Auction 53 - Rare and Important Items
Displaying 37 - 48 of 168
Auction 53 - Rare and Important Items
November 15, 2016
Opening: $1,000
Sold for: $7,500
Including buyer's premium
Tractate Rosh Hashanah of the Babylonian Talmud, with commentaries. Pietrykaŭ, 1925.
Gemara of R. Meir Shapira of Lublin. On the inner side of the front cover is his signature: "Belongs to Meir Shapira Av Beit Din of Pietrykaŭ" and his stamp: "Meir Shapira Av Beit Din and rabbi of Pietrykaŭ". Stamps of Beit Eked Sefarim" of the Chachmei Lublin Yeshiva. On Page 41 is a handwritten correction [apparently, the handwriting of R. Meir Shapira].
This Gemara is from a special edition which was printed for the first cycle of the Daf Yomi study. It was printed in a small format to ease carrying while traveling and each Talmud Daf (leaf) is printed on four pages. The Maharsha commentary is also printed on the Daf (in the margins). The Gemara was not printed as a full set (additional tractates were not printed) and to the best of our knowledge it is the first Gemara printed for those who study the Daf HaYomi.
Printed on the verso of the title page is a table - "Chart for the schedule for study of the worldwide Daf Yomi", with an introduction - "Important Notice" - which details the benefits of the table: "As set in the assembly of most of the Rebbes and Rabbis who participated in the Great Assembly in Vienna on Wednesday, the 10th of Elul 1923, initiated by the famous Torah scholar R. Meir Shapira Rabbi of Pietrykaŭ and its region (Polish Siem delegate), that each man should participate in the study of the worldwide Daf Yomi, and thank G-d almost all of our Jewish brethren have accepted this regular study session…".
Further, the publisher explains the benefit of the table: "The shopkeeper who deals in trade and is burdened earning his livelihood and with other cares is liable to forget to study the Daf Yomi and later when he does find the time to make up the obligation he missed, he may forget which Daf belongs to that day… Later, when he owes several pages, he will entirely despair of paying his debt…". Afterward, he explains the benefit of the format: "For the benefit of traders who cannot find the time to study one complete Daf in one sitting… but want to divide the Daf into portions throughout the day, we have printed each Daf in four small pages… For the benefit of travelers… we have printed a small volume which is easy to take along… and for the benefit of the students who go to school or to yeshiva and carry their books in their bags…".
R. Meir Shapira (1887-1934), Rabbi of Pietrykaŭ and Lublin, head of the Chachmei Lublin Yeshiva, introduced the idea of Daf Yomi, and was one of the founders of Agudat Yisrael and one of the leading rabbis of his times [see item no. 45]. He is noted for his idea of the Daf Yomi, which he introduced at the first Great Assembly of Agudat Yisrael in Vienna, in Elul 1933. The idea of Daf Yomi is to divide the study of the Babylonian Talmud into a regular schedule of one Daf each day throughout the year. In this manner, the Talmud is completed in seven years. This initiative was highly successful and tens of thousands of men began to study according to this plan. The date for beginning the program was set for Rosh Hashanah 1923. The Gerrer Rebbe who was a prominent Polish leader in those days announced on Rosh Hashanah eve that "I am going to study the Daf Yomi" and he was followed by thousands of his Chassidim. The Daf Yomi became a precious asset for young and old of all circles. Today, tens of thousands of Jews study the Daf Yomi and thousands of lectures take place each day all over the world on the Daf and various organizations have been established to spread and reinforce this study. From the time of its initiation until today, the Talmud has been completed 12 times.
[3], 61, 64-133 pages (lacking one leaf: pages 61-62). 22 cm. Fair-good condition. Dry paper. Stains, wear and tears. Restored binding, incorporating part of the original binding.
Gemara of R. Meir Shapira of Lublin. On the inner side of the front cover is his signature: "Belongs to Meir Shapira Av Beit Din of Pietrykaŭ" and his stamp: "Meir Shapira Av Beit Din and rabbi of Pietrykaŭ". Stamps of Beit Eked Sefarim" of the Chachmei Lublin Yeshiva. On Page 41 is a handwritten correction [apparently, the handwriting of R. Meir Shapira].
This Gemara is from a special edition which was printed for the first cycle of the Daf Yomi study. It was printed in a small format to ease carrying while traveling and each Talmud Daf (leaf) is printed on four pages. The Maharsha commentary is also printed on the Daf (in the margins). The Gemara was not printed as a full set (additional tractates were not printed) and to the best of our knowledge it is the first Gemara printed for those who study the Daf HaYomi.
Printed on the verso of the title page is a table - "Chart for the schedule for study of the worldwide Daf Yomi", with an introduction - "Important Notice" - which details the benefits of the table: "As set in the assembly of most of the Rebbes and Rabbis who participated in the Great Assembly in Vienna on Wednesday, the 10th of Elul 1923, initiated by the famous Torah scholar R. Meir Shapira Rabbi of Pietrykaŭ and its region (Polish Siem delegate), that each man should participate in the study of the worldwide Daf Yomi, and thank G-d almost all of our Jewish brethren have accepted this regular study session…".
Further, the publisher explains the benefit of the table: "The shopkeeper who deals in trade and is burdened earning his livelihood and with other cares is liable to forget to study the Daf Yomi and later when he does find the time to make up the obligation he missed, he may forget which Daf belongs to that day… Later, when he owes several pages, he will entirely despair of paying his debt…". Afterward, he explains the benefit of the format: "For the benefit of traders who cannot find the time to study one complete Daf in one sitting… but want to divide the Daf into portions throughout the day, we have printed each Daf in four small pages… For the benefit of travelers… we have printed a small volume which is easy to take along… and for the benefit of the students who go to school or to yeshiva and carry their books in their bags…".
R. Meir Shapira (1887-1934), Rabbi of Pietrykaŭ and Lublin, head of the Chachmei Lublin Yeshiva, introduced the idea of Daf Yomi, and was one of the founders of Agudat Yisrael and one of the leading rabbis of his times [see item no. 45]. He is noted for his idea of the Daf Yomi, which he introduced at the first Great Assembly of Agudat Yisrael in Vienna, in Elul 1933. The idea of Daf Yomi is to divide the study of the Babylonian Talmud into a regular schedule of one Daf each day throughout the year. In this manner, the Talmud is completed in seven years. This initiative was highly successful and tens of thousands of men began to study according to this plan. The date for beginning the program was set for Rosh Hashanah 1923. The Gerrer Rebbe who was a prominent Polish leader in those days announced on Rosh Hashanah eve that "I am going to study the Daf Yomi" and he was followed by thousands of his Chassidim. The Daf Yomi became a precious asset for young and old of all circles. Today, tens of thousands of Jews study the Daf Yomi and thousands of lectures take place each day all over the world on the Daf and various organizations have been established to spread and reinforce this study. From the time of its initiation until today, the Talmud has been completed 12 times.
[3], 61, 64-133 pages (lacking one leaf: pages 61-62). 22 cm. Fair-good condition. Dry paper. Stains, wear and tears. Restored binding, incorporating part of the original binding.
Category
Rare and Important Items
Catalogue
Auction 53 - Rare and Important Items
November 15, 2016
Opening: $2,000
Sold for: $2,500
Including buyer's premium
Chok L'Yisrael, Part 4 - Bamidbar. Zhovkva, 1802.
This copy belonged to Rebbe Chune Halberstam of Kołaczyce. On the title page is his signature: "Chune Halberstam". On the front and back free endpapers are handwritten inscriptions indicating that the book "…belongs to the Rabbi of Kołaczyce, here in Rzeszów".
R. Chune Halberstam (1884-1942, Encyclopedia L'Chassidut Vol. 1, pp. 625-626), Related through both his parents to the Sanz Rebbe, the author of Divrei Chaim. His father, R. Menachem Mendel Halberstam of Frysztak was the son of R. Aryeh Leib of Dukla, son of R. David of Cieszanów, son of R. Chaim of Sanz. His mother, Feige Bayla was the daughter of R. Yechezkel Shrage Halberstam of Szeniawa, son of R. Chaim of Sanz. Reputedly, R. Chune was born as a result of a blessing bestowed by his ancestor the Szeniawa Rebbe who foresaw his illustrious future and said, "I have had a Heavenly revelation that he will become a great man". Chassidic lore recounts that this grandfather crowned R. Chune, requesting that he pray for his health. He was known throughout Galicia as a man of truth and as person who loved his fellow-Jew. One Erev Yom Kippur, at the height of his pre-fast meal, he cried out: "With ahavat Yisrael (love of the Jewish people), it is possible to gain endless lofty heights". He would often repeat the saying of his grandfather the Divrei Chaim of Sanz: "I do not fear any person, not even an angel, I only fear the sigh of a poor person". Indeed, he was very active on behalf of the poor and the disheartened, especially the needy of Eretz Israel. At a young age, he was appointed Rabbi of Kołaczyce (Poland), and thereafter was called the Kołaczyce Rebbe by all. After the death of his brother-in-law, R. Simcha Yissachar Ber Halberstam of Szeniawa, many Chassidim joined his court, among them R. Itzik'l of Przeworsk. Eventually, he became famous as one of the foremost Chassidic rebbes. The tsaddikim of his times greatly revered and praised him. R. Yissachar Dov Rokeach of Belz said that his fear of Heaven is renowned throughout the world and his great-uncle R. Yitzchak Yeshaya Halberstam (R. Shi'iy'le Tshechoiver) said that he can see in R. Chune many of the attributes of his father, the Divrei Chaim of Sanz (Encylopedia L'Chachmei Galicia, Vol 2, pp. 467-471).
During WWI, R. Chune immigrated to Košice (Slovakia) and remained there for seven years. After the war, he returned to Poland and established his court in the city of Rzeszów, and there established his yeshiva named Zera Kodesh, in which he guided young men in the paths of Torah and Chassidism. During the Holocaust, he fled Rzeszów to Frysztak and was clandestinely surrounded by Chassidim. The increased danger forced the Rebbe to hide in a bunker in a potato field outside of the city but he was discovered by the Nazis, deported to the Jasło prison and executed on the second day of Chol HaMo'ed Succot 1942. His prison-mate in the Jasło prison, R. Moshe Rand, relates that before his execution, R. Chune recited with R. Moshe the Nishmat prayer and declared that after examining his deeds, he found only one sin, he was not active enough on behalf of the needy population of Eretz Israel (Encyclopedia Shema Yisrael, Vol. 2, p. 183). His wife, children and grandchildren and his entire extended family, more than 70 people, also perished in the Holocaust (Menashe Unger, Admorim SheNispu Ba'Shoah, pp. 95-98).
It is well known that the Rebbe, author of the Divrei Chaim of Sanz and his sons and holy descendants punctiliously studied the daily lesson in the book Chok L'Yisrael, and they were accustomed to studying it while donning Rabbeinu Tam tefillin. R. Yekutiel Yehuda Halberstam of Sanz-Klausenburg writes: "Study of Chok L'Yisrael is of great importance… the Rebbe of Sanz and of Shinova and other Torah leaders studied Chok L'Yisrael daily…" (Shefa Chaim, Ra'ava D'Ra'avin, Part 1, Netanya 2009, p. 5).
