Akiva Eger Jr.

Biography

His youth

Akiva Eiger was born on 1 Cheshvan 5522 (October 29, 1761). in Eisenstadt. located in western Habsburg Kingdom of Hungary (now in Burgenland, Austria), one of the "Seven Communities." His brit milah is recorded in the circumcision register of the mohel Binyamin Wolf Tevin, a leader of the Pressburg community, and it was performed on 9 Cheshvan, not on time. He was the eldest son of Moshe Ginz and Gittel Eiger.

His mother, Gittel, whom her brother described as "righteous and learned like a man", was the daughter of Akiva Eiger of Halberstadt, author of the book Mishnat DeRabbi Akiva, rabbi of Zülz and Pressburg, considered one of the great rabbis of German Jewry and of the Holy Roman Empire. Eiger of Halberstadt at age 39, and his daughter Gittel chose to name her eldest son after him, Akiva. Akiva Eiger always signed his letters: "Akiva Ginz of AS" (Eisenstadt), like his father, but on official documents, he signed "Yaakov Moshe Eiger," where the name "Yaakov" is an anagram of "Akiva," and "Moshe" represents his father's name. Later, during his lifetime, the family adopted the mother's surname "Eiger" as it was considered genealogically more prestigious. His father, Moshe Ginz, was the son of Shmuel Schlesinger and Sarah, the daughter of Moshe Broda, and the granddaughter of Avraham Broda, rabbi of Prague and Frankfurt.

As a child, he was recognized for his quick comprehension and phenomenal memory, and his parents directed him to study Talmud at a very young age. His name began to spread among scholars in the area when, at just six or seven years old, he solved a difficult Talmudic sugya that had stumped the greatest minds at the Breslau yeshiva for a long time without resolution. The question was sent to his father by his uncle, Rosh Yeshiva Binyamin Wolf Eiger, who later became the rabbi of Zülz and Leipnik (Lipnik). The solution proposed by the young Eiger earned him the reputation of a child prodigy and sparked curiosity. Many sought to meet him and witness his abilities firsthand. At the age of seven, his father sent him to Mattersdorf to study under the local rabbi, Natan Nata Frankfurter. When he turned 12, he returned to Eisenstadt, where he primarily studied with his father and the city's new rabbi, Asher Lemmel from Glogau (Głogów) in Silesia, Prussia (today in Poland).

Over the years, after his uncle (his mother's brother) recognized his level of Torah knowledge, he persuaded his parents to send him for advanced studies at his yeshiva in Breslau. Due to his age, his parents preferred to keep him close to home, so he was briefly sent to the nearby Hungarian city of Mattersdorf, to the local rabbi's yeshiva, where he strengthened his knowledge and confidence. At age 12 (5533, 1773), he traveled to Breslau and became the close student of his uncle, Wolf Eiger, who even designated him as his successor should he be absent. In this yeshiva, he met Yeshaya Pick Berlin, who later became the rabbi of Breslau and was known for his glosses on the Babylonian Talmud printed as additions to the Masoret HaShas on the pages of Vilna Shas.

The Lissa period

In the summer of 1781, when he was about 20 years old, he married Glickl, the 18-year-old daughter (born 1763) of the wealthy Yitzchak (Itzik) Margolis of Lissa. The wedding took place in Lissa. According to their prior agreement, Akiva Eiger settled in Lissa. His father-in-law provided him with a large, well-furnished house, including a rich library, and also supported him financially so that he could devote himself to Torah study. During his time in Lissa, he befriended Yehuda Neuburg, the rabbi of Ravicz (Rawitsch), son-in-law of Meir Posner, author of the "Beit Meir," who later corresponded with Eiger. David Tevel ben Natan Neta of Lissa also included him in his rabbinical court during his stay in the city.

In Lissa, Akiva Eiger and Glickl had their first three children:

Avraham (late 1781–1853): Avraham Eiger, Akiva Eiger's eldest son, later married a woman from Ravicz (Rawitsch) near Posen (Poznań) and settled there. He eventually became the rabbi of Rogozin. He spent much time editing and preparing his father's works for print. He died on 1 Kislev 5614 (1853) and was buried in Posen.

Shlomo (1787–1852): Shlomo Eiger, later the rabbi of Kalisz, who succeeded his father as the rabbi of Posen.

Sheindel (1788–?): She later married Moshe Heinrich Davidson of Bromberg.

While still in Lissa, Akiva Eiger established a yeshiva in the house provided by his father-in-law, and students began gathering around him, some of whom later became rabbis themselves and maintained correspondence with their teacher. This arrangement continued until the winter of 1789–1790 (5550). In the middle of Shevat 5550, Akiva Eiger's father died, and he mourned deeply. That summer a fire broke out, destroying most of the Jewish homes in Lissa, including the properties of his father-in-law Itzik Margolis, who was left destitute with his extended family. The yeshiva students dispersed, and Akiva Eiger was forced to move to the nearby city of Ravicz, where he was appointed as a dayan (rabbinical judge). His economic situation in Ravicz worsened daily, and the small Jewish community could not afford the salaries for its religious leaders.

