Auction 63 - Rare and Important Items
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![Manuscript, Segulot, cures, and various recommendations. Autograph handwritten by R. Chaim Vital. [Turn of the 17th century].](https://files.kedem-auctions.com/files/Sale63-public/71.jpg "Leaf Handwritten by Rabbi Chaim Vital – Segulot and Cures for Various")
Auction 63 - Rare and Important Items
November 13, 2018
Opening: $30,000
Estimate: $40,000 - $50,000
Sold for: $37,500
Including buyer's premium
Manuscript, Segulot, cures, and various recommendations. Autograph handwritten by R. Chaim Vital. [Turn of the 17th century].
Leaf written on both sides, two columns per page. Approximately two hundred lines handwritten by R. Chaim Vital. A section of a composition on Segulot and cures authored by R. Chaim Vital.
This leaf contains many records of Segulot and cures, recommendations and incantations for various matters (such as: "To make a coin, silver or gold, which every time you spend it, will return to your pocket, take the skin of a black cat and wrap 43 coins in it, and place it under a bridge at a crossroad, leaving it there for three days…"). He mentions an important advice for writing amulets: "In order for the ink for writing amulets to not become impure, add a pinch of frankincense".
The holy kabbalist R. Chaim Vital (Maharchu) was the foremost disciple and transmitter of the teachings of the holy Arizal. He was born in 1542 in Safed, which was at the time the spiritual center for eminent and G-d fearing Torah scholars. R. Yosef Karo, author of Shulchan Aruch, led the Torah scholars of the city at that time, including the Ramak, R. Shlomo Alkabetz (author of Lecha Dodi), the Mabit, R. Moshe Alshech and others. R. Chaim Vital studied Torah from R. Moshe Alshech, leading disciple of the Beit Yosef. In his book Sefer HaChezyonot, R. Chaim Vital mentions his studies under the Alshech in 1557 (at the age of 14), and relates that R. Yosef Karo instructed his teacher R. Moshe Alshech that year, in the name of the angel who spoke to him, to be very conscientious to teach him with all his might. R. Moshe Alshech also ordained R. Chaim with the authority of the semicha he himself received from R. Yosef Karo. Concurrently, R. Chaim Vital began studying Kabbalah in the study hall of R. Moshe Cordovero, the Ramak. In 1570, R. Yitzchak Luria, the Arizal, moved from Egypt to Eretz Israel and settled in Safed. That year, the Ramak died and the Arizal succeeded him. The Arizal's eminence was recognized in Safed and R. Chaim Vital became his closest disciple and the supreme authority on the Arizal's kabbalistic teachings. For two years, R. Chaim Vital sat before the Arizal and recorded every word his teacher uttered.
The writings of R. Chaim Vital are the fundaments of the Arizal's teachings which were disseminated in later generations. The Chida relates (Shem HaGedolim, R. Chaim Vital) that R. Chaim Vital did not permit anyone to copy these writings, however once, while he was seriously ill, the kabbalists bribed his household members to give them 600 leaves of his writings, which they had copied in three days by "100 scribes". After the passing of the Arizal, R. Chaim Vital moved to Egypt. He then returned to Eretz Israel and resided for a while in Jerusalem, later moving to Damascus where he passed away in 1620. He wrote the primary teachings of the Ari in his composition Etz Chaim and in Shemona Perakim which his son Shmuel Vital arranged following his instructions. Although the Arizal authorized only R. Chaim Vital to write and explain his teachings, compositions written by his other disciples exist as well. The leading kabbalists of following generations constantly stressed that R. Chaim Vital is the supreme authority for explaining the Ari's teachings and warned not to rely on the writings of any other disciple. R. Chaim Vital himself writes in the preface to his book Etz Chaim: "Know that from the day my teacher began to reveal this wisdom, I did not leave him even for a moment. And any writings you may find in his name, which differ from that which I have written in this book, is a definite error since they did not comprehend his words…". R. Chaim Vital attempted to limit spreading the Arizal's teachings and instructed to bury many of his writings on the Arizal's teachings in his grave. Only after his passing did his writings become publicized in various forms and editions. The scholars of his times performed a "dream question", consequently removing many leaves from his grave, which served as a basis for other compositions on the Arizal's teachings (see Kabbalat HaAri by R. Yosef Avivi). The books he wrote of the Arizal's teachings include: Etz Chaim, Shemona She'arim, Otzrot Chaim, Adam Yashar, Derech Etz Chaim, Pri Etz Chaim, Shaarei Kedusha, and other.
This book of cures by R. Chaim Vital is known by several titles: Sefer HaPe'ulot, Taalumot Chochma, Sefer Kabbalah Maasit, Sefer HaRefuot, Refuot U'Segulot. This composition was not printed together with the rest of his writings. Over the years, only a few sections were printed in books of Segulot and cures. Recently, it has been printed in full (Sefer HaPe'ulot, Modiin Illit, 2010).
