah law, even those not practiced at his time, such as the
laws of the Temple and sacrifices.

The Mishneh Torah has been considered such an important work, that
numerous commentaries were written to it. It is widely studied to this
day.

Jacob ben Asher, a son of the Rosh65, lived in Spain from 1270-1343. He
composed a code of Torah law called the Arba Turim (Four Columns)
and he is often referred to as the Baal HaTurim or the Tur.
His four divisions of Jewish law became the precedent for the later
Shulchan Aruch (Code of Jewish Law). The divisions are:

63
See Nissen Mangel, The Rambam: A Brief Biography.
64
Maznaim Publishers’ translation and commentary to the Mishneh Torah is excellent. It is quite expensive, but a
free version of the text without commentaries is available. See
https://www.chabad.org/library/article_cdo/aid/682956/jewish/Mishneh-Torah.htm
65
See above, page 27

29
 • Orach Chaim (Path of Life) dealing with the laws of daily living
• Yoreh Deah (Teach Knowledge) various laws including dietary
laws, charity, marital relations, laws of mourning
• Even HaEzer (Stone of Help) marriage, divorce, family law
• Choshen Mishpat (Breastplate of Judgement) civil law

According to the Talmud, the Torah contains 613 mitzvot

(commandments).66 However, the Talmud does not enumerate them.

Various sages, going back to the days of the Geonim, developed criteria
for enumerating the 613 commandments.

Rambam postulated 14 principles that guided his determination of how

to catalog the mitzvot. The principles, and his list of the 613, are found
in his Sefer HaMitzvot (Book of the Commandments).

This work was very influential, and noted rabbis wrote commentaries
taking issue with Rambam’s list. For example, Ramban (Nachmanides)
enumerates those commandments that he believed Rambam should
have included. One of these, he asserted, is the obligation to settle in
the land of Israel.

One of the most important works of Torah literature dealing with the
613 mitzvot is the Sefer HaChinuch (The Book of Education). Published
anonymously in Spain in the 13th century, it is based upon the list
compiled by Rambam in his Sefer HaMitzvot.

66
Makkot 23b

30
The Chinuch (as this work is often called) traces each commandment to
its source in the Torah and then summarizes the details of how the law
is practically implemented based its treatment in the Talmudic and
rabbinic sources.

A significant element of the Sefer HaChinuch is the author’s attempt to

provide a philosophical/moral rational for each Biblical
commandment.67

Medieval Jewish Philosophers

Bachya ben Yosef Ibn Paquda, c.1050-1120, is sometimes called

Rabbenu Bachya. His classic Chovot HaLevavot (Duties of the Heart,
some translate at Duties of the Mind) develops ten essential areas of
the spiritual life based upon Biblical and Talmudic teachings.

Rabbi Yehudah HaLevi Spanish poet and philosopher 1075-1141. His

Kuzari is considered one of the most important works of Jewish
philosophy ever produced. It is written as a dialog between a rabbi and
the King of the Khazars who was seeking the truth among the major
world religions.

Rabbi Yosef Albo c.1380-1444, was a scholar and philopher from Spain.
His Sefer HaIkarim (Book of Principles) discusses the fundamental ideas
of Jewish philosophy and theology.

67
Two English translations are available: Charles Wengrov’s 5-volume set published by Feldheim and Artscroll’s 10-
volume edition entitled The Book of Mitzvos. See also Rabbi Gershon Robinson, The Concise Sefer Hachinuch.

31
Maimonides/Rambam (see above page 28) wrote one of the most
important works of Jewish philosophy called Moreh Nevuchim (Guide
for the Perplexed). This rationalistic work seeks to reconcile
Aristotelian thought with traditional rabbinic theology. The Guide deals
with topics including Biblical anthropomorphism, theodicy and rational
for the Torah commandments.

Another important contribution of Rambam are his Thirteen Principles

of Faith. These were extracted from his introduction to one of the
chapters of the Talmud. They have been formulated into a liturgical
poem called Yigdal and appear in every Jewish prayer book. Many
congregations conclude their services by singing it.

Ralbag Levi ben Gershon (1288-1344) was a French philosopher,

Talmudist and scientist. His Sefer Milchamot Hashem (The Wars of the
Lord) sought to reconcile Jewish theology with Aristotelian philosophy.

THE ACHRONIM 68

The rabbinic sages from the period after the Rishonim (mid 16th
century) until the present day are referred to the Achronim (last or
later ones). There are many thousands of influential scholars in this
period. Our survey will cover the following areas of literary output:

• The Further Development of Halacha (Jewish Law)

• Kabbalah
• Chassidut
• Mussar

68
Rabbi Hersh Goldwurm, The Early Achronim, and Aaronson, pp.98-99.

32
 • Philosophy
• Prayer

Further Development of Jewish Law

Rabbi Yosef Karo (1488-1575) was the pivotal person between the
period of the Rishonim and Achronim in the development of halacha.
Born in Spain, his family traveled extensively fleeing persecution, and
finally settled in Safed, a city in northern Israel in 1535.69

Rav Karo wrote commentaries to two important works of Torah law.

One was the Kesef Mishneh, to Rambam’s Mishneh Torah70. In this
work, R’ Karo sourced the rulings of Rambam back to the Talmud and
defended him against the critiques of the Ra’avad.

The other essential commentary that Rav Karo produced was an in-
depth analytical commentary to Jacob ben Asher’s Tur.71 Called the Beit
Yosef, this masterful commentary analyzes the sources and conclusions
of the Tur, discussing relevant views of other halachic authorities.

The Shulchan Aruch

The greatest accomplishment of R’ Yosef Karo was his authoritative and
definitive code of law called the Shulchan Aruch (Set Table). Karo’s
Shulchan Aruch is based upon his Beit Yosef commentary to the Tur and
he follows the Tur’s four-part organizational structure of Torah law.

69
Peer, Dershowitz & Gold, The Story of Maran Bet Yosef.
70
See above page 28
71
See above page 28

33
To determine his conclusion to the legal debates of the Talmud, Karo
based himself upon the consensus of views from the Rif, Rambam and
Rosh in their analysis of the Talmud.

Rav Karo was a Sephardic sage72, and his rulings follow Sephardic
scholarship and traditions. While he was working on his Beit Yosef
commentary to the Tur, an Ashkenazic rabbi, Moshe Isserles (known as
the Ramah) was also composing a commentary to the Tur that he called
Darkei Moshe. Rather than publish a separate Ashkenazic code of law,
Rav Issereles decided to simply publish a commentary to R’ Karo’s
Shulchan Aruch that he called the Mappah (Tablecloth). These were
short glosses where he indicated where Ashkenazic tradition differed
from the Sephardic practice.

The Shulchan Aruch was accepted throughout the Jewish world, and it
became the standard authoritative guide for normative Torah law.
Many dozens of commentaries have been written, and continue to be
written, to the Shulchan Aruch.

