Auction 94 Part 2 Rare and Important Items
Shulchan Aruch HaRav, Part III – laws of Passover and festivals, by Rebbe Shneur Zalman of Liadi, the Baal HaTanya. [Zhitomir: R. Chanina Lipa and R. Yehoshua Heshel Shapira – grandsons of the rabbi of Slavita, 1855].
The present copy contains some 15 handwritten glosses, in the margins or body of the text – presumably, most or all handwritten by Rebbe Menachem Mendel Schneersohn, the Tzemach Tzedek of Lubavitch. Another volume from this edition (Zhitomir, 1855) – the Choshen Mishpat part, is also known to have been in the possession of the Tzemach Tzedek, and there too, the Tzemach Tzedek added glosses in his handwriting and replaced censorship omissions (see Kedem, auction 72, item no. 132).
On leaf 115, handwritten replacement of words omitted by the censor (section 480, 3). The first three editions of Shulchan Aruch HaRav were not censored; however, starting with the fourth edition (Warsaw, 1838), the censors started removing passages and sometimes even entire sections of the Shulchan Aruch. The censorship was especially strict in regards to halachic works related to Choshen Mishpat and sections pertaining to non-Jews (see: R. Yehoshua Mondshine, Sifrei Halacha Shel Admor HaZaken – Bibliography, p. 36 onwards).
R. Menachem Mendel Schneersohn, the Tzemach Tzedek of Lubavitch (1789-1866) – third rebbe in the Chabad Chassidic dynasty. Grandson and close disciple of Rebbe Shneur Zalman of Liadi, the Baal HaTanya, and son-in-law of his uncle, the Mitteler Rebbe, R. Dov Ber Shneuri. He was orphaned of his mother at the age of three, and was raised as a cherished son in the home of his grandfather the Baal HaTanya, remaining faithfully at his side for many years. After the passing of his father-in-law the Mitteler Rebbe in 1827, he began leading the Chabad Chassidut, a position he held for over 36 years.
Under the Tzemach Tzedek's leadership, the Chabad Chassidic court expanded greatly, until it became the largest faction of Russian Jewry. Hundreds of thousands of Jews from throughout Belarus, Lithuania and Ukraine followed the Tzemach Tzedek, cleaving to him with absolute devotion. The Tzemach Tzedek was the authoritative figure in all personal and communal matters of Belarus Jewry – "Every marital match, divorce and business deal, was only concluded with his blessing. Every dispute was brought to be judged before him.
Without his approbation, no community appointed a rabbi nor Shochet… all the needs of the Jewish people were beknown to him, their business dealings, familial and communal lives" (Alexander Ziskind Rabinowitz – Azar, History of the Schneersohn Family, HaAsif, 1889, p. 166).
The Tzemach Tzedek participated in various conferences convened by the Tsarist government, to determine many crucial communal matters relating to Russian Jewry. During these conferences, he fiercely opposed the maskilim who wished to revise the Jewish education system.
The Tzemach Tzedek was a leading halachic authority of his generation. He issued thousands of responsa (many of which were lost in the great fire of 1859. The remaining responsa were printed in the Responsa series Tzemach Tzedek, which includes over one thousand responsa to rabbis and dayanim). The Tzemach Tzedek also disseminated the teachings of his grandfather the Baal HaTanya, whether via his thousands of oral discourses, or through his prolific writing – in Halacha, Chassidut and Kabbalah. The books that the Tzemach Tzedek edited and published – Torah Or and Likutei Torah were heavily censored by the Russian authorities; dozens of sections of the original text were omitted and censored. These sections were copied by his disciples and some were later printed as supplements to new editions of Torah Or and Likutei Torah. R. Eliyahu Yosef Rivlin, author of Ohalei Yosef, a foremost disciple of the Tzemach Tzedek, was in the possession of a copy of Likutei Torah, the volumes of which were filled with marginalia – copyings from the manuscript of his teacher Tzemach Tzedek, including sectioned omitted by the censorship and not yet printed (see: R. Yehoshua Mondshine, HaMasa HaAcharon, pp. 140-143, and in the notes).
Incomplete copy. 3-128; 88 leaves. Lacking 14 leaves: title page and four following leaves, and nine final leaves (originally: [3], 128; 97 leaves). 21 cm. Poor-fair condition. Significant stains and extensive wear. Tears and significant worming, with extensive damage to text. Detached leaves. Without binding. Glosses: some trimmed and faded. Worming and tears, affecting some glosses.
Early Chabad Manuscript ("bichel") – Chassidic discourses by Rebbe Menachem Mendel Schneersohn, the Tzemach Tzedek of Lubavitch, written during his lifetime. [Lubavitch, ca. 1810s-1850s].
The present "bichel" appears to have been in the possession of R. Yissachar Dov Ber son of R. Tzvi Hirsch HaLevi Horowitz, rabbi and posek in Lubavitch for ten years, an associate and frequent visitor in the home of the Tzemach Tzedek of Lubavitch. R. Yissachar Ber was known as a collector of important manuscripts, which he used to bind into "bichels" together with responsa and novellae that he wrote or copied himself (see below). Inscription on the verso of one leaf: "My friend the exalted and wondrous leader, R. Yissachar Dov Ber".
The volume is comprised of several booklets, and contains about forty Chassidic discourses – mostly by the Tzemach Tzedek, including some by his grandfather the Baal HaTanya, and by his father-in-law and uncle, the Mittleler Rebbe of Lubavitch.
This volume contains booklets in various hands, some of which are similar to the handwriting of the Tzemach Tzedek. In several places, the script is highly reminiscent of the handwriting of the Tzemach Tzedek (see for example the discourse beginning "Hinach Yafa Raayati" and the discourse beginning "Zohar VaYeshev…").
There are also booklets containing many marginal glosses and additions, some in a hand extremely similar to that of the Tzemach Tzedek.
The Tzemach Tzedek's practice was to emend and clarify the Chassidic discourses written by his copyists and to add many glosses and additions in the margins, as stated in Beit Rebbi: "His writings in manuscript are truly innumerable… both his own writings and those of others, which he clarified, refined, added additional glosses and discussed in depth" (Beit Rebbi, part 3, chapter 5). The director of the Chabad library, R. Shalom Dov Ber Levine, writes: "Nearly eighty volumes of his autograph manuscripts are extant in the library… or in his scribe's handwriting, to whom the Tzemach Tzedek would give his writings to copy, after which the Tzemach Tzedek would go over these volumes and emend them with many additions" (Lubavitch Library, pp. 28-29).
The present volume may also include manuscripts by other prominent writers who have not been identified.
