Auction 63 - Rare and Important Items
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Displaying 1 - 12 of 52
Auction 63 - Rare and Important Items
November 13, 2018
Opening: $3,000
Estimate: $8,000 - $12,000
Sold for: $35,000
Including buyer's premium
Large handwritten volume – Shemen Rokeach, novellae on Tractate Beitzah, and on various Talmudic treatises and subjects, Mahadura Kama of the printed book, handwritten and signed by the author R. Elazar Löw, Rabbi of Trietsch (Moravia). Trietsch, 1801-1803.
Most of the manuscript (approximately 70 leaves) contains novellae on Tractate Beitzah. Novellae on several treatises in Tractates Pesachim, Bava Metzia and Shevuot appear at the end of the manuscript. Most of the manuscript is handwritten by the author, only a few pages (about seven pages) were written by a scribe. Many deletions, revisions and additions between the lines appear throughout the manuscript.
For the course of two years, the author toiled over this composition while studying Tractate Beitzah with his disciples in the yeshiva, as evident from inscriptions at the beginning and end of this manuscript. Many ownership inscriptions appear on the front endpapers including a preface handwritten and signed by the author: "Here in Trietsch, Tuesday Rosh Chodesh Iyar 1801, halachic novellae of Tractate Beitzah... Elazar author of the Shemen Rokeach responsa and Sama D'Chayei and Torat Chessed and Zer Zahav, here in the Trietsch community". On p. 70a, at the end of his novellae on Tractate Beitzah, the author writes: "End of the novellae of Tractate Beitzah which I have studied here in the Trietsch Yeshiva, and have concluded on the 7th of Adar 1803. G-d should likewise give me the merit of arranging [novellae] on the rest of the tractates, and words of Torah should not cease from our mouths forever".
The novellae on Tractates Beitzah and Pesachim were printed during the author's lifetime in the book Shemen Rokeach (Prague, 1812), and some in his books, the Shemen Rokeach responsa, part 2 (Prague, 1802), Shaarei Chochmah – Shev Shemateta (Prague, 1807). This manuscript is the Mahadura Kama as the author himself writes in the printed book [see his book Shemen Rokeach on Tractate Beitzah (Prague 1812, p. 7a): "…These words have been copied verbatim from my writings in Mahadura Kama…". These same teachings can be found in this manuscript on p. 14b].
The author added dozens of passages and sentences to his printed book which do not appear in this manuscript. On the other hand, this manuscript contains dozens of sections (more than 22 pages, about one eighth of the manuscript), which to the best of our knowledge have never been printed. A detailed list of the pages with hitherto unprinted novellae is available upon request.
11 years elapsed from the beginning of writing the book on Tractate Beitzah until its printing. During those years, the author printed two books, Shemen Rokeach responsa, part 2 (Prague, 1802) and Shaarei Chochmah – Shev Shemateta (Prague, 1807). The author printed full sections of this manuscript in those books and did not reprint them in his book on Tractate Beitzah which was printed in 1812 (see enclosed list).
On p. 27a, the author copied two pages of the thoughts of his renowned scholarly son R. Binyamin Wolf Low, author of Shaarei Torah: "And I will hereby copy the teachings of my son… R. Binyamin Wolf…". The leaf with the copying of his son's teachings has lines crossing its length and width. At the side of the sheet, he writes: "That which my son has written… certainly this is the true explanation…". This leaf was printed in his book of responsa Shemen Rokeach, Part 2, Siman 18.
The author added a note to p. 14b: "At the time I was in Prague, I heard from Rabbi Isser'l Lisa, that the late R. Leib Rabbi of Holešov preceded me on this point, and he contradicted him…". This note also appears in the printed book, p. 7a, with his addition that he visited Prague in 1801 to bring part 2 of Shemen Rokeach responsa to print.
Various draft-like inscriptions on Talmudic topics fill the last four pages. Some are crossed out. On one of the last pages at the end of the book (p. [2b]), he writes: "And I heard from the venerable Rabbi Yosef of Paks" [disciple of the Chatam Sofer].
Rabbi Elazar Löw (1758-1837) a famous Torah scholar, officiated most of his life as rabbi of six prominent communities in the Moravian region. Headed a yeshiva and taught more than 1000 disciples, including many future Torah leaders. His son was the famed R. Binyamin Wolf Löw, author of Shaarei Torah. R. Elazar was a prolific writer and was famous for 13 large compositions which he authored (12 were printed in his lifetime). A large part of his writings deal with Talmudic rules and methods. He would continue pondering his Talmudic studies in his sleep and many of his novellae would appear in his dreams. Reputedly, his diligence and holiness were so pronounced that upon the ending of Yom Kippur he would not taste anything and would study throughout the night, and each year on that night, would merit the revelation of Eliyahu Hanavi (Zichron Elazar). His biographers write of the effectiveness of his prayers. Before his passing, he said that already 30 days after his death, prayers can be recited at his gravesite. In 1833, he was hit by lightning which damaged his eyesight and he became blind. From then until his death, he sat and studied from memory, portraying his exceptional memory of the entire Torah. The Chatam Sofer mentioned this in his eulogy: "He was blind for several years, however, this did not impair his amazing proficiency and sharpness in the least". The Chatam Sofer cites his books in several places although he was his contemporary. R. Mordechai Bennet was so amazed at his book Shaarei Chochmah-Shev Shemateta that he claimed that it "was not written by a human, rather by an angel and such a work has never appeared". Although, R. Elazar considered printing his books a G-dly mission, he never went into debt to print them: "He would not allow himself to print many books at once lest he would not be able to pay the expenses because printing was expensive. Therefore, each time, he would print a small part of his novellae until he paid the expenses and he allocated the profit from the printings towards printing more of his novellae. His only intention was to strengthen and fortify Torah study" (Beit Asher Ohel Sarah, p. 103, at the beginning of Menuchat Asher. Brooklyn, 1963). In his testament, he requested that the names of all his books should be written on his tombstone.
This manuscript contains dozens of citations from Ateret Paz on Sefer Moed. R. Low inherited this manuscript from his grandfather and teacher R. Pinchas Zelig Rabbi of Lask. The book Ateret Paz was printed on Seder Nashim (Frankfurt an der Oder, 1768). However, his book on Seder Moed has never been printed until today and remnants survive only in this composition by his grandson and his disciple. [A few examples out of many - on p. 10a, he writes between the lines: "As written by my grandfather in his book Ateret Paz on Seder Moed"; on p. 11b: "I saw this written by my grandfather on the book Ateret Paz on Seder Moed"; p. 74a: "My grandfather author of Ateret Paz explained this in a lengthy discussion…"].
The author writes in his book Shemen Rokeach (Prague, 1812) in his novellae on Tractate Berachot (p. 10a): "And I remember seeing in the writings of my grandfather the famous R. Pinchas Zelig, author of Ateret Paz… and these writings are in the possession of my son R. Binyamin Wolf Rabbi of Amshinov in Poland… If G-d gives me the privilege of attaining my grandfather's holy writings before this composition is published, I will print them in the last pamphlet". Apparently, at the time he wrote his composition on Tractate Berachot, he still did not have access to the manuscript of Ateret Paz on Seder Moed, but while writing his works on Tractates Pesachim and Beitzah, the manuscript was before him, since its content is frequently cited in this manuscript.
The first flyleaf bears an ownership inscription of one of his sons: "Belongs to me Yechiel Michel son of R. Elazar" and an ownership inscription of a daughter: "Esther daughter of the great Torah scholar…Elazar". Two ownership inscriptions appear on the page following the title page, one inscribed by a nephew: "This book belonged to my uncle… R. Elazar Rabbi of Trietsch, author of the Shemen Rokeach responsa…". The endpapers bear several ownership inscriptions in Latin letters: Isaac Low Singer, Meir Heller, Azriel, Avraham and other names.
[1], 16, 15, 16-85, [4] leaves. A small leaf is bound between leaves 43 and 44. A total of 179 written pages. 35 cm. Most leaves are in good condition. Dampstains and wear to the last leaves. Tears to two front endpapers, and to margins of the last four leaves, some affecting text. New leather binding.
Most of the manuscript (approximately 70 leaves) contains novellae on Tractate Beitzah. Novellae on several treatises in Tractates Pesachim, Bava Metzia and Shevuot appear at the end of the manuscript. Most of the manuscript is handwritten by the author, only a few pages (about seven pages) were written by a scribe. Many deletions, revisions and additions between the lines appear throughout the manuscript.
For the course of two years, the author toiled over this composition while studying Tractate Beitzah with his disciples in the yeshiva, as evident from inscriptions at the beginning and end of this manuscript. Many ownership inscriptions appear on the front endpapers including a preface handwritten and signed by the author: "Here in Trietsch, Tuesday Rosh Chodesh Iyar 1801, halachic novellae of Tractate Beitzah... Elazar author of the Shemen Rokeach responsa and Sama D'Chayei and Torat Chessed and Zer Zahav, here in the Trietsch community". On p. 70a, at the end of his novellae on Tractate Beitzah, the author writes: "End of the novellae of Tractate Beitzah which I have studied here in the Trietsch Yeshiva, and have concluded on the 7th of Adar 1803. G-d should likewise give me the merit of arranging [novellae] on the rest of the tractates, and words of Torah should not cease from our mouths forever".
The novellae on Tractates Beitzah and Pesachim were printed during the author's lifetime in the book Shemen Rokeach (Prague, 1812), and some in his books, the Shemen Rokeach responsa, part 2 (Prague, 1802), Shaarei Chochmah – Shev Shemateta (Prague, 1807). This manuscript is the Mahadura Kama as the author himself writes in the printed book [see his book Shemen Rokeach on Tractate Beitzah (Prague 1812, p. 7a): "…These words have been copied verbatim from my writings in Mahadura Kama…". These same teachings can be found in this manuscript on p. 14b].
The author added dozens of passages and sentences to his printed book which do not appear in this manuscript. On the other hand, this manuscript contains dozens of sections (more than 22 pages, about one eighth of the manuscript), which to the best of our knowledge have never been printed. A detailed list of the pages with hitherto unprinted novellae is available upon request.
11 years elapsed from the beginning of writing the book on Tractate Beitzah until its printing. During those years, the author printed two books, Shemen Rokeach responsa, part 2 (Prague, 1802) and Shaarei Chochmah – Shev Shemateta (Prague, 1807). The author printed full sections of this manuscript in those books and did not reprint them in his book on Tractate Beitzah which was printed in 1812 (see enclosed list).
On p. 27a, the author copied two pages of the thoughts of his renowned scholarly son R. Binyamin Wolf Low, author of Shaarei Torah: "And I will hereby copy the teachings of my son… R. Binyamin Wolf…". The leaf with the copying of his son's teachings has lines crossing its length and width. At the side of the sheet, he writes: "That which my son has written… certainly this is the true explanation…". This leaf was printed in his book of responsa Shemen Rokeach, Part 2, Siman 18.
The author added a note to p. 14b: "At the time I was in Prague, I heard from Rabbi Isser'l Lisa, that the late R. Leib Rabbi of Holešov preceded me on this point, and he contradicted him…". This note also appears in the printed book, p. 7a, with his addition that he visited Prague in 1801 to bring part 2 of Shemen Rokeach responsa to print.
Various draft-like inscriptions on Talmudic topics fill the last four pages. Some are crossed out. On one of the last pages at the end of the book (p. [2b]), he writes: "And I heard from the venerable Rabbi Yosef of Paks" [disciple of the Chatam Sofer].
