Auction 66 - Rare and Important Items
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Displaying 73 - 84 of 168
Auction 66 - Rare and Important Items
May 15, 2019
Opening: $18,000
Estimate: $30,000 - $50,000
Unsold
Letter (13 lines) handwritten and signed by the kabbalist R. Zekel Leib Wormser – the Baal Shem of Michelstadt. Michelstadt, 1821.
Addressed to R. Mordechai Reis of Braunschweig. The contents of the letter are somewhat enigmatic, yet seem to indicate that the recipient had written to the Baal Shem in quest of counsel and salvation on behalf of someone whose wife was pregnant. The Baal Shem instructs him to attach a mezuzah to his hat as an amulet, and blesses him that G-d should send him salvations. The letter is signed: "Zekel Leib son of R. Matityah, who resides here". At the foot of the letter, the Baal Shem of Michelstadt added several lines regarding his dire financial straits, and his difficulty in providing for his family and for the students of his yeshiva. He seeks the advice of the recipient, asking if he should write an appeal letter for himself to the "Community leaders and the community", adding that he awaits his reply and counsel: "And immediately upon receiving your reply, I will do as you wish and recommend. So are the words of the aforementioned".
On the verso of the letter, beside the address, a postmark of Erbach (town adjacent to Michelstadt), and wax seal of the Baal Shem of Michelstadt, inscribed: "Yitzchak Aryeh known as Ze[kel L]eib son of R. Matityahu".
R. Zekel Leib (Yitzchak Aryeh) Wormser (1768-1848) – the Baal Shem of Michelstadt. A scion of the Luria family, from the family of the Maharshal and Rashi, and a descendant of R. Eliyahu Baal Shem of Loans – the Baal Shem of Worms. In his youth, he studied under the kabbalist R. Natan Adler in Frankfurt, later returning to his hometown Michelstadt, where he served as rabbi of the town and the vicinity, and established his Beit Midrash, as well as a yeshiva which attracted many students. He was renowned as a righteous man and wonder-worker, earning him the appellation Baal Shem. Many flocked to him in quest of cures and salvations, even from other countries, and numerous people experienced salvations through his blessings, segulot and amulets. This letter was likewise written to a Jew from a distant region (Braunschweig – northern Germany, some 350 km north of Michelstadt).
He was widely acclaimed by Jews and non-Jews alike. Reputedly, German soldiers who prayed by his gravesite during WWI all returned from the battlefield healthy and well. The Michelstadt municipality posted a memorial plaque on the house he lived in, dubbing him "a friend of the people". His novellae and writings were published in the book Baal Shem MiMichelstadt (Machon Yerushalayim, 2006).
[1] double leaf. 27.5 cm. High-quality paper. Good condition. Folding marks and stains. Marginal wear.
Addressed to R. Mordechai Reis of Braunschweig. The contents of the letter are somewhat enigmatic, yet seem to indicate that the recipient had written to the Baal Shem in quest of counsel and salvation on behalf of someone whose wife was pregnant. The Baal Shem instructs him to attach a mezuzah to his hat as an amulet, and blesses him that G-d should send him salvations. The letter is signed: "Zekel Leib son of R. Matityah, who resides here". At the foot of the letter, the Baal Shem of Michelstadt added several lines regarding his dire financial straits, and his difficulty in providing for his family and for the students of his yeshiva. He seeks the advice of the recipient, asking if he should write an appeal letter for himself to the "Community leaders and the community", adding that he awaits his reply and counsel: "And immediately upon receiving your reply, I will do as you wish and recommend. So are the words of the aforementioned".
On the verso of the letter, beside the address, a postmark of Erbach (town adjacent to Michelstadt), and wax seal of the Baal Shem of Michelstadt, inscribed: "Yitzchak Aryeh known as Ze[kel L]eib son of R. Matityahu".
R. Zekel Leib (Yitzchak Aryeh) Wormser (1768-1848) – the Baal Shem of Michelstadt. A scion of the Luria family, from the family of the Maharshal and Rashi, and a descendant of R. Eliyahu Baal Shem of Loans – the Baal Shem of Worms. In his youth, he studied under the kabbalist R. Natan Adler in Frankfurt, later returning to his hometown Michelstadt, where he served as rabbi of the town and the vicinity, and established his Beit Midrash, as well as a yeshiva which attracted many students. He was renowned as a righteous man and wonder-worker, earning him the appellation Baal Shem. Many flocked to him in quest of cures and salvations, even from other countries, and numerous people experienced salvations through his blessings, segulot and amulets. This letter was likewise written to a Jew from a distant region (Braunschweig – northern Germany, some 350 km north of Michelstadt).
He was widely acclaimed by Jews and non-Jews alike. Reputedly, German soldiers who prayed by his gravesite during WWI all returned from the battlefield healthy and well. The Michelstadt municipality posted a memorial plaque on the house he lived in, dubbing him "a friend of the people". His novellae and writings were published in the book Baal Shem MiMichelstadt (Machon Yerushalayim, 2006).
[1] double leaf. 27.5 cm. High-quality paper. Good condition. Folding marks and stains. Marginal wear.
Category
Letters – Hungarian, German and Central-European Rabbis
Catalogue
![Letter handwritten by R. Eliyahu Guttmacher, with his full signature. [Greiditz (Grodzisk Wielkopolski)], 1851. Yiddish. Fami](https://files.kedem-auctions.com/files/Sale66-public/74.jpg "Letter Handwritten and Signed by R. Eliyahu Guttmacher Rabbi of Greidi")
Auction 66 - Rare and Important Items
May 15, 2019
Opening: $1,000
Estimate: $3,000 - $5,000
Sold for: $1,375
Including buyer's premium
Letter handwritten by R. Eliyahu Guttmacher, with his full signature. [Greiditz (Grodzisk Wielkopolski)], 1851. Yiddish.
Familial letter addressed to his son in Pleschen (Pleszew; presumably his eldest son R. Tzvi Hirsh, who served as rabbi of Pleschen). The letter opens with blessings "May joy and gladness reach my son". R. Eliyahu Guttmacher mentions another son, Yaakov, in the letter. The letter concludes with his full signature: "So are the words of your father, Eliyahu son of R. Sh., residing in Greiditz".
R. Eliyahu Guttmacher Rabbi of Greiditz (1796-1875), disciple of R. Akiva Eger, served as rabbi of Pleschen (Pleszew) until 1841, thereafter moving to serve in the Greiditz rabbinate. His eldest son, R. Tzvi Hirsh, succeeded him as rabbi of Pleschen. Famed as a holy kabbalist, in his senior years his name spread throughout the Jewish world as a wonder-worker, with amazing stories circulating of the great miracles and salvations attained through the blessings of "der Greiditzer Tzaddik" (the Tzaddik of Greiditz), "from all countries people came to seek his blessings and prayers, each one according to his needs" (Igrot Sofrim, at the foot of letter 29).
After his eldest son, R. Tzvi Hirsh Rabbi of Pleschen, died in his lifetime childless (in 1871), he published his son's books Nachalat Zvi and Ken Meforeshet (Lviv, 1873). In the introduction to Ken Meforeshet, R. Eliyahu promises: "If someone seeks deliverance from G-d… he should study a Mishna with the Rav (Bartenura), Tosafot Yom Tov and my son's commentary and then stand to pray in any language he is comfortable in… detailing his request so he will be answered…".
[1] leaf (approx. 5 autograph lines). 14.5X16.5 cm. Good condition. Folding marks and light stains. Postmarks and part of the address inscribed on verso.
Familial letter addressed to his son in Pleschen (Pleszew; presumably his eldest son R. Tzvi Hirsh, who served as rabbi of Pleschen). The letter opens with blessings "May joy and gladness reach my son". R. Eliyahu Guttmacher mentions another son, Yaakov, in the letter. The letter concludes with his full signature: "So are the words of your father, Eliyahu son of R. Sh., residing in Greiditz".
R. Eliyahu Guttmacher Rabbi of Greiditz (1796-1875), disciple of R. Akiva Eger, served as rabbi of Pleschen (Pleszew) until 1841, thereafter moving to serve in the Greiditz rabbinate. His eldest son, R. Tzvi Hirsh, succeeded him as rabbi of Pleschen. Famed as a holy kabbalist, in his senior years his name spread throughout the Jewish world as a wonder-worker, with amazing stories circulating of the great miracles and salvations attained through the blessings of "der Greiditzer Tzaddik" (the Tzaddik of Greiditz), "from all countries people came to seek his blessings and prayers, each one according to his needs" (Igrot Sofrim, at the foot of letter 29).