[2]. 200, 205-206 (lacking Leaves 201-204). 18 cm. Condition varies, good-fair. Stains. Slight wear. Worming, in some place affecting text. Binding with leather spine, with damages and worming.
In the Bibliography of the Hebrew Book, only Bamidbar is recorded (possibly the other volumes were not printed).
Enclosed is an expert's report with identification of the signature of Rebbe Chune Halberstam.
This copy belonged to Rebbe Chune Halberstam of Kołaczyce. On the title page is his signature: "Chune Halberstam". On the front and back free endpapers are handwritten inscriptions indicating that the book "…belongs to the Rabbi of Kołaczyce, here in Rzeszów".
R. Chune Halberstam (1884-1942, Encyclopedia L'Chassidut Vol. 1, pp. 625-626), Related through both his parents to the Sanz Rebbe, the author of Divrei Chaim. His father, R. Menachem Mendel Halberstam of Frysztak was the son of R. Aryeh Leib of Dukla, son of R. David of Cieszanów, son of R. Chaim of Sanz. His mother, Feige Bayla was the daughter of R. Yechezkel Shrage Halberstam of Szeniawa, son of R. Chaim of Sanz. Reputedly, R. Chune was born as a result of a blessing bestowed by his ancestor the Szeniawa Rebbe who foresaw his illustrious future and said, "I have had a Heavenly revelation that he will become a great man". Chassidic lore recounts that this grandfather crowned R. Chune, requesting that he pray for his health. He was known throughout Galicia as a man of truth and as person who loved his fellow-Jew. One Erev Yom Kippur, at the height of his pre-fast meal, he cried out: "With ahavat Yisrael (love of the Jewish people), it is possible to gain endless lofty heights". He would often repeat the saying of his grandfather the Divrei Chaim of Sanz: "I do not fear any person, not even an angel, I only fear the sigh of a poor person". Indeed, he was very active on behalf of the poor and the disheartened, especially the needy of Eretz Israel. At a young age, he was appointed Rabbi of Kołaczyce (Poland), and thereafter was called the Kołaczyce Rebbe by all. After the death of his brother-in-law, R. Simcha Yissachar Ber Halberstam of Szeniawa, many Chassidim joined his court, among them R. Itzik'l of Przeworsk. Eventually, he became famous as one of the foremost Chassidic rebbes. The tsaddikim of his times greatly revered and praised him. R. Yissachar Dov Rokeach of Belz said that his fear of Heaven is renowned throughout the world and his great-uncle R. Yitzchak Yeshaya Halberstam (R. Shi'iy'le Tshechoiver) said that he can see in R. Chune many of the attributes of his father, the Divrei Chaim of Sanz (Encylopedia L'Chachmei Galicia, Vol 2, pp. 467-471).
During WWI, R. Chune immigrated to Košice (Slovakia) and remained there for seven years. After the war, he returned to Poland and established his court in the city of Rzeszów, and there established his yeshiva named Zera Kodesh, in which he guided young men in the paths of Torah and Chassidism. During the Holocaust, he fled Rzeszów to Frysztak and was clandestinely surrounded by Chassidim. The increased danger forced the Rebbe to hide in a bunker in a potato field outside of the city but he was discovered by the Nazis, deported to the Jasło prison and executed on the second day of Chol HaMo'ed Succot 1942. His prison-mate in the Jasło prison, R. Moshe Rand, relates that before his execution, R. Chune recited with R. Moshe the Nishmat prayer and declared that after examining his deeds, he found only one sin, he was not active enough on behalf of the needy population of Eretz Israel (Encyclopedia Shema Yisrael, Vol. 2, p. 183). His wife, children and grandchildren and his entire extended family, more than 70 people, also perished in the Holocaust (Menashe Unger, Admorim SheNispu Ba'Shoah, pp. 95-98).
It is well known that the Rebbe, author of the Divrei Chaim of Sanz and his sons and holy descendants punctiliously studied the daily lesson in the book Chok L'Yisrael, and they were accustomed to studying it while donning Rabbeinu Tam tefillin. R. Yekutiel Yehuda Halberstam of Sanz-Klausenburg writes: "Study of Chok L'Yisrael is of great importance… the Rebbe of Sanz and of Shinova and other Torah leaders studied Chok L'Yisrael daily…" (Shefa Chaim, Ra'ava D'Ra'avin, Part 1, Netanya 2009, p. 5).
[2]. 200, 205-206 (lacking Leaves 201-204). 18 cm. Condition varies, good-fair. Stains. Slight wear. Worming, in some place affecting text. Binding with leather spine, with damages and worming.
In the Bibliography of the Hebrew Book, only Bamidbar is recorded (possibly the other volumes were not printed).
Enclosed is an expert's report with identification of the signature of Rebbe Chune Halberstam.
Category
Rare and Important Items
Catalogue
Auction 53 - Rare and Important Items
November 15, 2016
Opening: $1,500
Sold for: $4,750
Including buyer's premium
Sha'arei Kedusha, mussar and kabbalistic customs, by Rabbi Chaim Vital. Jerusalem, 1907. Bound with: Alim L'Terufah, Igeret Mussar of the Ramban, with Igeret Musar of the Vilna Gaon and Orchot Ish by the Rosh. Jerusalem, 1907.
Pocket edition. Both books were printed in the same printing press, without mention of its name. At the beginning of Sha'arei Kedusha, a notice is printed regarding the woman who brought it to print, "The dear woman Rivka… daughter of the dear Yosef Avraham Shalom Yosef, wife of the dear Yitzchak Refael Balilius", whose "spirit moved her to reprint this cherished book in the printing press of the city of Jerusalem…" [Rivka Balilius was a renowned philanthropist of the Babylonian Jewish community. Her father, R. Yosef Avraham Shalom, established and funded the Porat Yosef Yeshiva in Jerusalem].
In the book Alim L'Terufah, this edition also features Segula Nifla'ah to "be saved from the curse of Rabbi Shimon bar Yochai", by "The mighty Torah scholar…R. Yosef Chaim who grandly rules the Jews of Babylonia and its region…and it was printed in his awesome book Ben Ish Chai…".
Splendid copy bound in an elaborate leather binding, with gilt adornments. Embossed in the center of the binding: "C.R. [Chacham Rabbi] Yosef Chaim" - this copy was prepared especially in honor of R. Yosef Chaim of Baghdad, author of Ben Ish Chai. Apparently, it was dedicated to the "Ben Ish Chai" by the publisher, the philanthropist Rivka Balilius.
On the front flyleaf is a dedication handwritten and signed by "Ya'akov son of R. Yosef Chaim" - the Chacham Rabbi Ya'akov, son of the Ben Ish Chai who gave this book as a "token of love" to R. David Sassoon on the 5th of Cheshvan 1911, one year after the death of the Ben Ish Chai.
R. Yoseph Chaim of Baghdad (1833-1909), author of Ben Ish Chai and dozens of other important books. Son of R. Eliyahu, son of R. Moshe Chaim Rabbi of Baghdad. Disciple of R. Abdallah Somekh, famous for his Torah knowledge and piety. After his father died in 1859, at the young age of 26, R. Yoseph Chaim succeeded his father as orator in the Great Synagogue of Baghdad and thereafter delivered a sermon there every Shabbat for 50 years. On special Shabbatot such as Shabbat Tshuva and Shabbat HaGadol, more than 4000 people would congregate to hear his sermons and he would enthrall the audience for four to five hours, spicing his words with charming parables. His sermons were a mixture of halacha and aggada, rulings and commentary and aggadot Chazal, according to their simple meaning (pshat), remez and their hidden meanings (kabbalah).
The author of Ben Ish Chai was the leading Torah scholar of his city and the entire country. All the Baghdad rabbis
and dayanim submitted to his authority and he was the unchallenged leader of Babylonian Jews. His greatness in revealed and hidden Torah became renowned throughout the world and he was famous for his great holiness. In 1869, he travelled to Eretz Israel to pray at the graves of tsaddikim, and at that time, he received a Heavenly revelation that his neshama (soul) originated from the neshama of Benayahu ben Yehoyada after whom he named many of his works: Ben Ish Chai, Ben Ish Chayil, Ben Yehoyada, Rav Pe'alim, Od Yoseph Chai, etc. His other books are Leshon Chachamim, Aderet Eliyahu, Torah Lishma responsa (which he printed anonymously), Chasdei Avot, Birkat Avot and more.
Two books bound together. 82 leaves; 13, [1] leaves. 10.5 cm. Leaf 6 of Sha'arei Kedusha is torn and partly lacking (affecting text). Good condition. Few stains. Damaged bindings.
Provenance: Sassoon family collection.
Pocket edition. Both books were printed in the same printing press, without mention of its name. At the beginning of Sha'arei Kedusha, a notice is printed regarding the woman who brought it to print, "The dear woman Rivka… daughter of the dear Yosef Avraham Shalom Yosef, wife of the dear Yitzchak Refael Balilius", whose "spirit moved her to reprint this cherished book in the printing press of the city of Jerusalem…" [Rivka Balilius was a renowned philanthropist of the Babylonian Jewish community. Her father, R. Yosef Avraham Shalom, established and funded the Porat Yosef Yeshiva in Jerusalem].
In the book Alim L'Terufah, this edition also features Segula Nifla'ah to "be saved from the curse of Rabbi Shimon bar Yochai", by "The mighty Torah scholar…R. Yosef Chaim who grandly rules the Jews of Babylonia and its region…and it was printed in his awesome book Ben Ish Chai…".
Splendid copy bound in an elaborate leather binding, with gilt adornments. Embossed in the center of the binding: "C.R. [Chacham Rabbi] Yosef Chaim" - this copy was prepared especially in honor of R. Yosef Chaim of Baghdad, author of Ben Ish Chai. Apparently, it was dedicated to the "Ben Ish Chai" by the publisher, the philanthropist Rivka Balilius.
On the front flyleaf is a dedication handwritten and signed by "Ya'akov son of R. Yosef Chaim" - the Chacham Rabbi Ya'akov, son of the Ben Ish Chai who gave this book as a "token of love" to R. David Sassoon on the 5th of Cheshvan 1911, one year after the death of the Ben Ish Chai.
R. Yoseph Chaim of Baghdad (1833-1909), author of Ben Ish Chai and dozens of other important books. Son of R. Eliyahu, son of R. Moshe Chaim Rabbi of Baghdad. Disciple of R. Abdallah Somekh, famous for his Torah knowledge and piety. After his father died in 1859, at the young age of 26, R. Yoseph Chaim succeeded his father as orator in the Great Synagogue of Baghdad and thereafter delivered a sermon there every Shabbat for 50 years. On special Shabbatot such as Shabbat Tshuva and Shabbat HaGadol, more than 4000 people would congregate to hear his sermons and he would enthrall the audience for four to five hours, spicing his words with charming parables. His sermons were a mixture of halacha and aggada, rulings and commentary and aggadot Chazal, according to their simple meaning (pshat), remez and their hidden meanings (kabbalah).
