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.

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.

Letter written by a scribe, signed by Rebbe Aharon of Chernobyl: "So says Aharon son of the renowned R. Mordechai". [Chernobyl, ca. late 1860s].
Familial greetings letter addressed to his son-in-law Rebbe David Moshe of Chortkov (Chortkiv) and daughter Rebbetzin Faiga, grandchildren R. Menachem [Nachum] Mordechai and his wife Sheva "of holy descent", and "my grandson R. Yisrael". Blessings for a complete recovery for his daughter and their daughter-in-law. The Rebbe requests and entreats them to inform him "explicitly of their health without altering the facts, and may G-d send a complete recovery to the dear daughter and their daughter-in-law immediately, and thereby literally restore my soul…".
Rebbe Aharon Twersky of Chernobyl (1787-1871) was a foremost and elder rebbe in his generation and prominent leader of the Jewish and Chassidic world in the mid-19th century. He was the eldest son of Rebbe Mordechai of Chernobyl and his ancestors' successor as rebbe of Chernobyl. He received his education from his grandfather Rebbe Menachem Nachum of Chernobyl, the Meor Einayim. Already during his father's lifetime, he occupied a central position in the Chassidic world, and his father wrote of him that he shields the generation by the scope of his holiness. After his father's passing in 1838, the latter's eight sons began serving as rebbes in various cities, and the eldest son R. Aharon acceded to his father's position in Chernobyl. His brothers all treated him with great deference and recognized his supremacy even in private matters. Rebbe Aharon himself was aware of the authority he held and would address the public in sharp and decisive terms. It is noteworthy to quote his wording in a letter he wrote: "I hereby inform them that even if they would live as long as Metushelach, they would not realize nor understand even a thousandth of what I did to assist them during those times, with the help of G-d who affords eternal salvation".
R. Aharon lived to an old age and saw many of his descendants serve as rebbes, as he was accustomed to appoint his grandsons as rebbes already in his lifetime. The most prominent rebbe amongst his descendants was the recipient of this letter – his son-in-law R. David Moshe of Chortkov (1827-1903), whom he greatly revered, as disclosed from the way he addresses him in this letter: "To my honored son-in-law, my close friend, the holy rabbi and renowned pious one, the holy luminary… R. David Moshe, and his wife my dear G-d fearing daughter Faiga…".
His daughter, Rebbetzin Faiga, was the maternal granddaughter of R. Aharon of Tetiyev (Tetiiv), a descendant of the Baal Shem Tov. His grandson R. Menachem Nachum Mordechai, mentioned in this letter, passed away at a young age in 1870, and his widow Rebbetzin Sheva remarried Rebbe Yisrael of Sadigura (Sadhora). His grandson Yisrael, mentioned in the letter, is Rebbe Yisrael of Chortkov (1854-1933), foremost rebbe and leader of Orthodox Jewry in the 1900-1930s.
[1] leaf. 21.5X11.5 cm. Very good condition. Stains and light creases.

Interesting letter regarding collection of funds for the Chassidic settlement in Tiberias, with lines handwritten and signed by Rebbe "Moshe son of our teacher R. Yisrael" of Kobryn. [Kobryn], Av [1853].
The letter was written to three managers of the Kollel Reisin, R. David Eliyahu [son of R. Neta of Brody], R. Menachem Eliezer [brother of R. Moshe of Kobryn] and R. Menachem Mendel [son of R. Mordechai of Reisin]. The letter begins with the Rebbe's good wishes for the New Year: "Life and peace and blessing and a blessed good year, ketiva v'chatima tova…".
This letter was written about four years before the Rebbe's passing and he writes that due to his old age, he cannot continue collecting funds for supporting the Chassidic yishuv in Eretz Israel. Further in the letter, the Rebbe outlines plans for the management and collection of funds for Eretz Israel from then on. At the end of the letter, the Rebbe made an effort and wrote eight lines in his own handwriting: "My friend… if G-d will give me life… I will not cease from expending efforts for… Although I do not know if I will be able to make the rounds by myself, I will do from my home whatever I can… G-d knows my heart that I want the best for them… and always seek their benefit. Moshe son of our teacher R. Yisrael".
The background of this letter: For many years, R. Moshe of Kobryn would devotedly and tirelessly make rounds throughout Lithuania and Reisin (Belarus) collecting funds to support the Chassidic settlement in Tiberias (descendants of the large Chassidic aliya in 1777). In his lifetime, his teacher the Saba Kaddisha R. Mordechai of Lyakhavichy (Lechovitz) appointed his disciple R. Moshe of Kobryn for this position. The Rebbe delegated the responsibility for collecting tzedaka for Eretz Israel charities to various gaba'im in a number of regions and R. Moshe of Kobryn would travel several times a year to collect these funds from the gaba'im. One of these gaba'im was a close friend of R. Moshe - R. Yechiel Rabbi of Novaya Mysh who died in Tevet 1852. At that time, R. Moshe who was nearing his seventies had aged considerably and could not continue these journeys. In this letter, he tells the managers of Kollel Reisin in Tiberias that his strength has ebbed and that he cannot endure these trips and suggests other ways to support the yishuv from then on.
In the summer of 1855, the managers of Kollel Reisin in Tiberias wrote a letter to R. Moshe's eminent disciple R. Avraham Weinberg, author of Yesod HaAvodah requesting that he take this responsibility upon himself, and he acceded to their request. In their letter, they wrote: "Upon receiving the long letter from the Rabbi [of Kobryn, apparently referring to this letter], stating that he cannot travel anymore on his own, and he instructed us to urge and authorize someone who is fitting for this activity… On behalf of Eretz Israel and its settlers, we have unanimously agreed to burden you with this work…" (Yesod HaMa'alah, vol. 1, p. 351).
R. Moshe Polier of Kobryn (1784-1858), an illustrious Chassidic leader and prominent Lithuanian tsaddik. Primary disciple of R. Mordechai of Lyakhavichy and teacher of the first Slonim Rebbe, R. Avraham Weinberg, author of Yesod HaAvodah. In 1810, after the passing of his teacher R. Mordechai of Lyakhavichy, R. Moshe joined the court of R. Mordechai's son, R. Noach, and after the latter's passing in 1833, R. Moshe was given the position of Rebbe in Kobryn. Holy lofty tsaddik, wonder-worker with ruach hakodesh, he loved the Jewish People with all his heart. He would pray with fervency until fainting from the exertion. Author of Beit HaLevi, whose father-in-law was a Kobryn Chassid, once said about him "Moshe Emet V'Torato Emet (Moshe is truth and his Torah is truth)" [the book Machshevot Nachum (pp. 239-240) cites that R. Chaim of Brisk was seriously ill in his childhood and the blessing of R. Moshe of Kobryn saved his life. The family of the Kobryn Rebbes was accustomed to saying that R. Chaim was half a Chassid…].
[1] leaf. 20.5. Fair-poor condition. Dampstains. Faded ink. Wear and folding marks. Some lines are illegible. Mounted on thin paper for preservation.

