Auction 54 - Judaica - Books, Manuscripts, Rabbinical Letters, Ceremonial Art
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Auction 54 - Judaica - Books, Manuscripts, Rabbinical Letters, Ceremonial Art
February 7, 2017
Opening: $3,800
Unsold
Emissary document from Jerusalem, for the emissary R. Rachamim Shalom HaLevi, sent on behalf of the Bikur Holim society, to collect funds for the construction of a hostel for sick and needy Jews, named Osfei Dal (play on the word "hospital", in Hebrew - gathering the needy). Signed by the leading city rabbis: R. "Refael Avraham Shalom Mizrachi known as Sharabi", R. "Yosef Zamiro", R. "Ya'akov Ibn Tzahal" and R. "Avraham Moshe Zakut". Jerusalem. [1815].
The kabbalist R. (Refael) Avraham Shalom Mizrachi Sharabi - HaRav HaRosh (1775-1826), son of Kabbalist R. Chizkiyahu Yitzchak Sharabi, grandson of the Rashash, was born two years before his illustrious grandfather died. From his youth, he was raised and educated in the kabbalist Beit El Yeshiva. In his lifetime, he was known by the cognomen "R. Avraham Chassid" but is more famed by the name "HaRav HaRosh". He was also called "Ba'al Haness" because of the wonders and marvels he performed with his holy powers by use of practical kabbala. See: Or HaShemesh (Jerusalem, 1970, pp. 73-82). His book Divrei Shalom contains his kabbalistic manuscripts and was published posthumously by his son-in-law, the Rishon L'Zion R. Chaim Avraham Gagin.
The other signatures belong to R. Yosef Zamiro (died 1843), an eminent Jerusalem Torah scholar and kabbalist. Authored the Hon Yosef responsa printed together with the book Divrei David by the Radvaz (Livorno, 1828); R. Ya'akov ben Tzahal, a Jerusalem sage at the beginning of the 19th century who signed many approbations. Two of his responsa were printed by R. Nathan Coronel at the end of the book Piskei Challah (Jerusalem, 1876).
The emissary is R. Rachamim Shlomo HaLevi (died in 1874) who was sent on this mission in his youth. Already at that time his qualities of Torah knowledge and fear of G-d were apparent. He later became Ra'avad of Jerusalem and was one of the heads of the Beit El Yeshiva.
Leaf, 32X22 cm. Good-fair condition. Stains and folding creases. Inscriptions in Oriental script by R. Yitzchak Badahav.
This emissary document was copied and printed by R. Yitzchak Badahav in his book Binyan Yerushalayim - Ki B'Yitzchak (Jerusalem, 1927). For further information about this special mission, see Sheluchei Eretz Yisrael, A. Ya'ari, pp. 711-712.
The kabbalist R. (Refael) Avraham Shalom Mizrachi Sharabi - HaRav HaRosh (1775-1826), son of Kabbalist R. Chizkiyahu Yitzchak Sharabi, grandson of the Rashash, was born two years before his illustrious grandfather died. From his youth, he was raised and educated in the kabbalist Beit El Yeshiva. In his lifetime, he was known by the cognomen "R. Avraham Chassid" but is more famed by the name "HaRav HaRosh". He was also called "Ba'al Haness" because of the wonders and marvels he performed with his holy powers by use of practical kabbala. See: Or HaShemesh (Jerusalem, 1970, pp. 73-82). His book Divrei Shalom contains his kabbalistic manuscripts and was published posthumously by his son-in-law, the Rishon L'Zion R. Chaim Avraham Gagin.
The other signatures belong to R. Yosef Zamiro (died 1843), an eminent Jerusalem Torah scholar and kabbalist. Authored the Hon Yosef responsa printed together with the book Divrei David by the Radvaz (Livorno, 1828); R. Ya'akov ben Tzahal, a Jerusalem sage at the beginning of the 19th century who signed many approbations. Two of his responsa were printed by R. Nathan Coronel at the end of the book Piskei Challah (Jerusalem, 1876).
The emissary is R. Rachamim Shlomo HaLevi (died in 1874) who was sent on this mission in his youth. Already at that time his qualities of Torah knowledge and fear of G-d were apparent. He later became Ra'avad of Jerusalem and was one of the heads of the Beit El Yeshiva.
Leaf, 32X22 cm. Good-fair condition. Stains and folding creases. Inscriptions in Oriental script by R. Yitzchak Badahav.
This emissary document was copied and printed by R. Yitzchak Badahav in his book Binyan Yerushalayim - Ki B'Yitzchak (Jerusalem, 1927). For further information about this special mission, see Sheluchei Eretz Yisrael, A. Ya'ari, pp. 711-712.
Category
Jerusalem and Eretz Israel in the 19th Century - Documents, Letters and Books
Catalogue
![Emissary letter for R. Yehuda Zerachya Azulai, who was sent to "the venerable city Mogador…" [Mogador, Morocco], si](https://files.kedem-auctions.com/files/Sale54-public/274.jpg "Emissary Letter for Rabbi Yehuda Zerachya Azulai, Sent to the Communit")
Auction 54 - Judaica - Books, Manuscripts, Rabbinical Letters, Ceremonial Art
February 7, 2017
Opening: $500
Unsold
Emissary letter for R. Yehuda Zerachya Azulai, who was sent to "the venerable city Mogador…" [Mogador, Morocco], signed by Jerusalem rabbis: R. Shlomo Moshe Suzin, R. Shmuel HaLevi, R. Chizkiya Avraham HaCohen, R. Moshe son of R. David "Didia Majar", R. Yehuda son of R. Refael Navon and R. Yisrael Chaim Refael Sagri. [Jerusalem, c. 1830].
Handsome scribal writing, with curly rabbinic signatures on the margins of the letter.