After his eldest son, R. Tzvi Hirsh Rabbi of Pleschen, died in his lifetime childless (in 1871), he published his son's books Nachalat Zvi and Ken Meforeshet (Lviv, 1873). In the introduction to Ken Meforeshet, R. Eliyahu promises: "If someone seeks deliverance from G-d… he should study a Mishna with the Rav (Bartenura), Tosafot Yom Tov and my son's commentary and then stand to pray in any language he is comfortable in… detailing his request so he will be answered…".
[1] leaf (approx. 5 autograph lines). 14.5X16.5 cm. Good condition. Folding marks and light stains. Postmarks and part of the address inscribed on verso.
Category
Letters – Hungarian, German and Central-European Rabbis
Catalogue
Auction 66 - Rare and Important Items
May 15, 2019
Opening: $2,000
Estimate: $3,000 - $5,000
Sold for: $2,500
Including buyer's premium
Handwritten document, authorizing and designating an emissary to hand over a divorce, signed by two witnesses and three dayanim: R. Yaakov Yokev Ettlinger author of Aruch LaNer, and his fellow dayanim: R. Yechezkel Joelsohn and R. Yaakov son of Maharam Katz. Altona, Nissan 1859.
The entire document was presumably written in the handwriting of the Aruch LaNer, rabbi of the city.
R. Yaakov Yokev Ettlinger (1789-1872), chief rabbi of Altona and the region, was a foremost leader of German Jewry and a fierce opponent of the Reform movement. In his youth, he taught in the yeshiva of his father, R. Aharon Ettlinger, in Karlsruhe, and was a primary disciple of R. Asher Wallerstein, rabbi of Karlsruhe, son of the Shaagat Aryeh. He also studied in the Würzburg yeshiva headed by R. Avraham Bing and was a colleague of Chacham Yitzchak Bernays of Hamburg and of R. Elazar Bergman of Jerusalem.
Around 1828, he was appointed yeshiva dean and rabbi of the Mannheim Kloiz, and in 1836, began his tenure 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 his disciples included leading German rabbis. Among them are 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. Ze'ev Yitzchak HaLevi Dunner of Cologne - author of Lichvod Amudei HaTorah; R. Moshe Weisskopf Rabbi of Paris; and other renowned disciples who were the glory of German communities of that generation.
He authored the following books: Aruch LaNer on Talmudic tractates, Bikurei Yaakov, Responsa Binyan Zion, Minchat Ani on the Torah, and others, and was the founder and author of the Orthodox periodical Shomer Tzion HaNe'eman. Until this day, his books are studied in Torah study halls and his teachings are extensively cited in halachic literature. Already in his days, he was considered a leading halachic authority and halachic questions were sent to him from Jerusalem and from all over the world. In several dispensations for agunot, R. Yosef Shaul Nathansohn wrote that he permits their remarriage, on condition the "Altona Gaon" concurs with his decision (Shoel UMeshiv, Telitaa, II, 216; III, 87). He was the supreme authority among German rabbis, and even the great Torah scholar from Würzburg, R. Yitzchak Dov Bamberger, wrote that he presented all difficult issues before the leading Torah authorities of his time, R. Mendel Kargau and his mechutan R. Yaakov Ettlinger (Responsa Yad HaLevi, Jerusalem 1988, p. 60). After his passing and the death of the Ktav Sofer that same year, Rebbe Menachem Mendel of Deyzh wrote that they were "the righteous men of that generation" (Maaglei Tzedek, I, Parashat Vaera).
The second dayan: R. Yechezkel Joelsohn head of the Altona Beit din (1789-1885), a disciple of R. Akiva Eger. He was a member of the Altona Kloiz from 1832, and after three years, began serving as dayan, later heading the Altona Beit Din. See: Chachmei A.H.W, pp. 136-137.
The third dayan: R. Yaakov Katz (1808-1905), a disciple of the Chatam Sofer. In 1834, he was accepted as a member of the Altona Kloiz. He served as dayan and maggid in Altona for sixty years. See: Chachmei A.H.W., pp. 150-152.
[1] double leaf. 34 cm. Good-fair condition. Wear and minor tears to margins and folds.
The entire document was presumably written in the handwriting of the Aruch LaNer, rabbi of the city.
R. Yaakov Yokev Ettlinger (1789-1872), chief rabbi of Altona and the region, was a foremost leader of German Jewry and a fierce opponent of the Reform movement. In his youth, he taught in the yeshiva of his father, R. Aharon Ettlinger, in Karlsruhe, and was a primary disciple of R. Asher Wallerstein, rabbi of Karlsruhe, son of the Shaagat Aryeh. He also studied in the Würzburg yeshiva headed by R. Avraham Bing and was a colleague of Chacham Yitzchak Bernays of Hamburg and of R. Elazar Bergman of Jerusalem.
Around 1828, he was appointed yeshiva dean and rabbi of the Mannheim Kloiz, and in 1836, began his tenure 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 his disciples included leading German rabbis. Among them are 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. Ze'ev Yitzchak HaLevi Dunner of Cologne - author of Lichvod Amudei HaTorah; R. Moshe Weisskopf Rabbi of Paris; and other renowned disciples who were the glory of German communities of that generation.
He authored the following books: Aruch LaNer on Talmudic tractates, Bikurei Yaakov, Responsa Binyan Zion, Minchat Ani on the Torah, and others, and was the founder and author of the Orthodox periodical Shomer Tzion HaNe'eman. Until this day, his books are studied in Torah study halls and his teachings are extensively cited in halachic literature. Already in his days, he was considered a leading halachic authority and halachic questions were sent to him from Jerusalem and from all over the world. In several dispensations for agunot, R. Yosef Shaul Nathansohn wrote that he permits their remarriage, on condition the "Altona Gaon" concurs with his decision (Shoel UMeshiv, Telitaa, II, 216; III, 87). He was the supreme authority among German rabbis, and even the great Torah scholar from Würzburg, R. Yitzchak Dov Bamberger, wrote that he presented all difficult issues before the leading Torah authorities of his time, R. Mendel Kargau and his mechutan R. Yaakov Ettlinger (Responsa Yad HaLevi, Jerusalem 1988, p. 60). After his passing and the death of the Ktav Sofer that same year, Rebbe Menachem Mendel of Deyzh wrote that they were "the righteous men of that generation" (Maaglei Tzedek, I, Parashat Vaera).
The second dayan: R. Yechezkel Joelsohn head of the Altona Beit din (1789-1885), a disciple of R. Akiva Eger. He was a member of the Altona Kloiz from 1832, and after three years, began serving as dayan, later heading the Altona Beit Din. See: Chachmei A.H.W, pp. 136-137.
The third dayan: R. Yaakov Katz (1808-1905), a disciple of the Chatam Sofer. In 1834, he was accepted as a member of the Altona Kloiz. He served as dayan and maggid in Altona for sixty years. See: Chachmei A.H.W., pp. 150-152.
[1] double leaf. 34 cm. Good-fair condition. Wear and minor tears to margins and folds.
Category
Letters – Hungarian, German and Central-European Rabbis
Catalogue
Auction 66 - Rare and Important Items
May 15, 2019
Opening: $1,000
Estimate: $3,000 - $5,000
Sold for: $2,500
Including buyer's premium
Letter addressed to Hungarian rabbis, regarding a petition against the Rabbinical Seminary decree, to be signed by rabbis and community leaders. With one line handwritten and signed by R. Yehuda Aszód. [Serdahely (Dunajská Streda), ca. 1864-1865].
The letter, addressed to the rabbi of a Hungarian city and to his community (the name of the rabbi and community are not indicated), contains a request that he send a petition to the royal court of the Austro-Hungarian emperor, signed by the community leaders, opposing the establishment of a Rabbinical Seminary, and instructs that it be transferred via R. Yehuda Aszód, rabbi of Serdahely.
At the foot of the letter, R. Yehuda Aszód added one line in his handwriting and with his signature: "To confirm and uphold all the above, I am signing in person, Yehuda Aszód".
The letter reports that a rabbinical conference convened to oppose the establishment of a rabbinical seminary by the Neologs in collaboration with the government. The letter also alludes to a rabbinical audience with the Emperor Franz Joseph on this topic, which met great success (in this audience, R. Yehuda Aszód served as the Oberland delegate). In the conference, the rabbis resolved to resume the activism, and to collect letters and signatures from rabbis and community leaders, demanding the abolishment of this initiative.
R. Yehuda Aszód (1796-1866), a foremost rabbi and yeshiva dean in Hungary. A disciple of R. Aharon Suditz and R. Mordechai Banet. He was appointed rabbi of Semnitz (Senica) and Serdahely, at the initiative of the Chatam Sofer. His books include: Responsa Mahari – Yehuda Yaaleh, Chiddushei Mahari on the Talmud, Divrei Mahari on the Torah.
