Page 87 - Jewish Book Annual Volume 48

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and capable rabbinic scholar. In 1913 he became the Chief Rab­
bi o f To ron to and in 1919 assumed a similar position in Mon­
treal. In 1924 he published a detailed responsum on the use
o f electricity on the Sabbath. T h a t same year, Rabbi Erno F reed ­
man began the publication o f a series o f pamphlets tha t came
ou t periodically and in large number, all u n d e r the title
T sev i
Several contained material o f a responsa na tu re p e r­
taining to practical problems in Jewish observance.
As in the previous period, books o f sermons and material
used for homiletics were the most popu lar items published. Dur­
ing the period 1918-1939, no less than 115 titles in Hebrew
(94) and Yiddish (21) appeared .
Ju d ah David Eisenstein was responsible for at least two col­
lections o f sermons, one entitled
O tsar Derushim N ivha r im
appeared in 1918 and in a second edition in 1929. This was
primarily a collection o f midrashic literature which could be
used as sermonic material. The o ther collection was entitled
O tsar Derashot
and included over 200 Hebrew sermons from
prom inen t medieval and modern Jewish preachers. The first
edition o f this item appeared in 1919 and a second edition was
published in Tel Aviv in 1970.
Rabbi Moses Horowitz was born in Russia in 1871. He was
popularly called Ha-Ramah, an acronym for his name. Horowitz
served as a rabbi in many communities nea r Smolensk in Russia
and in Kaunas and Grodno in Lithuania. He was well known
as a p reacher and was the au tho r o f five books o f sermons,
three o f which were published in Europe and two in America.
The two American items were entitled
Hashkafot ha-Ramah
pub ­
lished in Brooklyn in 1934 and
H istak lu t ha-Ramah ba-Amerikah
published in 1938. The au tho r himself, in his introduction to
the latter volume, points out that the sermons in this work which
were composed du ring his five years in America following his
arrival in 1933, d iffer markedly from his earlier volumes. Those
published in Europe were delivered to congregations in a society
which had reached its cultural and religious apex and then,
du ring and af te r the Russian Revolution, had declined. The
sermons directed to the American audience, on the o the r hand,