R. Yehuda Zerachya Azulai (died 1870) was born in Marrakesh, Morocco; moved to Jerusalem in 1812 and was sent to Morocco several times as an emissary. He was first sent in 1830, and made the rounds of Moroccan cities until 1834. In 1835, he was sent again and twice more in 1843 and in 1848. [See: Avraham Ya'ari, Sheluchei Eretz Yisrael, pp. 718-720]. This letter bears no date but is similar to a letter dated 1831 to the Salé and Marrakesh communities which appears in Ya'ari [ibid].
Leaf, approximately 30 cm. Fair condition. Stains and wear, tears and folding creases. Placed in a glass frame.
Handsome scribal writing, with curly rabbinic signatures on the margins of the letter.
R. Yehuda Zerachya Azulai (died 1870) was born in Marrakesh, Morocco; moved to Jerusalem in 1812 and was sent to Morocco several times as an emissary. He was first sent in 1830, and made the rounds of Moroccan cities until 1834. In 1835, he was sent again and twice more in 1843 and in 1848. [See: Avraham Ya'ari, Sheluchei Eretz Yisrael, pp. 718-720]. This letter bears no date but is similar to a letter dated 1831 to the Salé and Marrakesh communities which appears in Ya'ari [ibid].
Leaf, approximately 30 cm. Fair condition. Stains and wear, tears and folding creases. Placed in a glass frame.
Category
Jerusalem and Eretz Israel in the 19th Century - Documents, Letters and Books
Catalogue
Auction 54 - Judaica - Books, Manuscripts, Rabbinical Letters, Ceremonial Art
February 7, 2017
Opening: $250
Sold for: $750
Including buyer's premium
Emissary letter in attractive calligraphic writing, stamps of R. Avraham Ashkenazi and R. Refael Meir Panizil, stamps of community institutes and of appointees of the "Committee of Constantinople Officials": R. Chaim Nissim Baruch, R. Shlomo Abulafia, and others. Jerusalem, [Adar Bet 1870].
Sent to R. Yehuda Chermon [Rabbi in Vehran, Algeria], regarding the mission of R. Asher Avraham HaLevi son or R. Ya'akov HaLevi "of an important Jerusalem family" for the benefit of the needy Jerusalem orphans and widows who suffer great deprivation from the drought, plague of locusts and hunger - "a state of emergency".
R. Asher Avraham HaLevi was titled a "Shadar Nahug" - routine emissary, denoting his routine visits abroad to collect funds for Eretz Israel according to an amount fixed in advance for each individual community. Besides for these emissaries, others would be sent for special collections beyond the routine donations.
Leaf, 30 cm. Fair condition. Worming and wear. Stains.
Glued unto a proofreading leaf of the book Ar'a D'Rabanan (Constantinople, 1745) with handwritten revisions.
Sent to R. Yehuda Chermon [Rabbi in Vehran, Algeria], regarding the mission of R. Asher Avraham HaLevi son or R. Ya'akov HaLevi "of an important Jerusalem family" for the benefit of the needy Jerusalem orphans and widows who suffer great deprivation from the drought, plague of locusts and hunger - "a state of emergency".
R. Asher Avraham HaLevi was titled a "Shadar Nahug" - routine emissary, denoting his routine visits abroad to collect funds for Eretz Israel according to an amount fixed in advance for each individual community. Besides for these emissaries, others would be sent for special collections beyond the routine donations.
Leaf, 30 cm. Fair condition. Worming and wear. Stains.
Glued unto a proofreading leaf of the book Ar'a D'Rabanan (Constantinople, 1745) with handwritten revisions.
Category
Jerusalem and Eretz Israel in the 19th Century - Documents, Letters and Books
Catalogue
Auction 54 - Judaica - Books, Manuscripts, Rabbinical Letters, Ceremonial Art
February 7, 2017
Opening: $1,200
Sold for: $4,000
Including buyer's premium
Letters by leading Jerusalem rabbis and leaders of the Ashkenazi yishuv, regarding the slander of a manager of one of Montefiore's factories. Jerusalem, [1857].
· Letter of the Beit Din of the Ashkenazi Perushim Kollel, signed by R. "Shmuel Salant", R. "Mordechai Meir son of R. Eliyahu [R. Mordechai Meir Robinerson Rabbi of Mezhyrich] and R. "Binyamin David of Vilna", who write that after investigating the matter, it became clear that no truth exists in the defamation of the factory manager. "Therefore, according to Torah law, it is forbidden to disparage ---, on the contrary, every G-d fearing person must guard his soul from speaking about this as not to transgress the prohibition of slandering one's fellow Jew".
Following is another letter, signed by the leader of the yishuv, R. Yeshaya Bardakey [son-in-law of R. Yisrael of Shklow, disciple of the Vilna Gaon], who signed: "Yeshaya son of Yissachar Ber" and he labels the slanderers as foes who lurk to pursue their prey.
At the end of the leaf is a letter from the Beit Din of the Kutna Rabbi and of Kollel Polin, signed by the Kutna Rabbi "Moshe Yehuda Leib son of R. Binyamin", R. "Ya'akov Yehuda son of the Rama Levy" and R. "Baruch Binyamin Ze'ev" Weinstock [disciple of the Chozeh of Lublin].
· Copy of these letters, headed by the inscription: "Copy of the writings given to Sir R. Moshe Montefiore during his visit in 1857... and he asked R. Yeshaya and R. Shmuel Salant if the matter is true and they responded… it is his enemies who have spread the rumor... and he requested that they give it to him in writing…".
· Long letter by Sephardi rabbis, with signatures of R. Ya'akov Ginio, R. Refael Shalom HaLevi and R. David Yehuda HaCohen. Sent to the Beit Din of the Perushim community presenting testimonies which they received against the abovementioned person. Jerusalem, 1857.
