Auction 66 - Rare and Important Items
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Displaying 97 - 108 of 168
![Letter of recommendation from R. Shmuel Engel Rabbi of Radomyshl. [Košice? Iyar 1918]. Written by a scribe. On the second lea](https://files.kedem-auctions.com/files/Sale66-public/97.jpg "Letters of Recommendation from R. Shmuel Engel Rabbi of Radomyshl and")
Auction 66 - Rare and Important Items
May 15, 2019
Opening: $1,000
Estimate: $5,000 - $8,000
Sold for: $2,500
Including buyer's premium
Letter of recommendation from R. Shmuel Engel Rabbi of Radomyshl. [Košice? Iyar 1918]. Written by a scribe. On the second leaf, two lines handwritten and signed by R. Shmuel Engel.
At the foot of the leaf, another letter (over 3 lines) handwritten and signed by R. Shmuel Rosenberg Rabbi of Unsdorf (Huncovce). [Unsdorf, 12th Elul 1918].
The recommendation is for R. Yom Tov Lipman Rubin of Jerusalem, son of R. Shmuel Aharon Rubin Rabbi of Korczyna (Galicia), who was travelling through Europe raising funds to provide for his family, who were suffering from the terrible famine prevailing in Eretz Israel at that time (during WWI).
The first leaf contains a lengthy letter from R. Shmuel Engel, who, due to his weakness, had it written on his behalf. The letter concludes with two lines handwritten and signed by R. Shmuel Engel: "Due to my weakness, I will be brief and request… on behalf of the bearer of this letter, and may the merit of charity bring us a salvation speedily. Shmuel Engel of Radomyshl, currently amongst the exiles". With his stamp as rabbi of Radomyshl: "Samuel Engel – Rabbiner – Radomysl Wielki".
On the second leaf, R. Shmuel Rosenberg Rabbi of Unsdorf added: "Due to the extent of the strain and sorrow, I am hereby adding to… since one cannot fathom the importance of this good deed… And his reward from Heaven will be great… Shmuel Rosenberg".
R. Shmuel Engel, rabbi of Radomyshl (1853-1935), a leading Galician Torah scholar and foremost halachic authority of his generation. A prime disciple of the Divrei Chaim of Sanz and of his son R. Yechezkel Halberstam of Shinova. At the young age of 18, he was appointed rabbi of Biłgoraj (Poland). In 1879, he was compelled to leave Poland, and resided for a couple of years in Rudnik (Galicia) at the home of his friend R. Baruch Halberstam of Gorlitz and together they studied Torah, Halacha and Kabbalah. In 1881, he was appointed Rabbi of Dukla (Galicia) and in ca. 1887, of Radomyshl (Galicia). During WWI, he fled to Waitzen (Vác, Hungary) and in 1918, he wandered further and settled in Kashoi (Košice), were he headed of the Beit Din, remaining there until his passing. His son R. Chaim Engel succeeded him in the Radomyshl rabbinate. R Shmuel Engel authored the eight-book Responsa Maharash series, Chiddushei Maharash on the Talmud, Siftei Maharash on the Torah and more. His biography is printed in the book Shem MiShmuel (Munkacs, 1940).
R. Shmuel Rosenberg author of Be'er Shmuel (1842-1919), foremost Hungarian rabbi and yeshiva dean. He was a leading disciple of the Ketav Sofer. From 1873, he served as rabbi of Tshaba (Hejőcsaba), and in 1883, he was appointed rabbi of Unsdorf, where he founded a large yeshiva, of the most prominent in Hungary and the region. He was renowned for his exceptional devotion to his disciples, and indeed, many of them became the leaders of the next generation (R. Shmuel David Ungar Rabbi of Nitra, and other). He was reputed for his remarkable holiness, and rebbes of the Munkacs dynasty acclaimed him often for his Divine Inspiration. Many turned to him in quest of his blessings or prayers for various matters. He would conduct himself like a rebbe in his yeshiva, leading Tish and distributing shirayim. He fought to preserve faithful Jewry, and stood at the helm of Orthodox Jewry in its battles against the leaders of Reform.
[1] double leaf (two pages). 17X10.5 cm. Good-fair condition. Stains. Wear to folds. Filing holes.
At the foot of the leaf, another letter (over 3 lines) handwritten and signed by R. Shmuel Rosenberg Rabbi of Unsdorf (Huncovce). [Unsdorf, 12th Elul 1918].
The recommendation is for R. Yom Tov Lipman Rubin of Jerusalem, son of R. Shmuel Aharon Rubin Rabbi of Korczyna (Galicia), who was travelling through Europe raising funds to provide for his family, who were suffering from the terrible famine prevailing in Eretz Israel at that time (during WWI).
The first leaf contains a lengthy letter from R. Shmuel Engel, who, due to his weakness, had it written on his behalf. The letter concludes with two lines handwritten and signed by R. Shmuel Engel: "Due to my weakness, I will be brief and request… on behalf of the bearer of this letter, and may the merit of charity bring us a salvation speedily. Shmuel Engel of Radomyshl, currently amongst the exiles". With his stamp as rabbi of Radomyshl: "Samuel Engel – Rabbiner – Radomysl Wielki".
On the second leaf, R. Shmuel Rosenberg Rabbi of Unsdorf added: "Due to the extent of the strain and sorrow, I am hereby adding to… since one cannot fathom the importance of this good deed… And his reward from Heaven will be great… Shmuel Rosenberg".
R. Shmuel Engel, rabbi of Radomyshl (1853-1935), a leading Galician Torah scholar and foremost halachic authority of his generation. A prime disciple of the Divrei Chaim of Sanz and of his son R. Yechezkel Halberstam of Shinova. At the young age of 18, he was appointed rabbi of Biłgoraj (Poland). In 1879, he was compelled to leave Poland, and resided for a couple of years in Rudnik (Galicia) at the home of his friend R. Baruch Halberstam of Gorlitz and together they studied Torah, Halacha and Kabbalah. In 1881, he was appointed Rabbi of Dukla (Galicia) and in ca. 1887, of Radomyshl (Galicia). During WWI, he fled to Waitzen (Vác, Hungary) and in 1918, he wandered further and settled in Kashoi (Košice), were he headed of the Beit Din, remaining there until his passing. His son R. Chaim Engel succeeded him in the Radomyshl rabbinate. R Shmuel Engel authored the eight-book Responsa Maharash series, Chiddushei Maharash on the Talmud, Siftei Maharash on the Torah and more. His biography is printed in the book Shem MiShmuel (Munkacs, 1940).
R. Shmuel Rosenberg author of Be'er Shmuel (1842-1919), foremost Hungarian rabbi and yeshiva dean. He was a leading disciple of the Ketav Sofer. From 1873, he served as rabbi of Tshaba (Hejőcsaba), and in 1883, he was appointed rabbi of Unsdorf, where he founded a large yeshiva, of the most prominent in Hungary and the region. He was renowned for his exceptional devotion to his disciples, and indeed, many of them became the leaders of the next generation (R. Shmuel David Ungar Rabbi of Nitra, and other). He was reputed for his remarkable holiness, and rebbes of the Munkacs dynasty acclaimed him often for his Divine Inspiration. Many turned to him in quest of his blessings or prayers for various matters. He would conduct himself like a rebbe in his yeshiva, leading Tish and distributing shirayim. He fought to preserve faithful Jewry, and stood at the helm of Orthodox Jewry in its battles against the leaders of Reform.