Rabbi Elazar Löw (1758-1837) a famous Torah scholar, officiated most of his life as rabbi of six prominent communities in the Moravian region. Headed a yeshiva and taught more than 1000 disciples, including many future Torah leaders. His son was the famed R. Binyamin Wolf Löw, author of Shaarei Torah. R. Elazar was a prolific writer and was famous for 13 large compositions which he authored (12 were printed in his lifetime). A large part of his writings deal with Talmudic rules and methods. He would continue pondering his Talmudic studies in his sleep and many of his novellae would appear in his dreams. Reputedly, his diligence and holiness were so pronounced that upon the ending of Yom Kippur he would not taste anything and would study throughout the night, and each year on that night, would merit the revelation of Eliyahu Hanavi (Zichron Elazar). His biographers write of the effectiveness of his prayers. Before his passing, he said that already 30 days after his death, prayers can be recited at his gravesite. In 1833, he was hit by lightning which damaged his eyesight and he became blind. From then until his death, he sat and studied from memory, portraying his exceptional memory of the entire Torah. The Chatam Sofer mentioned this in his eulogy: "He was blind for several years, however, this did not impair his amazing proficiency and sharpness in the least". The Chatam Sofer cites his books in several places although he was his contemporary. R. Mordechai Bennet was so amazed at his book Shaarei Chochmah-Shev Shemateta that he claimed that it "was not written by a human, rather by an angel and such a work has never appeared". Although, R. Elazar considered printing his books a G-dly mission, he never went into debt to print them: "He would not allow himself to print many books at once lest he would not be able to pay the expenses because printing was expensive. Therefore, each time, he would print a small part of his novellae until he paid the expenses and he allocated the profit from the printings towards printing more of his novellae. His only intention was to strengthen and fortify Torah study" (Beit Asher Ohel Sarah, p. 103, at the beginning of Menuchat Asher. Brooklyn, 1963). In his testament, he requested that the names of all his books should be written on his tombstone.
This manuscript contains dozens of citations from Ateret Paz on Sefer Moed. R. Low inherited this manuscript from his grandfather and teacher R. Pinchas Zelig Rabbi of Lask. The book Ateret Paz was printed on Seder Nashim (Frankfurt an der Oder, 1768). However, his book on Seder Moed has never been printed until today and remnants survive only in this composition by his grandson and his disciple. [A few examples out of many - on p. 10a, he writes between the lines: "As written by my grandfather in his book Ateret Paz on Seder Moed"; on p. 11b: "I saw this written by my grandfather on the book Ateret Paz on Seder Moed"; p. 74a: "My grandfather author of Ateret Paz explained this in a lengthy discussion…"].
The author writes in his book Shemen Rokeach (Prague, 1812) in his novellae on Tractate Berachot (p. 10a): "And I remember seeing in the writings of my grandfather the famous R. Pinchas Zelig, author of Ateret Paz… and these writings are in the possession of my son R. Binyamin Wolf Rabbi of Amshinov in Poland… If G-d gives me the privilege of attaining my grandfather's holy writings before this composition is published, I will print them in the last pamphlet". Apparently, at the time he wrote his composition on Tractate Berachot, he still did not have access to the manuscript of Ateret Paz on Seder Moed, but while writing his works on Tractates Pesachim and Beitzah, the manuscript was before him, since its content is frequently cited in this manuscript.
The first flyleaf bears an ownership inscription of one of his sons: "Belongs to me Yechiel Michel son of R. Elazar" and an ownership inscription of a daughter: "Esther daughter of the great Torah scholar…Elazar". Two ownership inscriptions appear on the page following the title page, one inscribed by a nephew: "This book belonged to my uncle… R. Elazar Rabbi of Trietsch, author of the Shemen Rokeach responsa…". The endpapers bear several ownership inscriptions in Latin letters: Isaac Low Singer, Meir Heller, Azriel, Avraham and other names.
[1], 16, 15, 16-85, [4] leaves. A small leaf is bound between leaves 43 and 44. A total of 179 written pages. 35 cm. Most leaves are in good condition. Dampstains and wear to the last leaves. Tears to two front endpapers, and to margins of the last four leaves, some affecting text. New leather binding.
Category
Hungarian and Moravian Rabbis – Manuscripts, Letters and Signatures
Catalogue
Auction 63 - Rare and Important Items
November 13, 2018
Opening: $5,000
Estimate: $10,000 - $15,000
Sold for: $10,000
Including buyer's premium
Long handwritten letter (3 pages) of Torah teachings, signed by R. Bezalel Ronsburg, author of Horah Gaver, to his friend R. Shmuel Leib Kauder, author of Olat Shmuel. Prague, 1805.
The letter was written at midnight of Wednesday, "the 19th of Adar Sheni 1805". It contains Torah teachings with referrals to many books (Shita Mekubetzet, responsa of the Maharival, the Alshich, the Mabit, Maharanach, Maharit, Knesset HaGedolah).
Towards the end of the letter, he writes that the halachic ruling is as cited by the person who sent the question and he is not arguing the ruling, rather seeking the truth.
After his signature at the end of the letter, R. Bezalel requests that if his teachings are accepted, they be included in the book Olat Shmuel.
As far as we have searched, this letter is hitherto unprinted.
R. Bezalel Ronsburg (1762-1821), prominent Prague sage, close disciple of the Nodah BiYehuda. In the introduction to his book Horah Gaver, R. Bezalel writes that "Every Shabbat… I never missed learning Torah from him [the Noda BiYehuda]". He was also a disciple of R. Leib Fisheles in Prague and later of R. Elazar Kalir, author of Or Chadash of Kolín. Horah Gaver is the only book he printed during his lifetime. Many of his compositions and novellae were lost and recently his composition Chochmat Bezalel – Pitchei Nidah and a compilation of his responsa and novellae were printed (see below). His Talmudic glosses were printed in the Prague Talmud editions and later also added to the Vilna editions titled Glosses of R.B. Ronsburg. His commentary on the Rosh, Sde Tzofim appears in the Talmud editions as well.
R. Shmuel Leib Kauder, author of Olat Shmuel, the recipient of the letter, was also a Prague luminary and close dear companion of R. Bezalel Ronsburg. Many of the surviving responsa of R. Bezalel are addressed to R. Shmuel. This letter opens with lofty titles lavishly praising R. Shmuel Leib's Torah proficiency.
R. Bezalel compiled his responsa into one compendium, however only a small part survived. A compilation of his responsa was printed in the book Responsa and Novellae of R. Bezalel Ronsburg (published by Machon Yerushalayim, 1980; see ibid a long introduction of his history by R. Yosef Buksbaum). Many of the responsa in this compilation were sent to R. Shmuel Leib Kauder. In one responsum, (ibid, Siman 21), R. Bezalel writes to R. Shmuel Leib: "And if this is correct, put it into your book since I do not intend to compile my responsa". This responsum also ends with a request by R. Bezalel that R. Shmuel Leib add it to his book Olat Shmuel and indeed, R. Shmuel Leib often cites Torah teachings and letters of his friend R. Bezalel Ronsburg in his book.
Folded leaf, [3] written pages. 22.5 cm. Good condition. Folding marks.
The letter was written at midnight of Wednesday, "the 19th of Adar Sheni 1805". It contains Torah teachings with referrals to many books (Shita Mekubetzet, responsa of the Maharival, the Alshich, the Mabit, Maharanach, Maharit, Knesset HaGedolah).
Towards the end of the letter, he writes that the halachic ruling is as cited by the person who sent the question and he is not arguing the ruling, rather seeking the truth.
After his signature at the end of the letter, R. Bezalel requests that if his teachings are accepted, they be included in the book Olat Shmuel.
As far as we have searched, this letter is hitherto unprinted.
R. Bezalel Ronsburg (1762-1821), prominent Prague sage, close disciple of the Nodah BiYehuda. In the introduction to his book Horah Gaver, R. Bezalel writes that "Every Shabbat… I never missed learning Torah from him [the Noda BiYehuda]". He was also a disciple of R. Leib Fisheles in Prague and later of R. Elazar Kalir, author of Or Chadash of Kolín. Horah Gaver is the only book he printed during his lifetime. Many of his compositions and novellae were lost and recently his composition Chochmat Bezalel – Pitchei Nidah and a compilation of his responsa and novellae were printed (see below). His Talmudic glosses were printed in the Prague Talmud editions and later also added to the Vilna editions titled Glosses of R.B. Ronsburg. His commentary on the Rosh, Sde Tzofim appears in the Talmud editions as well.
R. Shmuel Leib Kauder, author of Olat Shmuel, the recipient of the letter, was also a Prague luminary and close dear companion of R. Bezalel Ronsburg. Many of the surviving responsa of R. Bezalel are addressed to R. Shmuel. This letter opens with lofty titles lavishly praising R. Shmuel Leib's Torah proficiency.
R. Bezalel compiled his responsa into one compendium, however only a small part survived. A compilation of his responsa was printed in the book Responsa and Novellae of R. Bezalel Ronsburg (published by Machon Yerushalayim, 1980; see ibid a long introduction of his history by R. Yosef Buksbaum). Many of the responsa in this compilation were sent to R. Shmuel Leib Kauder. In one responsum, (ibid, Siman 21), R. Bezalel writes to R. Shmuel Leib: "And if this is correct, put it into your book since I do not intend to compile my responsa". This responsum also ends with a request by R. Bezalel that R. Shmuel Leib add it to his book Olat Shmuel and indeed, R. Shmuel Leib often cites Torah teachings and letters of his friend R. Bezalel Ronsburg in his book.
Folded leaf, [3] written pages. 22.5 cm. Good condition. Folding marks.
Category
Hungarian and Moravian Rabbis – Manuscripts, Letters and Signatures
Catalogue
Auction 63 - Rare and Important Items
November 13, 2018
Opening: $2,000
Estimate: $3,000 - $4,000
Sold for: $5,500
Including buyer's premium
Letter of ordination handwritten and signed by R. Meir Ash (Eisenstaedter). Ungvar (Uzhhorod), Tamuz 1846.
Rabbinic ordination accorded to R. Yaakov Tzvi Fleisig, disciple of the Chatam Sofer. He begins with noting that the Chatam Sofer had already commended him in his adolescence, attesting to his proficiency in Talmud and Halacha, which had only increased since then, in fulfillment of his teacher's expectations.
R. Meir Eisenstaedter – Maharam Ash (1780-1852, HaChatam Sofer V'Talmidav, pp. 296-303) was a foremost disciple of the Chatam Sofer and a leading Hungarian rabbi, son-in-law of R. David Deutsch Rabbi of Neustadt (Nové Mesto nad Váhom). He served as rabbi of several Hungarian cities, and from 1835, as rabbi of Ungvar. He authored Responsa Imrei Esh and other books. He studied under the Chatam Sofer for five years, and the Chatam Sofer attested that no disciple enlightened him like R. Meir did (HaChatam Sofer VeTalmidav, p. 297). A holy man, he fasted every weekday of the Shovavim period, and was known to benefit from divine inspiration. In 1831, he went to visit his teacher the Chatam Sofer, who expressed amazement at the extent of his disciple's retention of his teachings. He was very attached to his teacher the Chatam Sofer, and had a special room in his house, where he cloistered himself every day for a whole hour praying for the Chatam Sofer's longevity. From the day of his teacher's demise, he ceased this custom, perceiving with divine inspiration that the Chatam Sofer had passed away, and the latter appeared to him in wakefulness, as a Sefer Torah cloaked in black (HaChatam Sofer VeTalmidav, p. 299 and p. 301). The Ktav Sofer eulogized Maharam Ash as the foremost disciple of his father, the elite of the elite of his foremost disciples, in Torah, piety and character traits. He mentioned the account of the Chatam Sofer's amazement at his proficiency, recalling that the latter had exclaimed to those who were present that he had never seen such an erudite Torah scholar, with exceptional fluency in everything he had learnt, as if it was written before him (Drashot Ktav Sofer, pp. 197-199, Jerusalem 1972 edition).
The recipient of the ordination was R. Yaakov Tzvi Fleisig (1818-1900), a disciple of the Chatam Sofer and son-in-law of R. Meir Almash Rabbi of Mattersdorf, and brother-in-law of R. Asher Anshel Jungreis Rabbi of Csenger. From 1855, he served as rabbi of Freistadt (today Hlohovec-Galgoc, Slovakia) and from 1872, as head of the Vienna Beit Din.
This letter was printed in Kerem Shlomo, year 6, issue 7, p. 54; and passages from it were printed in HaChatam Sofer VeTalmidav (Bnei Brak, 2005, p. 234).