3 documents, size varies. Good condition. The name of the slandered person was erased from all the documents.
· Letter of the Beit Din of the Ashkenazi Perushim Kollel, signed by R. "Shmuel Salant", R. "Mordechai Meir son of R. Eliyahu [R. Mordechai Meir Robinerson Rabbi of Mezhyrich] and R. "Binyamin David of Vilna", who write that after investigating the matter, it became clear that no truth exists in the defamation of the factory manager. "Therefore, according to Torah law, it is forbidden to disparage ---, on the contrary, every G-d fearing person must guard his soul from speaking about this as not to transgress the prohibition of slandering one's fellow Jew".
Following is another letter, signed by the leader of the yishuv, R. Yeshaya Bardakey [son-in-law of R. Yisrael of Shklow, disciple of the Vilna Gaon], who signed: "Yeshaya son of Yissachar Ber" and he labels the slanderers as foes who lurk to pursue their prey.
At the end of the leaf is a letter from the Beit Din of the Kutna Rabbi and of Kollel Polin, signed by the Kutna Rabbi "Moshe Yehuda Leib son of R. Binyamin", R. "Ya'akov Yehuda son of the Rama Levy" and R. "Baruch Binyamin Ze'ev" Weinstock [disciple of the Chozeh of Lublin].
· Copy of these letters, headed by the inscription: "Copy of the writings given to Sir R. Moshe Montefiore during his visit in 1857... and he asked R. Yeshaya and R. Shmuel Salant if the matter is true and they responded… it is his enemies who have spread the rumor... and he requested that they give it to him in writing…".
· Long letter by Sephardi rabbis, with signatures of R. Ya'akov Ginio, R. Refael Shalom HaLevi and R. David Yehuda HaCohen. Sent to the Beit Din of the Perushim community presenting testimonies which they received against the abovementioned person. Jerusalem, 1857.
3 documents, size varies. Good condition. The name of the slandered person was erased from all the documents.
Category
Jerusalem and Eretz Israel in the 19th Century - Documents, Letters and Books
Catalogue
Auction 54 - Judaica - Books, Manuscripts, Rabbinical Letters, Ceremonial Art
February 7, 2017
Opening: $500
Unsold
Two contracts dealing with partnership in property ownership and transfer of ownership of property in the new Jerusalem neighborhood built outside the walls of the Old City. Handsome calligraphic script, with many signatures of leading settlers, community leaders and Jerusalem rabbis.
· A contract for dividing property among the group of founders of the new Jerusalem neighborhood outside the walls, west of the path which rises from Jaffa Gate to the Nachlat Shiva neighborhood, purchased from Arab owners. Signed by witnesses and the buyers: R. Yochanan Hirsh Schlank [disciple of the Chatam Sofer], R. Moshe Yitzchak Goldsmith and R. Shalom son of R. Ya'akov HaCohen. Jerusalem, Kislev 1870. A Beit Din authorization appears on the margins dated Adar 1871, with signatures of R. Meir Auerbach [author of Imrei Binah], R. Avraham Eisenstein and of R. Ya'akov Yehuda Levy. Another Beit Din authorization from 1873, signed by the aforementioned rabbis.
On the verso of the leaf is another contract: "The second certificate" of that same property, dated Tamuz 1873, signed by the witnesses R. Avraham son of R. Asher Lemel and R. Aharon son of R. Gedalya, signatures of the settlers R. Yitzchak son of R. Hillel and R. Menachem Mendel HaCohen. Signatures of the dayanim, R. Binyamin son of R. Shmuel, R. Ya'akov Yehuda Levy, R. Meir Margalit and the community rabbi, R. Meir Auerbach.
· Another contract of sale of property, of those same properties. Various signatures of property owners and witnesses. Jerusalem, Elul 1873. Further in the leaf and on the verso are more contracts dealing with construction and sale of those same properties, with many signatures of witnesses and property owners. Jerusalem, Kislev 1875.
Unknown historical document from the beginning of the Jewish settlements built in Jerusalem outside the Old City walls. The lands of the Nachalat Shiva neighborhood were clandestinely purchased in 1867, and the construction of the neighborhood was only publicized in c. 1872. The properties of the neighborhood mentioned in these documents were purchased about two-three years after the founding of Nachalat Shiva, and its construction just began in 1875. Stated explicitly in these documents is that due to legal obstacles to purchasing property in the Land of Israel, the property was first registered only in the name of R. Yochanan Hirsh Schlank who was an Austrian citizen and this document is the primary ownership document of the property recording the true owners of the property until the beginning of the construction of the neighborhood in 1875. [We have not identified precisely to which land the documents refer and its current name. However, clearly the property is west of Jaffa St. in the section between Jaffa Gate and Nachalat Shiva].
2 leaves, 46-56 cm. Fair condition. Tears and gluing, slightly affecting text.
· A contract for dividing property among the group of founders of the new Jerusalem neighborhood outside the walls, west of the path which rises from Jaffa Gate to the Nachlat Shiva neighborhood, purchased from Arab owners. Signed by witnesses and the buyers: R. Yochanan Hirsh Schlank [disciple of the Chatam Sofer], R. Moshe Yitzchak Goldsmith and R. Shalom son of R. Ya'akov HaCohen. Jerusalem, Kislev 1870. A Beit Din authorization appears on the margins dated Adar 1871, with signatures of R. Meir Auerbach [author of Imrei Binah], R. Avraham Eisenstein and of R. Ya'akov Yehuda Levy. Another Beit Din authorization from 1873, signed by the aforementioned rabbis.
