Auction 69 - Part I -Rare and Important Items
Displaying 1 - 12 of 39
Auction 69 - Part I -Rare and Important Items
December 3, 2019
Opening: $100,000
Estimate: $120,000 - $150,000
Unsold
Manuscript on large parchment leaf – certificate of appointment for R. Meir Margolies, author of Meir Netivim and disciple of the Baal Shem Tov, as rabbi of Ostroh and its suburbs, signed by 21 community leaders. Ostroh, Tammuz 1777. On the verso: Extension of the rabbinic appointment, accorded after six years, with 8 signatures. Ostroh, Nisan 1784.
Neat, cursive script. The three lines of the heading are in Stam script: "For good fortune and blessing, from the One who appoints kings and kingship is His…". The appointment, proffered by all the communities in the city, begins with the following words: "These are the words of the communities, how glorious is the day the king of Israel is revealed…", and addresses R. Meir Margolies with numerous titles of honor and veneration.
R. Meir Margolies' appointment as rabbi of Ostroh constituted the fulfillment of the prophecy of his teacher, the Baal Shem Tov. This prophecy was pronounced after R. Meir Margolies, together with the Noda BiYehuda and R. Gershon of Kitov, brother-in-law of the Baal Shem Tov, stood firm against some powerful members of the Brody community, prohibiting a distinguished woman to her husband, despite the persecution they would endure on this account (see article for more details). According to Chassidic lore, when the Baal Shem Tov was informed of this episode, he declared that all three would be accorded greatness from Heaven for sanctifying G-d's Name in public, prophesizing that R. Yechezkel would become rabbi of Prague, R. Meir Margolies would become rabbi of Lviv and Ostroh, and R. Avraham Gershon would settle in the Holy Land, and so it was.
In those days, the city of Ostroh was split into two communities ("sides"). The division of the community was a result of the division of the city in 1690 between two nobles. Most parts of the city enclosed within the wall were under the jurisdiction of one ruler, and were known as the "duke's side"; whilst the streets beyond the wall belonged to a different ruler and where known as the "voivode's side" (see: Mazkeret LiGedolei Ostraha, Berditchev 1907, p. 4).
Both of the Ostroh communities accepted upon themselves the Meir Netivim as their rabbi. This certificate of appointment was drawn up and signed by the leaders of the "duke's side" community, while the leaders of the "voivode's side" community affixed their signatures in the margin. The certificate includes each side's commitment in regard to the rabbi's salary.
The certificate concludes: "So are the words of the distinguished heads… leaders of the Ostroh community, from the side of the mighty ruler Starosta Sandecki, who hereby affix their signatures today Thursday, 26th Tammuz 1777". This is followed by 14 signatures handwritten by the community leaders.
At the bottom of the certificate, the signatures of the community leaders of the "voivode's side" – from the streets beyond the wall: "We too, leaders of the Krasnohirska community, outside the wall, Tatarska and Belmazh streets, we all wish, with love and affection, to accept this rabbi…", with 7 signatures.
The certificate stipulates that the appointment is in effect for six consecutive years from the date stated, while on the verso of the leaf, an extension of the rabbinic contract, dated Chol HaMoed Pesach 1784, was recorded, without any time limitation: "We have come now to renew the kingship and make a new covenant… that he should serve as our rabbi and dean, here in Ostroh and the region, for his entire life, from now forever, we will not exchange him for someone else… so are the words of the heads… leaders of Ostroh, from the side of the mighty ruler Referendarz Koronny, Thursday Chol HaMoed Pesach 1784". This extension contract bears eight signatures.
R. Meir Margolies Rabbi of Ostroh (1700/1708-1790), author of Meir Netivim, was a leading and prominent rabbi in his times. In his youth, he served as rabbi of Yazlovets and Horodenka. In 1755, he was appointed rabbi of the Lviv region, an area covering a huge territory, which included the city of Brody (R. Meir served as rabbi of the Lviv region, but not of the city of Lviv itself, which had its own rabbi. After the Partition of Poland in 1772, this region was divided between Poland and Austria, and R. Meir served as rabbi of the Polish area). In 1766, he was appointed by the King of Poland as chief rabbi of Ukraine and Galicia. In 1776, he received an official letter of appointment from the King of Poland, Stanisław August Poniatowski (the rabbinical appointment, in gilt letters, is preserved until this day in the Dubnow archives in New York). In 1777, he was appointed, in addition to his position as rabbi of the Lviv region, as rabbi of Ostroh and the vicinity. R. Meir was a member of the famous Brody Kloiz most of his life. He was closely attached to the Kloiz Torah scholars, and quotes their teachings extensively in his book.
R. Meir was a leading disciple of the Baal Shem Tov, and one of the first to cleave to him, as early as 1737, before the latter became renowned. Reputedly, his teacher the Baal Shem Tov requested that he write his name in the siddur he prayed from, to enable him to mention R. Meir in prayer, and the latter did so. His signature in the siddur of the Baal Shem Tov was preserved until this day (Kevutzat Yaakov, Berditchev 1896, p. 52b; MiBeit Genazim, Brooklyn 2010, p. 230). R. Meir refers to his teacher the Baal Shem Tov in several places in his books as "my teacher" and "my colleague". In his book Sod Yachin UBoaz (Ostroh 1794), he describes the level of learning Torah for the sake of Heaven: "…as I was instructed by my teachers who were prominent in Torah and Chassidism, headed by my friend the pious R. Yisrael Baal Shem Tov… and from my youth, when I attached myself with bonds of love to my teacher and friend R. Yisrael Baal Shem Tov… I knew with absolute certainty that his conduct was in holiness and purity, piety and ascetism… occult matters were revealed to him…". In his book Meir Netivim (part II, end of Parashat Vayigash), he quotes a segulah from his teacher for dissipating anger: "I learnt from my teacher that a wonderful segulah for dissipating anger is to say the verse…". His son R. Betzalel, his successor as rabbi of Ostroh, wrote in his approbation to Shivchei HaBaal Shem Tov (Berditchev 1815 edition): "...and as I heard from my father… who from his youth was one of the Torah scholars associated with the Baal Shem Tov, and R. Meir would frequently extol his virtues…". Rebbe Yitzchak Izek of Komarno attested in his book Netiv Mitzvotecha (Netiv HaTorah, pathway 1): "Our teacher R. Yisrael son of Eliezer… he was accorded sixty warriors, souls of righteous men, to protect him, and one of them was the Meir Netivim".
The Meir Netivim was one of the foremost halachic authorities in his times in matters of agunot. In 1768, a pogrom struck the community of Uman and its surroundings, and thousands of Jews were murdered. This tragic episode generated numerous complex questions of agunot. Many of the responsa recorded in his book Meir Netivim pertain to agunot. He describes there the trepidation and anguish which overcame him whenever he approached such a question (section 62). Reputedly, he would undertake to fast on the day he was to sign a permission for an agunah (Meorei Galicia, III, p. 940).
R. Meir authored several prominent compositions in revealed and esoteric realms of the Torah, in Halacha and in homily. His series of books was named Or Olam, and includes his books on Halacha, homily and Kabbalah: His renowned book Responsa Meir Netivim, two parts (Polonne 1791), Sod Yachin UBoaz (Ostroh 1794), HaDerech HaTov VehaYashar (Polonne 1795) and Kotnot Or (Berditchev 1816).
[1] parchment leaf. Approx. 44X41 cm. Good-fair condition. Stains. Fold lines. A few tears to folds, affecting several letters. Several tiny holes.
Based on this manuscript, the certificate of appointment was printed, with errors and omissions, by Menachem Nachum Litinsky in his book Korot Podolia VeKadmoniyot HaYehudim Sham (Odessa 1895, pp. 58-60); from there, it was copied into the book Mazkeret LiGedolei Ostraha (Berditchev 1907, pp. 206-208), and in the book Niflaot HaYehudi (Warsaw 1930, pp. 96-98). See enclosed material.
------------------------------------------------------------------------------------------------------------------
The Fulfillment of the Baal Shem Tov's Prophecy
In ca. 1744, at the age of 30, R. Yechezkel Landau, the Noda BiYehuda, who lived in Brody at that time, composed a halachic responsum prohibiting to her husband a local woman about whom severe testimonies of adultery were received. The responsum was published in Noda BiYehuda (Even HaEzer, Mahadura Kama, section 72). In order to protect the honor of the woman's family, the printed responsum states that it was sent to "Ashkenazi scholars, at the extremities of a foreign country", although this affair actually took place in Brody. Amongst those involved in investigating the matter were R. Avraham Gershon of Kitov – brother-in-law and associate of the Baal Shem Tov, and R. Meir Margolies, author of Meir Netivim – disciple of the Baal Shem Tov.
Reputedly, the woman concerned was the daughter and wife of powerful members of the Brody community, who had close contacts with the authorities. They had threatened to fine or flog anyone who would dare judge her unfavorably, causing many dayanim to refrain from getting involved in this affair. R. Yechezkel, together with two of his colleagues, Brody Torah scholars, R. Meir Margolies and R. Gershon of Kitov, decided to endanger themselves and publicized that this woman was prohibited. This act cost them dearly: R. Yechezkel was compelled to pay a high fine, giving up all his wealth and possessions, and the Meir Netivim was flogged, while R. Gershon of Kitov fled to Mezhibuzh to his brother-in-law the Baal Shem Tov. Chassidic lore relates that when the Baal Shem Tov heard about this, he declared that all three would be accorded greatness from Heaven for sanctifying G-d's Name in public, prophesizing that R. Yechezkel would become rabbi of Prague, R. Meir Margolies would become rabbi of Lviv and Ostroh, and R. Avraham Gershon would settle in the Holy Land, and so it was (Emunat Tzadikim, Warsaw 1900, p. 19; for more information regarding this affair, see Kedem Auction 63, item 13).
This certificate of rabbinic appointment for the Meir Netivim as rabbi of Ostroh, which was issued some thirty years after those events in Brody, constituted the ultimate fulfillment of the Baal Shem Tov's prophecy regarding his illustrious disciple.
Category
Chassidism – Manuscripts and Letters
Catalogue
Auction 69 - Part I -Rare and Important Items
December 3, 2019
Opening: $10,000
Estimate: $18,000 - $22,000
Sold for: $15,000
Including buyer's premium
Leaf of Sefer HaChezyonot by R. Chaim Vital, handwritten by R. Natan Sternhartz of Breslov (Moharnat), prominent disciple of R. Nachman of Breslov.
The leaf (two pages), which contains a copying from the book Sefer HaChezyonot by R. Chaim Vital, is handwritten by R. Natan of Breslov. The following heading appears at the top of both pages: "Sefer HaChazon – Part II" (this was how R. Natan referred to Sefer HaChezyonot, as seen in a letter sent to his son, in which he quotes this work: "And I explicitly saw in the book of R. Chaim Vital, named Sefer HaChazon" – Alim LiTerufa, letter from Sunday eve, Vaera 1836, Jerusalem 2000 edition, p. 412).