Headings and dates at the beginning of some discourses: "Tuesday of Parashat Tazria 1810"; "Shabbat Teshuvah 1836"; "Shabbat Parashat Yitro" (1836); "Parashat Mishpatim of the same year"; "Written on 3rd Tammuz"; "Parashat Ki Tetze"; and more.
Most of the discourses copied in the present "bichel" were printed in the books of the Tzemach Tzedek, the Mitteler Rebbe and the Baal HaTanya, with textual variations, omissions and additions. To the best of our research, two of the discourses have never been printed (the discourse beginning "Lehavin Inyan HaMabul…" and the discourse beginning "Nishmat Kol Chai…").
Rebbe Menachem Mendel Schneersohn, the Tzemach Tzedek of Lubavitch (1789-1866) – third rebbe in the Chabad Chassidic dynasty. Grandson and close disciple of Rebbe Shneur Zalman of Liadi, the Baal HaTanya, and son-in-law of his uncle, R. Dov Ber, the Mitteler Rebbe. He was orphaned of his mother at the age of three, and was raised and educated in the home of his grandfather the Baal HaTanya, remaining faithfully at his side for many years. After the passing of his father-in-law the Mitteler Rebbe in 1827, he began leading the Chabad Chassidism, a position he held for over 36 years.
During the Tzemach Tzedek's leadership, the Chabad Chassidic court expanded greatly, until it became the largest faction of Russian Jewry. Hundreds of thousands of Jews from throughout Belarus, Lithuania and Ukraine followed the Tzemach Tzedek, cleaving to him with absolute devotion. The Tzemach Tzedek was the authoritative figure in all personal and communal matters of the Jewish community – "Every marital match, divorce and business deal was concluded only with his blessing. Every dispute was brought to be judged before him. Without his approbation, no community appointed a rabbi nor shochet… all the needs of the Jewish people were known to him, their business dealings, their family and social lives, and he was the spirit in all their actions. He was the bond to which myriads of followers attached themselves, and he planted love, brotherhood and peace in their hearts" (Alexander Ziskind Rabinowitz – Azar, History of the Schneersohn Family, HaAsif, 1889, p. 166).
The Tzemach Tzedek participated in conferences convened by the Tsarist government to determine many crucial communal matters relating to Russian Jewry, and he fiercely opposed the plans of the Maskilim to make changes to the Jewish study programs and education.
The Tzemach Tzedek was a leading halachic authority of his generation. He issued thousands of halachic responsa (many of which perished in a fire in 1859; the remaining responsa were printed in the Tzemach Tzedek series of responsa, containing over a thousand responsa to rabbis and dayanim). The Tzemach Tzedek also disseminated the teachings of his grandfather the Baal HaTanya, both through his thousands of oral discourses, and his prolific writing in Halacha, Chassidism and Kabbalah.
The books that the Tzemach Tzedek edited and published, Torah Or and Likutei Torah, were heavily censored by the Russian authorities; dozens of sections of the original text were omitted and censored. These sections were copied by his disciples in their "bichels" and in the margins of their copies of the books. Some were later printed as supplements to new editions of Torah Or and Likutei Torah. R. Eliyahu Yosef Rivlin, author of Ohalei Yosef, a foremost disciple of the Tzemach Tzedek, owned a copy of Likutei Torah, filled with marginalia copied from the autograph manuscript of his teacher the Tzemach Tzedek, including sections omitted by the censorship and not yet printed (see: R. Yehoshua Mondshine, HaMasa HaAcharon, pp. 140-143, and in the notes).
R. Yissachar Ber Horowitz, a disciple of R. Yehuda Leib (the Maharil) of Yanovitch (Janavičy; brother of the Baal HaTanya) and of the Tzemach Tzedek of Lubavitch. After his marriage, he settled in Yanovitch, where he worked as a teacher and studied under his relative the Maharil of Yanovitch. He later served as teacher and posek in Rahachow, and was in frequent halachic correspondence with his teacher the Maharil, the Tzemach Tzedek and other leading rabbis of the generation. In 1827, he was appointed posek in Bichov-Chodosh (Novyy Pikov), and in 1833, in Lubavitch, a position he held for 10 years. He later served as posek in Konotop, where he remained until his passing. He dealt primarily in halachic rulings and arrangement of divorces. Since he frequently conferred with his teachers, he remained in possession of many manuscripts of the Maharil of Yanovitch and of the Tzemach Tzedek, which he bound into "bichels, " together with his own halachich novellae and notations. These volumes are the source of many responsa in the responsa books of the Tzemach Tzedek, in the supplements to the Maharil's book She'erit Yehudah, and in the Yagdil Torah series of anthologies. The present item may be one of those "bichels" which R. Yissachar Ber bound together with the writings of his teacher the Tzemach Tzedek (see R. Shalom Dov Ber Levine, MiBeis HaGenozim, pp. 127-130).
[269] leaves (including approx. 8 blank leaves), written on both sides. Originally contained additional leaves (leaves numbered: 2-154, 171-242, 254-287, 289-298). Size of leaves varies. Approx. 23 cm. Condition varies – most leaves in good-fair condition; several gatherings in fair condition. Stains and wear. Worming and tears, including open tears, affecting text. Original binding, damaged and worn, with extensive worming.
Document recording appointment of gabba'im, signed by the community leaders and the rabbi of the city R. Akiva Eger: "Akiva son of the late R. M. Güns". Märkisch Friedland (Mirosławiec), Chol HaMoed Pesach, 1795.
Manuscript leaf, written by a scribe. Protocol of the decision of the community board, listing the elected gabba'im. The document concludes: "Made here in Friedland… first day of Chol HaMoed Pesach 1795". Signed by the rabbi of the city – "Akiva son of the late R. M. Güns", and by the seven community leaders.
This is an early document, from the first years of R. Akiva Eger's tenure as rabbi.
R. Akiva Eger (1761-1837) was an eminent Torah scholar in his times. Born in Eisenstadt to R. Moshe Güns and his wife, the daughter of the first R. Akiva Eger (rabbi of Pressburg, author of Mishnat D'Rabbi Akiva). Before he reached the age of bar-mitzvah, he studied in the Breslau yeshiva under the tutelage of his uncle and teacher R. Binyamin Wolf Eger. At the age of fifteen, he already began delivering Torah lectures. After his marriage in 1778, he moved to Lissa, to the home of his father-in-law, R. Itzek Margolies. In spite of his young age, he was regarded as one of the leading scholars of the city which was a Torah center at that time.