On the verso of the leaf is another contract: "The second certificate" of that same property, dated Tamuz 1873, signed by the witnesses R. Avraham son of R. Asher Lemel and R. Aharon son of R. Gedalya, signatures of the settlers R. Yitzchak son of R. Hillel and R. Menachem Mendel HaCohen. Signatures of the dayanim, R. Binyamin son of R. Shmuel, R. Ya'akov Yehuda Levy, R. Meir Margalit and the community rabbi, R. Meir Auerbach.
· Another contract of sale of property, of those same properties. Various signatures of property owners and witnesses. Jerusalem, Elul 1873. Further in the leaf and on the verso are more contracts dealing with construction and sale of those same properties, with many signatures of witnesses and property owners. Jerusalem, Kislev 1875.
Unknown historical document from the beginning of the Jewish settlements built in Jerusalem outside the Old City walls. The lands of the Nachalat Shiva neighborhood were clandestinely purchased in 1867, and the construction of the neighborhood was only publicized in c. 1872. The properties of the neighborhood mentioned in these documents were purchased about two-three years after the founding of Nachalat Shiva, and its construction just began in 1875. Stated explicitly in these documents is that due to legal obstacles to purchasing property in the Land of Israel, the property was first registered only in the name of R. Yochanan Hirsh Schlank who was an Austrian citizen and this document is the primary ownership document of the property recording the true owners of the property until the beginning of the construction of the neighborhood in 1875. [We have not identified precisely to which land the documents refer and its current name. However, clearly the property is west of Jaffa St. in the section between Jaffa Gate and Nachalat Shiva].
2 leaves, 46-56 cm. Fair condition. Tears and gluing, slightly affecting text.
Category
Jerusalem and Eretz Israel in the 19th Century - Documents, Letters and Books
Catalogue
Auction 54 - Judaica - Books, Manuscripts, Rabbinical Letters, Ceremonial Art
February 7, 2017
Opening: $600
Sold for: $1,188
Including buyer's premium
A letter signed by R. Shmuel Salant, Jerusalem, 1891
Sent to the Austro-Hungarian Consul, in response to his request for information regarding a dispute between Dr. Popilos and his mechutan R. Yosef Nissim Burla [Ra'avad of the Jerusalem Sephardic community] over jewelry and dowry-money. The letter contains a practical solution that the dowry jewelry be deposited to a trustee for a year, or less to see if "it it shows that the couple lives in true peace…".
Rabbi Shmuel Salant (1816-1909) was born in Lithuania and at a young age was already known as a prodigy. At the age of seven [!], he went to study at Lithuanian Torah centers and at the age of 14 received a letter from his teacher R. Abele Posveller Raa'vad of Vilna concerning a complex question which arose while arranging a divorce. This document unmistakably proves the extent to which his teacher considered him an outstanding Torah scholar and relied on his rulings. In his youth, he studied Torah in the town of Salant and R. Yisrael Salant [founder of Musar movement] was his study partner. After he married the daughter of the R. Yosef Zundel of Salant, he immigrated to Eretz Israel in 1841, to serve as posek and rabbi of the "Perushim", disciples of the Vilna Gaon, living in Jerusalem. He served in the Jerusalem rabbinate for almost seventy years, established educational and charity institutes in the city, founded a Beit Din and worked to strengthen the Ashkenazi community. Known for his genius and practical approach to Halachic rulings and for his management of public affairs in Jerusalem as well as all over the world.
Leaf, 27 cm. Handwritten by a scribe; hand-signed and stamped by R. Shmuel Salant. Good condition. Folding marks.
Sent to the Austro-Hungarian Consul, in response to his request for information regarding a dispute between Dr. Popilos and his mechutan R. Yosef Nissim Burla [Ra'avad of the Jerusalem Sephardic community] over jewelry and dowry-money. The letter contains a practical solution that the dowry jewelry be deposited to a trustee for a year, or less to see if "it it shows that the couple lives in true peace…".
Rabbi Shmuel Salant (1816-1909) was born in Lithuania and at a young age was already known as a prodigy. At the age of seven [!], he went to study at Lithuanian Torah centers and at the age of 14 received a letter from his teacher R. Abele Posveller Raa'vad of Vilna concerning a complex question which arose while arranging a divorce. This document unmistakably proves the extent to which his teacher considered him an outstanding Torah scholar and relied on his rulings. In his youth, he studied Torah in the town of Salant and R. Yisrael Salant [founder of Musar movement] was his study partner. After he married the daughter of the R. Yosef Zundel of Salant, he immigrated to Eretz Israel in 1841, to serve as posek and rabbi of the "Perushim", disciples of the Vilna Gaon, living in Jerusalem. He served in the Jerusalem rabbinate for almost seventy years, established educational and charity institutes in the city, founded a Beit Din and worked to strengthen the Ashkenazi community. Known for his genius and practical approach to Halachic rulings and for his management of public affairs in Jerusalem as well as all over the world.
Leaf, 27 cm. Handwritten by a scribe; hand-signed and stamped by R. Shmuel Salant. Good condition. Folding marks.
Category
Jerusalem and Eretz Israel in the 19th Century - Documents, Letters and Books
Catalogue
![Three unsigned letters, from the archive of R. Shmuel Salant, Rabbi of Jerusalem. Jerusalem, [c. 1855-1896].
· Unsign](https://files.kedem-auctions.com/files/Sale54-public/279.jpg "Three Letters with Sensitive Political Content - From the Archive of R")
Auction 54 - Judaica - Books, Manuscripts, Rabbinical Letters, Ceremonial Art
February 7, 2017
Opening: $400
Unsold
Three unsigned letters, from the archive of R. Shmuel Salant, Rabbi of Jerusalem. Jerusalem, [c. 1855-1896].
