Auction 63 - Rare and Important Items
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Auction 63 - Rare and Important Items
November 13, 2018
Opening: $250,000
Estimate: $300,000 - $500,000
Sold for: $325,000
Including buyer's premium
Machzor Shaar Bat Rabim, Part II – Prayers for the High Holidays, "following the rite of the holy Ashkenazi community", with the Hadrat Kodesh commentary, by R. Yitzchak son of R. Yaakov Yosef HaLevi. Venice: Bragadin, [1712-1715].
Hundreds of glosses, including dozens of especially long glosses, in Italian cursive script, in the handwriting of the Ramchal, R. Moshe Chaim Luzzatto - Kabbalistic explanations and kavanot conforming to the Ramchal's approach.
The Ramchal used this machzor while leading the prayers at the Ashkenazi synagogue in Padua, and in it he wrote the kavanot and yichudim necessary for performing tikunim and yichudim in the upper spheres while standing in prayer.
This machzor with the Ramchal's glosses was documented by his biographers, citing Padua elders who reported that "the Ramchal was chazzan in the Ashkenazi synagogue for the High Holiday prayers, and he therefore wrote many Kabbalistic notations in his machzor for those days, for use while praying" (see below).
The Ramchal wrote the commentaries and kavanot in the margins and between the lines of the machzor. In the margins, he wrote long passages with introductions to the kavanot, explaining the general idea of the prayer or piyyut according to esoteric Kabbalistic thought. These introductions begin with the words "Inyan" (matter) or "Sod" (secret), for example: "The Inyan of the Books of the Living and the Books of the Dead", "The Sod of the Kedusha", "The Sod of Aleinu", "The Inyan of Kol Nidrei", "The Inyan of the Vidui", etc. These passages are particularly long and are actually self-contained essays based on the Kabbalistic approach of the Ramchal. Between the lines, the Ramchal wrote hundreds of kavanot to the words of the prayers, mostly written above the relevant words (but sometimes also beside or below the words).
The Ramchal wrote the kavanot and glosses to the following prayers: Mussaf for the first and second days of Rosh Hashanah, the Arvit prayer, Mussaf and Ne'ila of Yom Kippur. He did not annotate the Shacharit and Mincha prayers. This is due to the fact that following the Ashkenazi custom, the Mussaf prayers and the Arvit and Ne'ila prayers on Yom Kippur, which are the central prayers, are led by the choicest chazzan. The Ramchal used this machzor to lead those prayers, and he therefore wrote in it the kavanot that he would use when filling this role.
Interestingly, the Ramchal marked special te'amim (cantillation marks) above some of the words in the machzor, similar to those in the scriptures alluding to the melody, attesting to the fact that he used this machzor in his capacity as chazzan (these te'amim can be seen in the Aleinu prayer [p. 131a], in the Kol Nidrei prayer [p. 198b], etc.). Another sign that he led the prayers are the kavanot that he wrote to the last verses of the piyyutim, repeated out loud by the cantor alone.
In the margins of p. 122b, the Ramchal writes a special prayer that he composed for his success as chazzan (similar to the style of the Hineni HeAni prayer), describing at length his humbleness and trembling before G-d, and requesting that G-d strengthen him, heed his prayers and bless the Jewish People with "a good sweet year, a year of compassion, redemption and deliverance… and strengthen me to sing before you and no harm or mishap should befall me…". In a long gloss on p. 131b, the Ramchal explains at length the Kabbalistic secret of the potency of the chazzan's prayer.
In R. Yosef Almanzi's biography of the Ramchal (Kerem Chemed, 3), he writes of the Ramchal being chazzan during the High Holidays in the Padua community and explicitly mentions this machzor: "An elder of our community says that he heard from his father or from his grandfather that the Ramchal was chazzan in the Ashkenazi synagogue for the High Holiday prayers, and he therefore wrote many Kabbalistic notations in his machzor for those days, for use while praying" (ibid, p. 115). Almanzi also writes of "a commentary in the actual handwriting of the Ramchal to the machzor… which is in the possession of my beloved dignitaries, heirs of R. Moshe Aryeh Trieste, apparently like the elders related that the Ramchal was chazzan in the Ashkenazi synagogue and led some of the High Holiday prayers" (ibid, p. 140, note 42).
Most of the kavanot in the machzor (with the exception of those to Birkat Avot which are the kavanot of the Arizal) are exclusive to the Ramchal and to his Kabbalistic approach. Where the commentary features the Ramchal's own approach and is not based on the Ari's writings, the Ramchal added an introduction or explanation in the margin, illuminating the basis of the kavanot written between the lines. In addition, the Ramchal explains sections of the Ashkenazi piyyutim according to his Kabbalistic approach, and above the words of the piyyutim notes allusions and their parallels in upper worlds – a unique and original phenomenon.
Most of the glosses of the Ramchal are written in a clear, neat script in black ink. In a number of places, the Ramchal's glosses are written in a vigorous, cursive script in reddish-brown ink.
Most of the commentaries and the kavanot written by the Ramchal in this machzor were not copied by his disciples, and remained unknown until the discovery of this machzor. Nonetheless, a few of these glosses were copied and printed, some in Kitzur HaKavanot by R. Yisrael Chizkiya Treves and others in "Commentary on the piyyutim of Rosh Hashanah and Yom Kippur according to Kabbalah" (printed in the Warsaw 1889 edition of Daat Tevunot). One gloss was printed only in part. Upon studying p. 127b of this machzor, we discover that the Ramchal wrote this passage in two parts on two different occasions. The first part is written in dark ink and the end in lighter ink, and only the first part was copied and printed by his disciples. Evidently, the Ramchal first wrote the beginning and his disciples copied that part, and later, the Ramchal completed his commentary and wrote the second part, which does not appear in the copy made by his disciples.
This machzor served the Ramchal while leading the prayers, and contains hundreds of his handwritten glosses. In the machzor, he marked with te'amim the melodies he would use, and he wrote kavanot for when standing before G-d, to make tikunim and yichudim in the upper spheres.
R. Moshe Chaim Luzzatto – the Ramchal (1707-1746), Torah luminary and great Kabbalist, merited revelations of Eliyahu HaNavi and angels, and his book Zohar Tinyana contains their teachings. He authored Mesillat Yesharim and many other Kabbalistic and ethical works. Due to the polemic opposing the Ramchal's teachings, he was compelled to hide away some of his kabbalistic writings. This composition in his very own handwriting remarkably survived and was discovered in recent years.
Large-format volume. Fine, impressive condition. 372, 377-384 leaves. 35 cm. Thick high-quality paper. Wide margins. Good condition. Most leaves are clean, with a few stains. Dark stains to several leaves. Dampstains on last leaves. Repaired tears to title page and to a few other leaves. Worming to a few leaves. Early leather binding, repaired. Ownership inscription in Ashkenazi script on the inner side of the front cover. Gilt-tooled binding with the initials G.W. inside a medallion. Damage to binding, lacking clasps.
The glosses of the Ramchal in the machzor were unexpectedly discovered by R. Yosef Avivi, some 20 years ago. He edited and published them under the name Machzor Ramchal (Jerusalem 1995), including a facsimile of the leaves of the machzor containing glosses and a comprehensive introduction containing many details and comparisons to the Ramchal's Kabbalistic approach apparent in his other writings. The description above is based on Avivi's work in that book, see there for more details and information.
Category
Kabbalistic Manuscripts – Including Autograph Manuscripts by Kabbalistic Luminaries
Catalogue
![Manuscript, Otzrot Chaim by R. Chaim Vital [Aleppo, second half of the 17th century]. Glosses by Kabbalists from Aleppo and I](https://files.kedem-auctions.com/files/Sale63-public/73_1.jpg "Manuscript, Otzrot Chaim – Aleppo, 17th Century – Glosses Handwritten")
![Manuscript, Otzrot Chaim by R. Chaim Vital [Aleppo, second half of the 17th century]. Glosses by Kabbalists from Aleppo and I](https://files.kedem-auctions.com/files/Sale63-public/73_2.jpg "Manuscript, Otzrot Chaim – Aleppo, 17th Century – Glosses Handwritten")
![Manuscript, Otzrot Chaim by R. Chaim Vital [Aleppo, second half of the 17th century]. Glosses by Kabbalists from Aleppo and I](https://files.kedem-auctions.com/files/Sale63-public/73_3.jpg "Manuscript, Otzrot Chaim – Aleppo, 17th Century – Glosses Handwritten")
Auction 63 - Rare and Important Items
November 13, 2018
Opening: $15,000
Estimate: $30,000 - $40,000
Unsold
Manuscript, Otzrot Chaim by R. Chaim Vital [Aleppo, second half of the 17th century]. Glosses by Kabbalists from Aleppo and Italy, including glosses of the famed Kabbalist R. Yosef Irgas, with several signatures: "Ot Hi" [alluding to the initials of Yosef Irgas].
Oriental script, with marginalia in various handwritings.
This manuscript had apparently been copied in Aleppo in the 17th century by the scribe of R. Chaim HaCohen, disciple of R. Chaim Vital, author of Tur Bareket. This is an early manuscript of the book Otzrot Chaim. In the manuscript, the scribe integrated the glosses of his teacher, R. Chaim Cohen, on Otzrot Chaim (in "windows"). These glosses have not been found in any other manuscript.
This manuscript was in the possession of several Kabbalists. First in Aleppo, it was in the hands of an unknown Kabbalist named R. Saadia son of R. Baruch Mizrachi. His glosses appear in a number of places in the manuscript, two with his signature (p. 43b: "Sa'adia said" and on p. 46b: "And so it seems in my lowly opinion [acronym] Sa'adia"). Likewise, an inscription in his handwriting with the names of the ten sefirot appears on the front binding.
From Aleppo, evidently this manuscript reached Italy and on its sheets are glosses of several unidentified Kabbalists (one signed: "Zecher Rav [acronym]. These glosses primarily contain copies of notations by R. Natan Shapira (signed: "It seems in my lowly opinion, N. [acronym]"), R. Moshe Zacuto (signed "Kol HaRemez"), and his disciple R. Binyamin HaCohen (signed: "Bach" [acronym]).
