Auction 66 - Rare and Important Items
Displaying 1 - 6 of 6
![Tur Yoreh De'ah, with Beit Yosef. [Venice: Giovanni Griffio, 1564. Second edition of Beit Yosef]. Incomplete copy lacking tit](https://files.kedem-auctions.com/files/Sale66-public/104_1.jpg "Tur Yoreh De'ah, Venice 1564 – Glosses from the Beit Midrash of the Se")
![Tur Yoreh De'ah, with Beit Yosef. [Venice: Giovanni Griffio, 1564. Second edition of Beit Yosef]. Incomplete copy lacking tit](https://files.kedem-auctions.com/files/Sale66-public/104_2.jpg "Tur Yoreh De'ah, Venice 1564 – Glosses from the Beit Midrash of the Se")
![Tur Yoreh De'ah, with Beit Yosef. [Venice: Giovanni Griffio, 1564. Second edition of Beit Yosef]. Incomplete copy lacking tit](https://files.kedem-auctions.com/files/Sale66-public/104_3.jpg "Tur Yoreh De'ah, Venice 1564 – Glosses from the Beit Midrash of the Se")
![Tur Yoreh De'ah, with Beit Yosef. [Venice: Giovanni Griffio, 1564. Second edition of Beit Yosef]. Incomplete copy lacking tit](https://files.kedem-auctions.com/files/Sale66-public/104_4.jpg "Tur Yoreh De'ah, Venice 1564 – Glosses from the Beit Midrash of the Se")
![Tur Yoreh De'ah, with Beit Yosef. [Venice: Giovanni Griffio, 1564. Second edition of Beit Yosef]. Incomplete copy lacking tit](https://files.kedem-auctions.com/files/Sale66-public/104_5.jpg "Tur Yoreh De'ah, Venice 1564 – Glosses from the Beit Midrash of the Se")
![Tur Yoreh De'ah, with Beit Yosef. [Venice: Giovanni Griffio, 1564. Second edition of Beit Yosef]. Incomplete copy lacking tit](https://files.kedem-auctions.com/files/Sale66-public/104_6.jpg "Tur Yoreh De'ah, Venice 1564 – Glosses from the Beit Midrash of the Se")
Auction 66 - Rare and Important Items
May 15, 2019
Opening: $5,000
Estimate: $10,000 - $20,000
Sold for: $9,375
Including buyer's premium
Tur Yoreh De'ah, with Beit Yosef. [Venice: Giovanni Griffio, 1564. Second edition of Beit Yosef]. Incomplete copy lacking title page, forewords and indexes. On the last page (398b), colophon of the proofreader R. Shmuel Pihem of Padua, dated 1564.
The book contains hundreds of glosses in early Ashkenazic script, by three different writers (ca. 17th century).
Study of the contents of the glosses discloses that the earlier glosses (in tiny script) are novellae from the Beit Midrash of R. Yehoshua Falk HaKohen, author of Sema – some of the novellae featured in these glosses appear in his books Perisha and Derisha. Many of these glosses were never published. In numerous glosses, the writer quotes the glosses of the Maharshal and R. Natan Shapiro on the Tur (in the Polish yeshivot of those times, the Tur was commonly studied with the students, with the yeshiva dean presenting somewhat different novellae in each study cycle of the Tur. These novellae were recorded by the disciples (or by the rabbi himself), resulting in several different editions of the same commentary to the Tur. This phenomenon can be observed in the writings of the disciples of the Maharshal – R. Shlomo Luria, those of the disciples of R. Natan Shapiro, as well as in the writings of the disciples of the Sema).
Many glosses from another writer, whose contents differ slightly to the text of the glosses of R. Aharon Shmuel Koidanover, printed in his book Tiferet Shmuel (Frankfurt am Main, 1696 – approximately twenty years after the passing of the author in 1676. The book was published by his son R. Tzvi Hirsh Koidanover, author of Kav HaYashar). The handwritten glosses include some novellae which were not printed in Tiferet Shmuel, and the printed book includes some glosses which do not appear here. The glosses are apparently in the author's handwriting.
A few glosses from a third writer, from the late 17th century.
The last leaf contains early handwritten inscriptions (deleted), amongst them one can discern: "…R. Avraham Segal ---".
R. Aharon Shmuel Koidanover (1614-1676), a leading Acharon, and foremost Torah scholar of his illustrious generation. Born in Koidanov (present day Dzyarzhynsk, Belarus), he was a disciple of the Chelkat Mechokek in Vilna, R. Yaakov of Lublin and his son Rebbe Heschel of Kraków (teachers of the Shach and Taz). He was renowned in all Ashkenazi communities, and served as rabbi or dean in many prominent communities of Poland and Germany: Vilna, Brisk, Nikolsburg, Głogów, Fürth, Frankfurt am Main, Kraków and others. His books include: Tiferet Shmuel, Birkat Shmuel, Birkat HaZevach, and Responsa Emunat Shmuel. His son was R. Tzvi Hirsh Koidanover, author of Kav HaYashar.
Incomplete copy, containing approx. [379] leaves, between leaves 1-398 only (originally: [31], 398 leaves. Lacking title page, forewords and table of contents, as well as 19 leaves from various places). Approx. 33 cm. Condition varies, good-fair. Damage to first and last leaves, and to a few leaves in middle of volume, repaired. Rest of book in good condition. Dampstains and a few mold stains. New binding.
In the middle of the book, many leaves are lacking, which were presumably removed from this volume in the past and dispersed in various places – some of them were sold separately as autographs of the Tiferet Shmuel – see for instance leaf 44 which is lacking in this copy, and was sold in Kedem Auction 62, item 169; and leaf 167, lacking in this copy, a photocopy of which appears in the enclosed material. The 19 leaves lacking in the middle of the volume are: 29, 31-34, 36, 39-41, 44-47, 50-52, 79, 163, 167.