The Chida wrote of the greatness and holiness of R. Chaim Vital "his soul was very exceptional, and cleaner than that of all other people in his times". It is known that he foresaw many events with his divine spirit. He documented his amazing visions in his diary, which was partially printed under the name Shivchei R. Chaim Vital and was recently published in full in the book Sefer HaChezyonot.
[1] leaf. 19.5 cm. 2 pages filled with writing. Good condition. Stains and wear. Bound in a new, elaborate and ornamented leather binding.
Leaf written on both sides, two columns per page. Approximately two hundred lines handwritten by R. Chaim Vital. A section of a composition on Segulot and cures authored by R. Chaim Vital.
This leaf contains many records of Segulot and cures, recommendations and incantations for various matters (such as: "To make a coin, silver or gold, which every time you spend it, will return to your pocket, take the skin of a black cat and wrap 43 coins in it, and place it under a bridge at a crossroad, leaving it there for three days…"). He mentions an important advice for writing amulets: "In order for the ink for writing amulets to not become impure, add a pinch of frankincense".
The holy kabbalist R. Chaim Vital (Maharchu) was the foremost disciple and transmitter of the teachings of the holy Arizal. He was born in 1542 in Safed, which was at the time the spiritual center for eminent and G-d fearing Torah scholars. R. Yosef Karo, author of Shulchan Aruch, led the Torah scholars of the city at that time, including the Ramak, R. Shlomo Alkabetz (author of Lecha Dodi), the Mabit, R. Moshe Alshech and others. R. Chaim Vital studied Torah from R. Moshe Alshech, leading disciple of the Beit Yosef. In his book Sefer HaChezyonot, R. Chaim Vital mentions his studies under the Alshech in 1557 (at the age of 14), and relates that R. Yosef Karo instructed his teacher R. Moshe Alshech that year, in the name of the angel who spoke to him, to be very conscientious to teach him with all his might. R. Moshe Alshech also ordained R. Chaim with the authority of the semicha he himself received from R. Yosef Karo. Concurrently, R. Chaim Vital began studying Kabbalah in the study hall of R. Moshe Cordovero, the Ramak. In 1570, R. Yitzchak Luria, the Arizal, moved from Egypt to Eretz Israel and settled in Safed. That year, the Ramak died and the Arizal succeeded him. The Arizal's eminence was recognized in Safed and R. Chaim Vital became his closest disciple and the supreme authority on the Arizal's kabbalistic teachings. For two years, R. Chaim Vital sat before the Arizal and recorded every word his teacher uttered.
The writings of R. Chaim Vital are the fundaments of the Arizal's teachings which were disseminated in later generations. The Chida relates (Shem HaGedolim, R. Chaim Vital) that R. Chaim Vital did not permit anyone to copy these writings, however once, while he was seriously ill, the kabbalists bribed his household members to give them 600 leaves of his writings, which they had copied in three days by "100 scribes". After the passing of the Arizal, R. Chaim Vital moved to Egypt. He then returned to Eretz Israel and resided for a while in Jerusalem, later moving to Damascus where he passed away in 1620. He wrote the primary teachings of the Ari in his composition Etz Chaim and in Shemona Perakim which his son Shmuel Vital arranged following his instructions. Although the Arizal authorized only R. Chaim Vital to write and explain his teachings, compositions written by his other disciples exist as well. The leading kabbalists of following generations constantly stressed that R. Chaim Vital is the supreme authority for explaining the Ari's teachings and warned not to rely on the writings of any other disciple. R. Chaim Vital himself writes in the preface to his book Etz Chaim: "Know that from the day my teacher began to reveal this wisdom, I did not leave him even for a moment. And any writings you may find in his name, which differ from that which I have written in this book, is a definite error since they did not comprehend his words…". R. Chaim Vital attempted to limit spreading the Arizal's teachings and instructed to bury many of his writings on the Arizal's teachings in his grave. Only after his passing did his writings become publicized in various forms and editions. The scholars of his times performed a "dream question", consequently removing many leaves from his grave, which served as a basis for other compositions on the Arizal's teachings (see Kabbalat HaAri by R. Yosef Avivi). The books he wrote of the Arizal's teachings include: Etz Chaim, Shemona She'arim, Otzrot Chaim, Adam Yashar, Derech Etz Chaim, Pri Etz Chaim, Shaarei Kedusha, and other.
This book of cures by R. Chaim Vital is known by several titles: Sefer HaPe'ulot, Taalumot Chochma, Sefer Kabbalah Maasit, Sefer HaRefuot, Refuot U'Segulot. This composition was not printed together with the rest of his writings. Over the years, only a few sections were printed in books of Segulot and cures. Recently, it has been printed in full (Sefer HaPe'ulot, Modiin Illit, 2010).
The Chida wrote of the greatness and holiness of R. Chaim Vital "his soul was very exceptional, and cleaner than that of all other people in his times". It is known that he foresaw many events with his divine spirit. He documented his amazing visions in his diary, which was partially printed under the name Shivchei R. Chaim Vital and was recently published in full in the book Sefer HaChezyonot.
