Page 66 - Jewish Book Annual Volume 43

Basic HTML Version

Sarei ha-elef
21 (Jerusalem: 1978, 2 vols.), and
Hayim Liberman,
Ohel Rahel
(New York: 1980-1984, 3 vols.).
III. Conclusions’.
1. In this highly selective survey of Torah scholarship as re­
flected in publications since the Holocaust, one cannot but be im­
pressed by the richness and diversity and general high quality of
the publications. Some 100 titles are listed here, and these repre­
sent only a mere sampling of what is available. (We have not even
dealt with entire areas of rabbinic publication, such as the period­
ical literature, e.g.,
Sinai, Hadarom, Noam,
Torah scholarship in the twentieth century is alive and well.
Moreover, we have deliberately selected for discussion (and or­
ganized this presentation around) the major rubies of rabbinic lit­
erature as they appear in Kasher and Mandelbaum,
Sarei ha-elef
— a bibliography of all of rabbinic literature from 500-1500 C.E.
Nothing could demonstrate more clearly how the traditional
areas of Jewish study, including biblical, talmudical, and medie­
val studies continue to flourish with new and better editions of
the p rim ary sources, and fresh expositions by exegetes,
halakhists, and rabbinic scholars born in the twentieth century.
The lines of continuity between past and present are highly visi­
ble and bode well for the future of continued creativity by Torah
2. Literary lines of continuity are possible only when a living
community maintains its commitment to the serious study of lit­
erature. Thus, the publication explosion described in this paper
signifies a thriving Jewish community that reads the literature it
produces. That literate Jewish communities — especially in To­
rah scholarship — are thriving after the Holocaust is manifest not
only by Torah publications in Hebrew, but by the tremendous
growth of the Jewish day school movement and
th e yeshivot gedolot
in Israel and the United States. Significant too is the burgeoning
baal teshuvah
movement and its unrelenting commitment to To ­
rah study. These movements provide the readership — i.e.
committed Jews — that demands a continuous flow of Torah
publications. There is a symbiotic relationship between the com­
munity and its literature. The community produces its literature;
the literature then sustains the community.
3. The Memorial Foundation for Jewish Culture has played a