The Markisch-Friedland period

Initially, Akiva Eiger was reluctant to accept a rabbinical position, preferring to be a rosh yeshiva and teach students, relying on a living stipend provided by local Jewish benefactors. However, financial difficulties eventually forced him to take on a rabbinical position. In 1791, after the great fire in Lissa and the ensuing economic crisis, as well as the loss of his father-in-law's fortune, and following a trial period in the city of Ravicz, Akiva Eiger was appointed, through the intervention of his father-in-law and friends, to serve as the rabbi of Markisch-Friedland in West Prussia, a position he held for 24 years, beginning on 18 Adar I 5551.

Immediately upon his arrival in Markisch-Friedland, he established a yeshiva and began gathering many students, including those from his previous yeshiva in Lissa. As was customary at the time, the local Jewish community funded the rabbi's yeshiva and its students, in addition to his regular salary. The community board's protocol in Markisch-Friedland, detailing the new rabbi's salary terms, dated 8 Adar I 5551 (1791), has been preserved. In this agreement, under the title, "We have all agreed to accept the rabbi among us, to guide the people of Israel in the way they should go, and we have resolved that his meal will always come from this..." his monthly salary is detailed in the local currency (Reichstaler), including special pay for his sermons on Shabbat Shuva and Shabbat HaGadol, Kimcha D'Pischa (Passover flour), Four Cups, Etrog and Lulav, free accommodation in the rabbi's residence, notary fees for certifying marriages and inheritance agreements. The agreement also specified the occasions on which the rabbi was entitled to be called to the Torah and to read the Haftarah. Additionally, it stipulated that the rabbi would serve as the Sandak (godfather) at the first brit milah (circumcision) conducted each month in the community. The initial salary was modest, and Akiva Eiger, who saw that it was insufficient to support his family, suspected that the community leaders assumed he had savings from the dowry he received from his wealthy father-in-law. However, as he did not have such funds, he approached the community board to request a raise, emphasizing that he only wished to receive the minimum necessary for his subsistence:

To the esteemed leaders, noblemen, officers, chiefs, and community leaders of the holy congregation of Markisch-Friedland!

I appeal to you and express my feelings to inform you that the salary granted to me, along with all income, does not even reach two-thirds of the necessary expenses, and I cannot sustain myself on this. Undoubtedly, your intention is not for me to live in hardship, nor for me to seek another path for sustenance. Do not think that I possess great wealth or have support from elsewhere, for it is not so. Therefore, my request from you is to give your attention to this and provide me with a fixed salary that would suffice minimally. If I had five Reichstaler per week as a fixed salary, I think it would cover my needs, albeit minimally.

Rabbinic position in Posen

In 1812, Jews of Prussia received formal emancipation. The process of secularization that followed the "Age of Enlightenment" was felt more strongly in smaller towns, and the 51-year-old Akiva Eiger began to question his influence over the local Jewish community, particularly the youth. He started reconsidering the idea of stepping down from the rabbinate altogether and became more open to rabbinic offers from other communities where his Torah abilities could be more effectively used. In the following years, negotiations took place with several cities regarding his tenure.

In the month of Adar 5574 (1814), Akiva Eiger was offered the rabbinic position of the large city of Posen, then under Prussian control (in German: Posen; in Polish: Poznań; now in Poland, capital of the Greater Poland region, Wielkopolska). The last rabbi of Posen had died seven years earlier, in 1807, and the community had been without a spiritual leader. Disputes within the community leadership, mainly of a religious nature, had emerged, with liberal and Haskalah members wanting to appoint a more progressive rabbi. However, they faced opposition from the religious officials and others who did not want to forgo appointing a rabbi of well-known Torah stature, believing such a choice would honor the community. In the winter of 1814, an opportunity arose for the appointment following a coalition of relatively conservative factions within the community. In a meeting held at the home of Yosef Landsberg, the head of the yeshiva in Posen, it was decided to appoint Akiva Eiger of Markisch-Friedland. One opinion suggests that the debate surrounding the appointment of Posen's rabbi was primarily fueled by the political-national tensions in the region. Posen, historically Polish, had been under Prussian control since 1795. Some believed this was temporary and preferred appointing a Polish-born rabbi who could interact effectively with the authorities, while others assumed Prussian rule would persist (as it did) and therefore preferred a German-born rabbi for the same reason. According to this view, Akiva Eiger's appointment was a compromise.

Delegates from the community board came to Akiva Eiger's home, but he hesitated and refused to immediately take on a responsible position in a large city like Posen. In his letter to the community board, he requested time to decide and promised to respond either positively or negatively before Passover. Meanwhile, news of the proposed appointment spread in Posen, causing unrest among some Jews in the city who argued that the appointment of an "old-fashioned" rabbi like Akiva Eiger was unsuitable for a progressive community like Posen's. Twenty-two community members lodged a complaint with the local governor, Zbroni di Sposeti, arguing that Posen needed only a preacher who would focus on ethics and moral rectification. The community board tried to defend itself by claiming that since the election process was legitimate, the rest was a private matter of the Jewish community. However, to no avail; the authorities enforced new elections.