This manuscript was also in the possession of the renowned Kabbalist R. Yosef Irgas, author of Shomer Emunim HaKadmon and he added to it, especially to the first leaves, dozens of glosses. Among other notations, R. Yosef also copied glosses of R. Yosef ibn Tabul and glosses of his disciples, R. Yisrael Binyamin (Maharib) and R. Shmuel ben Sid, and copied glosses of his teachers, the Rabach and the Remez. In addition, R. Yosef Irgas wrote his own original glosses and signed them "Ot Hi" [acronym of his name]. The handwriting of these glosses has been identified as belonging to R. Yosef Irgas by comparison to his known handwriting in several other places, particularly in his composition Shomer Emunim in the Moscow manuscript (Ginzburg 354). A piece of paper in R. Yosef's handwriting was bound between Leaves 8 and 9, containing another gloss bearing his signature. On the endpaper (lacking a section), is a remnant of an inscription in his handwriting: "…named Otzrot Chaim because the treasure of life is hidden therein because it explains the sayings of the Zohar called the 'tree of life [chaim]'".
The Kabbalist R. Yosef Irgas (1685-1730) was a notable Italian kabbalist, author of Shomer Emunim HaKadmon, disciple of Kabbalist R. Binyamin HaCohen, the Rabach. Rabbi of Pisa, he established the Neve Shalom Yeshiva before moving to officiate as Rabbi of Livorno (where he was born). R. Malachi HaCohen, author of Yad Malachi was among his leading disciples. His renowned composition Shomer Emunim (first printed in Amsterdam 1738) became a basic text of Kabbalistic wisdom. Besides that composition, he wrote other books as well. In his struggle against the Sabbatean Nechemia Hayun, he wrote the polemic composition Tochachat Megula V'Hatzad Nachash. After R. Aharon Roth wrote a book similarly titled Shomer Emunim, R. Irgas' book was customarily dubbed HaKadmon to differentiate between the two.
97 leaves. 20 cm. Fair condition. Stains. Frequent worming, affecting text. Detached leaves. Early leather binding, detached and damaged.
Written according to an expert's report, enclosed.
Oriental script, with marginalia in various handwritings.
This manuscript had apparently been copied in Aleppo in the 17th century by the scribe of R. Chaim HaCohen, disciple of R. Chaim Vital, author of Tur Bareket. This is an early manuscript of the book Otzrot Chaim. In the manuscript, the scribe integrated the glosses of his teacher, R. Chaim Cohen, on Otzrot Chaim (in "windows"). These glosses have not been found in any other manuscript.
This manuscript was in the possession of several Kabbalists. First in Aleppo, it was in the hands of an unknown Kabbalist named R. Saadia son of R. Baruch Mizrachi. His glosses appear in a number of places in the manuscript, two with his signature (p. 43b: "Sa'adia said" and on p. 46b: "And so it seems in my lowly opinion [acronym] Sa'adia"). Likewise, an inscription in his handwriting with the names of the ten sefirot appears on the front binding.
From Aleppo, evidently this manuscript reached Italy and on its sheets are glosses of several unidentified Kabbalists (one signed: "Zecher Rav [acronym]. These glosses primarily contain copies of notations by R. Natan Shapira (signed: "It seems in my lowly opinion, N. [acronym]"), R. Moshe Zacuto (signed "Kol HaRemez"), and his disciple R. Binyamin HaCohen (signed: "Bach" [acronym]).
This manuscript was also in the possession of the renowned Kabbalist R. Yosef Irgas, author of Shomer Emunim HaKadmon and he added to it, especially to the first leaves, dozens of glosses. Among other notations, R. Yosef also copied glosses of R. Yosef ibn Tabul and glosses of his disciples, R. Yisrael Binyamin (Maharib) and R. Shmuel ben Sid, and copied glosses of his teachers, the Rabach and the Remez. In addition, R. Yosef Irgas wrote his own original glosses and signed them "Ot Hi" [acronym of his name]. The handwriting of these glosses has been identified as belonging to R. Yosef Irgas by comparison to his known handwriting in several other places, particularly in his composition Shomer Emunim in the Moscow manuscript (Ginzburg 354). A piece of paper in R. Yosef's handwriting was bound between Leaves 8 and 9, containing another gloss bearing his signature. On the endpaper (lacking a section), is a remnant of an inscription in his handwriting: "…named Otzrot Chaim because the treasure of life is hidden therein because it explains the sayings of the Zohar called the 'tree of life [chaim]'".
The Kabbalist R. Yosef Irgas (1685-1730) was a notable Italian kabbalist, author of Shomer Emunim HaKadmon, disciple of Kabbalist R. Binyamin HaCohen, the Rabach. Rabbi of Pisa, he established the Neve Shalom Yeshiva before moving to officiate as Rabbi of Livorno (where he was born). R. Malachi HaCohen, author of Yad Malachi was among his leading disciples. His renowned composition Shomer Emunim (first printed in Amsterdam 1738) became a basic text of Kabbalistic wisdom. Besides that composition, he wrote other books as well. In his struggle against the Sabbatean Nechemia Hayun, he wrote the polemic composition Tochachat Megula V'Hatzad Nachash. After R. Aharon Roth wrote a book similarly titled Shomer Emunim, R. Irgas' book was customarily dubbed HaKadmon to differentiate between the two.
97 leaves. 20 cm. Fair condition. Stains. Frequent worming, affecting text. Detached leaves. Early leather binding, detached and damaged.
Written according to an expert's report, enclosed.
Category
Kabbalistic Manuscripts – Including Autograph Manuscripts by Kabbalistic Luminaries
Catalogue
Auction 63 - Rare and Important Items
November 13, 2018
Opening: $10,000
Estimate: $20,000 - $30,000
Sold for: $21,250
Including buyer's premium
Leaves from a manuscript of practical Kabbalah, with segulot, amulets and incantations in the handwriting of R. Chaim Yosef David Azulai, the Chida and with supplements in the handwriting of his son R. Refael Yeshaya Azulai Rabbi of Ancona. [Italy, late 18th century].
Four handwritten leaves, beginning with a long section in Italian script (see below) and followed by two and a half pages (about 70 lines) in the handwriting of the Chida. He wrote 30 clauses containing amulet versions, Holy Names, incantations and segulot for various occasions.
In the first clause, the Chida sketched the form of an amulet with Angels' Seals and wrote: "Amulet on parchment for protection from all harm whether at day or night, whether at sea or on dry land, tried and true". Further in the manuscript he cites "the Awesome Name mentioned by the Rosh during the time of shmad (persecution) and no person could harm him…". This is followed by amulets, segulot and incantations for various situations and occasions, such as: "For a crying child, write this and hang it upon him…", "To find favor", "To remove desire", "If a man hates his wife…", "So you should not fear any person…", "To calm the sea from its rage…", "To enter the presence of a ruler or official…", "To retrieve a lost object", "To be saved from all harm and from enemies…", "To shut the mouth of an adversary so he will not slander you…", "For he who is troubled by a spirit or demon…", "To reveal the thief…", "For a woman whose husband hates her…", "To intimidate a foe…", "For a storming sea", "For a woman to acquire her husband's love ", etc.
After the 30 clauses written by the Chida, his son, R. Refael Yeshaya Azulai, added another clause, numbered 31, with another segula: "To defeat your enemy…".
On the next page, R. Yeshaya Azulai added a text for an amulet "For love", with illustrations of Angels' Seals, and two other segulot "For love".
Three columns appear on the first and second leaves with a copying in Italian script: "Introduction to the book Sela HaMachlokot authored by R. Avraham Roman" [This book by R. Avraham Romano remained in manuscript form and was never printed, however, its introduction was printed at the beginning of the book Milchemet Chovah, Constantinople 1710].
This is followed by several rhyming epigrams in Sephardi writing (numbered in clauses 2-5. The copy of the preceding introduction is numbered 1).
The Chida - R. Chaim Yosef David Azulai (1724-1806), a leading posek, kabbalist, exalted Torah scholar, prolific author and famous rabbinical emissary, wrote over 80 compositions on all facets of the Torah and was a renowned emissary. Born in Jerusalem, son of R. Raphael Yitzchak Zerachya Azulai, a Jerusalemite scholar and great-grandson of Kabbalist Rabbi Avraham Azulai, author of Chesed Le'Avraham. From his early years, he was a disciple of leading Jerusalemite scholars and kabbalists, including Rabbi Chaim ibn Attar, the Or HaChaim HaKadosh. He began studying kabbalah at the Beit E-l Yeshiva for Kabbalists headed by R. Shalom Mizrachi Sharabi, the holy Rashash, and was a contemporary of R. Yom Tov (Maharit) Algazi who studied with him in the yeshiva.
The Chida's son, R. Refael Yeshaya Azulai (1743-1826), was an illustrious Torah scholar rabbi, posek and leader of Italian Jewry in his times. Some of his halachic responsa were printed in books authored by his father who honored and esteemed him and always mentioned him with epithets of love ("my dear son", "my firstborn son, the perfect great chacham", "the light of my eyes", "friend of my soul", etc.). In 1785, after the death of R. Avraham Yisrael, Rabbi of Ancona, the community leaders applied to the Chida and he hinted that his son Rabbi Refael Yeshaya is suitable for this position. The latter served many years as Rabbi of Ancona until his death on the 9th of Shevat 1826 (he lived 83 years, like his father). He was greatly honored at his death and was mourned by his congregation for a long time thereafter [for further information see the book by Meir Benayahu on the Chida, pp. 476-487].
[4] leaves, [7] written pages (two and a half pages in the Chida's handwriting and one and a half pages in the handwriting of R. Refael Yeshaya Azulai). 18 cm. Good-fair condition. Stains, dampstains, worming. Separate leaves.
Enclosed is a handwritten and signed authorization by the well-known researcher (expert on the history of the Chida), Prof. Meir Benayahu, affirming that these leaves were written by the Chida.
Four handwritten leaves, beginning with a long section in Italian script (see below) and followed by two and a half pages (about 70 lines) in the handwriting of the Chida. He wrote 30 clauses containing amulet versions, Holy Names, incantations and segulot for various occasions.
In the first clause, the Chida sketched the form of an amulet with Angels' Seals and wrote: "Amulet on parchment for protection from all harm whether at day or night, whether at sea or on dry land, tried and true". Further in the manuscript he cites "the Awesome Name mentioned by the Rosh during the time of shmad (persecution) and no person could harm him…". This is followed by amulets, segulot and incantations for various situations and occasions, such as: "For a crying child, write this and hang it upon him…", "To find favor", "To remove desire", "If a man hates his wife…", "So you should not fear any person…", "To calm the sea from its rage…", "To enter the presence of a ruler or official…", "To retrieve a lost object", "To be saved from all harm and from enemies…", "To shut the mouth of an adversary so he will not slander you…", "For he who is troubled by a spirit or demon…", "To reveal the thief…", "For a woman whose husband hates her…", "To intimidate a foe…", "For a storming sea", "For a woman to acquire her husband's love ", etc.