· Unsigned trenchant letter regarding the conduct of "the Rabbi of the Sephardim… R. D. C.". [David Chazan], who uses his authority to imprison people to strengthen his position in the rabbinate. [A fervent request to the recipients appears in the margins: "Be kind enough to burn the note after you have read it…because our intention in not to degrade the rabbi G-d forbid, but to save…and peace should reign in Israel". [Jerusalem, after 1855. Rabbi Chaim David Chazan son of the Chikrei Lev emigrated from Izmir to Jerusalem in 1855 and served as Chacham Bashi-Rishon L'Zion until his death in 1861].
· Unsigned letter [apparently in the handwriting of R. Shmuel Salant's scribe] to the managers of the Grodno Kollel, about a hurtful event - a father who refuses to circumcise and redeem his firstborn son, claiming that the baby's father is a non-Jew. Jerusalem, Cheshvan 1872. The grandson of the Vilna Gaon "R. Eliezer Landau" who was one of the heads of the Grodno Kollel is mentioned in the letter.
· Unsigned draft of a letter [apparently, the handwriting of the scribe of the Va'ad HaKlali or the scribe of R. Shmuel Salant], to R. Chaim Berlin. Jerusalem, Kislev 1896. It contains a response regarding the possibility of R. Chaim serving as Rabbi of Jerusalem, with details of the difficulty of the Va'ad HaKlali to promise a regular salary and to give him a position in the rabbinate for two reasons: 1. The death of R. Yosef Rivlin "who was the mainstay of the Va'ad HaKlali. 2. The scandal of the opening of Kollel America which is supposed to receive all the income from American donations "and the pillars of this great edifice are now unstable". [At that time, R. Chaim Berlin left the Kobryn rabbinate and because he could not immigrate to Jerusalem, he served in the Elisawetgrad (Kherson region) rabbinate for 10 years until he finally reached Jerusalem in 1906].
3 letters, size and condition vary. In one of the letters,
the identifying details of names were erased with ink or whitener.
R. Shmuel Salant was accustomed to using the services of scribes and secretaries in writing his letters and sometimes he would add his signature or stamp. Apparently, some or all these items are letters or drafts which were written at the behest of R. Shmuel Salant himself.
· Unsigned trenchant letter regarding the conduct of "the Rabbi of the Sephardim… R. D. C.". [David Chazan], who uses his authority to imprison people to strengthen his position in the rabbinate. [A fervent request to the recipients appears in the margins: "Be kind enough to burn the note after you have read it…because our intention in not to degrade the rabbi G-d forbid, but to save…and peace should reign in Israel". [Jerusalem, after 1855. Rabbi Chaim David Chazan son of the Chikrei Lev emigrated from Izmir to Jerusalem in 1855 and served as Chacham Bashi-Rishon L'Zion until his death in 1861].
· Unsigned letter [apparently in the handwriting of R. Shmuel Salant's scribe] to the managers of the Grodno Kollel, about a hurtful event - a father who refuses to circumcise and redeem his firstborn son, claiming that the baby's father is a non-Jew. Jerusalem, Cheshvan 1872. The grandson of the Vilna Gaon "R. Eliezer Landau" who was one of the heads of the Grodno Kollel is mentioned in the letter.
· Unsigned draft of a letter [apparently, the handwriting of the scribe of the Va'ad HaKlali or the scribe of R. Shmuel Salant], to R. Chaim Berlin. Jerusalem, Kislev 1896. It contains a response regarding the possibility of R. Chaim serving as Rabbi of Jerusalem, with details of the difficulty of the Va'ad HaKlali to promise a regular salary and to give him a position in the rabbinate for two reasons: 1. The death of R. Yosef Rivlin "who was the mainstay of the Va'ad HaKlali. 2. The scandal of the opening of Kollel America which is supposed to receive all the income from American donations "and the pillars of this great edifice are now unstable". [At that time, R. Chaim Berlin left the Kobryn rabbinate and because he could not immigrate to Jerusalem, he served in the Elisawetgrad (Kherson region) rabbinate for 10 years until he finally reached Jerusalem in 1906].
3 letters, size and condition vary. In one of the letters,
the identifying details of names were erased with ink or whitener.
R. Shmuel Salant was accustomed to using the services of scribes and secretaries in writing his letters and sometimes he would add his signature or stamp. Apparently, some or all these items are letters or drafts which were written at the behest of R. Shmuel Salant himself.
Category
Jerusalem and Eretz Israel in the 19th Century - Documents, Letters and Books
Catalogue
Auction 54 - Judaica - Books, Manuscripts, Rabbinical Letters, Ceremonial Art
February 7, 2017
Opening: $500
Sold for: $750
Including buyer's premium
Collection of papers and letters from the archive of R. Shmuel Salant, Rabbi of Jerusalem. Contains halachic letters which he received from various countries. [c. 1845-1910].
· Letter (in English) from Yosef Sabag Montefiore. London, 1892. · Letter of responsa on the laws of Even HaEzer, by R. Avraham Goldzweig of Warsaw. Jerusalem, 1845. · Letter with a query regarding the laws of names for drawing up a get, by R. Ya'akov Sofer, an emissary of the Vehran community. Casablanca, Morocco, 1894. · Letter with halachic query, in the name of R. Saliman the Chazan (cantor), regarding covering one's head with a knitted kipah (skullcap) with net-like holes. [Bombay, c. 1890s-1900s]. On the verso is an inscription in Latin letters of the address for sending the response to R. Solomon Joseph [who was a chazan and shochet in Bombay at that time]. · Draft of a halachic ruling regarding the laws of rights of possession of courtyards [among family members and residents, Ashkenazim and Sephardim]. · Accounts and lists related to debentures and bills placed for safekeeping in the custody of R. S. Salant. · More letters and various printed and handwritten paper items.
16 items. Size and condition vary.