The book contains hundreds of glosses in early Ashkenazic script, by three different writers (ca. 17th century).
Study of the contents of the glosses discloses that the earlier glosses (in tiny script) are novellae from the Beit Midrash of R. Yehoshua Falk HaKohen, author of Sema – some of the novellae featured in these glosses appear in his books Perisha and Derisha. Many of these glosses were never published. In numerous glosses, the writer quotes the glosses of the Maharshal and R. Natan Shapiro on the Tur (in the Polish yeshivot of those times, the Tur was commonly studied with the students, with the yeshiva dean presenting somewhat different novellae in each study cycle of the Tur. These novellae were recorded by the disciples (or by the rabbi himself), resulting in several different editions of the same commentary to the Tur. This phenomenon can be observed in the writings of the disciples of the Maharshal – R. Shlomo Luria, those of the disciples of R. Natan Shapiro, as well as in the writings of the disciples of the Sema).
Many glosses from another writer, whose contents differ slightly to the text of the glosses of R. Aharon Shmuel Koidanover, printed in his book Tiferet Shmuel (Frankfurt am Main, 1696 – approximately twenty years after the passing of the author in 1676. The book was published by his son R. Tzvi Hirsh Koidanover, author of Kav HaYashar). The handwritten glosses include some novellae which were not printed in Tiferet Shmuel, and the printed book includes some glosses which do not appear here. The glosses are apparently in the author's handwriting.
A few glosses from a third writer, from the late 17th century.
The last leaf contains early handwritten inscriptions (deleted), amongst them one can discern: "…R. Avraham Segal ---".
R. Aharon Shmuel Koidanover (1614-1676), a leading Acharon, and foremost Torah scholar of his illustrious generation. Born in Koidanov (present day Dzyarzhynsk, Belarus), he was a disciple of the Chelkat Mechokek in Vilna, R. Yaakov of Lublin and his son Rebbe Heschel of Kraków (teachers of the Shach and Taz). He was renowned in all Ashkenazi communities, and served as rabbi or dean in many prominent communities of Poland and Germany: Vilna, Brisk, Nikolsburg, Głogów, Fürth, Frankfurt am Main, Kraków and others. His books include: Tiferet Shmuel, Birkat Shmuel, Birkat HaZevach, and Responsa Emunat Shmuel. His son was R. Tzvi Hirsh Koidanover, author of Kav HaYashar.
Incomplete copy, containing approx. [379] leaves, between leaves 1-398 only (originally: [31], 398 leaves. Lacking title page, forewords and table of contents, as well as 19 leaves from various places). Approx. 33 cm. Condition varies, good-fair. Damage to first and last leaves, and to a few leaves in middle of volume, repaired. Rest of book in good condition. Dampstains and a few mold stains. New binding.
In the middle of the book, many leaves are lacking, which were presumably removed from this volume in the past and dispersed in various places – some of them were sold separately as autographs of the Tiferet Shmuel – see for instance leaf 44 which is lacking in this copy, and was sold in Kedem Auction 62, item 169; and leaf 167, lacking in this copy, a photocopy of which appears in the enclosed material. The 19 leaves lacking in the middle of the volume are: 29, 31-34, 36, 39-41, 44-47, 50-52, 79, 163, 167.
Category
Manuscripts and Glosses – Ashkenazi Rabbis
Catalogue
Auction 66 - Rare and Important Items
May 15, 2019
Opening: $1,000
Estimate: $3,000 - $5,000
Unsold
Manuscript (3 large pages), novellae on Tractate Chullin, by R. Zerach Eidlitz, leading Prague Torah scholar in the 18th century. [Prague, ca. 1770s].
These novellae were recorded in the lifetime of R. Zerach by one of his disciples. The manuscript features glosses, additions and deletions, presumably handwritten by R. Zerach Eidlitz himself. The disciple wrote: "…and my master and teacher the great Torah scholar R. Zerach wrote to explain the Rambam…". The writer of the glosses crossed out the words "the great Torah scholar" (which seems to indicate that the glosses were written by R. Zerach himself, in addition to the resemblance between this handwriting and his established signature).
R. Zerach Eidlitz (ca. 1725-1780), author of Or LaYesharim. A leading rabbi and Torah disseminator in Prague in the time of the Noda BiYehuda. A preacher and dayan. He devoted himself to the education of young boys, and edified thousands of disciples, whom he enthused in Torah study through his unique and profound study method, and many of them grew up to be the Torah leaders of their generation. His epitaph attests that he imparted knowledge to his disciples unceasingly for forty years.
In his youth, he studied under R. Yehonatan Eybeschutz, who raised him as a son after he was orphaned from his father. R. Zerach relates to this fact in his eulogy of R. Yehonatan Eybeschutz, and recounts that he was particularly cherished by his teacher, "…and of course I loved him very much, more than his other disciples did…". With time, he became a preacher and reprover of the public in the various synagogues in Prague. His sermons created a powerful impact, to the point that the Noda BiYehuda – rabbi of the city, and other Torah scholars would come to hear his passionate discourses, which displayed exceptional brilliance. The Noda BiYehuda wrote in his approbation to Or LaYesharim, R. Zerach Eidlitz's book of homily (Prague, 1785): "… he disseminated Torah with perspicacity and erudition during his entire life, he edified many disciples as is well-known, and apart from being very astute and sharp-witted in the study of Halacha… he was also very wise in delivering Aggadah and words of reproach, as he preached frequently in the synagogues of our community, and I heard from him delightful words, which penetrate the hearts of the listeners, impassioning them in fear of G-d". The Noda BiYehuda concludes: "Certainly one who reads these homilies will acquire thereby fear of his Creator, and will fortify himself like a lion to achieve complete repentance".
