Kol Bochim – Kinat Setarim, kabbalistic commentary to Megillat Eichah, by R. Avraham Galante of Safed (disciple of the R. Moshe Cordovero and close associate of the Arizal). Prague: Moses son of Joseph Betzalel Katz, [1621].
On the first leaves, ownership inscriptions and signatures in various handwritings, indicating that this illustrious copy was handed down from one generation to another in the family of the Ohev Yisrael of Apta. The book features the signatures of his father and grandfather, as well as stamps and owners' signatures of his descendants, rebbes of Zinkov and Krilovitz.
On the fourth leaf: Signature of R. Aryeh Leib, grandfather of the Ohev Yisrael of Apta: "Aryeh Leib son of R. Shimshon of Tarnogród". On the first leaf, signature of his son R. Shmuel, father of the Ohev Yisrael of Apta: "This book belongs to me and this is my name Shmuel son of the rabbi and dean of [Neustadt]". On the verso of the fourth leaf, ownership inscription in an early handwriting (from the 18th century): "This book belongs to the renowned rabbi… the holy light" (the inscription is interrupted, and does not indicate the name of the rabbi. The title "holy light" was used for Chassidic rebbes, and this inscription may be referring to the Rebbe of Apta or one of the rebbes from his dynasty).
The front endpaper bears the stamp of Rebbe Yechiel Heshel of Krilovitz (Murovani Kurylivtsi; descendant of the Ohev Yisrael): "Yechiel Heshel, Krilovitz, Podolia" (this stamp also appears on the fourth leaf), with a handwritten inscription beside it: "The book Galante is from the books and estate of my father the Rebbe (this inscription was possibly handwritten by Rebbe Yechiel of Krilovitz). On the first leaf (beside the signature of R. Shmuel father of the Ohev Yisrael), a stamp of the Rebbe of Krilovitz (from an earlier period): "[Yechi]el son of R. M.Z. of Zinkov".
Early signature on pp. 21a and 27a: "So says Avraham son of R. Reuven".
R. Aryeh Leib (1697-1734), grandfather of the Ohev Yisrael of Apta, was the son of R. Shimshon of Tarnogród. He served as rabbi and dean of Neustadt, and passed away at the young age of 37. His son R. Shmuel wrote about him: "The prominent rabbi, perspicacious and erudite…, the renowned Chassid… pious and modest, amongst the disciples of Hillel… no wisdom eluded him… master in wisdom yet young in years…".
R. Shmuel of Zhmigrad son of R. Aryeh Leib (1720?-1803) was the father of the Ohev Yisrael of Apta. His son the Ohev Yisrael wrote about him: "The exceptional, outstanding and renowned leader… of distinguished lineage, R. Shmuel son of the rabbi and dean of Neustadt".
Rebbe Yechiel Heshel of Krilovitz (1843-1916), a leading Ukrainian rebbe. He was the son of R. Meshulam Zusha Heshel of Zinkov (son of R. Yitzchak Meir of Zinkov and grandson of the Ohev Yisrael of Apta), and son-in-law of Rebbe Yehoshua Rokeach of Belz. He served as rebbe in the town of Krilovitz, Podolia and would frequently travel to the Podolian towns where his Chassidim resided. He passed away during a visit to his Chassidim in Kishinev. His sons-in-law and grandsons served as rebbes, one of them was Rebbe Yeshaya Halberstam of Tshechov (son of the Divrei Chaim of Sanz).
It appears that this copy reached the Rebbe of Krilovitz as an inheritance from his ancestor Rebbe Avraham Yehoshua Heshel, the Ohev Yisrael of Apta (1748-1825, son of R. Shmuel of Zhmigrad whose signature appears in this book). The Ohev Yisrael was an elder and leading rebbe of his times.
Incomplete copy. [4], 2-16, 15-44, [2], 45-58 leaves (originally: [9], 2-16, 15-44, [2], 45-66 leaves – lacking 13 leaves: [5] first leaves and 8 final leaves – 59-66). 17.5 cm. Fair condition. Large stains and dampstains. Light worming to several leaves. Tears and damage to many leaves, mostly to margins (repaired with paper), generally slightly affecting text. Many marginal tears to last four leaves, affecting text (primarily of final leaf). New leather binding.

Volume comprising eight books on fear of G-d, Midrash, Kabbalah and ethics, printed in Lviv and Russia-Poland, ca. 1830-1850.
