THE NETZIV’S PERSONAL REFLECTIONS ON HIS WORK I, THE MEEK ONE, walked innocently¹ in the days of my youth to investigate the [concepts] which the sages of blessed memory expounded and which are disseminated throughout the Talmud. The words of the Talmudic sages may not [seem] to enlighten one as to what one reads in Scripture. Therefore, I have toiled greatly [to understand] the Mechilta, the Toras Kohanim and the Sifrei, the primary fountains² that provide a well³, Num. 21:20, where the Netziv describes the word “well” as symbolic of a wealth of explanations flowing from the Oral Law. [giving insight] into the opinions of the Talmudic Sages, the mighty ones. [Through this genuine toil], I discovered the reasoning [behind the Talmudic sages’ opinions], and with the help of the Gracious Dispenser of Wisdom, who provides [the Torah’s wisdom] even to those who are unworthy, I have written my Book on the Sifrei, which in turn expounds the Books of Numbers and Deuteronomy, for the [writing styles]⁴ of the tannaitic sages are terse. From there I proceeded to produce my commentary on the many baraisoscited in the Mechilta and Toras Kohanim which the commentators had not addressed. [The works I produced] were stored with me⁵ until the appropriate time,⁶ [as decided] by the Creator of Urim,⁷, the stones of the hoshen mishpat (the High Priest’s breastplate), are the work of Heaven. The Netziv writes in Ha’amek Davar on Ex. 28:15 that the urim provide assistance to the Jewish people in battle and in Torah study. Another possible translation is that the Netziv is referring to the creation of the celestial lights, which determine time. The Creator of the Celestial Lights therefore refers to the One who controls time and knows the future. to publish them and bring them into the gates [of the various academies]. As a result of obtaining an understanding [of the different Talmudic sources], I was also enabled to appreciate the approach of the most eminent teachers [of Israel], to draw the overflowing spring waters of instruction from the pure source, for from them [the Sifre, Mechilta and Toras Kohanim], [the Talmudic] laws were derived.⁸ Similarly, to understand the decisions of the Rishonim clearly, [I studied their sources], that is, the tersely worded books of our master [the She’iltos], and also the Bahag and the Rif. I am warm [with gratification from all this study],⁹ and I can see [with confidence] the light of subjects that are scattered throughout the Talmud.¹⁰

footnotes: ¹ Psalms 44:12. ² This means they are the primary sources. ³ See Harhev Davar ⁴ Literally, “paths.” ⁵ Deut. 32:34. ⁶ Psalms 32:6; perhaps alluding to how he was impelled by God to publish his work earlier than he intended, since the latest revision of his manuscript, edited by his son R. Hayyim Berlin, was lost by a messenger. This is described by the Netziv later in this chapter. ⁷ See Nahmanides on Ex. 28:30, where he says that the urim ⁸ Literally, “hewn.” The author may have used the passive voice (“were derived”) in order to facilitate rhyming or to render the identity of the one who did the deriving ambiguous. ⁹ See Isa. 44:16: “Part of it he burns in a fire: on that part he roasts meat. He eats the roast and is sated; he also warms himself and cries, ‘Ah, I am warm! I can feel the heat!’” The Netziv is describing poetically how intense study and sincerity enabled him to understand the Talmud and its commentaries in great depth. See chapter 1, footnote 2, in which the Sifrei describes one who attends to the Torah, which is symbolized by fire, as warming himself by its flames. ¹⁰ In other words, understanding an opinion requires effort, as one must consider various statements dispersed throughout different commentaries on diverse subjects, with commentaries on different areas of the Talmud.

[In order to help me, God allowed me to overpower the mighty ones,¹¹ [by convincingly] showing [pre-eminent scholars] the enlightening and novel opinions [of the early authorities]. For when I studied the pilpul of the pre-eminent teachers and educators, the sages of the Tosafists and the Ramban [Nahmanides], I was particularly focused on producing a fine work¹² 54a and Yevamos 42b. I translated this expression according to Rashi’s explanation in those Tractates. [that would withstand deep scrutiny]. I did this by applying pilpul and [using the analyses of the Tosafists and Ramban], to reveal to [contemporary] masters of the Talmud, the beauty of the earlier versions of the Talmud, for the opinions of the earlier authorities [i.e., the Geonim], were driven by the extant texts possessed by rabbis of an even earlier era.