In the preface to the aforementioned book, his son R. Moshe writes that his father left behind novellae on many Talmudic topics. Most of these novellae disappeared over the years, and a very small part of them were published in recent years in various forums and in Chiddushei Rabbi Zerach Eidlitz – on Tractate Beitza (Jerusalem, 1960). This manuscript is a hitherto unknown remnant of the teachings of this great Torah scholar, a dayan in the Beit Din of the Noda BiYehuda, and one of the most prominent disciples of R. Yehonatan Eybeschutz.
[2] leaves (3 written pages). 35.5 cm. Good-fair condition. Wear and stains.
These novellae were recorded in the lifetime of R. Zerach by one of his disciples. The manuscript features glosses, additions and deletions, presumably handwritten by R. Zerach Eidlitz himself. The disciple wrote: "…and my master and teacher the great Torah scholar R. Zerach wrote to explain the Rambam…". The writer of the glosses crossed out the words "the great Torah scholar" (which seems to indicate that the glosses were written by R. Zerach himself, in addition to the resemblance between this handwriting and his established signature).
R. Zerach Eidlitz (ca. 1725-1780), author of Or LaYesharim. A leading rabbi and Torah disseminator in Prague in the time of the Noda BiYehuda. A preacher and dayan. He devoted himself to the education of young boys, and edified thousands of disciples, whom he enthused in Torah study through his unique and profound study method, and many of them grew up to be the Torah leaders of their generation. His epitaph attests that he imparted knowledge to his disciples unceasingly for forty years.
In his youth, he studied under R. Yehonatan Eybeschutz, who raised him as a son after he was orphaned from his father. R. Zerach relates to this fact in his eulogy of R. Yehonatan Eybeschutz, and recounts that he was particularly cherished by his teacher, "…and of course I loved him very much, more than his other disciples did…". With time, he became a preacher and reprover of the public in the various synagogues in Prague. His sermons created a powerful impact, to the point that the Noda BiYehuda – rabbi of the city, and other Torah scholars would come to hear his passionate discourses, which displayed exceptional brilliance. The Noda BiYehuda wrote in his approbation to Or LaYesharim, R. Zerach Eidlitz's book of homily (Prague, 1785): "… he disseminated Torah with perspicacity and erudition during his entire life, he edified many disciples as is well-known, and apart from being very astute and sharp-witted in the study of Halacha… he was also very wise in delivering Aggadah and words of reproach, as he preached frequently in the synagogues of our community, and I heard from him delightful words, which penetrate the hearts of the listeners, impassioning them in fear of G-d". The Noda BiYehuda concludes: "Certainly one who reads these homilies will acquire thereby fear of his Creator, and will fortify himself like a lion to achieve complete repentance".
In the preface to the aforementioned book, his son R. Moshe writes that his father left behind novellae on many Talmudic topics. Most of these novellae disappeared over the years, and a very small part of them were published in recent years in various forums and in Chiddushei Rabbi Zerach Eidlitz – on Tractate Beitza (Jerusalem, 1960). This manuscript is a hitherto unknown remnant of the teachings of this great Torah scholar, a dayan in the Beit Din of the Noda BiYehuda, and one of the most prominent disciples of R. Yehonatan Eybeschutz.
[2] leaves (3 written pages). 35.5 cm. Good-fair condition. Wear and stains.
Category
Manuscripts and Glosses – Ashkenazi Rabbis
Catalogue
![Get Pashut, Shulchan Aruch – laws of divorce, with the Get Pashut commentary, by R. Moshe ibn Chaviv. Constantinople, [1719].](https://files.kedem-auctions.com/files/Sale66-public/106.jpg "Get Pashut – Constantinople, 1719 – First Edition – Copy of Rabbi Yesh")
Auction 66 - Rare and Important Items
May 15, 2019
Opening: $2,200
Estimate: $3,000 - $5,000
Sold for: $2,750
Including buyer's premium
Get Pashut, Shulchan Aruch – laws of divorce, with the Get Pashut commentary, by R. Moshe ibn Chaviv. Constantinople, [1719]. First edition.
Copy of R. Yeshaya Pick Berlin. At the center of the title page, his abbreviated, handwritten signature: "Y.B. P." (=Yeshaya Berlin Pick).
Ownership inscription at the top of the title page: "Belongs to the outstanding Torah scholar R. Yeshaya Pick of Berlin", with a German signature.
Brief glosses and corrections, presumably in his handwriting, on pp. 4b; 5b; 101b, 111a; 112a and 141a.
R. Yeshaya Pick Berlin (1725-1799), rabbi of Breslau. An outstanding Torah scholar, exceptionally proficient in all realms of Torah, in the Bible, both Talmuds, Midrash and halachic literature. His close colleague, the Noda BiYehuda, acclaimed R. Yeshaya's extraordinary brilliance and righteousness. For most of his life, he did not serve in a rabbinic position. He earned a living from his partnership in a leather business. Only near the end of his life, in 1793, was he appointed rabbi of Breslau, a position he held until his passing. He composed dozens of works which disclose his tremendous knowledge, but was mostly renowned for his glosses printed in the Talmud editions, from the Dyhernfurth 1800 edition onwards. The Chatam Sofer eulogized him: "A renowned Tzaddik… who did not forsake neither large or small topics, and only studied Torah for the sake of Heaven… whom we had said, under his protection we shall live amongst the nations". Rebbe Yitzchak Eizik of Komarno attested in his book Netiv Mitzvotecha, in the name of his teacher, that if R. Yeshaya Pick had attended the Baal Shem Tov, their combined righteousness would have brought the Redemption to the Jewish people (Netiv Emuna, path 6, 11).