Public activities in Posen and Its vicinity

That Rabbi Akiva Eger was a seasoned activist in communal matters, sowing righteousness, avoiding honor, and truly despising the rabbinate in its most literal and plain sense—this we do not know from his responsa, nor from his "Talmud Margins," but from what is told about him among the people. -Mordechai Lifshon, Introduction to the Book "Medor Dor"

As the rabbi of Posen, Akiva Eiger exercised his rabbinic authority even in non-halachic matters when it was necessary for the public's welfare. In 1831 (5591 and the beginning of 5592), during the outbreak of the cholera epidemic, Akiva Eiger instituted several regulations that significantly helped prevent the spread of the epidemic and isolated the affected areas: he appointed a committee responsible for overseeing hygiene in public spaces and raising awareness among the residents. He ensured that the committee funded cleaning services for the homes of the poor and distributed proclamations in the name of religion about the obligation to safeguard health by boiling drinking water and maintaining personal cleanliness. To reduce mass gatherings, a significant vector for disease transmission, the rabbi decreed that it was permissible to forgo prayers in a quorum. As the High Holy Days approached that year, he decreed that a lottery be held to determine which community members would pray in the synagogue during the Rosh Hashanah prayers and which during Yom Kippur, thus reducing the number of attendees to one-third. He significantly shortened the prayers themselves and scheduled a long break between each prayer. In cooperation with the local police, officers were stationed in the synagogues to monitor order and prevent crowding during entry and exit times. He required all congregants to drink a hot beverage before morning prayers, despite the custom not to eat or drink before prayer, and canceled the traditional gathering for charity collection on the eve of Yom Kippur. His efforts significantly reduced the number of casualties in Posen during this cholera outbreak, earning him a letter of gratitude from Frederick William III of Prussia.

Akiva Eiger was very active in the Jewish public sphere both in Posen and beyond, involved in numerous cases affecting the lives of Jews in Prussia and Poland. Below are some of the major cases he managed:

In Adar Sheini 5581, Yaakov Lorberbaum, the rabbi of Lissa and author of "Netivot HaMishpat" and "Chavat Da’at," was forced to leave his city due to his divorce case, which could only be resolved in Galicia. He planned to stay in Galicia for a year and return to his city, but fearing that those within the community who opposed him might take advantage of the situation to replace him, a contract was signed between him and the Jewish community leaders to ensure his return to the rabbinate when the time came. This contract was signed under the intervention of Akiva Eiger, who, despite the severe cold at the time, traveled to Lissa to facilitate it, and it was entrusted to him. For technical reasons, Lorberbaum did not arrange for an official exit permit. Later, a problem arose when his opponents within the community proposed a resolution to reduce his authority and salary, and under these conditions, he decided he was released from his obligation to return to the Lissa rabbinate. Akiva Eiger engaged in extensive correspondence with both parties to try and reach a compromise. The negotiations ceased when, in March 1823, the district head, possibly following a denunciation, issued an order banning Lorberbaum's return to the city on the grounds that he was a foreign citizen. The fact that he sold his possessions before traveling to Galicia was used against him as evidence that he left the city with no intention of returning. The opposition in the Lissa community to his return, and the appeals under Akiva Eiger's close guidance to the regulator regarding the revocation of citizenship, continued. In June 1825, the representative of the Prussian government in Posen issued a final ruling that Lorberbaum could not be allowed back as he was a foreign citizen. Later appeals on this matter were dismissed outright. Akiva Eiger eventually gave up, and the rabbi of Lissa did not return to his position.

His death

In 5592 (1832), his daughter, Sarah, wife of the Chatam Sofer, died at the age of 44. Due to his advanced age and concerns for his health, his son-in-law ensured that Akiva Eiger was not informed of the tragic news. According to Nathan Michael Gelber, Akiva Eiger was chosen for the Rabbinate of Vilna in his final year but did not accept the invitation.

In Elul 5597 (1837), Akiva Eiger fell seriously ill. A slight improvement occurred during the Ten Days of Repentance of 5598, and he appeared for public Yom Kippur prayers. However, the day after Yom Kippur, he developed a severe pneumonia, and three days later, on the 13th of Tishrei 5598, he died in Posen at the age of 76. He left behind fifteen children, several of whom from his second marriage were still unmarried at his death. His last wife had died a year before him, leaving their children orphaned. In his will, he allocated a certain sum for their wedding expenses.

Upon the news of his death, the local Jewish leadership declared a "work cessation," a general order to close shops and businesses to pay last respects to such an important figure. The entire Jewish community of Posen attended his funeral, along with members of the city's upper non-Jewish classes, government officials, and the bishop of Posen.

According to his will, Akiva Eiger was eulogized only at the gravesite, rather than at the start of the funeral procession as was customary. The will was publicly released a few days after his death, wherein Akiva Eiger forbade his students from eulogizing him and asked that they study in his merit during the year of mourning and on the anniversary in the following years. The text of the will was published in German in the Jewish press: Obituary: Our good and God-fearing father, Chief Rabbi R' Jacob Moses Akiva son of Moshe Eger, was called by the righteous will of the good and beneficent to all, on the 13th of Tishrei from his earthly life to a better one. We announce this to his friends and admirers, and especially to his students and colleagues, attaching a portion of his will as follows: "Upon my death, my students and colleagues should be notified through public newspapers, along with my request that for my merit they study one chapter of Mishnah each day during the first year, and on my yahrzeit thereafter. Besides this, I request that I not be eulogized in any place other than at the burial site." Posen, 18th of Tishrei 5598.