[1] double leaf (two pages). 17X10.5 cm. Good-fair condition. Stains. Wear to folds. Filing holes.
Category
Letters – Galician and Polish Rabbis
Catalogue
Auction 66 - Rare and Important Items
May 15, 2019
Opening: $1,000
Estimate: $5,000 - $10,000
Sold for: $10,000
Including buyer's premium
Two notebooks – visitors' books – of the Fischer-Heilprin family of Amsterdam, with inscriptions handwritten and signed by rebbes and rabbis, including visiting cards and photographs. [Amsterdam, 1920s-1930s].
R. Avraham Fischer of Amsterdam and his wife Mrs. Kreindel daughter of R. Shmuel Heilprin, ran a free guesthouse in their home in Amsterdam, and had the merit of hosting Torah leaders who visited their city, rebbes, rabbis and public figures. Some of them left their mark in these notebooks, with handwritten and signed inscriptions, as well as with their visiting cards and photographs which were pasted on the leaves of these notebooks.
Most of the important inscriptions and signatures are concentrated in one book, which contains inscriptions to R. Avraham Fischer and his wife Mrs. Kreindel, with praises, thanks and blessings for the couple. The second notebook belonged to one of the female household members, and contains a few inscriptions.
In the first notebook: • Postcard with the portrait of R. Meir Shapiro of Lublin (founder of the Daf HaYomi and dean of the Chachmei Lublin yeshiva) – his signature on the front of the photograph: "Meir Shapiro Rabbi and dean of Piotrkow" (the portrait was published in the book Yeshivat Chachmei Lublin by R. Mandelbaum, part I, p. 140, from this photograph). Apart from his signature, R. Meir Shapiro inscribed the Daf HaYomi of that day (instead of the date): "Beitza 10". (R. Meir Shapiro was a friend of R. Shmuel Heilprin, and they were both prominent Chortkov Chassidim). • Visiting card of R. Meir Shapiro. • Inscription signed by Rebbe Yisrael Friedman of Boyan, with his photograph and visiting card. • Inscription handwritten and signed by Rebbe Shmuel Twersky of Chernobyl, with his photograph. • Inscription handwritten and signed by Rebbe Menachem Nachum Yosef Twersky of Miropol, with his photograph. • Inscription handwritten and signed by R. Yehuda Leib Fein Rabbi of Slonim, with his photograph (the inscription was inscribed on the photograph, and was later cut out and mounted alongside it in the notebook). • Inscription handwritten and signed by R. Yaakov Yona HaKohen Erlichman posek in Lodz, with his photograph and visiting card. • Inscription handwritten and signed by R. Yisrael Jungreis Rabbi of Nádudvar, with his photograph and visiting card. • Inscription handwritten and signed by R. Shimon Hirschler, Rabbi of Modern (Modra), dayan and posek in Pressburg, with his visiting card. • Inscription handwritten and signed by R. Avraham Dov Sonnenfeld of Jerusalem, with his photograph. • Postcard with the photograph of R. Yosef Chaim Sonnenfeld. • Inscription handwritten and signed by R. Moshe Blau, with his photograph and visiting card ("Moshe Blau, Manager of Agudath Yisrael Palestine Central"). • Visiting card of Dr. Wallach of Jerusalem. • Inscription handwritten and signed by R. Moshe Glickman-Porush of Jerusalem, with his photograph. • Inscription by R. Shimon HaKohen Strasser and R. Tzvi Yehuda Fettmann of Pressburg, with the photograph of the two and visiting card of the latter. • At the end of the notebook, two postcards were pasted. One with a photograph of Rebbe Yisrael of Chortkov; the second with a photograph of his father Rebbe David Moshe of Chortkov, with the inscription "Blessings for a good final sealing…". Handwritten signature on the second postcard: "Your husband (?) Shmuel Heilprin" (R. Shmuel Heilprin, father of Mrs. Kreindel Fischer, was an elder and rabbi of the Chortkov Chassidic dynasty, and later served as rabbi of the Zichron Meir neighborhood in Bnei Brak – neighborhood founded by his brother R. Yaakov Heilprin).
In the second notebook:
• Inscription by R. Binyamin Ze'ev Jacobson of Hamburg (later rabbi of Copenhagen and Stockholm), with his photograph. • Inscription by Dr. Shmuel (Leo) Deutschländer (founder and initiator of Beit Yaakov, together with Sarah Schenirer), with his photograph. • Inscription by R. Moshe Glickman Porush, with his visiting card. • Inscription by R. Moshe Blau, with his visiting card. • And other inscriptions in Hebrew, German and English.
2 notebooks. 18.5 cm. Approx. 20 inscriptions, 20 photographs and 10 visiting cards. Overall good condition, stains and wear. Several detached photographs and leaves. Damage to covers.
R. Avraham Fischer of Amsterdam and his wife Mrs. Kreindel daughter of R. Shmuel Heilprin, ran a free guesthouse in their home in Amsterdam, and had the merit of hosting Torah leaders who visited their city, rebbes, rabbis and public figures. Some of them left their mark in these notebooks, with handwritten and signed inscriptions, as well as with their visiting cards and photographs which were pasted on the leaves of these notebooks.
Most of the important inscriptions and signatures are concentrated in one book, which contains inscriptions to R. Avraham Fischer and his wife Mrs. Kreindel, with praises, thanks and blessings for the couple. The second notebook belonged to one of the female household members, and contains a few inscriptions.
In the first notebook: • Postcard with the portrait of R. Meir Shapiro of Lublin (founder of the Daf HaYomi and dean of the Chachmei Lublin yeshiva) – his signature on the front of the photograph: "Meir Shapiro Rabbi and dean of Piotrkow" (the portrait was published in the book Yeshivat Chachmei Lublin by R. Mandelbaum, part I, p. 140, from this photograph). Apart from his signature, R. Meir Shapiro inscribed the Daf HaYomi of that day (instead of the date): "Beitza 10". (R. Meir Shapiro was a friend of R. Shmuel Heilprin, and they were both prominent Chortkov Chassidim). • Visiting card of R. Meir Shapiro. • Inscription signed by Rebbe Yisrael Friedman of Boyan, with his photograph and visiting card. • Inscription handwritten and signed by Rebbe Shmuel Twersky of Chernobyl, with his photograph. • Inscription handwritten and signed by Rebbe Menachem Nachum Yosef Twersky of Miropol, with his photograph. • Inscription handwritten and signed by R. Yehuda Leib Fein Rabbi of Slonim, with his photograph (the inscription was inscribed on the photograph, and was later cut out and mounted alongside it in the notebook). • Inscription handwritten and signed by R. Yaakov Yona HaKohen Erlichman posek in Lodz, with his photograph and visiting card. • Inscription handwritten and signed by R. Yisrael Jungreis Rabbi of Nádudvar, with his photograph and visiting card. • Inscription handwritten and signed by R. Shimon Hirschler, Rabbi of Modern (Modra), dayan and posek in Pressburg, with his visiting card. • Inscription handwritten and signed by R. Avraham Dov Sonnenfeld of Jerusalem, with his photograph. • Postcard with the photograph of R. Yosef Chaim Sonnenfeld. • Inscription handwritten and signed by R. Moshe Blau, with his photograph and visiting card ("Moshe Blau, Manager of Agudath Yisrael Palestine Central"). • Visiting card of Dr. Wallach of Jerusalem. • Inscription handwritten and signed by R. Moshe Glickman-Porush of Jerusalem, with his photograph. • Inscription by R. Shimon HaKohen Strasser and R. Tzvi Yehuda Fettmann of Pressburg, with the photograph of the two and visiting card of the latter. • At the end of the notebook, two postcards were pasted. One with a photograph of Rebbe Yisrael of Chortkov; the second with a photograph of his father Rebbe David Moshe of Chortkov, with the inscription "Blessings for a good final sealing…". Handwritten signature on the second postcard: "Your husband (?) Shmuel Heilprin" (R. Shmuel Heilprin, father of Mrs. Kreindel Fischer, was an elder and rabbi of the Chortkov Chassidic dynasty, and later served as rabbi of the Zichron Meir neighborhood in Bnei Brak – neighborhood founded by his brother R. Yaakov Heilprin).