[2], 143 leaves. 30.5 cm. Good condition. Stains. Wear to title page and several other leaves. Minor tears to margins of title page and subsequent leaf, not affecting text. New leather binding.
Copy of R. Yeshaya Pick Berlin. At the center of the title page, his abbreviated, handwritten signature: "Y.B. P." (=Yeshaya Berlin Pick).
Ownership inscription at the top of the title page: "Belongs to the outstanding Torah scholar R. Yeshaya Pick of Berlin", with a German signature.
Brief glosses and corrections, presumably in his handwriting, on pp. 4b; 5b; 101b, 111a; 112a and 141a.
R. Yeshaya Pick Berlin (1725-1799), rabbi of Breslau. An outstanding Torah scholar, exceptionally proficient in all realms of Torah, in the Bible, both Talmuds, Midrash and halachic literature. His close colleague, the Noda BiYehuda, acclaimed R. Yeshaya's extraordinary brilliance and righteousness. For most of his life, he did not serve in a rabbinic position. He earned a living from his partnership in a leather business. Only near the end of his life, in 1793, was he appointed rabbi of Breslau, a position he held until his passing. He composed dozens of works which disclose his tremendous knowledge, but was mostly renowned for his glosses printed in the Talmud editions, from the Dyhernfurth 1800 edition onwards. The Chatam Sofer eulogized him: "A renowned Tzaddik… who did not forsake neither large or small topics, and only studied Torah for the sake of Heaven… whom we had said, under his protection we shall live amongst the nations". Rebbe Yitzchak Eizik of Komarno attested in his book Netiv Mitzvotecha, in the name of his teacher, that if R. Yeshaya Pick had attended the Baal Shem Tov, their combined righteousness would have brought the Redemption to the Jewish people (Netiv Emuna, path 6, 11).
[2], 143 leaves. 30.5 cm. Good condition. Stains. Wear to title page and several other leaves. Minor tears to margins of title page and subsequent leaf, not affecting text. New leather binding.
Category
Manuscripts and Glosses – Ashkenazi Rabbis
Catalogue
Auction 66 - Rare and Important Items
May 15, 2019
Opening: $18,000
Estimate: $25,000 - $30,000
Sold for: $45,000
Including buyer's premium
Large leaf, handwritten (on both sides) and signed by R. Moshe Sofer author of Chatam Sofer. Mattersdorf (Mattersburg), Av 1804.
Leaf from the responsa notebook of the Chatam Sofer. Autograph, with interlinear and marginal deletions, corrections and additions. On one side of the leaf is the conclusion of a responsum pertaining to the laws of Shemira BeBaalim. The Chatam Sofer mentions that he corresponded on this topic with R. Mordechai Banet Rabbi of Nikolsburg and chief rabbi of Moravia. The Chatam Sofer then relates his opinion and practice on this matter. The responsum concludes with the date and place of writing: "So are my words, here Mattersdorf, Wednesday 24th Menachem 1804" (this responsum was published in Responsa Chatam Sofer, section 93, see enclosed material. In the book, the responsum was erroneously dated 1802, yet that year the 24th Av did not fall on a Wednesday).
The rest of the leaf contains a responsum addressed to "The senior student", with the Chatam Sofer's guidance in correct conduct and honor due to Torah scholars. In this responsum, the Chatam Sofer reproves him for his disrespect for rabbis (it appears to be a response to a sharp letter which this disciple wrote to him, disparaging a prominent rabbi in his city). The Chatam Sofer originally concluded and signed earlier in the letter: "So are the words of one who awaits to hear of your wellbeing, Moshe Sofer of Frankfurt am Main", and he then reconsidered, added several paragraphs, and crossed out the conclusion and signature from the middle of the letter (this letter was published in Responsa Chatam Sofer, part VI, section 59. See enclosed material).
Careful study of this leaf (with the deleted signature in the middle of the responsum) reveals the Chatam Sofer's method in writing his responsa notebook, simultaneous to the writing of the letters which he sent off to the recipients. Researchers may be able to learn from this manuscript the order in which the Chatam Sofer wrote his responsa - whether the responsa notebook served as a draft for the final responsum sent to the questioner, or conversely, the Chatam Sofer copied the letter into the notebook after he finished writing it. One fact is certain - the printed responsa were based on the responsa notebook, and the text of this manuscript is absolutely identical to that of the printed responsa.
These responsa were written during the Chatam Sofer's tenure as rabbi of Mattersdorf, prior to his move to serve as rabbi of Pressburg, in 1807.
[1] leaf (two written pages. Approx. 70 autograph lines). Approx. 30 cm. Good-fair condition. Stains, wear and minor marginal tears. Folding marks.
Out of love and reverence for his teachings, descendants and disciples of the Chatam Sofer customarily preserve his manuscripts, as a segulah for fear of G-d and salvation (Kedem Auction 64, item 18).
Leaf from the responsa notebook of the Chatam Sofer. Autograph, with interlinear and marginal deletions, corrections and additions. On one side of the leaf is the conclusion of a responsum pertaining to the laws of Shemira BeBaalim. The Chatam Sofer mentions that he corresponded on this topic with R. Mordechai Banet Rabbi of Nikolsburg and chief rabbi of Moravia. The Chatam Sofer then relates his opinion and practice on this matter. The responsum concludes with the date and place of writing: "So are my words, here Mattersdorf, Wednesday 24th Menachem 1804" (this responsum was published in Responsa Chatam Sofer, section 93, see enclosed material. In the book, the responsum was erroneously dated 1802, yet that year the 24th Av did not fall on a Wednesday).