Akiva Eiger also specified the exact wording he wished to be inscribed on his gravestone to prevent any honorific titles that did not align with his modesty during his life. The gravestone inscription according to his will:

His views

Attitude towards the Maskilim and Reformists

Akiva Eiger was among the leading rabbis opposing any change or reform in the religion, holding that even the yod of the earliest authorities’ words should not be deviated from. In his response published in the compilation "Eleh Divrei HaBrit" against the first Reform synagogue, he argues: If we allow ourselves to annul even a single letter of the words of the Sages, then the entire Torah is at risk. Many of his actions in the rabbinate and his appointments of rabbis in the cities of Prussia were driven by his opposition to reformation, and he often acted with the explicit aim of preventing the appointment of Haskalah rabbis.

The writer Alter Druyanov recounts, based on the historian Shaul Pinchas Rabinovitch (Shapir), Akiva Eiger's encounter with the students of the Rabbinical Seminary of Warsaw and his sarcastic remarks towards them:

Rabbi Akiva Eger came to Warsaw and went to see the Rabbinical Seminary, founded there in 1826. He examined the students and found them lacking in Talmudic and Halachic knowledge.

He wondered and asked the principal:

- Where is the Torah of these students?

The principal replied:

- This seminary is merely a kind of corridor to prepare the students for rabbinical studies.

Rabbi Akiva responded:

- It seems that a student who studies here is generally an "erev rav" (mixed multitude).

Despite the above, when modernity was possible or necessary within Orthodox boundaries, he did not oppose it. His disciples were the first among Orthodox rabbis to introduce the practice of delivering speeches, sermons, and eulogies in German, considering it a practical adaptation to the language of their listeners and not a remnant of modernity. During his lifetime, in 1821, his disciple Shlomo Plessner delivered a eulogy in modern German for Avraham Tiktin of Breslau, and since then, this practice gradually became accepted among all German Orthodox rabbis.

Attitude towards Hasidism and its leaders

Akiva Eiger's attitude towards the Hasidim and the Hasidic movement was moderate, although he remained faithful to the 'opposing' worldview, which rejected the movement and, at times and places, even excommunicated its supporters. Evidence supporting Akiva Eiger's moderate attitude towards Hasidism can be found in a letter from Eiger's son-in-law, Shmuel Chaim Birnbaum, to his nephew Yehuda Leib Eiger of Lublin, where he describes, in response to his inquiry, details of daily life in his grandfather's home, mentioning among other things the books used:

The Shulchan Aruch from the Vilna Gaon was among the rabbinic books, as was the Tanya from Rabbi Shneur Zalman of Liadi, of blessed memory. I cannot recall if the Shulchan Aruch HaRav was among his many books...

Before 1805, while still serving as rabbi in Markish-Friedland, the Hasidim spread a rumour that he leaned towards Hasidism or had even joined the movement. Shlomo Zalman Lipshitz, the "Chemdat Shlomo," refuted this rumour in a letter to his son. In retaliation, a rumour spread from the opposing camp that Akiva Eiger had issued a harsh letter against Hasidism and the Hasidim. Dovber Schneuri, the "Mitteler Rebbe," leader of Chabad, in his letter to his nephew, son-in-law, and successor the Tzemach Tzedek of Lubavitch, recounts his meeting with Akiva Eiger in 1825. Akiva Eiger denied authorship of the harsh letter attributed to him. He wrote: …And I recounted to him some of the division and baseless hatred between the Mitnagdim and Hasidim according to their tradition from the Gaon of Vilna, and it seems that Your Honor seeks the welfare of all his people equally, and he raised his hands and said: Heaven forbid, all of Israel are friends... And it is a lie that I wrote any letter against Hasidim, for the opposite... and we parted in peace and great honour."

His work

Editing of the Responsa

Since the publication of his responsa began during his lifetime, his instructions have been preserved, some of which are technical, regarding the printing of his works. He addressed questions generally related to the entire genre of responsa literature, such as the issue of editing versus fidelity to the original letters, and the question of the standard honorific titles, which were often filled with exaggerated superlatives.

In his letter from Kislev 5593 (winter of 1833) to his son Abraham, he instructed not to duplicate responsa he had written to different people on the same topic, even if some contain additions and innovations. He stated, "It is not worthwhile to tire the reader's eyes for a small addition," and preferred to edit the central responsum and incorporate later additions within it, "and there is no harm to the inquirer if, after the response to him, something is added."

He also addressed the question of the quality of the printing, the paper, the ink, and the font, as he believed that the aesthetics of the print, seemingly external, had an impact on how the text was perceived by the reader. In one of his letters, printed by his sons in their introduction to the book of responsa, he expressed: "I ask you, my dear son, to supervise that it is printed on fine paper, with black ink and proper letters. In my opinion, the soul is moved, the mind is comforted, and the intention is awakened through study in a beautiful and adorned book, and the opposite occurs if the print is blurred."