R. Yehuda led the battles for faithful Judaism and the secession of the Orthodox community, together with the Ketav Sofer and foremost Austro-Hungarian rabbis. In 1864, when the Neologs attempted to establish a rabbinical seminary, he stood at the helm of the battle the rabbis waged against this initiative, for fear that the seminary would impinge upon the appointment of G-d fearing, Torah observant rabbis (when Emperor Franz Joseph reduced the fine imposed on the Jewish communities following the Hungarian Revolution of 1848, and agreed to direct it to educational and social purposes within the Jewish communities, the Neologs seized the opportunity to request that the funding be allocated to a rabbinical seminary, which would compel the young generation of rabbis to undergo secular training in order to qualify for rabbinic positions). R. Yehuda Aszód convened a rabbinical conference on the matter in Nyíregyháza (see his letter to the Ketav Sofer, dated Cheshvan 1863, Igrot Sofrim, letter 27). Following the conference, a delegation of seven rabbis went to meet the young Emperor Franz Joseph in Vienna. The emperor was very moved by the dignified appearance of R. Yehuda Aszód, the elder rabbi, who blessed him with a lengthy sovereignty. Many years following this historic meeting, Franz Joseph attributed his longevity to the blessing he had received (Emperor Franz Joseph reigned for close to seventy years). This delegation comprised the Ketav Sofer, R. Yirmiyahu Löw of Ujhel, R. Menachem Eisenstädter of Ungvar and other rabbis. Three days of prayer were announced throughout Hungary for the success of the audience, and the members of the delegation undertook to fast (R. Menachem Eisenstädter later related that R. Yehuda Aszód, eldest delegate, sat in the corner of the carriage during the entire duration of the two-day trip to Vienna, praying with copious tears, to the extent that the carriage upholstery was completely moistened from his tears). Reputedly, during that historic audience, while walking throughout the palace entrance halls which were lined with large mirrors, R. Yehuda Aszód turned to his colleagues and remarked that their mission would surely be crowned with success, since a G-dly angel was accompanying them. R. Yehuda Aszód, who had never gazed in a mirror, did not realize that the angel he had seen was actually his own reflection (Divrei Mahari, Jerusalem 1970, Biography of the Author, pp. 21-22). Following that successful audience, efforts continued to lobby in the upper echelons of the government for the rescindment of the decree, which presented a great threat to the Orthodox communities and the rabbinical world. Drashot Maharam Schick (Klausenburg, 1937, pp. 13b-14a) mentions this audience with the emperor, in which R. Yehuda Aszód served as head speaker, and quotes a letter the latter wrote to Maharam Schick in Nissan 1864, in which he informs him of the success they met, and of the necessity for further lobbying, in the form of letters from community leaders to the Royal Court chancellor expressing their opposition to the proposed seminary.
[1] leaf. 22.5 cm. Fair-good condition. Stains and folding marks. Tear through one line in middle of leaf, repaired with tape on verso (affecting several words). Ink corrosion to autograph and signature of R. Yehuda Aszód.
The letter, addressed to the rabbi of a Hungarian city and to his community (the name of the rabbi and community are not indicated), contains a request that he send a petition to the royal court of the Austro-Hungarian emperor, signed by the community leaders, opposing the establishment of a Rabbinical Seminary, and instructs that it be transferred via R. Yehuda Aszód, rabbi of Serdahely.
At the foot of the letter, R. Yehuda Aszód added one line in his handwriting and with his signature: "To confirm and uphold all the above, I am signing in person, Yehuda Aszód".
The letter reports that a rabbinical conference convened to oppose the establishment of a rabbinical seminary by the Neologs in collaboration with the government. The letter also alludes to a rabbinical audience with the Emperor Franz Joseph on this topic, which met great success (in this audience, R. Yehuda Aszód served as the Oberland delegate). In the conference, the rabbis resolved to resume the activism, and to collect letters and signatures from rabbis and community leaders, demanding the abolishment of this initiative.
R. Yehuda Aszód (1796-1866), a foremost rabbi and yeshiva dean in Hungary. A disciple of R. Aharon Suditz and R. Mordechai Banet. He was appointed rabbi of Semnitz (Senica) and Serdahely, at the initiative of the Chatam Sofer. His books include: Responsa Mahari – Yehuda Yaaleh, Chiddushei Mahari on the Talmud, Divrei Mahari on the Torah.
R. Yehuda led the battles for faithful Judaism and the secession of the Orthodox community, together with the Ketav Sofer and foremost Austro-Hungarian rabbis. In 1864, when the Neologs attempted to establish a rabbinical seminary, he stood at the helm of the battle the rabbis waged against this initiative, for fear that the seminary would impinge upon the appointment of G-d fearing, Torah observant rabbis (when Emperor Franz Joseph reduced the fine imposed on the Jewish communities following the Hungarian Revolution of 1848, and agreed to direct it to educational and social purposes within the Jewish communities, the Neologs seized the opportunity to request that the funding be allocated to a rabbinical seminary, which would compel the young generation of rabbis to undergo secular training in order to qualify for rabbinic positions). R. Yehuda Aszód convened a rabbinical conference on the matter in Nyíregyháza (see his letter to the Ketav Sofer, dated Cheshvan 1863, Igrot Sofrim, letter 27). Following the conference, a delegation of seven rabbis went to meet the young Emperor Franz Joseph in Vienna. The emperor was very moved by the dignified appearance of R. Yehuda Aszód, the elder rabbi, who blessed him with a lengthy sovereignty. Many years following this historic meeting, Franz Joseph attributed his longevity to the blessing he had received (Emperor Franz Joseph reigned for close to seventy years). This delegation comprised the Ketav Sofer, R. Yirmiyahu Löw of Ujhel, R. Menachem Eisenstädter of Ungvar and other rabbis. Three days of prayer were announced throughout Hungary for the success of the audience, and the members of the delegation undertook to fast (R. Menachem Eisenstädter later related that R. Yehuda Aszód, eldest delegate, sat in the corner of the carriage during the entire duration of the two-day trip to Vienna, praying with copious tears, to the extent that the carriage upholstery was completely moistened from his tears). Reputedly, during that historic audience, while walking throughout the palace entrance halls which were lined with large mirrors, R. Yehuda Aszód turned to his colleagues and remarked that their mission would surely be crowned with success, since a G-dly angel was accompanying them. R. Yehuda Aszód, who had never gazed in a mirror, did not realize that the angel he had seen was actually his own reflection (Divrei Mahari, Jerusalem 1970, Biography of the Author, pp. 21-22). Following that successful audience, efforts continued to lobby in the upper echelons of the government for the rescindment of the decree, which presented a great threat to the Orthodox communities and the rabbinical world. Drashot Maharam Schick (Klausenburg, 1937, pp. 13b-14a) mentions this audience with the emperor, in which R. Yehuda Aszód served as head speaker, and quotes a letter the latter wrote to Maharam Schick in Nissan 1864, in which he informs him of the success they met, and of the necessity for further lobbying, in the form of letters from community leaders to the Royal Court chancellor expressing their opposition to the proposed seminary.
[1] leaf. 22.5 cm. Fair-good condition. Stains and folding marks. Tear through one line in middle of leaf, repaired with tape on verso (affecting several words). Ink corrosion to autograph and signature of R. Yehuda Aszód.
Category
Letters – Hungarian, German and Central-European Rabbis
Catalogue
Auction 66 - Rare and Important Items
May 15, 2019
Opening: $1,000
Estimate: $3,000 - $5,000
Sold for: $3,000
Including buyer's premium
Lengthy letter (6 large pages) handwritten and signed by R. Amram Blum. Berettyóújfalu, 1885.
Torah responsum addressed to R. Avraham Tzvi Jung, pertaining to two Talmudic topics – the reading of the Megillah on a Purim which occurs on Shabbat, and Kilayim (forbidden mixture of wool and linen) in tzitzit. The letter begins with numerous titles expressing R. Amram Blum's esteem for R. Jung. Autograph, signed twice by R. Amram Blum. Following the first signature: "Amram Bluhm, residing in this town", is another paragraph, beginning with the words: "After writing, I reconsidered…" and concluding with his signature: "Amram Bluhm".
This letter was published as two different responsa in Responsa Beit She'arim: in the Orach Chaim part, section 371, and the Yoreh De'ah part, section 381; with minor editorial corrections.