footnotes: ¹¹ See Judges 5:13. ¹² Literally, “I was anxious for fine flour,” a Talmudic expression found in Sukkah

I am not bragging [by saying] that all of [the insights] that I have raised are cut [formed] like sapphire,¹³ or that whenever I have arrived at a certain understanding [I believe I have] crushed the inferior [interpretations], or that I cannot bear to accept alternative explanations. God forbid that such a strange thought should enter one’s mind, for I know that error exists without limit, and that Moshe our Teacher taught a law that was to be applied throughout the generations so that we should not refrain from denying our mistakes. As stated in Vayikra Rabbah, parshah 13, “Moshe made an announcement throughout the Jewish camp, ‘I have made a mistake with the law; my brother Aaron came and taught me [corrected me] properly.’” Moshe performed this act to demonstrate to others the importance of admitting their errors.

footnotes: ¹³ See chapter 15, footnote 13.

For if anyone seeks to shatter my opinions into splinters, I have the [merit] of being committed to the Divine¹⁴ and associating with eminent scholars.¹⁵ I also state that the purpose of my work has been so that the words of our master [the She’iltos] should be acknowledged. If someone else comes to explain his words in a different manner, he is to be blessed, for I have lifted the shard that enables him to discover the ornamental pearl that lies underneath it.¹⁶ 34b, Yevamos 92b and Makkos 21b). The benefit of both of our opinions assists in clarifying our master’s rulings, now that they are no longer concealed within hidden places. It will enhance the battle of Torah within the gates [of the houses of study], such that his words are comprehended by the sages and scribes, for the terse words of the early sages are enlightening as shining stars.¹⁷, Gen. 15:5, and in other places, says that the stars are symbolic of people of eminent stature and scholarship who shine brilliantly throughout the generations.

footnotes: ¹⁴ See Gen. 30:8, in which the Netziv appears to be using the translation of Menahem ben Seruk that Rashi quotes. ¹⁵ Literally, “I placed my head between the mountains.” ¹⁶ This is a Talmudic expression that means that scholars can build opinions based on their fellow scholars’ rulings (See Bava Metzia ¹⁷ The Netziv in Ha’amek Davar

And not only [do I invite the critical review of others], for the lamp, that is, the wisdom of another man, can search out and [discover] all the concealed errors [of others]; [I] the author himself, reviews it daily. [One needs to be concerned about errors], whether in matters of daily life, as cited in the Jerusalem Talmud in Tractate Nedarim, in the chapter entitled “Rabbi Eliezer” (chapter 9),¹⁸ “Regret over one’s actions is commonplace,” or errors pertaining to Torah matters: as it states in Tractate Sanhedrin 34a, “The next day the judges may see a different reason,”¹⁹ and as it states in Sanhedrin 35a, “the reasoning for a [judge’s] decision is forgotten” [and he might change his mind].²⁰states that courts do not convene on the eve of the Sabbath or Yom Tov, as the deliberations on the case may need to be interrupted due to the Sabbath, and as a result the judges may forget the reasoning for their decisions and be unable to defend them.

footnotes: ¹⁸ Halachah. “R. Hila said, “Regret over one’s [vows] is commonplace.” ¹⁹ That is why the court’s scribes record the judges’ opinions as they vote. ²⁰ There the Gemara

Behold, there is no author from old times onwards who did not edit his words, for even our Master [the She’iltos, rather than] being defensive about his previous decisions [out of pride], edited his book many times, resulting in several revisions of his texts. (See what I wrote in Pesah Ha’amek, 1:2). What am I, born as I was with an inferior mind – what I built yesterday, I would like to tear down today, and I will be adding something tomorrow to that which I feel today is complete. I say it is better that a person should bear the yoke of plowing in his youth and focus his efforts on plowing, planting and the toil of raising the fruit, even if not its harvest. What I mean to say is that one should not publish [his ideas] until his later years, when he is seasoned and possesses a clarity of mind, after he has persisted in understanding matters clearly and applied much effort to enhance [the Torah’s] light.²¹

footnotes: ²¹ The Netziv was forty-two years old when this work was published.