Regarding the standard honorific titles typically included in such letters and usually copied verbatim into printed responsa literature, he strongly rejected the practice, preferring that no titles, even minimal ones, be quoted: "To the writer, it is flattery, and to the recipient, it is either arrogance if he is praised too much or baseless hatred if praised too little. I detest them so much that I have resolved not to look at them or read them, much less desire them in a printed matter meant to last for many years, lest I be ridiculed in the world of truth."

The first edition of "Responsa Rabbi Akiva Eiger," known as the "First Edition," was printed by his sons in Warsaw in 1835, followed by an edition in Stettin (1862), and later in many reprinted facsimiles. In 1889, an additional collection of Eiger's responsa was printed in Vienna under the title "New Responsa of Rabbi Akiva Eiger," which also received numerous reprinted facsimiles. Over the years, additional collections of responsa were published from time to time. In the early 21st century, several editions compiling all previously printed responsa were published in several volumes. Simultaneously, the original collection, the "First Edition of Responsa Rabbi Akiva Eiger," received several annotated editions.

Talmudic Novellae and margins of the Talmud

In addition to the extensive responsa literature published from Akiva Eiger's writings, publishers have released collections from his writings and those of his disciples, focusing on commentary and insights on the Babylonian Talmud systematically, and on selected topics within it, such as the book "Derush V’Chiddush" published by his sons shortly after his death (Warsaw 1839) on certain tractates. Additionally, many of his halachic responsa expand during discussions into elucidations of Talmudic topics, sometimes focusing solely on Talmudic analysis without any practical halachic implications, such as exploring the understanding of Tannaim or Amoraim whose opinions were in the minority and were not adopted as the final ruling. Such responsa were gradually collected and organized for the convenience of scholars according to the order of the Talmudic tractates. Additionally, many of his individual notes on Talmudic topics have appeared and continue to appear from time to time in various Torah journals.

Since many of these novellae collections were not organized according to the Talmud's order, and due to the multitude of collections that made it difficult for scholars to follow all of Eiger's insights on a given topic, there arose a need for a project that would arrange all of his numerous writings according to the order of the Babylonian Talmud. Such a project encountered many difficulties due to issues of copyright, held by numerous entities, and it also required a scholarly authority to guide the work.

From the early 1980s, several editions of Akiva Eiger's novellae on the Talmud were published according to this vision. The oldest among them is the "Zichron Yaakov" edition, printed between 1981 and 1983 in four volumes, which has since received numerous reprints. This edition has become the standard and popular edition of Eiger's novellae due to its smaller number of volumes and their compact size. At the beginning and end of each volume, indexes of sources were printed to maintain minimalism within the text pages and not to overload information.

A highly expanded edition, covering even relatively minor references from Eiger, began to be published in 1990 under the editorship of Shlomo Arieli. In this edition, a separate volume was dedicated to each tractate, and some tractates were divided into two volumes. Although this project was not completed, it provided Eiger's insights on most tractates studied in yeshivot. Another edition in this style, called "Torat Rabbeinu Akiva Eiger," was edited by David Metzger (Maor Institute, 2005), and it consists of six volumes.

Akiva Eiger's questions

Akiva Eiger was known for his sharp mind and his logical and insightful questions (kushiyot). His questions became famous in study halls and posed intellectual challenges for the best scholars. Eiger even categorized the severity of his questions: in his writing style, the suffix "u'tzarikh iyun" (needs analysis) indicates a severe, unresolved question, while the suffix "u'tzarikh iyun gadol" (needs extensive analysis) signifies an exceptional, extraordinary query. When he adds a suffix like "and may God enlighten my eyes," the question is considered unsolvable.

Given the extensive focus on his questions, books compiling his unanswered queries have also been published. In 1982, his descendants published the book Kushiot Atzumot from his manuscript, containing 1,401 questions, many of which had not appeared in his previously printed works. These collections were integrated, as much as possible, into the volumes of his Talmudic teachings.

As early as 1876, just forty years after the first publication of his book "Derush V’Chiddush," Eiger's questions became widespread in study halls and served as the basis for Torah works primarily aimed at resolving these questions. Yissachar Dov Heltercht from Lubranitz published his book Chazot Kashot, stating: "It is dedicated to resolving over a thousand questions raised on the Talmud by our holy Rabbi... the marvel of the generation, the pride of Israel... Akiva Eger in his work Derush and Chiddush [!] and also in his margins on the Talmud." In 1898, Yitzchak Tzvi Aronovsky printed his book Yad Yitzchak in Vilna "to settle the understanding of our Talmudic sages, Rashi, and Tosafot from all the questions and doubts that the great Gaon, the leader of the generation, Rabbi Akiva Eger, raised in the margins of the Talmud." In 1905–1912, Binyamin Rabinowitz published in Jerusalem his book Mishnat Rabbi Binyamin, which "aims to answer the questions of the holy Gaon, Rabbi Akiva Eger, of blessed memory, that appear in his notes on all Six Orders of the Mishnah." In 1934–1937, Moshe Avraham from Wienchter printed his book "Ganon V’Hatzil" in Brooklyn, dedicated to "defending and rescuing the words of our holy sages from the questions and doubts left unresolved by the holy Gaon, the light of the exile, Rabbi Akiva Eger, of blessed memory, in his notes on the Mishnah." In 1979, a book titled Choshen Yeshuot was published in Jerusalem. On the title page, the author, Avraham Zilberman, claimed that he "answers all of the questions of Akiva Eiger of blessed memory on Orders Nashim and Nezikin."