In the second notebook:
• Inscription by R. Binyamin Ze'ev Jacobson of Hamburg (later rabbi of Copenhagen and Stockholm), with his photograph. • Inscription by Dr. Shmuel (Leo) Deutschländer (founder and initiator of Beit Yaakov, together with Sarah Schenirer), with his photograph. • Inscription by R. Moshe Glickman Porush, with his visiting card. • Inscription by R. Moshe Blau, with his visiting card. • And other inscriptions in Hebrew, German and English.
2 notebooks. 18.5 cm. Approx. 20 inscriptions, 20 photographs and 10 visiting cards. Overall good condition, stains and wear. Several detached photographs and leaves. Damage to covers.
Category
Letters – Galician and Polish Rabbis
Catalogue
Auction 66 - Rare and Important Items
May 15, 2019
Opening: $6,000
Estimate: $10,000 - $15,000
Unsold
Large handwritten leaf, letter in Arabic on behalf of the Jewish community of Safed, addressed to the consuls of European countries (based in Haifa), with an impassioned plea for assistance in the wake of the city's destruction in the earthquake, and following the looting which devastated the community during the Peasants' revolt. With the stamp of Rebbe Avraham Dov of Ovritsh (Ovruch) author of Bat Ayin, and the stamp of R. Gershon Margolies (head of the Chassidic community). Safed, Shevat 1837. Important letter documenting the history of the Safed community.
Large format leaf, written in Arabic. At the foot of the letter, on the left, signature in Arabic (presumably written by the scribe) "Avraham Dov – representative of Russian subjects in Safed" (translated from Arabic), together with his stamp (in Hebrew): "Avraham Dov of Zhitomir". On the right, signature in Arabic (presumably written by the scribe): "Gershon – representative of German subjects" (translated from Arabic), with his stamp (in Hebrew – difficult to decipher).
The letter describes the difficult state of Safed Jewry in the wake of the earthquake, which claimed the lives of some two thousand Jewish residents. This calamity closely followed the pogroms and widespread looting which local Arab mobs perpetrated on the Jews of the city, during the course of the Peasants' Revolt. The letter portrays the horrors they endured during the pogroms, including murder and injury of men, women and children, the defilement of women, and other atrocities, and depicts how these troubles were compounded by the present earthquake which destroyed their homes and their few remaining possessions, killed thousands, and left countless of wounded without food nor a roof over their heads. The writers ask the consuls of the various countries to intercede on their behalf and obtain support and assistance for them.
At the start of the 19th century, Safed was one of the prominent communities in Eretz Israel. Safed was home to two famous communities: the Chassidic community, founded by the disciples of the Baal Shem Tov, alongside the community of the disciples of the Gaon of Vilna. In the 1830s, the Chassidic community was headed by R. Avraham Dov of Ovritsh. The Perushim community was led by R. Yisrael of Shklow, disciple of the Gaon of Vilna. In that period, two great calamities befell the city, and led to its destruction: the first was the Safed riots which evolved from the Peasants' Revolt in 1834, and the second – the deadly earthquake in 1837.
The Peasants' Revolt erupted following the decree of Muhammad Ali, ruler of Egypt (who also ruled over Eretz Israel) and his son Ibrahim Pasha, who imposed a general conscription order on the local population. The Muslim tribes rebelled against this enlistment duty and started a popular uprising, during which the rebels attacked the Jewish population, looting, murdering and cruelly torturing their victims. The Safed community was one of the main victims of these riots. Apart from the casualties, the rebels looted Jewish property. They robbed and destroyed private homes, broke into synagogues and Batei Midrash, ripped and desecrated Torah scrolls and holy books. They also raided R. Yisrael Bak's printing press, destroying the machinery and equipment, and damaging any books they found. Only the book Pe'at HaShulchan by R. Yisrael of Shklow, which was in the process of being printed, was miraculously spared. The book was printed after the reestablishment of the press, in 1836, and in its preface, R. Yisrael describes the riots.
While the community was still licking its wounds from the riots, the earthquake struck, completely devastating the city. The earthquake took place on 24th Tevet 1837, while the Mincha services were being held in the synagogues. It hit Tiberias, Shechem and other towns as well, yet the main victim was Safed. R. Yisrael of Shklow, who was staying at that time in Jerusalem, describes the calamity in a letter he sent to the Chatam Sofer.
Another description of the disaster is found in a different letter, which R. Yisrael of Shklow sent to R. Tzvi Hirsch Lehren, informing him that the Rebbe Avraham Dov of Ovritsh and R. Gershon Margolies (whose stamps appear on this leaf) both survived the earthquake.
R. Yisrael of Shklow regarded the earthquake as a sign of the approaching Redemption (in accordance with the saying of the sages: "With the approach of Mashiach, the Galilee will be destroyed"), yet the Chatam Sofer attributed it to a different cause. In a eulogy he delivered on "the death of Tzaddikim and the destruction of the Galilee" in the Pressburg synagogue, in Iyar that year, the Chatam Sofer asserted that the earthquake came as a retribution for the fact that the immigrants preferred Safed over the holy city of Jerusalem.
Rebbe Avraham Dov of Ovritsh, signatory of this appeal, suffered greatly during the Peasants' Revolt in 1834, and most his possessions were looted. He then miraculously survived the earthquake in 1837. The miracle of his rescue is well-known. As mentioned, the earthquake struck during Mincha. Rebbe Avraham Dov warned his Chassidim not to leave the synagogue, and he lay on the floor of his Beit Midrash, surrounded by the congregants, who were clutching his belt. The entire building collapsed, apart from the small area where he and his Chassidim lay (the Rebbe later related that he recognized that the earthquake was not a natural event since the stones were cast to the sides and did not fall directly to the ground, in defiance of the laws of gravity. He understood that great power had been granted to the Satan, and he therefore lay submissively on the ground in fulfillment of the verse "Hide for but a moment, until the wrath passes"). This letter was written approximately a month following the earthquake. R. Yisrael of Shklow and his colleagues left Safed in the wake of the earthquake, and established the Perushim community in Jerusalem. A year later, Safed was once again looted by Druze tribes, and during that time Rebbe Avraham Dov of Ovritsh was captured, and was only released once the community paid his ransom.