· Letter (in English) from Yosef Sabag Montefiore. London, 1892. · Letter of responsa on the laws of Even HaEzer, by R. Avraham Goldzweig of Warsaw. Jerusalem, 1845. · Letter with a query regarding the laws of names for drawing up a get, by R. Ya'akov Sofer, an emissary of the Vehran community. Casablanca, Morocco, 1894. · Letter with halachic query, in the name of R. Saliman the Chazan (cantor), regarding covering one's head with a knitted kipah (skullcap) with net-like holes. [Bombay, c. 1890s-1900s]. On the verso is an inscription in Latin letters of the address for sending the response to R. Solomon Joseph [who was a chazan and shochet in Bombay at that time]. · Draft of a halachic ruling regarding the laws of rights of possession of courtyards [among family members and residents, Ashkenazim and Sephardim]. · Accounts and lists related to debentures and bills placed for safekeeping in the custody of R. S. Salant. · More letters and various printed and handwritten paper items.
16 items. Size and condition vary.
Category
Jerusalem and Eretz Israel in the 19th Century - Documents, Letters and Books
Catalogue
![Collection of anonymous handwritten letters sent to R. Shmuel Salant, Rabbi of Jerusalem. Jerusalem, [c. early 1900s].
&midd](https://files.kedem-auctions.com/files/Sale54-public/281.jpg "Collection of Anonymous Polemic Letters - Sent to Rabbi Shmuel Salant")
Auction 54 - Judaica - Books, Manuscripts, Rabbinical Letters, Ceremonial Art
February 7, 2017
Opening: $400
Sold for: $500
Including buyer's premium
Collection of anonymous handwritten letters sent to R. Shmuel Salant, Rabbi of Jerusalem. Jerusalem, [c. early 1900s].
· Anonymous slanderous letter sent to R. Shmuel Salant opposing the appointment of one of the dayanim as a "second Av Beit Din" in the Beit Din. [Jerusalem, c. early 1900s]. The writer claims that that dayan "although he is a great Torah scholar, is an important trader and not a dayan and we do not know if he even has time to open a book… and his Torah rulings are only based on his deductions and presumptions and not on proficiency…". At the end of the letter, the writer sorrowfully cries out: "Our teacher and our rabbi!... this is a great degradation and humiliation. In the past, the Beit Din of the Perushim congregation was always composed of eminent and erudite Torah scholars… and now on the contrary… Could no great rabbis be found in the Perushim congregation…". The anonymous writer has the temerity to request closing the Beit Din until an appropriate rabbi who can serve as Av Beit Din can be found. He explains that the reason he does not discuss the issue face-to-face with R. Shmuel Salant is because he fears lest that same dayan "take revenge and bear a grudge…".
· Anonymous letter by a person who writes in the name of "numerous widows and orphans".
· Two anonymous threatening letters sent to R. Shmuel Salant, in which the writers request that he dismiss a person who was one of the heads of the Va'ad Klali close to R. Shmuel Salant, slandering that person and threatening of informing the Turkish authorities of "the illegal immigrants". [Jerusalem, c. 1905. Mentioned in one letter is that R. Shmuel Salant has served as rabbi of Jerusalem for the past 65 years]. According to the style of handwriting, the letters were written by two different people, however they bear the identical threats: "We are not people of speech, rather of deeds…".
4 items, size and condition vary. In some letters, names of people mentioned have been erased with ink and whitener.
· Anonymous slanderous letter sent to R. Shmuel Salant opposing the appointment of one of the dayanim as a "second Av Beit Din" in the Beit Din. [Jerusalem, c. early 1900s]. The writer claims that that dayan "although he is a great Torah scholar, is an important trader and not a dayan and we do not know if he even has time to open a book… and his Torah rulings are only based on his deductions and presumptions and not on proficiency…". At the end of the letter, the writer sorrowfully cries out: "Our teacher and our rabbi!... this is a great degradation and humiliation. In the past, the Beit Din of the Perushim congregation was always composed of eminent and erudite Torah scholars… and now on the contrary… Could no great rabbis be found in the Perushim congregation…". The anonymous writer has the temerity to request closing the Beit Din until an appropriate rabbi who can serve as Av Beit Din can be found. He explains that the reason he does not discuss the issue face-to-face with R. Shmuel Salant is because he fears lest that same dayan "take revenge and bear a grudge…".
· Anonymous letter by a person who writes in the name of "numerous widows and orphans".
· Two anonymous threatening letters sent to R. Shmuel Salant, in which the writers request that he dismiss a person who was one of the heads of the Va'ad Klali close to R. Shmuel Salant, slandering that person and threatening of informing the Turkish authorities of "the illegal immigrants". [Jerusalem, c. 1905. Mentioned in one letter is that R. Shmuel Salant has served as rabbi of Jerusalem for the past 65 years]. According to the style of handwriting, the letters were written by two different people, however they bear the identical threats: "We are not people of speech, rather of deeds…".
4 items, size and condition vary. In some letters, names of people mentioned have been erased with ink and whitener.
Category
Jerusalem and Eretz Israel in the 19th Century - Documents, Letters and Books
Catalogue
Auction 54 - Judaica - Books, Manuscripts, Rabbinical Letters, Ceremonial Art
February 7, 2017
Opening: $400
Sold for: $1,125
Including buyer's premium
Two long interesting letters, to the dayanim and heads of the Perushim community in Jerusalem, written and signed (signatures crossed out in pen) by the convert "Mordechai Yehoshua watchmaker in Jerusalem", Jerusalem, Kislev 1851.
One letter was sent to the "Dayanim R. Yitzchak Yosef and R. Shmuel [Salant] and R. Binyamin David [of Vilna] and to R. Aryeh [Ne'eman]". The other was sent to R. David [Yellin] of Lomza, with threats of the steps he will take if they do not respond to his first letter to the Beit Din.