Other important works of Halacha:

Shulchan Aruch HaRav

Rabbi Shneur Zalman of Liadi (1745-1812) was the founder of the

Chabad (Lubavitch) movement within Chassidism73. His teacher, Rabbi
Dov Ber, the Maggid of Mezeritch, asked him to compose an updated
version of the Shulchan Aruch for Chassidic Jews. His version was

72
See above, p.25
73
Rabbi Sholom Dov Ber Avtzon, The Alter Rebbe: Rabbi Schneur Zalman of Liadi.

34
completed around the year 1800 and is widely esteemed for the quality
of its scholarship.74

Chayei Adam / Chochmat Adam

Rabbi Abraham Danzig (1748-1820) was a Lithuanian Torah authority

and codifier. His Chayei Adam (Life of Man) was a synopsis of Orach
Chaim, the first section of the Shulchan Aruch dealing with the laws of
daily living. His rulings were based on the Shulchan Aruch, as well as the
commentaries and halachic developments over the centuries since it
was published. Chochmat Adam (Wisdom of Man) was Rabbi Danzig’s
digest and summary of the final three sections of the Shulchan Aruch
(Yoreh Deah, Even HaEzer and Choshen Mishpat).75

Kitzur Shulchan Aruch

Rabbi Shlomo Ganzfried (1804-1886) was a Hungarian Torah scholar.

His Kitzur Shulchan Aruch (Abbreviated Shulchan Aruch, sometimes
referred to as the Kitzur) is a concise summary of the standard Code of
Jewish Law that takes into consideration the views of authorities from
after the publication of the Shulchan Aruch. Because of its simple style
and accessibility, the Kitzur became extremely popular.

Aruch Hashulchan

Rabbi Yechiel Michel Epstein (1829-1908) was a Lithuanian authority on

Torah law. His Aruch HaShulchan discusses and analyzes the sources
from the Talmud and Rambam and other authorities for each chapter
of the Shulchan Aruch.

74
An English translation is available through the Kehot Publication Society.
75
See above, page 28

35
Ben Ish Chai

Yosef Chaim (1835-1909) was a leading Sephardic Chacham (sage) from

Baghdad. His most famous work, the Ben Ish Chai, is a compendium of
the laws of daily living arranged according to the weekly Torah portion.
It became extremely popular among Sephardic Jewry.76

Mishnah Berurah

Rabbi Yisroel Meir HaKohen Kagan (1838-1933), renowned for his

humility and piety, was an esteemed leader of world Jewry. He founded
a Yeshivah (Rabbinical school) in Radin and strove to improve the
commitment of Jewish people to following the Torah.

In 1873 he published Sefer Chafetz Chaim (Seeker of Life, a reference

to Psalm 34:13-14) dealing with the laws of proper speech and focusing
on the prohibitions against gossip and slander. This work became
extremely popular, and Rabbi Kagan is usually referred to as the
Chafetz Chaim.77

Between 1884 and 1907 he published his monumental Mishnah

Berurah. This is a six-volume comprehensive commentary and analysis
of the first section of the Shulchan Aruch dealing with the laws of daily
living. Rav Kagan culled through numerous commentaries and halachic
works composed since the publication of the Shulchan Aruch and took
them into consideration when updating its rulings. This work was
universally embraced as the most authoritative compendium of halacha
in the 20th century and up to the present day.

76
Yehuda Azoulay, Ben Ish Hai: The Life and Times of Hacham Yosef Haim.
77
See Rabbi Moses M. Yoshor, The Chafetz Chaim: The Life and Works of Rabbi Yisrael Meir Kagan of Radin.

36
Rabbinic Responsa
During the period of the Achronim, a vast number of Torah scholars
specializing in halacha published collections of the answers they
composed to inquiries they received from throughout the Jewish world.

R’ Yaakov Emden

Rabbi Yaakov Emden (1697-1776) was a Torah scholar and leader of

German Jewry. His collection of responsa is called Sh’eilat Yaavetz.78

R’ Yechezkel Landau

Rabbi Yechezkel Landau (1713-1793) was an outstanding Talmud

scholar and halachic authority who became the rabbi of the important
community of Prague in 1755. The collection of his acclaimed halachic
responsa is called Nodah B’Yehudah.79

R’ Moshe Schreiber

Rabbi Moshe Schreiber (1762-1839) was rabbi in the city of Pressburg

where he also founded a Yeshiva. His wide-ranging responsum to
numerous issues in Torah law was published under the name Chatam
Sofer.80

78
Rabbi Yaakov Emden wrote an autobiography called Megilat Sefer. An English translation is available by Leperer
and Wise.
79
Rabbi R. Weingarten, The Noda BiYehuda – Rabbi Yechezkel Landau.
80
Rabbi Yisroel Besser, The Chasam Sofer: The Life, Leadership and Legacy of Rabbi Moshe Sofer of Pressburg.

37
R’ Moshe Feinstein

Rabbi Moshe Feinstein (1895-1986) moved to New York from Belarus in

1936. He handled some of the most sensitive and difficult questions in
Torah law from artificial insemination to transplants. Considered by
many to be the preeminent halachic authority in the world for decades,
his many volumes of responsa are called Iggrot Moshe.81

Kabbalah
Kabbalah, a word meaning “that which is received” is the body of
esoteric, mystical teachings of the Torah. A major focus of these
teachings is describing the inner, spiritual dimensions of reality and
their origin and development.82

This genre of literature is extremely difficult to study, especially in

translation. A solid background in traditional Torah text study is
recommended before delving into the Kabbalah. As well, because this
material is so easily misunderstood, it is essential to study it with a
seasoned and qualified teacher.

Rabbi Moshe Cordevero

Moses ben Jacob Cordevero (1522-1570) was a key figure in the

development of the understanding of Kabbalah. Known by the acronym
of his name, Ramak, he was a leader of the community in Safed. His
Pardes Rimonim systematized Kabbalistic thought. He held the Zohar
to be the foundation of Kabbalah and sought to explain the system of
the ten Sefirot.83

81
Rabbi Shimon Finkelman, Reb Moshe: The Life and Ideals of HaGaon Rabbi Moshe Feinstein.
82
Avraham Yaakov Finkel, Kabbalah.
83
Rabbi Y. Bar-Lev, Yedid Nefesh: Introduction to Kabbalah, part 2.

38
The Ari and R’ Chaim Vital

Yitzchak Luria Ashkenazi (1534-1572) was arguably the most important

figure in the development of understanding Kabbalah since the
publication of the Zohar. Known as the Ari, he led the mystical students
of Safed after the passing of the Ramak. The Ari never published his
teachings. His foremost student, Rabbi Chaim Vital (1542-1620)
recorded his masters lessons in a massive work called the Kitvei HaAri
(Writings of the Ari). The components of the Kitvei HaAri are Eitz Chaim
(Tree of Life) that expounds on the Ari’s original expositions of the
theoretical concepts of Kabbalah84; the Pri Eitz Chaim (Fruit of the Tree
of Life) that shows how to apply the teachings of the Eitz Chaim; and
the Shemonah Shearim (Eight Gates) that covers various topics
including meditation and reincarnation.85

Ramchal

Rabbi Moshe Chaim Luzzatto (1707-1746) was an Italian Torah scholar

and Kabbalist. A gifted prodigy, he mastered the Kitvei HaAri by the
time he was 14 years old. In his short lifetime, he authored dozens of
books, some which have not survived. His Klach Pitchei Chochmah (138
Openings to Wisdom) explains the symbolic meaning of the Ari’s
Kabbalistic writings. Ramchal’s writings are valued as indispensable
presentations of Jewish thought and philosophy.86

84
Rabbi Y. Bar-Lev, Yedid Nefesh: Introduction to Kabbalah, parts 3-7.
85
Rabbi Moshe Wisnefsky’s, Apples from the Orchard, is a presentation of the teachings of the Ari on the weekly
Torah portions. This 1100-page book also contains a useful glossary of Kabbalistic terminology.
86
Yirmiyahu Bindman, Rabbi Moshe Chaim Luzzatto: His Life and Works. Some of his other classics will be
mentioned in the sections dealing with Mussar and Philosophy.