The author of Ben Ish Chai was the leading Torah scholar of his city and the entire country. All the Baghdad rabbis
and dayanim submitted to his authority and he was the unchallenged leader of Babylonian Jews. His greatness in revealed and hidden Torah became renowned throughout the world and he was famous for his great holiness. In 1869, he travelled to Eretz Israel to pray at the graves of tsaddikim, and at that time, he received a Heavenly revelation that his neshama (soul) originated from the neshama of Benayahu ben Yehoyada after whom he named many of his works: Ben Ish Chai, Ben Ish Chayil, Ben Yehoyada, Rav Pe'alim, Od Yoseph Chai, etc. His other books are Leshon Chachamim, Aderet Eliyahu, Torah Lishma responsa (which he printed anonymously), Chasdei Avot, Birkat Avot and more.
Two books bound together. 82 leaves; 13, [1] leaves. 10.5 cm. Leaf 6 of Sha'arei Kedusha is torn and partly lacking (affecting text). Good condition. Few stains. Damaged bindings.
Provenance: Sassoon family collection.
Category
Rare and Important Items
Catalogue
Auction 53 - Rare and Important Items
November 15, 2016
Opening: $120,000
Unsold
Shulchan Aruch Choshen Mishpat, in a small volume, "Lifne Zekenim im Ne'arim", with short commentary. [Venice, 1593? / 1598?].
Approximately 2000 long handwritten marginalia by two writers: About 1500 glosses identified as written by Rabbi Naftali Katz, author of Semichat Chachamim, and another 500 glosses by a different writer from a later time [mid-18th century], containing scholarly novellae and additions to the initial glosses of Rabbi Naftali Katz discussing their content or continuing Rabbi Katz's train of thought.
The glosses of the first writer have been identified by experts as handwritten by R. Naftali Katz, see enclosed authorization. The script is very similar to his handwriting in the famous letter he wrote to his wife at the time he sat in prison in Frankfurt am Main.
The glosses by R. Naftali Katz are a complete composition, like a Ba'er Hetev book, with footnotes. The content of the glosses is summaries of the words of the Shach or the Sma and other poskim, with his rulings and many of his additions.
15 years ago, a section of a similar composition written by R. Naftali Katz on the Shulchan Aruch Orach Chaim was discovered, in which he refers to his work Kedusha V'Beracha [Published in the Yeshurun anthology, Vol. 11, Elul 2002 pp. 105-110]. The style and form of the composition published in Yeshurun are identical to the style and form of the composition offered here [after comparing the composition published in Yeshurun to the handwriting of R. Naftali Katz in his aforementioned letter, it seems that the composition printed in Yeshurun was written by a copier, whereas the composition offered here is an original composition in his own handwriting].
This is an important composition on the Shulchan Aruch Choshen Mishpat which has not yet been printed, in the handwriting of the illustrious kabbalist R. Naftali Katz (1650-1719), Rabbi of Frankfurt am Main, author of Semichat Chachamim.
We have not yet identified the second writer. The glosses are in Ashkenazi script characteristic to the mid-18th century, and they were written throughout many years at various times from ca. 1750-1770 [the writer mentions the book Kreiti U'Pleiti printed in 1763]. On page 141/a, he refers to that which is written in "my composition Kos Yeshu'ot L'Rambam, Chapter 10 of Hilchot Eshut page 17/a" - apparently referring to a work by the writer which had not been printed [we have not found any work written on the Rambam with this name]. Cited in the glosses are books printed in the 17th century, such as Beit Shmuel on Even HaEzer (printed in 1689),R. Naftali Katz, Rabbi of Ostroh, Posen and Frankfurt am Main was born in 1650 to R. Yitzchak Katz Rabbi of Stopin and Lublin, son of R. Naftali Katz Rabbi of Lublin, son of R. Yitzchak Katz, son-in-law of the Maharal of Prague [in a gloss on page 11/b, he cites his grandfather, the Maharal of Prague in his book Gur Aryeh, see footnote no. 1, on the prohibition to adjudicate before non-Jewish courts of law].
Already in his youth, he was known for his holiness and exceptional diligence and his fame spread throughout Ashkenazi countries and Poland. Due to his persistent study, he mastered the entire Talmud and was able to recite it by heart. Immediately after his marriage with the daughter of R. Shmuel Shmelke Rabbi of Ostroh, he was appointed head of the Ostroh Yeshiva. At the age of 30, R. Naftali Katz was appointed Rabbi of Ostroh and the Ukraine region which formerly boasted foremost rabbis such as the Maharsha in its rabbinate. In 1689, he was appointed Rabbi of Posen succeeding Rabbi Yeshaya Horwitz grandson of the Shla (Posen was a central important city; the Shla HaKadosh, author of the Levushim and his grandfather the Maharal of Prague both served in its rabbinate). At the same time, at the age of 40, he was appointed head of the Va'ad Arba Aratzot, the supreme Torah authority in all Ashkenazi countries and Poland.
In a gloss on page 7/a he determines that the Jewish community of Eger is in the legal jurisdiction of Pihem (Bohemia) and not of Ashkenaz. This ruling proves that the writer ruled on community matters, decisions which are the responsibility of the heads of Va'ad Arba Artzot.
In 1704, he was appointed Rabbi of Frankfurt am Main (during the days of the Maharshashach, grandfather of the Chatam Sofer), a position he held for 16 years until the great fire in 1711. After the fire he was forced to flee the city due to a libel that the fire broke out because of his dealings in hashba'ot and writing amulets. After some time, he headed for Eretz Israel, but upon reaching Constantinople he became ill and died on the 24th of Tevet 1719. He was among the most renowned kabbalists in Ashkenazi countries. The Ba'al Shem Tov highly praised him and his great powers in writing amulets. (People tell that after the Ba'al Shem Tov arrived in Constantinople on his way to Eretz Israel, R. Naftali Katz appeared to him in a dream and revealed to him that he will not merit coming to Eretz Israel just like he himself did not merit coming to Eretz Israel and died in Constantinople. Therefore, the Ba'al Shem Tov turned back to his city of Medzhibozh. After many years, the disciples of the Magid of Mezhyrich went to pray at the grave of R. Naftali Katz on their way to Eretz Israel and at that time he appeared to the R. of Liadi Ba'al HaTanya and instructed him to return to his country and only Rebbe Mendeli of Vitsyebsk continued with his group to Eretz Israel).
He was called by the title of his book Semichat Chachamim on Tractate Berachot of which Part 1 begins with a kabbalistic introduction and Part 2 titled Kedusha U'Beracha contains novellae on Tractate Berachot. He composed kabalistic poems, entreaties and prayers and would recite them at night arising to lament the exile of G-d's presence. Some were printed in the book Beit Rachel. His awesome testament was printed in dozens of editions titled "Testament of Rabbi Naftali Katz".
At the time of his death in Constantinople, awe-inspiring things took place and all the people saw his wondrous powers and his great holiness. According to a story told of that event, cited in the book Sha'ar Naftali U'Refu'at HaNefesh (and in other books), many Jews who resided in his city passed before him and he told each person from which soul he had been reincarnated.
He left behind generations of tsaddikim and Torah scholars. His son-in-law R. Moshe Rokeach, son of R. Elazar Rokeach, author of Arba'a Turei Even was an ancestor of Rebbe Sar Shalom of Belz, progenitor of the Belz dynasty.
Copy lacking title page and last leaves: 2-239 leaves (instead of 242, [2] leaves). 18 cm. Good-fair condition, wear damages, detached leaves and binding.
Enclosed is an expert's report identifying the handwriting of the glosses as belonging to Rabbi Naftali Katz, author of Semichat Chachamim.
Approximately 2000 long handwritten marginalia by two writers: About 1500 glosses identified as written by Rabbi Naftali Katz, author of Semichat Chachamim, and another 500 glosses by a different writer from a later time [mid-18th century], containing scholarly novellae and additions to the initial glosses of Rabbi Naftali Katz discussing their content or continuing Rabbi Katz's train of thought.
The glosses of the first writer have been identified by experts as handwritten by R. Naftali Katz, see enclosed authorization. The script is very similar to his handwriting in the famous letter he wrote to his wife at the time he sat in prison in Frankfurt am Main.
The glosses by R. Naftali Katz are a complete composition, like a Ba'er Hetev book, with footnotes. The content of the glosses is summaries of the words of the Shach or the Sma and other poskim, with his rulings and many of his additions.
15 years ago, a section of a similar composition written by R. Naftali Katz on the Shulchan Aruch Orach Chaim was discovered, in which he refers to his work Kedusha V'Beracha [Published in the Yeshurun anthology, Vol. 11, Elul 2002 pp. 105-110]. The style and form of the composition published in Yeshurun are identical to the style and form of the composition offered here [after comparing the composition published in Yeshurun to the handwriting of R. Naftali Katz in his aforementioned letter, it seems that the composition printed in Yeshurun was written by a copier, whereas the composition offered here is an original composition in his own handwriting].
This is an important composition on the Shulchan Aruch Choshen Mishpat which has not yet been printed, in the handwriting of the illustrious kabbalist R. Naftali Katz (1650-1719), Rabbi of Frankfurt am Main, author of Semichat Chachamim.
We have not yet identified the second writer. The glosses are in Ashkenazi script characteristic to the mid-18th century, and they were written throughout many years at various times from ca. 1750-1770 [the writer mentions the book Kreiti U'Pleiti printed in 1763]. On page 141/a, he refers to that which is written in "my composition Kos Yeshu'ot L'Rambam, Chapter 10 of Hilchot Eshut page 17/a" - apparently referring to a work by the writer which had not been printed [we have not found any work written on the Rambam with this name]. Cited in the glosses are books printed in the 17th century, such as Beit Shmuel on Even HaEzer (printed in 1689),R. Naftali Katz, Rabbi of Ostroh, Posen and Frankfurt am Main was born in 1650 to R. Yitzchak Katz Rabbi of Stopin and Lublin, son of R. Naftali Katz Rabbi of Lublin, son of R. Yitzchak Katz, son-in-law of the Maharal of Prague [in a gloss on page 11/b, he cites his grandfather, the Maharal of Prague in his book Gur Aryeh, see footnote no. 1, on the prohibition to adjudicate before non-Jewish courts of law].
Already in his youth, he was known for his holiness and exceptional diligence and his fame spread throughout Ashkenazi countries and Poland. Due to his persistent study, he mastered the entire Talmud and was able to recite it by heart. Immediately after his marriage with the daughter of R. Shmuel Shmelke Rabbi of Ostroh, he was appointed head of the Ostroh Yeshiva. At the age of 30, R. Naftali Katz was appointed Rabbi of Ostroh and the Ukraine region which formerly boasted foremost rabbis such as the Maharsha in its rabbinate. In 1689, he was appointed Rabbi of Posen succeeding Rabbi Yeshaya Horwitz grandson of the Shla (Posen was a central important city; the Shla HaKadosh, author of the Levushim and his grandfather the Maharal of Prague both served in its rabbinate). At the same time, at the age of 40, he was appointed head of the Va'ad Arba Aratzot, the supreme Torah authority in all Ashkenazi countries and Poland.
In a gloss on page 7/a he determines that the Jewish community of Eger is in the legal jurisdiction of Pihem (Bohemia) and not of Ashkenaz. This ruling proves that the writer ruled on community matters, decisions which are the responsibility of the heads of Va'ad Arba Artzot.