R. Amram Blum (1834-1907) was a leading halachic authority in Hungary. Grandson of R. Amram Chasida (Rosenbaum) Rabbi of Mád and Safed. Close disciple of R. Meir Perles Rabbi of Karaly (Carei), and disciple of the Ketav Sofer and of the Machaneh Chaim. He earnt the reputation of an outstanding Torah scholar already in his youth, and in 1858, he was appointed rabbi of Álmosd at the age of 22. In 1864, he went to serve as rabbi of Mád (where his grandfather R. Amram Chasida had previously served as rabbi). From 1881, he served as rabbi of Khust and from 1883, of Berettyóújfalu, a position he held for over 25 years. He was known as one of the most prominent responders in Hungary, and his books Responsa Beit She'arim contain over 1000 halachic responsa on all four parts of Shulchan Aruch. His books were reprinted by his nephew R. Menashe Klein, rabbi of the Ungvar community in the United States and Jerusalem, who also founded in his memory the Beit She'arim yeshiva.
Recipient of the letter: R. Avraham Tzvi Jung, a leading Torah scholar of Berettyóújfalu. He exchanged halachic correspondence with foremost rabbis of his times, and responsa addressed to him appear in responsa books of the Maharam Schick, Mahariatz Weinberger, R. Amram Blum and R. Moshe Natan Jungreis.
[3] leaves (6 written pages, approx. 300 autograph lines). 34 cm. Good-fair condition. Wear and tears (repaired).
Torah responsum addressed to R. Avraham Tzvi Jung, pertaining to two Talmudic topics – the reading of the Megillah on a Purim which occurs on Shabbat, and Kilayim (forbidden mixture of wool and linen) in tzitzit. The letter begins with numerous titles expressing R. Amram Blum's esteem for R. Jung. Autograph, signed twice by R. Amram Blum. Following the first signature: "Amram Bluhm, residing in this town", is another paragraph, beginning with the words: "After writing, I reconsidered…" and concluding with his signature: "Amram Bluhm".
This letter was published as two different responsa in Responsa Beit She'arim: in the Orach Chaim part, section 371, and the Yoreh De'ah part, section 381; with minor editorial corrections.
R. Amram Blum (1834-1907) was a leading halachic authority in Hungary. Grandson of R. Amram Chasida (Rosenbaum) Rabbi of Mád and Safed. Close disciple of R. Meir Perles Rabbi of Karaly (Carei), and disciple of the Ketav Sofer and of the Machaneh Chaim. He earnt the reputation of an outstanding Torah scholar already in his youth, and in 1858, he was appointed rabbi of Álmosd at the age of 22. In 1864, he went to serve as rabbi of Mád (where his grandfather R. Amram Chasida had previously served as rabbi). From 1881, he served as rabbi of Khust and from 1883, of Berettyóújfalu, a position he held for over 25 years. He was known as one of the most prominent responders in Hungary, and his books Responsa Beit She'arim contain over 1000 halachic responsa on all four parts of Shulchan Aruch. His books were reprinted by his nephew R. Menashe Klein, rabbi of the Ungvar community in the United States and Jerusalem, who also founded in his memory the Beit She'arim yeshiva.
Recipient of the letter: R. Avraham Tzvi Jung, a leading Torah scholar of Berettyóújfalu. He exchanged halachic correspondence with foremost rabbis of his times, and responsa addressed to him appear in responsa books of the Maharam Schick, Mahariatz Weinberger, R. Amram Blum and R. Moshe Natan Jungreis.
[3] leaves (6 written pages, approx. 300 autograph lines). 34 cm. Good-fair condition. Wear and tears (repaired).
Category
Letters – Hungarian, German and Central-European Rabbis
Catalogue
Auction 66 - Rare and Important Items
May 15, 2019
Opening: $5,000
Estimate: $10,000 - $15,000
Sold for: $17,500
Including buyer's premium
Official document in German, issued by the Pressburg community, signed by the rabbi of the city – R. Moshe Sofer author of Chatam Sofer, with his wax-seal. Pressburg (Bratislava), 27th October 1834.
Written by a scribe, and signed by the Chatam Sofer (in German): "Moses Schreiber Oberrabinner Allda" (Moshe Schreiber, chief rabbi there).
The document certifies that there is no opposition to the marriage of Lazar Singer of Eibenschütz (Ivančice), Moravia, with Regina Singer, native of Pressburg, daughter of the community leader R. Moshe Tzvi Hirsch Singer (M. H. Singer), and that any local rabbi in Moravia is authorized to perform the wedding ceremony.
Beside his signature, the wax-seal of the Chatam Sofer is affixed, with the inscription: "Moyses Schreiber, Oberrabiner in Presburg". At the center of the seal, an illustration of an open book resting on a lectern, inscribed: "Talmud".
R. Moshe Tzvi Hirsch Singer, mentioned in this document, served as head of the Pressburg community near the end of the Chatam Sofer's life (see enclosed material).
[1] leaf. 29 cm. Fair condition. Stains. Folding marks. Tears to folds and margins, slightly affecting text. Cracks to wax-seal.
Written by a scribe, and signed by the Chatam Sofer (in German): "Moses Schreiber Oberrabinner Allda" (Moshe Schreiber, chief rabbi there).
The document certifies that there is no opposition to the marriage of Lazar Singer of Eibenschütz (Ivančice), Moravia, with Regina Singer, native of Pressburg, daughter of the community leader R. Moshe Tzvi Hirsch Singer (M. H. Singer), and that any local rabbi in Moravia is authorized to perform the wedding ceremony.
Beside his signature, the wax-seal of the Chatam Sofer is affixed, with the inscription: "Moyses Schreiber, Oberrabiner in Presburg". At the center of the seal, an illustration of an open book resting on a lectern, inscribed: "Talmud".
R. Moshe Tzvi Hirsch Singer, mentioned in this document, served as head of the Pressburg community near the end of the Chatam Sofer's life (see enclosed material).
[1] leaf. 29 cm. Fair condition. Stains. Folding marks. Tears to folds and margins, slightly affecting text. Cracks to wax-seal.
Category
Official Documents and Records
Catalogue
Auction 66 - Rare and Important Items
May 15, 2019
Opening: $1,200
Estimate: $5,000 - $8,000
Unsold
Withdrawn.
Manuscript, ledger recording babies born and circumcised in the Pressburg community between 1829-1851. [Pressburg, ca. 1851]. German.
The ledger contains records of over one thousand five hundred babies, including many grandsons of the Chatam Sofer, some of whom he circumcised himself. Amongst the descendants featured are the sons of the Ketav Sofer, the sons of R. Shimon Sofer author of Michtav Sofer, and the sons of R. David Tzvi Ehrenfeld (see below for more details).
The title page states: "Register, Geburts Protokol – Lit. B" (Register, Birth Protocol – B).
A paper label is affixed on the front cover, stating: "Register zum Verzeichen. Beschneid. Bücher-Auszuges" (Register of Circumcised, Summary of the Books).
The title page and other leaves bear stamps of the Orthodox Jewish community of Pressburg (in Hebrew, Hungarian and German).
The ledger contains a detailed list of approximately 1700 boys, born and circumcised in 1829-1851. The register is organized alphabetically according to surnames, and lists the name of the child, name of the father, serial number and year of birth.
Many descendants of the Chatam Sofer appear in the lists, including the following grandsons (some of whom he circumcised himself):
• Four sons of R. Avraham Shmuel Binyamin Sofer ("Sam. Wolf Schreiber"), son of the Chatam Sofer, rabbi of Pressburg and author of Ketav Sofer: "Jacob" in 1839 (p.30a) – R. Yaakov Akiva Sofer of Myjava; "Moses" in 1841 (p. 30b) – R. Moshe Sofer, expert mohel, founder and president of Machzikei HaDat in southern Transylvania; "Bernhard" in 1842 (p. 31a) – R. Simcha Bunem Sofer, rabbi of Pressburg and author of Shevet Sofer; "Simon" in 1850 (p. 32b) – R. Shimon Sofer, rabbi of Erloi (Eger) and author of Hitorerut Teshuva.
• Two sons of R. Shimon Sofer ("Simon Schreiber"), son of the Chatam Sofer, rabbi of Kraków and author of Michtav Sofer: "Jacob" in 1839 (p. 30a) – R. Akiva Sofer of Pápa, last child to be circumcised by the Chatam Sofer; "Moses" in 1840 (p. 30b) – this grandson is unknown and probably died as a child. He was presumably the first grandson to be named after the Chatam Sofer (see below).
• Five sons of R. David Tzvi Ehrenfeld ("Dav. Hirsch Ehrenfeld"), son-in-law of the Chatam Sofer: "Samuel" in 1834 (p. 7b) – R. Shmuel Ehrenfeld, rabbi of Mattersdorf and author of Chatan Sofer; "Samuel" [sic] in 1839 (p. 7b) – R. Shaul Ehrenfeld, rabbi of Szikszó; "Jacob" in 1842 (p. 8a) – presumably R. Akiva Ehrenfeld of Budapest; "Abraham" in 1844 (p. 8a) – no details are known about him and he presumably passed away as a child; "Josua" in 1850 (p. 8a) – R. Yeshaya Ehrenfeld, rabbi of Šurany and author of Shevet Sofer on the Torah.