39
Vilna Gaon and R’ Chaim of Volozhin

Rabbi Eliyahu ben Shlomo Zalman of Vilna (1720-1797) is widely

considered to be one of the outstanding Torah giants of the past 300
years. He is usually referred to as the Gaon (Genius) of Vilna or Vilna
Gaon; and sometimes as the GRA (Gaon Rabbi Eliyahu).87 He wrote
commentaries on virtually every genre of Torah. His Kabbalistic writings
include a commentary to the Sefer Yetzirah and Zohar.88

The Gaon’s foremost student was Rabbi Chaim of Volozhin (1749-

1821). His Nefesh HaChaim (The Living Soul) presents a Kabbalistic
perspective to understanding God, prayer and Torah study.89

Baal HaLeshem

Rabbi Shlomo Elyashiv (1841-1926) was a brilliant Lithuanian Kabbalist.

He was the author of the Leshem Sh’vo V’Achlama (from Exodus 28:19)
which is an innovative exploration of how our physical world emanated
from the Almighty, who is totally transcendent.90

HaSulam

Rabbi Yehudah Leib Ashlag (1886-1955) immigrated from Poland to

Israel in 1922. He helped make Kabbalah more accessible by translating
the Zohar from Aramaic into Hebrew with an accompanying
explanatory commentary to the text in a work called the HaSulam (The
Ladder).

87
Finkel, Kabbalah, pp.262-264; Betzalel Landau, The Vilna Gaon: The Life and Teachings of Rabbi Eliyahu the Gaon
of Vilna.
88
See above, pp.23-24.
89
Dov Eliach, Reb Chaim Volozhin: Biography.
90
See lectures by Rabbi Joseph Rosenfeld beginning with https://www.youtube.com/watch?v=4hkdPHXXm1c

40
Chassidut
Chassidut or Chassdism (sometimes spelled Hassidism) began in the
middle of the 18th century as a spiritual revival movement within
Judaism in Poland and the Ukraine and quickly spread throughout
Europe. The catalyst for this movement was the charismatic Rabbi
Israel ben Eliezer (c.1698-1760). Known as the Baal Shem Tov91 (Master
of the Good Name) or the acronym Besht, he never published.
Information about his life and teachings have filtered down to us
through the writings of his students and successors.92

Levi Yitzchak of Berdichev

The foremost disciple of the Besht was R’ Dov Ber of Mezeritch (1704-
1772).93 Known as the Maggid (Preacher) – his dozen or so major
students branched out and spread the Chassidic movement. One of
those was R’ Levi Yitzchak of Berdichev (1740-1809). His Kedushat Levi
is a collection of Chassidic insights into the weekly Torah portion and
holidays.94

R’ Shneur Zalman of Liadi

Another core student of the Maggid of Mezeritch was Rabbi Shneur

Zalman of Liadi (1745-1813)95. He founded the Chabad movement
within Chassidut that is also referred to as Lubavitch, after the name of

91
Yitzchak Buxbaum, Light and Fire of the Baal Shem Tov.
92
Rabbi Aryeh Kaplan, The Light Beyond: Adventures in Hassidic Thought; Rabbi Norman Lamm, The Religious
Thought of Hassidism; Zev Reichman, Flames of Faith: An Introduction to Chassidic Thought.
93
Rabbi Aryeh Kaplan, Chassidic Masters, Chapter 4; Avraham Yaakov Finkel, The Great Chasidic Masters, pp.8-11.
94
Yaakov Klein, Sparks from Berditchov; and Chassidic Masters, Chapter 6. Eliyahu Munk has published a 3-volume
translation of the Kedushat Levi.
95
Nissan Mindel, Rabbi Schneur Zalman of Liadi: A Biography of the First Lubavitcher Rebbe.

41
the town where the movement was located for many years. He is best
known for his Tanya, a profound work of Chassidic thought published in
1797 that is widely studied to this day. R’ Levi Yitzchak of Berdichev
remarked about the Tanya, “It is a wonder that Schneur Zalman of Liadi
has managed to put such a great God into such a small book.”

Rebbe Nachman of Breslov

A great-grandson of the Baal Shem Tov, R’ Nachman of Breslov

(1772-1810) was a deeply profound and creative Chassidic thinker and
teacher.96 The core of his teaching is captured in his incomparable
work, Likutey Moharan. A difficult text to study, it imaginatively
weaves together passages from the Tanach, Talmud, Midrash and
Kabbalah.97

Rav Tzadok HaKohen of Lublin

One of the most influential movements in the history of Chassidism

originated with Rabbi Yaakov Yitzchak Rabinowicz (1766-1813) who was
known as the Yid HaKadosh (The Holy Jew). The movement became
known as the Peshischa school after the Yid’s successor R’ Simcha
Bunim of Peshischa.98 He was succeeded by Rabbi Menachem Mendel
of Kotzk (1787-1859)99 who was followed by Rabbi Mordechai Yosef
Leiner of Ishbitz (1801-1854).100

One of Rabbi Leiner’s most brilliant followers was R’ Tzadok HaKohen

of Lublin (1823-1900).101 Rav Tzadok was a prolific and creative thinker
96
Rabbi Aryeh Kaplan and Rabbi Dovid Shapiro, Until the Mashiach: The Life of Rabbi Nachman of Breslov.
97
Yaakov Klein, Sunlight of Redemption, pp.41-63.
98
Michael Rosen, The Quest for Authenticity.

99
Rabbi Tzvi Rabinowicz, Chassidic Rebbes, pp.110-115; Chassidic Masters, Chapter 13.
100
Morris Fairerstein, All is in the Hands of Heaven; and Betsalel Edwards, Living Waters: The Mei HaShiloach.
101
Rabinowicz, Chassidic Rebbes, pp.225-229; and Finkel, The Great Chasidic Masters, pp.176-178.

42
who wrote on a wide variety of subjects. Some of his most well-known
works include the multi-volume Pri Tzadik102, his essays on passages
from the weekly Torah portion and Tzidkat HaTzadik, Chassidic
meditations on passages from tractate Berachot of the Babylonian
Talmud.

The Sefas Emes

Rabbi Yehudah Aryeh Leib Alter (1847-1905) succeeded his grandfather,

Rabbi Yitzchak Meir Alter (1799-1866) as the leader of the Ger Chassidic
movement. Rabbi Yitzchak Meir was one of the primary disciples of the
Kotzker Rebbe.

R’ Yehudah Aryeh Leib was an outstanding Torah scholar and prolific

author. His works all bear the title Sefas Emes (Language of Truth).103

Piacezner Rebbe – the Aish Kodesh

Kalonymus Kalman Shapira (1889-1943) was a Rebbe in the town of

Piacezno near Warsaw and had special interest in the education of
teens.104

During the Nazi invasion of Poland, he was deported with his

community to the Warsaw Ghetto where he continued to teach and
guide his flock. When he realized that the Ghetto’s days were
numbered, he buried some of his writings in a canister. They were
discovered after the war and published in Israel in 1960. The most well-

102
See Rabbi Yitzchak Schwartz, Rav Tzadok on the Parsha: Based on Sefer Pri Tzadik.
103
Rabbi A.Y. Bromberg, Rebbes of Ger, part A; Yehuda Fierstein, Flow from the Source; Rabbi Reuven Boshnack,
The Sefas Emes Project: and Simcha Leib Grossbard, Edges of Truth.
104
Chassidic Rebbes, pp.338-342.