Annotations and novellae on the Shulchan Aruch

For years, Akiva Eiger recorded his notes on the margins of the Shulchan Aruch he studied. These notes included print corrections, comments on sources of the law, questions, debates, and practical annotations. In his later years, Eiger entrusted his volumes of the Shulchan Aruch to his eldest son, Avraham, to prepare them for printing. Eiger deliberated whether to print his notes as a standalone book or as an appendix to the margins of the Shulchan Aruch. About a year before his death, he expressed this dilemma in a letter to his son, requesting the edited version of the notes for review before printing:

About a month later, he confirmed in a letter that the annotations were suitable for print. However, the printing of the annotations was delayed for over twenty years after Eiger's death, and they were first printed in Berlin in 1862 by his grandson Avraham Moshe Bleicherode. Concurrently, his son R. Itzik Leib printed another edition of his father's annotations on the Shulchan Aruch in Johannisburg (Pisz), Prussia. Other manuscripts of the annotations also exist. At the end of the 20th century, a comparative edition of Eiger's annotations on the Shulchan Aruch, including the various versions, was published.

Akiva Eiger used to write his notes on the margins of the books in his library. As a result, besides his printed annotations on the margins of the Babylonian Talmud and the Shulchan Aruch, many books from his library, which dispersed over the years, are held by collectors and continue to be discovered and published from time to time in Torah compilations. Sometimes, he had several copies of the same book in his library, and his notes were recorded randomly on different copies. Due to the high value placed on Eiger's writings in the yeshiva world, even his duplicated annotations receive printed editions, even when the book on which they were written is not a foundational work like the Shulchan Aruch.

Novellae on Aggadah and Tanakh

Akiva Eiger left behind a notebook of novellae on matters of Aggadah, including insights on verses of the Tanakh. This notebook was mentioned by Eiger's sons and was known until World War II. Since then, as far as is known, its traces have disappeared.

Nevertheless, many of Eiger's novellae on the Tanakh have survived through citations in his other books and those of his students and colleagues. In the late 20th and early 21st centuries, attempts were made to compile them, such as the collection "Midrashei U’Chiddushei Rabbi Akiva Eiger on the Torah," which includes insights on other books of the Nevi'im and Ketuvim, some from unpublished manuscripts and most from collected sources.

Disciples

Akiva Yisrael Wertheimer (1778–1835), chief rabbi of Altona and Schleswig-Holstein from 1823 until his death.

Yaakov Tzvi Mecklenburg (1785?–1865), a rabbi in Germany. Author of HaKetav VeHaKabalah, the first complete commentary on the Torah written in opposition to the Reform approach, combining Peshat (simple meaning) with the words of Chazal (our Sages).

Yosef Zundel of Salant (1786–1865), founder of the Mussar Movement and teacher of Yisrael Salanter. In his later years, he served as the posek (halakhic authority) for the Ashkenazi community in Jerusalem.

Aharon Fold of Frankfurt (1790–1861), author of Beit Aharon.

Tzvi Hirsch Kalischer (1795–1874), rabbi and thinker, author of Drishat Tzion, considered one of the heralds of Zionism, known for his early support of the idea of Aliyah to the Land of Israel and the renewal of settlement there, promoting cooperation between the Maskilim (enlightened ones) and observant Jews.

Eliyahu Guttmacher (1796–1874), rabbi, Kabbalist, and thinker. Known for his followers' treatment of him as a Hasidic Rebbe in non-Hasidic Germany. Among the first advocates of agricultural settlement in the Land of Israel in the 19th century.

Avraham Dov Ber Flamm (1795–1876), writer and well-known preacher, editor and biographer of the books of the Maggid of Dubno.

Aharon Yehuda Levin Lazarus (?–1874), rabbi of the Filehne community, father of the famous philosopher and psychologist Moritz Lazarus.

Shlomo Plessner (1797–1887), author of Koach LaChay and many other works, including Edut LeYisrael.

Mordechai Michael Yafe, rabbi and halachic authority, author of She'elot U'Teshuvot Maram Yafe and Beit Menachem, works addressing the theoretical aspects of halachic questions.

Descendants

Many of Akiva Eiger's descendants gained prominence within the Jewish world and beyond. Among them are:

His grandson, Yehuda Leib Eiger, the founder of the Lublin Hasidic dynasty, and his descendants became Rebbes of the Lublin line.

The third Rebbe of Modzitz, Shmuel Eliyahu Taub, author of Imrei Esh, and his descendants became Rebbes of the Modzitz dynasty.

