Publishing Your Own Sefer Is Easier Than You Might Think!

Easiest Self-Publishing Categories

What’s the easiest way to write a book?

Often, people view writing as an arduous task – and it can be – but becoming a published author doesn’t have to be difficult at all.

Hard to believe? Well, it’s true. In fact, your book might already be written!

The Easy Way

Tons of people have enough material right now to publish a book without having to sit down and start writing from scratch.

That’s because so many people are already involved in writing, teaching, and studying on a regular basis. If you’re one of them, it’s possible that all you need to do is to transform your raw material into a manuscript and – presto! – you’ll have a book.

Let’s take a look at some of the places your book might already be hiding.

Lectures

Have you ever heard a lecture that transformed your life? Is there any record of it? Probably not.

Maybe you’ve given presentations about your work or spoken on topics near to your heart at special occasions. You might be one of the many teachers who shares their tremendous knowledge every day. If you’ve already put the work into creating one of these lectures, speeches, lesson plans, or presentations, why not use it to as a starting point for your book?

You might not have a written document of your lecture, but there might be an audio or video recording of it. These recordings can be transcribed and edited to form a wonderful book. Otherwise, you might have a set of notes that you can use as the basis for your book.

Collected Essays

Have you ever written a daily, weekly, or monthly column for a newspaper or magazine, in print or online? How about blog posts? How many have you posted on your website over the years? Perhaps you send regular emails with Torah thoughts, personal advice, or business insight.

All of these can easily be collected and transformed into very special books, and a lot of people are making a lot of money doing this.

If these articles were printed in old newsletters or magazines, it’s possible there is barely a trace of them today. What a pity! And even if they do exist online, is it easy for them to be noticed among the billions of other articles on the world wide web? Collecting and publishing your writings in one attractive volume can create a good opportunity to promote your work and get it to those who are interested in it.

Notes

Maybe you have a notebook filled with your most treasured ideas. So many people, especially men and women who have devoted much of their lives to studying various parts of the Torah, have pages full of notes and thoughts waiting to be culled and organized into precious books.

If these notes are truly notable, then there is a great benefit in publishing them as a book. Even if these notes are only special to your family, your children, grandchildren, and great-grandchildren will cherish these thoughts. They can create an everlasting bond between the generations.

Unpublished Manuscripts

You might not believe it, but since I entered the publishing world, I have met many people who have told me that they have complete manuscripts that have never been published. I’m sure that there must be tens of thousands more like them in the world!

Why would someone write a manuscript and not publish it?

They might have submitted it to a traditional publisher without getting a positive response. Instead of trying again and again, they gave up. Some authors might be too nervous to even submit their work to a publisher at all.

These stories break my heart. After all the effort these authors invested in their manuscripts, they have nothing to show for it. What a shame!

If you are one of those people, please don’t waste all that effort. No matter what, don’t give up. Find a way to publish your manuscript, and often the easiest way is by self-publishing.

Where Do You Start?

The first thing you’ll need is a Microsoft Word document with your raw material in it. Whether you’re starting with a hand-written notebook, emails, or a tape cassette, you’ll need to transfer your writing to this industry-standard electronic format.

Of course, your book can’t be a random assortment of thoughts; it needs a coherent and consistent approach. So, sit down, review the material available, and devise a plan for organizing the material so that it’s sensible and engaging. Even with plenty of good material to work with, be prepared to do a little more writing to make the title a complete success.

The next stage is to decide if you are going to attempt to publish through traditional channels or to self-publish. This choice really depends on how marketable your manuscript is. A really specialized book – a family history, for instance – will be an invaluable treasure to a few people, but it won’t have the large audience a traditionally published book demands.

If you are going to submit it to a publisher, you don’t need to hire an editor to edit your work. If the publisher accepts the manuscript, he will edit it according to his style. The time and money you will spend on editing is likely to go to waste.

If you are going to self-publish, which is an increasingly popular approach, decide how much money you are prepared to invest in the book. The more you invest, the better the quality of publication, and the more pleasure you will have from it. If you have a minimal budget, you can still put out a good publication (and you can try crowdfunding). In either case, it’s important to plan your budget.

Whatever your situation is, I can’t encourage you enough to make the small effort to realize your publishing dreams today.

From Jewish Self Publishing, here.

Talmud Mentions the ‘Lindy Effect’ – EXTRA, EXTRA, Read All About It!

Gittin 28a:

משנה: המביא גט והניחו זקן או חולה נותן לה בחזקת שהוא קיים בת ישראל הנשואה לכהן והלך בעלה למדינת הים אוכלת בתרומה בחזקת שהוא קיים השולח חטאתו ממדינת הים מקריבין אותה בחזקת שהוא קיים.

גמרא אמר רבא לא שנו אלא זקן שלא הגיע לגבורות וחולה שרוב חולים לחיים אבל זקן שהגיע לגבורות וגוסס שרוב גוססין למיתה לא איתיביה אביי המביא גט והניחו זקן אפילו בן מאה שנה נותן לה בחזקת שהוא קיים תיובתא ואי בעית אימא כיון דאיפליג איפליג.

Rashi:

כיון דאיפליג, משאר דרך כל הארץ שהאריך ימים עד מאה שנה.

איפליג, ואינו כשאר האדם להיות קרוב למות אבל בן שמונים ואחת או יותר עד תשעים קרוב למות הוא.

Soncino’s passable translation:

MISHNAH. If, when the bearer of a get left, the husband was an old man or sick, he should yet deliver it to the wife on the presumption that he is still alive. If the daughter of an ordinary Israelite is married to a priest and her husband goes abroad, she goes on eating of the Terumah on the presumption that he is still alive. If a man sends a Sin-offering from abroad it is sacrificed on the altar on the presumption that he is still alive.