• Other grandsons of the Chatam Sofer (such as the Kornitzer and Geiger families).
One of the interesting facts which emerge from this ledger is that R. Shimon Sofer, author of Michtav Sofer, had a son named Moshe, who apparently passed away at a young age and therefore is undocumented in later years. The register records that this Moshe was circumcised in 1840, soon after the passing of the Chatam Sofer (who passed away in October 1839), and is therefore the first grandson named after the Chatam Sofer, and not R. Moshe son of the Ketav Sofer (as is recorded in Chachmei Transylvania, p. 161), who was born on Passover 1841.
A baby's portrait is sketched (in pencil) on the verso of the title page.
[1], 38 leaves. Approx. 34 cm. Good condition. Stains and wear. Marginal creases and tears. Title page and several other leaves repaired with tape. Original binding, with minor damage and wear.
Category
Official Documents and Records
Catalogue
Auction 66 - Rare and Important Items
May 15, 2019
Opening: $50,000
Estimate: $80,000 - $120,000
Sold for: $62,500
Including buyer's premium
Passport of Rebbe Yoel Teitelbaum of Satmar, with his photograph and signature. United States, 1950s.
American passport issued in Washington, on 21st May 1952 (renewed on 2nd June 1954, expired on 20th May 1956). Identifying details of the Rebbe, bearer of the passport, are recorded on p. 3 (in print) – Place of birth: Rumania; Date of birth: 13th January 1887; Occupation: Rabbi; together with other details such as height, hair and eye color. The Rebbe's signature (in English) appears at the bottom of the page. On p. 4, the Rebbe's photograph is affixed, stamped "Department of State, Washington", with another signature of the Rebbe.
The passport contains two entrance visas to the State of Israel, completed by hand, and many stamps. The stamps document the Rebbe's two trips to Eretz Israel, and the places he visited on the way.
His first journey to Eretz Israel: 6th July – 6th August 1952. On his journey towards Eretz Israel, he travelled through various European countries and cities: Cherbourg (France), Brussels (Belgium), Basel and Chiasso (Switzerland), Bari (Italy) and Piraeus (Greece). On his return trip to the United States, he passed through Napoli and Bardonecchia (Italy), Dover and Southampton (England). A handwritten inscription appears on one leaf (with the stamp of the Haifa customs), indicating that the Rebbe was carrying with him a small Torah scroll.
His second journey to Eretz Israel: 28th June – 3rd August 1955. While heading for Eretz Israel, he passed through European countries and cities: Southampton and Dover (England), Paris (France), Switzerland, Venice (Italy), Piraeus (Greece). On his return trip to the United States: Piraeus (Greece), Napoli, Genoa and Brenner (Italy), Salzburg (Austria) and France.
Rebbe Yoel Teitelbaum of Satmar (1887-1979) was the youngest son of Rebbe Chananya Yom Tov Lipa, the Kedushat Yom Tov (1836-1904), and grandson of Rebbe Yekutiel Yehuda, the Yitav Lev (1808-1883), who both served as rabbis of Sighet (Sighetu Marmației) and were leaders of Chassidic Jewry in the Maramureș region.
He was renowned from his youth as a leading Torah scholar of his generation, for his perspicacity and intellectual capacities, as well as for his holiness and outstanding purity. At a young age, he was appointed rabbi of Irshava. In 1925, he was appointed rabbi of Karaly (Carei; in place of R. Shaul Brach who went to serve as rabbi of Kashoi), and in 1934, of Satmar (Satu Mare). In all the places he served as rabbi, he also maintained a large yeshiva and Chassidic court. He stood at the helm of the faithful, uncompromising Orthodox Jewry in the Maramureș region. He was one of the founding pillars of the Torah world in the generation following the Holocaust. After his escape from the Holocaust, he reached America and established the Satmar Chassidic community – the largest Chassidic community in the world. He served as president of the Eda HaCharedit in Jerusalem, and as leader of Orthodox Jewry in the United States and throughout the world. His writings were published in dozens of books: VaYoel Moshe, Responsa Divrei Yoel, Divrei Yoel on the Torah and more.
Passport, 48 pages. Approx. 15.5 cm. Good condition. Stains. Some leaves within plastic sheet protectors. Fabric cover.
American passport issued in Washington, on 21st May 1952 (renewed on 2nd June 1954, expired on 20th May 1956). Identifying details of the Rebbe, bearer of the passport, are recorded on p. 3 (in print) – Place of birth: Rumania; Date of birth: 13th January 1887; Occupation: Rabbi; together with other details such as height, hair and eye color. The Rebbe's signature (in English) appears at the bottom of the page. On p. 4, the Rebbe's photograph is affixed, stamped "Department of State, Washington", with another signature of the Rebbe.
The passport contains two entrance visas to the State of Israel, completed by hand, and many stamps. The stamps document the Rebbe's two trips to Eretz Israel, and the places he visited on the way.
His first journey to Eretz Israel: 6th July – 6th August 1952. On his journey towards Eretz Israel, he travelled through various European countries and cities: Cherbourg (France), Brussels (Belgium), Basel and Chiasso (Switzerland), Bari (Italy) and Piraeus (Greece). On his return trip to the United States, he passed through Napoli and Bardonecchia (Italy), Dover and Southampton (England). A handwritten inscription appears on one leaf (with the stamp of the Haifa customs), indicating that the Rebbe was carrying with him a small Torah scroll.
His second journey to Eretz Israel: 28th June – 3rd August 1955. While heading for Eretz Israel, he passed through European countries and cities: Southampton and Dover (England), Paris (France), Switzerland, Venice (Italy), Piraeus (Greece). On his return trip to the United States: Piraeus (Greece), Napoli, Genoa and Brenner (Italy), Salzburg (Austria) and France.
Rebbe Yoel Teitelbaum of Satmar (1887-1979) was the youngest son of Rebbe Chananya Yom Tov Lipa, the Kedushat Yom Tov (1836-1904), and grandson of Rebbe Yekutiel Yehuda, the Yitav Lev (1808-1883), who both served as rabbis of Sighet (Sighetu Marmației) and were leaders of Chassidic Jewry in the Maramureș region.
He was renowned from his youth as a leading Torah scholar of his generation, for his perspicacity and intellectual capacities, as well as for his holiness and outstanding purity. At a young age, he was appointed rabbi of Irshava. In 1925, he was appointed rabbi of Karaly (Carei; in place of R. Shaul Brach who went to serve as rabbi of Kashoi), and in 1934, of Satmar (Satu Mare). In all the places he served as rabbi, he also maintained a large yeshiva and Chassidic court. He stood at the helm of the faithful, uncompromising Orthodox Jewry in the Maramureș region. He was one of the founding pillars of the Torah world in the generation following the Holocaust. After his escape from the Holocaust, he reached America and established the Satmar Chassidic community – the largest Chassidic community in the world. He served as president of the Eda HaCharedit in Jerusalem, and as leader of Orthodox Jewry in the United States and throughout the world. His writings were published in dozens of books: VaYoel Moshe, Responsa Divrei Yoel, Divrei Yoel on the Torah and more.
Passport, 48 pages. Approx. 15.5 cm. Good condition. Stains. Some leaves within plastic sheet protectors. Fabric cover.
Category
Official Documents and Records
Catalogue
Auction 66 - Rare and Important Items
May 15, 2019
Opening: $1,000
Estimate: $3,000 - $5,000
Sold for: $3,500
Including buyer's premium
Passport of Rebbetzin Rasha Leah Karelitz (Rasza Karelic), mother of the Chazon Ish, with her passport photograph and signature. Poland, 1930s. Polish and French.
Polish passport. The identifying details of Rebbetzin Karelitz were filled in by hand on p. 2 – Year of Birth: 1860; Place of Birth: Kosava; Civil status: Widow; and other details. Her photograph is affixed to p. 3, accompanied by her handwritten signature.
The passport contains several ink-stamps, which document her immigration to Eretz Israel: On 8th May 1935, she received an entry visa to Palestine from the British Passport Office in Warsaw. On the 21st May 1935, she was accorded an immigration certificate from the Polish authorities. On 28th May 1935, she left Poland for the port-city of Constanța, Romania, where she boarded a ship, reaching Eretz Israel on 2nd June 1935.