Rebbe Avraham Dov of Ovritsh (1765-1840), a renowned Chassidic leader. He was a disciple of Rebbe Nachum of Chernobyl and his son R. Mordechai, as well as of R. Zusha of Anipoli and R. Levi Yitzchak of Berditchev. He also associated with the Rebbe of Apta, R. Yisrael of Ruzhin, R. Aharon of Chernobyl and R. Aharon of Zhitomir. He served for a short while as rabbi of Chmelnik (Khmilnyk), yet most of his life (for some forty years), he was the rabbi of Ovritsh, by which name he was known for posterity. In 1825, he moved to Zhitomir where he was appointed head of the Beit Din.
In 1833, he immigrated to Eretz Israel, settling in Safed, where he established his Beit Midrash and served as rabbi and leader of the Chassidic communities in Safed. Through his illustrious personality, he brought together all sections of the Chassidic community, and created bonds with the Sephardi and Perushim communities. R. Yisrael of Shklow, disciple of the Gaon of Vilna and head of the Perushim community, held him in high esteem, and they together managed all communal matters. His study companion was R. Leib Baal HaYisurim. He drew many to repentance, and would advise them to engage in the study of Mishnayot.
Following the earthquake, he helped rebuild the Safed community, and did not allow the holy city to be abandoned. He perished in a plague in 1840, and with his passing, the plague ceased. He was buried in the Safed cemetery, close to the gravesites of R. Aryeh Leib of Volochysk and R. David Shlomo author of Levushei Serad. Many miraculous stories are told of his exceptional holiness and ability to bring salvations for the Jewish people. (Until this day, the Bat Ayin Beit Midrash in the Old city of Safed holds his chair, his Torah scroll with the original Torah ark and Bimah, and other holy items belonging to him, and the gabbaim report of miraculous salvations which occurred to people after sitting on his chair). His book Bat Ayin was printed in Jerusalem, 1847 and in Zhitomir in 1850, in different editions, and is considered a basic book of Chassidic teachings.
Large leaf, 68 cm. Good condition. Thick paper. Stains. Folding marks. Several tears to folds.
Provenance: the collection of Jean-Jacques-Pierre Desmaisons (1807-1873), Russian Orientalist and diplomat, professor of Oriental languages.
Large format leaf, written in Arabic. At the foot of the letter, on the left, signature in Arabic (presumably written by the scribe) "Avraham Dov – representative of Russian subjects in Safed" (translated from Arabic), together with his stamp (in Hebrew): "Avraham Dov of Zhitomir". On the right, signature in Arabic (presumably written by the scribe): "Gershon – representative of German subjects" (translated from Arabic), with his stamp (in Hebrew – difficult to decipher).
The letter describes the difficult state of Safed Jewry in the wake of the earthquake, which claimed the lives of some two thousand Jewish residents. This calamity closely followed the pogroms and widespread looting which local Arab mobs perpetrated on the Jews of the city, during the course of the Peasants' Revolt. The letter portrays the horrors they endured during the pogroms, including murder and injury of men, women and children, the defilement of women, and other atrocities, and depicts how these troubles were compounded by the present earthquake which destroyed their homes and their few remaining possessions, killed thousands, and left countless of wounded without food nor a roof over their heads. The writers ask the consuls of the various countries to intercede on their behalf and obtain support and assistance for them.
At the start of the 19th century, Safed was one of the prominent communities in Eretz Israel. Safed was home to two famous communities: the Chassidic community, founded by the disciples of the Baal Shem Tov, alongside the community of the disciples of the Gaon of Vilna. In the 1830s, the Chassidic community was headed by R. Avraham Dov of Ovritsh. The Perushim community was led by R. Yisrael of Shklow, disciple of the Gaon of Vilna. In that period, two great calamities befell the city, and led to its destruction: the first was the Safed riots which evolved from the Peasants' Revolt in 1834, and the second – the deadly earthquake in 1837.
The Peasants' Revolt erupted following the decree of Muhammad Ali, ruler of Egypt (who also ruled over Eretz Israel) and his son Ibrahim Pasha, who imposed a general conscription order on the local population. The Muslim tribes rebelled against this enlistment duty and started a popular uprising, during which the rebels attacked the Jewish population, looting, murdering and cruelly torturing their victims. The Safed community was one of the main victims of these riots. Apart from the casualties, the rebels looted Jewish property. They robbed and destroyed private homes, broke into synagogues and Batei Midrash, ripped and desecrated Torah scrolls and holy books. They also raided R. Yisrael Bak's printing press, destroying the machinery and equipment, and damaging any books they found. Only the book Pe'at HaShulchan by R. Yisrael of Shklow, which was in the process of being printed, was miraculously spared. The book was printed after the reestablishment of the press, in 1836, and in its preface, R. Yisrael describes the riots.
While the community was still licking its wounds from the riots, the earthquake struck, completely devastating the city. The earthquake took place on 24th Tevet 1837, while the Mincha services were being held in the synagogues. It hit Tiberias, Shechem and other towns as well, yet the main victim was Safed. R. Yisrael of Shklow, who was staying at that time in Jerusalem, describes the calamity in a letter he sent to the Chatam Sofer.
Another description of the disaster is found in a different letter, which R. Yisrael of Shklow sent to R. Tzvi Hirsch Lehren, informing him that the Rebbe Avraham Dov of Ovritsh and R. Gershon Margolies (whose stamps appear on this leaf) both survived the earthquake.
R. Yisrael of Shklow regarded the earthquake as a sign of the approaching Redemption (in accordance with the saying of the sages: "With the approach of Mashiach, the Galilee will be destroyed"), yet the Chatam Sofer attributed it to a different cause. In a eulogy he delivered on "the death of Tzaddikim and the destruction of the Galilee" in the Pressburg synagogue, in Iyar that year, the Chatam Sofer asserted that the earthquake came as a retribution for the fact that the immigrants preferred Safed over the holy city of Jerusalem.
Rebbe Avraham Dov of Ovritsh, signatory of this appeal, suffered greatly during the Peasants' Revolt in 1834, and most his possessions were looted. He then miraculously survived the earthquake in 1837. The miracle of his rescue is well-known. As mentioned, the earthquake struck during Mincha. Rebbe Avraham Dov warned his Chassidim not to leave the synagogue, and he lay on the floor of his Beit Midrash, surrounded by the congregants, who were clutching his belt. The entire building collapsed, apart from the small area where he and his Chassidim lay (the Rebbe later related that he recognized that the earthquake was not a natural event since the stones were cast to the sides and did not fall directly to the ground, in defiance of the laws of gravity. He understood that great power had been granted to the Satan, and he therefore lay submissively on the ground in fulfillment of the verse "Hide for but a moment, until the wrath passes"). This letter was written approximately a month following the earthquake. R. Yisrael of Shklow and his colleagues left Safed in the wake of the earthquake, and established the Perushim community in Jerusalem. A year later, Safed was once again looted by Druze tribes, and during that time Rebbe Avraham Dov of Ovritsh was captured, and was only released once the community paid his ransom.
Rebbe Avraham Dov of Ovritsh (1765-1840), a renowned Chassidic leader. He was a disciple of Rebbe Nachum of Chernobyl and his son R. Mordechai, as well as of R. Zusha of Anipoli and R. Levi Yitzchak of Berditchev. He also associated with the Rebbe of Apta, R. Yisrael of Ruzhin, R. Aharon of Chernobyl and R. Aharon of Zhitomir. He served for a short while as rabbi of Chmelnik (Khmilnyk), yet most of his life (for some forty years), he was the rabbi of Ovritsh, by which name he was known for posterity. In 1825, he moved to Zhitomir where he was appointed head of the Beit Din.