On the title page of the book Yoreh Chata'im (Lviv, 1837), handwritten signature: "Eliezer" – signature of the first Rebbe of Dzikov, R. Eliezer Horowitz, son of Rebbe Naftali of Ropshitz. On the title page of Midrash Shocher Tov – Midrash Mishlei (bound at the beginning of this volume), stamp of his daughter's son-in-law, R. "Mordechai David Teitelbaum Rabbi of Stitshin". On the endpapers: Ownership inscriptions in Hebrew and Latin characters, attesting that the book belongs to "The rabbi, luminary of the Diaspora, of distinguished lineage… R. Elimelech… Stitshin".
This book was passed down from one generation to the next in the family of Rebbe Eliezer of Dzikov, through his grandson Rebbe Mordechai David of Stitshin. According to family tradition, the signature "Eliezer" is the signature of Rebbe Eliezer of Dzikov. Enclosed with the book is a note handwritten by Rebbe Alter Eliezer Kahana of Spinka-Zidichov (1937-2009), attesting that this is indeed the signature of his ancestor Rebbe Eliezer of Dzikov. Likewise, he writes that there used to be in this volume a signature or stamp of his ancestor Rebbe Chanina Horowitz of Ulanov (son-in-law of Rebbe Eliezer of Dzikov, and father-in-law of Rebbe Mordechai David Teitelbaum Rabbi of Stitshin).
This volume includes the following books: • Midrash Shocher Tov – Midrash Mishlei. Lemberg 1850. • Sefer HaBahir, attributed to the tanna R. Nechunia ben HaKana. [Place and year of printing not indicated – this edition is not listed in the Bibliography of the Hebrew Book, nor does it appear in the catalog of the NLI]. • Maaseh Hashem, anthology of Aggadot and miraculous stories, selected from the Zohar and other books, [Russia-Poland, ca. 1830]. • Sefer HaYirah, by Rabbenu Yonah Gerondi. Lviv, [1849]. • Totzaot Chaim, summary of Reshit Chochma. [Russia-Poland, ca. 1830]. • Yoreh Chata'im, summary of the laws of repentance from Sefer HaRoke'ach, and selections on ethical topics, by R. Yitzchak Elis. [Lviv, 1837]. • Ketav Yosher, ethics and practices according to Kabbalah, by R. Shmuel Ostrer of Brody. [Russia-Poland, ca. 1830]. • Torat HaAdam, ethics and Kabbalah, by R. Shmuel Ostrer of Brody. [Russia-Poland, ca. 1830].
The first Rebbe of the Dzikov dynasty, R. Eliezer Horowitz, rabbi of Dzikov (Tarnobrzeg; 1790-1861), third son of the renowned Rebbe Naftali of Ropshitz. He was the close disciple of his father, and of the "Saba" of Radoshitz, the Aryeh Debei Ila'i, R. Tzvi Hirsh of Ziditchov and R. Tzvi Hirsh of Rimanov. In his youth, he frequented the courts of the Chozeh of Lublin and the Maggid of Kozhnitz. He served as rebbe to thousands of followers, and was reputed as the perpetuator of his father's Chassidic legacy. The Tzaddikim of his generation praised him profusely. R. Moshe of Radomyshl, a disciple of Rebbe Elimelech of Lizhensk, testified regarding Rebbe Eliezer's way: "This is the way adopted by R. Elimelech of Lizhensk". Rebbe Meir of Premishlan attested: "Whenever Meir comes to Heaven, he finds that R. Eliezer is already there". He entertained close ties with the Divrei Chaim, Rebbe of Sanz, and their descendants married each other.
This book was bequeathed to his nephew and son-in-law, Rebbe Chanina Horowitz Rabbi of Ulanów (1822-1881; son of R. Yaakov Horowitz of Melitz, and grandson of R. Naftali Horowitz of Ropshitz), who was the father-in-law of Rebbe Tzvi Hirsh Shapiro Rabbi of Munkacs author of Darchei Teshuva, and of Rebbe Mordechai David Teitelbaum Rabbi of Stitshin, whose stamp appears in the first book of this volume.
Rebbe Mordechai David Teitelbaum (d. Kislev 1819 in Safed), son of R. Nachum Tzvi Teitelbaum (brother of the Yitav Lev and son of the Yismach Moshe). He served as rabbi of Stitshin (Szczucin) and Drohobych. He was the cousin of the Minchat Elazar Rebbe of Munkacs, and of the Kedushat Yom Tov Rebbe of Sighet. In 1902, he immigrated to Eretz Israel and settled in Meron and in Safed, and was known as the Rebbe of Drohobych. His son was Rebbe Yitzchak Teitelbaum of Husakov, father of Rebbe Mordechai David Teitelbaum – Rebbe of Husakov-Beer Sheva.