In 1704, he was appointed Rabbi of Frankfurt am Main (during the days of the Maharshashach, grandfather of the Chatam Sofer), a position he held for 16 years until the great fire in 1711. After the fire he was forced to flee the city due to a libel that the fire broke out because of his dealings in hashba'ot and writing amulets. After some time, he headed for Eretz Israel, but upon reaching Constantinople he became ill and died on the 24th of Tevet 1719. He was among the most renowned kabbalists in Ashkenazi countries. The Ba'al Shem Tov highly praised him and his great powers in writing amulets. (People tell that after the Ba'al Shem Tov arrived in Constantinople on his way to Eretz Israel, R. Naftali Katz appeared to him in a dream and revealed to him that he will not merit coming to Eretz Israel just like he himself did not merit coming to Eretz Israel and died in Constantinople. Therefore, the Ba'al Shem Tov turned back to his city of Medzhibozh. After many years, the disciples of the Magid of Mezhyrich went to pray at the grave of R. Naftali Katz on their way to Eretz Israel and at that time he appeared to the R. of Liadi Ba'al HaTanya and instructed him to return to his country and only Rebbe Mendeli of Vitsyebsk continued with his group to Eretz Israel).
He was called by the title of his book Semichat Chachamim on Tractate Berachot of which Part 1 begins with a kabbalistic introduction and Part 2 titled Kedusha U'Beracha contains novellae on Tractate Berachot. He composed kabalistic poems, entreaties and prayers and would recite them at night arising to lament the exile of G-d's presence. Some were printed in the book Beit Rachel. His awesome testament was printed in dozens of editions titled "Testament of Rabbi Naftali Katz".
At the time of his death in Constantinople, awe-inspiring things took place and all the people saw his wondrous powers and his great holiness. According to a story told of that event, cited in the book Sha'ar Naftali U'Refu'at HaNefesh (and in other books), many Jews who resided in his city passed before him and he told each person from which soul he had been reincarnated.
He left behind generations of tsaddikim and Torah scholars. His son-in-law R. Moshe Rokeach, son of R. Elazar Rokeach, author of Arba'a Turei Even was an ancestor of Rebbe Sar Shalom of Belz, progenitor of the Belz dynasty.
Copy lacking title page and last leaves: 2-239 leaves (instead of 242, [2] leaves). 18 cm. Good-fair condition, wear damages, detached leaves and binding.
Enclosed is an expert's report identifying the handwriting of the glosses as belonging to Rabbi Naftali Katz, author of Semichat Chachamim.
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Catalogue
Auction 53 - Rare and Important Items
November 15, 2016
Opening: $3,000
Unsold
rnyy-Ostrov
Catalogue
![Torat Chesed responsa, by R. Hasdai ha-Kohen Perahyah. [Salonika, 1723. First edition].
The book contains three scholarly gl](https://files.kedem-auctions.com/files/Sale53-public/042.jpg "Autograph Glosses of Rabbi Akiva Eger - On Torat Chesed Responsa, Salo")
Auction 53 - Rare and Important Items
November 15, 2016
Opening: $1,000
Sold for: $23,750
Including buyer's premium
Torat Chesed responsa, by R. Hasdai ha-Kohen Perahyah. [Salonika, 1723. First edition].
The book contains three scholarly glosses in the handwriting of Rabbi Akiva Eger. The first gloss (14 lines on page 67/b) begins with "Asking pardon from your honor, in the Tur ibid it is explicitly written…". The second gloss, on page 167/b, is particularly long (43 words) and begins with "Simply, it is not difficult…".The third gloss (32 words on page 196/b) begins with a sharp query: "There is not even a simple question here". [All three expressions are characteristically used by Rabbi Akiva Eger. See Hagahot Rabbi Akiva Eger in the Gilyon HaShas and in his other glosses]. Torat Chesed is often cited in the novellae and glosses of Rabbi Akiva Eger.
The renowned Rabbi Akiva Eger (1761-1837) was one of the most outstanding Torah scholar in his times. Born in Eisenstadt, his father was R. Moshe Güns and his mother was the daughter of the first R. Akiva Eger [Rabbi of Pressburg, author of Mishnat D'Rabbi Akiva]. Before his 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 began delivering Torah discourses. After his marriage in 1778, he moved to Lisa, to the home of his father-in-law R. Itzik Margaliot. In spite of his young age, he was considered one of the leading scholars of the city which at that time was a Torah center.
In 1792 he was appointed Rabbi of Mirosławiec (Märkisch Friedland) wherein he established a yeshiva. In 1815 he moved to serve as Rabbi of Posen, a position he held for 23 years until his death. In Posen, he founded a yeshiva and taught many disciples. His disciples were more important to him than writing Torah novellae and writing responsa to the thousands of queries which reached him daily from all corners of the universe. He was a holy person and possessed ru'ach hakodesh, was humble and pleasant, yet he insisted upon the honor due to the Torah and the rabbinate. He used his authority to lead the communities in the Posen district (Northern Poland and Prussia) and fiercely and successfully battled the Reform movement and those who attempted to tear down the walls of Torah observance. He made many regulations and established many public institutes. (He was accustomed to visiting each ill person of the communities in which he served as rabbi. In his senior years, he appointed special emissaries to visit the ill in his stead, requesting their names to enable him to pray for them). His descendants were also leading Torah scholars in their times: R. Shlomo Eger, one of Warsaw's most influential Jews, succeeded his father in the Posen rabbinate. He wrote Gilyon Maharsha and other books; R. Avraham Eger from the city of Rawicz edited his father's writing [with his own additions signed "A.A.B.H.H. - acronym of the Hebrew "Amar Avraham Ben HaRav HaMehaber" (Avraham, son of the author said)]; his renowned son-in-law R. Moshe Sofer, author of the Chatam Sofer, after the death of his first wife, wed the daughter of R. Akiva Eger [Rebbetzin Sherel, mother of R. Avraham Shmuel Binyamin Wolf, author of the Ktav Sofer and R. Shimon Sofer, Rabbi of Cracow].
He devoted his entire life to Torah study, known for his amazing proficiency and his deep definitions which eventually became the foundation of Torah learning until our times. His books and novellae are basic Torah literature for yeshiva students and for poskim. R. Elazar Menachem Shach, author of Avi Ezri, writes in his approbation to the book Pote'ach She'arim - Of the Torah Teachings of R. Akiva Eger (Jerusalem, 1985) "That for us, Rabbi Akiva Eger and his opinions and his reasoning are as conclusive as one of the Rishonim…".
Among his works: the Rabbi Akiva Eger responsa printed in his lifetime by his sons who followed his instructions. After his death, his sons continued printing his book of novellae Drush V'Chiddush and more volumes of his responsa, the Gilyon HaShas notations (first printed in his lifetime in the Prague and Vilna Talmuds), his glosses on the Shulchan Aruch and Tosfot Rabbi Akiva Eger on the Mishnah. Additional responsa and Torah novellae are still being printed from his manuscripts (such as, Kushiyot Atzumot, Ktav V'Chotam, Michtevei Rabbi Akiva Eger, etc.). Various books he wrote have been printed in many editions, some in expanded editions with explanations and with compilations of his teachings from other places with complementing topics.
These glosses have not yet been printed and are hitherto unknown. They have been discovered only upon the examination of Kedem's experts and were identified as being written in the characteristic handwriting of Rabbi Akiva Eger. The glosses contain unknown explanations of various Talmudic treatises which do not have any parallel in the printed books of Rabbi Akiva Eger but they are consistent with his well-known approach to Torah study.
[14], 199 leaves (lacking title page and last leaf with a list of errors which is missing from most copies). Originally: [15], 199, [1] leaves or: [1], 199, [15] leaves). Fair condition. Wear and stains, damages to wide margins. Detached leaves. Worn ancient leather binding, created using ancient printed leaves (contains: printed leaves from the Salonika Talmud and Spanish incunabula leaves), and with handwritten leaves (early Oriental script).
The book contains three scholarly glosses in the handwriting of Rabbi Akiva Eger. The first gloss (14 lines on page 67/b) begins with "Asking pardon from your honor, in the Tur ibid it is explicitly written…". The second gloss, on page 167/b, is particularly long (43 words) and begins with "Simply, it is not difficult…".The third gloss (32 words on page 196/b) begins with a sharp query: "There is not even a simple question here". [All three expressions are characteristically used by Rabbi Akiva Eger. See Hagahot Rabbi Akiva Eger in the Gilyon HaShas and in his other glosses]. Torat Chesed is often cited in the novellae and glosses of Rabbi Akiva Eger.
The renowned Rabbi Akiva Eger (1761-1837) was one of the most outstanding Torah scholar in his times. Born in Eisenstadt, his father was R. Moshe Güns and his mother was the daughter of the first R. Akiva Eger [Rabbi of Pressburg, author of Mishnat D'Rabbi Akiva]. Before his 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 began delivering Torah discourses. After his marriage in 1778, he moved to Lisa, to the home of his father-in-law R. Itzik Margaliot. In spite of his young age, he was considered one of the leading scholars of the city which at that time was a Torah center.
In 1792 he was appointed Rabbi of Mirosławiec (Märkisch Friedland) wherein he established a yeshiva. In 1815 he moved to serve as Rabbi of Posen, a position he held for 23 years until his death. In Posen, he founded a yeshiva and taught many disciples. His disciples were more important to him than writing Torah novellae and writing responsa to the thousands of queries which reached him daily from all corners of the universe. He was a holy person and possessed ru'ach hakodesh, was humble and pleasant, yet he insisted upon the honor due to the Torah and the rabbinate. He used his authority to lead the communities in the Posen district (Northern Poland and Prussia) and fiercely and successfully battled the Reform movement and those who attempted to tear down the walls of Torah observance. He made many regulations and established many public institutes. (He was accustomed to visiting each ill person of the communities in which he served as rabbi. In his senior years, he appointed special emissaries to visit the ill in his stead, requesting their names to enable him to pray for them). His descendants were also leading Torah scholars in their times: R. Shlomo Eger, one of Warsaw's most influential Jews, succeeded his father in the Posen rabbinate. He wrote Gilyon Maharsha and other books; R. Avraham Eger from the city of Rawicz edited his father's writing [with his own additions signed "A.A.B.H.H. - acronym of the Hebrew "Amar Avraham Ben HaRav HaMehaber" (Avraham, son of the author said)]; his renowned son-in-law R. Moshe Sofer, author of the Chatam Sofer, after the death of his first wife, wed the daughter of R. Akiva Eger [Rebbetzin Sherel, mother of R. Avraham Shmuel Binyamin Wolf, author of the Ktav Sofer and R. Shimon Sofer, Rabbi of Cracow].
He devoted his entire life to Torah study, known for his amazing proficiency and his deep definitions which eventually became the foundation of Torah learning until our times. His books and novellae are basic Torah literature for yeshiva students and for poskim. R. Elazar Menachem Shach, author of Avi Ezri, writes in his approbation to the book Pote'ach She'arim - Of the Torah Teachings of R. Akiva Eger (Jerusalem, 1985) "That for us, Rabbi Akiva Eger and his opinions and his reasoning are as conclusive as one of the Rishonim…".