[1] double leaf, 21 cm. Approx. 17 autograph lines and signature. Fair-good condition. Tears to the folds and wear.
Rabbinic ordination accorded to R. Yaakov Tzvi Fleisig, disciple of the Chatam Sofer. He begins with noting that the Chatam Sofer had already commended him in his adolescence, attesting to his proficiency in Talmud and Halacha, which had only increased since then, in fulfillment of his teacher's expectations.
R. Meir Eisenstaedter – Maharam Ash (1780-1852, HaChatam Sofer V'Talmidav, pp. 296-303) was a foremost disciple of the Chatam Sofer and a leading Hungarian rabbi, son-in-law of R. David Deutsch Rabbi of Neustadt (Nové Mesto nad Váhom). He served as rabbi of several Hungarian cities, and from 1835, as rabbi of Ungvar. He authored Responsa Imrei Esh and other books. He studied under the Chatam Sofer for five years, and the Chatam Sofer attested that no disciple enlightened him like R. Meir did (HaChatam Sofer VeTalmidav, p. 297). A holy man, he fasted every weekday of the Shovavim period, and was known to benefit from divine inspiration. In 1831, he went to visit his teacher the Chatam Sofer, who expressed amazement at the extent of his disciple's retention of his teachings. He was very attached to his teacher the Chatam Sofer, and had a special room in his house, where he cloistered himself every day for a whole hour praying for the Chatam Sofer's longevity. From the day of his teacher's demise, he ceased this custom, perceiving with divine inspiration that the Chatam Sofer had passed away, and the latter appeared to him in wakefulness, as a Sefer Torah cloaked in black (HaChatam Sofer VeTalmidav, p. 299 and p. 301). The Ktav Sofer eulogized Maharam Ash as the foremost disciple of his father, the elite of the elite of his foremost disciples, in Torah, piety and character traits. He mentioned the account of the Chatam Sofer's amazement at his proficiency, recalling that the latter had exclaimed to those who were present that he had never seen such an erudite Torah scholar, with exceptional fluency in everything he had learnt, as if it was written before him (Drashot Ktav Sofer, pp. 197-199, Jerusalem 1972 edition).
The recipient of the ordination was R. Yaakov Tzvi Fleisig (1818-1900), a disciple of the Chatam Sofer and son-in-law of R. Meir Almash Rabbi of Mattersdorf, and brother-in-law of R. Asher Anshel Jungreis Rabbi of Csenger. From 1855, he served as rabbi of Freistadt (today Hlohovec-Galgoc, Slovakia) and from 1872, as head of the Vienna Beit Din.
This letter was printed in Kerem Shlomo, year 6, issue 7, p. 54; and passages from it were printed in HaChatam Sofer VeTalmidav (Bnei Brak, 2005, p. 234).
[1] double leaf, 21 cm. Approx. 17 autograph lines and signature. Fair-good condition. Tears to the folds and wear.
Category
Hungarian and Moravian Rabbis – Manuscripts, Letters and Signatures
Catalogue
Auction 63 - Rare and Important Items
November 13, 2018
Opening: $1,000
Estimate: $3,000 - $6,000
Unsold
This lot has been withdrawn from the auction.
Brief letter signed by R. Refael Kohen, addressed to the leaders of the Three Communities (Altona, Hamburg, Wandsbek). [Hamburg], Av 1784.
Letter requesting and authorizing the transfer of his salary through his attendant: "Twofold greetings to the respected leaders of this community of Altona and Hamburg. Their honor should kindly give my attendant, bearer of this letter, the sum of three hundred and fifty Courant mark for my salary. Today, Wednesday, Av 10, 1784. So says Refael Kohen".
R. Refael HaKohen of Hamburg (1722-1803) was a leading Torah scholar in the times of the Noda BiYehuda, the Shaagat Aryeh and the Gaon of Vilna. Close disciple of the Shaagat Aryeh, and a teacher of R. Chaim of Volozhin. He served as rabbi and dean in Minsk and several other Lithuanian cities. In 1773, he went to serve as rabbi of Poznań, and in 1776, was appointed rabbi of the joint community of Altona-Hamburg-Wandsbek in Germany. His books include: Torat Yekutiel, Responsa VeShav HaKohen, Responsa She'elat HaKohanim Torah, Daat Kedoshim, Marpe Lashon and others. His biography was recorded in Zecher Tzadik (Vilna, 1879).
His father was R. Yekutiel Süsskind Katz, Rabbi of Riga and Lipland, scion of an established lineage of Kohanim named Katz (Kohen Tzedek – true Kohen, descendants of this family include many established Kohanim of Lithuania including: R. Zecharia Mendel Katz Rabbi of Radin, R. Yisrael Meir HaKohen the Chafetz Chaim, R. Dov Katz and R. David Kohen HaNazir). At the age of 12, he was already a disciple of his relative the Shaagat Aryeh, then dean of the Minsk yeshiva, and became one of his foremost disciples. When the Shaagat Aryeh left Minsk in 1742, R. Refael succeeded him at the young age of 19. He later served as rabbi of Rakaw (Minsk region), and in 1747, was appointed Rabbi of Vilkomir (Ukmergė), a position he held for ten years, with many outstanding Torah scholars studying under him. From 1757, he served as rabbi of the Upper Minsk region. R. Chaim of Volozhin studied under him in his youth (in one of his responsa, R. Chaim writes: "I, the small one, attended the eminent Kohen when he was in our country, and I am obliged in his honor just like the honor of Heaven". Chut HaMeshulash, section 9). In 1763, he acceded the Pinsk rabbinate (and in that period met with the Maggid of Mezeritch, see below). In 1773, he went to serve in the rabbinate of Poznań, and in 1776, of the Three Communities, which he directed for close to thirty years, with wisdom and assertiveness. He was reputed for his opposition of Moses Mendelssohn's Haskalah movement, issuing a ban on anyone who would read his German translation of the Torah.
R. Refael HaKohen was revered by all Jewish sects in that generation (excluding the Maskilim, who opposed him and circulated polemic books and lampoons against him), and refused to be involved in the dispute between Chassidim and their opponents. He was very friendly with R. Eliyahu, the Gaon of Vilna, who held him in high esteem, yet conversely met with the Maggid of Mezeritch (regarding this meeting and his attitude to the Chassidic movement, varying and contradictory traditions exist – see: R. Y. Mondshine, in his article R. Refael HaKohen of Hamburg and his attitude to Chassidism, Kerem Chabad, 1992, part IV, pp. 117-123; R. D. Kamenetsky, in his article R. Refael HaKohen and the Gra, Yeshurun, 21, 2009, pp. 840-857; R. D. Eliach, HaGaon, Part III, pp. 915-916 and note 65). R. Refael Natan Nata Rabinowitz, author of Dikdukei Sofrim, described him as a faithful friend of the Gaon of Vilna, even though deep down, he was somewhat inclined to the Chassidic way, and travelled to greet R. Ber in Mezeritch (R. N.N. Rabinowitz, Marginalia to Shem HaGedolim, Yeshurun, 23, Elul 2010, p. 273 – also regarding the continuation of the account of his debates with the Gaon of Vilna on this topic). Chassidic tradition relates that his familiarity with Chassidism and the celebrated meeting were a consequence of R. Zusha of Anipoli's visit to him, at the behest of his teacher the Maggid. Reputedly, R. Refael refused the Vilna Gaon's request that he join the ban on Chassidism (see preface of Beit Rebbi, Berdychiv, 1902, p. 10).
19X12 cm. 3 autograph lines. Good condition.
A similar letter from late 1784 appears in R. R. D. Dessler's Shenot Dor VaDor, 2, Jerusalem 2004, pp. 197-198.
Category
German and Dutch Rabbis – Manuscripts, Letters and Signatures
Catalogue
Auction 63 - Rare and Important Items
November 13, 2018
Opening: $1,000
Estimate: $2,000 - $4,000
Sold for: $5,000
Including buyer's premium
Turei Even, on Tractates Rosh Hashana, Chagiga and Megillah, by R. Aryeh Leib Ginzburg, author of the Shaagat Aryeh. Metz, [1781]. First edition.
At the top of the title page is a dedication handwritten and signed by the son of the author, R. Asher Rabbi of Karlsruhe, who (in 1822?) awarded the book to a young Torah student for his excellent performance on a test by the city rabbi: "Testimony to a recent test I have administered to the children of the Talmud Torah of this city and I have found among them the child Koppel of Bruchsal erudite and comprehending the teachings of the sages and novellae in halacha and Tosafot. I gave him this nice book as a gift and I signed my name on Monday, Isru Chag of Pesach 1822 – Asher son of the author, Karlsruhe and the region".
R. Asher Ginzburg-Wallerstein, Rabbi of Wallerstein and of Karlsruhe (1754-1837), was an eminent Torah scholar, who already from a young age exchanged halachic correspondence with leading Torah luminaries of his time, such as the Noda BiYehuda, the Haflaah and the Or Chadash. Youngest son and beloved disciple of his father, the renowned author of Shaagat Aryeh, and his leading disciple in the Metz Yeshiva. Known for his sharpness of mind, his father attested that "his son is sharper in Torah study than he himself" (approbation of R. Gedalia of Metz, disciple of the Shaagat Aryeh, to the book Gevurot Ari).
Officiated as Rabbi in the Metz Yeshiva and later in the Niederwerrn Yeshiva. After the passing of his father, the Shaagat Aryeh, the Metz community begged him to succeed his father as rabbi, however, he adamantly refused. From 1788, he began his 25-year tenure as Rabbi of Wallerstein. In 1819, he relocated to the Karlsruhe rabbinate and served as Chief Rabbi of the entire Baden district.
Many prominent rabbis of Southern-Germany communities (Baden and Bavaria districts) were his disciples. He was the primary teacher of R. Yaakov Ettlinger, author of the Aruch LaNer and also taught R. Eliyahu Wilstetter (his successor in the Karlsruhe rabbinate), R. Eliyahu Hirsh Prager Rabbi of Bruchsal, and others.
During his lifetime, Torah study in Germany ebbed and R. Asher exerted himself to teach and disseminate Torah among Jewish youth as he writes: "…Therefore, I have decided to reinforce our holy religion, to protect the success of Jewish youth and to give honor and glory to those who succeed in their studies. I will test them and if I see that they succeed in their studies, I will honor them in public and call them up to the Torah with the title 'HeChaver'. Perhaps this will lead to competition among Jewish youth" (Beit Aharon V'Yisrael anthology, 50, p. 166, citing the Kerem Shlomo anthology, Year 7, Issue 7, p. 44).
The recipient of this gift was R. Ginzburg's disciple in his senior years, R. Yaakov Koppel Moshe HaLevi Lowenstein from Bruchsal, who later officiated as Rabbi of Gailingen and the region. In his youth, he studied in the Karlsruhe Yeshiva under the tutelage of R. Pilta Epstein, R. Aharon Ettlinger and his son R. Yaakov (author of Aruch LaNer). Later, R. Koppel studied in yeshivot in Mainz and Hanau and from 1825, in the Würzburg Yeshiva. The Kerem Shlomo anthology (Cheshvan 1982, p. 57) published a letter by the Aruch LaNer (who at that time taught in his father's yeshiva in Karlsruhe) to R. Avraham Bing, head of the Würzburg Yeshiva, recommending his friend R. Koppel, telling of their friendship: "…Most of our childhood, we were friends studying here in Karlsruhe under the tutelage of my father, my teacher, and he would pursue the study of wisdom and science as well. Afterward, he progressed to the yeshiva in Mainz and thence to the yeshiva of the Rabbi of Hanau…", (cited in the Yeshurun anthology, 8, p. 779). Eventually, R. Yaakov Koppel received rabbinical ordination (semicha) from his first teacher, R. Asher Wallerstein (see the Kerem Shlomo anthology, Year 2, Issue 8).
[1], 52, 51-56 leaves; 44; 48 leaves. 32 cm. High-quality paper and wide margins. Condition varies; good condition. Tear to the top of the title page (old paper repairs). Stains and dampstains. Light wear. Tears to margins of several leaves, not affecting text. Original binding with leather spine. Handwritten documents in the lining of the binding (these leaves were not removed and examined).