It is written in Proverbs 20:4, “The sluggard will not plow when it is winter; therefore shall he beg in harvest, and have nothing.” The wise one [Solomon], who was imbued with the Divine Spirit, did not come to tell us what even small children know. As explained by Rashi’s commentary on that verse, derived from the Midrash Rabbah on the Torah portion Nitzavim, this verse is a parable and analogy, referring to the Torah. For we already know from other [Talmudic sources] that the toil and labor applied to Torah [study] is compared to bread. Tractate Hagigah 14a states, pertaining to the verse, “Come, eat of my bread…,”²² [that bread] refers to the Talmud.²³, Deut. 28:2, where the Netziv explains that the word lehem denotes how the Torah creates a strong connection between God and Israel which cannot be severed. It resembles the Hebrew word laham, which means to weld or glue two things together strongly. Scripture compares the toil of Torah in one’s youth to “plowing,” while “harvest” is referring to a person later in life, who possesses a clear mind and benefits others with his wisdom. [King Solomon] is stating that if one does not toil by applying analysis in his youth,²⁴ he will beg for explanations of the Torah and receive nothing.²⁵ We now need to understand that just as plowing when done by the elderly is not successful, because at a weaker time of life one can not hoe well, so there is no point in man harvesting in his youth, i.e., reaping the fruit [of Torah] too early, so that it cannot be restored or improved by means of great analysis. The fruit of the tree of life is fragile and delicate,²⁶ and its essential taste and aroma come when it has matured and not when it is unripe.

footnotes: ²² Prov. 9:5, “Come, eat of my bread and drink of the wine that I have mixed.” ²³ See Ha’amek Davar ²⁴ This is the parable of planting in the winter. ²⁵ This means that he will not receive an understanding of clearly-defined laws. ²⁶ Isa.47:1.

I have no misgivings²⁷, translated “misgivings,” is used only once in Scripture, in Psalms 88:16. if any arguments or pilpul in my book also may have been advanced previously by my colleagues. At this time there has been an increase of God’s people spreading [false statements];²⁸ slander is common among students and colleagues, and these individuals are transgressing the prohibition against suspecting the innocent. Because of my many duties, I was not always able to carry out a search of [various] books except in certain instances. If it happened that I saw [one of my ideas, which was independently derived in another book], I then made a note that my idea could be found in another source. In many instances [even when I did find my idea expressed in another source], I did not have the time [to note that source], and the original document remained unchanged.

footnotes: ²⁷ The word afunah ²⁸ I Samuel 2:24, “No, my sons, for the rumor that I hear God’s people spreading is not good.”

Because of all of these concerns, I had reservations about publishing this book, similar to my [feeling regarding] my commentary on the Sifrei, which remained unpublished²⁹ [even though] it had been completed much earlier, the result of the toil of the days of my youth. However, previously I had transferred my compilation to my son, our master Rabbi Hayyim Berlin, to edit and enhance because God bestowed upon him wisdom. He then toiled, copying and refining it. He tried to return it to me through one who specializes [a courier], but all his work was lost. I was therefore concerned that the manuscript should not come into the hands of someone who would use it improperly, and therefore I decided on publication without further delay. I constantly offer prayer³⁰, in the section beginning with the words “*U-ve-osos.”*King David was consistently engaged in praying, and therefore he identifies himself with prayer. to the God who fulfills my longing,³¹ my longing in matters of truth, and does not withhold it from me. For “You, O God, what You have desired You have done with me regarding the words of my book.”³² I am impelled to communicate to [other] people the justice of my position.³³ (As our sages of blessed memory said in Tractate Berachos 31b, if one is suspected of violating a certain matter, he must make it known that it is not true. This obligation of clearing one’s name and the seriousness of suspecting the innocent is also discussed in the book of our Master, the She’iltos in chapter 40). Let heaven and earth testify for me,³⁴ that from my heart, these matters were derived by myself.

footnotes: ²⁹ Literally, stored away with me (see Deut. 32:34). ³⁰ Psalms 109:4: literally, “I am prayer.” I translated these words as they are understood by the Netziv in Imrei Shefer ³¹ Psalms 57:3. ³² II Kings 22:13. ³³ Literally, “that which is upright.” ³⁴ See Deut. 32:1.