After the 30 clauses written by the Chida, his son, R. Refael Yeshaya Azulai, added another clause, numbered 31, with another segula: "To defeat your enemy…".
On the next page, R. Yeshaya Azulai added a text for an amulet "For love", with illustrations of Angels' Seals, and two other segulot "For love".
Three columns appear on the first and second leaves with a copying in Italian script: "Introduction to the book Sela HaMachlokot authored by R. Avraham Roman" [This book by R. Avraham Romano remained in manuscript form and was never printed, however, its introduction was printed at the beginning of the book Milchemet Chovah, Constantinople 1710].
This is followed by several rhyming epigrams in Sephardi writing (numbered in clauses 2-5. The copy of the preceding introduction is numbered 1).
The Chida - R. Chaim Yosef David Azulai (1724-1806), a leading posek, kabbalist, exalted Torah scholar, prolific author and famous rabbinical emissary, wrote over 80 compositions on all facets of the Torah and was a renowned emissary. Born in Jerusalem, son of R. Raphael Yitzchak Zerachya Azulai, a Jerusalemite scholar and great-grandson of Kabbalist Rabbi Avraham Azulai, author of Chesed Le'Avraham. From his early years, he was a disciple of leading Jerusalemite scholars and kabbalists, including Rabbi Chaim ibn Attar, the Or HaChaim HaKadosh. He began studying kabbalah at the Beit E-l Yeshiva for Kabbalists headed by R. Shalom Mizrachi Sharabi, the holy Rashash, and was a contemporary of R. Yom Tov (Maharit) Algazi who studied with him in the yeshiva.
The Chida's son, R. Refael Yeshaya Azulai (1743-1826), was an illustrious Torah scholar rabbi, posek and leader of Italian Jewry in his times. Some of his halachic responsa were printed in books authored by his father who honored and esteemed him and always mentioned him with epithets of love ("my dear son", "my firstborn son, the perfect great chacham", "the light of my eyes", "friend of my soul", etc.). In 1785, after the death of R. Avraham Yisrael, Rabbi of Ancona, the community leaders applied to the Chida and he hinted that his son Rabbi Refael Yeshaya is suitable for this position. The latter served many years as Rabbi of Ancona until his death on the 9th of Shevat 1826 (he lived 83 years, like his father). He was greatly honored at his death and was mourned by his congregation for a long time thereafter [for further information see the book by Meir Benayahu on the Chida, pp. 476-487].
[4] leaves, [7] written pages (two and a half pages in the Chida's handwriting and one and a half pages in the handwriting of R. Refael Yeshaya Azulai). 18 cm. Good-fair condition. Stains, dampstains, worming. Separate leaves.
Enclosed is a handwritten and signed authorization by the well-known researcher (expert on the history of the Chida), Prof. Meir Benayahu, affirming that these leaves were written by the Chida.
Category
Kabbalistic Manuscripts – Including Autograph Manuscripts by Kabbalistic Luminaries
Catalogue
Auction 63 - Rare and Important Items
November 13, 2018
Opening: $2,000
Estimate: $3,000 - $4,000
Sold for: $3,500
Including buyer's premium
Lengthy letter (3 pages), handwritten and signed by R. Shabtai Ventura Rabbi of Spalatro, author of Nahar Shalom, addressed to R. Mordechai Tzemach Viterbo of Ancona, regarding copying the Etz Chaim manuscript (by R. Chaim Vital), and other topics. [Spalatro, today Split, Croatia], Shevat 8, 1771.
R. Shabtai begins the letter with a detailed account of his difficult financial situation and of the creditors who are hounding him, and then relates to R. Mordechai Tzemach Viterbo's request to copy for him the Etz Chaim composition – teachings of the Arizal recorded by R. Chaim Vital. He writes that the copy of Etz Chaim in his possession contains close to six hundred large leaves in Rashi script, and the task of copying it would be tedious and protracted. He also expresses his hesitation to copy this manuscript, since his primary teacher, R. David Pardo, allowed him to copy this composition on condition it would remain in his possession. He describes in effusive terms the significance of the manuscript he owns, writing that it is unique in the whole of Italy, and relating that he was aware of one scholar in Livorno who would pay fifty gold coins for it, yet was unable to obtain it. R. Shabtai writes that he is willing to copy the manuscript for him over the course of three years, on condition it would remain a secret, and requesting in exchange 25 Venetian gold coins, plus the repayment of one of his debts. He describes the importance of the Etz Chaim composition, which all Kabbalistic teachings are based upon, writing that if he would understand the supremacy of this item, through which a person can reach tremendous heights in this world and in the next, he would realize that the price he is requesting is not excessive.
One passage in the letter contains an interesting record of how the Etz Chaim manuscript travelled from Aleppo, Syria to Europe, with the Kabbalist R. Yaakov Belilios – teacher of R. David Pardo (who was in turn the teacher of R. Shabtai): "The Etz Chaim presently in the possession of my teacher, was previously held in the archives of R. Yaakov Belilios, his teacher, who attained it through much trouble and expense in Haleb (Allepo), and after the passing of his aforementioned teacher, the latter's brother, who was in very dire straits, sold it to R. David Pardo as a merit for his brother's soul, receiving in exchange a very substantial sum of money…".
Regarding this letter, its significance and historical setting, see the article by R. Moshe Hillel, The Identity of the Copyist of the Etz Chaim Book with the Colophon from 1579, in Chitzei Giborim, 10, Nisan 2017, pp. 847-911 (see enclosed material).
R. Shabtai Ventura (1732-1799) a renowned Rabbi and posek in his generation, was the rabbi of Spalatro (Split, today: Croatia), reputed for his Halachic composition Nahar Shalom on Shulchan Aruch Orach Chaim. He was a close disciple of R. David Pardo, who served before him as rabbi of Spalatro. His book Nahar Shalom is quoted extensively in Halachic works of recent generations, including in Mishna Berura by the Chafetz Chaim. His prominence in Halacha and in revealed realms of the Torah is well-known, yet here is a document testifying to his engagement in Kabbalah, and particularly in copying Kabbalistic manuscripts (for more details see the abovementioned article by R. Hillel).
[3] pages. 28 cm. Good-fair condition. A few stains. Pest damage and large marginal open tears, not affecting text. Folding marks.
R. Shabtai begins the letter with a detailed account of his difficult financial situation and of the creditors who are hounding him, and then relates to R. Mordechai Tzemach Viterbo's request to copy for him the Etz Chaim composition – teachings of the Arizal recorded by R. Chaim Vital. He writes that the copy of Etz Chaim in his possession contains close to six hundred large leaves in Rashi script, and the task of copying it would be tedious and protracted. He also expresses his hesitation to copy this manuscript, since his primary teacher, R. David Pardo, allowed him to copy this composition on condition it would remain in his possession. He describes in effusive terms the significance of the manuscript he owns, writing that it is unique in the whole of Italy, and relating that he was aware of one scholar in Livorno who would pay fifty gold coins for it, yet was unable to obtain it. R. Shabtai writes that he is willing to copy the manuscript for him over the course of three years, on condition it would remain a secret, and requesting in exchange 25 Venetian gold coins, plus the repayment of one of his debts. He describes the importance of the Etz Chaim composition, which all Kabbalistic teachings are based upon, writing that if he would understand the supremacy of this item, through which a person can reach tremendous heights in this world and in the next, he would realize that the price he is requesting is not excessive.
One passage in the letter contains an interesting record of how the Etz Chaim manuscript travelled from Aleppo, Syria to Europe, with the Kabbalist R. Yaakov Belilios – teacher of R. David Pardo (who was in turn the teacher of R. Shabtai): "The Etz Chaim presently in the possession of my teacher, was previously held in the archives of R. Yaakov Belilios, his teacher, who attained it through much trouble and expense in Haleb (Allepo), and after the passing of his aforementioned teacher, the latter's brother, who was in very dire straits, sold it to R. David Pardo as a merit for his brother's soul, receiving in exchange a very substantial sum of money…".
Regarding this letter, its significance and historical setting, see the article by R. Moshe Hillel, The Identity of the Copyist of the Etz Chaim Book with the Colophon from 1579, in Chitzei Giborim, 10, Nisan 2017, pp. 847-911 (see enclosed material).
R. Shabtai Ventura (1732-1799) a renowned Rabbi and posek in his generation, was the rabbi of Spalatro (Split, today: Croatia), reputed for his Halachic composition Nahar Shalom on Shulchan Aruch Orach Chaim. He was a close disciple of R. David Pardo, who served before him as rabbi of Spalatro. His book Nahar Shalom is quoted extensively in Halachic works of recent generations, including in Mishna Berura by the Chafetz Chaim. His prominence in Halacha and in revealed realms of the Torah is well-known, yet here is a document testifying to his engagement in Kabbalah, and particularly in copying Kabbalistic manuscripts (for more details see the abovementioned article by R. Hillel).
[3] pages. 28 cm. Good-fair condition. A few stains. Pest damage and large marginal open tears, not affecting text. Folding marks.
Category
Kabbalistic Manuscripts – Including Autograph Manuscripts by Kabbalistic Luminaries
Catalogue
Auction 63 - Rare and Important Items
November 13, 2018
Opening: $2,500
Estimate: $4,000 - $5,000
Sold for: $3,125
Including buyer's premium
Manuscript, Sefer HaDerushim – Sha'ar HaPesukim – Kabbalistic homilies of the teachings of the Ari and his disciple, R. Chaim Vital, arranged according to Biblical order. [North Africa, ca 17th/18th century].
Western-Sephardi script, with titles written in calligraphic cursive script. Marginalia by a number of writers, with sources, novellae and supplements.
The top of the first leaf is titled Sefer HaDerushim and another title was added beneath in a different handwriting: Sha'ar HaPesukim. On p. 44b: "I will begin to write these novellae from R. Chaim Vital". On the last five pages is a commentary on the Zohar titled at the end of p. 84a: "I will begin to write a few commentaries on sayings from the Zohar".
Parallels to the content of this manuscript appear in the books of the Arizal: Likutei Torah, Sha'ar Ma'amarei Rashbi, Sha'ar Ma'amarei Chazal and Sefer HaLikutim [we have not found some of the homilies in the book and perhaps they were never printed].