At the top of the title page is a dedication handwritten and signed by the son of the author, R. Asher Rabbi of Karlsruhe, who (in 1822?) awarded the book to a young Torah student for his excellent performance on a test by the city rabbi: "Testimony to a recent test I have administered to the children of the Talmud Torah of this city and I have found among them the child Koppel of Bruchsal erudite and comprehending the teachings of the sages and novellae in halacha and Tosafot. I gave him this nice book as a gift and I signed my name on Monday, Isru Chag of Pesach 1822 – Asher son of the author, Karlsruhe and the region".
R. Asher Ginzburg-Wallerstein, Rabbi of Wallerstein and of Karlsruhe (1754-1837), was an eminent Torah scholar, who already from a young age exchanged halachic correspondence with leading Torah luminaries of his time, such as the Noda BiYehuda, the Haflaah and the Or Chadash. Youngest son and beloved disciple of his father, the renowned author of Shaagat Aryeh, and his leading disciple in the Metz Yeshiva. Known for his sharpness of mind, his father attested that "his son is sharper in Torah study than he himself" (approbation of R. Gedalia of Metz, disciple of the Shaagat Aryeh, to the book Gevurot Ari).
Officiated as Rabbi in the Metz Yeshiva and later in the Niederwerrn Yeshiva. After the passing of his father, the Shaagat Aryeh, the Metz community begged him to succeed his father as rabbi, however, he adamantly refused. From 1788, he began his 25-year tenure as Rabbi of Wallerstein. In 1819, he relocated to the Karlsruhe rabbinate and served as Chief Rabbi of the entire Baden district.
Many prominent rabbis of Southern-Germany communities (Baden and Bavaria districts) were his disciples. He was the primary teacher of R. Yaakov Ettlinger, author of the Aruch LaNer and also taught R. Eliyahu Wilstetter (his successor in the Karlsruhe rabbinate), R. Eliyahu Hirsh Prager Rabbi of Bruchsal, and others.
During his lifetime, Torah study in Germany ebbed and R. Asher exerted himself to teach and disseminate Torah among Jewish youth as he writes: "…Therefore, I have decided to reinforce our holy religion, to protect the success of Jewish youth and to give honor and glory to those who succeed in their studies. I will test them and if I see that they succeed in their studies, I will honor them in public and call them up to the Torah with the title 'HeChaver'. Perhaps this will lead to competition among Jewish youth" (Beit Aharon V'Yisrael anthology, 50, p. 166, citing the Kerem Shlomo anthology, Year 7, Issue 7, p. 44).
The recipient of this gift was R. Ginzburg's disciple in his senior years, R. Yaakov Koppel Moshe HaLevi Lowenstein from Bruchsal, who later officiated as Rabbi of Gailingen and the region. In his youth, he studied in the Karlsruhe Yeshiva under the tutelage of R. Pilta Epstein, R. Aharon Ettlinger and his son R. Yaakov (author of Aruch LaNer). Later, R. Koppel studied in yeshivot in Mainz and Hanau and from 1825, in the Würzburg Yeshiva. The Kerem Shlomo anthology (Cheshvan 1982, p. 57) published a letter by the Aruch LaNer (who at that time taught in his father's yeshiva in Karlsruhe) to R. Avraham Bing, head of the Würzburg Yeshiva, recommending his friend R. Koppel, telling of their friendship: "…Most of our childhood, we were friends studying here in Karlsruhe under the tutelage of my father, my teacher, and he would pursue the study of wisdom and science as well. Afterward, he progressed to the yeshiva in Mainz and thence to the yeshiva of the Rabbi of Hanau…", (cited in the Yeshurun anthology, 8, p. 779). Eventually, R. Yaakov Koppel received rabbinical ordination (semicha) from his first teacher, R. Asher Wallerstein (see the Kerem Shlomo anthology, Year 2, Issue 8).
[1], 52, 51-56 leaves; 44; 48 leaves. 32 cm. High-quality paper and wide margins. Condition varies; good condition. Tear to the top of the title page (old paper repairs). Stains and dampstains. Light wear. Tears to margins of several leaves, not affecting text. Original binding with leather spine. Handwritten documents in the lining of the binding (these leaves were not removed and examined).
Category
German and Dutch Rabbis – Manuscripts, Letters and Signatures
Catalogue
Auction 63 - Rare and Important Items
November 13, 2018
Opening: $6,000
Estimate: $10,000 - $15,000
Sold for: $16,250
Including buyer's premium
Large manuscript (thick volume, hundreds of leaves), novellae on the Bible, Mishnayot and the Talmud, commentary on the weekday, Shabbat and Festival prayers, customs and their reasons, and more. [Frankfurt am Main, ca. late 18th-early 19th century].
Hundreds of leaves handwritten by the author, with many deletions and additions. Complete and original composition by an author we were unable to identify, with mentions of his city – Frankfurt am Main. The author was presumably a leading Torah scholar of Frankfurt, during the tenure of R. Pinchas Horowitz, author of the Haflaa, as rabbi of the city.
The style of novellae is diverse, and includes novellae based on the allegoric approach: many Gematrias (association of words by their numeric value), interpretations according to Kabbalistic teachings and more. The volume contains novellae following the order of the Torah, from Bereshit until the end, novellae on Mishnayot – Orders Zera'im and Moed; novellae on the Talmud – on many tractates; commentaries to Tehillim, Megillat Esther, and to other books of the Bible; commentary to the Passover Haggadah; and more. Many leaves of the book bear the heading "Selections", and contain various novellae on prayers, piyyutim and customs. In several places, the author mentions his city, Frankfurt, and documents the city's customs and their rationales. For instance, on p. 151a: "and in the Bible printed here in Frankfurt…". On p. 176b: "The custom of reading the section regarding lighting the lamps in Parashat Behaalotecha on the eighth day of Channuka… and here in Frankfurt we do not have this custom, since…". On p. 265b: "Here in Frankfurt, the custom was to delay the Shabbat morning prayers in the synagogue, reciting the Shema after the 3rd hour of the day…". On p. 273a: "Here in Frankfurt, the custom isnot to recite KaKatuv Al Yad Nevi'echa, since…".
The author also documents (on p. 177b and p. 265b) a famous custom in German communities, named Jahreskaddisch (the Kaddish of the year), of singing the Kaddish on Simchat Torah in the tunes of the entire year (regarding this custom, see Minhagei Maharitz HaLevi [Dunner, Bnei Brak 2016], part I, pp. 394-395).
Another unique custom is recorded - Chomez'digen Borchu (Barchu of Chametz), of singing Barchu of the evening prayer at the close of Passover in the tune of Selichot days (p. 177a): "In the evening following the last day of Passover, we sing Barchu in a pleasant and stirring tune like during the High Holidays, since Chametz (leaven) is an allegory to the evil inclination, so we sing in this tune to be inspired, to be wary of the evil inclination, and to fortify our heart in worship of G-d" (regarding this custom, see Minhagei Maharitz HaLevi, part I, p. 174).
Several handwritten leaves were found interspersed in the volume, containing drafts and various notes of novellae. One of the leaves includes a lengthy and interesting inscription, documenting the author's initiative of establishing a detailed calendar for the years 1799-1800.
The last leaves are indexes to the contents of the manuscript, arranged by the author. An inscription in Latin characters appears on p. 284b (author's signature?).
1-142, 142-152, 152-174, 174-177, 179-284 leaves (the first leaf is blank). In total, 285 written leaves + [5] single leaves. High-quality paper. 34 cm. Good-fair condition. Stains and wear. Ink smudges. Wear to the page corners at the beginning and end of the book, affecting text. Detached leaves and gatherings. Original binding, damaged and detached.
Enclosed is an expert's report on the manuscript.
Hundreds of leaves handwritten by the author, with many deletions and additions. Complete and original composition by an author we were unable to identify, with mentions of his city – Frankfurt am Main. The author was presumably a leading Torah scholar of Frankfurt, during the tenure of R. Pinchas Horowitz, author of the Haflaa, as rabbi of the city.
The style of novellae is diverse, and includes novellae based on the allegoric approach: many Gematrias (association of words by their numeric value), interpretations according to Kabbalistic teachings and more. The volume contains novellae following the order of the Torah, from Bereshit until the end, novellae on Mishnayot – Orders Zera'im and Moed; novellae on the Talmud – on many tractates; commentaries to Tehillim, Megillat Esther, and to other books of the Bible; commentary to the Passover Haggadah; and more. Many leaves of the book bear the heading "Selections", and contain various novellae on prayers, piyyutim and customs. In several places, the author mentions his city, Frankfurt, and documents the city's customs and their rationales. For instance, on p. 151a: "and in the Bible printed here in Frankfurt…". On p. 176b: "The custom of reading the section regarding lighting the lamps in Parashat Behaalotecha on the eighth day of Channuka… and here in Frankfurt we do not have this custom, since…". On p. 265b: "Here in Frankfurt, the custom was to delay the Shabbat morning prayers in the synagogue, reciting the Shema after the 3rd hour of the day…". On p. 273a: "Here in Frankfurt, the custom isnot to recite KaKatuv Al Yad Nevi'echa, since…".
The author also documents (on p. 177b and p. 265b) a famous custom in German communities, named Jahreskaddisch (the Kaddish of the year), of singing the Kaddish on Simchat Torah in the tunes of the entire year (regarding this custom, see Minhagei Maharitz HaLevi [Dunner, Bnei Brak 2016], part I, pp. 394-395).
Another unique custom is recorded - Chomez'digen Borchu (Barchu of Chametz), of singing Barchu of the evening prayer at the close of Passover in the tune of Selichot days (p. 177a): "In the evening following the last day of Passover, we sing Barchu in a pleasant and stirring tune like during the High Holidays, since Chametz (leaven) is an allegory to the evil inclination, so we sing in this tune to be inspired, to be wary of the evil inclination, and to fortify our heart in worship of G-d" (regarding this custom, see Minhagei Maharitz HaLevi, part I, p. 174).
Several handwritten leaves were found interspersed in the volume, containing drafts and various notes of novellae. One of the leaves includes a lengthy and interesting inscription, documenting the author's initiative of establishing a detailed calendar for the years 1799-1800.
The last leaves are indexes to the contents of the manuscript, arranged by the author. An inscription in Latin characters appears on p. 284b (author's signature?).
1-142, 142-152, 152-174, 174-177, 179-284 leaves (the first leaf is blank). In total, 285 written leaves + [5] single leaves. High-quality paper. 34 cm. Good-fair condition. Stains and wear. Ink smudges. Wear to the page corners at the beginning and end of the book, affecting text. Detached leaves and gatherings. Original binding, damaged and detached.
Enclosed is an expert's report on the manuscript.
Category
German and Dutch Rabbis – Manuscripts, Letters and Signatures
Catalogue
Auction 63 - Rare and Important Items
November 13, 2018
Opening: $10,000
Estimate: $15,000 - $20,000
Unsold
Volume comprised of three manuscripts: · Manuscript of novellae and sermons, autograph of R. Yitzchak HaLevi of Lemgo, author of Toldot Yitzchak. · Manuscript of novellae, sermons and circumcision ledger handwritten by his disciple R. Avraham Prins of Amsterdam. · Copyings of letters and documents from that period, including letters addressed to the Pekidim and Amarkalim (officials and administrators in Amsterdam), and more.
The manuscripts were presumably bound in the beginning of the 1830s. The binding is imprinted with gilt letters: "Zera Yitzchak – Toldot Avraham". The volume contains invaluable Torah and historical material from Torah scholars and public leaders of Amsterdam in the 18th century. Below is an outline of its contents:
· Chiddushei Shas VeChiddushei Sugiot (Talmudic novella). Sermons on Halacha and Aggada: for Siyumim, in praise of the Torah and in praise of peace, for festivals and eulogies. Handwritten by R. Yitzchak Itzak HaLevi of Lemgo, a prominent Amsterdam Torah scholar and rabbi of Groningen. Amsterdam [ca. 1790]. Page 82b mentions "Admor HaGaon" (this may refer to R. Shaul Rabbi of Amsterdam, or to his son and successor R. Yaakov Moshe Lowenstam).