43
known of these is Aish Kodesh, a collection of the sermons he gave in
the Warsaw Ghetto.105

Following the liquidation of the Ghetto he was taken to a labor camp

and ultimately murdered by the Nazis.

The Lubavitcher Rebbe

Rabbi Menachem Mendel Schneerson (1902-1994), known as The

Rebbe, became the leader of the Chabad/Lubavitch Chassidic
movement after the passing of his father-in-law in 1950. His teachings
fill over 300 volumes, and he is widely considered to be one of Jewry’s
most influential leaders in the 20th century.106

The Nesivos Shalom

Rabbi Sholom Noach Berezovsky (1911-2000) became the Rebbe of the

Slonimer Chassdim in 1981. His teachings were published in a series of
books entitled Nesivos Shalom that have become extremely popular
among a very wide spectrum of readers. One of the major themes of his
writings is to highlight the centrality of our relationship with God and
how to overcome obstacles along the way.

105
Nehemiah Polen, The Holy Fire; Henry Abramson, Torah From the Years of Wrath 1939-1943; J. Hershy Worch,
Sacred Fire: Torah From the Years of Fury 1939-1942.
106
Joseph Telushkin, Rebbe: The Life and Teachings of Menachem M. Schneerson, the Most Influential Rabbi in
Modern History; Chaim Miller, Turning Judaism Outwards: A Biography of the Rebbe, Menachem Mendel
Schneerson; and Adin Steinsaltz, My Rebbe.

44
Mussar
The Mussar movement began in 19th century Lithuania to promote
personal spiritual growth and transformation and it rapidly spread
among non-Chassidic communities.107 A major focus of Mussar is to
help us perfect our personality traits. Any Torah literature that
promotes these goals could be classified as Mussar literature.

R’ Moshe Cordevero108

An important Kabbalist, Rabbi Moshe Cordevoro’s Tomer Devorah

(Palm Tree of Deborah) is an ethical work of self-improvement through
patterning one’s life after the attributes of God.

Ramchal109

Rabbi Moshe Chaim Luzzatto’s most well-known work is Messilat

Yesharim (Pathway of the Just). Published around 1738, it was
embraced in the 19th century as the essential Mussar text. Messilat
Yesharim presents a step-by-step program leading to the very highest
spiritual levels.110

Yisroel Salanter

Yisrael ben Ze'ev Wolf Lipkin (1809-1883) is usually referred to as

Yisroel of Salant (Salanter) after the name of the town where he
settled. He is was an outstanding Torah scholar who was the father of

107
Alan Morinis, Climbing Jacob’s Ladder; Morinis, Everyday Holiness; Rabbi Hillel Goldberg, The Fire Within.
108
See above, page 36
109
See above, page 37
110
See our video https://www.youtube.com/watch?v=TZdaxUDRl9s as well as the archived classes on the entire
book at TorahPaths.com

45
the Mussar movement.111 Many of his Mussar thoughts were published
in his Ohr Yisrael (Light of Israel) in 1890.

Rabbi Shlomo Wolbe

Rabbi Shlomo Wolbe (1914-2005) was a leading teacher of Mussar in

the 20th century. His major work of Mussar teaching is the two-volume
Alei Shur (from Genesis 49:22). Rav Wolbe believed that human beings
can aspire to greatness, and his Alei Shur provided guidance and
exercises for a person to actualize their potential.

Philosophy
The Hebrew word hashkafah, which means outlook, is usually the term
used to describe worldview and philosophical ideology.112 Although
Chassidut and Mussar deal with hashkafah, they both tend to focus
primarily on the practicalities of implementation and how to live
according to our values. Hashkafic literature tends to be more
theoretical than practical and finds thinkers from across the various
streams within Judaism, from mystical to rational, weighing in.

Maharal

Rabbi Yehudah Loew of Prague (1520-1609) is usually known by the

acronym Maharal. He was a prolific writer on many areas of Torah,
including commentaries to the Talmud, a commentary to Rashi’s
commentary on the Torah, and writings on Jewish law. His numerous

111
Rabbi Hillel Goldberg, Israel Salanter: Text, Structure, Idea; Menahem Glenn, Israel Salanter: Religious-Ethical
Thinker; Immanuel Etkes, Rabbi Israel Salanter and the Mussar Movement.
112
Another Hebrew term used is machshavah – thought.

46
philosophical works had a profound impact on numerous groups and
individuals over the generations since they were published.113

Some of these works include:

• Tifferet Yisrael deals with understanding the nature and

importance of Torah and Torah study
• Gevurot Hashem explores the significance of the Exodus
• Netzach Yisrael discusses the nature of the people of Israel and
their future redemption
• Be’er HaGolah focuses on Aggadic portions of the Talmud114

Ramchal115

Aside from his important books on dealing with Kabbalah and Mussar,
the Ramchal produced important works dealing systematically with
Jewish thought and philosophy.

Derech Hashem (The Way of God) is a comprehensive statement of

Jewish theology from a mystical perspective. This essential book covers
the nature of God, man and the purpose of creation. It explores the
nature of the spiritual realm (angels, etc.), the workings of Divine
providence, prophesy, and the service of God.

Da’at Tevunot (The Knowing Heart) is a deep-dive from a Kabbalistic

perspective into Divine providence as it relates to the issue of good and
evil in the world.

113
Yaakov Dovid Shulman, The Maharal of Prague; Rabbi Dr. Aaron Mauskopf, The Religious Philosophy of the
Maharal of Prague; Yaakov Rosenblatt, Emerging Patterns.
114
Rabbi Yitzchak Adlerstein, Maharal of Prague Be’er Hagolah.
115
See above, pages 38 & 44

47
Rabbi S.R. Hirsch116

In addition to his ground-breaking commentary to the Torah, Rav

Hirsch’s writings on Jewish philosophy and ideology were highly
influential as Judaism entered into the modern age. He originated an
approach to the interaction between Torah and the world at large
called Torah Im Derech Eretz (Torah and Worldliness). Hirsch believed
that it was entirely possible for a Jew to remain fully committed to
Torah ideals while participating in Western culture.

His Nineteen Letters to Ben Uziel, published in 1836, takes the form of
a fictional correspondence between a young intellectual and a rabbi.
The Nineteen Letters is a brilliantly argued presentation of the case for
traditional Judaism and its relevance to meet the challenges it faced
from the secular values of Emancipation following the Enlightenment.

Rav Hirsh’s magnum opus was Horeb, published in 1838. This

masterpiece was an incisive and comprehensive philosophy and
explanation of the laws of Judaism sourced in the Torah.

Rav Kook

HaRav Avraham Yitzchak HaKohen Kook (1865-1935) was the first

Ashkenazic Chief Rabbi of modern Israel. He was a profound and
original thinker who wrote extensively on a wide array of Torah-
oriented issues. Some of his most well-known writings are a series of
publications with the general name Orot (Lights).117

116
See above, page 13
117
Yehuda Mirsky, Rav Kook: Mystic in a Time of Revolution.

48
Rav Desler

Rabbi Eliyahu Eliezer Dessler (1892-1953) was a leading rabbi and

thinker in England and then Israel. He was influenced by a wide range
of sources, including Kabbalah, Chassidut and Mussar teachings. His
essays and letters were collected by his students and published
posthumously in the multi-volume Michtav M’Eliyahu.118

The Rav

Rabbi Joseph B. Soloveitchik (1903-1993) was a modern Orthodox

Talmudist and philosopher, affectionately known to his students simply
as The Rav.119 Following a family tradition, he did not publish much
while he was alive. Posthumously, a steady stream of books is being
produced by his students and followers. Because the Rav was a deep
thinker and had an extensive background in philosophy, his writings are
sometimes difficult to penetrate.