He requests that the Beit Din order those who spread rumors slandering him and his family to appear in court and also publicize in the Batei Midrash that their vilification should cease. He writes: "…I have not swerved from the path of faith and from the right track, I am the one who maintains religion…while other Jews are careful about the teachings of the rabbis…I have no evil and no wrong can be found in my home… because I am a servant of G-d…". In the second letter, he writes about the rumors about him and his wife accusing them of adultery and other allegations. He claims that the community heads intentionally harass him so that he should not receive the Halukka and he protests the suspicion and aloofness of the community rabbis. (He mentions the rabbi who came to his home to perform a circumcision and brought all his dishes with him because he did not trust the kashrut in his kitchen). He describes his greatness in Torah and fear of Heaven and mentions his study of the Talmud and Tosfot and commentaries for one and a half years under the tutelage of R. Hillel Rivlin [disciple of the Vilna Gaon], together with R. Hillel's grandson R. Yosef Rivlin and writes that after R. Meir immigrated to Jerusalem [presumably, R. Meir Ragoler, grandson of R. Avraham, the Vilna Gaon's brother who moved to Jerusalem in 1836, or possibly R. Meir Shenbaum, one of the founders of Batei Machseh who moved to Jerusalem at the end of the 1830s] he studied in his Beit Midrash, together with R. Yonah Pressburger [R. Yonah Lebel-Mendelson, disciple of the Chatam Sofer].
The writer of the letters is the watchmaker Mordechai Yehoshua Hilpern (his Christian name was Thomas Murad Hilpern), who moved to Jerusalem from Białystok in ca. 1834. Initially, he was a Torah scholar but ultimately he went as far as to convert to Christianity with his entire family. He was
very wealthy owning an exclusive shop in the Muristan marketplace in the city selling watches, jewelry and precious stones. His wife, Feigele who converted with him, used to say that she was a "forced convert" and took pride that she continued adhering to the laws of kashrut and kindling Shabbat candles. See article by C. M. Michlin on the Jerusalem Mission, in Grayevsky's book, Milchemet HaYehudim B'Misyon, Jerusalem, 1835, pp. 8-9. In other articles in that same book (pp. 27 and 31), he is described as one who enticed others to convert to Christianity in c. 1853. From the content of this letter, it seems that in 1851 he did not yet convert and he was still attempting to clear his name and to receive Halukka funds for treating his sick sister. He also expressed worry about finding a match for his elder sister. This letter can perhaps give a peek into the hidden reasons behind the conversion of such a person, who was a respected wealthy member of the Jewish community [unlike most of the Jewish converts in Jerusalem at that time who were impoverished and socially dependent on the mission institutes].
"The testament of Murad the watchmaker" has been printed in the book "Jews in the Muslim Courts - the 19th century". (Jerusalem 2003), in the chapter "Converts and the missionaries", Certificate 58, pp. 125-129: Ottoman certificate (translated) regarding the estate of "Murad the watchmaker" who died in August 1888, containing many details of his family and his abundant possessions.
2 letters, 4 pages. 20.5 cm. Good-fair condition. Wear and minor tears.
One letter was sent to the "Dayanim R. Yitzchak Yosef and R. Shmuel [Salant] and R. Binyamin David [of Vilna] and to R. Aryeh [Ne'eman]". The other was sent to R. David [Yellin] of Lomza, with threats of the steps he will take if they do not respond to his first letter to the Beit Din.
He requests that the Beit Din order those who spread rumors slandering him and his family to appear in court and also publicize in the Batei Midrash that their vilification should cease. He writes: "…I have not swerved from the path of faith and from the right track, I am the one who maintains religion…while other Jews are careful about the teachings of the rabbis…I have no evil and no wrong can be found in my home… because I am a servant of G-d…". In the second letter, he writes about the rumors about him and his wife accusing them of adultery and other allegations. He claims that the community heads intentionally harass him so that he should not receive the Halukka and he protests the suspicion and aloofness of the community rabbis. (He mentions the rabbi who came to his home to perform a circumcision and brought all his dishes with him because he did not trust the kashrut in his kitchen). He describes his greatness in Torah and fear of Heaven and mentions his study of the Talmud and Tosfot and commentaries for one and a half years under the tutelage of R. Hillel Rivlin [disciple of the Vilna Gaon], together with R. Hillel's grandson R. Yosef Rivlin and writes that after R. Meir immigrated to Jerusalem [presumably, R. Meir Ragoler, grandson of R. Avraham, the Vilna Gaon's brother who moved to Jerusalem in 1836, or possibly R. Meir Shenbaum, one of the founders of Batei Machseh who moved to Jerusalem at the end of the 1830s] he studied in his Beit Midrash, together with R. Yonah Pressburger [R. Yonah Lebel-Mendelson, disciple of the Chatam Sofer].
The writer of the letters is the watchmaker Mordechai Yehoshua Hilpern (his Christian name was Thomas Murad Hilpern), who moved to Jerusalem from Białystok in ca. 1834. Initially, he was a Torah scholar but ultimately he went as far as to convert to Christianity with his entire family. He was
very wealthy owning an exclusive shop in the Muristan marketplace in the city selling watches, jewelry and precious stones. His wife, Feigele who converted with him, used to say that she was a "forced convert" and took pride that she continued adhering to the laws of kashrut and kindling Shabbat candles. See article by C. M. Michlin on the Jerusalem Mission, in Grayevsky's book, Milchemet HaYehudim B'Misyon, Jerusalem, 1835, pp. 8-9. In other articles in that same book (pp. 27 and 31), he is described as one who enticed others to convert to Christianity in c. 1853. From the content of this letter, it seems that in 1851 he did not yet convert and he was still attempting to clear his name and to receive Halukka funds for treating his sick sister. He also expressed worry about finding a match for his elder sister. This letter can perhaps give a peek into the hidden reasons behind the conversion of such a person, who was a respected wealthy member of the Jewish community [unlike most of the Jewish converts in Jerusalem at that time who were impoverished and socially dependent on the mission institutes].