Among his works: the Rabbi Akiva Eger responsa printed in his lifetime by his sons who followed his instructions. After his death, his sons continued printing his book of novellae Drush V'Chiddush and more volumes of his responsa, the Gilyon HaShas notations (first printed in his lifetime in the Prague and Vilna Talmuds), his glosses on the Shulchan Aruch and Tosfot Rabbi Akiva Eger on the Mishnah. Additional responsa and Torah novellae are still being printed from his manuscripts (such as, Kushiyot Atzumot, Ktav V'Chotam, Michtevei Rabbi Akiva Eger, etc.). Various books he wrote have been printed in many editions, some in expanded editions with explanations and with compilations of his teachings from other places with complementing topics.
These glosses have not yet been printed and are hitherto unknown. They have been discovered only upon the examination of Kedem's experts and were identified as being written in the characteristic handwriting of Rabbi Akiva Eger. The glosses contain unknown explanations of various Talmudic treatises which do not have any parallel in the printed books of Rabbi Akiva Eger but they are consistent with his well-known approach to Torah study.
[14], 199 leaves (lacking title page and last leaf with a list of errors which is missing from most copies). Originally: [15], 199, [1] leaves or: [1], 199, [15] leaves). Fair condition. Wear and stains, damages to wide margins. Detached leaves. Worn ancient leather binding, created using ancient printed leaves (contains: printed leaves from the Salonika Talmud and Spanish incunabula leaves), and with handwritten leaves (early Oriental script).
Category
Rare and Important Items
Catalogue
Auction 53 - Rare and Important Items
November 15, 2016
Opening: $1,200
Sold for: $2,750
Including buyer's premium
Ohel David on Tractate Yevamot. By Rabbi David son of Rabbi Mendel Deutsch. Vienna, 1825. First edition.
18 long and short handwritten glosses. More than ten of the glosses are the author's own additions to his writings. Most glosses are in charming scribal Rashi script. Two additions (page 18/2, page 20/1) and a correction of a word (page 5/1) are written in the author's own Ashkenazi handwriting.
R. David Deutsch, Rabbi of Ir Chadash (1757-1831, Ishim B'Teshuvot Chatam Sofer, p. 113), author of Ohel David. Renowned Torah scholar, disciple of the Nodah B'Yehuda in Prague and of the Maharam Barabi in Pressburg. He served as Rabbi of Jamnitz, Frauenkirchen and Dunajská Streda. From 1810 until his death, he served as Rabbi of Nowe Miasto. Some of his Talmudic novellae were printed in his Ohel David books. He exchanged a prolific halachic correspondence with the leading Torah figures of his times, such as the Nodah B'Yehuda, the Chatam Sofer and the author of Yismach Moshe. The Chatam Sofer wrote an approbation on his book: "That tsaddik, holy Jew, genius… I have seen in it (the book) wonderful things…We are privileged to merit his words and his light…his merit should protect us from all harm".
Many ownership stamps of R. David Ish-Shalom Friedman "David son of the Maharik ish Shalom - Av Beit Din of Zelem". R. David Friedman Ish Shalom (1851-1906), served as Rabbi of the Deutschkreutz (Zelem) community in Hungary, from 1891-1906. Son of R. Yisrael Kort Rabbi of Vrbové, and son-in-law of R. Menachem Katz Prostitz Rabbi of Deutschkreutz (Zelem).
The verso of the title page is inscribed and signed by "Zvi Hirsh Bishetz", who gave the book as a bar-mitzvah gift to "Shmuel Meir" in 1867. Next to the signature of Zvi Hirsh Bishetz is an inscription in another handwriting: "His name and memory shall be erased from under the heavens..." - [According to the harsh curses, we can surmise that "Zvi Hirsh" converted to a different religion or had gone astray]. On the leaf before the title page are ownership inscriptions from 1835 of Rabbi "Yosef Shmuel Hershler - son of R. Y. Z." [son of R. Yonah Ze'ev Hershler of Jerusalem, descendant of R. Yosef Shmuel Hershler Rabbi of Subate, who immigrated to Jerusalem in 1861 and died in 1894).
[1], 22 leaves. Approximately 24 cm. Greenish-white paper. Good condition. Wear and stains. Some cutoff glosses. Old, torn and detached binding.
Enclosed is expert's report about the content of the glosses, identifying the handwriting of Rabbi David Deutsch.
18 long and short handwritten glosses. More than ten of the glosses are the author's own additions to his writings. Most glosses are in charming scribal Rashi script. Two additions (page 18/2, page 20/1) and a correction of a word (page 5/1) are written in the author's own Ashkenazi handwriting.
R. David Deutsch, Rabbi of Ir Chadash (1757-1831, Ishim B'Teshuvot Chatam Sofer, p. 113), author of Ohel David. Renowned Torah scholar, disciple of the Nodah B'Yehuda in Prague and of the Maharam Barabi in Pressburg. He served as Rabbi of Jamnitz, Frauenkirchen and Dunajská Streda. From 1810 until his death, he served as Rabbi of Nowe Miasto. Some of his Talmudic novellae were printed in his Ohel David books. He exchanged a prolific halachic correspondence with the leading Torah figures of his times, such as the Nodah B'Yehuda, the Chatam Sofer and the author of Yismach Moshe. The Chatam Sofer wrote an approbation on his book: "That tsaddik, holy Jew, genius… I have seen in it (the book) wonderful things…We are privileged to merit his words and his light…his merit should protect us from all harm".
Many ownership stamps of R. David Ish-Shalom Friedman "David son of the Maharik ish Shalom - Av Beit Din of Zelem". R. David Friedman Ish Shalom (1851-1906), served as Rabbi of the Deutschkreutz (Zelem) community in Hungary, from 1891-1906. Son of R. Yisrael Kort Rabbi of Vrbové, and son-in-law of R. Menachem Katz Prostitz Rabbi of Deutschkreutz (Zelem).
The verso of the title page is inscribed and signed by "Zvi Hirsh Bishetz", who gave the book as a bar-mitzvah gift to "Shmuel Meir" in 1867. Next to the signature of Zvi Hirsh Bishetz is an inscription in another handwriting: "His name and memory shall be erased from under the heavens..." - [According to the harsh curses, we can surmise that "Zvi Hirsh" converted to a different religion or had gone astray]. On the leaf before the title page are ownership inscriptions from 1835 of Rabbi "Yosef Shmuel Hershler - son of R. Y. Z." [son of R. Yonah Ze'ev Hershler of Jerusalem, descendant of R. Yosef Shmuel Hershler Rabbi of Subate, who immigrated to Jerusalem in 1861 and died in 1894).
[1], 22 leaves. Approximately 24 cm. Greenish-white paper. Good condition. Wear and stains. Some cutoff glosses. Old, torn and detached binding.
Enclosed is expert's report about the content of the glosses, identifying the handwriting of Rabbi David Deutsch.
Category
Rare and Important Items
Catalogue
Auction 53 - Rare and Important Items
November 15, 2016
Opening: $10,000
Sold for: $27,500
Including buyer's premium
Ma'amar Mordechai, novellae and compositions on the Torah, with a commentary on the Passover Haggadah, by R. Mordechai son of R. Yehuda Leib Holish of Lvov. Dyhernfurth, [1719].
This copy belonged to the renowned kabbalist Mula Or Shraga, venerable Persian sage and leader. With more than 200 handwritten marginalia, most in his own handwriting, including more than 80 glosses with his signature "Or Shraga". Several leaves and endpapers have additional glosses by members of his family, his sons or grandsons.
Most glosses are long, with original content of novellae, homilies and remazim, combination of Holy Names and kabblistic kavanot. Most glosses are not directly connected to the content in the book, but at times are generally related to topic of the weekly portion and sometimes have no connection whatsoever. Apparently, the Or Shraga used the margins of this book as a blank space for his writings and to preserve his novellae rendering this copy a complete manuscript of novellae by the Or Shraga. No other manuscripts of Torah novellae can be traced to the Or Shraga. These glosses have never been printed.
Found in several places in the book are signatures and stamps of the sons and grandsons of the Or Shraga who served as Yazd sages and rabbis: "Moshe son of Ma'or" [son of the Or Shraga], "Yitzchak son of R. Moshe…" [R. Yitzchak son of R. Moshe grandson of the Or Shraga], "Moshe son of R. Yitzchak grandson of the Ma'or Shraga" [called "Mula Ajababa"], "Refael son of R. Chacham Moshe grandson of the Ma'or".
The famous kabbalist Mula [Chacham] Or Shraga (died in 1794), Rabbi of the city of Yazd, was the most venerable sage and leader of Persian Jewry. He reputedly arrived in Yazd from Isfahan, after being sentenced to death together with another nine rabbis by the city governor who was a rabid Jew-hater. Out of the ten, seven rabbis were murdered and only three miraculously escaped, among them the Or Shraga who fled to Yazd. [The other rabbis were Mula Daryavesh who escaped to Shiraz and Mula Moshe to Kashan. They regularly held a study session with one another by Kefitzat Haderech]. The move of the Or Shraga to Yazd revived Jewish life in the city and due to his powerful impact, Yazd Jewry were devoted to Torah study and mitzvoth in spite of their remoteness from Jewish centers. Under his rabbinical influence, Yazd developed into a Torah center in itself which affected the spiritual state of all of Persian Jewry earning it the cognomen "Small Jerusalem" and "Dor al Ibarat [center of faith].
The Rabbi Or Shraga was celebrated as an outstanding Torah scholar who dedicated his life to Torah study and as a tsaddik and kabbalist and wonder-worker. According to tradition, he merited studying Torah from Eliyahu HaNavi who revealed to him that he descended from King David. Persian tradition recounts many amazing tales about him. It is told that when the Persian Shah saw him, he saw a pillar of fire hovering above his head and gave him a royal mantle as a sign of honor. The humility of the Or Shraga did not allow him to wear the mantle and he cut off its sleeves. When an officer of the Shah noticed the cutoff sleeves, he fumed and raised his arm to slap him; however his arm withered and became paralyzed. Only after the Shah's entreaties, did the Or Shraga pray for the officer and his arm was restored to its former state. Another story attributes the miraculous deliverance of the Yazd population from rebels who besieged the city to the Or Shraga. His reputation spread beyond the boundaries of Persia. Recounted in the book "M'Yazd L'Eretz HaKodesh" (Jerusalem 1987, p. 144), is the saying of the Ba'al Shem Tov who never met the Or Shraga that "I have a faraway friend - Rabbi Or Shraga".
The grave of the Or Shraga, in the Yazd cemetery became a site for pilgrimage by Jews and non-Jews alike and word spread that his grave has segulot for salvation. Rabbi Or Shraga was also revered by the Muslim Yazd residents. A story is told of a non-Jew Yazd resident who was struck by a storm at sea and after he cried "G-d of Or Shraga, answer me", the sea became calm. From that time on, that non-Jew used to light an oil light on his grave every year.
The Or Shraga and his descendants were rabbis and leaders of the Yazd community for 200 years. His descendants still stand at the helm of the Yazd Jewish community in Eretz Israel.