HaRav Moshe Shapira

Rabbi Moshe Shapira (1935-2017) was one of the most brilliant thinkers
and influential teachers of the past generation. He was deeply
immersed in all areas of Torah study: Tanach, Talmud, Midrash,
Kabbalah, Halacha, Chassidut and Philosophy. He taught thousands of
students in numerous venues and was a mentor to many of today’s
leading rabbis. A series collecting and translating his teachings on
various topics has been undertaken under the title Reflections and
118
Yonason Rosenblum, Rav Dessler: The Life and Impact of Rabbi Eliyahu Eliezer Dessler the Michtav
m’Eliyahu.
119
See page 15, note 38.

49
Introspection. Some of Rav Shapira’s thought has been reflected in the
writings of his student Rabbi Dr. Akiva Tatz.120

Prayer
The Jewish prayer book is referred to as a Siddur, a word meaning
order. There are different kinds of Siddurim:

• Only weekday morning prayers

• Complete weekday prayers (morning, afternoon, evening)
• The Shabbat prayers (often includes prayers for Holidays)
• Special prayer book for each holiday (called a Machzor)
• Complete Siddur including weekday, Shabbat and holiday prayers

Most Siddurim and Machzorim will contain all the prayers and relevant
scripture readings. Some will include brief commentaries and
explanations of applicable laws.

There are several kinds of Siddur/Machzor translations:

• One page of Hebrew text with the facing page translated into
English
• Interlinear translations where the translation is word for word or
phrase by phrase appearing above or below the Hebrew text.
• Transliterated Siddurim show how to pronounce the Hebrew
words by spelling them out phonetically in English.

120
Living Inspired; Worldmask; The Thinking Jewish Teenager’s Guide to Life; Letters to a Buddhist Jew; Will,
Freedom and Destiny; and As Dawn Ends the Night.

50
Another issue to be aware of is that there are slightly different
traditions regarding the wording and order of prayers between various
communities. This can get complicated, but to keep it as simple as
possible:

• Ashkenazic Jews who are not Chassidim will generally pray Nusach
Ashkenaz. (Nusach means version)
• Chassidic Jews will use what is referred to as Nusach Sefard.
Chabad/Lubavitch and some others use the similar Nusach Ari

• Sephardic Jews use a prayer book for Eidot HaMizarach

(Congregations of the East). Sometimes, their Siddurim will be
labeled Sephardic (don’t confuse with Nusach Sefard)

Birkat HaMazon (Grace After Meals)

Virtually all prayer books include the blessings to be recited before and
after eating. It is common to have a special small booklet used
specifically at meals. These are called a Birkon or Bentcher (from the
Yiddish bentch – to bless).

51
Appendix: Useful Resources & Recommended Reading

The most useful resource for finding many of the texts cited in this
guide, often translated into English, is Sefaria.org

This free online website and phone app is incomparable. New texts are
constantly being added. It has amazing features, and well-worth
learning how to navigate. For example, you can highlight any Biblical
text and a menu will pop up with numerous commentaries, some that
are translated.

Chabad.org has a section with access to numerous classical and

mystical texts translated into English. You can find them here:
https://www.chabad.org/library/article_cdo/aid/76131/jewish/Texts-
Writings.htm

HebrewBooks.org has over 40,000 books for free in PDF format.

Excellent resources on various topics can be found at:

http://nleresources.com/nle-morasha-syllabus-index-of-classes/

52
Tanach Translations & Commentaries
Judaica Press has a multiple volume series translating the entire Tanach and
digesting numerous commentaries to the text. The only downside is that it is
extremely expensive. The good news is that the translation and Rashi’s
commentary is available for free online at
https://www.chabad.org/library/bible_cdo/aid/63255/jewish/The-Bible-with-
Rashi.htm

Rabbi Aryeh Kaplan’s The Living Torah is an extremely useful translation and
commentary to the Five Books of Moses. It comes in a Hebrew/English version, or
just the translation and commentary. You can find a free version online, but it is
only text and does not have any diagrams or photos. You can find the free
version here https://bible.ort.org/books/pentd2.asp

The Living Nach is a 3-volume translation and commentary to the Prophets and
Writings. This was produced in the style of Rabbi Kapan’s Living Torah by other
scholars after his untimely death.

The most significant producers of English language Torah literature in the world
today is Artscroll Publishers. They have a dizzying array of volumes, in all sizes,
softcover, hardcover, leather bound, etc. Take note that they are beginning to
offer digital versions of some of their products. The following are some important
Tanach offerings:

*The Stone Edition Tanach: Hebrew text, translation, brief commentary

*The Artscroll English Tanach: Updated translation and commentary without the
Hebrew text.

*The Artscroll Chumash: Used in many synagogues. Hebrew text of the Five Books
of Moses with English translation. This also comes in an interlinear version.
Generous commentary digest.

53
*Artscroll Bereishis (Genesis) 2 volumes with extensive commentary digest and
introductory essays

*Artscroll has editions of the books of the Prophets and Writings with a digest of
commentaries. You will find individual volumes to most of Nach with some books
combined in one volume.

*Artscroll has produced high-quality translations of some of the commentaries

discussed in this guide. These include Onkelos, Rashi, Ramban, Baal HaTurim, Ohr
HaChaim, Sforno and The Call of the Torah.

Metsudah Publications has an interlinear translation of the Torah (Chumash),

Rashi’s commentary and a plain translation of the Sifsei Chachamim commentary
to Rashi. They also have an interlinear translation to several books of Nach.

The Keter Crown Bible is a worthwhile translation of the Tanach in a one volume
or three-volume editions.

The Jerusalem Bible published by Koren comes in both a one volume and three-
volume editions of the Hebrew scriptures.

Tehillim-Psalms
Yitzchak Leib Bell, Psalms That Speak to You

The Rohr Family Edition Koren Tehillim (with Introduction and Commentary by
Rabbi Dr. Tzvi Hersh Weinreb)

Rabbi Samson Raphael Hirsch, The Hirsch Tehillim with commentary

The Weiss Edition Tehillim with Explanatory Translation & Insights

The Metsudah Tehillim, Interlinear translation with brief notes

Rabbi Yaakov Yosef Iskowitz, Tehillim Eis Ratzon

Aaron Lichtenstein, The Psalms in Plain English

54
The Steinsaltz Tehillim

Artscroll Tehillim (various editions, with and without commentary)

Ohel Yosef Yitzchak Tehillim (Chabad)

Concordance: The best concordance available is the Even-Shoshan. Preferable is

the Hebrew-only version. There is a version that includes English.

Dictionaries:
The Complete English-Hebrew Dictionary by Reuben Alcalay

Matityahu Clark, Etymological Dictionary of Biblical Hebrew

Biblical Hebrew and Grammar:

Nachman Marcuson, The Guide to Lashon HaKodesh, 2 Volumes

Mishnah and Talmud

Artscroll has wonderful resources, translations and commentaries for the
Mishnah and Talmud (Bavli and Yerushalmi).

Rabbi Adin Steinsaltz’s monumental translation of the Talmud into Hebrew with
an original running commentary has been rendered into English. Of course, the
entire set is extremely expensive. Thankfully, the entire English translation
(without introductions, notes and diagrams) is available for free online at Sefaria.