In 1792, he was appointed rabbi of Märkisch Friedland (Mirosławiec) and established a yeshiva there. In 1815, he began his 23-year tenure as rabbi of Posen (Poznań) until his death in 1837. In Posen as well, he founded a yeshiva and taught many disciples. He was a holy person with Divine Inspiration, though supremely humble and gracious, he knew how to insist upon the honor due to the Torah and the rabbinate. He issued numerous regulations and established many public institutions. R. Akiva Eger devoted his entire life to Torah study and was known for his great proficiency and deep interpretations which became basic tenets of Torah learning until our times. He replied to the thousands of questions addressed to him from around the world and recorded many novellae. His books and novellae are key Torah texts for yeshiva students and poskim alike. R. Elazar Menachem Shach, author of Avi Ezri, writes in his approbation to the book Pote'ach She'arim – Some of the Torah Teachings of R. Akiva Eger (Jerusalem, 1985): "For us, R. Akiva Eger, his opinions and reasoning are as conclusive as one of the Rishonim…".
His works include: Responsa of R. Akiva Eger, published by his sons in his lifetime, under his instruction. After his demise, his sons continued publishing his novellae in Drush VeChiddush, and additional parts of his responsa series. They also printed Gilyon HaShas, glosses (printed in his lifetime in the Prague and Vilna editions of the Talmud), his glosses on Shulchan Aruch and Tosefot R. Akiva on the Mishna. Additional responsa and novellae from manuscripts are being printed until this day (such as the books Kushiot Atzumot, Ketav VeChotam, Michtavei R. Akiva Eger and others). His various books were reprinted in many editions, some revised and expanded.
[1] leaf. Approx. 19.5 cm. Good condition. Folding marks.
Leaf (two pages, approx. 50 lines) handwritten by R. Moshe Sofer, the Chatam Sofer, Torah novellae on Parashiot Vayigash, Vayechi and Shemot. [Dresnitz? 1797?].
The present leaf comprises three passages. The first page contains half of a passage on Parashat Vayigash (printed in Chatam Sofer on the Torah, Bereshit, Jerusalem, 1958, p. 226). This is followed by a passage from Parashat Vayechi, on the verse "Your father commanded before his passing". This passage appears in its entirety on the present leaf, and is dated in the heading 1797 (published in Chatam Sofer on the Torah, ibid., pp. 244-245). The second page contains the first half of a passage on Parashat Shemot (printed in Chatam Sofer on the Torah, Shemot, pp. 15-16).
These novellae were composed by the Chatam Sofer at an early stage in his life. The two passages which were not dated by the Chatam Sofer in the present leaf, were also written (or taught) by the Chatam Sofer in 1797 (see Chatam Sofer on the Torah, ibid; alongside the third passage on the present leaf, there is an inscription in a later hand: "For Parashat Shemot 1797"). That year, the Chatam Sofer was still serving as rabbi of Dresnitz (present day Strážnice, Czech Republic; a year later, in 1798, he was appointed rabbi of Mattersdorf, and in 1807 rabbi of Pressburg).
Out of love and reverence for his teachings, descendants and disciples of the Chatam Sofer customarily preserve his manuscripts, as a segulah for fear of G-d and salvation.
[1] leaf. 24 cm. Fair condition. Stains. Open tears, affecting text. Tape repair at top of leaf. Inscriptions.
The Handwriting of the Chatam Sofer – Segulah for Fear of G-d
R. Mordechai Banet reputedly stated that just seeing the handwriting of the Chatam Sofer is a segulah for acquiring fear of G-d. R. Yosef Naftali Stern cited the following story in the name of his father-in-law R. Shmuel Alexandri Sofer, who heard it from his father, the Ktav Sofer:
As an elderly man, the Maharam Banet dealt with a complex halachic issue concerning an agunah. The members of the Nikolsburg Beit Din wrote a long discourse on the matter and sent it to the Chatam Sofer, requesting his opinion. Upon receiving the it, the Chatam Sofer studied the matter for a short while and responded that same day. The dayanim of the Nikolsburg Beit Din were amazed at the speed of his response and began to peruse his answer. Maharam Banet took the letter from them, and upon seeing the Chatam Sofer's conclusion permitting the agunah to remarry, immediately instructed the Beit Din to issue the ruling permitting her remarriage, and then resumed studying the Chatam Sofer's responsum. The members of the Beit Din thought that R. Banet had lingering doubts about the ruling, however, the Maharam Banet told them to continue with the proceedings to release the agunah and explained that he was looking at the responsum because just seeing the handwriting of the Chatam Sofer is a segulah for acquiring fear of G-d.
R. Aharon Kotler, who particularly cherished the teachings of the Chatam Sofer, often repeated the story.
This story is cited with minor variations in the name of the Satmar Rebbe, in Chaim Sheyesh Bahem (Mahadura Kama, Parshat Shemini, pp. 200-201): A Satmar Chassid presented his rebbe with a gift of a handwritten letter by the Chatam Sofer. At first, the rebbe refused to accept the gift due to its great monetary value. He said that had the Chassid given the rebbe its worth in money, the rebbe would never have accepted the gift, and therefore refused the valuable manuscript. However, after the Chassid persisted, the Satmar Rebbe finally agreed to accept the letter. The letter by the Chatam Sofer gave him excessive pleasure and he read it over and over. On that occasion, the Rebbe recounted the story about the Maharam Banet, who while holding a handwritten responsum of the Chatam Sofer stated that although he understood its content immediately upon the first reading, "I read the words repeatedly because reading the handwriting of the Chatam Sofer is a segulah for fear of G-d".
R. Shach, dean of the Ponovezh Yeshiva, paid a condolence visit to an important rabbi in Bnei Brak who was a descendent of the Chatam Sofer. The rabbi's sons told Rav Shach that they possess an autograph leaf of the Chatam Sofer and he asked to see it, requesting that it be removed from its protective cover since actually touching the handwriting of the Chatam Sofer leads to fear of Heaven.
The manuscripts of the Chatam Sofer are also regarded as a segulah for protection and for deliverance from various difficulties. Whenever he travelled, R. Shimon Sofer, rabbi of Krakow, would take manuscripts written by his father, the Chatam Sofer, as a segulah for protection. Many Holocaust survivors attribute the miracle of their survival to the holy writings of the Chatam Sofer which they carried with them. R. Yitzchak Zilberstein of Bnei Brak often mentions in his sermons that possessing writings of the Chatam Sofer is a segulah for healing and deliverance.
Long autograph letter signed by R. Simcha Bunim Güns-Eiger, who signed: "Bunim Güns of Eisenstadt". Mattersdorf (Mattersburg), Shevat 1819.
Family letter sent to Wieluń, addressed to his son R. Moshe Güns and his daughter-in-law Ms. Ritcha. The letter is mainly composed of a Torah discourse delivered in his lecture to the Yeshiva students learning Tractate Ketubot. The beginning and end of the letter deal with family issues and include greetings to various people.