Rebbetzin Rasha Leah Karelitz (ca. 1854-1940), daughter of R. Shaul Katzenellenbogen Rabbi of Kosava and Kobryn. In 1874, she married R. Shemaryahu Yosef Karelitz (1852-1916), who was appointed rabbi of Kosava (close to Hrodna), in place of his father-in-law who went to serve as rabbi of Kobryn. She was renowned for her righteousness and modesty, and not for naught did she merit that all her nine sons and sons-in-law were outstanding Torah scholars and renowned rabbis, amongst the leaders of their generation. Her sons: R. Avraham Yeshayahu Karelitz author of Chazon Ish, R. Meir Karelitz Rabbi of Lechavitch (Lyakhavichy) and head of the Moetzet Gedolei HaTorah, R. Yitzchak Zundel Karelitz successor of his father as rabbi of Kosava, R. Moshe Karelitz of Vilna author of Or Chadash. Her sons-in-law: R. Shmuel Greineman, R. Abba Swiatycki Rabbi of Kosava and Tiktin, R. Shmuel Eliyahu Kahn Rabbi of Orsha, R. Nachum Meir Tzibolnik-Karelitz, R. Yaakov Yisrael Kanievsky author of Kehilot Yaakov (the Steipler).
The Chafetz Chaim once asked her how she merited to bear such illustrious offspring, and she responded that the merit may be ascribed to her exceptional modesty, as she was particular that the walls of her home never see her hair. Reputedly, she fell ill soon after her wedding, and the doctors warned her that bearing children may risk her life. Her father R. Shaul reluctantly suggested that his son-in-law divorce her to enable him to have children, but she heroically decided to disregard the doctors' cautions, asserting that since that was her purpose in life, G-d would surely have mercy on her (HaChazon Ish BeDorotav, p. 17).
She was widowed of her husband during WWI, and near the end of her life she immigrated to Eretz Israel, where she resided for a few years in Bnei Brak, close to her son the Chazon Ish and her daughter, wife of the Steipler. She merited to witness the preeminence of her son the Chazon Ish, in fulfillment of the dictum "fortunate is the one who bore him".
Passport, 40 pages. 14.5 cm. Good condition. Stains. Marginal creases and tears to first leaf. Minor damage to cover.
Polish passport. The identifying details of Rebbetzin Karelitz were filled in by hand on p. 2 – Year of Birth: 1860; Place of Birth: Kosava; Civil status: Widow; and other details. Her photograph is affixed to p. 3, accompanied by her handwritten signature.
The passport contains several ink-stamps, which document her immigration to Eretz Israel: On 8th May 1935, she received an entry visa to Palestine from the British Passport Office in Warsaw. On the 21st May 1935, she was accorded an immigration certificate from the Polish authorities. On 28th May 1935, she left Poland for the port-city of Constanța, Romania, where she boarded a ship, reaching Eretz Israel on 2nd June 1935.
Rebbetzin Rasha Leah Karelitz (ca. 1854-1940), daughter of R. Shaul Katzenellenbogen Rabbi of Kosava and Kobryn. In 1874, she married R. Shemaryahu Yosef Karelitz (1852-1916), who was appointed rabbi of Kosava (close to Hrodna), in place of his father-in-law who went to serve as rabbi of Kobryn. She was renowned for her righteousness and modesty, and not for naught did she merit that all her nine sons and sons-in-law were outstanding Torah scholars and renowned rabbis, amongst the leaders of their generation. Her sons: R. Avraham Yeshayahu Karelitz author of Chazon Ish, R. Meir Karelitz Rabbi of Lechavitch (Lyakhavichy) and head of the Moetzet Gedolei HaTorah, R. Yitzchak Zundel Karelitz successor of his father as rabbi of Kosava, R. Moshe Karelitz of Vilna author of Or Chadash. Her sons-in-law: R. Shmuel Greineman, R. Abba Swiatycki Rabbi of Kosava and Tiktin, R. Shmuel Eliyahu Kahn Rabbi of Orsha, R. Nachum Meir Tzibolnik-Karelitz, R. Yaakov Yisrael Kanievsky author of Kehilot Yaakov (the Steipler).
The Chafetz Chaim once asked her how she merited to bear such illustrious offspring, and she responded that the merit may be ascribed to her exceptional modesty, as she was particular that the walls of her home never see her hair. Reputedly, she fell ill soon after her wedding, and the doctors warned her that bearing children may risk her life. Her father R. Shaul reluctantly suggested that his son-in-law divorce her to enable him to have children, but she heroically decided to disregard the doctors' cautions, asserting that since that was her purpose in life, G-d would surely have mercy on her (HaChazon Ish BeDorotav, p. 17).
She was widowed of her husband during WWI, and near the end of her life she immigrated to Eretz Israel, where she resided for a few years in Bnei Brak, close to her son the Chazon Ish and her daughter, wife of the Steipler. She merited to witness the preeminence of her son the Chazon Ish, in fulfillment of the dictum "fortunate is the one who bore him".
Passport, 40 pages. 14.5 cm. Good condition. Stains. Marginal creases and tears to first leaf. Minor damage to cover.
Category
Official Documents and Records
Catalogue
Auction 66 - Rare and Important Items
May 15, 2019
Opening: $12,000
Estimate: $15,000 - $20,000
Unsold
Lengthy letter (3 pages) handwritten and signed by R. Yitzchak Eizik Chaver. Tiktin (Tykocin), 22nd Tevet 1845.
Historic letter written by R. Yitzchak Eizik Chaver in response to the famous Reform Rabbinical Conference of Brunswick (Braunschweig) in 1844. In this first official conference convened by reformers, far-reaching decisions were reached regarding the abolishment of commandments and customs, amendments to the prayer services, and other reforms. Amongst others, the reformers announced that inter-faith marriage between Jews and Christians was no longer prohibited, abolished Shofar blowing on Rosh Hashanah and the recital of Kol Nidrei on Yom Kippur, authorized the consumption of Kitniyot (legumes) on Passover and more.
This conference marked a turning point in the attitude of Orthodox Jewry to Reform. The conference aroused a wave of protest from all European rabbis. R. Tzvi Hirsh Lehren (head of the Pekidim and Amarkalim) and R. Avraham Eliyahu Prins of Amsterdam collected protest letters from foremost rabbis, to be published in a special book (similar to Eleh Divrei HaBrit which was published several years earlier, in 1819, in response to the inauguration of the Reform temple in Hamburg). R. Tzvi Hirsh Lehren and R. Avraham Prins issued an appeal to the leading rabbis of the generation, requesting they write their opinion on the Brunswick conference and send it to them. Over 70 rabbis, including leaders of the generation, responded and expedited lengthy protest letters. The letters were compiled into a book, published in two parts in Amsterdam, in Adar I and Nissan 1845, under the title Torat HaKenaot.
This letter is one of the letters sent to R. Tzvi Hirsh Lehren and R. Avraham Prins, and contains R. Yitzchak Eizik Chaver's lengthy and sharp denunciation of the decisions the reformers instituted, with the addition of detailed explanations of their mistakes and the destruction their actions would engender.
R. Yitzchak Eizik writes sharply of the "society of sinful and wicked men, heretics and apostates… who convened a meeting of empty-headed fools, emissaries of lust and desire… to uproot and undermine… the commandments of our holy Torah…". He expounds upon the authority and validity of the Oral Law, and on the obligation to adhere to laws and customs down to the finest details, strongly condemning the "absolute wicked whose sole wish is to give free rein to their passion for all kinds of sins…". R. Yitzchak Eizik proclaims that "there is not a single Jew who has the authority to abolish anything, not even one custom from our holy rites…".
This letter was published in Torat HaKenaot, but upon comparison between the printed version and the original letter, it appears that several changes were made before printing. Most of the printing variations consist of moderating the sharp terms R. Yitzchak Eizik used in his letter (see enclosed material for comparison).
R. Yitzchak Eizik Chaver (1787-1852), a transmitter of the kabbalistic teachings of the Gaon of Vilna. At the young age of 14, R. Menachem Mendel of Shklow (disciple of the Gaon of Vilna) deemed him suited to study Kabbalah. He earnt the reputation of an extraordinary erudite in all realms of the Torah, while still very young, and served as rabbi in several prominent communities: Pruzhany, Rozinoi (Ruzhany), Volkavisk (Vawkavysk). Between 1837-1849, he served as rabbi of Tiktin, and then moved over to serve as rabbi of Suvalk (Suwałki), a position he held for four years. An outstanding Torah scholar, amongst the leading rabbis of his generation, and foremost halachic authority. He completed the Talmud 60 times. He authored dozens of books on revealed and esoteric realms of the Torah, of which only some were published, including many kabbalistic books of the teachings of the Gaon of Vilna and responsa on halachic and Talmudic topics.
[2] leaves (3 written pages). 27 cm. Good-fair condition. Stains and wear. Folding marks. Address ("Hersch Lehrn" in Amsterdam) and stamps on verso.