Sefer HaChezyonot is the personal diary of R. Chaim Vital (Maharchu) – the prominent disciple of the Arizal, in which he records his dreams and visions. This leaf comprises the following passages: In the first passage, R. Chaim Vital documents the Arizal's arrival in Safed and later, his passing: "And two years later, my teacher the Ashkenazi came to Safed… and my teacher passed away…". The second passage contains a lengthy description of a dream R. Chaim Vital had on 13th Av 1572, in which a battle with Evil forces transpired. The third passage documents a dream-question posed by R. Chaim Vital, in which he requests to attain understanding in Kabbalah. The fourth passage recounts his dream of praying on Simchat Torah in the Greek synagogue in Safed, prayer which was attended by R. Moshe Cordovero and another prominent figure, whose identity he forgot upon awakening ("And after I awoke, I forgot whether it was the Tanna R. Pinchas ben Yair or Elazar ben Yochai of our generation…").
R. Natan Sternhartz of Nemirov (Nemyriv) – Moharnat of Breslov (1780-1844), close disciple and disseminator of the teachings of Rebbe Nachman of Breslov, and his successor as leader of Breslov Chassidism. During his teacher's lifetime, he was the personification of a disciple, and just like R. Chaim Vital disseminated and revealed the teachings of the Arizal, R. Natan revealed and disseminated the teachings of R. Nachman throughout the world. He arranged and published his teacher's works (including: Likutei Moharan, Sefer HaMidot, Sipurei Maasiot, and others). Reputedly, R. Nachman once declared that if not for R. Natan, not even one leaf of his writings would have survived. R. Natan's own compositions expound upon and explain the teachings of R. Nachman. His magnum opus was Likutei Halachot – Chassidic instructions based on the teachings of R. Nachman of Breslov, following the order of topics in Shulchan Aruch. R. Natan was renowned from his youth as an exceptional Torah scholar, who worshipped G-d with complete devotion and extraordinary fervor. His prayers and holiness were legendary. His detailed biography is recorded in Chayei Moharnat and BaEsh UBaMayim – Toldot Moharnat, Jerusalem, 1996.
[1] leaf (2 written pages. Approx. 50 autograph lines). 17 cm. Good-fair condition. Stains. Tears, worming and damage (slightly affecting several letters), professionally restored. Elegant leather binding.
The leaf (two pages), which contains a copying from the book Sefer HaChezyonot by R. Chaim Vital, is handwritten by R. Natan of Breslov. The following heading appears at the top of both pages: "Sefer HaChazon – Part II" (this was how R. Natan referred to Sefer HaChezyonot, as seen in a letter sent to his son, in which he quotes this work: "And I explicitly saw in the book of R. Chaim Vital, named Sefer HaChazon" – Alim LiTerufa, letter from Sunday eve, Vaera 1836, Jerusalem 2000 edition, p. 412).
Sefer HaChezyonot is the personal diary of R. Chaim Vital (Maharchu) – the prominent disciple of the Arizal, in which he records his dreams and visions. This leaf comprises the following passages: In the first passage, R. Chaim Vital documents the Arizal's arrival in Safed and later, his passing: "And two years later, my teacher the Ashkenazi came to Safed… and my teacher passed away…". The second passage contains a lengthy description of a dream R. Chaim Vital had on 13th Av 1572, in which a battle with Evil forces transpired. The third passage documents a dream-question posed by R. Chaim Vital, in which he requests to attain understanding in Kabbalah. The fourth passage recounts his dream of praying on Simchat Torah in the Greek synagogue in Safed, prayer which was attended by R. Moshe Cordovero and another prominent figure, whose identity he forgot upon awakening ("And after I awoke, I forgot whether it was the Tanna R. Pinchas ben Yair or Elazar ben Yochai of our generation…").
R. Natan Sternhartz of Nemirov (Nemyriv) – Moharnat of Breslov (1780-1844), close disciple and disseminator of the teachings of Rebbe Nachman of Breslov, and his successor as leader of Breslov Chassidism. During his teacher's lifetime, he was the personification of a disciple, and just like R. Chaim Vital disseminated and revealed the teachings of the Arizal, R. Natan revealed and disseminated the teachings of R. Nachman throughout the world. He arranged and published his teacher's works (including: Likutei Moharan, Sefer HaMidot, Sipurei Maasiot, and others). Reputedly, R. Nachman once declared that if not for R. Natan, not even one leaf of his writings would have survived. R. Natan's own compositions expound upon and explain the teachings of R. Nachman. His magnum opus was Likutei Halachot – Chassidic instructions based on the teachings of R. Nachman of Breslov, following the order of topics in Shulchan Aruch. R. Natan was renowned from his youth as an exceptional Torah scholar, who worshipped G-d with complete devotion and extraordinary fervor. His prayers and holiness were legendary. His detailed biography is recorded in Chayei Moharnat and BaEsh UBaMayim – Toldot Moharnat, Jerusalem, 1996.
[1] leaf (2 written pages. Approx. 50 autograph lines). 17 cm. Good-fair condition. Stains. Tears, worming and damage (slightly affecting several letters), professionally restored. Elegant leather binding.
Category
Chassidism – Manuscripts and Letters
Catalogue
Auction 69 - Part I -Rare and Important Items
December 3, 2019
Opening: $20,000
Estimate: $30,000 - $40,000
Unsold
Two letters addressed to R. Avraham, rabbi of Tshechnov (Ciechanów), from his sons:
• Letter handwritten and signed by Rebbe Ze'ev Wolf. Strikov (Stryków), 21st Adar 1860.
In this letter, which is addressed to "My friend, father and teacher… ", the son informs his father of his projected journey to his son's wedding, via Tshechnov. He relates that his wife will not travel with them due to her poor health, "May G-d send her a complete and speedy recovery, and compensate for my travails with joyous occasions, since I too am weak from all my troubles".
• Letter handwritten and signed by Rebbe Dov Berish. Biala (Biała Podlaska), Tishrei 1865.
In this letter, which is addressed to "My honored and dear father, the rebbe…", the son informs his father of the purchase of a house in Biala, and of the match arranged for his son R. Aharon Tzvi with the daughter of the wealthy R. Fishel Litzbarsky of Mława, granddaughter of R. Aryeh Leibush Charif, rabbi of Polotsk.
Rebbe Ze'ev Wolf Landau of Strikov (1807-1891), close disciple of Rebbe Mendele of Kotsk and of his successor the Chiddushei HaRim. In 1866, following the passing of the Chiddushei HaRim, most of the Chassidim recognized Rebbe Chanoch Heinich of Alexander as their rebbe, but a small part began frequenting the court of R. Ze'ev Wolf's father, the rabbi of Tshechnov. In 1878, following his father's passing, R. Ze'ev Wolf was appointed rebbe, with thousands of Chassidim accepting his authority and leadership, which followed the Kotsk style.
Rebbe Dov Berish Landau of Biala (1820-1876), a disciple of his illustrious father, and a Chassid who cleaved to Rebbe Yitzchak of Warka and his son Rebbe Menachem Mendel of Warka. His teacher, Rebbe Menachem Mendel of Warka, would speak sparingly, and was renowned for his silence. R. Dov Berish, who was his leading disciple, would explain the depth of his teacher's intent in his concise words. In 1868, the rebbe of Warka passed away, and most of his Chassidim went over to follow R. Dov Berish, appointing him as their rebbe. He was overflowing with Torah thoughts, which he would give over even during weekdays, unlike other rebbes. His sons were Rebbe Aharon Tzvi of Biala (d. 1910) and Rebbe Elimelech Menachem Mendel Landau of Strikov, leading Polish rebbe and ancestor of the current rebbes of Strikov.
2 letters (each on a folded leaf). Approx. 21 cm. Good condition. With address inscribed on back leaf of each. Fold lines.
Provenance: Prominent private collection, New York. Acquired at Kedem, auction 48, item 48.
• Letter handwritten and signed by Rebbe Ze'ev Wolf. Strikov (Stryków), 21st Adar 1860.
In this letter, which is addressed to "My friend, father and teacher… ", the son informs his father of his projected journey to his son's wedding, via Tshechnov. He relates that his wife will not travel with them due to her poor health, "May G-d send her a complete and speedy recovery, and compensate for my travails with joyous occasions, since I too am weak from all my troubles".
• Letter handwritten and signed by Rebbe Dov Berish. Biala (Biała Podlaska), Tishrei 1865.
In this letter, which is addressed to "My honored and dear father, the rebbe…", the son informs his father of the purchase of a house in Biala, and of the match arranged for his son R. Aharon Tzvi with the daughter of the wealthy R. Fishel Litzbarsky of Mława, granddaughter of R. Aryeh Leibush Charif, rabbi of Polotsk.
Rebbe Ze'ev Wolf Landau of Strikov (1807-1891), close disciple of Rebbe Mendele of Kotsk and of his successor the Chiddushei HaRim. In 1866, following the passing of the Chiddushei HaRim, most of the Chassidim recognized Rebbe Chanoch Heinich of Alexander as their rebbe, but a small part began frequenting the court of R. Ze'ev Wolf's father, the rabbi of Tshechnov. In 1878, following his father's passing, R. Ze'ev Wolf was appointed rebbe, with thousands of Chassidim accepting his authority and leadership, which followed the Kotsk style.
Rebbe Dov Berish Landau of Biala (1820-1876), a disciple of his illustrious father, and a Chassid who cleaved to Rebbe Yitzchak of Warka and his son Rebbe Menachem Mendel of Warka. His teacher, Rebbe Menachem Mendel of Warka, would speak sparingly, and was renowned for his silence. R. Dov Berish, who was his leading disciple, would explain the depth of his teacher's intent in his concise words. In 1868, the rebbe of Warka passed away, and most of his Chassidim went over to follow R. Dov Berish, appointing him as their rebbe. He was overflowing with Torah thoughts, which he would give over even during weekdays, unlike other rebbes. His sons were Rebbe Aharon Tzvi of Biala (d. 1910) and Rebbe Elimelech Menachem Mendel Landau of Strikov, leading Polish rebbe and ancestor of the current rebbes of Strikov.
2 letters (each on a folded leaf). Approx. 21 cm. Good condition. With address inscribed on back leaf of each. Fold lines.
Provenance: Prominent private collection, New York. Acquired at Kedem, auction 48, item 48.
Category
Chassidism – Manuscripts and Letters
Catalogue
Auction 69 - Part I -Rare and Important Items
December 3, 2019
Opening: $12,000
Estimate: $15,000 - $20,000
Unsold
Letter signed by Rebbe "Yitzchak Yaakov son of R. Natan David". Biala (Biała Podlaska, Poland), 1886.