On the reverse side, letters from additional family members, in Hebrew and Yiddish, including a letter from R. Simcha Bunim's son – Yosef Güns-Schlesinger, telling his older brother about his dedicated Torah study: "…Now since I am occupied today reviewing the lectures that we learned this winter… and because I am learning with diligence and constancy, may the good G-d also grant me bounty from His holy abode, a spirit of wisdom and understanding to rise higher in G-d's Torah. The desire of the soul of your brother… the young Yosef son of my father and master R. Bunim Güns". Apparently, this letter of R. Yosef was also written by his father, R. Simcha Bunim.
R. Simcha Bunim Güns-Eiger, Av Beit Din of Mattersdorf (Mattersburg; 1770-1829), younger brother and Torah companion of R. Akiva Eiger. He received rabbinical ordination already at the age of 13, was an outstanding Torah genius of his times, and served as rabbi of Rogoźno (Posen region). In 1810 he succeeded the Chatam Sofer in the Mattersdorf rabbinate. The Chatam Sofer sent him many responsa, and his high regard for R. Simcha Bunim is obvious from the titles used in these responsa. Dozens of responsa written to R. Simcha Bunim appear in the responsa of his brother R. Akiva Eiger, and he refers to him with high esteem: "so it appears in my humble opinion, if my brother the Torah genius agrees with this…"; "I was very happy to see that you approved of my thoughts" (at the end of the book Drush V'Chiddush); "…And if this does not seem acceptable to my brother, my words shall be void" (ibid.); "…All these are hidden from my blind eyes; perhaps you have ways to allow me to understand how to explain our rabbis' words properly" (ibid.); "My lowly opinion is nullified before your great opinion" (Ginzei Rabbi Akiva Eiger, 13); "Inform me of your lofty thoughts about this… Your loving brother, who is bonded to you with love in heart and soul" (a compilation with a collection of about 40 letters of correspondence between the great brothers named Alei Esev was published in London in 1995). Among his famous sons and sons-in-law are R. Moshe Güns-Schlesinger, the recipient of this letter; R. Yosef Güns-Schlesinger (son-in-law of the wife of his uncle, the Chatam Sofer), author of the letter on the reverse side of the page; R. Shmuel, Av Beit Din of Felsőábrány (Bükkábrány); and his renowned son-in-law R. Shlomo Zalman Ulman, Av Beit Din of Makova and author of Yeri'ot Shlomo.
R. Simcha Bunim Güns-Eiger's son, the recipient of this letter: R. Moshe Güns-Schlesinger (died 1857), was a beloved disciple of his uncle R. Akiva Eiger, who served as rabbi in Wieluń (near Posen). In 1830, he was accepted to the Hamburg Kloiz in the Beit Midrash of R. Leib son of R. Shaul (in Igrot Sofrim, Letters of Rabbi Akiva Eiger, 22, R. Akiva Eiger writes to his brother R. Bunim: "…to give good tidings that your son, my friend, the clever R. Moshe, became a resident of the Beit Midrash in Hamburg…"). He helped bring to press many of the teachings of his uncle R. Akiva Eiger, as cited in the introduction of Drush V'Chidush. His name is repeatedly mentioned in the writings of R. Akiva Eiger and the Chatam Sofer. See: Chachmei Altona, Hamburg and Wandsbek, Hamburg, 1908, p. 119.
His son (whose letter is featured in the present lot): R. Yosef Güns-Schlesinger, married the stepdaughter of the Chatam Sofer and granddaughter of his uncle R. Akiva Eiger (daughter of R. Avraham Moshe Kalischer, Av Beit Din of Piła, son-in-law of R. Akiva Eiger, whose widow married the Chatam Sofer). He was a member of the Chatam Sofer's household in Pressburg and "did not budge from our Beit Midrash since his wedding day". The Chatam Sofer held him very dear and mentions him in his will, calling him "my son-in-law the excellent R. Yosef". He printed the six volumes of Responsa Chatam Sofer, and later established the Schlesinger publishing house in his city, Vienna, which remains in existence today in Tel Aviv (Sinai Publishing).
Double leaf (two written pages + recipient's address on the third page). Approx. 24 cm. Good-fair condition. Stains, tears and folds.
This letter was not printed in Chiddushei Rabbi Bunim Eiger, but the discussions on the same Talmudic subject appear in his novellae on Tractate Ketubot (Machon Yerushalayim, 1997, p. 78; R. S.D. Friedman edition, 2010, p. 127).
A volume of various works handwritten by the Kabbalist R. Menachem Mendel of Shklow, disciple of the Gaon of Vilna: Beurei HaZohar, Beur Al Sefer HaPeliah and various selections from his teacher, the Gaon of Vilna. [Lithuania and Eretz Israel, ca. 1790s-1810s].
Author's autograph, with deletions and additions. On p. 47a there is a drawing of circles, and on p. 47b he writes: "If you make a large circle that surrounds seven circles… like the drawing on the other side of the leaf".
The manuscript comprises: R. Menachem Mendel's comments on the Zohar; a commentary on Sefer HaPeliah (leaves 42-85); various selections, including selections from the Gaon of Vilna. These leaves and works were written over the course of various periods, and were bound together into the present item. The work on Sefer HaPeliah was apparently written while his great teacher, the Gaon of Vilna, was still alive (passed away in 1797), as he mentions him as such (p. 60b; he mentions the Gaon of Vilna again on p. 74a: "as I heard from our master and teacher, and I wrote this in my commentary on the Megillah…").
The selections later in the volume, and perhaps also the leaves at the beginning, were written in the period after his teacher's passing, as he mentions him as having died (see p. 100a: "from the manuscript of my master and teacher, the Gaon of blessed memory"), apparently while he was living in Safed (between ca. 1808-1815, before he settled in Jerusalem). During those years, R. Menachem Mendel would seclude himself in the mountains of the Galilee to study Kabbalistic secrets, and he merited to have amazing revelations. In the present manuscript, p. 72b, R. Menachem Mendel writes: "I do not understand this… and I worked but did not find an answer, but in a dream I was told…". In his biography of R. Menachem Mendel of Shklow (Toldot Chachmei Yerushalayim, III, p. 160), R. Aryeh Leib Frumkin tells of the troubles R. Menachem Mendel suffered while establishing the Ashkenazi settlement in Eretz Israel, imprisonment and extortion by the Muslim rulers: "But despite all this, his heart did not turn away from the holy Torah for a moment, and he yearned to arrange his novellae and the culmination of his thought in his holy works on the revealed and hidden Torah. And he composed ten books on Kabbalah, as mentioned in the book Pe'at HaShulchan, but due to our many sins they were not published, and most of them were lost over time and disappeared, and what little is left is very deep and hard to understand, as it was his way to write briefly like his teacher, the Gaon". R. Aryeh Leib Frumkin goes on to recount that he had the merit of purchasing some of R. Menachem Mendel's works in manuscript, and at the top of the list he describes a manuscript commentary on the Zohar (which may be referring to the present manuscript): "The works I merited to purchase, which are in his holy handwriting, are: 1) Commentary on the Zohar and on the appearances of the letters, which he wrote in Safed…".