In 1833, he immigrated to Eretz Israel, settling in Safed, where he established his Beit Midrash and served as rabbi and leader of the Chassidic communities in Safed. Through his illustrious personality, he brought together all sections of the Chassidic community, and created bonds with the Sephardi and Perushim communities. R. Yisrael of Shklow, disciple of the Gaon of Vilna and head of the Perushim community, held him in high esteem, and they together managed all communal matters. His study companion was R. Leib Baal HaYisurim. He drew many to repentance, and would advise them to engage in the study of Mishnayot.
Following the earthquake, he helped rebuild the Safed community, and did not allow the holy city to be abandoned. He perished in a plague in 1840, and with his passing, the plague ceased. He was buried in the Safed cemetery, close to the gravesites of R. Aryeh Leib of Volochysk and R. David Shlomo author of Levushei Serad. Many miraculous stories are told of his exceptional holiness and ability to bring salvations for the Jewish people. (Until this day, the Bat Ayin Beit Midrash in the Old city of Safed holds his chair, his Torah scroll with the original Torah ark and Bimah, and other holy items belonging to him, and the gabbaim report of miraculous salvations which occurred to people after sitting on his chair). His book Bat Ayin was printed in Jerusalem, 1847 and in Zhitomir in 1850, in different editions, and is considered a basic book of Chassidic teachings.
Large leaf, 68 cm. Good condition. Thick paper. Stains. Folding marks. Several tears to folds.
Provenance: the collection of Jean-Jacques-Pierre Desmaisons (1807-1873), Russian Orientalist and diplomat, professor of Oriental languages.
Category
Jerusalem and Eretz Israel – Letters and Documents
Catalogue
Auction 66 - Rare and Important Items
May 15, 2019
Opening: $8,000
Estimate: $10,000 - $15,000
Sold for: $15,000
Including buyer's premium
A long, interesting letter handwritten and signed by Warder Cresson, the first person to be appointed USA consul to Jerusalem. Written in Jerusalem (Mount Zion) on September 13, 1860 (shortly before his death) and sent to Ann Paschal Jackson of Pennsylvania, USA. With the letter is enclosed the original envelope in which it was sent (with postmarks of the French postal services in Jerusalem and Jaffa and other postmarks). English.
Warder Cresson, one of the most fascinating figures in the history of Jerusalem in the 19th century, was born to a Quaker family in the USA. He was appointed the first USA consul to Jerusalem (an appointment that was cancelled even before his arrival to Eretz Israel) and eventually moved to the city permanently, converted to Judaism and consequently stood trial in the USA, the claim being he had lost his mind.
The letter before us was written when he was sick, shortly before his death, to his friend Ann Paschal Jackson, a Quaker minister in the USA. The letter indicates Cresson's sense of belonging to the Jewish community of Jerusalem. He writes about the sanctity of the city and his desire to be buried there, about his way of life combining prayer and the study of the Torah, about the severing of his ties with his family in the USA, and about many additional issues, all this while quoting many biblical verses. Cresson begins his letter with the verse "And the redeemed of the Lord shall return & come to Zion" (Isaiah, 35, 10). The first part of the letter deals mainly with this verse and the idea of the Jews' return to Zion. In this context, Cresson writes about the Muslim inhabitants of Eretz Israel: "Hagar, the mother of Ishmael & the present Turks, was a very bad Woman, & her Son was very bad; & so are very many of their descendants, therefore G-d said to Sarah, 'Cast out the Bond-Woman, & her Son; for the Son of this Bondwoman, shall not be heir with my son, even with Isaac'. Gen. 21c-10v. & Why? Because neither Hagar, nor Ishmael, was either of them, the 'Redeemed of Lord'… & very soon, they will be 'cast-out' from this land, as the
52nd Chapter of Isaiah declares, & not return to Zion with the Redeemed of the Lord…".
Later in the letter, Cresson addresses his visit to the USA in 1848 (a visit he made after his conversion and during which he was prosecuted by his family members): "In the year 1848, I returned, at the particular request of my family, to America, & I very soon found, that I had got out of the 'field of Boaz'… for I found, that all their Conversations; their Places of Diversion; – their Pleasures – Their Love of mammon, would eventually land me, in the field of Weakness & Sin & I therefore determined, to return to Jerusalem, at every Sacrifise, as soon as possibly could; wh. I did… I am here; where I hope to lay my Bones".
In the course of his writing, Cresson describes Jerusalem, while citing from the Book of Psalms, Isaiah and Jeremiah, and also describes his Jewish way of life: three prayers a day ("as our Blessed David says in Psalms 55c-17"), study of Torah, visiting the poor and the sick, writing, and more. In addition, Cresson relates that several people chose to convert to Judaism in Jerusalem, among them a Catholic woman ("The Rabbis questioned her very closely & found, that the Truth & Light of G-d had been doing their work, & therefore they could not reject her").
Warder Cresson (1798-1860, also known by his Hebrew name Michael Boaz Yisrael Ben Avraham), was born to a wealthy Quaker family in Philadelphia. In 1830, Cresson published the composition "Babylon the Great is Falling!" which decisively denunciated the degeneration that had, in his opinion, spread in American Christianity. In the following years, he changed his religion five times, eventually adopting a Messianic faith according to which redemption is dependent on the Jews returning to Eretz Israel.
When in 1844, he was offered the office of American consul to Jerusalem, he immediately accepted, even without pay, and in May of that same year, President John Tyler signed his decree of appointment. However, when the White House heard rumors of his Messianic beliefs, it was decided to cancel the appointment. Cresson was already on his way to Eretz Israel and therefore never received the announcement about the cancelling of his appointment. With his arrival to Jerusalem, he declared himself the USA consul to Jerusalem and started to advocate the return of Jews to Eretz Israel. He even sold capitulations on behalf of the USA government. He stopped his activity only after being notified that if he continues presenting himself as consul, he will be banished from the country.
Despite the cancellation, Cresson decided to remain in Eretz Israel and in 1848, converted to Judaism. When he traveled to the USA to liquidate his business once and for all, his family issued a court order ordering his hospitalization, the claim being he had lost his mind. The trial garnered unprecedented public interest, was held with the participation of dozens of witnesses (some of them well-known figures such as Moses Montefiore and Mordechai Emanuel Noah), and at its end – Cresson was acquitted and was permitted to return to Eretz Israel.
In his final years he settled in Jerusalem, devoted himself to the study of the Torah and became an honorable member of the Sephardic community of Jerusalem. At the same time, he conducted important agricultural experiments, opened several small schools for agriculture in the vicinity of Jaffa and even attempted to open an agricultural farm in the area of Emek Refa'im in Jerusalem. He married a Jewish woman named Rachel Moledano and the couple had two children. In 1860 he died of a prolonged illness. He was buried in the Mount of Olives cemetery.
Enclosed is the original envelope in which the letter was sent, with postmarks of the various stations it had gone through on its way from Jerusalem to Pennsylvania. The letter was sent using the French post in Jerusalem (with a "Jerusalem Cross" postmark), via the French post in Jaffa (postmark from September 15 1860), then through Alexandria, Lyon, Paris and Boston.
Letter: [1] folded leaf (four pages handwritten by him), 26.5 cm. Good condition. Fold lines. A few stains. A few tiny tears along edges and fold lines. Envelope: 8X13.5 cm. Good condition. Minor creases and stains. Was opened with a letter opener at the edge.