The first leaf bears a calligraphic signature: "Ya'akov Alchayech" and ownership inscriptions in his handwriting: "Ya'akov Alchayech, Sivan 1762, bought from books from Egypt from Binyamin Dayan". A dynasty of rabbis descended from the renowned Alchayech family, members of the Portuguese community in Tunis [the El Grana community in Tunis which arrived there from Livorno in the 17th century]. Among the more renowned rabbis of that family are R. Mordechai Alchayech who died in 1778, his son R. Uziel Alchayech, author of Mishkenot HaRo'im (1740-1818) and R. Ya'akov Alchayech (1846-1914), a dayan in Tunis is the early 1900s.
86 leaves. Leaves 34 and 35 were interchanged during binding. 19.5 cm. Thick paper. Good-fair condition. Many stains and wear. Worming. New binding, fabric with vellum spine.
Western-Sephardi script, with titles written in calligraphic cursive script. Marginalia by a number of writers, with sources, novellae and supplements.
The top of the first leaf is titled Sefer HaDerushim and another title was added beneath in a different handwriting: Sha'ar HaPesukim. On p. 44b: "I will begin to write these novellae from R. Chaim Vital". On the last five pages is a commentary on the Zohar titled at the end of p. 84a: "I will begin to write a few commentaries on sayings from the Zohar".
Parallels to the content of this manuscript appear in the books of the Arizal: Likutei Torah, Sha'ar Ma'amarei Rashbi, Sha'ar Ma'amarei Chazal and Sefer HaLikutim [we have not found some of the homilies in the book and perhaps they were never printed].
The first leaf bears a calligraphic signature: "Ya'akov Alchayech" and ownership inscriptions in his handwriting: "Ya'akov Alchayech, Sivan 1762, bought from books from Egypt from Binyamin Dayan". A dynasty of rabbis descended from the renowned Alchayech family, members of the Portuguese community in Tunis [the El Grana community in Tunis which arrived there from Livorno in the 17th century]. Among the more renowned rabbis of that family are R. Mordechai Alchayech who died in 1778, his son R. Uziel Alchayech, author of Mishkenot HaRo'im (1740-1818) and R. Ya'akov Alchayech (1846-1914), a dayan in Tunis is the early 1900s.
86 leaves. Leaves 34 and 35 were interchanged during binding. 19.5 cm. Thick paper. Good-fair condition. Many stains and wear. Worming. New binding, fabric with vellum spine.
Category
Kabbalistic Manuscripts – Including Autograph Manuscripts by Kabbalistic Luminaries
Catalogue
Auction 63 - Rare and Important Items
November 13, 2018
Opening: $2,000
Estimate: $3,000 - $5,000
Sold for: $5,250
Including buyer's premium
Manuscript, composed of several compositions of practical Kabbalah: Sefer HaShemot, Holy Names and Names of Angels in alphabetical order and their use in amulets and hashba'ot; compilation of protections and segulot, with a guide for arranging amulets; Sefer HaYashar and Sefer HaMalbush. Neat calligraphic Ashkenazi script with kabbalistic illustrations and Angels' seals, tables and illustrations of the 12 zodiac signs. [Europe, 18th century].
The first composition is hitherto unknown. Apparently, it was written to be used for practicing kabbalah – hashba'ot and writing amulets, etc. It ends with protections and segulot, versions of hashba'ot and amulets, preparations and prayers (including the version of the blessing) before writing amulets.
Copyings from early books of practical kabbalah appear on the last six leaves: Sefer HaYashar and Sefer HaMalbush, beginning and ending with titles: "Salek Sefer HaYashar"; "Ze Sefer Malbush" [these compositions are attributed to Adam HaRishon, see quote below. Sections of this version of Sefer Hayashar were printed in the well-known Raziel HaMalach. Reputedly, Sefer HaMalbush by R. Elazar of Worms is one of the sources of the book Raziel HaMalach, however, the connection to this Sefer HaMalbush remains obscure].
We could not identify the author of this book, however, we have concluded that this composition is well-arranged and edited (and almost complete, lacking only the introduction and a few places left to be completed inside the composition). The author refers to sources which he wrote in other places and to passages at the end of the book and in its introduction. For example, "As explained at the end of 'our holy book'" (see Entry Uriel); "See at length in Siman 25 and the version of amulets at the end of our book" and other similar referrals.
The author cites the Zohar, and in several places, mentions the book Emek HaMelech [first printed in Amsterdam in 1648]. The author also mentions the writings of the Ari and the book Brit Menucha. In one place, he writes: "So I have found written in the writings of R. Y. B. S. of Brisk" [perhaps he is referring to the Kabbalistic manuscripts of the Bach, R. Yoel son of Shmuel Sirkis, who from 1615-1618, served as Rabbi of Brisk in Lithuania or possibly to R. Ya'akov Bechor Shor who served as Rabbi of Brisk from 1652-1655].
"Sefer HaYashar – the lofty wonderful [book] written by Rabbeinu Shmuel Katz, head of the yeshiva, who received [these teachings] from R. Huna… and Rav Huna copied them from the great Sefer HaYashar of Rabbeinu Menachem… This book was given to Adam HaRishon, because upon his sin and expulsion from Gan Eden, Adam HaRishon wept and beseeched G-d and begged for mercy and He sent him this book by the Angel Galizur [one of the names of Raziel HaMalach], and he passed it to Shem, Chanoch and to Noach and to his servants Avraham Yitzchak and Ya'akov, and to Levi, Moshe, Aharon and Pinchas, and to all ensuing generations…".
[46] leaves, [1] blank leaf. 22.5 cm. High-quality thick light paper. Good-fair condition. Old reinforcements with strips of paper on the margins of most of the leaves. Worming (mostly to the margins, on the last leaves affecting text). New fabric binding.
The first composition is hitherto unknown. Apparently, it was written to be used for practicing kabbalah – hashba'ot and writing amulets, etc. It ends with protections and segulot, versions of hashba'ot and amulets, preparations and prayers (including the version of the blessing) before writing amulets.
Copyings from early books of practical kabbalah appear on the last six leaves: Sefer HaYashar and Sefer HaMalbush, beginning and ending with titles: "Salek Sefer HaYashar"; "Ze Sefer Malbush" [these compositions are attributed to Adam HaRishon, see quote below. Sections of this version of Sefer Hayashar were printed in the well-known Raziel HaMalach. Reputedly, Sefer HaMalbush by R. Elazar of Worms is one of the sources of the book Raziel HaMalach, however, the connection to this Sefer HaMalbush remains obscure].
We could not identify the author of this book, however, we have concluded that this composition is well-arranged and edited (and almost complete, lacking only the introduction and a few places left to be completed inside the composition). The author refers to sources which he wrote in other places and to passages at the end of the book and in its introduction. For example, "As explained at the end of 'our holy book'" (see Entry Uriel); "See at length in Siman 25 and the version of amulets at the end of our book" and other similar referrals.
The author cites the Zohar, and in several places, mentions the book Emek HaMelech [first printed in Amsterdam in 1648]. The author also mentions the writings of the Ari and the book Brit Menucha. In one place, he writes: "So I have found written in the writings of R. Y. B. S. of Brisk" [perhaps he is referring to the Kabbalistic manuscripts of the Bach, R. Yoel son of Shmuel Sirkis, who from 1615-1618, served as Rabbi of Brisk in Lithuania or possibly to R. Ya'akov Bechor Shor who served as Rabbi of Brisk from 1652-1655].
"Sefer HaYashar – the lofty wonderful [book] written by Rabbeinu Shmuel Katz, head of the yeshiva, who received [these teachings] from R. Huna… and Rav Huna copied them from the great Sefer HaYashar of Rabbeinu Menachem… This book was given to Adam HaRishon, because upon his sin and expulsion from Gan Eden, Adam HaRishon wept and beseeched G-d and begged for mercy and He sent him this book by the Angel Galizur [one of the names of Raziel HaMalach], and he passed it to Shem, Chanoch and to Noach and to his servants Avraham Yitzchak and Ya'akov, and to Levi, Moshe, Aharon and Pinchas, and to all ensuing generations…".
[46] leaves, [1] blank leaf. 22.5 cm. High-quality thick light paper. Good-fair condition. Old reinforcements with strips of paper on the margins of most of the leaves. Worming (mostly to the margins, on the last leaves affecting text). New fabric binding.
Category
Kabbalistic Manuscripts – Including Autograph Manuscripts by Kabbalistic Luminaries
Catalogue
Auction 63 - Rare and Important Items
November 13, 2018
Opening: $18,000
Estimate: $30,000 - $40,000
Sold for: $22,500
Including buyer's premium
Handwritten volume of the teachings of the Ari and the Ramak – "Limudei HaAtzilut – Olam HaBri'ah"; "Sod HaTzimtzum", kavanot of prayer and "Sod HaMargela". Cursive calligraphic Ashkenazi script, with calligraphic titles and hundreds of glosses and revisions. [Europe, ca. second half of 18th century].
The front flyleaf bears the signature of R. Wolf Boskowitz, son of the author of Machatzit HaShekel: "Wolf son of R. S. Segal – Boskowitz". The enclosed report by R. Yitzchak Yeshaya Weiss attests that the scribe of the manuscript is the renowned R. Wolf Boskowitz, author of Seder Mishnah, including the many glosses and corrections which are also handwritten by the same esteemed Torah scholar.
The manuscript contains kabbalistic essays with separate paginations for each essay:
1. "B'Olam HaBri'ah" – Leaves 1-11 [2-12], "Limudei Bri'ah" was printed in part 2 of "Limudei Atzilut" containing the teachings of the Arizal (Mukacheve 1897 edition, Leaves 23-33).
2. "Sod Hatzimtzum V'Malbush V'Adam Kadmon V'Avir Kadmon" – Leaves 1-11 [13-23], printed in the aforementioned book (Mukacheve 1897 edition, Leaves 11-23).
3. Kavanot of the prayers and the Torah reading, "Pe'[rush] Birkat Levana", various Kabbalistic compilations and "Sod HaMargela – Ma'amar Olam" – Leaves 1-6 – this part does not exist in the book Limudei Atzilut, and its source is unknown [apparently, the first section is not from the Kabbalistic teachings of the Ari and of R. Chaim Vital, rather copied from an earlier composition. Evidently, "Pe'[rush] Birkat HaLevana" contains the Ari's teachings. At the end of one anthology is the title: "Beginning of the progression of the worlds and tikunim imparted by the Ari to R. Shemaya Ashkenazi his disciple"].
