Handwritten leaf with a detailed description of the arrangements of the funeral of Rabbi Zalman Mirlesh who died on Wednesday the fifth of Cheshvan 1790. The task of carrying his casket was divided between the Chevra Kaddisha Gomlei Chassadim and the Chevra Kaddisha of the buriers. Frankfurt am Main, [1790].
“The great Torah genius and tsaddik Rabbi Zalman Chassid called R’ Zalman Mirlesh who would sit and study Torah and Chassidism for over 30 years…in the home of R’ Michel Geiger. He abstained from all worldly pleasures and would seclude himself with prayers and entreaties in holiness and purity and his mouth never stopped learning (Torah).”
Recounted at the beginning of the leaf is the great love of the city’s residents for Rabbi Zalman and afterward the details of the preparations for his funeral. Related further in the leaf is that immediately after his death, the Chevra Kaddisha of the buriers sent a request to the Chevra Kaddisha Gomlei Chassadim “to honor them and also give them the privilege of carrying the Chassid’s casket”. After discussions, all agreed to divide the way from Rabbi Zalman’s home until the cemetery between the two Chevra Kaddishas “A one-time order for reasons of honor and peace and not for all times…”.
Rabbi Meshulam Zalman Mirlesh – Chassid, was born in Manheim and was a faithful companion of the renowned Rabbi Yeshaya Berlin-Pik of Breslau. One of the foremost Torah scholars of Frankfurt am Main, head of yeshiva and an ascetic holy tsaddik. Written on his tombstone: “He conducted himself with piety and asceticism and was extremely diligent
in the study of Torah day and night for almost 40 years and taught many disciples”. Similar things were written about him in the memorial notebook of the community.
The Chatam Sofer studied in his youth in Rabbi Zalman’s yeshiva and was his disciple. See the book Chut Meshulash about the history of the Chatam Sofer (comment, pp. 14-15 of the new editions, Leaf 3 of the old edition). The Chatam Sofer writes (in his responsa, Yoreh De’ah, Siman 207) that his teacher and rabbi Rabbi Zalman Chassid had a Mikveh (ritual bath) in his summer home and this home served as a Bet Midrash.
Leaf 23 cm. High-quality thin paper, good-fair condition, folding marks, holes and minor damages (from ink corrosion). Housed in a small envelope with an inscription in an old handwriting, with the acronym “Chevra Kaddisha of our community” in initials.

Long fascinating letter handwritten and signed by Rabbi Naftali Amsterdam to his close friend Rabbi Itze'le Blazer, Av Beit Din of St. Petersburg. Helsingfors (Helsinki), Finland. [c. 1871].
At the beginning of the letter, Rabbi Naftali writes nostalgically of times past, when they basked together in the shadow of their revered teacher Rabbi Yisrael of Salant. He writes: "I will remind you of things that naturally people forget…it is very good for a person to preserve these moments, that man maintain a good quality, because it is known that a person cannot maintain one quality – except those who have lofty qualities like the Chassid [Rabbi Leib Chassid of Kelm]. Further in the letter he suggests that Rabbi Itze'le find himself a place for seclusion: "As soon as a person feels these good moments and intervals, he should see that he secludes his soul, and also his body if he can, and then he can write a long list of thoughts such as we had merited at that time, when his light was upon our heads" [when they both studied with their great teacher, Rabbi Yisrael of Salant].
The letter includes a halachic responsum discussing the mitzvah of Pidyon HaBen regarding a father who is serving in the army far away and cannot come to redeem his firstborn and does not have the five sela'im necessary for the pidyon. The question is if he can redeem him by means of a third party, etc.
Rabbi Naftali concludes the letter relating that his wife and family members are not yet prepared to move to Finland, "She fears that life there will not be like in the city of Nowogród, and also because I have informed them that no Jewish person from our country is allowed to trade in this country, which is indeed the case. I have not yet disclosed that she will not come to the residents of the city, perhaps you can really find a wise solution for this and consult those who know, for me…".
Rabbi Naftali Amsterdam (1832-1916), was born in the city of Salant and at a young age became attached to the ways of his close teacher, Rabbi Yisrael Salanter, until he became one of his greatest disciples. He was counted among the first ten carefully chosen disciples in the Kovne Kollel founded by Rabbi Yisrael Salanter in 1849. In 1867, following the instructions of his teacher Rabbi Yisrael Salanter, Rabbi Naftali moved to serve as rabbi of Helsingfors (Helsinki), the capital city of Finland, and he retained this position until 1875. [In 1870, he was accepted as Rabbi of the city of Nowogród and served there for a year but in 1871 he returned to the Helsinki rabbinate]. In 1875, he moved back to Kovno and served there in several positions and in 1906 ascended to Jerusalem. There he continued his Torah and mussar studies for ten years and influenced the entire Torah community of Jerusalem with the mussar school of thought.
His close friend, Rabbi Yitzchak Blazer, R’ Itze’le Peterburger (1837-1907) was one of the greatest disciples of Rabbi Yisrael of Salant, a leading Torah scholar in his times who spread the Mussar movement. Following the instructions of his teacher Rabbi Yisrael Salanter, he moved to the capital city of St. Petersburg
to serve in its rabbinate. He served as Rabbi and Av Beit Din from 1862-1878. In 1878, he resigned from the rabbinate and moved to Kovno and from 1980, he headed the Kovno Kollel. In 1904, he immigrated to Jerusalem. He authored the Pri Yitzchak responsa and Kochvei Or which was published together with Or Yisrael written by his teacher, Rabbi Yisrael Salanter.
The content of this letter, written after 1871, after Rabbi Naftali returned to Finland, is interesting and enlightening. It portrays correspondence between tsaddikim, both mussar giants, Torah geniuses and amazingly pious individuals, leading disciples of the founder of the Mussar movement, Rabbi Yisrael Salanter, who both spread his teachings. They write longingly of days past, at the time they basked together in the shadow of their teacher, they discuss ways to serve G-d, negotiate halachic issues and consult one another about personal matters. This letter reflects their way of thinking and the uniqueness of Rabbi Yisrael’s disciples, in their integral combination of Halacha, conduct and mussar [between man and G-d, man and his fellow-man, man and himself].
[2] pages 22 cm. Approximately 35 handwritten lines, good condition, folding marks. With wax stamp of Rabbi Naftali (almost whole).

"Chaver" Ordination handwritten and signed (with stamp) by Rabbi David Ulman. Lackenbach, 1874.
Ordination to Reuven Katz, 'who hereafter shall be called "Chaver R. Reuven" '.
Rabbi David Ulman (1823-1901, Otzar HaRabbanim 4695), a leading Hungarian rabbi, Av Bet Din of Lackenbach. Son of Rabbi Avraham Ulman author of the Bet Avraham responsa and grandson of Rabbi Shalom "Charif" Ulman. His father and grandfather served as rabbi of Lackenbach and after his father's death he succeeded him as Av Bet Din and Rosh Yeshiva. He served in this capacity for more than 50 years. His son-in-law and successor, Rabbi Moshe Aharon Kraus, published a small part of his novellae titled Bet David, together with his father’s book of responsa (Bet Avraham responsa, Mukacheve, 1909).
Leaf (official stationery). 22 cm. Good condition, stains and folding marks.