Letter of good year wishes: " …may we be remembered and granted salvation and mercy from the Source of blessings… with a twofold good inscription and sealing, in body and soul, with children, life and sustenance, perfect health… a good and sweet year, a life of satisfaction, joyous heart, and peace of mind for Torah study and worship of G-d…".
The first Rebbe of Biala – R. Yitzchak Yaakov Rabinowitz (1847–1905), a leading Polish rebbe. He was the son of Rebbe Natan David of Shidlovtsa, who was the grandson of the Yid HaKadosh, R. Yitzchak Yaakov of Peshischa. Already as a young child, he stood out for his exceptional intellectual capacities and his exalted soul (his father testified that he benefitted from a revelation of Eliyahu HaNavi as a child, and even before reaching the age of 13. R. Yechezkel of Kuzmir called him "Rebbi" and R. Eliezer of Dzikov presented him with a Kvittel. When he went with his father to the Divrei Chaim of Sanz, the latter stood up before the child and accorded him great honor). In 1873, he succeeded his father-in-law Rebbe Yehoshua of Ostrova-Lentsha as rebbe, with a following of thousands of Chassidim. Following the directive of Rebbe Yaakov Aryeh of Radzymin, he assumed the yoke of leadership, and many flocked to his court, which later relocated to Biala.
He was accepted and revered by all the great Chassidic leaders of Poland. Rebbe Yechiel Meir of Gostynin attested: "I didn't believe that there would be another
person with such mental capacities after the Rebbe of
Kotsk". The Rebbe of Gostynin would also send him a letter every Erev Rosh Hashanah, requesting that he mention him "in his eloquent prayers", with the approach of the High Holidays. Rebbe Chaim Yisrael of Pilov applied to him the saying: "the sage is preferable to the prophet". Rebbe Yaakov Aryeh of Radzymin, who was an elder rebbe of his generation, once honored him with giving over Torah thoughts at his Tish. Despite his young age, R. Yitzchak Yaakov had no alternative but to deliver some Torah thoughts. When he finished speaking, Rebbe Yaakov Aryeh of Radzymin exclaimed "True! True! True!". His teachings were published in the Divrei Binah and Yishrei Lev series.
He passed away during the Arvit prayers, and his soul departed in purity, while reciting "And all will accept the yoke of Your Kingship" in the Alenu LeShabe'ach prayer.
All his sons and grandsons were prominent rebbes in Poland, with large followings: His son Rebbe Yerachmiel Tzvi of Shedlitz (ancestor of the current rebbes of Biala), his son Rebbe Natan David of Partzeva (father of the rebbe of Munkacs-Petach Tikva), his son Rebbe Meir Shlomo Yehuda of Mezeritch, his son Rebbe Avraham Yehoshua Heshel of Lublin and his son-in-law Rebbe Yosef Tzvi Kalish of Skiernivitz – first rabbi of Bnei Brak.
[1] leaf. Written by a scribe, with the rebbe's signature. 20 cm. Good condition. Dry paper. Filing holes and light wear to folds.
Provenance: Prominent private collection, New York. Acquired at Kedem, auction 48, item 49.
Letter of good year wishes: " …may we be remembered and granted salvation and mercy from the Source of blessings… with a twofold good inscription and sealing, in body and soul, with children, life and sustenance, perfect health… a good and sweet year, a life of satisfaction, joyous heart, and peace of mind for Torah study and worship of G-d…".
The first Rebbe of Biala – R. Yitzchak Yaakov Rabinowitz (1847–1905), a leading Polish rebbe. He was the son of Rebbe Natan David of Shidlovtsa, who was the grandson of the Yid HaKadosh, R. Yitzchak Yaakov of Peshischa. Already as a young child, he stood out for his exceptional intellectual capacities and his exalted soul (his father testified that he benefitted from a revelation of Eliyahu HaNavi as a child, and even before reaching the age of 13. R. Yechezkel of Kuzmir called him "Rebbi" and R. Eliezer of Dzikov presented him with a Kvittel. When he went with his father to the Divrei Chaim of Sanz, the latter stood up before the child and accorded him great honor). In 1873, he succeeded his father-in-law Rebbe Yehoshua of Ostrova-Lentsha as rebbe, with a following of thousands of Chassidim. Following the directive of Rebbe Yaakov Aryeh of Radzymin, he assumed the yoke of leadership, and many flocked to his court, which later relocated to Biala.
He was accepted and revered by all the great Chassidic leaders of Poland. Rebbe Yechiel Meir of Gostynin attested: "I didn't believe that there would be another
person with such mental capacities after the Rebbe of
Kotsk". The Rebbe of Gostynin would also send him a letter every Erev Rosh Hashanah, requesting that he mention him "in his eloquent prayers", with the approach of the High Holidays. Rebbe Chaim Yisrael of Pilov applied to him the saying: "the sage is preferable to the prophet". Rebbe Yaakov Aryeh of Radzymin, who was an elder rebbe of his generation, once honored him with giving over Torah thoughts at his Tish. Despite his young age, R. Yitzchak Yaakov had no alternative but to deliver some Torah thoughts. When he finished speaking, Rebbe Yaakov Aryeh of Radzymin exclaimed "True! True! True!". His teachings were published in the Divrei Binah and Yishrei Lev series.
He passed away during the Arvit prayers, and his soul departed in purity, while reciting "And all will accept the yoke of Your Kingship" in the Alenu LeShabe'ach prayer.
All his sons and grandsons were prominent rebbes in Poland, with large followings: His son Rebbe Yerachmiel Tzvi of Shedlitz (ancestor of the current rebbes of Biala), his son Rebbe Natan David of Partzeva (father of the rebbe of Munkacs-Petach Tikva), his son Rebbe Meir Shlomo Yehuda of Mezeritch, his son Rebbe Avraham Yehoshua Heshel of Lublin and his son-in-law Rebbe Yosef Tzvi Kalish of Skiernivitz – first rabbi of Bnei Brak.
[1] leaf. Written by a scribe, with the rebbe's signature. 20 cm. Good condition. Dry paper. Filing holes and light wear to folds.
Provenance: Prominent private collection, New York. Acquired at Kedem, auction 48, item 49.
Category
Chassidism – Manuscripts and Letters
Catalogue
![Letter signed by Rebbe "Mordechai Dov son of R. M.Z." [Hornostaipil, ca. 1890s].
Request to interrupt the sale pr](https://files.kedem-auctions.com/files/Sale69a-public/20.jpg "Letter Signed by Rebbe Mordechai Dov Twersky of Hornostaipil, Son-in-L")
Auction 69 - Part I -Rare and Important Items
December 3, 2019
Opening: $12,000
Estimate: $15,000 - $20,000
Unsold
Letter signed by Rebbe "Mordechai Dov son of R. M.Z." [Hornostaipil, ca. 1890s].
Request to interrupt the sale process of a house, given that the seller had regretted the transaction, and this could endanger his life, "…and regarding the buyer's claims, they should arrange a Din Torah…".
Rebbe Mordechai Dov Twersky (Chanukah 1839–Elul 1903), son of R. Meshulam Zusha of Tlumach and illustrious son-in-law of the Divrei Chaim of Sanz. He was orphaned of his mother at a young age, and was raised by his maternal grandfather Rebbe Yaakov Yisrael Twersky of Cherkas. From a young age, his intellectual capacities and fear of G-d were outstanding. A holy, exalted man, he was exceptionally well-versed in Halacha and Kabbalah. His father-in-law the Divrei Chaim attested that he studies Torah for the sake of Heaven. In 1863, when his grandfather moved to Cherkas (Cherkasy), the latter appointed him rebbe and rabbi of Hornostaipil, and many Chassidim began flocking to his court. In 1876, following his grandfather's passing, the number of Chassidim frequenting his court increased, and he became known as one of the most prominent rebbes in Russia.
He was also renowned as a foremost halachic authority of his times, and exchanged halachic correspondence with leading rabbis in his country and beyond (the Shoel UMeshiv, the Maharil Diskin, R. Chaim Berlin, and others). His books include Responsa Emek She'ela, Torei Zahav on the laws of interest, Emek HaChochmah – homily and pilpul in Halachah and Chassidism, Kad HaZahav – Kabbalah (the book remained in manuscript, and was destroyed by rioters during a pogrom in Ukraine).
[A renowned native of his city was R. Yaakov Yisrael Kanievsky, who was born in 1899, after his parents got married upon the counsel and blessing of the rebbe. He grew up in Hornostaipil, which earned him the appellation of "Steipler"].
[1] leaf. Written by a scribe, with the rebbe's signature. 20.5 cm. Good condition. Minor creases.
Provenance: Prominent private collection, New York. Acquired at Kedem, auction 48, item 50.
Request to interrupt the sale process of a house, given that the seller had regretted the transaction, and this could endanger his life, "…and regarding the buyer's claims, they should arrange a Din Torah…".
Rebbe Mordechai Dov Twersky (Chanukah 1839–Elul 1903), son of R. Meshulam Zusha of Tlumach and illustrious son-in-law of the Divrei Chaim of Sanz. He was orphaned of his mother at a young age, and was raised by his maternal grandfather Rebbe Yaakov Yisrael Twersky of Cherkas. From a young age, his intellectual capacities and fear of G-d were outstanding. A holy, exalted man, he was exceptionally well-versed in Halacha and Kabbalah. His father-in-law the Divrei Chaim attested that he studies Torah for the sake of Heaven. In 1863, when his grandfather moved to Cherkas (Cherkasy), the latter appointed him rebbe and rabbi of Hornostaipil, and many Chassidim began flocking to his court. In 1876, following his grandfather's passing, the number of Chassidim frequenting his court increased, and he became known as one of the most prominent rebbes in Russia.
He was also renowned as a foremost halachic authority of his times, and exchanged halachic correspondence with leading rabbis in his country and beyond (the Shoel UMeshiv, the Maharil Diskin, R. Chaim Berlin, and others). His books include Responsa Emek She'ela, Torei Zahav on the laws of interest, Emek HaChochmah – homily and pilpul in Halachah and Chassidism, Kad HaZahav – Kabbalah (the book remained in manuscript, and was destroyed by rioters during a pogrom in Ukraine).
[A renowned native of his city was R. Yaakov Yisrael Kanievsky, who was born in 1899, after his parents got married upon the counsel and blessing of the rebbe. He grew up in Hornostaipil, which earned him the appellation of "Steipler"].
[1] leaf. Written by a scribe, with the rebbe's signature. 20.5 cm. Good condition. Minor creases.
Provenance: Prominent private collection, New York. Acquired at Kedem, auction 48, item 50.