The manuscripts mentioned by Frumkin were later purchased by the Kabbalist R. Naftali Hertz HaLevi, Av Beit Din of Jaffa, whose stamp appears on the endpaper of the present volume. On that endpaper a handwritten inscription reads: "Manuscript of R. Mendel, disciple of the Gaon of Vilna" (presumably, the inscription is in R. Shmuel Luria's handwriting, to whom the manuscript was sent by R. Naftali Hertz HaLevi; the editorial inscriptions of the selections also appear to have been made by R. Shmuel Luria, see p. 97b of the present manuscript, and see below). The manuscript is paginated, apparently by one of the three – R. Frumkin, R. Naftali Hertz HaLevi, or R. Shmuel Luria – but now there are many leaves lacking, removed over the years. Apparently, the manuscript with the commentary on the appearances of letters – the previous item – was originally bound with the present manuscript, since in R. Frumkin's list he mentions them together (see above).
[93] leaves (3-19, 22-25, 30-33, 35-36, 38-98, 100-104 leaves; lacking leaves: 1-2, 20-21, 26-29, 34, 37, 99). 21.5 cm. Fair condition. Stains. Open tears and extensive worming, affecting text. Repaired with paper and sellotape. New binding.
The content of the present manuscript has been printed in its entirety (most of it in recent years). The commentary on Sefer HaPeliah has been partially printed in the anthology Yeshurun (R. Binyamin Ze'ev Schwartz, "R. Menachem Mendel of Shklow's Commentary on Sefer Peliah – Manuscript", Yeshurun, VI, Av 1999, pp. 221-237), including leaves 42-49 of the present manuscript; it was later printed in its entirety in the book "R. Menachem Mendel of Shklow's Comments on Sefer HaPeliah" (Beurei HaRamam, Part II, Machon HaGra, Jerusalem-New York, 2013, with a facsimile of leaves 42-85 of the present manuscript); the commentaries on the Zohar were printed in Kitvei HaGramam (Part II, Jerusalem, 2001); the selections from the Gaon of Vilna and R. Menachem Mendel of Shklow were mostly printed (in a different order) in the books of R. Shmuel Luria: Mayim Adirim (Warsaw, 1886), Beurei Agadot (end of first chapter of Megillah, Warsaw, 1886), and more; additional selections from R. Menachem Mendel of Shklow were printed (from the present manuscript) in the anthology Yeshurun (V, Adar 1999, pp. 171-178) under the title "Selections from R. Menachem Mendel of Shklow – Manuscript".
Provenance:
1. Collection of R. Aryeh Leib Frumkin; see his book: Toldot Chachmei Yerushalayim, III, p. 160.
2. Collection of R. Naftali Hertz HaLevi, Av Beit Din of Jaffa (his stamp appears at the beginning of the volume; see Toldot Chachmei Yerushalayim, ibid., note 3 by R. Yaakov Moshe Charlap: "the Kabbalist R. Naftali Hertz HaLevi, Av Beit Din of Jaffa, possessed a manuscript of R. Menachem Mendel’s commentary on the Zohar").
3. Victor Klagsbald Collection, Paris-Jerusalem (who gave permission to print it in Beurei HaRamam, Part II, Jerusalem-New York, 2013).
4. Prof. Azaria Rein, the son-in-law of Victor Klagsbald, who was presented with the manuscript by his father-in-law.
Enclosed: Beurei HaRamam, Part II, on Sefer HaPeliah, Jerusalem-New York, 2013.
R. Menachem Mendel of Shklow (ca. 1740-1827), prominent disciple of the Gaon of Vilna, leader of the first immigration of disciples of the Gaon of Vilna to Eretz Israel, and founder of the Ashkenazi Perushim community in Jerusalem. He attended the Gaon of Vilna in the final two years of his life, and received much Torah and Kabbalah from him. In describing this special period in his life, R. Menachem Mendel attests how he did not budge from the presence of the Gaon of Vilna, and how the latter opened up for him the gates of wisdom. He composed and edited several works of the Gaon of Vilna, such as the famous commentary on Mishlei, the commentary on the Passover Haggadah, and the glosses to Seder Olam. After the passing of his teacher, R. Menachem Mendel undertook the editing and publication of some of his manuscripts, including parts of the Gaon of Vilna's commentary to Shulchan Aruch. He served as rabbi in Khislavichi.
In 1808, he led the first group of disciples of the Gaon of Vilna that immigrated to Eretz Israel. He first settled in Tiberias, and later in Safed. In 1816, he relocated to Jerusalem, where he reestablished the Ashkenazi community. After much effort, he obtained building permits from the Turkish authorities to renovate the Hurva synagogue, and succeeded in raising funds to cover its old debts to the Arabs (only in Elul 1864 was the Hurva synagogue inaugurated, after many delays).
R. Menachem Mendel was especially famous for his deep, lofty understanding in Kabbalah, and during his time in Eretz Israel he composed several profound Kabbalistic works. His disciple, R. Yisrael of Shklow, writes in his introduction to Pe'at HaShulchan of these works and their author: "A close disciple of our holy master, my friend… the pious, great, famous Kabbalist R. Menachem Mendel of Jerusalem, author of ten holy books on the hidden Torah in manuscript" (Pe'at HaShulchan, Introduction, Safed 1837). Some of these works were published in 2001 under the title Kitvei HaGramam, and others were printed in the series Beurei HaRamam (Machon HaGra, Jerusalem-New York, 2012-2013) and in Mishnat Chassidim (Machon HaGra, Jerusalem-New York, 2006; new edition, Jerusalem-New York, 2021). These works of his on Kabbalah are also mentioned on his grave on the Mount of Olives in Jerusalem: "The Kabbalist, famous Gaon in his generation, R. Menachem Mendel Ashkenazi, who established the foundations of Torah and service of G-d in the Holy Land, and authored the book Razei DiMeheimnuta…".
In Jerusalem, R. Menachem Mendel would sit throughout the day wrapped in his tallit and tefillin, studying Torah in holiness and purity. On Erev Shabbat, he would go outside the city to delve in Kabbalah in seclusion. In his writings, he describes heavenly visions and Torah secrets revealed to him, and how the soul of his teacher the Gaon of Vilna would appear to him to clarify Torah secrets, at the Western Wall, at Rachel's Tomb, and on the Mount of Olives. The elders of Jerusalem would relate that R. Menachem Mendel was capable of locating the ashes of Moshe's red heifer; that every year, on the 9th of Av, he would see two black pillars over the Temple Mount; and other such wondrous stories (R. Aryeh Leib Frumkin, Toldot Chachmei Yerushalayim, III, p. 161, in the name of R. Yaakov Moshe Charlap). He was a fierce opponent of Chassidut his entire life (though interestingly, one of his Kabbalistic works, Menachem Tzion, Przemyśl 1885, was published by prominent Galician Rebbes, who mistakenly took it as the teachings of R. Menachem Mendel of Vitebsk, who had also lived in Eretz Israel).
