In addition, he served as the Recording Secretary of the "Knesseth HaRabonim HaOrthdoksim dAmerica vCanada", the "Assembly of Orthodox Rabbis of America and Canada". Risikoff was a frequent contributor to "The Degel Israel Torah Journal," and the author of numerous works on Halakha and Aggadah, Jewish law and Jewish lore; Biblical commentaries; "Divrei Torah" (sermons and homiletical writings); and responsa, including "Shaarei Zevah" (1913), dealing with the laws of kashrut and shechita; "Shaarei Shamayim" (1937), a commentary on the Jewish legal compilation, the Shulchan Aruch; and "Torat HaKohanim" (1948), the laws pertaining to Kohanim, Jewish priests, the descendants of Aaron, the brother of Moses, a group which included Risikoff himself. This latter work included explanations and commentaries on the rituals still performed by kohanim today, including pidyon haben (Redemption of the First Born), and birkat kohanim (the Priestly Blessing). Additionally, after explaining the laws and customs regarding such rituals, he added homiletical commentaries. For example, he explained that the mitzvah of Brit milah (circumcision) tied a new-born baby to the covenant of faith, but the combination of circumcision and pidyon haben was like a double knot. Further, because not all families qualified for the ceremony of pidyon haben on their own, all Jews could participate in the commandment by attending the ritual and celebrating the happiness of others. However, the book, Torat Hakohanim, also included instruction on priestly responsibilities only applicable during the existence of the Jerusalem Temple, because of his fervent belief that redemption would come, and the Temple would be rebuilt. In the meantime, he believed that studying the laws served as a substitute for carrying out the duties, and would bring the coming of the Messiah closer. Risikoff's strong mystical beliefs, in addition to his command of legal sources, was evident in his frequent references to "kabbalah" and Hassidic masters, like the Baal Shem Tov. His link to Jewish mysticism was also manifest in his belief in the power of language, numbers, and words, sometimes writing prayers or sections of his works using words whose initial letters spelled out his own name, the name of God, or even the letters used to indicate the Jewish year.