Historic letter written by R. Yitzchak Eizik Chaver in response to the famous Reform Rabbinical Conference of Brunswick (Braunschweig) in 1844. In this first official conference convened by reformers, far-reaching decisions were reached regarding the abolishment of commandments and customs, amendments to the prayer services, and other reforms. Amongst others, the reformers announced that inter-faith marriage between Jews and Christians was no longer prohibited, abolished Shofar blowing on Rosh Hashanah and the recital of Kol Nidrei on Yom Kippur, authorized the consumption of Kitniyot (legumes) on Passover and more.
This conference marked a turning point in the attitude of Orthodox Jewry to Reform. The conference aroused a wave of protest from all European rabbis. R. Tzvi Hirsh Lehren (head of the Pekidim and Amarkalim) and R. Avraham Eliyahu Prins of Amsterdam collected protest letters from foremost rabbis, to be published in a special book (similar to Eleh Divrei HaBrit which was published several years earlier, in 1819, in response to the inauguration of the Reform temple in Hamburg). R. Tzvi Hirsh Lehren and R. Avraham Prins issued an appeal to the leading rabbis of the generation, requesting they write their opinion on the Brunswick conference and send it to them. Over 70 rabbis, including leaders of the generation, responded and expedited lengthy protest letters. The letters were compiled into a book, published in two parts in Amsterdam, in Adar I and Nissan 1845, under the title Torat HaKenaot.
This letter is one of the letters sent to R. Tzvi Hirsh Lehren and R. Avraham Prins, and contains R. Yitzchak Eizik Chaver's lengthy and sharp denunciation of the decisions the reformers instituted, with the addition of detailed explanations of their mistakes and the destruction their actions would engender.
R. Yitzchak Eizik writes sharply of the "society of sinful and wicked men, heretics and apostates… who convened a meeting of empty-headed fools, emissaries of lust and desire… to uproot and undermine… the commandments of our holy Torah…". He expounds upon the authority and validity of the Oral Law, and on the obligation to adhere to laws and customs down to the finest details, strongly condemning the "absolute wicked whose sole wish is to give free rein to their passion for all kinds of sins…". R. Yitzchak Eizik proclaims that "there is not a single Jew who has the authority to abolish anything, not even one custom from our holy rites…".
This letter was published in Torat HaKenaot, but upon comparison between the printed version and the original letter, it appears that several changes were made before printing. Most of the printing variations consist of moderating the sharp terms R. Yitzchak Eizik used in his letter (see enclosed material for comparison).
R. Yitzchak Eizik Chaver (1787-1852), a transmitter of the kabbalistic teachings of the Gaon of Vilna. At the young age of 14, R. Menachem Mendel of Shklow (disciple of the Gaon of Vilna) deemed him suited to study Kabbalah. He earnt the reputation of an extraordinary erudite in all realms of the Torah, while still very young, and served as rabbi in several prominent communities: Pruzhany, Rozinoi (Ruzhany), Volkavisk (Vawkavysk). Between 1837-1849, he served as rabbi of Tiktin, and then moved over to serve as rabbi of Suvalk (Suwałki), a position he held for four years. An outstanding Torah scholar, amongst the leading rabbis of his generation, and foremost halachic authority. He completed the Talmud 60 times. He authored dozens of books on revealed and esoteric realms of the Torah, of which only some were published, including many kabbalistic books of the teachings of the Gaon of Vilna and responsa on halachic and Talmudic topics.
[2] leaves (3 written pages). 27 cm. Good-fair condition. Stains and wear. Folding marks. Address ("Hersch Lehrn" in Amsterdam) and stamps on verso.
Category
Letters – Lithuanian Rabbis
Catalogue
Auction 66 - Rare and Important Items
May 15, 2019
Opening: $1,000
Estimate: $2,000 - $4,000
Sold for: $1,750
Including buyer's premium
Letter (14 lines) handwritten and signed by R. Yitzchak Elchanan Spektor Rabbi of Kovno (Kaunas). Kovno, Adar 1895.
Familial letter addressed to his grandson R. Avraham Yosef and his family. R. Yitzchak Elchanan mentions in the letter that the books arrived from Vilna, and that he would send him the book (presumably referring to Ein Yitzchak Part II, printed in Vilna in 1895). R. Yitzchak Elchanan further blesses his grandson and family: "And I hereby bless you, your wife and dear sons, and may G-d grant you success to elevate yourselves further, with much satisfaction, life and peace, your friend, your dear grandfather who seeks your wellbeing always, Yitzchak Elchanan, residing in our community".
R. Yitzchak Elchanan Spektor (1817-1896), a Torah luminary in his generation, renowned for his exceptional Torah knowledge, his diligence and outstanding piety. The supreme Torah authority of his times, he led Lithuanian and Russian Jewry for years with wisdom and compassion. He served as rabbi from ca. 1837 and in 1864, he was appointed rabbi of Kovno, his fame spreading throughout the world as a foremost halachic authority. His responsa and novellae are printed in his books Be'er Yitzchak, Nachal Yitzchak and Ein Yitzchak. The recipient of the letter, R. Avraham Yosef, married in the summer of 1890; an invitation to his wedding appears Igrot Rabbi Yitzchak Elchanan (vol. II, p. 560, letter 282).
This letter does not appear in the two volumes of Igrot Rabbi Yitzchak Elchanan (Bnei Brak, 2004).
[1] leaf. Approx. 21 cm. Very good condition.
Familial letter addressed to his grandson R. Avraham Yosef and his family. R. Yitzchak Elchanan mentions in the letter that the books arrived from Vilna, and that he would send him the book (presumably referring to Ein Yitzchak Part II, printed in Vilna in 1895). R. Yitzchak Elchanan further blesses his grandson and family: "And I hereby bless you, your wife and dear sons, and may G-d grant you success to elevate yourselves further, with much satisfaction, life and peace, your friend, your dear grandfather who seeks your wellbeing always, Yitzchak Elchanan, residing in our community".
R. Yitzchak Elchanan Spektor (1817-1896), a Torah luminary in his generation, renowned for his exceptional Torah knowledge, his diligence and outstanding piety. The supreme Torah authority of his times, he led Lithuanian and Russian Jewry for years with wisdom and compassion. He served as rabbi from ca. 1837 and in 1864, he was appointed rabbi of Kovno, his fame spreading throughout the world as a foremost halachic authority. His responsa and novellae are printed in his books Be'er Yitzchak, Nachal Yitzchak and Ein Yitzchak. The recipient of the letter, R. Avraham Yosef, married in the summer of 1890; an invitation to his wedding appears Igrot Rabbi Yitzchak Elchanan (vol. II, p. 560, letter 282).
This letter does not appear in the two volumes of Igrot Rabbi Yitzchak Elchanan (Bnei Brak, 2004).
[1] leaf. Approx. 21 cm. Very good condition.
Category
Letters – Lithuanian Rabbis
Catalogue
Auction 66 - Rare and Important Items
May 15, 2019
Opening: $18,000
Estimate: $25,000 - $30,000
Sold for: $22,500
Including buyer's premium
Letter signed by R. Yerucham Yehuda Leib Rabbi of Minsk and R. Eliyahu Chaim Meisel Rabbi of Łódź. Av 1894.
At the foot of the letter, an additional letter (3 lines) handwritten and signed by R. Meir Simcha HaKohen Rabbi of Dvinsk. Dvinsk (Daugavpils), Elul 1894.
Letter appealing to philanthropists to support and assist the reestablishment of the Volozhin yeshiva, under the "license of the exalted government". This letter, written several months following the government's authorization to reopen the Beit Midrash doors (under the pretense of a house of prayer), calls for assistance in reestablishing the "holy yeshiva": "And it was with the exalted government's benevolence to open the prestigious house where Torah is fostered, and they shall see fit to reinstate this establishment to its former holiness, so that Torah and prayer may reside there as is fitting for this holy house". The rabbis' signatures are preceded with the following: "…on the explicit condition that it conforms with the government license according to the laws of the Emperor".
The Or Same'ach in his letter also stresses that everything must be done according to the governmental license. "If the matter the rabbis aroused to receives governmental license, it is superfluous to enthuse the hearts of the Jewish people and the leaders of the community to this sublime matter, to implant Torah in the place whose cornerstone was laid by the mighty shepherd (R. Chaim of Volozhin), and blessed be those who support the Tree of Life… Motzaei Shabbat Kodesh, 22nd Elul 1894. Dvinsk. Meir Simcha Kohen".