[1], 88 leaves, [1 index leaf]. Autograph of R. Yitzchak of Lemgo.
· Torah novellae and sermons. Familial and communal memoirs. Registry of circumcised babies (Mohel's ledger). Memoirs and copies of documents and letters regarding Eretz Israel. Writings about his teacher, R. Yitzchak of Lemgo. Testaments and eulogies. Handwritten by R. Avraham Prins of Amsterdam (1768-1851), a leading community activist and founder of the Pekidim and Amarkalim organization (officials and administrators in Amsterdam on behalf of the Jews in Eretz Israel), official and chief supervisor of all matters concerning Eretz Israel. [1810-1849].
147 written pages, in the handwriting of R. Avraham Prins. (Some of the signatures following the copyings may be autographic – original, not written by the copier).
R. Yitzchak Itzak (Segal) HaLevi of Lemgo (1748-1801) a prominent scholar of the Etz Chaim study hall of the Ashkenazi community in Amsterdam, was a disciple of R. Shaul of Amsterdam, and a close friend of his son R. Yaakov Moshe. He was amongst the prominent regular "learners" in the Beit HaMidrash and served as lecturer and dean of the yeshiva. In 1800, he was appointed rabbi of Groningen and its district.
His manuscripts underwent many vicissitudes, and numerous books and articles have been written on the subject. His great composition Toldot Yitzchak, commentary on the Tosefta, of which his disciple R. Avraham Prins (who succeeded him as head of the yeshivah) added a sample to Likutei Tzvi, Amsterdam 1809, disappeared and was only revealed to the public at auctions, first appearing in 1870 at the Friedrich Muller auction house in Amsterdam (Item 944) in three folio size volumes containing approximately 1600 leaves. In 1881, the same manuscript was offered as part of the estate of Levi Gutshlag Winifred of the Hague at the H.G. Baum auction house (Item 156). In ca. 1900, this manuscript reached the Rosenthaliana library in Amsterdam. In 1965, Joseph Onderwyser published a book in English named Mavoch (labyrinth) in which he describes in a very picturesque (and odd) manner his worldwide quest for the manuscript of the colossal work on the Tosefta, discovering it in an internal list of the Rosenthaliana library in Amsterdam. This book then raised a polemic in the press and in journals and eventually, a team of editors began publishing the commentary. So far, one volume has been published on Tractate Megillah, Jerusalem, 2002, by Machon Ofek. The volume is prefaced with a long article - the author's biography, and an account of
his tenure in the Amsterdam Beit Midrash.
This manuscript sheds light on the early history of R. Yitzchak of Lemgo's manuscript composition on the Tosefta: On p. 76 of his notebook, R. Avraham Prins documents the purchase of the manuscript at the sale of the estate of R. Yitzchak ben Mordechai of Lemgo, R. Yitzchak's nephew. He relates that it was he who bound it in three volumes "and in each volume I imprinted his name in gilt letters". He bemoans the fact that he lacks the means to publish the book. On p. 86, written at a later date, R. Avraham repeats the fact that since he realized that he was unable to publish the book, he bound it in three volumes so that his teacher's family members could study it (apparently, he returned the three volumes to the descendants of R. Yitzchak of Lemgo).
This booklet, handwritten by R. Yitzchak of Lemgo, is hitherto unknown and a discovery in its own right. R. Avraham Prins writes about it on p. 86 and about more letters "bound with this volume". Evidently, this volume was not offered at the same auctions in the 19th century at which the other three volumes by R. Yitzchak of Lemgo were sold. In addition, R. Avraham Prins' diary of memoirs and sermons discloses new details of the biography of his close teacher R. Yitzchak of Lemgo who taught him Torah and raised him in his home like his own son after he was orphaned.
The diary of the memoirs of R. Avraham Prins is of great significance, as it also reveals unknown details of the history of the Ashkenazi community in Amsterdam in the late 18th century and in the early 19th century.
Among them are details of the circumstances which led to the establishment of the Pekidim and Amarkalim (Officials and Administrators) organization, when a Jew left behind a will dedicating one third of his inheritance to the poor people of Eretz Israel. His heirs attempted to prevent the execution of the will, but R. Avraham together with R. Tzvi Hirsch Lehren endeavoured to collect the inheritance, initiating the establishment of the Pekidim and Amarkalim (pages 81-82). The copying of these Pekidim and Amarkalim documents is also unknown, as the book Igrot HaPekidim VeHaAmarkalim MeAmsterdam published in Jerusalem, 1965 only includes the letters sent from Amsterdam to Jerusalem, while these are copies of letters sent from Eretz Israel to Amsterdam. This material has not yet been sufficiently examined, but below is an outline of the letters' contents: Letters signed by R. Tuviah ben R. Shlomo, R. Natan Nata ben R. Menachem Mendel, R. Avraham Shlomo Zalman Shapira (Tzoref) and his son-in-law R. Aryeh ben R. Yerachmiel, treasurer and trustee. Letters from the rabbis of Hebron, Tiberias and Jerusalem.
A letter from Livorno containing a copy of a missive by R. Yisrael of Shklow, disciple of the Vilna Gaon to R. Shlomo Zalman Tsoref regarding the mission for locating the Ten Lost Tribes. (This letter is a new discovery in this enigmatic affair - See article by Dr. Aryeh Morgenstern, Sinai, 100, pp. 552-554).
Throughout the years, R. Avraham Prins recorded in this volume Torah and ethics thoughts, as well as eulogies for his offspring who died during his lifetime and wills he wrote at the age of 60 and 64. On p. 86, he wrote that "In Sivan 1838, I reached the age of 70". In his testament from 1849 he hints that he is 80 years old (p. 119), evidence to the fact he was born in 1768 or in 1769. R. Avraham Prins died in 1851.
Total of approx. 200 leaves (some are blank). 19.5 cm. Thick high-quality paper, very good condition. Original leather binding with gilt inscription and ornaments, in very good condition. Minor repair of tear to back cover. Ex-libris.
The manuscripts were presumably bound in the beginning of the 1830s. The binding is imprinted with gilt letters: "Zera Yitzchak – Toldot Avraham". The volume contains invaluable Torah and historical material from Torah scholars and public leaders of Amsterdam in the 18th century. Below is an outline of its contents:
· Chiddushei Shas VeChiddushei Sugiot (Talmudic novella). Sermons on Halacha and Aggada: for Siyumim, in praise of the Torah and in praise of peace, for festivals and eulogies. Handwritten by R. Yitzchak Itzak HaLevi of Lemgo, a prominent Amsterdam Torah scholar and rabbi of Groningen. Amsterdam [ca. 1790]. Page 82b mentions "Admor HaGaon" (this may refer to R. Shaul Rabbi of Amsterdam, or to his son and successor R. Yaakov Moshe Lowenstam).
[1], 88 leaves, [1 index leaf]. Autograph of R. Yitzchak of Lemgo.
· Torah novellae and sermons. Familial and communal memoirs. Registry of circumcised babies (Mohel's ledger). Memoirs and copies of documents and letters regarding Eretz Israel. Writings about his teacher, R. Yitzchak of Lemgo. Testaments and eulogies. Handwritten by R. Avraham Prins of Amsterdam (1768-1851), a leading community activist and founder of the Pekidim and Amarkalim organization (officials and administrators in Amsterdam on behalf of the Jews in Eretz Israel), official and chief supervisor of all matters concerning Eretz Israel. [1810-1849].
147 written pages, in the handwriting of R. Avraham Prins. (Some of the signatures following the copyings may be autographic – original, not written by the copier).
R. Yitzchak Itzak (Segal) HaLevi of Lemgo (1748-1801) a prominent scholar of the Etz Chaim study hall of the Ashkenazi community in Amsterdam, was a disciple of R. Shaul of Amsterdam, and a close friend of his son R. Yaakov Moshe. He was amongst the prominent regular "learners" in the Beit HaMidrash and served as lecturer and dean of the yeshiva. In 1800, he was appointed rabbi of Groningen and its district.
His manuscripts underwent many vicissitudes, and numerous books and articles have been written on the subject. His great composition Toldot Yitzchak, commentary on the Tosefta, of which his disciple R. Avraham Prins (who succeeded him as head of the yeshivah) added a sample to Likutei Tzvi, Amsterdam 1809, disappeared and was only revealed to the public at auctions, first appearing in 1870 at the Friedrich Muller auction house in Amsterdam (Item 944) in three folio size volumes containing approximately 1600 leaves. In 1881, the same manuscript was offered as part of the estate of Levi Gutshlag Winifred of the Hague at the H.G. Baum auction house (Item 156). In ca. 1900, this manuscript reached the Rosenthaliana library in Amsterdam. In 1965, Joseph Onderwyser published a book in English named Mavoch (labyrinth) in which he describes in a very picturesque (and odd) manner his worldwide quest for the manuscript of the colossal work on the Tosefta, discovering it in an internal list of the Rosenthaliana library in Amsterdam. This book then raised a polemic in the press and in journals and eventually, a team of editors began publishing the commentary. So far, one volume has been published on Tractate Megillah, Jerusalem, 2002, by Machon Ofek. The volume is prefaced with a long article - the author's biography, and an account of
his tenure in the Amsterdam Beit Midrash.
This manuscript sheds light on the early history of R. Yitzchak of Lemgo's manuscript composition on the Tosefta: On p. 76 of his notebook, R. Avraham Prins documents the purchase of the manuscript at the sale of the estate of R. Yitzchak ben Mordechai of Lemgo, R. Yitzchak's nephew. He relates that it was he who bound it in three volumes "and in each volume I imprinted his name in gilt letters". He bemoans the fact that he lacks the means to publish the book. On p. 86, written at a later date, R. Avraham repeats the fact that since he realized that he was unable to publish the book, he bound it in three volumes so that his teacher's family members could study it (apparently, he returned the three volumes to the descendants of R. Yitzchak of Lemgo).
This booklet, handwritten by R. Yitzchak of Lemgo, is hitherto unknown and a discovery in its own right. R. Avraham Prins writes about it on p. 86 and about more letters "bound with this volume". Evidently, this volume was not offered at the same auctions in the 19th century at which the other three volumes by R. Yitzchak of Lemgo were sold. In addition, R. Avraham Prins' diary of memoirs and sermons discloses new details of the biography of his close teacher R. Yitzchak of Lemgo who taught him Torah and raised him in his home like his own son after he was orphaned.
The diary of the memoirs of R. Avraham Prins is of great significance, as it also reveals unknown details of the history of the Ashkenazi community in Amsterdam in the late 18th century and in the early 19th century.
Among them are details of the circumstances which led to the establishment of the Pekidim and Amarkalim (Officials and Administrators) organization, when a Jew left behind a will dedicating one third of his inheritance to the poor people of Eretz Israel. His heirs attempted to prevent the execution of the will, but R. Avraham together with R. Tzvi Hirsch Lehren endeavoured to collect the inheritance, initiating the establishment of the Pekidim and Amarkalim (pages 81-82). The copying of these Pekidim and Amarkalim documents is also unknown, as the book Igrot HaPekidim VeHaAmarkalim MeAmsterdam published in Jerusalem, 1965 only includes the letters sent from Amsterdam to Jerusalem, while these are copies of letters sent from Eretz Israel to Amsterdam. This material has not yet been sufficiently examined, but below is an outline of the letters' contents: Letters signed by R. Tuviah ben R. Shlomo, R. Natan Nata ben R. Menachem Mendel, R. Avraham Shlomo Zalman Shapira (Tzoref) and his son-in-law R. Aryeh ben R. Yerachmiel, treasurer and trustee. Letters from the rabbis of Hebron, Tiberias and Jerusalem.
A letter from Livorno containing a copy of a missive by R. Yisrael of Shklow, disciple of the Vilna Gaon to R. Shlomo Zalman Tsoref regarding the mission for locating the Ten Lost Tribes. (This letter is a new discovery in this enigmatic affair - See article by Dr. Aryeh Morgenstern, Sinai, 100, pp. 552-554).