Warder Cresson, one of the most fascinating figures in the history of Jerusalem in the 19th century, was born to a Quaker family in the USA. He was appointed the first USA consul to Jerusalem (an appointment that was cancelled even before his arrival to Eretz Israel) and eventually moved to the city permanently, converted to Judaism and consequently stood trial in the USA, the claim being he had lost his mind.
The letter before us was written when he was sick, shortly before his death, to his friend Ann Paschal Jackson, a Quaker minister in the USA. The letter indicates Cresson's sense of belonging to the Jewish community of Jerusalem. He writes about the sanctity of the city and his desire to be buried there, about his way of life combining prayer and the study of the Torah, about the severing of his ties with his family in the USA, and about many additional issues, all this while quoting many biblical verses. Cresson begins his letter with the verse "And the redeemed of the Lord shall return & come to Zion" (Isaiah, 35, 10). The first part of the letter deals mainly with this verse and the idea of the Jews' return to Zion. In this context, Cresson writes about the Muslim inhabitants of Eretz Israel: "Hagar, the mother of Ishmael & the present Turks, was a very bad Woman, & her Son was very bad; & so are very many of their descendants, therefore G-d said to Sarah, 'Cast out the Bond-Woman, & her Son; for the Son of this Bondwoman, shall not be heir with my son, even with Isaac'. Gen. 21c-10v. & Why? Because neither Hagar, nor Ishmael, was either of them, the 'Redeemed of Lord'… & very soon, they will be 'cast-out' from this land, as the
52nd Chapter of Isaiah declares, & not return to Zion with the Redeemed of the Lord…".
Later in the letter, Cresson addresses his visit to the USA in 1848 (a visit he made after his conversion and during which he was prosecuted by his family members): "In the year 1848, I returned, at the particular request of my family, to America, & I very soon found, that I had got out of the 'field of Boaz'… for I found, that all their Conversations; their Places of Diversion; – their Pleasures – Their Love of mammon, would eventually land me, in the field of Weakness & Sin & I therefore determined, to return to Jerusalem, at every Sacrifise, as soon as possibly could; wh. I did… I am here; where I hope to lay my Bones".
In the course of his writing, Cresson describes Jerusalem, while citing from the Book of Psalms, Isaiah and Jeremiah, and also describes his Jewish way of life: three prayers a day ("as our Blessed David says in Psalms 55c-17"), study of Torah, visiting the poor and the sick, writing, and more. In addition, Cresson relates that several people chose to convert to Judaism in Jerusalem, among them a Catholic woman ("The Rabbis questioned her very closely & found, that the Truth & Light of G-d had been doing their work, & therefore they could not reject her").
Warder Cresson (1798-1860, also known by his Hebrew name Michael Boaz Yisrael Ben Avraham), was born to a wealthy Quaker family in Philadelphia. In 1830, Cresson published the composition "Babylon the Great is Falling!" which decisively denunciated the degeneration that had, in his opinion, spread in American Christianity. In the following years, he changed his religion five times, eventually adopting a Messianic faith according to which redemption is dependent on the Jews returning to Eretz Israel.
When in 1844, he was offered the office of American consul to Jerusalem, he immediately accepted, even without pay, and in May of that same year, President John Tyler signed his decree of appointment. However, when the White House heard rumors of his Messianic beliefs, it was decided to cancel the appointment. Cresson was already on his way to Eretz Israel and therefore never received the announcement about the cancelling of his appointment. With his arrival to Jerusalem, he declared himself the USA consul to Jerusalem and started to advocate the return of Jews to Eretz Israel. He even sold capitulations on behalf of the USA government. He stopped his activity only after being notified that if he continues presenting himself as consul, he will be banished from the country.
Despite the cancellation, Cresson decided to remain in Eretz Israel and in 1848, converted to Judaism. When he traveled to the USA to liquidate his business once and for all, his family issued a court order ordering his hospitalization, the claim being he had lost his mind. The trial garnered unprecedented public interest, was held with the participation of dozens of witnesses (some of them well-known figures such as Moses Montefiore and Mordechai Emanuel Noah), and at its end – Cresson was acquitted and was permitted to return to Eretz Israel.
In his final years he settled in Jerusalem, devoted himself to the study of the Torah and became an honorable member of the Sephardic community of Jerusalem. At the same time, he conducted important agricultural experiments, opened several small schools for agriculture in the vicinity of Jaffa and even attempted to open an agricultural farm in the area of Emek Refa'im in Jerusalem. He married a Jewish woman named Rachel Moledano and the couple had two children. In 1860 he died of a prolonged illness. He was buried in the Mount of Olives cemetery.
Enclosed is the original envelope in which the letter was sent, with postmarks of the various stations it had gone through on its way from Jerusalem to Pennsylvania. The letter was sent using the French post in Jerusalem (with a "Jerusalem Cross" postmark), via the French post in Jaffa (postmark from September 15 1860), then through Alexandria, Lyon, Paris and Boston.
Letter: [1] folded leaf (four pages handwritten by him), 26.5 cm. Good condition. Fold lines. A few stains. A few tiny tears along edges and fold lines. Envelope: 8X13.5 cm. Good condition. Minor creases and stains. Was opened with a letter opener at the edge.
Category
Jerusalem and Eretz Israel – Letters and Documents
Catalogue
Auction 66 - Rare and Important Items
May 15, 2019
Opening: $2,000
Estimate: $5,000 - $8,000
Sold for: $5,750
Including buyer's premium
Letter sent to Calcutta, regarding the emissary of Kollel Polin in India, with the signatures of four Jerusalem Torah leaders: the Gaon of Kutno author of Zayit Raanan, R. Yitzchak David son of Rebbe Moshe of Lelov, and the holy brothers R. Nachum of Shadek and R. Yaakov Yehuda Leib Levi-Weissfish. Jerusalem, [1859].
Addressed to the magnate David Yosef Ezra, a prominent philanthropist in Calcutta, India, in preparation for the arrival of R. Yaakov Eliezer, emissary of Kollel Warsaw, who would be travelling to Indian cities, raising funds for the building of a synagogue and study hall for the Torah scholars of Kollel Warsaw. Kollel Warsaw was at that time one of the new Kollelim in Jerusalem, established following the large wave of immigration from Poland in the 1840s-1850s. The founders and administrators of the Kollel were the leading Torah scholars originating from Poland, signatories of this letter. Due to the difficult conditions which prevailed in those days, establishing the Kollel necessitated overcoming numerous hurdles, as the rabbis relate in this letter. They describe the absence of a permanent location for their outstanding Torah scholars to study and pray in, unlike other Kollelim who each have their own institutions. They explain that a suitable location was found and secured, but large sums of money are needed to finalize the acquisition.
The rabbis write that they sent a special emissary to India, and that this letter is an introduction to the letters the emissary would be carrying with him.
At the beginning of the letter, the rabbis mention that they pray regularly on behalf of their donors, especially at holy sites in Eretz Israel, such as the Kotel and Kever Rachel.