Category
Chassidism – Manuscripts and Letters
Catalogue
Auction 69 - Part I -Rare and Important Items
December 3, 2019
Opening: $2,000
Estimate: $3,000 - $5,000
Unsold
Manuscript, Torah novellae on various tractates, including many novellae from Polish rebbes and rabbis. Zduńska Wola, Poland, [1892].
This manuscript was authored by R. Asher Tuch, who signed his name in many places in the manuscript. His stamp appears inside the front cover, together with inscriptions featuring the name of his town: Zduńska Wola. R. Asher studied in the yeshiva of R. Avraham Yitzchak HaLevi Rabbi of Zagórów (d. 1910), and mentions him repeatedly in the manuscript under the title: "HaRav" (the rabbi). Likewise, thoughts are quoted in the name of his teacher's father, R. Shlomo HaLevi Poisner (d. 1890).
This manuscript includes two novellae from Rebbe Menachem Mendel Morgenstern – the "Saraf" of Kotsk, which are not known from any other source. On leaf [37], the writer offers a solution to the difficulty raised by the Tosafot on Tractate Pesachim (regarding the chametz of a non-Jew): " I remember that I heard from our master and teacher, rabbi of Kotsk, on the difficulty raised by the Tosafot… and he answered…". The second novellae is on the topic of an ox which must be stoned: "The rabbi [=R. Avraham Yitzchak HaLevi] repeated to me a question in the name of the holy one of Kotsk…" [p. 42a]. Neither of these novellae are recorded in compilations of the teachings of the "Saraf" of Kotsk, and they are disclosed here for the first time.
This manuscript likewise contains unknown novellae from Rebbe Avraham Bornsztain Rabbi of Sochatchov, the Avnei Nezer, son-in-law of the "Saraf" of Kotsk. See Hebrew description for details.
There are also some novellae from Rebbe Avraham Landau Rabbi of Tshechnov [p. 41b] and from R. Yisrael Yehoshua Rabbi of Kutno, author of Yeshuot Malko [pp. 51b, 61a].
Inscriptions and personal notes (in Yiddish) on several leaves.
The "Saraf" of Kotsk was renowned for his sharpness, profundity and innovation in Torah study, and as the teacher of outstanding Torah scholars such as his son-in-law the Avnei Nezer, and the Chiddushei HaRim. Nonetheless, not many of his novellae on Talmudic topics remain, and his legacy mostly consists of his sharp and exacting sayings on worship of G-d. The dozens of gems and concise insights which survived of his novellae in Halacha and Aggada, where compiled in the book Emet MiKotsk Titzmach (Tel Aviv 1961), but the book does not include novellae on the topics mentioned above. Likewise, most of the novellae of the Avnei Nezer quoted in this manuscript are not included in Responsa Avnei Nezer.
This manuscript presents a significant discovery for seekers of the teachings of the "Saraf" of Kotsk and his distinguished son-in-law – the Avnei Nezer.
The words of the Avnei Nezer in his famous preface to his book Eglei Tal are well-known: "I entered the inner sanctum of the home of my father-in-law, the rebbe of Kotsk, source of wisdom and understanding, from whom I absorbed methods of in-depth study, and from whom I became cognizant of what is considered true Torah novellae, since not all pilpulim can be termed novellae. And he kept an incredibly watchful eye over me, even in my study program and novellae". The Avnei Nezer once attested regarding his method of Torah study, that just like the soul of the Arizal was sent down to this world to reveal a new method in Kabbalah, so he was sent down "to discover a new path in revealed parts of the Torah" (Siach Sarfei Kodesh, V, p. 95).
[80] leaves (160 written pages). 20 cm. Good-fair condition. Stains. Wear and tears in several places. Binding damaged. Front board detached. Lacking spine.
This manuscript was authored by R. Asher Tuch, who signed his name in many places in the manuscript. His stamp appears inside the front cover, together with inscriptions featuring the name of his town: Zduńska Wola. R. Asher studied in the yeshiva of R. Avraham Yitzchak HaLevi Rabbi of Zagórów (d. 1910), and mentions him repeatedly in the manuscript under the title: "HaRav" (the rabbi). Likewise, thoughts are quoted in the name of his teacher's father, R. Shlomo HaLevi Poisner (d. 1890).
This manuscript includes two novellae from Rebbe Menachem Mendel Morgenstern – the "Saraf" of Kotsk, which are not known from any other source. On leaf [37], the writer offers a solution to the difficulty raised by the Tosafot on Tractate Pesachim (regarding the chametz of a non-Jew): " I remember that I heard from our master and teacher, rabbi of Kotsk, on the difficulty raised by the Tosafot… and he answered…". The second novellae is on the topic of an ox which must be stoned: "The rabbi [=R. Avraham Yitzchak HaLevi] repeated to me a question in the name of the holy one of Kotsk…" [p. 42a]. Neither of these novellae are recorded in compilations of the teachings of the "Saraf" of Kotsk, and they are disclosed here for the first time.
This manuscript likewise contains unknown novellae from Rebbe Avraham Bornsztain Rabbi of Sochatchov, the Avnei Nezer, son-in-law of the "Saraf" of Kotsk. See Hebrew description for details.
There are also some novellae from Rebbe Avraham Landau Rabbi of Tshechnov [p. 41b] and from R. Yisrael Yehoshua Rabbi of Kutno, author of Yeshuot Malko [pp. 51b, 61a].
Inscriptions and personal notes (in Yiddish) on several leaves.
The "Saraf" of Kotsk was renowned for his sharpness, profundity and innovation in Torah study, and as the teacher of outstanding Torah scholars such as his son-in-law the Avnei Nezer, and the Chiddushei HaRim. Nonetheless, not many of his novellae on Talmudic topics remain, and his legacy mostly consists of his sharp and exacting sayings on worship of G-d. The dozens of gems and concise insights which survived of his novellae in Halacha and Aggada, where compiled in the book Emet MiKotsk Titzmach (Tel Aviv 1961), but the book does not include novellae on the topics mentioned above. Likewise, most of the novellae of the Avnei Nezer quoted in this manuscript are not included in Responsa Avnei Nezer.
This manuscript presents a significant discovery for seekers of the teachings of the "Saraf" of Kotsk and his distinguished son-in-law – the Avnei Nezer.
The words of the Avnei Nezer in his famous preface to his book Eglei Tal are well-known: "I entered the inner sanctum of the home of my father-in-law, the rebbe of Kotsk, source of wisdom and understanding, from whom I absorbed methods of in-depth study, and from whom I became cognizant of what is considered true Torah novellae, since not all pilpulim can be termed novellae. And he kept an incredibly watchful eye over me, even in my study program and novellae". The Avnei Nezer once attested regarding his method of Torah study, that just like the soul of the Arizal was sent down to this world to reveal a new method in Kabbalah, so he was sent down "to discover a new path in revealed parts of the Torah" (Siach Sarfei Kodesh, V, p. 95).
[80] leaves (160 written pages). 20 cm. Good-fair condition. Stains. Wear and tears in several places. Binding damaged. Front board detached. Lacking spine.
Category
Chassidism – Manuscripts and Letters
Catalogue
Auction 69 - Part I -Rare and Important Items
December 3, 2019
Opening: $1,000
Estimate: $2,000 - $3,000
Unsold
Manuscript, lengthy halachic responsum from R. David Sperber Rabbi of Braşov, regarding the transfer of the remains of the Ahavat Yisrael, rebbe of Vizhnitz. Addressed to Rebbe Chaim Meir Hager, the Imrei Chaim of Vizhnitz. Braşov [Romania, Transylvania], Shevat 1945.
Five large pages, containing an in-depth halachic responsum from the rabbi of Braşov, ruling to allow the coffin of Rebbe Yisrael Hager, the Ahavat Yisrael of Vizhnitz, to be brought from his burial place in Grosswardein (Oradea) to Eretz Israel. The responsum was addressed to the Ahavat Yisrael's son – the Imrei Chaim of Vizhnitz, and was composed at the end of WWII, when the Imrei Chaim was residing in Grosswardein. In his responsum, R. David asserts that not only would this be permitted, it would actually be a mitzva. Additionally, he provides detailed directives in his responsum on how to open the grave and on the caution required when removing the coffin.
R. David concludes his letter: "And may the G-d of Israel come to his assistance, that this endeavor should be successful, with the fulfillment of the adage frequently uttered by this holy Tzaddik: 'Yancheni BeMaaglei Tzedek' (He leads me in the path of righteousness), a saying bearing the same initials as his name and that of his mother [=Yisrael ben Tziporah]". He states that his permission is contingent on the approval of two prominent rabbis – the two brothers of the Imrei Chaim (the Damesek Eliezer and the Mekor Baruch). The letter is signed with his name together with his mother's, as in a kvittel: "David son of Shaindel Sarah Sperber".
Rebbe Yisrael Hager of Vizhnitz (1860-1936) passed away on 2nd Sivan 1936, and was buried in Grosswardein. On 13th Adar (Taanit Esther) 1950, his coffin was brought to Eretz Israel, and buried in the Shomrei Shabbat cemetery in Bnei Brak. As soon as the idea of transferring the grave of the Ahavat Yisrael to Eretz Israel was suggested, R. Sperber was consulted on the matter. He was the first halachic authority whom the Imrei Chaim approached for his halachic views on the move. In 1949, the Imrei Chaim mentions this correspondence in a letter sent to Romania: "Regarding the transfer of holy remains, when I suggested it to the Gaon of Braşov, he replied with a responsum allowing it". The idea was proposed as early as the winter of 1945, but various obstacles arose and the matter was delayed time and again until 1950. The grave was eventually opened in Shevat 1950, in the presence of R. Sperber. The latter boarded a ship together with the coffin, wishing to immigrate to Eretz Israel at that opportunity. Ultimately, the coffin was delayed in port until a later voyage, and R. David arrived in Eretz Israel several days before the coffin (She'arim newspaper, 23/2/1950).
While the grave was being dug up, R. Sperber delivered an inspiring, rousing address. He mentioned that when a Tzaddik is buried outside Eretz Israel, his positive influence is limited to the residents of his city, whilst when he is buried in Eretz Israel, he can generate an abundance of kindness and mercy for the entire Jewish people throughout the world. This is taken further in Kedosh Yisrael – biography of the Ahavat Yisrael (II, pp. 566-567): "It must be noted that the words of R. Sperber were indeed fulfilled shortly thereafter. Up until then, the iron gates of Romania had been securely locked, with only very few Jews being allowed to leave, and behold, mere weeks later, the gates were opened and multitudes of Jews left Romania for Eretz Israel within a short period of time" (Kedosh Yisrael, ibid, p. 566, states that the correspondence between the Imrei Chaim and the Gaon of Braşov regarding the transfer of the remains began in 1947, yet this responsum discloses that the correspondence began as early as Shevat 1945, even before the end of the war).