Throughout the years, R. Avraham Prins recorded in this volume Torah and ethics thoughts, as well as eulogies for his offspring who died during his lifetime and wills he wrote at the age of 60 and 64. On p. 86, he wrote that "In Sivan 1838, I reached the age of 70". In his testament from 1849 he hints that he is 80 years old (p. 119), evidence to the fact he was born in 1768 or in 1769. R. Avraham Prins died in 1851.
Total of approx. 200 leaves (some are blank). 19.5 cm. Thick high-quality paper, very good condition. Original leather binding with gilt inscription and ornaments, in very good condition. Minor repair of tear to back cover. Ex-libris.
Category
German and Dutch Rabbis – Manuscripts, Letters and Signatures
Catalogue
![Letter (2 pages, approx. 40 lines) handwritten and signed by R. Yaakov Ettlinger, author of Aruch LaNer. [Altona, ca. 1868].](https://files.kedem-auctions.com/files/Sale63-public/26_1.jpg "Responsum Letter Handwritten and Signed by the Aruch LaNer")
![Letter (2 pages, approx. 40 lines) handwritten and signed by R. Yaakov Ettlinger, author of Aruch LaNer. [Altona, ca. 1868].](https://files.kedem-auctions.com/files/Sale63-public/26_2.jpg "Responsum Letter Handwritten and Signed by the Aruch LaNer")
Auction 63 - Rare and Important Items
November 13, 2018
Opening: $1,000
Estimate: $3,000 - $4,000
Sold for: $4,750
Including buyer's premium
Letter (2 pages, approx. 40 lines) handwritten and signed by R. Yaakov Ettlinger, author of Aruch LaNer. [Altona, ca. 1868].
Responsum of Torah thoughts pertaining to the inspection of sacrifices and other topics, addressed to "my son-in-law the rabbi" (presumably his son-in-law R. Yisrael Meir Freimann, Rabbi of Filehne – see below), and signed at the end "so are the words of your father-in-law Yaakov".
The Aruch LaNer includes in his letter a copying from his novellae on Tractate Pesachim: "...so I wrote in my miscellany. And from here you see, my son-in-law, that my thoughts parallel yours, and you wrote well, particularly in the difficulty you raised… which indeed is an excellent question, and I heard it several years ago from a certain Torah scholar from Königsberg (whose name presently eludes me)…".
The letter is undated, but in his words the Aruch LaNer refers to new books printed in 1861-1868 (see Hebrew description).
R. Yaakov Ettlinger (1789-1872, Otzar HaRabbanim 9805), chief rabbi of Altona and the surroundings and rabbi of Altona, was a foremost leader of German Jewry and one of the strongest opponents of the Reform movement. In his youth, he served as lecturer in the yeshiva of his father, R. Aharon Ettlinger in Karlsruhe, and was one of the primary disciples of R. Asher Wallerstein, son of the Shaagat Aryeh and rabbi of the city. He also studied in the Würzburg yeshiva under R. Avraham Bing, and was a colleague of Chacham Yitzchak Bernays of Hamburg and R. Elazar Bergman of Jerusalem.
In ca. 1828, he was appointed dean of the yeshiva and rabbi of the Kloiz in Mannheim, and in 1836, went to serve as rabbi of the Three Communities (Altona, Hamburg and Wandsbek), where he established a prominent yeshiva. R. Yaakov Ettlinger dedicated his life to disseminating Torah, and leading German rabbis were his disciples, the most renowned ones include: R. Samson Refael Hirsch; R. Azriel Hildesheimer, R. Tzvi Binyamin Auerbach Rabbi of Halberstadt and author of Nachal Eshkol, R. Getsch Schlesinger dayan in Hamburg, R. Eliyahu Munk dayan in Altona and his son R. Yehuda Munk Rabbi of Marburg, R. Zev Yitzchak HaLevi Dunner of Köln author of LiChevod Amudei HaTorah, R. Moshe Weisskopf Rabbi of Paris, and other renowned disciples who were the glory of German communities in that generation.
He authored the following books: Aruch LaNer on Talmudic tractates, Bikurei Yaakov, Responsa Binyan Tzion, Minchat Ani on the Torah and others. He was the founder and author of the Orthodox periodical Shomer Tzion HaNe'eman. His books are studied until this day in Torah study halls, and his teachings are quoted extensively in Halachic literature. Already in his generation, he was considered a leading Halachic authority, and Halachic questions were referred to him from Jerusalem and throughout the Jewish world. R. Yosef Shaul Natansohn wrote in several dispensations for Agunot, that he will issue a permission only if the "Gaon from Altona" will concur with him (Shoel UMeshiv, Telitaa, part II, 216; part III, 87). He was the supreme authority amongst German rabbis, and even the great Torah scholar from Würzburg, R. Yitzchak Dov Bamberger wrote regarding him: "and since then, I would bring any difficulty before leading Torah scholars of the generation, R. M. Kargau and my mechutan R. Yaakov Ettlinger… before them I posed any difficult matter" (Responsa Yad HaLevi, Jerusalem 1988, p. 60). After his passing and that of the Ktav Sofer the same year, Rebbe Menachem Mendel of Deyzh termed them the righteous men of the generation (Maaglei Tzedek, I, Parashat Vaera).
The recipient of this letter was presumably his son-in-law R. Yisrael Meir Freimann (1830-1884), Rabbi of Filehne (Wieleń) and Ostrowo (Ostrów Wielkopolski, Posen Province), author of Anfei Yehuda on the VeHizhir book. He exchanged extensive correspondence with his father-in-law the Aruch LaNer on various topics, some of which was published in Responsa Binyan Tzion, mostly in part III of the new edition of Likutei Teshuvot – Binyan Tzion (Dvar Yerushalayim publication, Jerusalem 2002). This responsum was not published in the new edition of Binyan Tzion, yet it does contain a different responsum addressed to R. Shlomo Bamberger, in Elul 1868 (Responsa Binyan Tzion, part III – Likutei Teshuvot, section 121), criticizing and contesting the words of the Shoel UMeshiv in his approbation to the book of R. Bamberger, which was published that year. That responsum mentions that the Aruch LaNer previously corresponded with his son-in-law R. Yisrael Meir Freimann on the topic, and passages from this letter are cited in that responsum. It results therefore, that the recipient of this letter is his son-in-law R. Yisrael Meir Freimann, and that this letter was written prior to Elul 1868.
[1] leaf. 21 cm. 2 written pages, approx. 40 lines. Thin, blueish stationery, good condition. Creases and light stains.
Responsum of Torah thoughts pertaining to the inspection of sacrifices and other topics, addressed to "my son-in-law the rabbi" (presumably his son-in-law R. Yisrael Meir Freimann, Rabbi of Filehne – see below), and signed at the end "so are the words of your father-in-law Yaakov".
The Aruch LaNer includes in his letter a copying from his novellae on Tractate Pesachim: "...so I wrote in my miscellany. And from here you see, my son-in-law, that my thoughts parallel yours, and you wrote well, particularly in the difficulty you raised… which indeed is an excellent question, and I heard it several years ago from a certain Torah scholar from Königsberg (whose name presently eludes me)…".
The letter is undated, but in his words the Aruch LaNer refers to new books printed in 1861-1868 (see Hebrew description).
R. Yaakov Ettlinger (1789-1872, Otzar HaRabbanim 9805), chief rabbi of Altona and the surroundings and rabbi of Altona, was a foremost leader of German Jewry and one of the strongest opponents of the Reform movement. In his youth, he served as lecturer in the yeshiva of his father, R. Aharon Ettlinger in Karlsruhe, and was one of the primary disciples of R. Asher Wallerstein, son of the Shaagat Aryeh and rabbi of the city. He also studied in the Würzburg yeshiva under R. Avraham Bing, and was a colleague of Chacham Yitzchak Bernays of Hamburg and R. Elazar Bergman of Jerusalem.
In ca. 1828, he was appointed dean of the yeshiva and rabbi of the Kloiz in Mannheim, and in 1836, went to serve as rabbi of the Three Communities (Altona, Hamburg and Wandsbek), where he established a prominent yeshiva. R. Yaakov Ettlinger dedicated his life to disseminating Torah, and leading German rabbis were his disciples, the most renowned ones include: R. Samson Refael Hirsch; R. Azriel Hildesheimer, R. Tzvi Binyamin Auerbach Rabbi of Halberstadt and author of Nachal Eshkol, R. Getsch Schlesinger dayan in Hamburg, R. Eliyahu Munk dayan in Altona and his son R. Yehuda Munk Rabbi of Marburg, R. Zev Yitzchak HaLevi Dunner of Köln author of LiChevod Amudei HaTorah, R. Moshe Weisskopf Rabbi of Paris, and other renowned disciples who were the glory of German communities in that generation.
He authored the following books: Aruch LaNer on Talmudic tractates, Bikurei Yaakov, Responsa Binyan Tzion, Minchat Ani on the Torah and others. He was the founder and author of the Orthodox periodical Shomer Tzion HaNe'eman. His books are studied until this day in Torah study halls, and his teachings are quoted extensively in Halachic literature. Already in his generation, he was considered a leading Halachic authority, and Halachic questions were referred to him from Jerusalem and throughout the Jewish world. R. Yosef Shaul Natansohn wrote in several dispensations for Agunot, that he will issue a permission only if the "Gaon from Altona" will concur with him (Shoel UMeshiv, Telitaa, part II, 216; part III, 87). He was the supreme authority amongst German rabbis, and even the great Torah scholar from Würzburg, R. Yitzchak Dov Bamberger wrote regarding him: "and since then, I would bring any difficulty before leading Torah scholars of the generation, R. M. Kargau and my mechutan R. Yaakov Ettlinger… before them I posed any difficult matter" (Responsa Yad HaLevi, Jerusalem 1988, p. 60). After his passing and that of the Ktav Sofer the same year, Rebbe Menachem Mendel of Deyzh termed them the righteous men of the generation (Maaglei Tzedek, I, Parashat Vaera).
The recipient of this letter was presumably his son-in-law R. Yisrael Meir Freimann (1830-1884), Rabbi of Filehne (Wieleń) and Ostrowo (Ostrów Wielkopolski, Posen Province), author of Anfei Yehuda on the VeHizhir book. He exchanged extensive correspondence with his father-in-law the Aruch LaNer on various topics, some of which was published in Responsa Binyan Tzion, mostly in part III of the new edition of Likutei Teshuvot – Binyan Tzion (Dvar Yerushalayim publication, Jerusalem 2002). This responsum was not published in the new edition of Binyan Tzion, yet it does contain a different responsum addressed to R. Shlomo Bamberger, in Elul 1868 (Responsa Binyan Tzion, part III – Likutei Teshuvot, section 121), criticizing and contesting the words of the Shoel UMeshiv in his approbation to the book of R. Bamberger, which was published that year. That responsum mentions that the Aruch LaNer previously corresponded with his son-in-law R. Yisrael Meir Freimann on the topic, and passages from this letter are cited in that responsum. It results therefore, that the recipient of this letter is his son-in-law R. Yisrael Meir Freimann, and that this letter was written prior to Elul 1868.
[1] leaf. 21 cm. 2 written pages, approx. 40 lines. Thin, blueish stationery, good condition. Creases and light stains.
Category
German and Dutch Rabbis – Manuscripts, Letters and Signatures
Catalogue
Auction 63 - Rare and Important Items
November 13, 2018
Opening: $5,000
Estimate: $10,000 - $15,000
Sold for: $8,750
Including buyer's premium
Autograph manuscript of R. Samson Refael Hirsch – sections of his commentary to the Torah and of translations of verses from Bamidbar, written in German and Hebrew and arranged for print [Frankfurt am Main, ca. 1870s].
These sixteen leaves contain the commentary of R. Samson Refael Hirsch beginning with Naso, chapter 6 verse 19, until Behaalotecha chapter 10, verse 12; and the German translation of the verses of Naso, chapter 6, verse 22 through Behaalotecha chapter 10 verse 28.