The rest of the leaf contains a responsum addressed to "The senior student", with the Chatam Sofer's guidance in correct conduct and honor due to Torah scholars. In this responsum, the Chatam Sofer reproves him for his disrespect for rabbis (it appears to be a response to a sharp letter which this disciple wrote to him, disparaging a prominent rabbi in his city). The Chatam Sofer originally concluded and signed earlier in the letter: "So are the words of one who awaits to hear of your wellbeing, Moshe Sofer of Frankfurt am Main", and he then reconsidered, added several paragraphs, and crossed out the conclusion and signature from the middle of the letter (this letter was published in Responsa Chatam Sofer, part VI, section 59. See enclosed material).
Careful study of this leaf (with the deleted signature in the middle of the responsum) reveals the Chatam Sofer's method in writing his responsa notebook, simultaneous to the writing of the letters which he sent off to the recipients. Researchers may be able to learn from this manuscript the order in which the Chatam Sofer wrote his responsa - whether the responsa notebook served as a draft for the final responsum sent to the questioner, or conversely, the Chatam Sofer copied the letter into the notebook after he finished writing it. One fact is certain - the printed responsa were based on the responsa notebook, and the text of this manuscript is absolutely identical to that of the printed responsa.
These responsa were written during the Chatam Sofer's tenure as rabbi of Mattersdorf, prior to his move to serve as rabbi of Pressburg, in 1807.
[1] leaf (two written pages. Approx. 70 autograph lines). Approx. 30 cm. Good-fair condition. Stains, wear and minor marginal tears. Folding marks.
Out of love and reverence for his teachings, descendants and disciples of the Chatam Sofer customarily preserve his manuscripts, as a segulah for fear of G-d and salvation (Kedem Auction 64, item 18).
Category
Manuscripts and Glosses – Ashkenazi Rabbis
Catalogue
Auction 66 - Rare and Important Items
May 15, 2019
Opening: $25,000
Estimate: $30,000 - $35,000
Unsold
HaYam HaTalmud, novellae on Tractate Bava Kama, by R. Moshe Yehoshua Heshel Orenstein Rabbi of Tarnogród and Rohatyn, with Mefarshei HaYam – "glosses and additional novellae" and responsa by the editors of the book – R. Mordechai Ze'ev Segal Ettinger of Lviv and R. Yosef Shaul Nathansohn Rabbi of Lviv. Lemberg (Lviv), 1827. First edition.
Copy previously owned by R. Akiva Eger, with two lengthy glosses in his handwriting. Both glosses are signed: "Akiva".
The glosses were written by R. Akiva Eger in the margins of a responsum from his son-in-law the Chatam Sofer published in this book (leaf 69). The glosses contain a validation of the words of the Chatam Sofer, including a proof in support of the latter's opinion. The glosses were written in Rashi script, as R. Akiva Eger occasionally did, and consist of approximately 20 lines.
The book bears approbations by foremost Torah scholars of the generation, including R. Akiva Eger and the Chatam Sofer. The former requests of the editors at the end of his approbation: "And with the completion of the printing of this book, I ask to please send me one copy". This is the copy they sent R. Akiva Eger, who even annotated it with two glosses.
About the glosses:
The last section of the book is comprised of correspondence between the Torah scholars editing the book and foremost Torah scholars of their time, including responsa by R. Akiva Eger and his son-in-law the Chatam Sofer, and others. The responsum of the Chatam Sofer regarding the commandment to remember the Exodus from Egypt was printed on pp. 68b-70a (this responsum was later published in Responsa Chatam Sofer, I, Orach Chaim, section 15, and briefly in the glosses of the Chatam Sofer on Shulchan Aruch Orach Chaim, section 67). The Chatam Sofer differs in this responsum with the Magen Avraham, who ruled that whoever recites Shirat HaYam (Song of the Sea) has thereby fulfilled his obligation to remember the Exodus from Egypt. In the margin of this copy (p. 69a), R. Akiva Eger defends the opinion of his son-in-law the Chatam Sofer with a Midrash Rabba on Shemot, which explicitly corroborates the Chatam Sofer's position.
Further in that same responsum, the Chatam Sofer discusses the topic of blessings recited over Mitzvot amongst others the blessing over the Lulav. In this copy (p. 69b), his father-in-law R. Akiva Eger added a handwritten note, stating that the blessing over shaking the Lulav is not inherently connected to the topic at hand, and was just mentioned by rote.
The contents of the first gloss were later published in the glosses of R. Akiva Eger to Shulchan Aruch (Orach Chaim section 67. The glosses were first published as an independent book, in Berlin 1862, and were also included in the Shulchan Aruch edition printed that year in Johannisburg). The text of the printed gloss is as follows: "My son-in-law R. Moshe Sofer Rabbi of Pressburg in his responsum printed at the end of Yam HaTalmud contested this… and in my humble opinion, his argument is correct, since the Midrash says…" (there are slight textual variations between the glosses printed in the Johannisburg and Berlin editions). In the printed gloss, only part of the Midrash is quoted. This caused several Acharonim to question R. Akiva Eger's words, contending that from the words of the Midrash quoted, there is still no contradiction to the Magen Avraham, and some asserted that a typographical error crept in (see enclosed material). But in this handwritten gloss, the Midrash is quoted in its entirety, and consequently, the query becomes irrelevant.
The contents of the second gloss were not published.
Reputedly, R. Akiva Eger would annotate new books he received during his afternoon rest (see his daily schedule published in Alei Zikaron, III, Av 2015, p. 4).
Regarding R. Akiva Eger's practice of occasionally writing his glosses in Rashi script, and signing his glosses "Akiva", see: MiBeit Genazim, Brooklyn, 2010, p. 233; Responsa Ginat Vradim HaShalem, Orach Chaim, Jerusalem, 2008, p. 8; Encyclopedia Rina ViYeshua, III, Bnei Brak 1996, p. 58.