"The testament of Murad the watchmaker" has been printed in the book "Jews in the Muslim Courts - the 19th century". (Jerusalem 2003), in the chapter "Converts and the missionaries", Certificate 58, pp. 125-129: Ottoman certificate (translated) regarding the estate of "Murad the watchmaker" who died in August 1888, containing many details of his family and his abundant possessions.
2 letters, 4 pages. 20.5 cm. Good-fair condition. Wear and minor tears.
Category
Jerusalem and Eretz Israel in the 19th Century - Documents, Letters and Books
Catalogue
Auction 54 - Judaica - Books, Manuscripts, Rabbinical Letters, Ceremonial Art
February 7, 2017
Opening: $300
Unsold
Handwritten pamphlet, "copy from Rashi script, of the regulations of the Halukka in 1829" - an early copy of the Halukka arrangements (collection and distribution of charity funds) of the various institutes in Eretz Israel and the manner in which they were managed. This document contains the outcome of negotiations and various arrangements between the communities and their leaders and has a copy of ten signatures of the heads of the Ashkenazi yishuv in Jerusalem and in Safed from 1829, at the time the yishuv was instated. [Jerusalem, c. beginning of the 20th century].
The "Regulations of the Halukka" is an important document recording the history of the Ashkenazi aliya of the Vilna Gaon's disciples in the beginning of the 19th century (c. 1810s-1830s). Documents with "Regulations of the Halukka" from the years 1823 and 1832 have been printed, however this is a rare document of the regulations from 1829. Its content has not yet been printed and only a few copies exist in various archives in Israel and abroad.
The leading rabbis whose signatures are copied in this document: R. Chaim HaCohen Rabbi of Pinsk and of Safed, R. Yisrael of Shklow (disciple of the Vilna Gaon), R. Amram son of R. Moshe Nachum (R. Amram Chassida), R. "Natan Neta son of M. Mendel of Jerusalem", R. "Gershon Margaliot" of Safed, R. Yekutiel Zalman Yehuda Leib" of Tiberias, and others.
[1], 5 written pages. 20 cm. Good condition. Folding creases.
The "Regulations of the Halukka" is an important document recording the history of the Ashkenazi aliya of the Vilna Gaon's disciples in the beginning of the 19th century (c. 1810s-1830s). Documents with "Regulations of the Halukka" from the years 1823 and 1832 have been printed, however this is a rare document of the regulations from 1829. Its content has not yet been printed and only a few copies exist in various archives in Israel and abroad.
The leading rabbis whose signatures are copied in this document: R. Chaim HaCohen Rabbi of Pinsk and of Safed, R. Yisrael of Shklow (disciple of the Vilna Gaon), R. Amram son of R. Moshe Nachum (R. Amram Chassida), R. "Natan Neta son of M. Mendel of Jerusalem", R. "Gershon Margaliot" of Safed, R. Yekutiel Zalman Yehuda Leib" of Tiberias, and others.
[1], 5 written pages. 20 cm. Good condition. Folding creases.
Category
Jerusalem and Eretz Israel in the 19th Century - Documents, Letters and Books
Catalogue
Auction 54 - Judaica - Books, Manuscripts, Rabbinical Letters, Ceremonial Art
February 7, 2017
Opening: $1,400
Unsold
Vayikra, third volume of the Five Books of the Torah, with Haftarot, Rashi commentary, Ba'al HaTurim and Siftei Chachamim, and with the Chida's commentary Nachal Kedumim on the Torah and Nachal Sorek on the Haftarot. Safed, [1833]. Printed by Rabbi Yisrael Bak of Berdychiv.
Some of the words on the title page are printed in red ink. This copy is missing Shir HaShirim.
This is the second or third book printed by Rabbi Yisrael Bak in Safed. The other volumes of the Five Books of the Torah are unknown; possibly only the volume of Vayikra was printed. Simultaneously, Bak printed another edition without the Chida's commentary [about this edition see: M. Benayahu, R. Yisrael Bak's printing press in Safed, Areshet, Vol. 4, pages 277-278; see also: Y. Yudlov, Ginzei Yisrael, Jerusalem 1985, page 30, no. 58, for details about another edition printed in Safed at the same time].
Signature on the title page: "Ezra Douek HaCohen…". [Great Torah scholars, rabbis and teachers descended from the Douek family which was an important family of Cohanim in Aleppo].
125 leaves (instead of 137 leaves, without Shir HaShirim). 20 cm. Good condition. Stains, worming. Ink outline around the book's title and place of printing. New binding.
Some of the words on the title page are printed in red ink. This copy is missing Shir HaShirim.
This is the second or third book printed by Rabbi Yisrael Bak in Safed. The other volumes of the Five Books of the Torah are unknown; possibly only the volume of Vayikra was printed. Simultaneously, Bak printed another edition without the Chida's commentary [about this edition see: M. Benayahu, R. Yisrael Bak's printing press in Safed, Areshet, Vol. 4, pages 277-278; see also: Y. Yudlov, Ginzei Yisrael, Jerusalem 1985, page 30, no. 58, for details about another edition printed in Safed at the same time].
Signature on the title page: "Ezra Douek HaCohen…". [Great Torah scholars, rabbis and teachers descended from the Douek family which was an important family of Cohanim in Aleppo].
125 leaves (instead of 137 leaves, without Shir HaShirim). 20 cm. Good condition. Stains, worming. Ink outline around the book's title and place of printing. New binding.
Category
Jerusalem and Eretz Israel in the 19th Century - Documents, Letters and Books
Catalogue