Author's autograph, with deletions and additions. 32 large pages in close, small handwriting. The main part of the text is the lengthy commentary by R. Samson Refael Hirsch. The margins contain the translation of the verses to German, as well as additions and corrections to the commentary. (The text of the printed book incorporates these additions and corrections, and this manuscript is presumably the revised edition of the commentary, brought to print in 1876. The manuscript contains emphasized words, which were also emphasized in print). The composition was published in the author's lifetime in Frankfurt, between 1867 and 1878, and later published in further editions, in several languages.
R. Shimshon ben R. Refael Hirsch (1808-1888) was the legendary leader of German Orthodox Jewry and founder of the association of independent communities. He was a disciple of Chacham Bernays of Hamburg, and of R. Yaakov Etlinger, the Aruch LaNer of Altona. At the age of 22, he began serving in the rabbinates of Oldenburg, Emden and Nikolsburg. In 1850, he was summoned by eleven orthodox families in Frankfurt am Main to stand at the helm of the new orthodox community Adat Yeshurun. R. Samson Refael Hirsch was the first to attempt to stem the rapid spiritual decline of German Jewry, painstakingly rebuilding Orthodox Jewry in Germany. His Halachic and Torah authority earned him the undisputed position of leader of Orthodox Jewry in Western Europe. He invested great effort in establishing the independent communities in various German cities, and educated an entire generation to Torah and observance, through his discourses, books and essays (the Nineteen Letters, Horeb and others), which were originally delivered and written in German, and have since been translated and published in many editions, in Hebrew and other languages.
His magnum-opus is undoubtedly his expansive commentary on the Torah, which contains profound philosophical ideas of Jewish ideology, faith and ethics, composition which serves until this day as a basis for books on Jewish thought and for many lecturers. This work is a commentary on the Torah based on the teachings of Chazal and the early commentators, incorporating original ideas by the author, on man's duty in this world, which are supported by his profound knowledge in Kabbalah, "though he never mentions Kabbalistic works in his commentary, Kabbalists have already pronounced that his commentary on the Torah was profoundly influenced by the Zohar…" (Shemesh Marpeh, New York 1992, pp. 308-309). An eye witness testified that the draft notebooks of his commentary contain many quotations from the Zohar (ibid.), though in this manuscript, which contains the commentary prepared for print, the sources of those quotations were omitted. In his commentaries pertaining to Halachic topics, his distinct and comprehensive knowledge of Talmudic topics is apparent, including of subjects of Kodashim and Taharot. Reputedly, the Ktav Sofer, when he met him in his youth, was impressed with his erudition and the breadth of his knowledge of Talmud and Halacha, saying: "…whichever topic we discussed, anywhere in the Talmud and in Halacha, he was fluent" (Shemesh Marpeh, p. 290). In the approbations to his responsa work Shemesh Marpeh (New York, 1992), the leading Torah scholars of our generation describe the importance of R. Samson Refael Hirsch's works: "His famous compositions, in all of which his objective was to demonstrate the supremacy and truth of our holy Torah… and to establish religious observance without any deviation whatsoever from the tradition of our ancestors and teachers… (the words of R. Elazar Menachem Shach in his approbation); "A leader in Jewish thought, ceaseless in his endeavors to establish religious observance" (the words of R. Yosef Shalom Elyashiv in his approbation).
[16] leaves, written on both sides. 28-29 cm. Thin, high-quality paper, some leaves blueish. Good-fair condition. Stains and ink spillages. Tears and wear with slight damage to text. Without binding.
These sixteen leaves contain the commentary of R. Samson Refael Hirsch beginning with Naso, chapter 6 verse 19, until Behaalotecha chapter 10, verse 12; and the German translation of the verses of Naso, chapter 6, verse 22 through Behaalotecha chapter 10 verse 28.
Author's autograph, with deletions and additions. 32 large pages in close, small handwriting. The main part of the text is the lengthy commentary by R. Samson Refael Hirsch. The margins contain the translation of the verses to German, as well as additions and corrections to the commentary. (The text of the printed book incorporates these additions and corrections, and this manuscript is presumably the revised edition of the commentary, brought to print in 1876. The manuscript contains emphasized words, which were also emphasized in print). The composition was published in the author's lifetime in Frankfurt, between 1867 and 1878, and later published in further editions, in several languages.
R. Shimshon ben R. Refael Hirsch (1808-1888) was the legendary leader of German Orthodox Jewry and founder of the association of independent communities. He was a disciple of Chacham Bernays of Hamburg, and of R. Yaakov Etlinger, the Aruch LaNer of Altona. At the age of 22, he began serving in the rabbinates of Oldenburg, Emden and Nikolsburg. In 1850, he was summoned by eleven orthodox families in Frankfurt am Main to stand at the helm of the new orthodox community Adat Yeshurun. R. Samson Refael Hirsch was the first to attempt to stem the rapid spiritual decline of German Jewry, painstakingly rebuilding Orthodox Jewry in Germany. His Halachic and Torah authority earned him the undisputed position of leader of Orthodox Jewry in Western Europe. He invested great effort in establishing the independent communities in various German cities, and educated an entire generation to Torah and observance, through his discourses, books and essays (the Nineteen Letters, Horeb and others), which were originally delivered and written in German, and have since been translated and published in many editions, in Hebrew and other languages.
His magnum-opus is undoubtedly his expansive commentary on the Torah, which contains profound philosophical ideas of Jewish ideology, faith and ethics, composition which serves until this day as a basis for books on Jewish thought and for many lecturers. This work is a commentary on the Torah based on the teachings of Chazal and the early commentators, incorporating original ideas by the author, on man's duty in this world, which are supported by his profound knowledge in Kabbalah, "though he never mentions Kabbalistic works in his commentary, Kabbalists have already pronounced that his commentary on the Torah was profoundly influenced by the Zohar…" (Shemesh Marpeh, New York 1992, pp. 308-309). An eye witness testified that the draft notebooks of his commentary contain many quotations from the Zohar (ibid.), though in this manuscript, which contains the commentary prepared for print, the sources of those quotations were omitted. In his commentaries pertaining to Halachic topics, his distinct and comprehensive knowledge of Talmudic topics is apparent, including of subjects of Kodashim and Taharot. Reputedly, the Ktav Sofer, when he met him in his youth, was impressed with his erudition and the breadth of his knowledge of Talmud and Halacha, saying: "…whichever topic we discussed, anywhere in the Talmud and in Halacha, he was fluent" (Shemesh Marpeh, p. 290). In the approbations to his responsa work Shemesh Marpeh (New York, 1992), the leading Torah scholars of our generation describe the importance of R. Samson Refael Hirsch's works: "His famous compositions, in all of which his objective was to demonstrate the supremacy and truth of our holy Torah… and to establish religious observance without any deviation whatsoever from the tradition of our ancestors and teachers… (the words of R. Elazar Menachem Shach in his approbation); "A leader in Jewish thought, ceaseless in his endeavors to establish religious observance" (the words of R. Yosef Shalom Elyashiv in his approbation).
[16] leaves, written on both sides. 28-29 cm. Thin, high-quality paper, some leaves blueish. Good-fair condition. Stains and ink spillages. Tears and wear with slight damage to text. Without binding.
Category
German and Dutch Rabbis – Manuscripts, Letters and Signatures
Catalogue
Auction 63 - Rare and Important Items
November 13, 2018
Opening: $1,000
Estimate: $2,000 - $3,000
Sold for: $4,750
Including buyer's premium
A letter of rabbinical ordination handwritten and signed by R. Azriel Hildesheimer – semicha ("yoreh yoreh yadin yadin") for his disciple R. Meir son of R. Wolf Austerlitz. Eisenstadt, [1858].
R. Azriel's wax seal is imprinted in the margins under his signature.
R. Azriel Hildesheimer (1820-1899), an eminent rabbi, disciple of the author of Aruch LaNer and of R. Yitzchak Berneis of Hamburg. From 1851-1869, served as Rabbi in Eisenstadt, and introduced an innovative yeshiva integrating secular studies with Torah study, following the principle of Torah with Derech Eretz, provoking opposition and criticism both from the Reform Movement and from certain sects of the Orthodox community. Nonetheless, Hungarian and German Torah leaders perceived his greatness and supported his yeshiva. In 1869, he was appointed Rabbi of Berlin, wherein he established the Hildesheimer Rabbinical Seminary and stood at the helm of German Orthodox Jewry.
The recipient of the semicha, R. Meir HaLevi Austerlitz (died in 1913), officiated as dayan in Eisenstadt. Son of R. Binyamin Ze'ev Wolf HaLevi Austerlitz, dayan in Eisenstadt and son-in-law of R. Yechezkel Moshe Fishman Rabbi of Miskolc.
Double leaf, approx. 34 cm. Good condition. Stains. Folding marks. Tiny tears to margins.
R. Azriel's wax seal is imprinted in the margins under his signature.
R. Azriel Hildesheimer (1820-1899), an eminent rabbi, disciple of the author of Aruch LaNer and of R. Yitzchak Berneis of Hamburg. From 1851-1869, served as Rabbi in Eisenstadt, and introduced an innovative yeshiva integrating secular studies with Torah study, following the principle of Torah with Derech Eretz, provoking opposition and criticism both from the Reform Movement and from certain sects of the Orthodox community. Nonetheless, Hungarian and German Torah leaders perceived his greatness and supported his yeshiva. In 1869, he was appointed Rabbi of Berlin, wherein he established the Hildesheimer Rabbinical Seminary and stood at the helm of German Orthodox Jewry.
The recipient of the semicha, R. Meir HaLevi Austerlitz (died in 1913), officiated as dayan in Eisenstadt. Son of R. Binyamin Ze'ev Wolf HaLevi Austerlitz, dayan in Eisenstadt and son-in-law of R. Yechezkel Moshe Fishman Rabbi of Miskolc.
Double leaf, approx. 34 cm. Good condition. Stains. Folding marks. Tiny tears to margins.
Category
German and Dutch Rabbis – Manuscripts, Letters and Signatures
Catalogue
Auction 63 - Rare and Important Items
November 13, 2018
Opening: $2,000
Estimate: $4,000 - $6,000
Sold for: $5,500
Including buyer's premium
Lengthy and interesting letter, handwritten and signed by R. Yisrael Lipschitz, author of Tiferet Yisrael. Danzig (Gdańsk), Yom Kippur eve, 1854.
Addressed to Sir Moses Montefiore and his wife Yehudit, and enclosing a copy of the book Tiferet Yisrael on Order Kodashim (printed in Königsberg 1850). The letter begins with wishes for a "year of blessing and success" and concludes: "…so are the words of the one who loves you and reveres you, who extends his blessings to you for the new year and for a good final sealing, and wishes you a joyous festival – Yisrael Lipschitz".
In the body of the letter, R. Yisrael expresses his gratitude to the Montefiore family for their financial support in publishing the book, and refers to mentioning Sir Moses Montefiore and his wife on the title pages, in blessing: "I hereby present you with my book on order Kodashim which G-d granted me… take a look and see my honored ones, your names mentioned in blessing… on the title page… and the merit of the Holy Torah… and the merit of those who study this holy book, will stand for you, honored couple, and may your memory be blessed throughout the land, from the extremities of the Rhine river until the borders of Russia and Turkey, which is how far, G-d be praised, these books have reached, and may your names upon the title pages of Tiferet Yisrael glow like the luminaries light up the sky…".
R. Yisrael Lipschitz (1782-1860) is renowned for his monumental composition Tiferet Yisrael on the six orders of Mishna, which was accepted by the entire Jewish world and has been reprinted in hundreds of editions until this day. He was the son of R. Gedalia Lipschitz author of Regel Yeshara, and grandson of R. Yisrael Lipschitz Rabbi of Cleves. An outstanding Torah scholar and a foremost leader of German Jewry, he sat studying Torah the entire day, bedecked in Tallit and Tefillin beneath his outer coat, and was renowned as a holy and G-d fearing man. He served as rabbi for over fifty years, in the communities of Dessau, Danzig and others. Apart from Tiferet Yisrael on the Mishna, he composed many other books, of homilies, novellae and Halachic rulings.