This book was bequeathed to R. Akiva Eger's son, R. Yitzchak Leib Eger. His German stamp appears on the title page: "I.L. Eger – Johannisburg". R. Yitzchak Leib (d. 1871) resided in Łomża and later in Johannisburg (Germany; presently: Pisz, Poland), where he published the Shulchan Aruch with his father's glosses in 1862. In his foreword, he attests that he only published glosses personally handwritten by his father, and not those his disciples recorded in his name. His father mentions him in his novellae: "The question my wise son, the groom
performed on the second day on Yom Tov, mentioning Yitzchak Leib posed" (Drush VeChiddush, on Tractate Ketubbot, p. 40a). In his father's final years, R. Yitzchak Leib kept a special notebook in which he recorded novellae he heard from him, mostly on tractate Chullin.
This copy was later owned by Rebbe Moshe Halberstam of Bardiyov (Bardejov). His (penciled) signature appears on the title page: "Moshe Halberstam". The front endpaper contains many penciled inscriptions, and stamps of "Chevra Mezonot MiTalmud, the Great Torah Scholar Rabbi of Bardiyov". R. Moshe Halberstam, rabbi of Bardiyov (1850-1904, Encyclopedia L'Chassidut, III, p. 269), was a leading Hungarian rebbe, son of R. Baruch Halberstam of Gorlitz and son-in-law of his uncle R. Aharon Halberstam Rabbi of Sanz. His grandfather, R. Chaim of Sanz, entrusted him with the editing of his book Responsa Divrei Chaim.
R. Akiva (Güns) Eger (1761-1837), a leading Torah scholar in his times, was born in Eisenstadt to R. Moshe Güns and his mother - daughter of the first R. Akiva Eger (rabbi of Pressburg, author of Mishnat D'Rabbi Akiva). Before he reached the age of 13, he began studying in the Breslau yeshiva under the tutelage of his uncle and teacher R. Binyamin Wolf Eger and at the age of fifteen, he was already delivering Torah lectures. After his marriage in 1778, he moved to Lissa (Leszno) to the home of his father-in-law R. Itzek Margolies. In spite of his young age, he was regarded as one of the leading scholars of the city which was the hub of Torah study at that time.
In 1792, he was appointed rabbi of Märkisch Friedland (Mirosławiec) and established a yeshiva there. In 1815, he began serving as rabbi of Posen (Poznań), a position he held for 23 years until his death in 1837. In Posen as well, he founded a yeshiva and taught many disciples. He was a holy person with Divine Inspiration, though supremely humble and gracious, he knew how to insist upon the honor due to the Torah and the rabbinate. He issued numerous regulations and established many public institutions. He replied to the thousands of questions addressed to him from around the world and recorded many novellae.
His descendants were also leading Torah scholars: R. Shlomo Eger (1786-1852), one of Warsaw's most influential Jews and his father's successor in the Posen rabbinate, author of Gilyon Maharsha and other books; R. Avraham Eger of Rawicz who edited his father's writings (with his own additions signed "A.A.B.H.H." - acronym of the Hebrew "Amar Avraham ben HaRav HaMechaber" [Avraham, son of the author says]); his renowned son-in-law R. Moshe Sofer, the Chatam Sofer, who after the death of his first wife, married the daughter of R. Akiva Eger (Rebbetzin Sorel, who bore him R. Avraham Shmuel Binyamin Wolf - the Ketav Sofer, and R. Shimon Sofer - rabbi of Kraków).
R. Akiva Eger devoted his entire life to Torah study and was known for his amazing proficiency and profound definitions which became basic tenets of Torah learning until our times. His books and novellae are key Torah texts for yeshiva students and poskim alike. R. Elazar Menachem Shach, author of Avi Ezri, writes in his approbation to the book Pote'ach She'arim – Teachings of R. Akiva Eger (Jerusalem, 1985) "For us, R. Akiva Eger, his opinions and reasoning are as conclusive as one of the Rishonim…".
His works include: Responsa of R. Akiva Eger, published by his sons in his lifetime, under his instruction. After his demise, his sons continued publishing his novellae in Drush VeChiddush, and additional volumes of his responsa series. Other responsa and novellae are being published until this day based on manuscripts (such as the books Kushiot Atzumot, Ketav VeChotam, Michtavei R. Akiva Eger and others). His various books were reprinted in many editions, including some annotated and expanded editions, which were enriched with related selections of his Torah teachings appearing in other places.
The glosses of R. Akiva Eger are valued in the yeshiva world and by Torah scholars for their perspicacity and profundity, and they invest much effort in studying them. He himself considered his glosses a composition worth publishing, as is apparent from his letters to his son R. Avraham Eger, printed at the beginning of Hagahot Rabbenu Akiva Eger, Berlin 1862. Amongst his glosses, renowned are his glosses to the Talmud, named Gilyon HaShas (first printed in his lifetime in the Prague and Vilna editions of the Talmud), his glosses to the Shulchan Aruch, and Tosefot R. Akiva Eger on the Mishna. Over the years, his glosses to various books were published in later editions of those books and in Torah anthologies.
10; 81 leaves. 37 cm. Wide margins. Good condition. Stains. Original binding, torn and damaged.
Copy previously owned by R. Akiva Eger, with two lengthy glosses in his handwriting. Both glosses are signed: "Akiva".
The glosses were written by R. Akiva Eger in the margins of a responsum from his son-in-law the Chatam Sofer published in this book (leaf 69). The glosses contain a validation of the words of the Chatam Sofer, including a proof in support of the latter's opinion. The glosses were written in Rashi script, as R. Akiva Eger occasionally did, and consist of approximately 20 lines.
The book bears approbations by foremost Torah scholars of the generation, including R. Akiva Eger and the Chatam Sofer. The former requests of the editors at the end of his approbation: "And with the completion of the printing of this book, I ask to please send me one copy". This is the copy they sent R. Akiva Eger, who even annotated it with two glosses.