Wondrous accounts are recorded regarding the process of bringing the coffin of the Ahavat Yisrael to Eretz Israel. At first, the family was undecided as to where to bury the remains, yet the Chazon Ish determined that they should be buried in Bnei Brak. The Chazon Ish even participated in the funeral, remaining until after the filling of the grave. Reputedly, when the coffin reached Eretz Israel, the Chazon Ish heard that on the way, the coffin was opened a little, and the body of the Ahavat Yisrael was found to be intact, completely unaffected by maggots, despite the fact that thirteen years had elapsed since his passing. In light of this, the Chazon Ish requested that the coffin be publicly opened "to cause a sanctification of G-d's Name in the eyes of the people, when they all witness how Tzaddikim are unaffected by decay", and that is indeed what was done. Reputedly, the Chazon Ish wished the body to be completely removed from the coffin, and buried directly in the earth, as is the custom in Eretz Israel, but the Imrei Chaim did not consent (Maaseh Ish, VII, pp. 165-166; Pe'er HaDor, IV, p. 149, based on documentation by R. Moshe Schonfeld).
R. David Sperber (1877-1962), leading Galician and Romanian rabbi. Born in Zablotov to a family of Kosov-Vizhnitz Chassidim, he was a disciple of R. Meir Arik. He also studied under Rebbe Moshe Hager of Kosov, author of Ezor HaEmunah, and arranged the latter's writings for printing. He frequented the courts of the Chakal Yitzchak, rebbe of Spinka, and the Ahavat Yisrael of Vizhnitz. From 1908, he served as dayan and posek in Polien Riskeve (Poienile de sub Munte), and from 1922, as rabbi of Braşov (Kronstadt). He authored Afarkasta D'Anya, Michtam LeDavid, Tehilla LeDavid, and other books. He was renowned for the permissions he issued to agunot following the Holocaust. In the winter of 1950, he immigrated to Eretz Israel, where he became known as "the rabbi of Braşov", and served as a leader of the Moetzet Gedolei HaTorah and Chinuch HaAtzma'i.
This responsum was not published in its entirety in his responsa book Afarkasta D'Anya, III, section 228, pp. 214-224 (New York 2002 edition). At the end of the responsum there, the following is printed in parentheses: "Lacking the end of the responsum, and the loss is unfortunate". This manuscript contains the complete responsum, from beginning to end. There are some textual variations compared to the printed version. It is unclear whether this letter is the final version of the responsum, while the printed version is based on a draft, or vice-versa.
In the approbation of the Yeshuot Moshe of Vizhnitz to the new edition of Afarkasta D'Anya, he refers to this responsum, and extolls the virtues of the author: "I was very pleased to see that you are reprinting the responsa book Afarkasta D'Anya… who was renowned in his generation for his fear of G-d and piety which superseded his knowledge, for his Torah eminence and erudition in Talmud and halachic literature… and now you are adding several hundred new responsa, including the responsum to my father the Imrei Chaim regarding the transfer of my grandfather the Ahavat Yisrael from Grosswardein to Eretz Israel, and several other halachic correspondences with my father… the leaders of his generation relied on him and his rulings in the most critical matters".
[3] leaves (5 written pages). 33.5 cm. Good-fair condition. Stains and wear. Minor marginal tears, not affecting text. Fold lines.
Five large pages, containing an in-depth halachic responsum from the rabbi of Braşov, ruling to allow the coffin of Rebbe Yisrael Hager, the Ahavat Yisrael of Vizhnitz, to be brought from his burial place in Grosswardein (Oradea) to Eretz Israel. The responsum was addressed to the Ahavat Yisrael's son – the Imrei Chaim of Vizhnitz, and was composed at the end of WWII, when the Imrei Chaim was residing in Grosswardein. In his responsum, R. David asserts that not only would this be permitted, it would actually be a mitzva. Additionally, he provides detailed directives in his responsum on how to open the grave and on the caution required when removing the coffin.
R. David concludes his letter: "And may the G-d of Israel come to his assistance, that this endeavor should be successful, with the fulfillment of the adage frequently uttered by this holy Tzaddik: 'Yancheni BeMaaglei Tzedek' (He leads me in the path of righteousness), a saying bearing the same initials as his name and that of his mother [=Yisrael ben Tziporah]". He states that his permission is contingent on the approval of two prominent rabbis – the two brothers of the Imrei Chaim (the Damesek Eliezer and the Mekor Baruch). The letter is signed with his name together with his mother's, as in a kvittel: "David son of Shaindel Sarah Sperber".
Rebbe Yisrael Hager of Vizhnitz (1860-1936) passed away on 2nd Sivan 1936, and was buried in Grosswardein. On 13th Adar (Taanit Esther) 1950, his coffin was brought to Eretz Israel, and buried in the Shomrei Shabbat cemetery in Bnei Brak. As soon as the idea of transferring the grave of the Ahavat Yisrael to Eretz Israel was suggested, R. Sperber was consulted on the matter. He was the first halachic authority whom the Imrei Chaim approached for his halachic views on the move. In 1949, the Imrei Chaim mentions this correspondence in a letter sent to Romania: "Regarding the transfer of holy remains, when I suggested it to the Gaon of Braşov, he replied with a responsum allowing it". The idea was proposed as early as the winter of 1945, but various obstacles arose and the matter was delayed time and again until 1950. The grave was eventually opened in Shevat 1950, in the presence of R. Sperber. The latter boarded a ship together with the coffin, wishing to immigrate to Eretz Israel at that opportunity. Ultimately, the coffin was delayed in port until a later voyage, and R. David arrived in Eretz Israel several days before the coffin (She'arim newspaper, 23/2/1950).
While the grave was being dug up, R. Sperber delivered an inspiring, rousing address. He mentioned that when a Tzaddik is buried outside Eretz Israel, his positive influence is limited to the residents of his city, whilst when he is buried in Eretz Israel, he can generate an abundance of kindness and mercy for the entire Jewish people throughout the world. This is taken further in Kedosh Yisrael – biography of the Ahavat Yisrael (II, pp. 566-567): "It must be noted that the words of R. Sperber were indeed fulfilled shortly thereafter. Up until then, the iron gates of Romania had been securely locked, with only very few Jews being allowed to leave, and behold, mere weeks later, the gates were opened and multitudes of Jews left Romania for Eretz Israel within a short period of time" (Kedosh Yisrael, ibid, p. 566, states that the correspondence between the Imrei Chaim and the Gaon of Braşov regarding the transfer of the remains began in 1947, yet this responsum discloses that the correspondence began as early as Shevat 1945, even before the end of the war).
Wondrous accounts are recorded regarding the process of bringing the coffin of the Ahavat Yisrael to Eretz Israel. At first, the family was undecided as to where to bury the remains, yet the Chazon Ish determined that they should be buried in Bnei Brak. The Chazon Ish even participated in the funeral, remaining until after the filling of the grave. Reputedly, when the coffin reached Eretz Israel, the Chazon Ish heard that on the way, the coffin was opened a little, and the body of the Ahavat Yisrael was found to be intact, completely unaffected by maggots, despite the fact that thirteen years had elapsed since his passing. In light of this, the Chazon Ish requested that the coffin be publicly opened "to cause a sanctification of G-d's Name in the eyes of the people, when they all witness how Tzaddikim are unaffected by decay", and that is indeed what was done. Reputedly, the Chazon Ish wished the body to be completely removed from the coffin, and buried directly in the earth, as is the custom in Eretz Israel, but the Imrei Chaim did not consent (Maaseh Ish, VII, pp. 165-166; Pe'er HaDor, IV, p. 149, based on documentation by R. Moshe Schonfeld).
R. David Sperber (1877-1962), leading Galician and Romanian rabbi. Born in Zablotov to a family of Kosov-Vizhnitz Chassidim, he was a disciple of R. Meir Arik. He also studied under Rebbe Moshe Hager of Kosov, author of Ezor HaEmunah, and arranged the latter's writings for printing. He frequented the courts of the Chakal Yitzchak, rebbe of Spinka, and the Ahavat Yisrael of Vizhnitz. From 1908, he served as dayan and posek in Polien Riskeve (Poienile de sub Munte), and from 1922, as rabbi of Braşov (Kronstadt). He authored Afarkasta D'Anya, Michtam LeDavid, Tehilla LeDavid, and other books. He was renowned for the permissions he issued to agunot following the Holocaust. In the winter of 1950, he immigrated to Eretz Israel, where he became known as "the rabbi of Braşov", and served as a leader of the Moetzet Gedolei HaTorah and Chinuch HaAtzma'i.
This responsum was not published in its entirety in his responsa book Afarkasta D'Anya, III, section 228, pp. 214-224 (New York 2002 edition). At the end of the responsum there, the following is printed in parentheses: "Lacking the end of the responsum, and the loss is unfortunate". This manuscript contains the complete responsum, from beginning to end. There are some textual variations compared to the printed version. It is unclear whether this letter is the final version of the responsum, while the printed version is based on a draft, or vice-versa.
In the approbation of the Yeshuot Moshe of Vizhnitz to the new edition of Afarkasta D'Anya, he refers to this responsum, and extolls the virtues of the author: "I was very pleased to see that you are reprinting the responsa book Afarkasta D'Anya… who was renowned in his generation for his fear of G-d and piety which superseded his knowledge, for his Torah eminence and erudition in Talmud and halachic literature… and now you are adding several hundred new responsa, including the responsum to my father the Imrei Chaim regarding the transfer of my grandfather the Ahavat Yisrael from Grosswardein to Eretz Israel, and several other halachic correspondences with my father… the leaders of his generation relied on him and his rulings in the most critical matters".
[3] leaves (5 written pages). 33.5 cm. Good-fair condition. Stains and wear. Minor marginal tears, not affecting text. Fold lines.
Category
Chassidism – Manuscripts and Letters
Catalogue
![Photograph of the Rebbe of Belz, parting from his Chassidim. [Marienbad, ca. 1930s]. Sent as a postcard at the beginning of t](https://files.kedem-auctions.com/files/Sale69a-public/23_1.jpg "Photograph of the Rebbe of Belz – Postcard Sent to a Nazi Soldier Duri")
![Photograph of the Rebbe of Belz, parting from his Chassidim. [Marienbad, ca. 1930s]. Sent as a postcard at the beginning of t](https://files.kedem-auctions.com/files/Sale69a-public/23_2.jpg "Photograph of the Rebbe of Belz – Postcard Sent to a Nazi Soldier Duri")
Auction 69 - Part I -Rare and Important Items
December 3, 2019
Opening: $1,000
Estimate: $2,000 - $6,000
Sold for: $5,250
Including buyer's premium
Photograph of the Rebbe of Belz, parting from his Chassidim. [Marienbad, ca. 1930s]. Sent as a postcard at the beginning of the Holocaust, to a soldier in the armed forces of Nazi Germany.