[1] leaf. 19.5 cm. 2 pages filled with writing. Good condition. Stains and wear. Bound in a new, elaborate and ornamented leather binding.
Category
Kabbalistic Manuscripts – Including Autograph Manuscripts by Kabbalistic Luminaries
Catalogue
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
![Likutei Amarim [Tanya], "Book of Average Men" – "Gate of Unity and Faith", by HaAdmor HaZaken Rebbe Shneur Zalman of Liadi. S](https://files.kedem-auctions.com/files/Sale63-public/126_1.jpg "Likutei Amarim Tanya – Slavita, 1796 – First Edition")
![Likutei Amarim [Tanya], "Book of Average Men" – "Gate of Unity and Faith", by HaAdmor HaZaken Rebbe Shneur Zalman of Liadi. S](https://files.kedem-auctions.com/files/Sale63-public/126_2.jpg "Likutei Amarim Tanya – Slavita, 1796 – First Edition")
![Likutei Amarim [Tanya], "Book of Average Men" – "Gate of Unity and Faith", by HaAdmor HaZaken Rebbe Shneur Zalman of Liadi. S](https://files.kedem-auctions.com/files/Sale63-public/126_3.jpg "Likutei Amarim Tanya – Slavita, 1796 – First Edition")
Auction 63 - Rare and Important Items
November 13, 2018
Opening: $50,000
Estimate: $80,000 - $100,000
Sold for: $62,500
Including buyer's premium
Likutei Amarim [Tanya], "Book of Average Men" – "Gate of Unity and Faith", by HaAdmor HaZaken Rebbe Shneur Zalman of Liadi. Slavita: [R. Moshe Shapira Rabbi of Slavita, 1796]. First edition. Approbations by R. Meshulam Zushe of Anipoli (Hannipol) and R. Yehuda Leib HaKohen.
The book is divided in two parts: Part I – "Book of Average Men" – Explanation of fundamentals of worship of G-d. Part II "Based on the first paragraph of Kriat Shema" – Explanation of the fundaments of faith in the unity of G-d, according to the doctrine of the Baal Shem Tov.
The advantage of this edition is that it was completely unaffected by censorship, which impinged on most subsequent editions until this day.
The background of the writing of this book: In the 1790s, the Baal HaTanya was the only Chassidic leader in Belarus, which in those days, according to Russian government census, was home to tens of thousands of Chassidim. In that period, a mighty stream of followers flocked to his court to receive his advice on topics of service of G-d, which stole a lot of his time. People were sometimes compelled to wait for weeks to be allowed to enter his room, much to the Rebbe's displeasure. The Rebbe wrote three letters during the course of those years, instructing entrance to be restricted for those who had already had an audience with him, so that those who had not as yet consulted with him could enter with greater ease. The Rebbe consequently proceeded to compose booklets of guidance to Chassidim on topics of worship of G-d, as a substitute for private sessions. These booklets resulted in the book Tanya. In a letter to his followers (which later became the preface to the Tanya), the Baal HaTanya wrote that these booklets, name Likutei Amarim, consist of responses to many requests for direction in worship of G-d posed by fellow Jews of the country. Since he is unable to respond to each question individually, he is writing all the answers to common questions, so that each and every one can find the answer and advice appropriate to his difficulty in his service of G-d, without having to press forth to receive a private audience with the Rebbe.
This letter addressed to the public was written by the Baal HaTanya in 1795, when he gave over the booklets to be copied by hand, yet after inaccurate copies began to circulate, the Baal HaTanya decided to have these booklets printed. The printing of the book, which commenced in the end of the summer 1796, was completed on Kislev 20 of that year.
The Baal HaTanya wrote his book with in-depth study over the course of several years, refining every word and letter, eliminating any unnecessary words or redundancies. His grandson, the Tzemach Tzedek, wrote on this point that when the Tanya used the words Light, Force and Vitality, he intentionally used multiple terms, with great precision. He allegedly sometimes spent several weeks writing one letter of his book.
According to Chassidic tradition transmitted by R. Shmuel Gronem Esterman, the Baal HaTanya would give this book personally to his followers. When delegations would arrive from various villages, he would personally estimate the number of Tanya books needed for that place.
The Baal HaTanya described his book as capable of raising a person to be pious like our forefather Avraham. The Ohev Yisrael of Apta (Opatów) similarly said that our forefathers Avraham Yitzchak and Yaakov followed the approach of G-d worship described in Likutei Amarim. When his mechutan, R. Levi Yitzchak of Berditchev (Berdychiv) saw the book, he expressed his amazement at the incredible feat of incorporating an immense and awesome G-d into such a small book.