The Volozhin yeshiva was shut down by the Russian authorities in 1892, in the lifetime of the yeshiva dean, the Netziv of Volozhin. The government edict included an order to expel all Torah learners from the city, apart from ten Torah scholars studying in Kollel Brodsky, who received special permission to remain in Volozhin to study. After several years of intensive lobbying (by the yeshiva trustees in Vilna and Minsk), and with the authorities turning a blind eye, they succeeded in reopening the doors of the Beit Midrash which had been closed with the seals of the Russian government, and to allow the Torah scholars of Kollel Brodsky to study there. The breaking of the wax-seals and opening of the doors took place in Nissan 1894. This was an significant step in the gradual withdrawal of the prohibition of establishing a yeshiva in the city, as is insinuated in the opening lines of this letter, regarding the scheme to slowly and gradually dissolve the prohibition, while creating a veil around this change: "So the redemption of the Jewish people occurs, bit by bit, and not only the redemption of the Jewish people, likewise any significant and holy matter… will increasingly shine, and return to illuminate with the light of Torah and Mitzvot". The yeshiva was eventually reopened in 1899, under the leadership of R. Refael Shapiro, and operated until the Holocaust, led by his son R. Yaakov Shapiro.
This letter was publicized in the American press in those days (in part, without the additional letter of the Or Same'ach), under the title "Good News", announcing the reopening of the yeshiva (see enclosed photocopies of the HaIvri newspaper, New York, November 1894-January 1895. The letter of R. Yerucham of Minsk and R. Eliyahu Chaim Meisel is printed there together with the letter of the emissary R. Yitzchak Persky of Volozhin. See: M. Tzinowitz, Etz Chaim – History of the Volozhin Yeshiva, pp. 353-355).
R. Yerucham Yehuda Leib Perelman (1835-1896), known as "the Gadol of Minsk". Disciple of the renowned Torah scholar, R. Yaakov Meir Padwa. He served as rabbi of Seltz (Sialiec) and Pruzhany, and from 1893 as rabbi of Minsk, until his passing. His comments and novellae on Mishnayot were published in the Vilna 1905 edition of Mishnayot under the title Or Gadol. His responsa were also published under this name in Vilna 1924. He was the only one in his generation who earnt the title of "HaGadol", as noted on his tombstone.
R. Eliyahu Chaim Meisel (1821-1912), was celebrated from his youth for his brilliance, and at the age of eight, he joined the Volozhin yeshiva to study under R. Yitzchak of Volozhin. At the age of 19, he was appointed rabbi of Horodok (Gródek), his native city, and in 1851, of Derechin (Dereczyn). He later served as rabbi of Pruzhany and Łomża, and from 1873, of Łódź, a position he held for 40 years. He was renowned as one of the most prominent Torah leaders of his times in Lithuania and Poland, and was famous for his exceptional acts of kindness in redeeming captives and saving needy families from starvation. His gravesite in Łódź was popular as a prayer-site for requesting salvations for the Jewish people and for individuals, and was perpetually covered with kvittlach.
R. Meir Simcha HaKohen of Dvinsk (1843-1926), a leading Lithuanian Torah scholar and exceptionally righteous man. He was amongst the foremost rabbis of his times and a leader of Eastern-European Jewry prior to the Holocaust. He served as rabbi of Dvinsk (Dinaburg, present day Daugavpils, Latvia) for forty years, alongside R. Yosef Rosen – the Rogatchover (who served as rabbi of the Chassidic community in the city). He authored Or Same'ach on the Rambam and Meshech Chochma on the Torah. Already in his times, his books were received in the study halls and yeshivot as essential, basic books in scholarly Torah study and in-depth understanding of Biblical commentary, and were since reprinted in many editions.
[1] leaf. 37 cm. Good-fair condition. Folding marks. Minor tears and wear to upper margin.
At the foot of the letter, an additional letter (3 lines) handwritten and signed by R. Meir Simcha HaKohen Rabbi of Dvinsk. Dvinsk (Daugavpils), Elul 1894.
Letter appealing to philanthropists to support and assist the reestablishment of the Volozhin yeshiva, under the "license of the exalted government". This letter, written several months following the government's authorization to reopen the Beit Midrash doors (under the pretense of a house of prayer), calls for assistance in reestablishing the "holy yeshiva": "And it was with the exalted government's benevolence to open the prestigious house where Torah is fostered, and they shall see fit to reinstate this establishment to its former holiness, so that Torah and prayer may reside there as is fitting for this holy house". The rabbis' signatures are preceded with the following: "…on the explicit condition that it conforms with the government license according to the laws of the Emperor".
The Or Same'ach in his letter also stresses that everything must be done according to the governmental license. "If the matter the rabbis aroused to receives governmental license, it is superfluous to enthuse the hearts of the Jewish people and the leaders of the community to this sublime matter, to implant Torah in the place whose cornerstone was laid by the mighty shepherd (R. Chaim of Volozhin), and blessed be those who support the Tree of Life… Motzaei Shabbat Kodesh, 22nd Elul 1894. Dvinsk. Meir Simcha Kohen".
The Volozhin yeshiva was shut down by the Russian authorities in 1892, in the lifetime of the yeshiva dean, the Netziv of Volozhin. The government edict included an order to expel all Torah learners from the city, apart from ten Torah scholars studying in Kollel Brodsky, who received special permission to remain in Volozhin to study. After several years of intensive lobbying (by the yeshiva trustees in Vilna and Minsk), and with the authorities turning a blind eye, they succeeded in reopening the doors of the Beit Midrash which had been closed with the seals of the Russian government, and to allow the Torah scholars of Kollel Brodsky to study there. The breaking of the wax-seals and opening of the doors took place in Nissan 1894. This was an significant step in the gradual withdrawal of the prohibition of establishing a yeshiva in the city, as is insinuated in the opening lines of this letter, regarding the scheme to slowly and gradually dissolve the prohibition, while creating a veil around this change: "So the redemption of the Jewish people occurs, bit by bit, and not only the redemption of the Jewish people, likewise any significant and holy matter… will increasingly shine, and return to illuminate with the light of Torah and Mitzvot". The yeshiva was eventually reopened in 1899, under the leadership of R. Refael Shapiro, and operated until the Holocaust, led by his son R. Yaakov Shapiro.
This letter was publicized in the American press in those days (in part, without the additional letter of the Or Same'ach), under the title "Good News", announcing the reopening of the yeshiva (see enclosed photocopies of the HaIvri newspaper, New York, November 1894-January 1895. The letter of R. Yerucham of Minsk and R. Eliyahu Chaim Meisel is printed there together with the letter of the emissary R. Yitzchak Persky of Volozhin. See: M. Tzinowitz, Etz Chaim – History of the Volozhin Yeshiva, pp. 353-355).
R. Yerucham Yehuda Leib Perelman (1835-1896), known as "the Gadol of Minsk". Disciple of the renowned Torah scholar, R. Yaakov Meir Padwa. He served as rabbi of Seltz (Sialiec) and Pruzhany, and from 1893 as rabbi of Minsk, until his passing. His comments and novellae on Mishnayot were published in the Vilna 1905 edition of Mishnayot under the title Or Gadol. His responsa were also published under this name in Vilna 1924. He was the only one in his generation who earnt the title of "HaGadol", as noted on his tombstone.
R. Eliyahu Chaim Meisel (1821-1912), was celebrated from his youth for his brilliance, and at the age of eight, he joined the Volozhin yeshiva to study under R. Yitzchak of Volozhin. At the age of 19, he was appointed rabbi of Horodok (Gródek), his native city, and in 1851, of Derechin (Dereczyn). He later served as rabbi of Pruzhany and Łomża, and from 1873, of Łódź, a position he held for 40 years. He was renowned as one of the most prominent Torah leaders of his times in Lithuania and Poland, and was famous for his exceptional acts of kindness in redeeming captives and saving needy families from starvation. His gravesite in Łódź was popular as a prayer-site for requesting salvations for the Jewish people and for individuals, and was perpetually covered with kvittlach.
R. Meir Simcha HaKohen of Dvinsk (1843-1926), a leading Lithuanian Torah scholar and exceptionally righteous man. He was amongst the foremost rabbis of his times and a leader of Eastern-European Jewry prior to the Holocaust. He served as rabbi of Dvinsk (Dinaburg, present day Daugavpils, Latvia) for forty years, alongside R. Yosef Rosen – the Rogatchover (who served as rabbi of the Chassidic community in the city). He authored Or Same'ach on the Rambam and Meshech Chochma on the Torah. Already in his times, his books were received in the study halls and yeshivot as essential, basic books in scholarly Torah study and in-depth understanding of Biblical commentary, and were since reprinted in many editions.
[1] leaf. 37 cm. Good-fair condition. Folding marks. Minor tears and wear to upper margin.
Category
Letters – Lithuanian Rabbis
Catalogue