This letter constitutes an interesting historic document recording the development of the Old Yishuv in Jerusalem. The establishment of the Ashkenazi settlement was the product of a complex and protracted process of setting up institutions for prayer, Torah study and charity, alongside the construction of new apartment buildings and neighborhoods. These enterprises were coordinated by the Kollelim, which were comprised of natives of their respective communities in Europe, with each community providing for the needs of their senior and newly arrived immigrants. The Kollel administered donations received from its country of origin, and these served as the basis for the existence and development of the Kollelim and their institutions. Kollel Warsaw (later renamed Kupat Rabbi Meir Baal HaNess – Kollel Polin) was founded slightly later, while several both major and smaller Kollelim were already functioning in Jerusalem. In the 1840-1850s, immigration from Poland increased, creating the need for an independent framework, which resulted in the founding of Kollel Warsaw – eventually one of the most prominent Kollelim in the city.
The four signatories on the letter:
The Gaon of Kutno, R. Moshe Yehuda Leib Zylberberg (1798-1865) author of Zayit Raanan and Tiferet Yerushalayim. A prominent Torah leader of the generation in Poland, he served as rabbi of various Polish cities, notably of Kutno, by which he was known for posterity. He immigrated to Eretz Israel in 1857, and was one of the leading rabbis in Jerusalem. While still in Poland he edified many disciples, and many Polish rabbis and rebbes were his students. In Jerusalem, he devoted his entire day to Torah study, bedecked in Tallit and Tefillin. The exceptional Talmudic lectures he delivered in his home were attended by many of Jerusalem's students. The Gaon of Kutno would deliver two lectures daily: one in the morning, on the Talmud with the Rashi and Tosafot commentaries, and one in the evening on halachic literature. He was recognized as one of the foremost Torah scholars in the city, and earned the title of Mara D'Ara DeYisrael (Rabbi of Eretz Israel), as he led the city together with R. Shmuel Salant and R. Meir Auerbach the Imrei Bina, who had immigrated from Kalisch three years after him.
R. Yitzchak David Biederman (1815-1886, Encyclopedia L'Chassidut, II, p. 402), son of Rebbe Moshe of Lelov. He immigrated to Jerusalem in 1851, and stood for many years at the helm of the Chassidic settlement in the city, together with his brother Rebbe Elazar Menachem Mendel. He was one of the founders of Kollel Polin, and of the Chayei Olam yeshiva, together with his sons-in-law R. Binyamin Leib Bernstein and R. Avraham Eliezer Münzberg Rabbi of Józefów.
R. Nachum Rabbi of Shadek (1813-1868) was the son of R. Moshe Avraham Levi-Weissfish and a disciple of the Chemdat Shlomo – a leading Torah scholar in Poland, who granted him rabbinical ordination at the age of 18. He served as rabbi of Shadek (Szadek), Poland for a few years, and immigrated to Eretz Israel in 1843 together with his two brothers, R. Asher Lemel Rabbi of Gołyń and R. Yaakov Yehuda Leib, following a dream all three of them dreamt separately, instructing them to immigrate to Eretz Israel. In Jerusalem, he would sit for the main part of the day bedecked with Tallit and Tefillin, learning with great diligence. He founded Yeshivat HaRan, where he delivered scholarly lectures to the leading young Torah scholars of Jerusalem. He studied Kabbalah together with R. Yosef Zundel of Salant under the kabbalist R. Yehuda HaKohen. He passed away in a Cholera epidemic in 1868 and the epitaph on his grave in the Mount of Olives reads: "A holy and pure man, at the age of eight he began searching for G-d and devoted his whole life to Torah, fasts and ascetism. He studied Torah without respite, day and night. He merited to learn and teach, and edified many disciples… A pious and modest man…".
His brother, R. Yaakov Yehuda Leib Levi (1813-1889), head of the Jerusalem Beit Din for over forty years. An outstanding scholar in revealed and esoteric realms of the Torah, a holy kabbalist. He served as rabbi of Sleshin (Ślesin), and later immigrated to Jerusalem in 1843 together with his two brothers, R. Asher Lemel Rabbi of Gołyń and R. Nachum Rabbi of Shadek. He authored Beit L'Avot on Pirkei Avot.
[1] leaf, thin, blueish stationery. 27.5 cm. Good-fair condition. Folding marks and creases. Small holes from ink corrosion. On verso – address, French postage stamp, and postmarks.
This letter was published in Moriah (issue 351-352, Kislev 2010, pp. 52-55).
Addressed to the magnate David Yosef Ezra, a prominent philanthropist in Calcutta, India, in preparation for the arrival of R. Yaakov Eliezer, emissary of Kollel Warsaw, who would be travelling to Indian cities, raising funds for the building of a synagogue and study hall for the Torah scholars of Kollel Warsaw. Kollel Warsaw was at that time one of the new Kollelim in Jerusalem, established following the large wave of immigration from Poland in the 1840s-1850s. The founders and administrators of the Kollel were the leading Torah scholars originating from Poland, signatories of this letter. Due to the difficult conditions which prevailed in those days, establishing the Kollel necessitated overcoming numerous hurdles, as the rabbis relate in this letter. They describe the absence of a permanent location for their outstanding Torah scholars to study and pray in, unlike other Kollelim who each have their own institutions. They explain that a suitable location was found and secured, but large sums of money are needed to finalize the acquisition.
The rabbis write that they sent a special emissary to India, and that this letter is an introduction to the letters the emissary would be carrying with him.
At the beginning of the letter, the rabbis mention that they pray regularly on behalf of their donors, especially at holy sites in Eretz Israel, such as the Kotel and Kever Rachel.
This letter constitutes an interesting historic document recording the development of the Old Yishuv in Jerusalem. The establishment of the Ashkenazi settlement was the product of a complex and protracted process of setting up institutions for prayer, Torah study and charity, alongside the construction of new apartment buildings and neighborhoods. These enterprises were coordinated by the Kollelim, which were comprised of natives of their respective communities in Europe, with each community providing for the needs of their senior and newly arrived immigrants. The Kollel administered donations received from its country of origin, and these served as the basis for the existence and development of the Kollelim and their institutions. Kollel Warsaw (later renamed Kupat Rabbi Meir Baal HaNess – Kollel Polin) was founded slightly later, while several both major and smaller Kollelim were already functioning in Jerusalem. In the 1840-1850s, immigration from Poland increased, creating the need for an independent framework, which resulted in the founding of Kollel Warsaw – eventually one of the most prominent Kollelim in the city.
The four signatories on the letter:
The Gaon of Kutno, R. Moshe Yehuda Leib Zylberberg (1798-1865) author of Zayit Raanan and Tiferet Yerushalayim. A prominent Torah leader of the generation in Poland, he served as rabbi of various Polish cities, notably of Kutno, by which he was known for posterity. He immigrated to Eretz Israel in 1857, and was one of the leading rabbis in Jerusalem. While still in Poland he edified many disciples, and many Polish rabbis and rebbes were his students. In Jerusalem, he devoted his entire day to Torah study, bedecked in Tallit and Tefillin. The exceptional Talmudic lectures he delivered in his home were attended by many of Jerusalem's students. The Gaon of Kutno would deliver two lectures daily: one in the morning, on the Talmud with the Rashi and Tosafot commentaries, and one in the evening on halachic literature. He was recognized as one of the foremost Torah scholars in the city, and earned the title of Mara D'Ara DeYisrael (Rabbi of Eretz Israel), as he led the city together with R. Shmuel Salant and R. Meir Auerbach the Imrei Bina, who had immigrated from Kalisch three years after him.