The renowned R. Binyamin Ze'ev Wolf Boskowitz (1740-1818), an eminent Hungarian rabbi, son and disciple of the author of Machatzit HaShekel, R. Shmuel HaLevi of Kolin, Rabbi of Boskovice (1724-1806). Officiated as Rabbi of Assad, Prostejov [during this tenure, he developed a close relationship with R. Moshe Sofer, author of the Chatam Sofer, see Ishim BeTeshuvot Chatam Sofer, Ot 113], Pest, Kolin, Balassagyarmat and Bonyhad and taught hundreds of disciple. His Torah knowledge and sharpness were venerated by leading Torah scholar of his times such as the author of the Nodah BiYehuda, R. Bezalel Ronsburg, R. Mordechai Bennet, the Chatam Sofer, R. Akiva Eger, and others. Among his many printed and hitherto unprinted writings, his monumental work, Seder Mishnah on all parts of the Yad HaChazaka of the Rambam, is outstanding and until today, has not been fully printed. His Talmudic glosses are titled Agudat Ezov and are printed in the Vienna 1830-1833 Shas edition, endorsed by the Chatam Sofer.
This manuscript is especially important, revealing a new aspect of the illustrious figure who was renowned as exceptionally erudite in revealed Torah, showing his profundity and knowledge of Kabbalah as well.
[1], 1-11 leaves; 1-11 leaves; 1-6 leaves. Approximately 54 written pages. 29.5 cm. High-quality paper. Good-fair condition. Worn margins. Stains. Loose and detached leaves. Original binding, worn. Without spine.
The front flyleaf bears the signature of R. Wolf Boskowitz, son of the author of Machatzit HaShekel: "Wolf son of R. S. Segal – Boskowitz". The enclosed report by R. Yitzchak Yeshaya Weiss attests that the scribe of the manuscript is the renowned R. Wolf Boskowitz, author of Seder Mishnah, including the many glosses and corrections which are also handwritten by the same esteemed Torah scholar.
The manuscript contains kabbalistic essays with separate paginations for each essay:
1. "B'Olam HaBri'ah" – Leaves 1-11 [2-12], "Limudei Bri'ah" was printed in part 2 of "Limudei Atzilut" containing the teachings of the Arizal (Mukacheve 1897 edition, Leaves 23-33).
2. "Sod Hatzimtzum V'Malbush V'Adam Kadmon V'Avir Kadmon" – Leaves 1-11 [13-23], printed in the aforementioned book (Mukacheve 1897 edition, Leaves 11-23).
3. Kavanot of the prayers and the Torah reading, "Pe'[rush] Birkat Levana", various Kabbalistic compilations and "Sod HaMargela – Ma'amar Olam" – Leaves 1-6 – this part does not exist in the book Limudei Atzilut, and its source is unknown [apparently, the first section is not from the Kabbalistic teachings of the Ari and of R. Chaim Vital, rather copied from an earlier composition. Evidently, "Pe'[rush] Birkat HaLevana" contains the Ari's teachings. At the end of one anthology is the title: "Beginning of the progression of the worlds and tikunim imparted by the Ari to R. Shemaya Ashkenazi his disciple"].
The renowned R. Binyamin Ze'ev Wolf Boskowitz (1740-1818), an eminent Hungarian rabbi, son and disciple of the author of Machatzit HaShekel, R. Shmuel HaLevi of Kolin, Rabbi of Boskovice (1724-1806). Officiated as Rabbi of Assad, Prostejov [during this tenure, he developed a close relationship with R. Moshe Sofer, author of the Chatam Sofer, see Ishim BeTeshuvot Chatam Sofer, Ot 113], Pest, Kolin, Balassagyarmat and Bonyhad and taught hundreds of disciple. His Torah knowledge and sharpness were venerated by leading Torah scholar of his times such as the author of the Nodah BiYehuda, R. Bezalel Ronsburg, R. Mordechai Bennet, the Chatam Sofer, R. Akiva Eger, and others. Among his many printed and hitherto unprinted writings, his monumental work, Seder Mishnah on all parts of the Yad HaChazaka of the Rambam, is outstanding and until today, has not been fully printed. His Talmudic glosses are titled Agudat Ezov and are printed in the Vienna 1830-1833 Shas edition, endorsed by the Chatam Sofer.
This manuscript is especially important, revealing a new aspect of the illustrious figure who was renowned as exceptionally erudite in revealed Torah, showing his profundity and knowledge of Kabbalah as well.
[1], 1-11 leaves; 1-11 leaves; 1-6 leaves. Approximately 54 written pages. 29.5 cm. High-quality paper. Good-fair condition. Worn margins. Stains. Loose and detached leaves. Original binding, worn. Without spine.
Category
Kabbalistic Manuscripts – Including Autograph Manuscripts by Kabbalistic Luminaries
Catalogue
Auction 63 - Rare and Important Items
November 13, 2018
Opening: $15,000
Estimate: $30,000 - $40,000
Sold for: $42,500
Including buyer's premium
Document signed by R. Pinchas HaLevi Horowitz, author of the Hafla'ah. Frankfurt am Main, 18th of Elul 1795.
Beit Din contract regarding transfer of ownership of a house in Frankfurt am Main, given to a bridegroom as a dowry. Scribal writing signed by the Rabbi of the city, author of the Hafla'ah: "Pinchas HaLevi, Ish Horowitz", followed by the signature of "David son of Yechiel Michel Shwartz Schild, shamash of this community".
R. Pinchas HaLevi Ish Horowitz, author of the Hafla'ah (1731-1805), close disciple of R. Dov Ber the Magid of Mezeritch [studied under his tutelage together with his brother R. Shmelke of Nikolsburg]. For more than 30 years, he served as Rabbi of Frankfurt am Main, the hub of Torah study in Germany at that time. The Chatam Sofer was among his disciples. He authored important books, including HaMikneh on Tractate Kiddushin, Ketubah on Tractate Ketubot and the Hafla'ah on several tractates and on the Shulchan Aruch, according him the cognomen of "Ba'al HaHafla'a".
Folded leaf, 17 cm. Good condition. Stains, folding marks.
Beit Din contract regarding transfer of ownership of a house in Frankfurt am Main, given to a bridegroom as a dowry. Scribal writing signed by the Rabbi of the city, author of the Hafla'ah: "Pinchas HaLevi, Ish Horowitz", followed by the signature of "David son of Yechiel Michel Shwartz Schild, shamash of this community".
R. Pinchas HaLevi Ish Horowitz, author of the Hafla'ah (1731-1805), close disciple of R. Dov Ber the Magid of Mezeritch [studied under his tutelage together with his brother R. Shmelke of Nikolsburg]. For more than 30 years, he served as Rabbi of Frankfurt am Main, the hub of Torah study in Germany at that time. The Chatam Sofer was among his disciples. He authored important books, including HaMikneh on Tractate Kiddushin, Ketubah on Tractate Ketubot and the Hafla'ah on several tractates and on the Shulchan Aruch, according him the cognomen of "Ba'al HaHafla'a".
Folded leaf, 17 cm. Good condition. Stains, folding marks.
Category
Chassidic Luminaries – Manuscripts, Letters and Signatures
Catalogue
Auction 63 - Rare and Important Items
November 13, 2018
Opening: $150,000
Estimate: $180,000 - $220,000
Sold for: $225,000
Including buyer's premium
Letter (approx. 12 lines), handwritten and signed by Rebbe "Yitzchak Isaac Taub". Kaliv (Kalov, Nagykálló), 1813.
Summons to a rabbinical court hearing concerning child support for a young orphan, of a wealthy uncle residing in a different city. In the letter, the Rebbe explains the necessity of his coming to Kaliv for the trial. The Rebbe concludes the letter with his signature: "Yitzchak Isaac Taub Rabbi of Szabolcs county".
Rebbe Yitzchak Isaac Taub (1751-1821) was the first Chassidic Rebbe in Hungary. An outstanding Torah scholar and holy kabbalist, he was the close disciple of R. Shmuel Shmelke of Nikolsburg (Mikulov) and of R. Elimelech of Lizhensk (Leżajsk). Chassidic lore attributes his attraction to Chassidism to R. Leib Sarah's, who met him as a young boy of eight shepherding geese and singing shepherd songs with great emotion. R. Leib Sarah's, then on a mission in Hungary at the behest of the Baal Shem Tov, took the boy to Galicia to R. Shmelke Horowitz (who later served as rabbi of Nikolsburg and Moravia), describing him as possessing "an elevated and holy soul". There, he became acquainted with R. Elimelech of Lizhensk, and for a long period frequented his court. In 1781, he returned to his home country and was appointed rabbi of Kaliv (Nagykálló) and of the Szabolcs county, a position he held for forty years.
R. Yitzchak Isaac – progenitor of the Chassidic movement in Hungary, brought thousands of people back to Torah observance and was famed as a wonder-worker. Many flocked to Kaliv to receive his advice, blessings and salvations. He dealt extensively in Kabbalah. His prime disciples include R. Chaim Yosef of Stropkov, R. Yechezkel Panet the Mareh Yechezkel, R. Mendel and R. Wolf – whom Chassidic leaders testified were fluent in all the teachings of the Arizal by heart. Wondrous stories about R. Yitzchak Isaac circulated, including revelations of angels, studying Torah with the prophet Eliyahu, trips miraculously shortened, barren women conceiving, ill people recovering, and other miracles and revelations of Divine Inspiration.
The Minchat Elazar of Munkacs extols the virtues of R. Yitzchak Isaac in one of his books, describing him as an outstanding and holy Torah scholar, reputed amongst our rabbis as a true bearer of tremendous Divine Inspiration, reaching tremendous levels in his Torah and service of G-d. A teacher of great Torah scholars and Kabbalists, and founder of Chassidism in Hungary, giving over the teachings he received from R. Shmelke Horowitz, Rabbi of Nikolsburg. He quotes the Divrei Chaim of Sanz, who reputedly said that until today, R. Yitzchak Isaac's holiness is felt as far as three leagues away from Kalov (Nimukei Orach Chaim, Munkacs 1930, section 243, 1, p. 113).
In Igrot Sofrim (Vienna, 1928, p. 38, letter 40), a letter addressed to R. Yitzchak Isaac from the Chatam Sofer is excerpted, in which the latter addresses him in terms of great veneration, also signing the letter (ibid, p. 39) as "so are the words of one who loves him dearly".