Double leaf (3 written pages), consisting of a copying of a responsum letter from R. Yisrael Yehoshua Trunk of Kutno, the Yeshuot Malko, and a complete page (21 lines) handwritten by Rebbe Yaakov Aryeh Gutterman, containing his response to R. Yisrael Yehoshua's letter. [Radzymin, 1856].
Both letters deal with laws of divorce documents. The letters are unsigned. The first letter, from the Gaon of Kutno, is addressed to R. Yaakov Aryeh, dated 9 Adar I, 1856: "To my dear friend, great rabbi, the prominent R. Yaakov Aryeh", and begins with a response to a previous letter by R. Yaakov Aryeh (this responsum was printed in full in his book Yavin Daat, Pietrokov, Selected Responsa section 1). The third page: the responsum of the holy Gaon of Radzymin, in his own (distinctive) handwriting, beginning with: "and what His Torah Eminence wrote…".
Our assumption is that these are copyings that the Gaon of Radzymin saved for his personal use. On the first page, a copyist recorded the main points of the letter by R. Yisrael Yehoshua, and on the second page, the Rebbe of Radzymin himself copied his response to the letter, without the introductory sentence and signature.
Rebbe Yaakov Aryeh Gutterman of Radzymin (1792-1874, Encyclopedia of Chassidut II, pp. 254-256), was one of the elder rebbes and progenitors of Chassidism in Poland, renowned as an exceptional miracle-worker. In his youth, he became a disciple of the Chozeh of Lublin, who seated him amongst his leading disciples, attesting that he possessed a very lofty soul. He was a beloved disciple of the Maggid of Kozhnitz, but particularly frequented the Peshischa court of the Yid HaKadosh and of R. Bunim of Peshischa, and was considered one of their foremost disciples together with the Seraf of Kotsk, R. Yitzchak of Warka and the Chidushei HaRim. After the passing of R. Yitzchak of Warka, he was appointed rebbe to thousands of Chassidim and became reputed as a holy man and wonder-worker. Under his leadership, Radzymin became one of the Chassidic centers in Poland, and thousands flocked to him to receive his blessings and salvations, and all Rebbes of Peshischa were known to send him Chassidim who required a salvation.
His handwriting is a recognized Segula for protection. The Imrei Emet, Rebbe of Gur, reputedly accorded his son, the Lev Simcha (a son-in-law of the Radzymin dynasty), a manuscript of the Rebbe of Radzymin as a Segula for protection. In his hasty flight from Poland in 1940, the Lev Simcha lost the manuscript and was greatly distressed over it. However, when he later obtained a different manuscript of the Rebbe of Radzymin, he was overjoyed. At that occasion, the Lev Simcha stated that it was extremely rare for his father the Imrei Emet to term an item a Segula and a protection, demonstrating the importance of such a manuscript in his eyes.
[1] double leaf. 20.5 cm. 3 written pages. Including 21 autograph lines of the Rebbe. Good-fair condition. Stains and wear.
Provenance: Collection of Rebbe Yechiel Meir Morgenstern of Kotsk-Łomazy (1894-1974), son of Rebbe Tzvi Hirsh of Łomazy (who lived for a while in Praga, near Warsaw). The fourth page contains stamps of R. "Yechiel Meir son of the holy rabbi Rebbe of Praga" and a handwritten inscription: "Letter number 62".