By Rabbi Yair Hoffman for the Five Towns Jewish Times

One of the themes that we see over and over again in this sefer is that the Minhagei Yisroel that we encounter throughout the year are not mere customs that crept into our religious behavior. No, they are based upon deep halachic principles. And Rav Hershel Schacter is certainly the one to expound upon this theme. His thorough mastery of Shas, Rishonim and Acharonim, enlighten every Parsha.

The Sefer was written and compiled by a talmid of Rav Schacter – Dr. Allan Weissman,a lthough much of the words are Rav Schachter’s. Much of the material was culled from the weekly, Tuesday evening shiur given at the Young Israel of Forest Hills among other places. Rav Schachter gives a glowing michtav bracha to the Sefer.

Rav Schachter Shlita cites some fascinating mareh mekomos. The Kesef Mishna (Hilchos Mamrim 2:1), for example, explains that Amoraim could have in fact argued on Tannaim. Why then did they not? They accepted upon themselves not to argue on the Tannaim to acquiesce to their teachings. Another Mareh Makom cites a dream that the Meshech Chochma had in regard to a response that he had for understanding a difficult Gemorah in Chullin. The Rashba had suggested that the text in the Gemorah had to be amended. But after the Meshech Chochma wrote his explanation, the Rashba came to him in a dream and informed him that he agreed with his interpretation! (See page 111).

There are, of course, positions in the Sefer that our Poskim might take issue with. On page 191, Rav Schachter presents his opinion regarding the performance of the Mitzvah of Tzitzis when the Murex Trunculus is available. Rav Elyashiv zt”l, among others, strongly disagreed with Rav Schachter’s conclusion.

Speaking of Rav Elyashiv zt”l, we find on page 140 – where Rav Elyashiv instructed Rav Hershel Schachter that he should also publicize in his name that he agreed with Rav Schachter’s view that a clinically brain dead person is considered a sfeika d’dina – a case of complete doubt in halacha.

On page 105, (Parshas Pekudei) Rav Schachter’s definition of Ge’ulah and why there was no obligation to rebuild the Beis HaMikdash just yet after 1967. He quotes his Rebbe, Rav Soloveitchik on the matter. The Rav’s view was that since Amalek, representative of our enemies, had not yet been eradicated, the next mitzvah in the three-mitzvah-series had not YET become obligatory. Once the pre-condition of peace in the Land will be fulfilled, of course, we will have the mitzvah of binyan Beis HaMikdash. Included in Rav Schachter’s piece is a historical overview from Ezra to Rav Tzvi Hirsch Kalisher to the modern era.

And speaking of the modern era, on page 26 (Parshas Toldos) Rav Schachter tells us of an amusing anecdote of the illustrious Rav Shimon Schwab z”l, (a fellow neighbor in Washington Heights) who witnessed someone who was davening Mincha. He removed his tie and tied it around his waist as a gartel. Rav Schwab remarked that it would be more appropriate in our times to actually put on a necktie before davening to fulfill “Hechon likras elokecha yisroel” – a verse in Amos (4:12).

Gedolim of the previous generations are cited throughout the book. Rav Gifter zt”l, Rav Moshe Feinstein zt”l, Rav Tzvi Pesach Frank zt”l, and of course, all the Soloveitchiks. We also see the great Mussar works being cited by Rav Schachter – the Mesilas Yesharim, the Chovos Halevavos, the Yesod veshoresh ha’avodah and more.

In Parshas Ha’Azinu we are privy to Rav Schachter’s thinking on the history of Vatican-Israel relations and supersessionism, why Reform’s negation of our status as the am hanivchar is wrong, and the bond that Klal Yisroel has with Eretz Yisroel.

This sefer has 296 pages brimming with Torah and fantastic mareh mekomos and ideas. Unfortunately, there is no index to this sefer – a problem which hopefully be corrected in future editions. Regardless, anyone who learns this sefer will benefit from the remarkable depth and erudition of Rav Schachter.

The reviewer can be reached at [email protected]