R. Yitzchak Isaac would customarily sing Jewish and allegoric songs in Hungarian, such as the famous song "Szól a kakas már" ("The Rooster is Crowing" – sung until today in the original Hungarian words, at gatherings led by rebbes on festivals). Other famous songs he composed include: "The Shepherd and the Master" and "Forest, Forest" (this song, originally a shepherd's song on the vastness of the forest and his distance from the city, was adapted by R. Yitzchak Isaac to express the Jewish people's longing to exit the exile, like a wanderer who yearns to exit the vast forest: "Exile, O exile, how vast are you! Shechinah, Shechinah, how distant you are! Were the exile not so vast, the Shechinah wouldn't be so far. Would I be guided out of the exile, and reunited with the Shechinah…" – free translation from Hungarian).
[1] leaf. 22X17 cm. 12 handwritten lines. The verso of the leaf contains the address of the recipient of the letter (presumably also in R. Yitzchak Isaac's handwriting). Fair-good condition. Wear to the folds. Stains.
Summons to a rabbinical court hearing concerning child support for a young orphan, of a wealthy uncle residing in a different city. In the letter, the Rebbe explains the necessity of his coming to Kaliv for the trial. The Rebbe concludes the letter with his signature: "Yitzchak Isaac Taub Rabbi of Szabolcs county".
Rebbe Yitzchak Isaac Taub (1751-1821) was the first Chassidic Rebbe in Hungary. An outstanding Torah scholar and holy kabbalist, he was the close disciple of R. Shmuel Shmelke of Nikolsburg (Mikulov) and of R. Elimelech of Lizhensk (Leżajsk). Chassidic lore attributes his attraction to Chassidism to R. Leib Sarah's, who met him as a young boy of eight shepherding geese and singing shepherd songs with great emotion. R. Leib Sarah's, then on a mission in Hungary at the behest of the Baal Shem Tov, took the boy to Galicia to R. Shmelke Horowitz (who later served as rabbi of Nikolsburg and Moravia), describing him as possessing "an elevated and holy soul". There, he became acquainted with R. Elimelech of Lizhensk, and for a long period frequented his court. In 1781, he returned to his home country and was appointed rabbi of Kaliv (Nagykálló) and of the Szabolcs county, a position he held for forty years.
R. Yitzchak Isaac – progenitor of the Chassidic movement in Hungary, brought thousands of people back to Torah observance and was famed as a wonder-worker. Many flocked to Kaliv to receive his advice, blessings and salvations. He dealt extensively in Kabbalah. His prime disciples include R. Chaim Yosef of Stropkov, R. Yechezkel Panet the Mareh Yechezkel, R. Mendel and R. Wolf – whom Chassidic leaders testified were fluent in all the teachings of the Arizal by heart. Wondrous stories about R. Yitzchak Isaac circulated, including revelations of angels, studying Torah with the prophet Eliyahu, trips miraculously shortened, barren women conceiving, ill people recovering, and other miracles and revelations of Divine Inspiration.
The Minchat Elazar of Munkacs extols the virtues of R. Yitzchak Isaac in one of his books, describing him as an outstanding and holy Torah scholar, reputed amongst our rabbis as a true bearer of tremendous Divine Inspiration, reaching tremendous levels in his Torah and service of G-d. A teacher of great Torah scholars and Kabbalists, and founder of Chassidism in Hungary, giving over the teachings he received from R. Shmelke Horowitz, Rabbi of Nikolsburg. He quotes the Divrei Chaim of Sanz, who reputedly said that until today, R. Yitzchak Isaac's holiness is felt as far as three leagues away from Kalov (Nimukei Orach Chaim, Munkacs 1930, section 243, 1, p. 113).
In Igrot Sofrim (Vienna, 1928, p. 38, letter 40), a letter addressed to R. Yitzchak Isaac from the Chatam Sofer is excerpted, in which the latter addresses him in terms of great veneration, also signing the letter (ibid, p. 39) as "so are the words of one who loves him dearly".
R. Yitzchak Isaac would customarily sing Jewish and allegoric songs in Hungarian, such as the famous song "Szól a kakas már" ("The Rooster is Crowing" – sung until today in the original Hungarian words, at gatherings led by rebbes on festivals). Other famous songs he composed include: "The Shepherd and the Master" and "Forest, Forest" (this song, originally a shepherd's song on the vastness of the forest and his distance from the city, was adapted by R. Yitzchak Isaac to express the Jewish people's longing to exit the exile, like a wanderer who yearns to exit the vast forest: "Exile, O exile, how vast are you! Shechinah, Shechinah, how distant you are! Were the exile not so vast, the Shechinah wouldn't be so far. Would I be guided out of the exile, and reunited with the Shechinah…" – free translation from Hungarian).
[1] leaf. 22X17 cm. 12 handwritten lines. The verso of the leaf contains the address of the recipient of the letter (presumably also in R. Yitzchak Isaac's handwriting). Fair-good condition. Wear to the folds. Stains.
Category
Chassidic Luminaries – Manuscripts, Letters and Signatures
Catalogue
Auction 63 - Rare and Important Items
November 13, 2018
Opening: $80,000
Estimate: $100,000 - $200,000
Sold for: $112,500
Including buyer's premium
Two handwritten leaves – documents recording transfer of land ownership – one of them with the handwritten signature of Rebbe Chaim Tirer, author of Be'er Mayim Chaim and Sidduro Shel Shabbat, bequeathing his property in Europe to his sons prior to his immigration to Eretz Israel in the summer of 1813:
· Sale deed, transfer of property to the ownership of the rabbi of Botoshan, Rebbe Chaim son of R. Shlomo Tirer of Czernovitz (Chernivtsi), signed by the seller "Moshe son of Yehuda Leib". Botoshan (Botoșani, Moldavia), Av 15, 1804.
· Gift deed, transferring ownership of the property of R. Chaim Tirer in Botoshan, to his sons, R. Yosef Yaakov and Kalonymus Kalman. With his signature: "Chaim of Botoshan", the signature of his wife Rebbetzin "Dreizel daughter of Shimshon" and the signature of his three sons: "Shlomo son of R. Chaim of Botoshan"; "Yisrael son of R. Chaim"; "Kalonymus Kalman Yeshaya Tirer of Botoshan". Botoshan (Botoșani, Moldavia), Sivan 26, 1813.
This deed was (presumably) written during the course of the preparations of the Be'er Mayim Chaim and his wife to immigrate to Eretz Israel later that year. The deed was drawn up and written by the scribe of the Botoshan Beit Din, and consists of a testimony from the two witnesses signed below, attesting that R. Chaim and his wife Dreizel daughter of R. Shimshon transferred in their presence the ownership of their property located on Țiganii st. in Botoshan, to their two sons, according to the following allocation: the section of the property facing West would be granted to R. Yosef Yaakov, and the second part, facing East, with all the buildings standing on it, would belong to their son R. Kalonymus Kalman, as specified in the gift deed in his possession. The deed is signed by the two witnesses: "Aharon son of R. David", "Tzvi Hirsh son of R. Meir Segal".
The document delineates in detail the borders of the property from all four directions, and the names of the Jewish and non-Jewish neighbors adjoining it, as well as a precise indication of the division of the sections allocated to the two brothers, R. Yosef Yaakov and Kalonymus Kalman.
The signatures of the witnesses are followed by a confirmation that this deed is valid according to the laws of the county, with the handwritten signatures: "Chaim of Botoshan"; "Dreizel daughter of R. Shimshon"; "Shlomo son of R. Chaim of Botoshan"; "Yisrael son of R. Chaim"; "Kalonymus Kalman Yeshaya Tirer of Botoshan".
The foot of the deed contains countersignatures, confirming that R. Chaim, his wife Dreizel and their sons R. Shlomo and R. Yisrael signed the document and corroborated it with an act of acquisition in their presence. Signed by: "Tzvi Hirsh son of R. Meir Segal" and "Moshe Yisrael son of R. Yonah HaKohen".
On the verso of the leaf, an additional inscription appears, signed by three dayanim in the city, confirming that all the above – the transfer of ownership and all the signatures, took place in their presence, on the day cited on the recto, in Botoshan. Signed "Mordechai son of R. Shimshon", "Moshe son of R. Natan Shapira", "Yehuda Leib son of R. Shraga Segal".
The top of the back page contains several lines (in Romanian), presumably notarization.
The first leaf, dated 1804, consists of the sale deed recording the purchase by R. Chaim Tirer of this property: Testimony by the two witnesses signed below, dated Monday, Av 15 1804, in Botoshan, documenting the sale by R. Moshe son of R. Yehuda Leib of his house on Black St. (possibly referring to Gipsy St., mentioned in the second deed from 1813 as the street named Țiganii), to R. Chaim in their presence, and attesting that the latter had already paid in full the value of the property. The deed is not signed by witnesses, only by the seller: "Moshe son of Yehuda Leib".
Rebbe Chaim Tirer of Czernovitz (1760s-1817), was a Chassidic leader, close disciple of the Maggid of Zlotchov. He served as rabbi of Czernowitz, Mogilev, Botoșani and Kishinev (Chișinău). He had the reputation of a holy man, and wondrous tales about him abound. He was renowned in the Chassidic world for his extreme attachment to the holiness of Shabbat, when he soared to exalted levels. His teacher, the Maggid of Zlotchov attested that he drew his vitality from the holiness of Shabbat. According to Chassidic tradition, after his immersion before Shabbat,
his form would allegedly change and he would grow taller by a handbreadth (Kevutzat Yaakov). In the summer of 1813, he immigrated to Eretz Israel and settled in Safed, where he composed Shaar HaTefilla (Sudylkiv, 1825) and Eretz HaChaim (Czernowitz, 1861) and was later buried. His fundamental works Sidduro shel Shabbat (Mogilev, 1813) and Be'er Mayim Chaim (Sudylkiv 1820) are unique for their clarity and conviction, as well as the enthusiastic Chassidic passion they exude. His books were published in many editions and are considered fundamental Chassidic teachings. He was greatly influential in reinforcing Torah observance in the Bukovina region. His books include several responsa and debates on profound topics. His responsum regarding reciting Leshem Yichud before performing a mitzva, in which he sharply refutes the critique of the Noda BiYehuda, is well-known.