Talmudic Dictionaries:
Marcus Jastrow’s Dictionary of Targum, Talmud, Midrash

Yitzchak Frank: The Practical Talmud Dictionary

55
Guides to Learning Talmud:
David Samech, Therefore What? A Beginner’s Guide to Gemara Study

Rabbi Peretz Segal, Vagueness Vanquished: A Strategic Approach to Learning

Gemara

Rabbi Haim Perlmutter, Grow with Gemara: A Hands-On Guide to Building Better
Gemara Skills

Rabbi Haim Perlmutter, Gemara Wisdom: Understanding the Ethics in Torah Law

Rabbi Yitzchak Feigenbaum, Understanding the Talmud

Rabbi Aryeh Carmell, Aiding Talmud Study

Rabbi Eliyahu Krupnik, The Gateway to Learning: A Systematic Introduction to the

Study of Talmud

Dovid Kaplan, The Ohr Somayach Gemara Companion

Henry Abramson, The Sea of Talmud

Arran Moshe Cohen, Untangling the Knot: A Guide to Learning Gemara

Zvi Zobin, Breakthrough to Learning Gemora: A Concise Analytical Guide

Yisrael Ury, Charting the Sea of the Talmud

Pirkei Avot (Ethics of the Fathers)

Irving Bunim, Ethics from Sinai

Rabbi Abraham Twerski, Visions of the Fathers

Rabbi Yisrael Meir Lau, Rav Lau on Pirkei Avos

Rabbi Moshe Lieber, The Pirkei Avos Treasury

Pinhas Kehati, Mishnah Avot

56
Midrash
Artscroll is publishing an explanatory translation of the Midrash Rabbah. You can
also find various Midrashim at Sefaria. In addition:

Moshe Weissman’s The Midrash Says (5 volumes)

Rabbi Yosef Deutsch’s ongoing collection of Midrashim on various historical

periods. Most of the titles begin Let My…

Metsudah Publishers has an 8-volume translation of Midrash Tanchuma

Codes of Jewish Law

Mishnah Berurah: Feldheim Publishers has a full translation in 20 volumes. A
more useful version is being produced with several volumes currently available by
Ohr Olam.

Artscroll Kleinman edition Kitzur Shulchan Aruch

Rabbi Ze’ev Greenwald, Shaarei Halacha

Rabbi Aharon E. Marcus, Halacha 24/7/12

Rabbi Yitzchak Yaakov Fuchs, Halichos Bas Yisrael: A Woman’s Guide to Jewish
Observance

Laws of Shabbat:
Rabbi Daniel Braude, Learn Shabbos in Just 3 Minutes a Day

Rabbi Zev Greenwald, Illustrated Guide to Shabbos

Rabbi Simcha Bunim Cohen, The Shabbos Home, 2 volumes

Rabbi Yehoshua Neuwirth, Shemiras Shabbos K’Hilchasa, 3 volumes

Rabbi Dovid Ribiat, The 39 Melochos, 3 volumes

57
Laws of Blessings:
Michoel Fletcher, Do You Know Hilchos Brachos?

Rabbi Pinchos Bodner, Halachos of Brochos

Rabbi Binyomin Forst, Laws of Brachos

Laws of Kashrut:
Rabbi Binyomin Forst, The Kosher Kitchen: A Practical Guide

Rabbi Binyomin Forst, The Laws of Kashrus

Rabbi Daniel Channen, Keeping Kosher in the Kitchen

Laws of Speech:
Rabbi Zelig Pliskin, Guard Your Tongue

Finkelman & Berkowitz, Chafetz Chaim: A Lesson a Day

The Joseph Drazin Edition translated by Rabbi Aryeh Daina, Sefer Chafetz Chaim

Rabbi Avrohom Ehrman, The Laws of Interpersonal Relationships

Kabbalah
Rabbi Adin Steinsaltz, The 13 Petaled Rose

Avraham Yehoshua Greenbaum, 138 Openings of Wisdom (Ramchal)

Rabbi Avraham Yaakov Finkel, Nefesh HaChaim

Avinoam Fraenkel, Nefesh HaTzimtzum (2 volumes)

Rabbi Y. Bar-Lev, Yedid Nefesh: Introduction to Kabbalah

58
Chassidut
Chabad
The foundational text of Chabad is Tanya. It has five parts, and the first part is
called Tanya. There are several versions in English translation:

Rabbi Adin Steinsaltz has a 3-volume translation and commentary to 37 of the

53 chapters in Tanya that is very accessible. They are entitled: Opening the Tanya,
Learning from the Tanya, and Understanding the Tanya. (See also his: The Longer,
Shorter Way: Discourses on Chassidic Thought)

Chaim Miller is publishing a user-friendly version to all five sections of Tanya

called The Practical Tanya. (At this time, three volumes have been completed).

Rabbi Yosef Wineberg’s Lessons in Tanya in five volumes covers the entire Tanya.
This is also available online at
https://www.chabad.org/library/tanya/tanya_cdo/aid/6237/jewish/Lessons-in-
Tanya.htm

Kehot Publications has a one-volume Hebrew-English version of Tanya with brief

explanatory notes.

Robert Kremnizer has published several volumes of Sparks of Tanya: A Simplified

Guide to Knowing, Understanding, and Applying Chabad Philosophy

There is an immense amount of Chabad literature. The following are some useful
titles:

The Gutnick Edition Chumash featuring thoughts of the Lubavitcher Rebbe

Rabbi Jonathan Sacks, Torah Studies: Discourses

Rabbi Nissan Dovid Dubov, Chabad Chassidut, Book 1: What is Chabad Chassidut?

Rabbi Adin Steinsaltz, The Candle of God: Discourses on Hasidic Thought

Rabbi J. Immanuel Schochet, Mystical Concepts in Chassidism

59
Breslov
The major work of Breslov Chassidus is Rebbe Nachman’s Likutey Moharan. The
Breslov Research Institute (BRI) is the best address for resources about Rebbe
Nachman’s teachings. They have completed a multi-volume translation with
commentary to the entire Likutey Moharan.

The other major major work in Breslov literature is Likutey Halakhot by R’ Noson
of Breslov. BRI has recently begun a magnificent elucidated translation of the
multi-volume Likutey Halakhot.

Other worthwhile titles include:

Avraham Greenbaum, The Essential Rabbi Nachman

Yaakov Dovid Shulman, The Chambers of the Palace

Avraham Greenbaum, Restore My Soul

Rabbi Aryeh Kaplan, Outpouring of the Soul

Chaim Kramer, Crossing the Narrow Bridge

Rabbi Gedalia Fleer, Rabbi Nachman’s Fire

Rabbi Tzvi Aryeh Rosenfeld, Rebbe Nachman’s Wisdom

Rabbi Tzvi Aryeh Rosenfeld, Rebbe Nachman’s Soul

Rabbi Aryeh Kaplan, Rabbi Nachman’s Stories

Ozer Bergman, Where Earth and Heaven Kiss

Rabbi Chaim Kramer, Azamra! I Will Sing! / Ayeh? Where?