Letter (13 lines) handwritten and signed by R. Menachem Mendel of Shklow, disciple of the Gaon of Vilna. Jerusalem, Shevat 1823.
Call encouraging immigration to Eretz Israel, especially with the group arranged by the emissary R. Shlomo Pach [=Pituchei Chotam] of Jerusalem, who had travelled to Europe to gather a new group of immigrants wishing to settle in Jerusalem.
The letter contains a warm recommendation for R. Shlomo Pach, who as one of the first settlers in Jerusalem, was well suited to lead this immigration. The letter is signed: "Menachem Mendel son of R. B.B. [Baruch Bendit] of Jerusalem".
[1] leaf. 14.5X12.5 cm. Fair-good condition. Stains, including dark dampstains. Wear and open tears (repaired), not affecting text.
Provenance:
1. Collection of R. Yehuda Leib HaKohen Fishman (Maimon), Jerusalem (see below).
2. Victor Klagsbald Collection, Paris-Jerusalem (see article by Dr. Aryeh Morgenstern, "HaAgadda LeVeit Rivlin", HaTzofeh, 9.11.1990).
3. Prof. Azaria Rein, the son-in-law of Victor Klagsbald, who was presented with the letter by his father-in-law.
This document was published by P. Grajevsky, MiGinzei Yerushalayim, XVI, Iyar 1931, p. 3, based on the (present) original letter, from the collection of R. Yehuda Leib HaKohen Fishman.
This letter was also published by A. Morgenstern, in his book: BiShlichut Yerushalayim – History of the Pach Rosenthal Family 1816-1839, Jerusalem, 1987, in the chapter: 34 Letters Sent by Disciples of the Gaon of Vilna in Eretz Israel and the Leaders of Chassidim to R. Shlomo Pach in 1817-1824, document 8, pp. 122-123.
Morgenstern writes about the Pach family's collection of documents: "In 1886, Y.D. Frumkin published in the Havetzelet newspaper two documents from a collection of dozens of documents and letters pertaining to the Jewish settlement in Eretz Israel in the 1820s. Most letters in the collection had been sent to R. Shlomo Pach, one of the first ten Ashkenazic settlers in Jerusalem, who served as emissary of Kollel Perushim to the coastal cities of Syria and Constantinople, and to the Jewish communities throughout Russia. During WWI, the collection was acquired by R. Yehuda Leib HaKohen Fishman (Maimon), and he allowed Pinchas Grajevsky to print some of them in his various booklets in the 1930s… it appears that after the establishment of the State of Israel, the collection was sold and the original manuscripts were scattered. 17 letters and documents were purchased by the National Library, and one by the Central Archives for the History of the Jewish People. The rest of the letters are presently in the hands of private collectors, or lost" (Morgenstern, BiShlichut Yerushalayim, p. 100).
R. Menachem Mendel of Shklow (ca. 1740-1827), prominent disciple of the Gaon of Vilna, leader of the first immigration of disciples of the Gaon of Vilna to Eretz Israel, and founder of the Ashkenazi Perushim community in Jerusalem. He attended the Gaon of Vilna in the final two years of his life, and received much Torah and Kabbalah from him. In describing this special period in his life, R. Menachem Mendel attests how he did not budge from the presence of the Gaon of Vilna, and how the latter opened up for him the gates of wisdom. He composed and edited several works of the Gaon of Vilna, such as the famous commentary on Mishlei, the commentary on the Passover Haggadah, and the glosses to Seder Olam. After the passing of his teacher, R. Menachem Mendel undertook the editing and publication of some of his manuscripts, including parts of the Gaon of Vilna's commentary to Shulchan Aruch. He served as rabbi in Khislavichi.
In 1808, he led the first group of disciples of the Gaon of Vilna that immigrated to Eretz Israel. He first settled in Tiberias, and later in Safed. In 1816, he relocated to Jerusalem, where he reestablished the Ashkenazi community. After much effort, he obtained building permits from the Turkish authorities to renovate the Hurva synagogue, and succeeded in raising funds to cover its old debts to the Arabs (only in Elul 1864 was the Hurva synagogue inaugurated, after many delays).
R. Menachem Mendel was especially famous for his deep, lofty understanding in Kabbalah, and during his time in Eretz Israel he composed several profound Kabbalistic works. His disciple, R. Yisrael of Shklow, writes in his introduction to Pe'at HaShulchan of these works and their author: "A close disciple of our holy master, my friend… the pious, great, famous Kabbalist R. Menachem Mendel of Jerusalem, author of ten holy books on the hidden Torah in manuscript" (Pe'at HaShulchan, Introduction, Safed 1837). Some of these works were published in 2001 under the title Kitvei HaGramam, and others were printed in the series Beurei HaRamam (Machon HaGra, Jerusalem-New York, 2012-2013) and in Mishnat Chassidim (Machon HaGra, Jerusalem-New York, 2006; new edition, Jerusalem-New York, 2021). These works of his on Kabbalah are also mentioned on his grave on the Mount of Olives in Jerusalem: "The Kabbalist, famous Gaon in his generation, R. Menachem Mendel Ashkenazi, who established the foundations of Torah and service of G-d in the Holy Land, and authored the book Razei DiMeheimnuta…".
In Jerusalem, R. Menachem Mendel would sit throughout the day wrapped in his tallit and tefillin, studying Torah in holiness and purity. On Erev Shabbat, he would go outside the city to delve in Kabbalah in seclusion. In his writings, he describes heavenly visions and Torah secrets revealed to him, and how the soul of his teacher the Gaon of Vilna would appear to him to clarify Torah secrets, at the Western Wall, at Rachel's Tomb, and on the Mount of Olives. The elders of Jerusalem would relate that R. Menachem Mendel was capable of locating the ashes of Moshe's red heifer; that every year, on the 9th of Av, he would see two black pillars over the Temple Mount; and other such wondrous stories (R. Aryeh Leib Frumkin, Toldot Chachmei Yerushalayim, III, p. 161, in the name of R. Yaakov Moshe Charlap). He was a fierce opponent of Chassidut his entire life (though interestingly, one of his Kabbalistic works, Menachem Tzion, Przemyśl 1885, was published by prominent Galician Rebbes, who mistakenly took it as the teachings of R. Menachem Mendel of Vitebsk, who had also lived in Eretz Israel).