His son, R. Yosef Yaakov Tirer – mentioned in the document as recipient of half his property, was the son-in-law of R. Yitzchak of Kalush, son of the Degel Machaneh Efraim. After his father's immigration to Eretz Israel, he replaced him in the rabbinate. He passed away in 1866.
No facts are known regarding the son R. Shlomo Tirer signed on this document. His son R. Yisrael signed here, is not mentioned by biographers of the Be'er Mayim Chaim and is not known.
His son Kalonymus Kalman Yeshaya Tirer – the third signatory on this document, was at first the son-in-law of Rebbe Avraham Yehoshua Heshel of Apta, the Ohev Yisrael. After his marriage (ca. beginning of the 1800s), he forsook Torah observance, consequently divorcing his wife Yocheved (who then remarried to Rebbe Dan of Radvil). Despite this, his father did not cease loving him, and would send him gifts, rising early to prepare food and drink for him, and never refusing any of his requests. According to Chassidic tradition, after his father's passing, he underwent complete repentance in the wake of his father's appearance to him, urging him to repent. He was buried in Safed.
The book Beit Komarna relates that this Kalonymus Kalman resided for several years in Komarna, where he attached himself to negative influences. In 1801, R. Chaim came in person to Komarna to visit his son, and found him in a pub suffused with the steam of nonkosher food, playing cards, with sweat pouring down his face. R. Chaim wiped the sweat from his face with his handkerchief, kissed him on his forehead, and encouraged him to leave Komarna and return with him to Czernowitz. As they were exiting Komarna, residents threw stones at them, and R. Chaim inadvertently uttered a curse, that the city should be burnt. They had not yet left the city borders when a fire broke out, consuming all the houses (Beit Komarna, by R. Baruch Yashar Schlichter, Jerusalem 1965, pp. 16-17). It further relates that R. Chaim was known to say that his son's deterioration was a heaven-sent test to see if he would continue loving him, since he always pled for the Jewish people, arguing: "Master of the Universe, and if Your sons sin, will You not have mercy on them? After all, even if they sin, they are still Your sons!". He was therefore tested by G-d with a corrupted son, whether he would continue loving him and having mercy on him (Beit Komarna, p. 16). In Anaf Etz Avot, a substantiated statement is quoted in the name of Rebbe David Moshe of Tchorkov, explaining R. Chaim's conduct with his son as a basis for advocating before G-d, that if he, as a human being, continues loving his wayward son, so G-d should have mercy on His sons, who in under all circumstances are called His sons (Anaf Etz Avot, Jerusalem 1972, p. 24, quoting R. Shmuel Heilprin of Amsterdam, whose father R. Yosef Heilprin heard this from the Rebbe of Tchortkov).
In this gift deed, we see that R. Chaim and his wife expressed love for their son Kalonymus, bequeathing to him half of their property in the city, equal part to what his brother R. Yosef Yaakov received: "And the second part… belongs to our son Kalonymus Kalman, as is described in the gift document in his possession from us…".
[2] leaves. 32.5 cm. Good condition. Stains, creases and folding marks. On the leaf dated 1813, tear to the left margin, minimally affecting text, repaired with adhesive tape.
An autograph signature of R. Chaim Tirer is most rare. Several books are extant bearing signatures assumed to be his, while this document contains a clearly autographic signature, upon an original deed, with the original countersignatures of witnesses authenticating the signature of: "The saintly Rabbi, renowned and true Torah scholar R. Chaim", who signed in their presence.
· Sale deed, transfer of property to the ownership of the rabbi of Botoshan, Rebbe Chaim son of R. Shlomo Tirer of Czernovitz (Chernivtsi), signed by the seller "Moshe son of Yehuda Leib". Botoshan (Botoșani, Moldavia), Av 15, 1804.
· Gift deed, transferring ownership of the property of R. Chaim Tirer in Botoshan, to his sons, R. Yosef Yaakov and Kalonymus Kalman. With his signature: "Chaim of Botoshan", the signature of his wife Rebbetzin "Dreizel daughter of Shimshon" and the signature of his three sons: "Shlomo son of R. Chaim of Botoshan"; "Yisrael son of R. Chaim"; "Kalonymus Kalman Yeshaya Tirer of Botoshan". Botoshan (Botoșani, Moldavia), Sivan 26, 1813.
This deed was (presumably) written during the course of the preparations of the Be'er Mayim Chaim and his wife to immigrate to Eretz Israel later that year. The deed was drawn up and written by the scribe of the Botoshan Beit Din, and consists of a testimony from the two witnesses signed below, attesting that R. Chaim and his wife Dreizel daughter of R. Shimshon transferred in their presence the ownership of their property located on Țiganii st. in Botoshan, to their two sons, according to the following allocation: the section of the property facing West would be granted to R. Yosef Yaakov, and the second part, facing East, with all the buildings standing on it, would belong to their son R. Kalonymus Kalman, as specified in the gift deed in his possession. The deed is signed by the two witnesses: "Aharon son of R. David", "Tzvi Hirsh son of R. Meir Segal".
The document delineates in detail the borders of the property from all four directions, and the names of the Jewish and non-Jewish neighbors adjoining it, as well as a precise indication of the division of the sections allocated to the two brothers, R. Yosef Yaakov and Kalonymus Kalman.
The signatures of the witnesses are followed by a confirmation that this deed is valid according to the laws of the county, with the handwritten signatures: "Chaim of Botoshan"; "Dreizel daughter of R. Shimshon"; "Shlomo son of R. Chaim of Botoshan"; "Yisrael son of R. Chaim"; "Kalonymus Kalman Yeshaya Tirer of Botoshan".
The foot of the deed contains countersignatures, confirming that R. Chaim, his wife Dreizel and their sons R. Shlomo and R. Yisrael signed the document and corroborated it with an act of acquisition in their presence. Signed by: "Tzvi Hirsh son of R. Meir Segal" and "Moshe Yisrael son of R. Yonah HaKohen".
On the verso of the leaf, an additional inscription appears, signed by three dayanim in the city, confirming that all the above – the transfer of ownership and all the signatures, took place in their presence, on the day cited on the recto, in Botoshan. Signed "Mordechai son of R. Shimshon", "Moshe son of R. Natan Shapira", "Yehuda Leib son of R. Shraga Segal".
The top of the back page contains several lines (in Romanian), presumably notarization.
The first leaf, dated 1804, consists of the sale deed recording the purchase by R. Chaim Tirer of this property: Testimony by the two witnesses signed below, dated Monday, Av 15 1804, in Botoshan, documenting the sale by R. Moshe son of R. Yehuda Leib of his house on Black St. (possibly referring to Gipsy St., mentioned in the second deed from 1813 as the street named Țiganii), to R. Chaim in their presence, and attesting that the latter had already paid in full the value of the property. The deed is not signed by witnesses, only by the seller: "Moshe son of Yehuda Leib".
Rebbe Chaim Tirer of Czernovitz (1760s-1817), was a Chassidic leader, close disciple of the Maggid of Zlotchov. He served as rabbi of Czernowitz, Mogilev, Botoșani and Kishinev (Chișinău). He had the reputation of a holy man, and wondrous tales about him abound. He was renowned in the Chassidic world for his extreme attachment to the holiness of Shabbat, when he soared to exalted levels. His teacher, the Maggid of Zlotchov attested that he drew his vitality from the holiness of Shabbat. According to Chassidic tradition, after his immersion before Shabbat,
his form would allegedly change and he would grow taller by a handbreadth (Kevutzat Yaakov). In the summer of 1813, he immigrated to Eretz Israel and settled in Safed, where he composed Shaar HaTefilla (Sudylkiv, 1825) and Eretz HaChaim (Czernowitz, 1861) and was later buried. His fundamental works Sidduro shel Shabbat (Mogilev, 1813) and Be'er Mayim Chaim (Sudylkiv 1820) are unique for their clarity and conviction, as well as the enthusiastic Chassidic passion they exude. His books were published in many editions and are considered fundamental Chassidic teachings. He was greatly influential in reinforcing Torah observance in the Bukovina region. His books include several responsa and debates on profound topics. His responsum regarding reciting Leshem Yichud before performing a mitzva, in which he sharply refutes the critique of the Noda BiYehuda, is well-known.
His son, R. Yosef Yaakov Tirer – mentioned in the document as recipient of half his property, was the son-in-law of R. Yitzchak of Kalush, son of the Degel Machaneh Efraim. After his father's immigration to Eretz Israel, he replaced him in the rabbinate. He passed away in 1866.
No facts are known regarding the son R. Shlomo Tirer signed on this document. His son R. Yisrael signed here, is not mentioned by biographers of the Be'er Mayim Chaim and is not known.
His son Kalonymus Kalman Yeshaya Tirer – the third signatory on this document, was at first the son-in-law of Rebbe Avraham Yehoshua Heshel of Apta, the Ohev Yisrael. After his marriage (ca. beginning of the 1800s), he forsook Torah observance, consequently divorcing his wife Yocheved (who then remarried to Rebbe Dan of Radvil). Despite this, his father did not cease loving him, and would send him gifts, rising early to prepare food and drink for him, and never refusing any of his requests. According to Chassidic tradition, after his father's passing, he underwent complete repentance in the wake of his father's appearance to him, urging him to repent. He was buried in Safed.
The book Beit Komarna relates that this Kalonymus Kalman resided for several years in Komarna, where he attached himself to negative influences. In 1801, R. Chaim came in person to Komarna to visit his son, and found him in a pub suffused with the steam of nonkosher food, playing cards, with sweat pouring down his face. R. Chaim wiped the sweat from his face with his handkerchief, kissed him on his forehead, and encouraged him to leave Komarna and return with him to Czernowitz. As they were exiting Komarna, residents threw stones at them, and R. Chaim inadvertently uttered a curse, that the city should be burnt. They had not yet left the city borders when a fire broke out, consuming all the houses (Beit Komarna, by R. Baruch Yashar Schlichter, Jerusalem 1965, pp. 16-17). It further relates that R. Chaim was known to say that his son's deterioration was a heaven-sent test to see if he would continue loving him, since he always pled for the Jewish people, arguing: "Master of the Universe, and if Your sons sin, will You not have mercy on them? After all, even if they sin, they are still Your sons!". He was therefore tested by G-d with a corrupted son, whether he would continue loving him and having mercy on him (Beit Komarna, p. 16). In Anaf Etz Avot, a substantiated statement is quoted in the name of Rebbe David Moshe of Tchorkov, explaining R. Chaim's conduct with his son as a basis for advocating before G-d, that if he, as a human being, continues loving his wayward son, so G-d should have mercy on His sons, who in under all circumstances are called His sons (Anaf Etz Avot, Jerusalem 1972, p. 24, quoting R. Shmuel Heilprin of Amsterdam, whose father R. Yosef Heilprin heard this from the Rebbe of Tchortkov).