Eight books bound together: [20] leaves; 15 leaves; 19 leaves; [8] leaves; 20 leaves; [20] leaves; 8 leaves; 28 leaves. 18.5 cm. Some books on blueish-greenish paper. Condition varies, good-fair to fair. Stains and wear. Worming. Tears to several leaves. Original binding, damaged, with torn leather spine.

Afsei Eretz, homilies on the Torah, by R. Yisrael Efraim Fishel Sofer Rabbi of Nanash (Hajdúnánás). Parts I and II, on the books of Bereshit and Shemot. Munkacs (Mukachevo), 1899. First edition.
Owner's stamp (faded) on the first page of the preface: "Yeshaya son of R. Moshe, who attended the righteous Rebbe of Liska, in Kerestur".
The copy of R. Yeshaya Steiner of Kerestir (Bodrogkeresztúr; 1852-1922), disciple and successor of Rebbe Tzvi Hirsh of Liska (Olaszliszka), author of Ach Pri Tevua. He was orphaned from his father at the age of three and was raised in the home of R. Tzvi Hirsh of Liska from the age of twelve. Drawn to Chassidism, he frequented the courts of Rebbe Chaim Halberstam of Sanz and Rebbe Mordechai of Nadvorna. However, his primary rebbe and mentor remained Rebbe Tzvi Hirsh of Liska, and he eventually became his close attendant (even when R. Yeshaya already served as rebbe, with throngs flocking to his court from all over Hungary, he would still sign with his stamp and on his letters: "…who attended the righteous Rebbe of Liska"). Rebbe Yeshaya was revered by the leading rebbes of his day, including Rebbe Chaim of Sanz and Rebbe Yissachar Dov of Belz (who stated that the "key to sustenance" is in the hands of R. Yeshaya of Kerestir). He performed thousands of charitable deeds, personally engaging himself in hospitality, and was considered one of the pillars of kindness and prayer in his times. He was renowned as a holy man, and thousands of Jews (as well as non-Jews) from all over Hungary would travel to his court to seek his advice. He was also renowned as a wonder-worker and for providing amulets. Until this day, his portrait is hung in homes as a segulah against mice. The story behind this custom is related in his biography, Mei Be'er Yeshayahu.
[11], 87, [1], 96, [3] leaves. Lacking one of the four last leaves, containing the list of subscribers ("prenumeranten"). 25.5 cm. Fair condition. Title page repaired with paper to verso. Tears to top margin of first leaves, slightly affecting text (first 10 leaves repaired with paper). Dampstains and mold. Wear and mold to top of most leaves. Several leaves stuck to each other at top margin. New binding.

Parashiot (parchment scrolls inscribed with biblical passages) and batim (leather boxes) of tefillin – the parashiot were written by R. David of Anipoli, Sofer (scribe) of the Maggid of Mezeritch and his disciples. [Anipoli (Hannopil), 18th century]. The parashiot and batim belonged to Rebbe Yitzchak of Skver, who left them to his descendants.
Pair of tefillin shel rosh and shel yad, following Rashi's opinion – (open) batim, with parashiot in Arizal script. The parashiot were written by R. David of Anipoli – Sofer of great Chassidic leaders, who also wrote the tefillin of his teacher the Maggid of Mezeritch, those of the holy brothers R. Elimelech of Lizhensk and R. Zusha of Anipoli (who related in the name of R. David, that the reason he charges such a high price for his parashiot, is because "I am always scrupulous to write the parashiot with intense, uninterrupted concentration"), as well as tefillin and a mezuzah for R. Pinchas of Korets and his sons (which were cherished by R. Pinchas of Korets, "who held his tefillin in high regard"), a Torah scroll for R. Menachem Nachum of Chernobyl author of Meor Einayim, and holy articles for other Chassidic leaders (for further details, see below).
The handwriting of the parashiot was identified as that of R. David of Anipoli by R. David Leib Greenfield of the United States, founder and president of Vaad Mishmereth STaM HaOlami, expert on the Stam script writings of Sofrim revered by the early Chassidic leaders, and author of several important and basic books on the laws of scribal writing (enclosed are reports from Rabbi Greenfield, attesting to the identity of the Sofer and the validity of the tefillin).