The photograph was taken by Hans Lampalzer (signed in the plate), a non-Jewish photographer, active in Marienbad, who frequently photographed the rabbis and rebbes visiting his town. There are several known postcards with photographs taken by Lampalzer during this very occasion, at the train station in Marienbad. This postcard is particularly rare (it shows two women, presumably relatives of the Rebbe, at a window of the train carriage).
A short letter was typewritten on the back of the postcard, with a handwritten signature ("Allow me to send you warm greetings from Marienbad…"). The postcard bears the Marienbad postmark (featuring two swastikas) and a postage stamp of the German Reich. The postcard is addressed to Hauptmann Grube, a soldier in the armed forces of Nazi Germany (sent to the headquarters of the Air Force – Fliegerhorstkommandantur) in autumn 1939 – after the outbreak of WWII.
In the 1930s, several photographs by Lampalzer were published in the antisemitic weekly Der Stürmer, edited by Julius Streicher. The weekly, founded in 1923, served as a platform for venomous antisemitic attacks. Apart from propaganda articles, it featured many cartoons and photographs, focusing primarily on stereotypical representation of Jews. Some of the photographs published in the newspaper documented Jewish leaders, rabbis and rebbes (thus for instance, in 1937, it published a photograph of the Imrei Emet, rebbe of Ger, under the caption "An authentic Jew from the East". That photograph was also taken by Lampalzer. See: Flashes of Memory – Photography during the Holocaust, Jerusalem: Yad Vashem, 2018, pp. 56-65).
Rebbe Aharon Rokeach of Belz (1880-1957) was renowned as a miracle worker and a holy man, earning the epithet "Aharon, G-d's holy one". A foremost rebbe and leader of European Jewry before the Holocaust, he also rebuilt Torah and Chassidut after the war. He was the son of Rebbe Yissachar Dov of Belz (the Maharid) and grandson of Rebbe Yehoshua of Belz. From a young age, he was known for his great holiness and toil in Torah and Chassidic works, together with his outstanding asceticism. He earned the reputation of an advocate of the Jewish people and a wonder-worker benefiting from Divine Inspiration, with thousands flocking to his court to seek his blessings, advice and salvation.
He was appointed rebbe of the Belz Chassidut in 1927 and became one of the foremost leaders of Eastern European Jewry. As such, he was especially targeted by the Nazis during the Holocaust. His followers smuggled him from ghetto to ghetto, until he miraculously managed to escape to Budapest, Hungary, where he remained for a short period, until the Nazis demanded his extradition. From there he made his way to Eretz Israel on a difficult journey that spanned Romania, Bulgaria, Greece, Turkey and Syria. His wife, children, grandchildren and entire extended family were killed by the Nazis, and he arrived in Eretz Israel accompanied only by his brother, R. Mordechai of Biłgoraj (1901-1949, who also lost his entire family, his only remnant being his son, R. Yissachar Dov, current Belzer Rebbe, born to him from his second marriage in Eretz Israel). Rebbe Aharon of Belz settled in Tel Aviv, where he endeavored to encourage Holocaust survivors, and together with his brother R. Mordechai of Biłgoraj, re-established the Belz Chassidic institutions in Eretz Israel and around the world – in Tel-Aviv, Jerusalem, Bnei Brak and other places.
8.5X13.5 cm. Good condition.
The photograph was taken by Hans Lampalzer (signed in the plate), a non-Jewish photographer, active in Marienbad, who frequently photographed the rabbis and rebbes visiting his town. There are several known postcards with photographs taken by Lampalzer during this very occasion, at the train station in Marienbad. This postcard is particularly rare (it shows two women, presumably relatives of the Rebbe, at a window of the train carriage).
A short letter was typewritten on the back of the postcard, with a handwritten signature ("Allow me to send you warm greetings from Marienbad…"). The postcard bears the Marienbad postmark (featuring two swastikas) and a postage stamp of the German Reich. The postcard is addressed to Hauptmann Grube, a soldier in the armed forces of Nazi Germany (sent to the headquarters of the Air Force – Fliegerhorstkommandantur) in autumn 1939 – after the outbreak of WWII.
In the 1930s, several photographs by Lampalzer were published in the antisemitic weekly Der Stürmer, edited by Julius Streicher. The weekly, founded in 1923, served as a platform for venomous antisemitic attacks. Apart from propaganda articles, it featured many cartoons and photographs, focusing primarily on stereotypical representation of Jews. Some of the photographs published in the newspaper documented Jewish leaders, rabbis and rebbes (thus for instance, in 1937, it published a photograph of the Imrei Emet, rebbe of Ger, under the caption "An authentic Jew from the East". That photograph was also taken by Lampalzer. See: Flashes of Memory – Photography during the Holocaust, Jerusalem: Yad Vashem, 2018, pp. 56-65).
Rebbe Aharon Rokeach of Belz (1880-1957) was renowned as a miracle worker and a holy man, earning the epithet "Aharon, G-d's holy one". A foremost rebbe and leader of European Jewry before the Holocaust, he also rebuilt Torah and Chassidut after the war. He was the son of Rebbe Yissachar Dov of Belz (the Maharid) and grandson of Rebbe Yehoshua of Belz. From a young age, he was known for his great holiness and toil in Torah and Chassidic works, together with his outstanding asceticism. He earned the reputation of an advocate of the Jewish people and a wonder-worker benefiting from Divine Inspiration, with thousands flocking to his court to seek his blessings, advice and salvation.
He was appointed rebbe of the Belz Chassidut in 1927 and became one of the foremost leaders of Eastern European Jewry. As such, he was especially targeted by the Nazis during the Holocaust. His followers smuggled him from ghetto to ghetto, until he miraculously managed to escape to Budapest, Hungary, where he remained for a short period, until the Nazis demanded his extradition. From there he made his way to Eretz Israel on a difficult journey that spanned Romania, Bulgaria, Greece, Turkey and Syria. His wife, children, grandchildren and entire extended family were killed by the Nazis, and he arrived in Eretz Israel accompanied only by his brother, R. Mordechai of Biłgoraj (1901-1949, who also lost his entire family, his only remnant being his son, R. Yissachar Dov, current Belzer Rebbe, born to him from his second marriage in Eretz Israel). Rebbe Aharon of Belz settled in Tel Aviv, where he endeavored to encourage Holocaust survivors, and together with his brother R. Mordechai of Biłgoraj, re-established the Belz Chassidic institutions in Eretz Israel and around the world – in Tel-Aviv, Jerusalem, Bnei Brak and other places.
8.5X13.5 cm. Good condition.
Category
Chassidism – Manuscripts and Letters
Catalogue
Auction 69 - Part I -Rare and Important Items
December 3, 2019
Opening: $15,000
Estimate: $20,000 - $40,000
Sold for: $18,750
Including buyer's premium
Toldot Yaakov Yosef, commentary on the Torah based on Chassidic teachings, by R. Yaakov Yosef HaKohen of Polonne. Korets: Tzvi Hirsh son of Aryeh Leib [Margolies] and son-in-law Shmuel son of Yissachar Ber Segal, [1780].
Toldot Yaakov Yosef, the first Chassidic book to be printed, was authored by the kabbalist R. Yaakov Yosef HaKohen of Polonne (d. Tishrei 1781 - Chassidic lore records his birth in the 1660s, ascribing him a life of close to 120 years), a leading and close disciple of the Baal Shem Tov and the first to disseminate Chassidism. This book is the most important and authentic source of the Baal Shem Tov's teachings, containing over 280 references to teachings the author personally heard from the Baal Shem Tov, emphasized throughout the book and beginning with the words "I heard from my master".
This book was especially cherished by Chassidic leaders, who ascribed it great holiness. The Maggid of Mezeritch commended the author as having merited revelation of Eliyahu and reached lofty heights. R. Pinchas of Korets attested that a book of such stature has never yet existed, and its teachings originate from Heaven. He would customarily say that all new books do not totally conform with the truth, except for the books of the rabbi of Polonne which are "teachings from Paradise", and that with each quotation "heard from my master" one can resurrect the dead[!]. The Saba of Shpoli would recommend putting this book under the head of an ill person as a Segulah (LaYesharim Tehilla).
When R. Menachem Mendel of Vitebsk immigrated to Eretz Israel, he met R. Pinchas of Korets who queried "Why did the rabbi from Polonne print one thousand books at the price of one gold coin per book; had he printed a single book, I would have paid for it a thousand gold coins…".
During the course of the battle against Chassidism, this first edition was publicly burned in Brody and other places, which accounts for the extreme scarcity of this edition (Encyclopedia L'Chassidut, II, p. 277).
Stamp on the leaf 1: "Daniel son of R. A. – D.I." – the famous and wealthy R. Daniel Yoffe (Itzig) of Berlin (1723-1799), head community leader of Berlin and all Prussian communities from 1764 until his passing in 1799. Known as a book and manuscript collector, he founded in his home a library and study hall for rabbis and scholars to come learn by him, and even supported them financially. R. Yosef Teumim, the Pri Megadim, composed most of his books in the house of R. Daniel Yoffe in Berlin, and he mentions and acknowledges him in the prefaces of his books. Another stamp on the same page (covering text): "Beit Midrash of the Ashkenazi Community in London – Jews' College London".
[1], 202 leaves. Title page is not original, and is a photocopy on old paper. 32 cm. Good condition. Stains and light wear. Damage to text on leaf 1 (repaired). Inscriptions and stamps. New, elegant leather binding.
Stefansky Chassidut, no. 605.
Toldot Yaakov Yosef, the first Chassidic book to be printed, was authored by the kabbalist R. Yaakov Yosef HaKohen of Polonne (d. Tishrei 1781 - Chassidic lore records his birth in the 1660s, ascribing him a life of close to 120 years), a leading and close disciple of the Baal Shem Tov and the first to disseminate Chassidism. This book is the most important and authentic source of the Baal Shem Tov's teachings, containing over 280 references to teachings the author personally heard from the Baal Shem Tov, emphasized throughout the book and beginning with the words "I heard from my master".
This book was especially cherished by Chassidic leaders, who ascribed it great holiness. The Maggid of Mezeritch commended the author as having merited revelation of Eliyahu and reached lofty heights. R. Pinchas of Korets attested that a book of such stature has never yet existed, and its teachings originate from Heaven. He would customarily say that all new books do not totally conform with the truth, except for the books of the rabbi of Polonne which are "teachings from Paradise", and that with each quotation "heard from my master" one can resurrect the dead[!]. The Saba of Shpoli would recommend putting this book under the head of an ill person as a Segulah (LaYesharim Tehilla).