Rabbi Adin Steinsaltz, The Tales of Rabbi Nachman of Bratzlav

60
Nesivos Shalom (Slonim)
http://www.geocities.ws/ravjglass/netivotshalom.htm is a translation of part of
the first volume of Nesivos Shalom

Rabbi S. Binyomin Ginsberg is producing a wonderful multi-volume series

adapting the writings of the Slonimer Rebbe. They appear under the title Gems
from the Nesivos Shalom

Yehoshua Dyckman, Nesivos Shalom on the Torah

Rabbi Yitzchok Adlerstein, Netivot Shalom: Insights on the Holidays and Avoda

Rabbi Yitzchok Adlerstein, Nesivos Shalom: Essays on the Weekly Parsha

Aish Kodesh (Piacezner)

See publications cited in footnote #70, also:

Micha Odenheimer, A Student’s Obligation

Rav Aharon Sorasky, (Torah Classics Library) The Students’ Obligation and Three
Discourses

Yehoshua Starret, To Heal the Soul: The Spiritual Journal of a Chasidic Rebbe

Yaakov Dovid Shulman, Jewish Spiritual Growth: The Step-By-Step Guide of a

Hasidic Master

Yaakov Dovid Shulman, Experiencing the Divine: A Guide to Jewish Spiritual

Practice and Community

61
Mussar
Rabbi Yisrael Salanter’s Ohr Yisrael (translated by R’ Tzvi Miller)

R’ Gavriel Zaloshinsky, The Ways of the Tzadikim, Torah Classics Library Edition

Rabbi Avraham G. Yachnis, Orchos Tzadikim: A Treasure for Life

Rabbi Shraga Silverstein, Rabbeinu Yechiel’s Book of Middoth

Artscroll’s Jaffa Edition, Rabbi Moshe Chaim Luzzatto’s Way of the Upright, with
commentary

Rabbi Yosef Leibler, Torah Classics Libraray edition of The Path of the Just by
Rabbi Moshe Chaim Luzzatto

Rabbi Abraham Twerski, Lights Along the Way, an abridged version and
commentary to Rabbi Moshe Chaim Luzzatto’s Path of the Just

Avi Fertig, Bridging the Gap

Rabbi Menachem Mendel Levin, Cheshbon Hanefesh: A Guide to Self-

Improvement and Character Refinement

Rav Avraham Shmuel Finkel, Pathways of Mussar

Rebbetzin Tziporah Heller and Sara Yocheved Rigler, Battle Plans: How to Fight
the Yetzer Hara

Rabbi Elyakim Krumbein, Mussar for Moderns

Chaim Zaitchik, Sparks of Mussar

Rabbi Yehuda Keilson, Mind Over Man

Rabbi Yehuda Keilson, Faith Over Fear

62
Philosophy
Medieval Jewish Philosophers/ Period of Rishonim:

Bachya Ibn Paquda: His Chovot HaLevavot (Duties of the Heart or Duties of the
Mind) is a classic of Jewish thought and was embraced as an essential text by
Chassidim, the Mussar movement and many others. I recommend the following
translations and versions:

Yaakov Feldman’s translation and commentary to Duties of the Heart

Torah Classics Library 2-volume translation by Daniel Haberman

Rabbi YY Rubinstein’s Refuas HaLev, a treatment of The Gate of Trust from Chovot
HaLevavot

Rabbi Yehudah HaLevi’s The Kuzari. The best resource for studying this vital
classic is Rabbi Daniel N. Korobkin’s treatment in the Torah Classics Library.

Rambam (Maimonides)
Shlomo Pines, The Guide of the Perplexed

Yaakov Feldman, The 8 Chapters: Maimonides’ introduction to Ethics of the

Fathers

Rabbi J. David Bleich, With Perfect Faith: The Foundations of Jewish Belief (on the
Rambam’s 13 Principles of Faith)

Rabbi Yaakov Weinberg, Fundamentals and Faith: Insights into the Rambam’s 13
Principles

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Philosophers from Period of the Achronim:
Ramchal:
Rabbi Abba Zvi Naiman, The Elucidated Derech Hashem

Avraham Yaacov Katz, Pathways to the Way of God

Rabbi Aryeh Kaplan, The Way of God

Refael Moshe Becker, God and Man: The Ultimate Plan, A Guided Journey
Through Derech Hashem

Rabbi Mordechai Rose, Da’as Tevunos: Knowing God’s Plan

Rabbi S.R. Hirsch

Joseph Elias, The Nineteen Letters

Samson Raphael Hirsch, Horeb: A Philosophy of Jewish Laws and Observances

The Collected Writings of Rabbi Samson Raphael Hirsch, 9 volumes

S.R. Hirsch, Jewish Symbolism

Rav Kook
Gideon Weitzman, Sparks of Light

Rabbi Chanan Morrison, Gold from the Land of Israel

Rabbi Chanan Morrison, Silver from the Land of Israel

Betzalel Naor, Orot

Rabbi David Samson and Tzvi Fishman, The Art of T’shuva

Rabbi Moshe Weinberger, Song of Teshuvah, 4 volumes

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Rav Dessler
Adapted by Rabbi Aryeh Carmel, Strive for Truth, Parts 1-6

Adapted by Rabbi Aryeh Carmel, Sanctuaries in Time

Adapted by Rabbi Aryeh Carmel, Rav Dessler on the Parasha

Rabbi Joseph B. Soloveitchik, The Rav

The Lonely Man of Faith (Magid Modern Classics Edition)

Halakhic Man

Halakhic Mind

And From There You Shall Seek

Kol Dodi Dofek: Listen- My Beloved Knocks

Worship of the Heart: Essays on Jewish Prayer

Confrontation and Other Essays

Chumash Mesoras HaRav (5 Volumes)

Prayer
The Koren Siddur, with Introduction and Commentary by Rabbi Jonathan Sacks

The Artscroll Siddur

The Metsudah Siddur

Rabbi Haim Halevy Donin, To Pray as a Jew

65
Rabbi Yisrael Shlomo Goldfinger, Coming Closer: Understanding the Experience of
Tefillah

Rebbetzin Leora Kaye, Living Prayer

Rabbi Reuven Leuchter, Tefilla: Creating Dialogue With Hashem

Rabbi Shimon Finkelman, Service of the Heart

Rabbi Shimshon Pinkus, Gates of Prayer

Kirzner and Aiken, The Art of Jewish Prayer

Chaya Sara Lefkowitz, The Tefillah Revolution

Yehonason Alpren, A Bridge Called Prayer

Rabbi Shimon Schwab, Rav Schwab on Prayer

Rabbi Yitzchak Botton, The Power of a Whisper

Rabbi Aryeh Kaplan, A Call to the Infinite

Rabbi Zev Leff, Shemoneh Esrei

Rabbi Heshy Kleinman, Praying with Fire (series)

Lisa Aiken, The Hidden Beauty of the Shema

Sarah Feldbrand, Toward Meaningful Prayer

Rabbi Elie Munk, World of Prayer

Rabbi Mordechai Potash, Making the Most of Prayer

Rabbi Yehoshua Grunstein, Daaven Your Age

Rabbi Abraham Twerski, Prayerfully Yours

66
Passover Haggadah
Rabbi Benjamin Blech, Redemption Then and Now

Rabbi Jonathan Sacks’s Haggadah

Rabbi Norman Lamm, The Royal Table

Rabbi Yissocher Frand on the Haggadah

Rabbi Abraham J. Twerski, Haggadah From Bondage to Freedom

Rabbi Nosson Muller, The Generation to Generation Haggadah

Rabbi Nosson Scherman, Haggadah Treasury

The Rav Schwab Haggadah

R’ Beinish Ginsburg, The March of Centuries Haggadah

Rabbi Joseph B. Soloveitchik, The Seder Night: An Exalted Evening

Eliyahu Kitov, The Heritage Haggadah

Introduction to Judaism:
Herman Wouk, This is My God

Rabbi Hayim Donin, To Be a Jew

Rabbi Mordechai Becher, Gateway to Judaism

Rabbi Benjamin Blech, Understanding Judaism: The Basics of Deed and Creed

Rabbi Mordechai Katz, Understanding Judaism: A Basic Guide to Jewish Faith,

History and Practice

Rabbi Emanuel Feldman, On Judaism: Conversations on Being Jewish in Today’s

World

67
Rabbi Aryeh Kaplan, The Handbook of Jewish Thought, 2 Volumes

Rabbi B. Shafier, The Torah Lifestyle

Rabbi Abraham Twerski, Twerski on Spirituality

Rabbi Maurice Lamm, Becoming a Jew

Rabbi Aryeh Kaplan, If You Were God

Rav Nachum Chaimowitz, It’s All for the Good?