According to the testimony of R. Aharon Twersky of Jerusalem, this set of tefillin - the batim and parashiot, were handed down from one generation to another in the Twersky family, as an inheritance from their ancestor, first Rebbe of the Skver dynasty, R. Yitzchak Twersky, son of Rebbe Mordechai of Chernobyl. According to the family tradition, relayed to him by his father R. Shlomo, Rebbe Yitzchak left these tefillin to his son Rebbe David, who left them to his son R. Aharon, and then to R. Shlomo (enclosed is a testimony of R. Aharon Twersky regarding this tradition). The rebbes of the Skver dynasty would don tefillin prepared by illustrious Tzaddikim, and holy articles attributed to the Sofrim of the Baal Shem Tov and his disciples are preserved in the Skver court (see below).
The Sofer R. David son of R. Moshe Yitzchak HaLevi of Anipoli and Chechelnik (18th century – Encyclopedia L'Chassidut, I, p. 477) was a close disciple of R. Dov Ber – the great Maggid of Mezeritch (some even say that R. David was a disciple of the Baal Shem Tov. His name is mentioned in Shivchei HaBaal Shem Tov, Rubinstein edition, p. 198). He was known as the Sofer of the leading Tzaddikim of the first generation of Chassidut. Reputedly, R. David learned the art of scribal writing following the entreaties of his teacher, the Maggid, who repeatedly asked him to study this skill. R. David replied that he is willing to study it on condition that his teacher hands over to him the "kavanot of the holy names". The Maggid hence asked his senior disciple, R. Shlomo Lutsker, author of Dibrat Shlomo, to teach R. David the kavanot. According to Chassidic lore, R. Shlomo Lutsker went with him "out to the field, and taught him", and from when he began writing, "his work was cherished by Tzaddikim, disciples of the Maggid" (Kehal Chassidim HaChadash, Lemberg 1902, p. 11). R. David wrote parashiot of tefillin and mezuzot for foremost Chassidic leaders: his teacher the Maggid of Mezeritch, R. Pinchas of Korets and his sons, the holy brothers R. Elimelech of Lizhensk and R. Zusha of Anipoli, and Rebbe Moshe of Savran. It is reported that R. Pinchas of Korets "held his Tefillin in high regard" (Imrei Pinchas HaShalem, I, p. 215). R. Menachem Nachum of Chernobyl (grandfather of Rebbe Yitzchak of Skver) paid R. David to sit in his home in Chernobyl for an entire year and write a Torah scroll on his behalf. In Erchei Yehoshua (p. 232) it is brought: "Our teacher (Rebbe Yehoshua of Monastyrshchina) was meticulous to seek parashiot of tefillin written by foremost Tzaddikim, disciples of the Baal Shem Tov, and especially those written by R. David of Anipoli who was the Sofer of our grandfather R. Pinchas of Korets". Reputedly, R. Pinchas of Korets was not initially aware of R. David's preeminence, until he dreamt about him, and thereby realized the extent of R. David's holiness. It is also retold that R. David informed the brothers R. Elimelech and R. Zusha, that the reason he demands such a high price for the parashiot he writes is because "I am always scrupulous to write the parashiot with intense, uninterrupted concentration", and whenever a foreign thought disrupted his focus whilst writing, he would refrain from selling those parashiot, which generated double work (Maamar Mordechai, Slonim, Maarechet R. David MeAnipoli, I).
It is related regarding R. David's exceptional holiness, that he once explained his practice of breaking ice and immersing in the freezing water, as follows: "…I feel that my heart and soul burn within me like a furnace, I am but one great fire of holiness, and I fear lest I be consumed from the intensity of the heavenly holiness, therefore I immerse in freezing water, to cool down somewhat my lofty fervor…" (Maamar Mordechai, Slonim, p. 30). R. David was buried in Anipoli near his teacher the Maggid of Mezeritch, alongside R. Zusha of Anipoli and R. Yehuda Leib author of Or HaGanuz.