Handwritten receipt, with four lines handwritten and signed by R. Yisrael of Shklow, disciple of the Gaon of Vilna and leader of the Perushim community in Eretz Israel. Jerusalem, Tevet 1838.
Written by a scribe (in Oriental, semi-cursive script), with four concluding lines and signature handwritten by R. Yisrael of Shklow (three lines in Ashkenazic Rashi script, signature in Ashkenazic cursive script).
Confirmation of receipt of money ("one thousand five hundred lion dollars") from the funds sent by the philanthropist Yehuda Adutt, through R. Yehuda Alkalai, and transferred by the Rishon LeTzion R. Chaim Gagin, to the Kollel Perushim of Safed.
R. Yisrael added four lines in his handwriting to the receipt: "This is the portion of Kollel Perushim in Safed, signed by Yisrael, author of Taklin Chadtin and Pe'at HaShulchan, official of Kollel Perushim – so says Yisrael author of Taklin Chadtin and Pe'at HaShulchan".
R. Yisrael of Shklow (1770-1839), author of Pe'at HaShulchan. President and founder of the Ashkenazic Perushim settlement in Eretz Israel. Amongst the youngest disciples of the Gaon of Vilna, and disciple of the latter's disciple R. Menachem Mendel of Shklow. He studied under the Torah leaders in Shklow, and was a beloved disciple of the Gaon of Vilna in the final half year of his life (in 1797). He was cherished by the Gaon of Vilna, studied with him and "merited to serve him as a servant in the twenty days before his demise" (Aliyot Eliyahu). He prepared for print and published the commentary of the Gaon of Vilna on Shulchan Aruch, and the glosses of the Gaon of Vilna on Tractate Shekalim, which he published in his book Taklin Chadtin (Minsk, 1812). In his renowned prefaces to his books Taklin Chadtin and Pe'at HaShulchan, he shares a glimpse into the world of his illustrious teacher the Gaon of Vilna and the latter's prominent disciples. In 1810, he headed the second immigration of disciples of the Gaon of Vilna to Eretz Israel, and led the community together with his teacher R. Menachem Mendel of Shklow, who preceded him in immigrating to Eretz Israel. In the plagues of 1813, R. Yisrael lost his entire family: his wife, sons and daughters, son-in-law and grandson. He remarried and established a new family (his son-in-law from his second marriage was R. Yeshaya Bardaki, who succeeded him in leading the Ashkenazi community in Jerusalem, in the mid-19th century). R. Yisrael was the father and patron of the Perushim community, borrowing and raising astronomical sums of money to rescue the community, protecting them from the persecution of the government and the looting and pillaging of the Druze villagers who devastated the Jewish settlements in the Galilee. After the great earthquake in Tevet 1837 which destroyed the Jewish settlement in Safed, R. Yisrael settled in Jerusalem and became the rabbi and leader of the Ashkenazic community in the city. During that time, he devoted himself to the settlement in the Galilee and in Jerusalem, and corresponded amongst others with the Chatam Sofer, who held him in high esteem (the Chatam Sofer would address him in his letters with exceptional titles of honor, see: Encyclopedia LeChachmei Eretz Israel, II, p. 236).
The present receipt is a historic documentation of the activities of R. Yisrael of Shklow for the rehabilitation of the Perushim community in Eretz Israel, in the difficult year following the destruction of Safed in the great earthquake of 1837. R. Yisrael passed away in Sivan 1839, and was buried in the Tiberias ancient cemetery.
[1] double leaf. Approx. 10.5X6.5 cm. Good-fair condition. Stains and wear. Worming to back leaf (blank).
Lengthy letter handwritten and signed by R. "Tzvi Hirsh HaLevi Ish Horowitz" – author of Machaneh Levi (son of the Haflaa). Frankfurt am Main, 16 Kislev 1813.
Addressed to R. Yitzchak Seckel Wormser, rabbi of Fulda. Halachic responsum regarding the wife of a Kohen who reported having been violated by soldiers. The responsum was published (with variations) in his book Chomer BaKodesh (Zhovkva, 1876, responsum 24).
R. Tzvi Hirsh HaLevi Horowitz, author of Machaneh Levi (ca. 1746 – Elul 1817), rabbi of Frankfurt am Main, successor of his father R. Pinchas HaLevi Horowitz, the Haflaa. Renowned in his times and for posterity for his genius and exceptional sharpness (several generations later, when a Torah scholar would say a profound and sharp pilpul, he would be told that his words are enlightening like the Machaneh Levi – see: Ohalim, Chiddushei Maharil Diskin UVeno R. Yitzchak Yerucham, Jerusalem, 2001, note on p. 215). He corresponded with the great Torah leaders of his times, such as R. Akiva Eger and his brother-in-law R. Tzvi Yehoshua HaLevi Horowitz, rabbi of Tarnów. His descendants include prominent Torah leaders such as: R. Yoel Horowitz of Brody and R. Yaakov Yehoshua Horowitz son-in-law of R. Efraim Zalman Margolies of Brody (see: D. HaLachmi, Chachmei Yisrael, I, R. Tzvi Hirsh Segal Horowitz, p. 221a). His books include Machaneh Levi on the Talmud (Offenbach, 1801); Lachmei Todah – novellae on Halachah and Aggadah (Offenbach, 1816); and Responsa Chomer BaKodesh (Zhovkva, 1876).
The recipient of the letter, R. Yitzchak Seckel Wormser, rabbi of Fulda (d. 1839), son and successor of R. Shlomo Zalman Wormser, rabbi of Fulda. He assisted his father in the rabbinate for 14 years, and replaced him upon his passing in 1807. His wife Rebbetzin Zerle was the daughter of R. Nathan son of R. Mordechai HaKohen Adler of Frankfurt am Main (cousin of the kabbalist R. Nathan Adler of Frankfurt, son of R. Shimon HaKohen Adler). His descendants included the family of his illustrious son-in-law R. Yitzchak Dov HaLevi Bamberger, rabbi of Würzburg.
[1] double leaf (one-and-a-half written pages + page with recipient's address). 24 cm. Good-fair condition. Stains and folding marks. Address and postmark dated 10 December [1813].
Letter handwritten and signed by R. Samson Raphael Hirsch, rabbi of the Orthodox community in Frankfurt, founder and leader of the Orthodox communities in Germany. Frankfurt am Main, 1862. Hebrew.
Halachic responsum sent to the United States, regarding the kashrut of the barbary duck. The letter was sent to R. Yissachar Dov (Bernard) Illowy, rabbi of Congregation Shaarei Chesed in New Orleans (Louisiana, southern United States), in response to his query about the kashrut of barbary ducks (Muscovy ducks), for which there is no tradition, and whose eggs are typical of non-kosher birds.