About the glosses:
The last section of the book is comprised of correspondence between the Torah scholars editing the book and foremost Torah scholars of their time, including responsa by R. Akiva Eger and his son-in-law the Chatam Sofer, and others. The responsum of the Chatam Sofer regarding the commandment to remember the Exodus from Egypt was printed on pp. 68b-70a (this responsum was later published in Responsa Chatam Sofer, I, Orach Chaim, section 15, and briefly in the glosses of the Chatam Sofer on Shulchan Aruch Orach Chaim, section 67). The Chatam Sofer differs in this responsum with the Magen Avraham, who ruled that whoever recites Shirat HaYam (Song of the Sea) has thereby fulfilled his obligation to remember the Exodus from Egypt. In the margin of this copy (p. 69a), R. Akiva Eger defends the opinion of his son-in-law the Chatam Sofer with a Midrash Rabba on Shemot, which explicitly corroborates the Chatam Sofer's position.
Further in that same responsum, the Chatam Sofer discusses the topic of blessings recited over Mitzvot amongst others the blessing over the Lulav. In this copy (p. 69b), his father-in-law R. Akiva Eger added a handwritten note, stating that the blessing over shaking the Lulav is not inherently connected to the topic at hand, and was just mentioned by rote.
The contents of the first gloss were later published in the glosses of R. Akiva Eger to Shulchan Aruch (Orach Chaim section 67. The glosses were first published as an independent book, in Berlin 1862, and were also included in the Shulchan Aruch edition printed that year in Johannisburg). The text of the printed gloss is as follows: "My son-in-law R. Moshe Sofer Rabbi of Pressburg in his responsum printed at the end of Yam HaTalmud contested this… and in my humble opinion, his argument is correct, since the Midrash says…" (there are slight textual variations between the glosses printed in the Johannisburg and Berlin editions). In the printed gloss, only part of the Midrash is quoted. This caused several Acharonim to question R. Akiva Eger's words, contending that from the words of the Midrash quoted, there is still no contradiction to the Magen Avraham, and some asserted that a typographical error crept in (see enclosed material). But in this handwritten gloss, the Midrash is quoted in its entirety, and consequently, the query becomes irrelevant.
The contents of the second gloss were not published.
Reputedly, R. Akiva Eger would annotate new books he received during his afternoon rest (see his daily schedule published in Alei Zikaron, III, Av 2015, p. 4).
Regarding R. Akiva Eger's practice of occasionally writing his glosses in Rashi script, and signing his glosses "Akiva", see: MiBeit Genazim, Brooklyn, 2010, p. 233; Responsa Ginat Vradim HaShalem, Orach Chaim, Jerusalem, 2008, p. 8; Encyclopedia Rina ViYeshua, III, Bnei Brak 1996, p. 58.
This book was bequeathed to R. Akiva Eger's son, R. Yitzchak Leib Eger. His German stamp appears on the title page: "I.L. Eger – Johannisburg". R. Yitzchak Leib (d. 1871) resided in Łomża and later in Johannisburg (Germany; presently: Pisz, Poland), where he published the Shulchan Aruch with his father's glosses in 1862. In his foreword, he attests that he only published glosses personally handwritten by his father, and not those his disciples recorded in his name. His father mentions him in his novellae: "The question my wise son, the groom
performed on the second day on Yom Tov, mentioning Yitzchak Leib posed" (Drush VeChiddush, on Tractate Ketubbot, p. 40a). In his father's final years, R. Yitzchak Leib kept a special notebook in which he recorded novellae he heard from him, mostly on tractate Chullin.
This copy was later owned by Rebbe Moshe Halberstam of Bardiyov (Bardejov). His (penciled) signature appears on the title page: "Moshe Halberstam". The front endpaper contains many penciled inscriptions, and stamps of "Chevra Mezonot MiTalmud, the Great Torah Scholar Rabbi of Bardiyov". R. Moshe Halberstam, rabbi of Bardiyov (1850-1904, Encyclopedia L'Chassidut, III, p. 269), was a leading Hungarian rebbe, son of R. Baruch Halberstam of Gorlitz and son-in-law of his uncle R. Aharon Halberstam Rabbi of Sanz. His grandfather, R. Chaim of Sanz, entrusted him with the editing of his book Responsa Divrei Chaim.
R. Akiva (Güns) Eger (1761-1837), a leading Torah scholar in his times, was born in Eisenstadt to R. Moshe Güns and his mother - daughter of the first R. Akiva Eger (rabbi of Pressburg, author of Mishnat D'Rabbi Akiva). Before he reached the age of 13, he began studying in the Breslau yeshiva under the tutelage of his uncle and teacher R. Binyamin Wolf Eger and at the age of fifteen, he was already delivering Torah lectures. After his marriage in 1778, he moved to Lissa (Leszno) to the home of his father-in-law R. Itzek Margolies. In spite of his young age, he was regarded as one of the leading scholars of the city which was the hub of Torah study at that time.
In 1792, he was appointed rabbi of Märkisch Friedland (Mirosławiec) and established a yeshiva there. In 1815, he began serving as rabbi of Posen (Poznań), a position he held for 23 years until his death in 1837. In Posen as well, he founded a yeshiva and taught many disciples. He was a holy person with Divine Inspiration, though supremely humble and gracious, he knew how to insist upon the honor due to the Torah and the rabbinate. He issued numerous regulations and established many public institutions. He replied to the thousands of questions addressed to him from around the world and recorded many novellae.