GEMARA. Raba said: [This Mishnah] speaks only of an old man who has not reached the years of ‘strength’ and of a man who is just ill, because most invalids recover, but not if he has attained ‘years of strength’ or was in a dying condition, because most persons in a dying condition die. Against this [opinion] Abaye raised the following objection: ‘If when the bearer left the husband was old, even a hundred years old, he yet gives it to the wife on the presumption that he is alive.’ This is a refutation. I might, however, still answer that if a man reaches such an age he is altogether exceptional.

Here’s Wikipedia othe Lindy Effect:

The Lindy effect is a theory that the future life expectancy of some non-perishable things like a technology or an idea is proportional to their current age so that every additional period of survival implies a longer remaining life expectancy. Where the Lindy effect applies, the mortality rate decreases with time. In contrast, living creatures and mechanical things follow a bathtub curve where, after “childhood”, the mortality rate increases with time. Because life expectancy is probabilistically derived, a thing may become extinct before its “expected” survival. In other words, one needs to gauge both the age and “health” of the thing to determine continued survival.

In Taleb’s 2012 book Antifragile: Things That Gain from Disorder he for the first time explicitly referred to his idea as the Lindy Effect, removed the bounds of the life of the producer to include anything which doesn’t have a natural upper bound, and incorporated it into his broader theory of the Antifragile.

If a book has been in print for forty years, I can expect it to be in print for another forty years. But, and that is the main difference, if it survives another decade, then it will be expected to be in print another fifty years. This, simply, as a rule, tells you why things that have been around for a long time are not “aging” like persons, but “aging” in reverse. Every year that passes without extinction doubles the additional life expectancy. This is an indicator of some robustness. The robustness of an item is proportional to its life!

Find the rest of Wikipedia here.

Wait, why does it say “even a hundred years old”?

Maybe that’s what bothered Ramban (we lack the Tosafos quoted initially, but it’s close to Rashi):

הא דתנן והניחו זקן או חולה נותן לה בחזקת שהוא קיים. איכא דקשיא לי’ הא דאמרי’ בפ’ המפקיד דילמא מתה סבתא ומתה ברתה דאלמא חיישינן, ובתוספות מתרצין כשהגיעו האם והבת לגבורות וא”כ האם מיפלג פליגא לה ומפרשים דלא אמרינן פליג אלא בבן מאה, ולאו מילתא היא, וי”ל שאני שבי דכולהו איתנהו ביה אבל בעלמא לא חיישינן, וי”ל שאני התם דכיון דאפשר והדין מוטל על ב”ד אין נזקקין לו לתקנו אלא לגמרי וחוששין לכל דבר שלא יצא דבר שאינו מתוקן מתחת ידיהם, אבל הכא מוקמינן לי’ בחזקתיה משום דלא אפשר לתקן לגמרי ולחוש, וזה עיקר.

Rashash on Rashi:

שהאריך ימים עד מאה שנה, משמע דוקא מאה אבל מן פ’ עד ק’ לא. והא דתני אפי’ בן ק’ ר”ל לא מיבעי’ עד פ’. או יותר מק’. ובדבור הסמוך פי’ עד תשעים קרוב למות משמע דיותר על צ’ קרוי ג”כ איפליג והאי דהרחיק ההפלגה עד למעלה מצ’ הוא משום דבאבות פ”ה מכ”א לא חשיב חילופי טבע חיי האדם אלא בעשרה שנים. וגם אמר שם בן תשעים לשוח. ועי’ בהגר”א סי’ קמ”א ס”ק קל”ז.

(And סוף גבורות קאמר.)

Even if we strike the word, like the version present before Masores Hashas, Rid and the Rashba ז”ל, the Yerushalmi, at any rate, does write “Afilu”, as the Rashba notes after quoting it. So, for this and other reasons, the Poskim deem this answer a “Shinuya Be’alma”.

Rashba explains:

אמר רבה לא שנו אלא זקן שלא הגיע לגבורות וחולה שרוב חולים לחיים, אבל זקן שהגיע לגבורות וגוסס שרוב גוססין למיתה לא. ואותביה אביי מברייתא דקתני המביא גט והניחו זקן בן מאה שנה נותן לה בחזקת שהוא קיים, וקיימא לן כאביי וכסתמא דמתני’ ומתניתא, ואע”ג דאמרינן אי בעית אימא כיון דפלג פלג, שנויא ולא סמכינן עלה. וכן נראה מדברי הרב אלפאסי שלא הביא מדברי רבה אלא לא שאנו אלא חולה אבל גוסס לא, ושייריה להגיע בגבורות. ומצאתי בירושלמי (ה”ג) אפילו הניחו בן מאה שנה ועשה שליח בדרך עוד מאה שנה נותנו לה בחזקת שהוא קיים, משמע דטעמא לאו משום דפלג, דאם כן מאי אפילו, אדרבה כשהגיע למאה טפי עדיף.

But this isn’t to say the natural principle doesn’t stand; this is not a “Machlokes Bametzi’us”.

הרב ברנד: פאה נכרית היא מזכרת עון גם *בלי* תקרובת עבודה זרה

הדימיון בין מצוות התורה ותכשיטי נשים

דמיון לקיום מצוות בארץ ישראל ● חיבור בעל ואשתו דומה לחיבור כלל ישראל עם הקב”ה ● מצות לולב להקב”ה או לעבודה זרה ● פאה נכרית בגמרא בשביל קישוט לבעלה ● הקלקול של פאה נכרית לרחוב ולא לבעלה ● הנהגת לאה אמנו עד לידת זבולון ● החיבור בעולמות העליונים

22:08 (22/12/19) מכון בריתי יצחק ● הרב יצחק ברנד

המשך לקרוא…

מאתר בריתי יצחק – הרב ברנד שליט”אכאן.