The mathematician and chess player, Jakob Rosanes (German: Jakob Rosanes), the son of Eiger's son-in-law, Meir Aryeh Leib HaKohen Rosanes.

Kalman Ber, Ashkenazi Chief Rabbi of Israel (2024–), Chief Rabbi of Netanya (2014–2024)

Menachem Mendel Landa of Biala, the son of Aharon Tzvi Landa of New York, from the Tchenikoff dynasty, author of the book Shemesh U'Magen. He was a great-grandson of Rosanes.

David Rappaport, rabbi and Rosh Yeshiva of Ohel Torah in Baranovichi between the world wars. Author of the popular yeshiva book "Mikdash David" on the Talmud. His book Tzemach David is dedicated to the teachings of Akiva Eiger.

Abraham Isaac Bleicherode (1867–1954), a Talmud lecturer and great-grandson of Eiger. One of his students was Gershom Scholem, who wrote an article in his honour when he turned eighty.

Hermann Struck, a painter and print artist of Jewish German descent, one of the prominent Jewish artists in Imperial Germany. He was a member of the Zionist Congress, and a board member of the Jewish National Fund. His father, David Solomon Struck, was a grandson of Abraham Eiger, Akiva Eiger's eldest son. Struck also painted a portrait of Eiger. The lithograph of the portrait can be viewed in the National Library collection.

Mordechai Ovadiahu (Gotsdinor), a writer, journalist, editor, and secretary of Chaim Nachman Bialik.

Eiger Family Association

In 1913, the "Eiger Family Association" was founded in Europe to unite the many descendants of the family. Around 250 individuals participated in its first conference. The association held gatherings periodically and published circulars, many of which are preserved in the Abraham Isaac Bleicherode collection at the National Library in Jerusalem. In 1990, the association published a collection titled "Eiger Family Association 1913–1990." It included a bibliography of the writings of Eiger and 36 detailed family trees tracing the various branches starting from Akiva Eiger the First of Halberstadt. An updated edition was published in 1993. (For more information about the association and later meetings, see: Hannah Amit, "Akiva Eiger is a Kibbutznik," Amudim, Issue 606, 1997, pp. 142–143).

In the collection, the association's statutes were published. From the section detailing the association's objectives, one can observe the cultural diversity of the family members and their commitment to maintaining family ties. Among other goals: to learn about the various parts of the family and connect them in a Jewish-humanistic spirit, in the light of Akiva Eiger, to promote mutual respect. To publish a detailed bibliography of Akiva Eiger's works and those written about him. To collect stories and legends about Eiger. To organize study groups on his teachings on the anniversary of his death, in accordance with his will.

Seforim

As Akiva Eiger's works are scattered across a wide range of publications, including books, journals, pamphlets, and even individual pages published in various venues, many have seen multiple editions and photographic reproductions. Below is a survey of the primary ones:

Responsa and Rulings

Teshuvot Rabbi Akiva Eiger ("First Edition"), Warsaw, 1835. Warsaw, 1884, and others. Stettin, 1860. Numerous photographic editions. Available editions online: 1. 2. 3.

Teshuvot Rabbi Akiva Eiger ("The New"), Vienna, 1889. Numerous photographic editions.

Teshuvot Rabbi Akiva Eiger – From Manuscript, Jerusalem, 1965 (Edition by Natan Gestetner)

New Responsa of Rabbi Akiva Eiger – With additions of novellae on the Talmud, Rif, and "Pri Megadim" Yoreh De'ah, Jerusalem, 1978 (Leitner edition)

She'elot U'Teshuvot Rabbi Akiva Eiger – Responsa, 1995

Teshuvot Rabbi Akiva Eiger with Ahiza Ba'akev, Lakewood, 1998–2003 (Annotated Edition)

Shu"t Rabbi Akiva Eiger HaChadash – The printed responsa and additional ones in five volumes, Jerusalem: Maor Institute, 2002 onwards

Piskei and Takkanot, Jerusalem, 1971

Mishpetei Rabbi Akiva Eiger – Rulings, Takkanot, and Court Records, Bnei Brak, 1982

Kuntres Shmoneh Teshuvot, London 1984

Novellae

Novellae in the Name of Our Master Rabbi Akiva Eiger N"Y of Posen, Appendix to Chiddushei HaRan on Tractate Bava Metzia, Dyhernfurth 1823. Sedlikov 1837

Derush VeChiddush Rabbi Akiva Eiger, Warsaw 1839. Numerous editions.