[1] leaf, approx. 27 cm. Approx. 24 autograph lines and signature, in neat calligraphic script. Thin, blueish-grayish stationery. Fair-good condition. Tears and creases. Adhesive tape repairs.
Addressed to Sir Moses Montefiore and his wife Yehudit, and enclosing a copy of the book Tiferet Yisrael on Order Kodashim (printed in Königsberg 1850). The letter begins with wishes for a "year of blessing and success" and concludes: "…so are the words of the one who loves you and reveres you, who extends his blessings to you for the new year and for a good final sealing, and wishes you a joyous festival – Yisrael Lipschitz".
In the body of the letter, R. Yisrael expresses his gratitude to the Montefiore family for their financial support in publishing the book, and refers to mentioning Sir Moses Montefiore and his wife on the title pages, in blessing: "I hereby present you with my book on order Kodashim which G-d granted me… take a look and see my honored ones, your names mentioned in blessing… on the title page… and the merit of the Holy Torah… and the merit of those who study this holy book, will stand for you, honored couple, and may your memory be blessed throughout the land, from the extremities of the Rhine river until the borders of Russia and Turkey, which is how far, G-d be praised, these books have reached, and may your names upon the title pages of Tiferet Yisrael glow like the luminaries light up the sky…".
R. Yisrael Lipschitz (1782-1860) is renowned for his monumental composition Tiferet Yisrael on the six orders of Mishna, which was accepted by the entire Jewish world and has been reprinted in hundreds of editions until this day. He was the son of R. Gedalia Lipschitz author of Regel Yeshara, and grandson of R. Yisrael Lipschitz Rabbi of Cleves. An outstanding Torah scholar and a foremost leader of German Jewry, he sat studying Torah the entire day, bedecked in Tallit and Tefillin beneath his outer coat, and was renowned as a holy and G-d fearing man. He served as rabbi for over fifty years, in the communities of Dessau, Danzig and others. Apart from Tiferet Yisrael on the Mishna, he composed many other books, of homilies, novellae and Halachic rulings.
[1] leaf, approx. 27 cm. Approx. 24 autograph lines and signature, in neat calligraphic script. Thin, blueish-grayish stationery. Fair-good condition. Tears and creases. Adhesive tape repairs.
Category
German and Dutch Rabbis – Manuscripts, Letters and Signatures
Catalogue
Auction 63 - Rare and Important Items
November 13, 2018
Opening: $20,000
Estimate: $40,000 - $60,000
Sold for: $32,500
Including buyer's premium
Leaf, handwritten on both sides – Two authorizations, accepting members to the Chevrat Mishnayot in the city of Volozhin, signed by the members of the society, including the signatures of R. Chaim of Volozhin, author of Nefesh HaChaim and of his eldest brother, R. Simcha of Volozhin. Volozhin, 1764.
This document was issued by the society of Torah study in Volozhin, in which R. Chaim of Volozhin participated. He signed this document at the age of 15, a decade before he was appointed Rabbi of Volozhin and many years before he established his famous yeshiva in the city.
On one side of the leaf is an authorization written on the 8th of Iyar 1764, accepting R. Shmuel son of R. Shimon to the Chevrat Mishnayot.
The last signature appearing on the leaf is "Chaim son of R. Yitzchak" – The signature of R. Chaim of Volozhin [next to his signature, the word "of Volozhin" was written in another handwriting].
The other signatures: "Mordechai son of Meir", "Aryeh Leib son of R. Yitzchak", "Simcha son of R. Yitzchak", "Moshe son of R. Yaakov", "Yeshaya son of Chaim Zecharya", "Avraham son of R. Aharon", "Shimshon son of R. Moshe".
On the other side of the leaf is an authorization for accepting R. Avraham Duber son of R. Yehuda Yidel and his son-in-law R. Avril and R. Yaakov his brother, dated Tuesday, the 11th of MarCheshvan 1764.
The last signature is: "Chaim son of R. Yitzchak" – Signature of R. Chaim of Volozhin.
The other signatures: "Zvi Hirsh son of R. H…", "Simcha son of R. Yitzchak", "Moshe son of R. Yitzchak", "Avraham son of R. Aharon".
Apparently the signature "Simcha son of R. Yitzchak" belongs to R. Simcha of Volozhin, eldest brother of R. Chaim.
R. Chaim of Volozhin (1749-1821), author of Nefesh HaChaim, Torah luminary who stood at the helm of Lithuanian Jewry and was active in advancing Torah study. Born in Volozhin, son of R. Yitzchak, a community leader, close disciple of the Vilna Gaon and founder or the Volozhin yeshiva, forerunner of Lithuanian yeshivot. In his youth, he was a disciple of R. Refael HaCohen of Hamburg, author of Torah Yekutiel at the time the latter officiated as rabbi in Minsk and continued his studies at the yeshiva of the Shaagat Aryeh during his second tenure in the Volozhin rabbinate. He then basked in the luminance of the Vilna Gaon, becoming his most prominent disciple and clinging to his venerable teacher for many years until the Gaon's passing. His companion and friend R. Yisrael of Shklow lavishly praised R. Chaim in the introduction to his work Taklin Chadtin, using superlative titles describing his Torah greatness and pure character.
In 1774, at about the age of 25, R. Chaim was appointed Rabbi of Volozhin and held this position until 1789. He then relocated to serve as Rabbi of Ukmergė (Vilkmergė), however due to opposition by a number of members of that community, he returned to Volozhin after only one year, officiating as rabbi until his passing. He was an active leader, wrote halachic responsa to great Torah scholars in his times and was the decisive opinion on current issues in his days. His yeshiva thrived under his management and drew disciples from all over Lithuania, becoming a prototype of other yeshivot founded throughout Lithuania. In contrast to his teacher, the Vilna Gaon, who severely opposed the Chassidic movement, R. Chaim believed that their intent was praiseworthy and their claims should be addressed. This led to his famous work "Nefesh HaChaim", outlining pure conduct and service of G-d according to exoteric and esoteric Torah teachings, following the teachings of the Vilna Gaon and his disciples.
R. Simcha of Volozhin and Nyasvizh, eldest brother of R. Chaim of Volozhin was an exceptional Torah scholar and diligently studied together with his younger brother day and night, both were disciples of the Shaagat Aryeh. If the oil lamp burned out, they would study Torah by moonlight as recounted by R. Itzele of Volozhin in his introduction to Nefesh HaChaim, telling the history of his father: "From his youth, he studied Torah with amazing diligence and at the age of 14, studied together with his elder brother, R. Simcha and they would study day and night…". R. Simcha guided his younger brother in the manner of toiling in Torah study. R. Yosef Zundel of Salant recounts that his teacher R. Chaim of Volozhin told him that he is grateful to his brother R. Simcha "for etching faith in his heart for 48 years with all that a man must know" (HaTzaddik Rabbi Yosef Zundel M'Salant V'Rabbotav, Jerusalem 1926, p. 113). Reputedly, he officiated in the rabbinate of a Lithuanian city (perhaps in Nyasvizh, his home for many years). At the age of 24, he wrote the book Kitzur Piskei Dinim similar to the format of Simlah Chadasha authored by the author of Tevu'ot Shor.
[1] leaf, [2] written pages. 19.5 cm. Fair-good condition. Stains, dark stains and ink smears. Wear and tiny tears to margins. Folding marks.
This document was issued by the society of Torah study in Volozhin, in which R. Chaim of Volozhin participated. He signed this document at the age of 15, a decade before he was appointed Rabbi of Volozhin and many years before he established his famous yeshiva in the city.
On one side of the leaf is an authorization written on the 8th of Iyar 1764, accepting R. Shmuel son of R. Shimon to the Chevrat Mishnayot.
The last signature appearing on the leaf is "Chaim son of R. Yitzchak" – The signature of R. Chaim of Volozhin [next to his signature, the word "of Volozhin" was written in another handwriting].
The other signatures: "Mordechai son of Meir", "Aryeh Leib son of R. Yitzchak", "Simcha son of R. Yitzchak", "Moshe son of R. Yaakov", "Yeshaya son of Chaim Zecharya", "Avraham son of R. Aharon", "Shimshon son of R. Moshe".
On the other side of the leaf is an authorization for accepting R. Avraham Duber son of R. Yehuda Yidel and his son-in-law R. Avril and R. Yaakov his brother, dated Tuesday, the 11th of MarCheshvan 1764.
The last signature is: "Chaim son of R. Yitzchak" – Signature of R. Chaim of Volozhin.
The other signatures: "Zvi Hirsh son of R. H…", "Simcha son of R. Yitzchak", "Moshe son of R. Yitzchak", "Avraham son of R. Aharon".
Apparently the signature "Simcha son of R. Yitzchak" belongs to R. Simcha of Volozhin, eldest brother of R. Chaim.
R. Chaim of Volozhin (1749-1821), author of Nefesh HaChaim, Torah luminary who stood at the helm of Lithuanian Jewry and was active in advancing Torah study. Born in Volozhin, son of R. Yitzchak, a community leader, close disciple of the Vilna Gaon and founder or the Volozhin yeshiva, forerunner of Lithuanian yeshivot. In his youth, he was a disciple of R. Refael HaCohen of Hamburg, author of Torah Yekutiel at the time the latter officiated as rabbi in Minsk and continued his studies at the yeshiva of the Shaagat Aryeh during his second tenure in the Volozhin rabbinate. He then basked in the luminance of the Vilna Gaon, becoming his most prominent disciple and clinging to his venerable teacher for many years until the Gaon's passing. His companion and friend R. Yisrael of Shklow lavishly praised R. Chaim in the introduction to his work Taklin Chadtin, using superlative titles describing his Torah greatness and pure character.
In 1774, at about the age of 25, R. Chaim was appointed Rabbi of Volozhin and held this position until 1789. He then relocated to serve as Rabbi of Ukmergė (Vilkmergė), however due to opposition by a number of members of that community, he returned to Volozhin after only one year, officiating as rabbi until his passing. He was an active leader, wrote halachic responsa to great Torah scholars in his times and was the decisive opinion on current issues in his days. His yeshiva thrived under his management and drew disciples from all over Lithuania, becoming a prototype of other yeshivot founded throughout Lithuania. In contrast to his teacher, the Vilna Gaon, who severely opposed the Chassidic movement, R. Chaim believed that their intent was praiseworthy and their claims should be addressed. This led to his famous work "Nefesh HaChaim", outlining pure conduct and service of G-d according to exoteric and esoteric Torah teachings, following the teachings of the Vilna Gaon and his disciples.
R. Simcha of Volozhin and Nyasvizh, eldest brother of R. Chaim of Volozhin was an exceptional Torah scholar and diligently studied together with his younger brother day and night, both were disciples of the Shaagat Aryeh. If the oil lamp burned out, they would study Torah by moonlight as recounted by R. Itzele of Volozhin in his introduction to Nefesh HaChaim, telling the history of his father: "From his youth, he studied Torah with amazing diligence and at the age of 14, studied together with his elder brother, R. Simcha and they would study day and night…". R. Simcha guided his younger brother in the manner of toiling in Torah study. R. Yosef Zundel of Salant recounts that his teacher R. Chaim of Volozhin told him that he is grateful to his brother R. Simcha "for etching faith in his heart for 48 years with all that a man must know" (HaTzaddik Rabbi Yosef Zundel M'Salant V'Rabbotav, Jerusalem 1926, p. 113). Reputedly, he officiated in the rabbinate of a Lithuanian city (perhaps in Nyasvizh, his home for many years). At the age of 24, he wrote the book Kitzur Piskei Dinim similar to the format of Simlah Chadasha authored by the author of Tevu'ot Shor.
[1] leaf, [2] written pages. 19.5 cm. Fair-good condition. Stains, dark stains and ink smears. Wear and tiny tears to margins. Folding marks.
Category
Lithuanian, Polish and Galician Rabbis – Manuscripts, Letters and Signatures
Catalogue