His descendants were also leading Torah scholars: R. Shlomo Eger (1786-1852), one of Warsaw's most influential Jews and his father's successor in the Posen rabbinate, author of Gilyon Maharsha and other books; R. Avraham Eger of Rawicz who edited his father's writings (with his own additions signed "A.A.B.H.H." - acronym of the Hebrew "Amar Avraham ben HaRav HaMechaber" [Avraham, son of the author says]); his renowned son-in-law R. Moshe Sofer, the Chatam Sofer, who after the death of his first wife, married the daughter of R. Akiva Eger (Rebbetzin Sorel, who bore him R. Avraham Shmuel Binyamin Wolf - the Ketav Sofer, and R. Shimon Sofer - rabbi of Kraków).
R. Akiva Eger devoted his entire life to Torah study and was known for his amazing proficiency and profound definitions which became basic tenets of Torah learning until our times. His books and novellae are key Torah texts for yeshiva students and poskim alike. R. Elazar Menachem Shach, author of Avi Ezri, writes in his approbation to the book Pote'ach She'arim – Teachings of R. Akiva Eger (Jerusalem, 1985) "For us, R. Akiva Eger, his opinions and reasoning are as conclusive as one of the Rishonim…".
His works include: Responsa of R. Akiva Eger, published by his sons in his lifetime, under his instruction. After his demise, his sons continued publishing his novellae in Drush VeChiddush, and additional volumes of his responsa series. Other responsa and novellae are being published until this day based on manuscripts (such as the books Kushiot Atzumot, Ketav VeChotam, Michtavei R. Akiva Eger and others). His various books were reprinted in many editions, including some annotated and expanded editions, which were enriched with related selections of his Torah teachings appearing in other places.
The glosses of R. Akiva Eger are valued in the yeshiva world and by Torah scholars for their perspicacity and profundity, and they invest much effort in studying them. He himself considered his glosses a composition worth publishing, as is apparent from his letters to his son R. Avraham Eger, printed at the beginning of Hagahot Rabbenu Akiva Eger, Berlin 1862. Amongst his glosses, renowned are his glosses to the Talmud, named Gilyon HaShas (first printed in his lifetime in the Prague and Vilna editions of the Talmud), his glosses to the Shulchan Aruch, and Tosefot R. Akiva Eger on the Mishna. Over the years, his glosses to various books were published in later editions of those books and in Torah anthologies.
10; 81 leaves. 37 cm. Wide margins. Good condition. Stains. Original binding, torn and damaged.
Category
Manuscripts and Glosses – Ashkenazi Rabbis
Catalogue
Auction 66 - Rare and Important Items
May 15, 2019
Opening: $3,000
Estimate: $5,000 - $8,000
Unsold
Withdrawn.
Three booklets handwritten by R. Eliyahu Eliezer Dessler author of Michtav MeEliyahu. Autograph, with deletions and additions, and with the author's stamps. Kelm (Kelmė), summer 1919 – Kislev 1920.
Booklets of Torah novellae encompassing Talmudic topics in profound scholarly study – from R. Dessler's student years and the first year of his marriage. The first booklet contains Torah novellae on tractate Yevamot, recorded in the summer 1919 Zman – the first Zman following the reopening of the yeshiva in Kelm, after an exile of over four years, during WWI. The second booklet pertains to tractate Sotah, composed during Elul 1919, that year. The third booklet concerns a topic in the Chezkat HaBatim chapter, tractate Bava Batra, and was written on Chanukah 1920 in Kelm.
R. Eliyahu Eliezer Dessler (1892-1954), an alumnus of the Kelm yeshiva. He was the son-in-law of R. Nachum Ze'ev Ziv of Kelm, and son of R. Reuven Dov Dessler – both heads of the Talmud Torah in Kelm. In 1906, the young prodigy came to study in the Kelm yeshiva, alongside the best learners of Lithuanian yeshivot (most students were several years his seniors). During WWI, he was exiled with his parents to Gomel, Ukraine. With the termination of the war in 1919 and the return of the exiles to Lithuania, the students of the Talmud Torah began gathering once again in Kelm. The student Eliyahu Dessler – then 27 years old, resumed his studies in his regular corner of the Kelm Beit Midrash, where he had always engaged in profound study with great diligence. After a short while, he was betrothed to Rebbetzin Bluma, daughter of R. Nachum Ze'ev (R. Nachum Velvel), and their wedding took place in Kelm in Adar 1920. This was a stately match between princes of the Musar movement and families of Lithuanian Torah nobility: R. Eliyahu Dessler – great-grandson of R. Yisrael of Salant, to the granddaughter of the Saba of Kelm, foremost disciple of R. Yisrael of Salant. In 1927, R. Eliyahu Eliezer arrived in England and was appointed rabbi of Dalston, London. He was one of the founders of the Gateshead Kollel, and of Torah institutions throughout England. Near the end of his life, he went to serve as mashgiach of the Ponovezh yeshiva in Bnei Brak, and was the spiritual mentor who guided the founding of the Pe'ilim organization, which fought for the souls of the immigrants to Israel and directed their children to religious, Torah education. His profound lectures constructed upon the fundamentals of ethics, Kabbalah and Chassidism were published by his disciples in the five volumes of Michtav MeEliyahu and in Sefer HaZikaron – LeBaal HaMichtav MeEliyahu.
The majority of R. Dessler's novellae on the Talmud were not published, and were presumably lost over the years. A small part of his novellae was recorded by his disciple (whom he taught in England), R. Solomon David Sassoon, and published in 1992 under the title Chiddushei R. Eliyahu Eliezer Dessler on the Talmud. In 2005, the book was reprinted, with the addition of a second part. These novellae were not printed there, and are presumably a revelation of another small part of the Torah light of R. Dessler.
3 notebooks: 26 leaves (including: 3 title pages + 46 written pages). Approx. 17.5-18.5 cm. Condition varies, good to good-fair. Folding marks. Stains and wear. Leaves stitched together with thread. Without binding or cover.
Category
Manuscripts and Glosses – Ashkenazi Rabbis
Catalogue