The book was received with great veneration by most Chassidic leaders. Many of them quote it in their books. The Maggid of Kozhnitz (Kozienice) reputedly studied a chapter a day of the Tanya, while adorned in Tefillin of Rabbeinu Tam, and he once told R. Asher of Stolin that the Tanya is a book from Paradise. He quotes the Tanya numerous times in his books, even though he was several years older than the Baal HaTanya. The Ahavat Yisrael, Rebbe of Vizhnitz, said it is worth pawning one's shtreimel in order to purchase the Tanya.
The book was printed until the Holocaust in over forty editions, and until today in thousands of editions. The book is studied by most factions of Judaism as a fundamental work on faith and service of G-d.
Numerous Segulot are ascribed by Rebbes of Chabad to learning, and even just possessing this book, for pure faith, for averting foreign thoughts, for amending sins, for all illnesses of the body and spirit, for an abundance of blessing and success, for salvation and redemption. The Lubavitcher Rebbe instructed the book to be placed in every home and vehicle, as a Segula for protection.
Inscriptions (faded) appear on the title page and in several other places. Censor inscription and stamp appear on the verso of the title page.
[3], 4-86 leaves. 15.5 cm. Fair-good condition. Stains and wear. Dark stains to several places. Title page, leaves [2]-11 and 77-86 were detached, repaired and pasted at the inner margins. Loss of text to inner margins of the title page, with photocopy replacements. Open tears and damage to last three leaves, affecting text in several places, repaired and replaced with photocopies. Minor printing defect to leaf 80 due to crease in the paper. New leather binding.
Stefansky Chassidut, no. 622.
The book is divided in two parts: Part I – "Book of Average Men" – Explanation of fundamentals of worship of G-d. Part II "Based on the first paragraph of Kriat Shema" – Explanation of the fundaments of faith in the unity of G-d, according to the doctrine of the Baal Shem Tov.
The advantage of this edition is that it was completely unaffected by censorship, which impinged on most subsequent editions until this day.
The background of the writing of this book: In the 1790s, the Baal HaTanya was the only Chassidic leader in Belarus, which in those days, according to Russian government census, was home to tens of thousands of Chassidim. In that period, a mighty stream of followers flocked to his court to receive his advice on topics of service of G-d, which stole a lot of his time. People were sometimes compelled to wait for weeks to be allowed to enter his room, much to the Rebbe's displeasure. The Rebbe wrote three letters during the course of those years, instructing entrance to be restricted for those who had already had an audience with him, so that those who had not as yet consulted with him could enter with greater ease. The Rebbe consequently proceeded to compose booklets of guidance to Chassidim on topics of worship of G-d, as a substitute for private sessions. These booklets resulted in the book Tanya. In a letter to his followers (which later became the preface to the Tanya), the Baal HaTanya wrote that these booklets, name Likutei Amarim, consist of responses to many requests for direction in worship of G-d posed by fellow Jews of the country. Since he is unable to respond to each question individually, he is writing all the answers to common questions, so that each and every one can find the answer and advice appropriate to his difficulty in his service of G-d, without having to press forth to receive a private audience with the Rebbe.
This letter addressed to the public was written by the Baal HaTanya in 1795, when he gave over the booklets to be copied by hand, yet after inaccurate copies began to circulate, the Baal HaTanya decided to have these booklets printed. The printing of the book, which commenced in the end of the summer 1796, was completed on Kislev 20 of that year.
The Baal HaTanya wrote his book with in-depth study over the course of several years, refining every word and letter, eliminating any unnecessary words or redundancies. His grandson, the Tzemach Tzedek, wrote on this point that when the Tanya used the words Light, Force and Vitality, he intentionally used multiple terms, with great precision. He allegedly sometimes spent several weeks writing one letter of his book.
According to Chassidic tradition transmitted by R. Shmuel Gronem Esterman, the Baal HaTanya would give this book personally to his followers. When delegations would arrive from various villages, he would personally estimate the number of Tanya books needed for that place.
The Baal HaTanya described his book as capable of raising a person to be pious like our forefather Avraham. The Ohev Yisrael of Apta (Opatów) similarly said that our forefathers Avraham Yitzchak and Yaakov followed the approach of G-d worship described in Likutei Amarim. When his mechutan, R. Levi Yitzchak of Berditchev (Berdychiv) saw the book, he expressed his amazement at the incredible feat of incorporating an immense and awesome G-d into such a small book.
The book was received with great veneration by most Chassidic leaders. Many of them quote it in their books. The Maggid of Kozhnitz (Kozienice) reputedly studied a chapter a day of the Tanya, while adorned in Tefillin of Rabbeinu Tam, and he once told R. Asher of Stolin that the Tanya is a book from Paradise. He quotes the Tanya numerous times in his books, even though he was several years older than the Baal HaTanya. The Ahavat Yisrael, Rebbe of Vizhnitz, said it is worth pawning one's shtreimel in order to purchase the Tanya.
The book was printed until the Holocaust in over forty editions, and until today in thousands of editions. The book is studied by most factions of Judaism as a fundamental work on faith and service of G-d.