In this gift deed, we see that R. Chaim and his wife expressed love for their son Kalonymus, bequeathing to him half of their property in the city, equal part to what his brother R. Yosef Yaakov received: "And the second part… belongs to our son Kalonymus Kalman, as is described in the gift document in his possession from us…".
[2] leaves. 32.5 cm. Good condition. Stains, creases and folding marks. On the leaf dated 1813, tear to the left margin, minimally affecting text, repaired with adhesive tape.
An autograph signature of R. Chaim Tirer is most rare. Several books are extant bearing signatures assumed to be his, while this document contains a clearly autographic signature, upon an original deed, with the original countersignatures of witnesses authenticating the signature of: "The saintly Rabbi, renowned and true Torah scholar R. Chaim", who signed in their presence.
Category
Chassidic Luminaries – Manuscripts, Letters and Signatures
Catalogue
Auction 63 - Rare and Important Items
November 13, 2018
Opening: $5,000
Estimate: $6,000 - $8,000
Unsold
Leaf bearing an ownership inscription signed "Moshe son of R. G. of Zaloshin". Kislev 1820.
R. Moshe of Zaloshin (Działoszyn), son of R. Gershon (1789-1831, Encyclopedia L'Chassidut, III, pp. 273-276) was the author of Siddur Tikunei Shabbat, the Mishpat Tzedek commentary to Tehillim and Ge'ulat Yisrael on the Passover Haggada, which were reprinted in dozens of editions.
A prominent righteous man of Poland, he was the father of Rebbe Yaakov Aharon of Zaloshin and R. Yosef Gershon of Dvart (Warta). According to several sources, R. Moshe of Zaloshin was a foremost disciple of the Chozeh of Lublin, but this fact is disputed by Chassidic historians (see Encyclopedia L'Chassidut, III, pp. 273-274). It is an established fact that the Chozeh of Lublin greatly revered him, going so far as to praise him "from the age of ten he dedicated himself to G-d". His son, Rebbe Yaakov Aharon of Zaloshin Rabbi of Alexander (Aleksandrów Łódzki), was a disciple of the Chozeh of Lublin and R. Bunem of Pshischa (see Encyclopedia L'Chassidut, II, p. 252). His second son, R. Yosef Gershon Rabbi of Dvart, also served as rebbe (Encyclopedia L'Chassidut, II, p. 140).
His book Tikunei Shabbat was published anonymously in his lifetime in Warsaw, 1825. The book earned an enthusiastic approbation from R. Akiva Eiger, who terms the author "Righteous", "outstanding in Torah and Chassidism, fearful and anxious of G-d's word". R. Efraim Zalman Margolies extols his virtues in his approbation to the aforementioned book, describing his holiness and diligent Torah study from a young age, his practice of secluding himself, his great modesty and loathing of honor, which drove him to publish the book anonymously.
Rebbe Yosef, "the Yehudi HaTov from Neustadt", who was engaged in reciting Psalms his entire life, would keep on hand the Tehillim with the Mishpat Tzedek commentary composed by R. Moshe of Zaloshin.
At his passing, R. Meir Yeshaya Meisler of Zlotchov eulogized him describing how he would cry exceedingly during prayer, arousing the whole congregation. He engaged in charity considerably, travelling around to collect funds for needy brides. His zealousness and meticulosity in Mitzva performance were exceptional. There was nothing he did not do with absolute devotion for love of his Creator. For many years, he adopted silence, writing notes when necessary. On Shabbat and Festivals, he would not speak about any secular matters, not even in the Holy Tongue.
[1] leaf. 14.5 cm. Good condition, slight damage.
R. Moshe of Zaloshin (Działoszyn), son of R. Gershon (1789-1831, Encyclopedia L'Chassidut, III, pp. 273-276) was the author of Siddur Tikunei Shabbat, the Mishpat Tzedek commentary to Tehillim and Ge'ulat Yisrael on the Passover Haggada, which were reprinted in dozens of editions.
A prominent righteous man of Poland, he was the father of Rebbe Yaakov Aharon of Zaloshin and R. Yosef Gershon of Dvart (Warta). According to several sources, R. Moshe of Zaloshin was a foremost disciple of the Chozeh of Lublin, but this fact is disputed by Chassidic historians (see Encyclopedia L'Chassidut, III, pp. 273-274). It is an established fact that the Chozeh of Lublin greatly revered him, going so far as to praise him "from the age of ten he dedicated himself to G-d". His son, Rebbe Yaakov Aharon of Zaloshin Rabbi of Alexander (Aleksandrów Łódzki), was a disciple of the Chozeh of Lublin and R. Bunem of Pshischa (see Encyclopedia L'Chassidut, II, p. 252). His second son, R. Yosef Gershon Rabbi of Dvart, also served as rebbe (Encyclopedia L'Chassidut, II, p. 140).
His book Tikunei Shabbat was published anonymously in his lifetime in Warsaw, 1825. The book earned an enthusiastic approbation from R. Akiva Eiger, who terms the author "Righteous", "outstanding in Torah and Chassidism, fearful and anxious of G-d's word". R. Efraim Zalman Margolies extols his virtues in his approbation to the aforementioned book, describing his holiness and diligent Torah study from a young age, his practice of secluding himself, his great modesty and loathing of honor, which drove him to publish the book anonymously.
Rebbe Yosef, "the Yehudi HaTov from Neustadt", who was engaged in reciting Psalms his entire life, would keep on hand the Tehillim with the Mishpat Tzedek commentary composed by R. Moshe of Zaloshin.
At his passing, R. Meir Yeshaya Meisler of Zlotchov eulogized him describing how he would cry exceedingly during prayer, arousing the whole congregation. He engaged in charity considerably, travelling around to collect funds for needy brides. His zealousness and meticulosity in Mitzva performance were exceptional. There was nothing he did not do with absolute devotion for love of his Creator. For many years, he adopted silence, writing notes when necessary. On Shabbat and Festivals, he would not speak about any secular matters, not even in the Holy Tongue.
[1] leaf. 14.5 cm. Good condition, slight damage.
Category
Chassidic Luminaries – Manuscripts, Letters and Signatures
Catalogue
Auction 63 - Rare and Important Items
November 13, 2018
Opening: $2,000
Estimate: $3,000 - $5,000
Sold for: $20,000
Including buyer's premium
Letter of confirmation (in Polish) regarding Radomsko community matters, bearing the (Hebrew) signature of the city rabbi, the first Radomsk Rebbe "Shlomo HaCohen Rabbi of Radomsko Rabinowitz" and his stamp with an illustration of a crown and priestly hands. Radomsko, February 1834.
This confirmation was written in his early years as Rabbi of Radomsko. He confirms that that three people, Wolf Zolman, Michael Poznansky and Yoel Hochman belong to the Radomsko community ("the old religion").
The first Radomsk Rebbe – R. Shlomo HaCohen Rabinowitz, author of Tiferet Shlomo (1803-1866), important Polish rebbe, outstanding Torah scholar and holy person. His father was a disciple of the Chozeh of Lublin and of the Yehudi HaKadosh, and in his childhood, R. Shlomo had the merit of accompanying him on his journeys to them. In later years, R. Shlomo became a close disciple of the disciples of the Chozeh and the Yehudi HaKadosh, R. Meir of Apta author of Or LaShamayim, R. Ber of Radoshitz and R. Bunim of Peshischa. He was appointed Rabbi of Radomsko and hundreds of Chassidim thronged to hear his Torah discourses. At first, he tried to turn them away, however, with passing time, he acquiesced to their wishes and led one of the most prominent Chassidic courts in his days. Before R. Moshe of Lelov left for Eretz Israel, he instructed his Chassidim in Poland to follow the Radomsk Rebbe, who was especially revered for his love of the Jewish People and for his sagacity and activities on behalf of the community and individual Jews as well. Teacher and Rebbe of the Chassid of Hamburg, R. Aharon Marcus [author of the book HeChassidut], who emigrated from Germany to Poland to cling to the Radomsk Rebbe and to Chassidism (R. Aharon Marcus describes the Rebbe in his book: "People gravitated to this amazing tsaddik in spite of his outward strict and unwavering appearance… One can imagine that this must have been the appearance of the Cohen Gadol…").
[1] leaf. 19.5 cm. High-quality paper. Good condition. Large worming hole at one corner.
This confirmation was written in his early years as Rabbi of Radomsko. He confirms that that three people, Wolf Zolman, Michael Poznansky and Yoel Hochman belong to the Radomsko community ("the old religion").
The first Radomsk Rebbe – R. Shlomo HaCohen Rabinowitz, author of Tiferet Shlomo (1803-1866), important Polish rebbe, outstanding Torah scholar and holy person. His father was a disciple of the Chozeh of Lublin and of the Yehudi HaKadosh, and in his childhood, R. Shlomo had the merit of accompanying him on his journeys to them. In later years, R. Shlomo became a close disciple of the disciples of the Chozeh and the Yehudi HaKadosh, R. Meir of Apta author of Or LaShamayim, R. Ber of Radoshitz and R. Bunim of Peshischa. He was appointed Rabbi of Radomsko and hundreds of Chassidim thronged to hear his Torah discourses. At first, he tried to turn them away, however, with passing time, he acquiesced to their wishes and led one of the most prominent Chassidic courts in his days. Before R. Moshe of Lelov left for Eretz Israel, he instructed his Chassidim in Poland to follow the Radomsk Rebbe, who was especially revered for his love of the Jewish People and for his sagacity and activities on behalf of the community and individual Jews as well. Teacher and Rebbe of the Chassid of Hamburg, R. Aharon Marcus [author of the book HeChassidut], who emigrated from Germany to Poland to cling to the Radomsk Rebbe and to Chassidism (R. Aharon Marcus describes the Rebbe in his book: "People gravitated to this amazing tsaddik in spite of his outward strict and unwavering appearance… One can imagine that this must have been the appearance of the Cohen Gadol…").
[1] leaf. 19.5 cm. High-quality paper. Good condition. Large worming hole at one corner.
Category
Chassidic Luminaries – Manuscripts, Letters and Signatures
Catalogue