Despite the renown and esteem of the Or Shraga among
Persian Jews, so far no Torah writings by him were discovered [known are only two letters on community matters with his signature]. This item is an important discovery which can pour light on his method of study and philosophy.
Pasted on the inside of the front cover is part of an envelope in which a letter was sent from the Yazd community to Babylonia, with a poetic flowery inscription.
[3], 107, 109-117, 119 leaves (originally: [3], 122 leaves. Lacking leaves 108, 118, 120-122). Leaf 108 is a handwritten replacement. Leaves 120-122 missing at the end are index leaves. 29.5 cm. Fair condition. Stains, wear and tears. Clipped margins, affecting text of glosses in some places. Open tears to several leaves, with restorations and handwritten replacements. Contemporary damaged leather binding.
Enclosed is a report identifying the handwriting of the glosses as that of Mula Or Shraga, by Benjamin Richler, former director of the Institute of Microfilmed Hebrew Manuscripts in the National Library of Israel.
Catalogue
Auction 53 - Rare and Important Items
November 15, 2016
Opening: $3,000
Sold for: $11,875
Including buyer's premium
Chiddushei Aggadot Maharam Shick, on Pirkei Avot. Paks, 1890. Bound with: Ahavat Yehonatan on the Haftarot and on Megillat Eichah, by Rabbi Jonathan Eybeschütz. Warsaw, 1875.
On the title page of the first book is a stamp of R. "Meir Shapira Av Beit Din and Rabbi of Pietrykaŭ". Signatures and stamps of R. "Menachem Menis Gold Magid Mesharim of Ternopil" [apparently, the previous owner of the book. The Maharam Shapira lived in his father-in-law's home in Ternopil after his marriage and became friendly with R. Menachem Gold].
Both books contain dozens of glosses in the handwriting of the Maharam Shapira. Impressive especially long glosses of substantial content. Most of them are written in the book Chiddushei Aggadot Maharam Shick. A concentration of so many glosses written by the Maharam Shapira is very scarce. These glosses have not been printed.
Rabbi Meir Shapira (1887-1934), Rabbi of Pietrykaŭ and Lublin, head of the Chachmei Lublin Yeshiva, introduced the idea of Daf Yomi, and was one of the founders of Agudat Yisrael and one of the leading rabbis of his times. A young and dominant rabbi, member of the Mo'etzet Gedolei HaTorah, the Maharam Shapira of Lublin was one of the most prominent rabbinical figures of recent generations. His father, R. Ya'akov Shimshon Shapira was a descendant of R. Pinchas of Korets and on his maternal side he was a grandson of R. Shmuel Yitzchak Schorr, author of the Minchat Shai responsa. He was the disciple of leading Galicia rabbis. In his youth, he receive semicha (ordination) from his grandfather the Minchat Shai and R. Meir Arik and also studied by the Maharsham of Berezan. He was also a close Chassid of R. Yisrael Freidman of Chortkov. First, he served in the rabbinates of Golina and Sanok. In 1924, he was appointed Rabbi of Pietrykaŭ and later relocated to the Lublin rabbinate and built his famed Chachmei Lublin Yeshiva. Head of yeshiva, sharp and witty, an outstanding Torah scholar with incredible knowledge of Halacha and Aggadah; gifted lecturer, multifarious achiever and activist, he was a member of the Sejm (Parliament) of the Second Polish Republic. He died without offspring but he himself used to say that he had two children: the Daf Yomi and the Chachmei Lublin Yeshiva.
Two books bound together: [8], 95, [3] leaves; 114 leaves. 22 cm. Good-fair condition. Stains, wear and tears. New binding.
Enclosed is an expert's report identifying the glosses.
On the title page of the first book is a stamp of R. "Meir Shapira Av Beit Din and Rabbi of Pietrykaŭ". Signatures and stamps of R. "Menachem Menis Gold Magid Mesharim of Ternopil" [apparently, the previous owner of the book. The Maharam Shapira lived in his father-in-law's home in Ternopil after his marriage and became friendly with R. Menachem Gold].
Both books contain dozens of glosses in the handwriting of the Maharam Shapira. Impressive especially long glosses of substantial content. Most of them are written in the book Chiddushei Aggadot Maharam Shick. A concentration of so many glosses written by the Maharam Shapira is very scarce. These glosses have not been printed.
Rabbi Meir Shapira (1887-1934), Rabbi of Pietrykaŭ and Lublin, head of the Chachmei Lublin Yeshiva, introduced the idea of Daf Yomi, and was one of the founders of Agudat Yisrael and one of the leading rabbis of his times. A young and dominant rabbi, member of the Mo'etzet Gedolei HaTorah, the Maharam Shapira of Lublin was one of the most prominent rabbinical figures of recent generations. His father, R. Ya'akov Shimshon Shapira was a descendant of R. Pinchas of Korets and on his maternal side he was a grandson of R. Shmuel Yitzchak Schorr, author of the Minchat Shai responsa. He was the disciple of leading Galicia rabbis. In his youth, he receive semicha (ordination) from his grandfather the Minchat Shai and R. Meir Arik and also studied by the Maharsham of Berezan. He was also a close Chassid of R. Yisrael Freidman of Chortkov. First, he served in the rabbinates of Golina and Sanok. In 1924, he was appointed Rabbi of Pietrykaŭ and later relocated to the Lublin rabbinate and built his famed Chachmei Lublin Yeshiva. Head of yeshiva, sharp and witty, an outstanding Torah scholar with incredible knowledge of Halacha and Aggadah; gifted lecturer, multifarious achiever and activist, he was a member of the Sejm (Parliament) of the Second Polish Republic. He died without offspring but he himself used to say that he had two children: the Daf Yomi and the Chachmei Lublin Yeshiva.
Two books bound together: [8], 95, [3] leaves; 114 leaves. 22 cm. Good-fair condition. Stains, wear and tears. New binding.
Enclosed is an expert's report identifying the glosses.
Category
Rare and Important Items
Catalogue
Auction 53 - Rare and Important Items
November 15, 2016
Opening: $17,000
Sold for: $47,500
Including buyer's premium
Manuscript, segulot and cures, amulet inscriptions and incantations (practical kabbalah), handwritten by Rabbi Chaim Vital. [Late 16th-early 17th century].
Leaf written on both sides, two columns per page. Approximately 200 lines handwritten by Rabbi Chaim Vital. Part of a composition of segulot and cures. On the leaf are many inscriptions of segulot and cures for various ailments (such as "bleeding from a wound", "stopping a nose bleed", "for diphtheria”, and more). R. Chaim Vital also writes amulets and incantations, for example, "To stop bleeding - with the blood from his nose write on his forehead Aleph, Gimmel, Lamed and Aleph and it will stop". On this leaf is an amulet-illustration of Ktav Malachim ["angelic script" – a set of symbols used for amulets. Some are copied from the book Yere'im by Rabbi Elazar of Metz, Hilchot Mezuza Siman 400. He writes that these symbols are written on mezuzot for "additional protection for the home". See Mishne Torah L'HaRambam, Hilchot Mezuzah, Chapter 5, Halacha 4, and "Ma'adanei Yom Tov" on Hilchot Mezuzah].
The kabbalist Rabbi Chaim Vital, the Ari's prominent disciple, chosen by the Arizal to copy his teachings, was born in 1543 in Safed which at that time was a spiritual center and drew leading Torah scholars and G-d fearing people led by Rabbi Yosef Karo, author of the Shulchan Aruch. In those illustrious days, the Ramak, Rabbi Shlomo Elkabetz (composer of Lecha Dodi), the Mabit, R. Moshe Alshich were among the Torah giants who resided in Safed. The Maharchu was the disciple of Maharam Alshich in 1557 (at the age of 14) and writes that that same year "R. Yosef Karo instructed my teacher R. Moshe Alshich in the name of an angel that he should be very careful to teach me with all his might". Maharam Alshich also ordained R. Chaim with the authority of the semicha he himself received from R. Yosef Karo. Simultaneously, R. Chaim Vital began studying kabbalah in the Beit Midrash of R. Moshe Cordovero (the Ramak). In 1570, Rabbi Yitzchak Luria, the Ari HaKadosh moved from Egypt to Eretz Israel and settled in Safed. That year, the Ramak died and the Ari succeeded him. The light of the Ari rose in Safed and R. Chaim Vital became his closest disciple and the first authority on the Arizal's kabbalistic teachings. For two years, the Maharchu sat before the Ari and wrote every word which came out of his teacher's mouth. The writings of the Maharchu are the basis of the Ari's teachings which were spread in later generations. The Chida writes (Shem HaGedolim) that Rabbi Chaim Vital did not permit anyone to copy these writings but once he was very ill and the kabbalists bribed his household members to give them 600 leaves of the Maharchu's writings and these were copied in three days by 100 scribes. After the Ari's death, the Maharchu moved to Egypt. He then returned to Eretz Israel and resided some time in Jerusalem until he moved to Damascus and died there in 1620. He wrote the primary teachings of the Ari in his composition Etz Chaim and in Shemonah Perakim which his son Shmuel Vital arranged following his instructions. Although, the Ari authorized only the Maharchua to write and explain his teachings, compositions on his teachings exist which were written by other disciples as well. The leading kabbalists of following generations constantly stressed that the Maharchu is the supreme authority for explaining the Ari's teachings and they warned not to rely on the writings of any other disciple. The Maharchu himself writes in the introduction to his book Etz Chaim: "Know that from the day my teacher began to reveal this wisdom, I did not leave him even for a moment. All you find written in any writings in his name which differs from that which I have written in this book is a definite error because they did not comprehend his words…". The Maharchu endeavored to limit spreading the Ari's teaching and instructed to bury many of his writings of the Ari's teachings in his grave. Only after his death, his writings gained fame in various ways and editions. The scholars of his times performed a "she'elat chalom" and were allowed to remove many leaves from the Maharchu's grave and these served as a basis for other compositions on the Ari's teachings (for more information on this subject, see Kabbalat Ha'Ari by R. Yosef Avivi). Among the books he wrote of the Ari's teachings the following books are best known: Etz Chaim, Shemonah She'arim, Otzrot Chaim, Adam Yashar, Derech Etz Chaim, Pri Etz Chaim, Sha'arei Kedusha, etc.
This book of cures by the Maharchu is known by several titles: Sefer HaPe'ulot, Ta'alumot Chochma, Sefer Kabbalah Ma'asit, Sefer HaRefu'ot, Refu'ot U'Segulot. This composition was not printed together with the rest of his writings. Only few sections were printed in books of segulot and cures throughout the years. Recently, it has been printed in full (Sefer HaPe'ulot, Modi'in Illit, 2010).
The Chida wrote of the greatness and holiness of R. Chaim Vital that "his soul was very great and cleaner than that of all other people in his times". It is known that he foresaw many events with his ru'ach hakodesh. His amazing visions he documented in his diary which was partially printed under the name, Shivchei R' Chaim Vital and recently has been fully printed in the book Sefer HaChezyonot.
Leaf, 19.5 cm. 2 fully written pages. Very good condition. Bound in a new elaborate leather binding.