Derush VeChiddush – Tinina – on Tractate Chullin, 1932. Pittsburgh 1956 (Edition by Avraham Binyamin Zilberberg)

Derush VeChiddush Rabbi Akiva Eiger From Manuscript, Jerusalem 1991 (Edition by Natan Gestetner)

Chiddushei Rabbi Akiva Eiger, Berlin 1858. Warsaw 1892

Chiddushei Rabbi Akiva Eiger on various tractates, Pittsburgh, 1957

Chiddushei Rabbi Akiva Eiger – On all tractates of the Talmud, a compilation from his books, responsa, novellae, and annotations, 1972 onwards, Beth Medrash Govoha for Torah in memory of Rabbi Akiva Eiger and Chasam Sofer Institute

Chiddushei Rabbi Akiva Eiger – On all tractates of the Talmud, a compilation from his books, responsa, novellae, and annotations, 1981 onwards (Zichron Yaakov edition)

Chiddushei Rabbi Akiva Eiger – On various tractates, extended compilation (Edition by Arieli)

Torat Rabbeinu Akiva Eiger – On all tractates of the Talmud (Maor Institute edition)

Ma'arachot Rabbi Akiva Eiger – on Tractate Ketubot, 2014 (Annotated Edition)

Ketav VeChotam – on the Talmud, Bnei Brak, 1975–1993

Kushiyot Atzumot – 1,401 questions on all of the Talmud, 1982

Annotations and Notes

Gilyon HaShas – Annotations, comments, and references on the Talmud: first printed in the Prague Talmud (1830–1835), later on the margins of Vilna Talmud (1835–1850), the standard edition of the Talmud.

Gilyon HaShas HaShalem – Expanded edition of Gilyon HaShas in two volumes, Jerusalem, 1987

The Teachings of Rabbi Akiva Eiger in "Gilyon HaShas" – Annotated edition by Rachad Shavel, Jerusalem, 1959–1972

Gilyon HaShas HaMevoar – Annotated edition of Gilyon HaShas, Beit Shemesh 2007

Gilyon HaMishnah – Tosafot Rabbi Akiva Eiger: Prague, 1825–1830. Altona 1841–1848. Warsaw 1860. Vilna 1905

Annotations of Rabbi Akiva Eiger – on the Shulchan Aruch, printed on the margins in all editions of the Shulchan Aruch (also known as Chiddushei Rabbi Akiva Eiger), partially printed first in Königsberg, 1851

Chiddushei Rabbi Akiva Eiger HaShalem – on Shulchan Aruch Yoreh De'ah, laws of meat and milk, 2006 (Annotated Edition)

Gilyon HaRambam – Notes on the Rambam, 1954

Gilyon HaYerushalmi – Notes on the Jerusalem Talmud, London, 1981

Gilyonot Rabbi Akiva Eiger on Eliyah Rabbah, Jerusalem, 2003

Gilyonot Rabbi Akiva Eiger and his son Rabbi Shlomo on Shu"t Ginzei Vradem. Printed from manuscript in Shu"t Ginzei Vradem, Simchat Lev Institute, Jerusalem, 2008

Annotations of Rabbi Akiva Eiger on Sefer Sha'ar HaMelech, 1969. Also printed in "Sha'ar HaMelech" 1994

General Collections

Ganzei Rabbi Akiva Eiger, Tel Aviv 1966

VeZot LeYehudah, Memorial Book, Jerusalem: Hebron Yeshiva, 1977 (Section from Akiva Eiger's manuscripts: Novellae on the Talmud and Shulchan Aruch)

Otzar Genazim of Rabban Shel Yisrael HaGaon HaRav Rabbi Akiva Eiger – Novellae, Responsa, and Omissions, Tel Aviv, 1978

Otiyot DeRabbi Akiva Eiger – Responsa and Novellae on the Talmud, Rambam, and Shulchan Aruch, London, 1979

Letters

The letters of Akiva Eiger on Torah matters as well as public and mundane affairs have been collected multiple times, with various editions complementing each other. These collections hold great historical and biographical significance, echoing Thomas Jefferson’s observation that "the letters of a man, especially one who frequently engaged in correspondence, serve as a true and complete life journal.”

Igrot Sofrim – Letters from the rabbis of the Eiger-Sofer family, 1920

, (Reprint from "Sinai")

Letters of Rabbi Akiva Eiger – Two hundred letters and endorsements, 1969

Igrot Rabbi Akiva Eiger, Jerusalem: Da'at Sofer Institute, 1994 (Second edition with additions, 1999)

Collection of Letters from the Great Ones of the Land, Letters of Rabbi Akiva Eiger and his son-in-law the Chasam Sofer, London: Beit Midrash "Torah Etz Chaim", 1994–2013 (19 issues)

Compilations of His Teachings

Shu"t and Novellae of Rabbi Akiva Eiger Part 1, from books and journals, Jerusalem 1947

Collected Responsa and Novellae from Our Master Rabbi Akiva Eiger, Bnei Brak, 1968

Novellae of Rabbi Akiva Eiger on the Rambam – Compiled from all his books, Jerusalem, 1968

Sha'arei Rabbi Akiva Eiger – Principles of the Talmud, Jerusalem 1981

Poteach She'arim – Compilation from the Teachings of Akiva Eiger, 1984

Series of Mishnat Rabbeinu Akiva Eiger – Compilation from his books, on various tractates. Part of the series is available online: a. b. c. d. e. f. g. h.

Midreshei U’Chiddushei Rabbeinu Akiva Eiger Al HaTorah, 1994

Rabbi Akiva with Aggadah – Novellae on Aggadah from Akiva Eiger on the Torah, 1994–1996

Derushei U’Chiddushei Rabbeinu Akiva Eiger Al HaTorah – Compiled from his books, 2009