Numerous Segulot are ascribed by Rebbes of Chabad to learning, and even just possessing this book, for pure faith, for averting foreign thoughts, for amending sins, for all illnesses of the body and spirit, for an abundance of blessing and success, for salvation and redemption. The Lubavitcher Rebbe instructed the book to be placed in every home and vehicle, as a Segula for protection.
Inscriptions (faded) appear on the title page and in several other places. Censor inscription and stamp appear on the verso of the title page.
[3], 4-86 leaves. 15.5 cm. Fair-good condition. Stains and wear. Dark stains to several places. Title page, leaves [2]-11 and 77-86 were detached, repaired and pasted at the inner margins. Loss of text to inner margins of the title page, with photocopy replacements. Open tears and damage to last three leaves, affecting text in several places, repaired and replaced with photocopies. Minor printing defect to leaf 80 due to crease in the paper. New leather binding.
Stefansky Chassidut, no. 622.
Category
Chabad Chassidism – Letters and Printed Books Including Early and Rare Editions
Catalogue
![Likutei Amarim Tanya, by HaAdmor HaZaken Rebbe Shneur Zalman of Liadi. Zhovkva, [1798]. The title page states: "Tanya, which](https://files.kedem-auctions.com/files/Sale63-public/127_1.jpg "Likutei Amarim – Tanya – Zhovkva, 1798 – First Edition of Igeret HaTes")
![Likutei Amarim Tanya, by HaAdmor HaZaken Rebbe Shneur Zalman of Liadi. Zhovkva, [1798]. The title page states: "Tanya, which](https://files.kedem-auctions.com/files/Sale63-public/127_2.jpg "Likutei Amarim – Tanya – Zhovkva, 1798 – First Edition of Igeret HaTes")
![Likutei Amarim Tanya, by HaAdmor HaZaken Rebbe Shneur Zalman of Liadi. Zhovkva, [1798]. The title page states: "Tanya, which](https://files.kedem-auctions.com/files/Sale63-public/127_3.jpg "Likutei Amarim – Tanya – Zhovkva, 1798 – First Edition of Igeret HaTes")
Auction 63 - Rare and Important Items
November 13, 2018
Opening: $6,000
Estimate: $8,000 - $10,000
Unsold
Likutei Amarim Tanya, by HaAdmor HaZaken Rebbe Shneur Zalman of Liadi. Zhovkva, [1798].
The title page states: "Tanya, which is a book of collected writings… and we have added a touch… from the outstanding Torah scholar, the author, to explain the essence and topic of Teshuva, and this is a third part which was not included in the first edition printed in Slavita…" (emphasis original).
This edition is the second printing of the Tanya in the author's lifetime, and was presumably printed without his knowledge. This is the first edition to be printed outside Russia, and to contain chapters of Igeret HaTeshuva – Mahadura Kama at the end of the book (in Shklow 1806, the author published Igeret HaTeshuva Mahadura Batra).
The publisher R. Yaakov of Brody writes at the end of the book that many requested he undertake printing a new edition of this book, since the book was not available in his country (Galicia-Poland), due to the prohibition to export the book from Russia, where it was originally published.
The following statement appears before Igeret HaTeshuva [p. 67a]: "Says the publisher: A precious gem was in my possession from the scholarly author, a manuscript booklet pertaining to topics of repentance, and for the benefit of the public I have brought it to print".
This edition earned two important approbations from prominent rabbis. The first one from R. Moshe Tzvi Hirsh Meisels Rabbi of Zhovkva, and the second from R. Yitzchak HaLevi of Lviv, Rabbi of Kraków.
R. Yitzchak Shimshon Meisels Rabbi of Czernowitz (Chernivtsi), grandson of R. Moshe Tzvi Hirsh, relates in his approbation to the siddur of the Baal HaTanya that he was present when his grandfather accorded his approbation to the Tanya.
The second approbation was given by R. Yitzchak HaLevi of Lviv, Rabbi of Kraków, a foremost opponent of Chassidism. He was a leading signatory on the ban against Chassidim in Kraków in 1786, and the book Tzavaat HaRivash was burnt at his behest, while this book earned his effusive approbation, praising the author and his book profusely.
[3], 2-74 leaves. 17 cm. Good condition. Stains. Dampstains. Slight worming. Tears to the title page affecting title border, repaired. Tears to the corners of leaves [2]-7, with some damage to the text, repaired. Minor marginal repairs to several other leaves. Tear to p. 74b, slightly affecting text. Marginal printing defect on p. 45a, due to crease in the paper. Ex-libris stamps. New leather binding.
Stefansky Chassidut, no. 623.
The title page states: "Tanya, which is a book of collected writings… and we have added a touch… from the outstanding Torah scholar, the author, to explain the essence and topic of Teshuva, and this is a third part which was not included in the first edition printed in Slavita…" (emphasis original).