Leaf written on both sides, two columns per page. Approximately 200 lines handwritten by Rabbi Chaim Vital. Part of a composition of segulot and cures. On the leaf are many inscriptions of segulot and cures for various ailments (such as "bleeding from a wound", "stopping a nose bleed", "for diphtheria”, and more). R. Chaim Vital also writes amulets and incantations, for example, "To stop bleeding - with the blood from his nose write on his forehead Aleph, Gimmel, Lamed and Aleph and it will stop". On this leaf is an amulet-illustration of Ktav Malachim ["angelic script" – a set of symbols used for amulets. Some are copied from the book Yere'im by Rabbi Elazar of Metz, Hilchot Mezuza Siman 400. He writes that these symbols are written on mezuzot for "additional protection for the home". See Mishne Torah L'HaRambam, Hilchot Mezuzah, Chapter 5, Halacha 4, and "Ma'adanei Yom Tov" on Hilchot Mezuzah].
The kabbalist Rabbi Chaim Vital, the Ari's prominent disciple, chosen by the Arizal to copy his teachings, was born in 1543 in Safed which at that time was a spiritual center and drew leading Torah scholars and G-d fearing people led by Rabbi Yosef Karo, author of the Shulchan Aruch. In those illustrious days, the Ramak, Rabbi Shlomo Elkabetz (composer of Lecha Dodi), the Mabit, R. Moshe Alshich were among the Torah giants who resided in Safed. The Maharchu was the disciple of Maharam Alshich in 1557 (at the age of 14) and writes that that same year "R. Yosef Karo instructed my teacher R. Moshe Alshich in the name of an angel that he should be very careful to teach me with all his might". Maharam Alshich also ordained R. Chaim with the authority of the semicha he himself received from R. Yosef Karo. Simultaneously, R. Chaim Vital began studying kabbalah in the Beit Midrash of R. Moshe Cordovero (the Ramak). In 1570, Rabbi Yitzchak Luria, the Ari HaKadosh moved from Egypt to Eretz Israel and settled in Safed. That year, the Ramak died and the Ari succeeded him. The light of the Ari rose in Safed and R. Chaim Vital became his closest disciple and the first authority on the Arizal's kabbalistic teachings. For two years, the Maharchu sat before the Ari and wrote every word which came out of his teacher's mouth. The writings of the Maharchu are the basis of the Ari's teachings which were spread in later generations. The Chida writes (Shem HaGedolim) that Rabbi Chaim Vital did not permit anyone to copy these writings but once he was very ill and the kabbalists bribed his household members to give them 600 leaves of the Maharchu's writings and these were copied in three days by 100 scribes. After the Ari's death, the Maharchu moved to Egypt. He then returned to Eretz Israel and resided some time in Jerusalem until he moved to Damascus and died there in 1620. He wrote the primary teachings of the Ari in his composition Etz Chaim and in Shemonah Perakim which his son Shmuel Vital arranged following his instructions. Although, the Ari authorized only the Maharchua to write and explain his teachings, compositions on his teachings exist which were written by other disciples as well. The leading kabbalists of following generations constantly stressed that the Maharchu is the supreme authority for explaining the Ari's teachings and they warned not to rely on the writings of any other disciple. The Maharchu himself writes in the introduction to his book Etz Chaim: "Know that from the day my teacher began to reveal this wisdom, I did not leave him even for a moment. All you find written in any writings in his name which differs from that which I have written in this book is a definite error because they did not comprehend his words…". The Maharchu endeavored to limit spreading the Ari's teaching and instructed to bury many of his writings of the Ari's teachings in his grave. Only after his death, his writings gained fame in various ways and editions. The scholars of his times performed a "she'elat chalom" and were allowed to remove many leaves from the Maharchu's grave and these served as a basis for other compositions on the Ari's teachings (for more information on this subject, see Kabbalat Ha'Ari by R. Yosef Avivi). Among the books he wrote of the Ari's teachings the following books are best known: Etz Chaim, Shemonah She'arim, Otzrot Chaim, Adam Yashar, Derech Etz Chaim, Pri Etz Chaim, Sha'arei Kedusha, etc.
This book of cures by the Maharchu is known by several titles: Sefer HaPe'ulot, Ta'alumot Chochma, Sefer Kabbalah Ma'asit, Sefer HaRefu'ot, Refu'ot U'Segulot. This composition was not printed together with the rest of his writings. Only few sections were printed in books of segulot and cures throughout the years. Recently, it has been printed in full (Sefer HaPe'ulot, Modi'in Illit, 2010).
The Chida wrote of the greatness and holiness of R. Chaim Vital that "his soul was very great and cleaner than that of all other people in his times". It is known that he foresaw many events with his ru'ach hakodesh. His amazing visions he documented in his diary which was partially printed under the name, Shivchei R' Chaim Vital and recently has been fully printed in the book Sefer HaChezyonot.
Leaf, 19.5 cm. 2 fully written pages. Very good condition. Bound in a new elaborate leather binding.
Category
Rare and Important Items
Catalogue
Auction 53 - Rare and Important Items
November 15, 2016
Opening: $7,000
Sold for: $106,250
Including buyer's premium
Handwritten volume, compilation of compositions of the Arizal's kabbalah, with teachings of R. Israel Sarug, including an unknown composition. [Krakow], 1650. This manuscript belonged to the Chatam Sofer, who studied it and added several glosses in his own handwriting.
Thick volume, in ancient Ashkenazi script. A large compilation of compositions of the Arizal's kabbalistic teachings, including compositions of Rabbi Chaim Vital, of Rabbi Israel Sarug and other works from his Beit Midrash in Italy. The scribe concluded copying the manuscript in 1650 as appears in the colophon on the last page in which he details the compositions which compose the manuscript:
"I have concluded writing this sacred book…all according to the Arizal's kabbalah…phenomenal secrets…on Monday Beha'alotcha in 1650…". Apparently, the scribe signed his name but later, the part with his signature was cut off by one of the owners and the name of the scribe was lost.
On leaves 135-154 is a composition on the four expressions of redemption, which the scribe in the colophon refers to as "explanation of the article and the matter of Ya'akov with the ladder". According to the expert R. Yosef Avivi, this homily is unknown from any other manuscript.
The scribe of the manuscript added many marginalia with content attesting to his extensive kabbalistic knowledge. He corrects the text and compares it to another manuscript in his possession from which he copied the compositions.
On pages 22/b, 23/a, 68/a and 96/b are notes by "A.K" - R. Alexander Katz of Frankfurt, disciple of R. Israel Sarug [during his stay in Frankfurt].
The glosses starting with the letters "A.K." verify that this compilation was from the teachings of R. Israel Sarug, passed on to R. Alexander Katz (for further information see: Avivi, Kabbalat HaAri, from p. 433). On page 45/b is a notation on the text itself, beginning with "It seems to me, Avraham", evidently written by the scribe who copied the manuscript.
Ashkenazi kabbalists took an important part in editing the Arizal's writings as shown by Avivi (in his book Kabbalat HaAri, ibid). In a letter from Eretz Israel, the Shla writes to R. Shmuel son or R. Meshulam Rabbi of Przemyśl, in response to his request to send him a copy of the Arizal's writings, that "my mechutan, R. Alexander Katz… of Frankfurt" possesses many manuscripts and he notes that "he has in his possession all the homilies which exist in Eretz Israel". In the 17th century, Krakow was a kabbalistic stronghold, residence of venerable kabbalists including R. Natan Neta Shapira, author of Megale Amukot and R. Yoel Sirkis, author of Bayit Chadash [the Bach]. In 1650, the year in which this manuscript was written, R. Meir Poppers lived in Krakow and edited the well-known books Derech Etz Chaim, Pri Etz Chaim and Nof Etz Chaim. According to the opinion of R. Yosef Avivi, the handwriting of this manuscript is very similar to manuscripts copied in Krakow at that time and apparently was also copied there.
On the front flyleaf is an ancient signature: "Moshe Ya'akov son of R. Kopil son of R. Hirsh". Under that signature is a signature of R. Shimon Sofer Rabbi of Erlau, author of Hitorerut Teshuva, which was signed during the year of mourning for his father, author of Ktav Sofer. On the preceding leaf is an ownership inscription that the manuscript belongs to Rabbi Avraham Shmuel Binyamin Sofer, author of the Ktav Sofer.
The author of the Ktav Sofer inherited this manuscript from his father, the Chatam Sofer [see enclosed authorization]. In addition to glosses by the copier, it contains several glosses in a later writing. Subsequent to careful examination, the handwriting of several corrections was definitely identified as belonging to the Chatam Sofer [see details in enclosed authorization].
Although the Chatam Sofer was primarily celebrated in his capacity as posek of thousands of responsa and as head of a yeshiva and venerable leader, he was also an acclaimed kabbalist, amazingly proficient in its wisdom. His two illustrious teachers, Rabbi Natan Adler and Rabbi Pinchas HaLevi Horwitz, author of the Hafla'ah were leading kabbalists and he learned much kabbalah from them. A smattering of his knowledge in this area can be perceived in a number of places in his writings and responsa, in which he mentions kabbalistic thoughts, but he mostly studied this wisdom privately or with selected disciples. The Chatam Sofer owned an important collection of Kabbalistic manuscripts as affirmed by his grandson Rabbi Shlomo Sofer Rabbi of Bergsaß (Berehove) (Chut HaMeshulash HeChadash, Jerusalem 2000, pp. 55-56). In Likutei Chatam Sofer Responsa (London, Inyanim Shonim, Siman 74), is a copy of a notation by the Chatam Sofer on a siddur of the Arizal, a manuscript in his possession. This notation is mentioned in his letter to the author of Yismach Moshe (Chatam Sofer Responsa 197; Heshiv Moshe Responsa 15). This item is a Kabbalistic manuscript, studied by the Chatam Sofer and enhanced with his notations. This manuscript joins documentation of two more Kabbalistic manuscripts possessed by the Chatam Sofer. See items 48-49.
146, 148-149, 152-154, 157-182, 185-221 leaves (lacking leaves 150-151, 155-156, 183-184. Total of 6 leaves). 19 cm. Good-fair condition. Most leaves are in good condition, some in fair condition. Stains and wear. Worming to several leaves. Some detached leaves. Contemporary binding, damaged, lacking and partially detached.
Enclosed:
1. Article on the content of the manuscript, by R. Yosef Avivi.
2. Expert's report identifying the notations in the handwriting of the Chatam Sofer.
3. Authorization that the manuscript of the Chatam Sofer was inherited by his son, author of the Ktav Sofer and by his grandson Rabbi Shimon Sofer Rabbi of Erlau.
Thick volume, in ancient Ashkenazi script. A large compilation of compositions of the Arizal's kabbalistic teachings, including compositions of Rabbi Chaim Vital, of Rabbi Israel Sarug and other works from his Beit Midrash in Italy. The scribe concluded copying the manuscript in 1650 as appears in the colophon on the last page in which he details the compositions which compose the manuscript:
"I have concluded writing this sacred book…all according to the Arizal's kabbalah…phenomenal secrets…on Monday Beha'alotcha in 1650…". Apparently, the scribe signed his name but later, the part with his signature was cut off by one of the owners and the name of the scribe was lost.