When R. Menachem Mendel of Vitebsk immigrated to Eretz Israel, he met R. Pinchas of Korets who queried "Why did the rabbi from Polonne print one thousand books at the price of one gold coin per book; had he printed a single book, I would have paid for it a thousand gold coins…".
During the course of the battle against Chassidism, this first edition was publicly burned in Brody and other places, which accounts for the extreme scarcity of this edition (Encyclopedia L'Chassidut, II, p. 277).
Stamp on the leaf 1: "Daniel son of R. A. – D.I." – the famous and wealthy R. Daniel Yoffe (Itzig) of Berlin (1723-1799), head community leader of Berlin and all Prussian communities from 1764 until his passing in 1799. Known as a book and manuscript collector, he founded in his home a library and study hall for rabbis and scholars to come learn by him, and even supported them financially. R. Yosef Teumim, the Pri Megadim, composed most of his books in the house of R. Daniel Yoffe in Berlin, and he mentions and acknowledges him in the prefaces of his books. Another stamp on the same page (covering text): "Beit Midrash of the Ashkenazi Community in London – Jews' College London".
[1], 202 leaves. Title page is not original, and is a photocopy on old paper. 32 cm. Good condition. Stains and light wear. Damage to text on leaf 1 (repaired). Inscriptions and stamps. New, elegant leather binding.
Stefansky Chassidut, no. 605.
Category
Chassidic Books
Catalogue
![Maggid Devarav LeYaakov, Likutei Amarim, by the Maggid R. Dov Ber of Mezeritch (Mezhirichi). Korets, [1784]. Second edition,](https://files.kedem-auctions.com/files/Sale69a-public/43.jpg "Maggid Devarav LeYaakov – Korets, 1784")
Auction 69 - Part I -Rare and Important Items
December 3, 2019
Opening: $1,000
Estimate: $2,000 - $3,000
Sold for: $4,000
Including buyer's premium
Maggid Devarav LeYaakov, Likutei Amarim, by the Maggid R. Dov Ber of Mezeritch (Mezhirichi). Korets, [1784]. Second edition, with additions by the author.
This edition includes over ten new essays composed by the author, which were not included in the first edition. The new essays were printed on the final six pages.
The title page states: "The book Maggid Devarav LeYaakov (the last letters of the name of the book are emphasized on the title page, alluding to the name of the author, R. Dov), selected discourses… pure sayings… hearken to the words of the king… every month and every week… from the great and holy Torah scholar…. R. Dov Ber, who was a preacher in Mezeritch and other communities…".
Both editions of this book were brought to print by R. Shlomo of Lutsk (author of Divrat Shlomo), close disciple and relative of the Maggid of Mezeritch. R. Shlomo wrote two comprehensive forewords to the book, which are renowned in the Chassidic world. The first portrays the elevated stature of his teachers, the Baal Shem Tov and the Maggid of Mezeritch, the Divine Inspiration which rested upon them and the lofty levels they reached. He characterizes the teachings of the Maggid as replete with allusions to writings of the Arizal and the Zohar, and describes the power of the Maggid's words to enthuse his many listeners in their worship of G-d.
The foreword continues with an account of the Maggid's testimony on all the kabbalistic teachings and lofty secrets his teacher the Baal Shem Tov taught him, including the language of birds, Holy Names and teachings of the book Raziel. The author relates that the Maggid showed him in that book some names of angels, testifying that the Baal Shem Tov knew how to use those names to determine every year, in the month of Nisan, which celestial administrators where appointed to govern the world, in order to know how to deal with them.
Later in the foreword, the publisher relates of his hesitance to print the book, and his exchange with his teacher on the matter. When his teacher inquired why he doesn't write down what he hears, he replied that he had seen some who record the rebbe's teachings, but fall very short of his intent, as they write according to their understanding. The rebbe told him to nevertheless record his teachings, assuring him that whatever results would be satisfactory.
These forewords were reprinted in his book Divrat Shlomo (Zhovkva, 1848). In an approbation by the Chozeh of Lublin for the book Divrat Shlomo, he relates to these forewords and writes: "His character has already become renowned through the foreword he composed for the book Likutei Amarim by our great master and teacher R. Dov Ber".
The first foreword also contains facts regarding the compilation of the book. It reports that the book was composed by several writers, the main part being copied from the writings of R. Zev Wolf of Horodna. However, the Tzemach Tzedek of Lubavitch was bearer of a tradition that the essay beginning with the words Olat Tamid (printed on p. 29a) was written by the Baal HaTanya when he was by the Maggid.
One of the additions included at the end of this edition is a question which the Maggid was asked on one of his essays, and the response given by the Maggid: "The holy rabbi and author was asked regarding the homily he gave over… and he responded…".
The researcher Netanel Lederberg maintains that at least parts of the book were written by the Maggid himself. In contrast, the researcher Dr. Rivka Schatz-Uffenheimer asserts that the primary writer is the Maggid's disciple, R. Levi Yitzchak of Berditchev (see: Lederberg, HaShaar LeAyin, pp. 309-311).
Over the years, a minor polemic regarding the attitude towards the book evolved between the Chatam Sofer and the Divrei Chaim of Sanz, concerning what is printed in this book about the Sefard and Arizal prayer-rite (p. 25b). The Chatam Sofer wrote to the Divrei Chaim in one of his responsa (Orach Chaim, section 16), that the book Likutei Amarim is not found in his community, but the passage he quoted from it is like "the teachings of the sealed book". To which the Divrei Chaim responded at length (Responsa Divrei Chaim, II, Orach Chaim, section 8), writing that "the Chatam Sofer's displeasure at Likutei Amarim is unfounded, perhaps because its author is a Chassidic leader, his words did not enter his ears…", and that the Likutei Amarim didn't write this on his own accord, rather based on teachings of early scholars well-versed in both revealed and hidden realms of the Torah.
[3], 54 leaves. 19 cm. Good condition. Stains. Marginal tears to several leaves, not affecting text. Printing defect to leaves 8, 32, 35 and 38, affecting text. Censorship stamp on title page. New leather binding.
Stefansky Chassidut, no. 325.
This edition includes over ten new essays composed by the author, which were not included in the first edition. The new essays were printed on the final six pages.
The title page states: "The book Maggid Devarav LeYaakov (the last letters of the name of the book are emphasized on the title page, alluding to the name of the author, R. Dov), selected discourses… pure sayings… hearken to the words of the king… every month and every week… from the great and holy Torah scholar…. R. Dov Ber, who was a preacher in Mezeritch and other communities…".
Both editions of this book were brought to print by R. Shlomo of Lutsk (author of Divrat Shlomo), close disciple and relative of the Maggid of Mezeritch. R. Shlomo wrote two comprehensive forewords to the book, which are renowned in the Chassidic world. The first portrays the elevated stature of his teachers, the Baal Shem Tov and the Maggid of Mezeritch, the Divine Inspiration which rested upon them and the lofty levels they reached. He characterizes the teachings of the Maggid as replete with allusions to writings of the Arizal and the Zohar, and describes the power of the Maggid's words to enthuse his many listeners in their worship of G-d.
The foreword continues with an account of the Maggid's testimony on all the kabbalistic teachings and lofty secrets his teacher the Baal Shem Tov taught him, including the language of birds, Holy Names and teachings of the book Raziel. The author relates that the Maggid showed him in that book some names of angels, testifying that the Baal Shem Tov knew how to use those names to determine every year, in the month of Nisan, which celestial administrators where appointed to govern the world, in order to know how to deal with them.
Later in the foreword, the publisher relates of his hesitance to print the book, and his exchange with his teacher on the matter. When his teacher inquired why he doesn't write down what he hears, he replied that he had seen some who record the rebbe's teachings, but fall very short of his intent, as they write according to their understanding. The rebbe told him to nevertheless record his teachings, assuring him that whatever results would be satisfactory.
These forewords were reprinted in his book Divrat Shlomo (Zhovkva, 1848). In an approbation by the Chozeh of Lublin for the book Divrat Shlomo, he relates to these forewords and writes: "His character has already become renowned through the foreword he composed for the book Likutei Amarim by our great master and teacher R. Dov Ber".
The first foreword also contains facts regarding the compilation of the book. It reports that the book was composed by several writers, the main part being copied from the writings of R. Zev Wolf of Horodna. However, the Tzemach Tzedek of Lubavitch was bearer of a tradition that the essay beginning with the words Olat Tamid (printed on p. 29a) was written by the Baal HaTanya when he was by the Maggid.
One of the additions included at the end of this edition is a question which the Maggid was asked on one of his essays, and the response given by the Maggid: "The holy rabbi and author was asked regarding the homily he gave over… and he responded…".
The researcher Netanel Lederberg maintains that at least parts of the book were written by the Maggid himself. In contrast, the researcher Dr. Rivka Schatz-Uffenheimer asserts that the primary writer is the Maggid's disciple, R. Levi Yitzchak of Berditchev (see: Lederberg, HaShaar LeAyin, pp. 309-311).
Over the years, a minor polemic regarding the attitude towards the book evolved between the Chatam Sofer and the Divrei Chaim of Sanz, concerning what is printed in this book about the Sefard and Arizal prayer-rite (p. 25b). The Chatam Sofer wrote to the Divrei Chaim in one of his responsa (Orach Chaim, section 16), that the book Likutei Amarim is not found in his community, but the passage he quoted from it is like "the teachings of the sealed book". To which the Divrei Chaim responded at length (Responsa Divrei Chaim, II, Orach Chaim, section 8), writing that "the Chatam Sofer's displeasure at Likutei Amarim is unfounded, perhaps because its author is a Chassidic leader, his words did not enter his ears…", and that the Likutei Amarim didn't write this on his own accord, rather based on teachings of early scholars well-versed in both revealed and hidden realms of the Torah.
[3], 54 leaves. 19 cm. Good condition. Stains. Marginal tears to several leaves, not affecting text. Printing defect to leaves 8, 32, 35 and 38, affecting text. Censorship stamp on title page. New leather binding.
Stefansky Chassidut, no. 325.
Category
Chassidic Books
Catalogue
Lot 44 Noam Elimelech – Second, Rare Edition – Shklow, 1790 – First Chassidic Book Printed in Shklow
Auction 69 - Part I -Rare and Important Items
December 3, 2019
Opening: $10,000
Estimate: $20,000 - $40,000
Sold for: $37,500
Including buyer's premium
Noam Elimelech, Chassidic essays on the Torah, by R. Elimelech of Lizhensk, with Likutei Shoshana and Igeret HaKodesh. [Shklow: Aryeh Leib son of Shneur Phoebus, ca. 1790]. Second edition.
Rare edition of the Noam Elimelech, printed in Shklow, presumably between 1789 and 1794.