Jewish History
Ken Spiro, A Crash Course in Jewish History

Yonason Goldson, Dawn to Destiny: Exploring Jewish History and its Hidden
Wisdom

Rabbi Berel Wein, Jewish History: A Trilogy

Mattis Cantor, Codex Judaica: Chronological Index of Jewish History

Significance of Shabbat and Holidays

Rabbi Baruch Leff, Shabbos in My Soul

Rabbi Baruch Leff, A New Shabbos Soul

R’ Shimshon Dovid Pinkus, Nefesh Shimshon: Shabbos Kodesh

Rabbi Pinchas Stolper, Shabbos Not a Day of Rest

Rabbi Yosef Koff, A Taste of Heaven

Rabbi Shimon Finkelman, Shabbos/The Sabbath: Its Essence and Significance

Dayan Grunfeld, The Sabbath: A Guide to Its Understanding and Observance

68
Eliyahu Kitov, The Book of Our Heritage

Rabbi Pinchas Stolper, Living Beyond Time

Rabbi Samson Rafael Hirsch, The Jewish Year, 2 volumes

Rabbi Nisson Wolpin, Seasons of the Soul

Moshe A. Braun, The Jewish Holy Days: Their Spiritual Significance

Jonathan Shooter, The Spirit of the Seasons

Rabbi Moshe Avidan, Gifts for the Soul

Rabbi Zev Leff, Festivals of Life: The Depth and Meaning of the Mo’adim

Marriage
Rabbi Maurice Lamm, The Jewish Way in Love and Marriage

Rabbi Aryeh Kaplan, Made in Heaven

Rabbi Aryeh Kaplan, Waters of Eden

Rabbi Reuven Bulka, Jewish Marriage: A Halakhic Ethic

Rabbi Norman Lamm, A Hedge of Roses

Eliyahu Kitov, The Jewish Home: A Guide to Jewish Family Life

Parenting
Rabbi Lawrence Keleman, To Kindle a Soul

Rabbi Hayim Halevy Donin, To Raise a Jewish Child

Rabbi Abraham Twerski and Dr. Ursula Schwartz, Positive Parenting: Developing
Your Child’s Potential

69
Women & Judaism
Devorah Heshelis, The Moon’s Lost Light

Miriam Kosman, Circle, Arrow, Spiral: Exploring Gender in Judaism

Sarah Schneider, Kabbalistic Writings on the Nature of Masculine and Feminine

Faith and Belief

Rabbi Lawrence Keleman, Permission to Believe

Rabbi Lawrence Keleman, Permission to Receive

Rabbi Yitzchok Fingerer, Strengthen Your Emunah

Rabbi Chaim Jachter, Reason to Believe

Rabbi Gavriel Mandel, Judaism Unraveled, pp.3-73

Rabbi Pinchas Taylor, Pillars of Faith, pp.29-282

Rabbi Dr. Dovid Gottlieb, Reason to Believe

Rabbi Dovid Sapirman, Emunah: A Refresher Course

Rabbi Shmuel Waldman, Beyond a Reasonable Doubt

Rabbi Yitzchak Fingerer, Search Judaism, parts 1&2

Yonah Klein, The Twelve Springs, pp.34-146

Mayer Schiller, The Road Back, chapter 3

Yitzchak Coopersmith, The Eye of a Needle, pp.67-124

Rabbi Dovid Tzvi Eliach, Eternal Emunah

Rabbi Avraham Katz, Designer World

70
Death and Mourning
Rabbi Maurice Lamm, The Jewish Way in Death and Mourning

Rabbi Chaim Binyamin Goldberg, Mourning in Halacha: The Laws and Customs of
the Year of Mourning

Lori Palatnik, Remember My Soul

Rabbi Dr. Reuven Bulka, Turning Grief into Gratitude

Theodicy, Suffering and Evil

Rabbi Benjamin Blech, If God is Good Why is the World So Bad?

Rabbi Yerachmiel Moscoff, This Too is for the Best: Approaching Trials and
Tribulations from a Torah Perspective

Rabbi Eliezer Berkovitz, Faith After the Holocaust

Lisa Aiken, Why Me God? A Jewish Guide for Coping with Suffering

Shalom Carmy, Jewish Perspectives on the Experience of Suffering

Rabbi Shaul Rosenblatt, Why Bad Things Don’t Happen to Good People

Rabbi Reuven Bulka, Judaism on Illness and Suffering

Rabbi Eliezer Parkoff, Mission Possible: Understanding Life’s Challenges

Leib Gershon Seligson, Yissurim: A Blessing in Disguise

Rabbi Nachman Bulman, Longing for Dawn

Rabbi Yitzchak Kirzner, Making Sense of Suffering: A Jewish Approach

71
The Land of Israel
Rabbi A. Leib Scheinbaum, The World That Was - Eretz Yisrael: The Holy Land as
the Nexus of Jewish Identity

Vorhand & Wolfson, Sacred Soil: A Guided Tour Through the Spiritual Essence of
Eretz Yisrael

Rabbi Aryeh Kaplan, Jerusalem: Eye of the Universe

Dovid Rossoff, Land of Our Heritage

Rabbi David Samson & Tzvi Fishman, Eretz Yisrael: Lights on Orot

For Bnai Noach (Noahides)

Clorfene & Rogalsky, Path of the Righteous Gentile

Rabbi Moshe Weiner, The Divine Code

Yeshiva Pirchei Shoshanim, The Noahide Laws: Study Edition

Michael Shelomo Bar-Ron, A Complete Guide to the Laws of the Noahide

Aaron Lichtenstein, The Seven Laws of Noah

David Novak, The Image of the Non-Jew in Judaism: The Idea of Noahide Law

Weiner & Schulman, Seven Gates of Righteous Knowledge

Shimon D. Cowen, The Theory and Practice of Universal Ethics: The Noahide Laws

Michael Ellias Dallen, The Rainbow Covenant: Torah and the Seven Universal Laws

Rabbi Yirmiyahu Bindman, The Seven Colors of the Rainbow

The 7 Noachide Laws: Torah for Non-Jews-

https://www.youtube.com/watch?v=5O1ve4Hs4Po&feature=emb_logo

72
Biography
Yaakov Hamburger, Rav Avigdor Miller

Rabbi Nachman Selzer, Incredible: From the Bronx to Bnai Brak

Sarah Yocheved Rigler, Holy Woman

Sarah Yocheved Rigler, Emunah with Love and Chicken Soup

Simcha Raz, A Tzadik in Our Time

Rabbi Yehoshua Berman, A Malach in Our Midst

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