On leaves 135-154 is a composition on the four expressions of redemption, which the scribe in the colophon refers to as "explanation of the article and the matter of Ya'akov with the ladder". According to the expert R. Yosef Avivi, this homily is unknown from any other manuscript.
The scribe of the manuscript added many marginalia with content attesting to his extensive kabbalistic knowledge. He corrects the text and compares it to another manuscript in his possession from which he copied the compositions.
On pages 22/b, 23/a, 68/a and 96/b are notes by "A.K" - R. Alexander Katz of Frankfurt, disciple of R. Israel Sarug [during his stay in Frankfurt].
The glosses starting with the letters "A.K." verify that this compilation was from the teachings of R. Israel Sarug, passed on to R. Alexander Katz (for further information see: Avivi, Kabbalat HaAri, from p. 433). On page 45/b is a notation on the text itself, beginning with "It seems to me, Avraham", evidently written by the scribe who copied the manuscript.
Ashkenazi kabbalists took an important part in editing the Arizal's writings as shown by Avivi (in his book Kabbalat HaAri, ibid). In a letter from Eretz Israel, the Shla writes to R. Shmuel son or R. Meshulam Rabbi of Przemyśl, in response to his request to send him a copy of the Arizal's writings, that "my mechutan, R. Alexander Katz… of Frankfurt" possesses many manuscripts and he notes that "he has in his possession all the homilies which exist in Eretz Israel". In the 17th century, Krakow was a kabbalistic stronghold, residence of venerable kabbalists including R. Natan Neta Shapira, author of Megale Amukot and R. Yoel Sirkis, author of Bayit Chadash [the Bach]. In 1650, the year in which this manuscript was written, R. Meir Poppers lived in Krakow and edited the well-known books Derech Etz Chaim, Pri Etz Chaim and Nof Etz Chaim. According to the opinion of R. Yosef Avivi, the handwriting of this manuscript is very similar to manuscripts copied in Krakow at that time and apparently was also copied there.
On the front flyleaf is an ancient signature: "Moshe Ya'akov son of R. Kopil son of R. Hirsh". Under that signature is a signature of R. Shimon Sofer Rabbi of Erlau, author of Hitorerut Teshuva, which was signed during the year of mourning for his father, author of Ktav Sofer. On the preceding leaf is an ownership inscription that the manuscript belongs to Rabbi Avraham Shmuel Binyamin Sofer, author of the Ktav Sofer.
The author of the Ktav Sofer inherited this manuscript from his father, the Chatam Sofer [see enclosed authorization]. In addition to glosses by the copier, it contains several glosses in a later writing. Subsequent to careful examination, the handwriting of several corrections was definitely identified as belonging to the Chatam Sofer [see details in enclosed authorization].
Although the Chatam Sofer was primarily celebrated in his capacity as posek of thousands of responsa and as head of a yeshiva and venerable leader, he was also an acclaimed kabbalist, amazingly proficient in its wisdom. His two illustrious teachers, Rabbi Natan Adler and Rabbi Pinchas HaLevi Horwitz, author of the Hafla'ah were leading kabbalists and he learned much kabbalah from them. A smattering of his knowledge in this area can be perceived in a number of places in his writings and responsa, in which he mentions kabbalistic thoughts, but he mostly studied this wisdom privately or with selected disciples. The Chatam Sofer owned an important collection of Kabbalistic manuscripts as affirmed by his grandson Rabbi Shlomo Sofer Rabbi of Bergsaß (Berehove) (Chut HaMeshulash HeChadash, Jerusalem 2000, pp. 55-56). In Likutei Chatam Sofer Responsa (London, Inyanim Shonim, Siman 74), is a copy of a notation by the Chatam Sofer on a siddur of the Arizal, a manuscript in his possession. This notation is mentioned in his letter to the author of Yismach Moshe (Chatam Sofer Responsa 197; Heshiv Moshe Responsa 15). This item is a Kabbalistic manuscript, studied by the Chatam Sofer and enhanced with his notations. This manuscript joins documentation of two more Kabbalistic manuscripts possessed by the Chatam Sofer. See items 48-49.
146, 148-149, 152-154, 157-182, 185-221 leaves (lacking leaves 150-151, 155-156, 183-184. Total of 6 leaves). 19 cm. Good-fair condition. Most leaves are in good condition, some in fair condition. Stains and wear. Worming to several leaves. Some detached leaves. Contemporary binding, damaged, lacking and partially detached.
Enclosed:
1. Article on the content of the manuscript, by R. Yosef Avivi.
2. Expert's report identifying the notations in the handwriting of the Chatam Sofer.
3. Authorization that the manuscript of the Chatam Sofer was inherited by his son, author of the Ktav Sofer and by his grandson Rabbi Shimon Sofer Rabbi of Erlau.
Category
Rare and Important Items
Catalogue
Auction 53 - Rare and Important Items
November 15, 2016
Opening: $3,000
Sold for: $30,000
Including buyer's premium
Manuscript, Kol Barama, commentary on the Idra Rabba, according to the writings of the Ari and his disciple Rabbi Chaim Vital, by Rabbi Ya'akov Tzemach. [Europe, 18th century]. This manuscript was owned by the Chatam Sofer. Later it was owned by the kabbalist Rabbi Daniel Frish of Jerusalem [author of Matok M'Dvash], who added to it his handwritten notes.
Neat Ashkenazi script. Complete manuscript (without title page), contains a commentary on the Idra Rabba [not on the Idra Zuta]. The version of the Idra Rabba appears in enlarged letters in the center surrounded by the commentary written in smaller letters.
This manuscript belonged to R. Moshe Sofer, Rabbi of Pressburg and author of the Chatam Sofer, and it was passed in his family estate. A picture of part of the manuscript appears in the book Minhagei Rabboteinu V'Halichotehem - Rabbeinu HeChatam Sofer [edited by Rabbi Akiva Menachem Sofer Rabbi of Erlau], Jerusalem 2011, p. 526.
Enclosed is an authorization of the provenance of the manuscript by R. Shimon Sofer Rabbi of Erlau, who attests that the manuscript was inherited from his father, the Ktav Sofer, who inherited it from his father, the Chatam Sofer.
Although the Chatam Sofer was primarily celebrated in his capacity as posek of thousands of responsa and as head of a yeshiva and venerable leader, he was also an acclaimed kabbalist, amazingly proficient in its wisdom. His two illustrious teachers, R. Natan Adler and R. Pinchas HaLevi Horwitz, author of the Hafla'ah were leading kabbalists and he learned much kabbalah from them. The Chatam Sofer owned an important collection of Kabbalistic manuscripts as affirmed by his grandson R. Shlomo Sofer Rabbi of Bergsaß (Berehove) (Chut HaMeshulash HeChadash, Jerusalem 2000, pp. 55-56). A manuscript of the Arizal's teaching owned by the Chatam Sofer. See Items 47 and 49.
This copy was in the possession of the kabbalist Rabbi Daniel Frish (1935-2005), author of the commentary Matok M'Dvash on the Zohar, who wrote on the front flyleaf: "This manuscript has whole passages which are not found in the printed version, and also many corrections and variations and notations, and it has been of great assistance to me while studying the version printed in Korets in 1785, Daniel Frish…". In many places in the manuscript, R. Daniel Frish notes the variations from the version printed in Korets 1785. For example, at the top of Leaf 1, he writes: "Here are 51 rules and in the printed version there are only 33 and there are many additions here".
The kabbalist Rabbi Ya'akov Tzemach of Jerusalem, a leading editor of the writings of R. Chaim Vital [Maharchu] and the teachings of the Arizal. After immigrating to Jerusalem from Damascus in 1643, he began to re-edit his commentary on the Idra and added many sections after finding writings of R. Chaim Vital in Jerusalem containing many novellae. He named this commentary Kol Barama. At the beginning of this manuscript is the author's preface which ends with: "Here in Jerusalem, 5 days of the month of Menachem 1643 Ya'akov son of Chaim Tzemach" (this passage, which does not appear in the printed edition, is part of a longer preface which appears in other manuscripts of this composition. See: Yosef Avivi, Kabbalat Ha'Ari, Vol. 2, pp. 588, 658-662).
169 leaves. 21 cm. Good condition. Stains. Dark stains and faded ink on few pages. Damaged binding.
Neat Ashkenazi script. Complete manuscript (without title page), contains a commentary on the Idra Rabba [not on the Idra Zuta]. The version of the Idra Rabba appears in enlarged letters in the center surrounded by the commentary written in smaller letters.
This manuscript belonged to R. Moshe Sofer, Rabbi of Pressburg and author of the Chatam Sofer, and it was passed in his family estate. A picture of part of the manuscript appears in the book Minhagei Rabboteinu V'Halichotehem - Rabbeinu HeChatam Sofer [edited by Rabbi Akiva Menachem Sofer Rabbi of Erlau], Jerusalem 2011, p. 526.
Enclosed is an authorization of the provenance of the manuscript by R. Shimon Sofer Rabbi of Erlau, who attests that the manuscript was inherited from his father, the Ktav Sofer, who inherited it from his father, the Chatam Sofer.
Although the Chatam Sofer was primarily celebrated in his capacity as posek of thousands of responsa and as head of a yeshiva and venerable leader, he was also an acclaimed kabbalist, amazingly proficient in its wisdom. His two illustrious teachers, R. Natan Adler and R. Pinchas HaLevi Horwitz, author of the Hafla'ah were leading kabbalists and he learned much kabbalah from them. The Chatam Sofer owned an important collection of Kabbalistic manuscripts as affirmed by his grandson R. Shlomo Sofer Rabbi of Bergsaß (Berehove) (Chut HaMeshulash HeChadash, Jerusalem 2000, pp. 55-56). A manuscript of the Arizal's teaching owned by the Chatam Sofer. See Items 47 and 49.
This copy was in the possession of the kabbalist Rabbi Daniel Frish (1935-2005), author of the commentary Matok M'Dvash on the Zohar, who wrote on the front flyleaf: "This manuscript has whole passages which are not found in the printed version, and also many corrections and variations and notations, and it has been of great assistance to me while studying the version printed in Korets in 1785, Daniel Frish…". In many places in the manuscript, R. Daniel Frish notes the variations from the version printed in Korets 1785. For example, at the top of Leaf 1, he writes: "Here are 51 rules and in the printed version there are only 33 and there are many additions here".
The kabbalist Rabbi Ya'akov Tzemach of Jerusalem, a leading editor of the writings of R. Chaim Vital [Maharchu] and the teachings of the Arizal. After immigrating to Jerusalem from Damascus in 1643, he began to re-edit his commentary on the Idra and added many sections after finding writings of R. Chaim Vital in Jerusalem containing many novellae. He named this commentary Kol Barama. At the beginning of this manuscript is the author's preface which ends with: "Here in Jerusalem, 5 days of the month of Menachem 1643 Ya'akov son of Chaim Tzemach" (this passage, which does not appear in the printed edition, is part of a longer preface which appears in other manuscripts of this composition. See: Yosef Avivi, Kabbalat Ha'Ari, Vol. 2, pp. 588, 658-662).
169 leaves. 21 cm. Good condition. Stains. Dark stains and faded ink on few pages. Damaged binding.
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