This edition is the second printing of the Tanya in the author's lifetime, and was presumably printed without his knowledge. This is the first edition to be printed outside Russia, and to contain chapters of Igeret HaTeshuva – Mahadura Kama at the end of the book (in Shklow 1806, the author published Igeret HaTeshuva Mahadura Batra).
The publisher R. Yaakov of Brody writes at the end of the book that many requested he undertake printing a new edition of this book, since the book was not available in his country (Galicia-Poland), due to the prohibition to export the book from Russia, where it was originally published.
The following statement appears before Igeret HaTeshuva [p. 67a]: "Says the publisher: A precious gem was in my possession from the scholarly author, a manuscript booklet pertaining to topics of repentance, and for the benefit of the public I have brought it to print".
This edition earned two important approbations from prominent rabbis. The first one from R. Moshe Tzvi Hirsh Meisels Rabbi of Zhovkva, and the second from R. Yitzchak HaLevi of Lviv, Rabbi of Kraków.
R. Yitzchak Shimshon Meisels Rabbi of Czernowitz (Chernivtsi), grandson of R. Moshe Tzvi Hirsh, relates in his approbation to the siddur of the Baal HaTanya that he was present when his grandfather accorded his approbation to the Tanya.
The second approbation was given by R. Yitzchak HaLevi of Lviv, Rabbi of Kraków, a foremost opponent of Chassidism. He was a leading signatory on the ban against Chassidim in Kraków in 1786, and the book Tzavaat HaRivash was burnt at his behest, while this book earned his effusive approbation, praising the author and his book profusely.
[3], 2-74 leaves. 17 cm. Good condition. Stains. Dampstains. Slight worming. Tears to the title page affecting title border, repaired. Tears to the corners of leaves [2]-7, with some damage to the text, repaired. Minor marginal repairs to several other leaves. Tear to p. 74b, slightly affecting text. Marginal printing defect on p. 45a, due to crease in the paper. Ex-libris stamps. New leather binding.
Stefansky Chassidut, no. 623.
Category
Chabad Chassidism – Letters and Printed Books Including Early and Rare Editions
Catalogue
Auction 63 - Rare and Important Items
November 13, 2018
Opening: $10,000
Estimate: $20,000 - $30,000
Sold for: $50,000
Including buyer's premium
"Order of prayers for the whole year according to the Arizal Nusach", with "the meaning of the words according to the Kavanot of the Arizal", two parts, by HaAdmor HaZaken, Rebbe Shneur Zalman of Liadi (Lyady), the Baal HaTanya. Kopust (Kopys): R. Yisrael Yoffe, a prominent disciple of the Baal HaTanya, 1816. First edition of Maamarei HaSiddur - discourses pertaining to the Siddur (Siddur im Dach).
The prayer rite in this siddur, the anthology of laws and the two Chassidic essays (HaKol Kol Yaakov and He'ara LeTikun Chatzot) were composed by the Baal HaTanya, and printed in his lifetime in several editions (see following article). This is the first edition containing his essays on the meaning of the words of the prayers according to Kabbalistic and Chassidic teachings, which did not appear in preceding editions. These essays are based on discourses delivered mainly on Shabbat eves, before his sons and several elite disciples, recorded and brought to print by his son R. Dov Ber Shneuri, known as the Mitteler Rebbe of Lubavitch (Lyubavichi). This siddur is known amongst Chabad followers as Siddur im Dach (Divrei Elokim Chaim – words of the Living G-d).
Some of the discourses were recorded and edited by R. Dov Ber in his style, with the addition of explanations and expansions, and some of the essays are a verbatim transcription of his father's words, without any of his own additions, "his words as they are, without any additions or omissions". In his foreword, R. Dov Ber describes the system of recording his father's discourses. He writes about the discourses which he edited and expanded upon, how he reviewed them time and again, to ensure they are understandable and accessible to all ages, whilst the discourses transcribed verbatim, regarding the meaning of the words of the prayers, from HaShamayim MeSaprim until VaYevarech David, were edited by the Rebbe himself, who was delighted with them, as they are written concisely yet contain much for those who comprehend what they allude to.
A large portion of the essays printed in the siddur are discourses on the Zohar said by the Baal HaTanya regularly on Shabbat eves. His son writes regarding these discourses that it is plainly obvious that the Rebbe benefitted from divine inspiration, revealing to him the hidden realms of the Torah (foreword to Biurei HaZohar, Kopust, 1816).
The printer and editor, R. Yisrael Yoffe (1740?-1828), was a prominent disciple of the Baal HaTanya, who exchanged profound correspondence with his teacher on topics of service of G-d. In his later years, he immigrated to Eretz Israel, settling in Hebron. His grandson, R. Chaim Yosef David Azulai (a disciple of the Tzemach Tzedek) described him as an eminent Torah scholar, a great Chassid and one of the first Chassidim attached to the Baal HaTanya.