Rebbe Yitzchak Twersky of Skver (1812-1885), son of the maggid R. Mordechai of Chernobyl, and progenitor of the Skver dynasty. After his father's passing in 1837, he cleaved to his older brother, Rebbe Aharon of Chernobyl, and became his close disciple. In 1848, following the demise of his father-in-law R. Naftali Tzvi Rabbi of Skver (Skvyra), he began guiding his followers, and became one of the prominent and renowned leaders of Ukrainian Jewry, and a rebbe to thousands of Chassidim. R. Yitzchak was the seventh son of the eight illustrious sons of R. Mordechai of Chernobyl. The latter stated: "I and my sons descended to this world to repair the souls of the dead and of the living" (R. Yeshaya Wolf Tzikernik – disciple of R. Yitzchak of Skver, Sipurim Nifla'im UMaamarim Yekarim, Lviv 1908, p. 6). Rebbe Aharon of Belz would speak of the brothers' exceptional holiness in effusive terms, and stated in the name of his father Rebbe Yissachar Dov: "We cannot conceive the magnitude of their stature", and once, when R. Aharon of Belz mentioned them, his hands shook, and he exclaimed: "They were truly angels… entirely angels…". He attested regarding Rebbe Yitzchak: "He stood in the breach against the recently emerging innovations" (Beito Naava Kodesh, Nissan, pp. 123-124). When R. Yitzchak was born, his father testified that the soul of R. Yishmael Kohen Gadol rested within him. The Rebbe of Skver was reputed in his times for his wisdom, brilliance and exalted character traits, even amongst maskilim and ministers of the Russian government.
Rebbe Yitzchak Twersky was a leading and faithful transmitter of the teachings of the Baal Shem Tov, the Maggid of Mezeritch and their disciples, and he is the source of numerous traditions, oral teachings and practices regarding them, many of which were printed in the series of his disciple, R. Yeshaya Wolf Tzikernik. Rebbe Yitzchak reached this position through his illustrious lineage from all sides: his paternal grandfather was the Meor Einayim – a disciple of the Baal Shem Tov and the Maggid, his maternal grandfather was R. David Leikes – disciple of the Baal Shem Tov. Furthermore, in his second marriage, he was the son-in-law of Rebbe Yisrael of Ruzhin, and in his third marriage, of R. Naftali Tzvi Rabbi of Skver – great-grandson of the Baal Shem Tov, and son of R. Aharon of Titayov.
Rebbe Yitzchak of Skver particularly cherished the holy articles of great Tzaddikim, especially Torah scrolls and tefillin written by the Sofrim of leading Tzaddikim of the first generation of Chassidut, such as R. Efraim of Brody, R. Tzvi Sofer and R. David of Anipoli (who scribed these parashiot), and he would purchase them for huge sums of money. In his Beit Midrash, there was a Torah scroll of the Baal Shem Tov, written by R. Tzvi, the Sofer of the Baal Shem Tov, and he once stated: "It is worth travelling eighty leagues for the merit of having an aliya before this holy Torah scroll". He also possessed the Tikun Sofrim of the Baal Shem Tov, on which R. Tzvi Sofer based that Torah scroll. This Tikun Sofrim cost the Rebbe of Skver a dowry of one thousand rubles. Likewise, he owned the Sefer HaTzoref handwritten by the kabbalist R. Eliyahu Tzoref, which previously belonged to the Baal Shem Tov. It is also recorded that "The Rebbe of Skver inherited the Tefillin of the Baal Shem Tov. He once gave them in to be inspected, and the Sofer informed him that they were invalid, and not repairable. The Rebbe of Skver then took the tefillin back and restored them himself…" (R. Avraham Yitzchak Bromberg, MiGedolei HaTorah VehaChassidut, Jerusalem 1956, IX, p. 21). Throughout the generations, rebbes of Skver and their sons were accustomed to only donning Tefillin prepared by illustrious Tzaddikim, and until this day, the courts of the various branches of Skver hold tefillin, Torah scrolls and dozens of holy articles attributed to the Sofrim who were held in high regard by the early Chassidic leaders.
Height of parchment scrolls – parashiot of arm-tefilla: 44 mm; parashiot of head-tefilla: 40 mm. Original tefillin batim (open): 47X47 mm. Size of base: 87X66 mm. Height of batim (excluding base): 46 mm. Good-fair condition. The ink of the parashiot is dark brown (though according to the enclosed report, they are fit to be donned with a blessing – see below). Without straps. The edges of the batim were repainted. New plastic protective cases (not covering the base of the batim). Placed in a new velvet pouch.
Enclosed with the tefillin is a special report from R. Greenfield, certifying that despite their age, they are still kosher and suitable to be donned with a blessing (for further halachic study, see references in Hebrew description).