R. Yitzchak David Biederman (1815-1886, Encyclopedia L'Chassidut, II, p. 402), son of Rebbe Moshe of Lelov. He immigrated to Jerusalem in 1851, and stood for many years at the helm of the Chassidic settlement in the city, together with his brother Rebbe Elazar Menachem Mendel. He was one of the founders of Kollel Polin, and of the Chayei Olam yeshiva, together with his sons-in-law R. Binyamin Leib Bernstein and R. Avraham Eliezer Münzberg Rabbi of Józefów.
R. Nachum Rabbi of Shadek (1813-1868) was the son of R. Moshe Avraham Levi-Weissfish and a disciple of the Chemdat Shlomo – a leading Torah scholar in Poland, who granted him rabbinical ordination at the age of 18. He served as rabbi of Shadek (Szadek), Poland for a few years, and immigrated to Eretz Israel in 1843 together with his two brothers, R. Asher Lemel Rabbi of Gołyń and R. Yaakov Yehuda Leib, following a dream all three of them dreamt separately, instructing them to immigrate to Eretz Israel. In Jerusalem, he would sit for the main part of the day bedecked with Tallit and Tefillin, learning with great diligence. He founded Yeshivat HaRan, where he delivered scholarly lectures to the leading young Torah scholars of Jerusalem. He studied Kabbalah together with R. Yosef Zundel of Salant under the kabbalist R. Yehuda HaKohen. He passed away in a Cholera epidemic in 1868 and the epitaph on his grave in the Mount of Olives reads: "A holy and pure man, at the age of eight he began searching for G-d and devoted his whole life to Torah, fasts and ascetism. He studied Torah without respite, day and night. He merited to learn and teach, and edified many disciples… A pious and modest man…".
His brother, R. Yaakov Yehuda Leib Levi (1813-1889), head of the Jerusalem Beit Din for over forty years. An outstanding scholar in revealed and esoteric realms of the Torah, a holy kabbalist. He served as rabbi of Sleshin (Ślesin), and later immigrated to Jerusalem in 1843 together with his two brothers, R. Asher Lemel Rabbi of Gołyń and R. Nachum Rabbi of Shadek. He authored Beit L'Avot on Pirkei Avot.
[1] leaf, thin, blueish stationery. 27.5 cm. Good-fair condition. Folding marks and creases. Small holes from ink corrosion. On verso – address, French postage stamp, and postmarks.
This letter was published in Moriah (issue 351-352, Kislev 2010, pp. 52-55).
Category
Jerusalem and Eretz Israel – Letters and Documents
Catalogue
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 of appointment as emissary on behalf of the Hebron community, on a mission to Persia, Iraq, Kurdistan, Syria and Lebanon, signed by the rabbi of Hebron – R. Menachem Suleiman Mani, and other rabbis in the city: R. Chanoch Hasson, R. Meir Shmuel Castiel and R. Meir Franco. Hebron, 1924.
Handwritten on a large parchment leaf in square scribal script with enlarged, emphasized words. At the foot of the text, the signatures of the rabbis with their official stamps.
Written for the emissary R. Abba Yair, setting out on a mission on behalf of Hebron to the region of Iran, Iraq and Kurdistan, and to Syria and Lebanon. The emissary letter lists all the places he would be visiting.
[1] large parchment leaf. Height: 34 cm. Width: 50 cm. Good-fair condition. Stains, folding marks, several tears to folds.
Handwritten on a large parchment leaf in square scribal script with enlarged, emphasized words. At the foot of the text, the signatures of the rabbis with their official stamps.
Written for the emissary R. Abba Yair, setting out on a mission on behalf of Hebron to the region of Iran, Iraq and Kurdistan, and to Syria and Lebanon. The emissary letter lists all the places he would be visiting.
[1] large parchment leaf. Height: 34 cm. Width: 50 cm. Good-fair condition. Stains, folding marks, several tears to folds.
Category
Jerusalem and Eretz Israel – Letters and Documents
Catalogue
Auction 66 - Rare and Important Items
May 15, 2019
Opening: $1,000
Estimate: $2,000 - $3,000
Sold for: $2,250
Including buyer's premium
Three historic documents pertaining to the renewal and upholding of the prohibition and ban enacted by the Jerusalem rabbis on sending children to study in schools in Jerusalem, and the battle against the Shpitzer girls' school (which was established as a "Charedi" school, yet was banned by the rabbis of the Eda HaCharedit). Jerusalem, 1929-1931-1941.
• Letter signed by the dayanim of the Beit Din "for all Ashkenazi communities": R. Yitzchak Frankel, R. Simcha Bunem Werner and R. Pinchas Epstein (the first panel of Eda HaCharedit dayanim), warning that the prohibition and ban on the schools has not been lifted, and it includes "all the schools of the Zionists and of the Mizrachi, and the aforementioned Orthodox school for girls (presumably referring to the Spitzer school), and their status is like that of all the secular schools, without any permission whatsoever". At the foot of the letter, confirmation (approx. 4 lines) handwritten and signed by R. Yosef Chaim Sonnenfeld, rabbi of the Eda HaCharedit in Jerusalem. Jerusalem, Adar 1931.
• Letter signed by six members of the "Committee of Supervisors for the Shomrei HaChomot Kollel": "With the approval of the rabbi (R. Yosef Chaim Sonnenfeld) – it has been decided to impose a fine on whoever sends their children to schools, including Shpitzer's or Miss Landau's". One of the signatories is R. "Amram son of R. Sh.Y. Blau" (later head of Neturei Karta). Jerusalem, Sivan 1929.
• Letter addressed to Rebbe Elimelech Paneth of Deyzh, with a request to fire a clerk working in the Kollel Siebenbürgen office, whose daughters attend the forbidden Shpitzer school, and dress immodestly in the summer. The second leaf, with the signature and name of the writer of the letter, is lacking. Jerusalem, 1941.
3 letters. Size and condition vary. Creases, wear and tears.
• Letter signed by the dayanim of the Beit Din "for all Ashkenazi communities": R. Yitzchak Frankel, R. Simcha Bunem Werner and R. Pinchas Epstein (the first panel of Eda HaCharedit dayanim), warning that the prohibition and ban on the schools has not been lifted, and it includes "all the schools of the Zionists and of the Mizrachi, and the aforementioned Orthodox school for girls (presumably referring to the Spitzer school), and their status is like that of all the secular schools, without any permission whatsoever". At the foot of the letter, confirmation (approx. 4 lines) handwritten and signed by R. Yosef Chaim Sonnenfeld, rabbi of the Eda HaCharedit in Jerusalem. Jerusalem, Adar 1931.
• Letter signed by six members of the "Committee of Supervisors for the Shomrei HaChomot Kollel": "With the approval of the rabbi (R. Yosef Chaim Sonnenfeld) – it has been decided to impose a fine on whoever sends their children to schools, including Shpitzer's or Miss Landau's". One of the signatories is R. "Amram son of R. Sh.Y. Blau" (later head of Neturei Karta). Jerusalem, Sivan 1929.
• Letter addressed to Rebbe Elimelech Paneth of Deyzh, with a request to fire a clerk working in the Kollel Siebenbürgen office, whose daughters attend the forbidden Shpitzer school, and dress immodestly in the summer. The second leaf, with the signature and name of the writer of the letter, is lacking. Jerusalem, 1941.
3 letters. Size and condition vary. Creases, wear and tears.
Category
Jerusalem and Eretz Israel – Letters and Documents
Catalogue
![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
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