The Baal HaTanya entrusted R. Yisrael Yoffe with one of the editions of the siddur for publishing, with oral and written instructions. The latter described this prominent siddur in the title page as "underwent meticulous and precise proofing".
Two volumes. Part I: [2], 104; 54 leaves. 23 cm. Part II: 68; 99 leaves. 24 cm. Fine copy, with wide margins. Mostly printed on light-blueish paper. Most of the leaves in good condition. Several leaves in fair condition. Stains. Dark stains to several leaves. Marginal open tears to the title page of part I, slightly affecting text on the top corner, professionally restored. Marginal tears to title page of part II, professionally restored. Holes and minor tears to several leaves, partly repaired (in one instance with minor damage to text). Tears to other leaves, repaired. New leather bindings.
Stefansky Chassidut, no. 409.
The prayer rite in this siddur, the anthology of laws and the two Chassidic essays (HaKol Kol Yaakov and He'ara LeTikun Chatzot) were composed by the Baal HaTanya, and printed in his lifetime in several editions (see following article). This is the first edition containing his essays on the meaning of the words of the prayers according to Kabbalistic and Chassidic teachings, which did not appear in preceding editions. These essays are based on discourses delivered mainly on Shabbat eves, before his sons and several elite disciples, recorded and brought to print by his son R. Dov Ber Shneuri, known as the Mitteler Rebbe of Lubavitch (Lyubavichi). This siddur is known amongst Chabad followers as Siddur im Dach (Divrei Elokim Chaim – words of the Living G-d).
Some of the discourses were recorded and edited by R. Dov Ber in his style, with the addition of explanations and expansions, and some of the essays are a verbatim transcription of his father's words, without any of his own additions, "his words as they are, without any additions or omissions". In his foreword, R. Dov Ber describes the system of recording his father's discourses. He writes about the discourses which he edited and expanded upon, how he reviewed them time and again, to ensure they are understandable and accessible to all ages, whilst the discourses transcribed verbatim, regarding the meaning of the words of the prayers, from HaShamayim MeSaprim until VaYevarech David, were edited by the Rebbe himself, who was delighted with them, as they are written concisely yet contain much for those who comprehend what they allude to.
A large portion of the essays printed in the siddur are discourses on the Zohar said by the Baal HaTanya regularly on Shabbat eves. His son writes regarding these discourses that it is plainly obvious that the Rebbe benefitted from divine inspiration, revealing to him the hidden realms of the Torah (foreword to Biurei HaZohar, Kopust, 1816).
The printer and editor, R. Yisrael Yoffe (1740?-1828), was a prominent disciple of the Baal HaTanya, who exchanged profound correspondence with his teacher on topics of service of G-d. In his later years, he immigrated to Eretz Israel, settling in Hebron. His grandson, R. Chaim Yosef David Azulai (a disciple of the Tzemach Tzedek) described him as an eminent Torah scholar, a great Chassid and one of the first Chassidim attached to the Baal HaTanya.
The Baal HaTanya entrusted R. Yisrael Yoffe with one of the editions of the siddur for publishing, with oral and written instructions. The latter described this prominent siddur in the title page as "underwent meticulous and precise proofing".
Two volumes. Part I: [2], 104; 54 leaves. 23 cm. Part II: 68; 99 leaves. 24 cm. Fine copy, with wide margins. Mostly printed on light-blueish paper. Most of the leaves in good condition. Several leaves in fair condition. Stains. Dark stains to several leaves. Marginal open tears to the title page of part I, slightly affecting text on the top corner, professionally restored. Marginal tears to title page of part II, professionally restored. Holes and minor tears to several leaves, partly repaired (in one instance with minor damage to text). Tears to other leaves, repaired. New leather bindings.
Stefansky Chassidut, no. 409.
Category
Chabad Chassidism – Letters and Printed Books Including Early and Rare Editions
Catalogue
Auction 63 - Rare and Important Items
November 13, 2018
Opening: $75,000
Estimate: $80,000 - $100,000
Unsold
Siddur of year-round prayers, arranged following the prayer-rite of the Arizal, by HaAdmor HaZaken Rebbe Shneur Zalman of Liadi, the Baal HaTanya. Slavita: Rebbe Shmuel Avraham Shapira, son of the rabbi of Slavita, 1827.
The title page states: "…superior to all siddurim preceding it from various prints, whether for the beauty of its print or for the precision of its proofing…".
The Slavita edition is considered one of the most precise editions of the Baal HaTanya's siddur. The siddur was printed in Slavita twice, in 1827 and in 1836 (the differences between the 1827 and 1836 editions are minute, affecting only the vocalization in a few places). According to the testimony of R. Lawat in his book Shaar HaKollel, the Tzemach Tzedek would pray from the Slavita edition of the siddur (presumably the one printed in 1836), and annotated it with his corrections and glosses.