In this letter, R. Samson Raphael Hirsh concurs with R. Illowy's opinion that the fact the duck is eaten by the local Jewish community is not sufficient to render the duck kosher by tradition, and that for lack of early, reliable tradition regarding the bird, it shouldn't be eaten, especially since its eggs are round, which is a sign of an egg laid by a non-kosher bird. The letter concludes with blessings that R. Illowy should be successful in reinstating Torah observance, and with the full signature of R. Samson Raphael Hirsh.
The present letter was published (with minor errors) in Milchamot Elokim (Berlin, 1914, p. 165) and quoted in the essay by R. Naftali Yechiel Weinberger, VehaOf Yirev BaAretz (Yeshurun, vol. XIV, Nissan 2004, p. 923).
R. Samson Raphael Hirsch (1808-1888) was the legendary leader of German Orthodox Jewry and founder of the association of independent communities. Born in Hamburg to R. Refael Frankfurt, he was a disciple of Chacham Bernays of Hamburg, and later of R. Yaakov Ettlinger, the Aruch LaNer of Altona. At the age of 22, he began serving as rabbi of Oldenburg, Emden and Nikolsburg. In 1850, he was summoned by eleven Orthodox families in Frankfurt am Main to stand at the helm of the new, Orthodox Adat Yeshurun community. R. Samson Raphael Hirsch was the first to attempt to stem the rapid spiritual decline of German Jewry, painstakingly rebuilding Orthodox Jewry in Germany. His Halachic and Torah authority earned him the undisputed position of leader of Orthodox Jewry in Western Europe. He invested great effort in establishing the independent communities in various German cities, and educated an entire generation to Torah and observance, through his discourses, books and essays (the Nineteen Letters, Horeb and others), which were originally delivered and written in German, and have since been translated and published in many editions, in Hebrew and other languages.
The recipient of the letter: R. Yissachar Dov Ber (Bernard) Illowy (1814-1871), disciple of the Chatam Sofer and rabbinically ordained by him. Born in Kolín, Bohemia, he moved to Germany ca. 1849 (due to the war in Bohemia), and reached the United States in 1852, where he served as rabbi in New York, Philadelphia, St. Louis and Baltimore. In 1861, he was appointed rabbi of Congregation Shaarei Chesed in New Orleans (Louisiana), and worked to reinstate Torah observance, which was totally non-existent there, to the extent that even the rabbis publicly desecrated the Shabbat. In his letter to R. Samson Raphael Hirsch, R. Illowy describes the state of Torah observance in the United States in those times, and relates that since his arrival eight months earlier, he has succeeded in encouraging over ten families to begin keeping Shabbat and a kosher kitchen (Milchamot Elokim, pp. 162-164; quoted in the aforementioned essay in Yeshurun, vol. XIV, p. 924, note 75). From 1866, he served as rabbi of Congregation Sherith Yisrael in Cincinnati, and was amongst the opponents of Reform in the United States (Kinstlicher, HaChatam Sofer VeTalmidav, pp. 289-290). Over forty years after his passing, his sons published his correspondence with rabbis worldwide regarding his battles for Torah observance in the United States: Milchamot Elokim – The Controversial Letters and the Casuistic Decisions of the Late Rabbi Bernard Illowy, Berlin, 1914.
[1] leaf. 26 cm. Thin, bluish stationery. Good-fair condition. Stains, wear and folding marks. Mounted on paper for preservation. Piece of envelope with address and postmarks pasted on verso.
A long letter sent to the rabbi of Lipník, Moravia, signed by "the appointees of the Guardians of the Faith (Shomrei HaDat)… representing the honorable Av Beit Din of Pressburg and the rest of the honorable rabbis of Hungary and Transylvania": R. Meir Trebitsch, R. Yitzchak Reich, R. Moshe son of Menachem, and R. Shmuel Fränkel MiBach. Pest [Budapest], 13 Av (21 July) [1869].
A historical letter, written in the thick of the schism of the Hungarian Jewish communities, following the 1868 Budapest Congress. In the letter, the authors give a detailed account of the events of the schism, following the Congress which had been initiated by the Minister of Religion. They tell how when the Orthodox envoys recognized the plot of the Neolog envoys, who were trying to legislate laws against following Judaism and Halachah, they protested before the Minister of Religion, but he by no means accepted their claims. Consequently, the Orthodox envoys appealed to Emperor Franz Josef, and were granted a private audience with him. The Emperor listened and accepted their arguments, but since approval of their petition depended on the Minister of Religion, they decided to turn to rabbis outside of the Hungarian communities to bolster their claim that the approval of the "constitution of the communities" that had been approved at the Congress was an assault on freedom of religion and conscience, preventing adherents of a religion from fulfilling their religious duties.
In the margins of the letter, they apologize to the rabbi of Lipník for not knowing his name: "Note, his holy name was unknown to us from afar – but when his eminence's reply comes, his holy name will be engraved upon our hearts".
The first three signatories are the Orthodox lobbyists, who were among the envoys to the Congress mentioned previously: R. Meir Trebitsch of Óbuda (1813-1886), R. Yitzchak Reich, son of R. Moshe Aharon Reich of Timișoara, founder and head of the Orthodox organization in Budapest (until his death in 1896), and R. Moshe son of Menachem (apparently R. Moshe Fleischman of Pest, one of the envoys to the Congress of 1868, whose righteousness and large contributions to charity are attested to by the Ktav Sofer – see Igrot Sofrim, p. 53).
The fourth signatory is R. Shmuel Fränkel of Dorog (1815-1881), prominent Chassidic rabbi in Hungary, renowned as an exalted Tzadik and wonder-worker. Close disciple of the Divrei Chaim of Sanz, he also frequented the court of Rebbe Tzvi Hirsh of Liska. He lived in Komádi (Hungary; earning the title of "R. Shmuel Komader"), and in Berettyóújfalu. He would sign "MiBach", and is referred to as such on the title page of his book Imrei Shefer (according to some, this acronym stands for "MiBeit Chalfon", while others interpret it as "MeHar Chadash", after his place of residence Berettyóújfalu). In 1874, he was appointed rabbi of Hajdúdorog, Hungary. His descendants include many prominent rabbis and personalities. The Torah institutions of the Dorog Chassidut today were established in his memory.
[1] leaf. 39.5 cm. Good-fair condition. Stains. Tears to folds (reinforced with tape on verso), slightly affecting text. Open tears (cut out) on the right margins of the leaf (not affecting text).
The present letter was printed in the book Rabbenu HaKadosh MiDorog (Bnei Brak, 2001, pp. 212-217), and in the new edition of his book Imrei Shefer (part 2, Bnei Brak, 2011, Igrot Kodesh, letter 2, pp. 151-154).