The first edition printed in Slavita was up until now considered lost. Its existence was known only through an incidental mention in an approbation accorded to a siddur printed in Czernowitz (Chernivtsi) in 1853, which stated that this siddur was printed based on the format of siddurim printed in Slavita in 1827. As mentioned, this siddur had since disappeared.
This siddur contains several handwritten corrections to the vocalization and punctuation. The annotations correspond with those made by the Tzemach Tzedek in the margins of his siddur (these notes appear at the end of the Torah Or siddur).
The printer, Rebbe Shmuel Avraham Shapira (1784-1864) was the son of Rebbe Moshe Shapira, Rabbi of Slavita. His grandfather, R. Pinchas of Korets, described him before his birth as bearing a lofty soul. He studied under great Chassidic leaders, including R. Zushe of Anipoli (Hannopil), R. Baruch of Medzhybizh and the Saba of Shpoli (Shpola). In 1836, following the infamous libel, his printing press was shut down and in 1839 he was incarcerated with his brother until 1856. Upon his release, he was appointed rebbe. The Beit Aharon, Rebbe of Karlin, reputedly then handed him a Kvittel, requesting he effectuate a salvation for his son-in-law Rebbe Avraham Yaakov of Sadigura (Sadhora).
Some of the title page letters are printed in red ink.
1-92, [2], 93-172 leaves. Lacking leaves 13, 62-63. Altogether lacking 3 leaves. 18 cm. Fair-good condition. Stains and wear. Winestains to the leaves of the Passover Haggadah. Tears and damage to the title page, mainly to the inner margins, professionally restored, with slight damage to text. Tears and damage to many leaves, mainly to inner margins, professionally restored, with no damage to text. Open tears to leaves 12, 21, 33, 49-50, 74 and leaf [1] after 92, repaired with paper, with handwritten replacement of text in a script replicating the print. Four pages from different siddurim (unidentified editions) bound at the end of the siddur. Ownership inscriptions. New, elaborate leather binding.
Extremely rare. The book is not listed in the Bibliography of the Hebrew Book, nor in the Vinograd-Rosenfeld CD. Does not appear in the NLI catalogue, nor in the catalogue of the Chabad library in Brooklyn.
The title page states: "…superior to all siddurim preceding it from various prints, whether for the beauty of its print or for the precision of its proofing…".
The Slavita edition is considered one of the most precise editions of the Baal HaTanya's siddur. The siddur was printed in Slavita twice, in 1827 and in 1836 (the differences between the 1827 and 1836 editions are minute, affecting only the vocalization in a few places). According to the testimony of R. Lawat in his book Shaar HaKollel, the Tzemach Tzedek would pray from the Slavita edition of the siddur (presumably the one printed in 1836), and annotated it with his corrections and glosses.
The first edition printed in Slavita was up until now considered lost. Its existence was known only through an incidental mention in an approbation accorded to a siddur printed in Czernowitz (Chernivtsi) in 1853, which stated that this siddur was printed based on the format of siddurim printed in Slavita in 1827. As mentioned, this siddur had since disappeared.
This siddur contains several handwritten corrections to the vocalization and punctuation. The annotations correspond with those made by the Tzemach Tzedek in the margins of his siddur (these notes appear at the end of the Torah Or siddur).
The printer, Rebbe Shmuel Avraham Shapira (1784-1864) was the son of Rebbe Moshe Shapira, Rabbi of Slavita. His grandfather, R. Pinchas of Korets, described him before his birth as bearing a lofty soul. He studied under great Chassidic leaders, including R. Zushe of Anipoli (Hannopil), R. Baruch of Medzhybizh and the Saba of Shpoli (Shpola). In 1836, following the infamous libel, his printing press was shut down and in 1839 he was incarcerated with his brother until 1856. Upon his release, he was appointed rebbe. The Beit Aharon, Rebbe of Karlin, reputedly then handed him a Kvittel, requesting he effectuate a salvation for his son-in-law Rebbe Avraham Yaakov of Sadigura (Sadhora).
Some of the title page letters are printed in red ink.
1-92, [2], 93-172 leaves. Lacking leaves 13, 62-63. Altogether lacking 3 leaves. 18 cm. Fair-good condition. Stains and wear. Winestains to the leaves of the Passover Haggadah. Tears and damage to the title page, mainly to the inner margins, professionally restored, with slight damage to text. Tears and damage to many leaves, mainly to inner margins, professionally restored, with no damage to text. Open tears to leaves 12, 21, 33, 49-50, 74 and leaf [1] after 92, repaired with paper, with handwritten replacement of text in a script replicating the print. Four pages from different siddurim (unidentified editions) bound at the end of the siddur. Ownership inscriptions. New, elaborate leather binding.
Extremely rare. The book is not listed in the Bibliography of the Hebrew Book, nor in the Vinograd-Rosenfeld CD. Does not appear in the NLI catalogue, nor in the catalogue of the Chabad library in Brooklyn.
Category
Chabad Chassidism – Letters and Printed Books Including Early and Rare Editions
Catalogue