The Noam Elimelech was one of the first Chassidic books, and is considered until this day to be one of the fundamental works on Chassidism. The teachings were recorded by the son of R. Elimelech of Lizhensk, R. Elazar, who showed them to his father and received his permission to print them. The book contains the essential part of the teachings of R. Elimelech of Lizhensk on Chassidism, purity of thought and attachment to G-d. R. Elimelech had five disciples, who disseminated Chassidism to the Jewish people: the Chozeh of Lublin, the Maggid of Kozhnitz, R. Avraham Yehoshua Heshel of Apta, R. Izek of Kaliv and R. Mendel of Rymanów.
Since its publishing, the book was deemed sacred to all, to the extent that the author's disciple R. Mendel of Rymanów stated that only on Friday after immersing in honor of Shabbat is one able to grasp a little of the pure and lofty thoughts it contains. The Maggid of Kozhnitz would not welcome the Shabbat before he had studied his teacher's book (Encyclopedia L'Chassidut, I, p. 236). He would say that R. Elimelech would appear – after his passing – to his disciple R. Naftali of Ropshitz, to teach him Noam Elimelech (Igra Debei Hilulei, Ashdod 1999, p. 250). The Divrei Chaim of Sanz once remarked that he could compose a commentary on the Noam Elimelech just like the Beit Yosef did on the Tur, since it contained such profundity (Igra Debei Hilulei, Ashdod 1999, p. 235). Rebbe Eliezer of Dzikov once saw in a dream a house full of books, about which he was told that one book was the Noam Elimelech, and all the other books the house was filled with were commentaries to the Noam Elimelech (Ohel Elimelech, p. 80, section 193). R. Izek of Kaliv, after writing several hundreds of papers of commentary to the Noam Elimelech, heard a Divine Voice asking how he had the audacity to write a commentary to the Noam Elimelech, of which even angels and other celestial beings struggle to understand even one word or letter (Ohel Elimelech, p. 80, section 194).
This book was reprinted in numerous editions (until 1982, it had been printed in over 50 editions, and since then in dozens more). Many keep the book as a segulah, and some special miniature format editions were published to serve as amulets for protection and success. Many put it at the head of an ill person as a segulah and protection, for a speedy recovery and to be saved from any misfortune. This book is known to be a segulah for women experiencing difficult labor (several Jewish hospitals throughout the world have a Noam Elimelech placed in a velvet pouch in the delivery rooms as segulah for easy births). This segulah is already mentioned in Shulchan Melachim by R. Moshe Tzvi Landau of Kleinwardein, who writes in the laws pertaining to women giving birth: "And the custom of placing a holy book wrapped in a cloth under the head of a women in labor has already become widespread – and the custom is to place the books Noam Elimelech and Or HaChochma" (pp. 38b-39a, Beregsaz 1931 edition).
[1], 1, 3-89, 70-97; 19 leaves. Lacking title page. Fair condition. Uneven edges. Inner margins of all leaves repaired with paper. Stains and wear. Dampstains. Worming. Margins trimmed, with damage to text of several leaves. Tears to final leaf and in a few other places (repaired), not affecting text. Damage, slightly affecting text. New leather binding.
Stefansky Chassidut, no. 375.
This is the first Chassidic book printed in Shklow, which in those days was the stronghold of opponents to Chassidism. The bibliographer Chaim Lieberman in his book Ohel Rachel (I, pp. 176-177) writes that this edition was probably published between 1789 and 1794, and calls our attention to the interesting phenomenon of printing a Chassidic book in Shklow of that time. He asserts that almost no Chassidic books were printed in Shklow, apart from a few Chabad books printed after 1803. At the end of his thesis, he suggests that this edition may have been printed especially for Galician Jewry, and the place of printing was concealed to enable the book to be smuggled over the border more easily. Since the prohibition of printing kabbalistic books in Galicia was only enacted in 1794, he surmises that the book may have been printed only after 1794 (based on this, listing 000313521 of the Bibliography of the Hebrew Book gives the estimated date of 1795; other places however record the year of printing as 1790).
Rare edition of the Noam Elimelech, printed in Shklow, presumably between 1789 and 1794.
The Noam Elimelech was one of the first Chassidic books, and is considered until this day to be one of the fundamental works on Chassidism. The teachings were recorded by the son of R. Elimelech of Lizhensk, R. Elazar, who showed them to his father and received his permission to print them. The book contains the essential part of the teachings of R. Elimelech of Lizhensk on Chassidism, purity of thought and attachment to G-d. R. Elimelech had five disciples, who disseminated Chassidism to the Jewish people: the Chozeh of Lublin, the Maggid of Kozhnitz, R. Avraham Yehoshua Heshel of Apta, R. Izek of Kaliv and R. Mendel of Rymanów.
Since its publishing, the book was deemed sacred to all, to the extent that the author's disciple R. Mendel of Rymanów stated that only on Friday after immersing in honor of Shabbat is one able to grasp a little of the pure and lofty thoughts it contains. The Maggid of Kozhnitz would not welcome the Shabbat before he had studied his teacher's book (Encyclopedia L'Chassidut, I, p. 236). He would say that R. Elimelech would appear – after his passing – to his disciple R. Naftali of Ropshitz, to teach him Noam Elimelech (Igra Debei Hilulei, Ashdod 1999, p. 250). The Divrei Chaim of Sanz once remarked that he could compose a commentary on the Noam Elimelech just like the Beit Yosef did on the Tur, since it contained such profundity (Igra Debei Hilulei, Ashdod 1999, p. 235). Rebbe Eliezer of Dzikov once saw in a dream a house full of books, about which he was told that one book was the Noam Elimelech, and all the other books the house was filled with were commentaries to the Noam Elimelech (Ohel Elimelech, p. 80, section 193). R. Izek of Kaliv, after writing several hundreds of papers of commentary to the Noam Elimelech, heard a Divine Voice asking how he had the audacity to write a commentary to the Noam Elimelech, of which even angels and other celestial beings struggle to understand even one word or letter (Ohel Elimelech, p. 80, section 194).
This book was reprinted in numerous editions (until 1982, it had been printed in over 50 editions, and since then in dozens more). Many keep the book as a segulah, and some special miniature format editions were published to serve as amulets for protection and success. Many put it at the head of an ill person as a segulah and protection, for a speedy recovery and to be saved from any misfortune. This book is known to be a segulah for women experiencing difficult labor (several Jewish hospitals throughout the world have a Noam Elimelech placed in a velvet pouch in the delivery rooms as segulah for easy births). This segulah is already mentioned in Shulchan Melachim by R. Moshe Tzvi Landau of Kleinwardein, who writes in the laws pertaining to women giving birth: "And the custom of placing a holy book wrapped in a cloth under the head of a women in labor has already become widespread – and the custom is to place the books Noam Elimelech and Or HaChochma" (pp. 38b-39a, Beregsaz 1931 edition).
[1], 1, 3-89, 70-97; 19 leaves. Lacking title page. Fair condition. Uneven edges. Inner margins of all leaves repaired with paper. Stains and wear. Dampstains. Worming. Margins trimmed, with damage to text of several leaves. Tears to final leaf and in a few other places (repaired), not affecting text. Damage, slightly affecting text. New leather binding.
Stefansky Chassidut, no. 375.
This is the first Chassidic book printed in Shklow, which in those days was the stronghold of opponents to Chassidism. The bibliographer Chaim Lieberman in his book Ohel Rachel (I, pp. 176-177) writes that this edition was probably published between 1789 and 1794, and calls our attention to the interesting phenomenon of printing a Chassidic book in Shklow of that time. He asserts that almost no Chassidic books were printed in Shklow, apart from a few Chabad books printed after 1803. At the end of his thesis, he suggests that this edition may have been printed especially for Galician Jewry, and the place of printing was concealed to enable the book to be smuggled over the border more easily. Since the prohibition of printing kabbalistic books in Galicia was only enacted in 1794, he surmises that the book may have been printed only after 1794 (based on this, listing 000313521 of the Bibliography of the Hebrew Book gives the estimated date of 1795; other places however record the year of printing as 1790).
Category
Chassidic Books
Catalogue
Auction 69 - Part I -Rare and Important Items
December 3, 2019
Opening: $10,000
Estimate: $15,000 - $20,000
Sold for: $16,250
Including buyer's premium
Noam Elimelech, Chassidic essays on the Torah, by R. Elimelech of Lizhensk, with Likutei Shoshana and Igeret HaKodesh. Slavita: [R. Moshe Shapira, 1794]. Third edition.
The publisher of this edition, R. Yisrael Avraham Rabbi of Cherny-Ostrov, was the son of R. Zusha of Anipoli and nephew of the author R. Elimelech of Lizhensk (Leżajsk). Three important approbations from Chassidic leaders are printed on the verso of the title page: Approbation by R. Yaakov Shimshon of Shepetivka (with mention of the printer R. Moshe Shapira); approbation by R. Zusha of Anipoli, father of the publisher and brother of the author (this approbation was first published in this edition, while in the first edition of Noam Elimelech printed in Lemberg, R. Zusha's approbation does not appear); and an approbation by R. Aryeh Leib, rabbi of Volochysk.
A foreword by the author's son Rebbe Elazar Weisblum is printed after the approbations, and it includes noteworthy prayers that the blessings his father regularly accorded the Jewish people should be fulfilled.
This foreword was omitted from some of the subsequent editions. Ohel Shlomo, biography of Rebbe Shlomo of Radomsk (part II, Piotrków, 1935, p. 31), cites that this introduction was particularly cherished by the Rebbe of Radomsk, the Tiferet Shlomo, "almost like the entire Noam Elimelech". The Rebbe also requested of printers to print the book according to the Slavita edition which includes this foreword.
The Noam Elimelech was one of the first Chassidic books, and is considered until this day to be one of the fundamental works on Chassidism. The teachings were recorded by his son, R. Elazar, who showed them to his father and received his permission to print them. The book contains the essential part of the doctrine of R. Elimelech of Lizhensk on Chassidism, purity of thought and attachment to G-d. R. Elimelech had five disciples, who disseminated Chassidism to the Jewish people: the Chozeh of Lublin, the Maggid of Kozhnitz, R. Avraham Yehoshua Heshel of Apta, R. Izek of Kaliv and R. Mendel of Rymanów.
Since its publishing, the book was deemed sacred to all, to the extent that the author's disciple R. Mendel of Rymanów stated that only on Friday after immersing in honor of Shabbat is one able to grasp a little of the pure and lofty thoughts it contains. The Maggid of Kozhnitz would not welcome the Shabbat before he had studied his teacher's book (Encyclopedia L'Chassidut, I, p. 236). He would say that R. Elimelech would appear – after his passing – to his disciple R. Naftali of Ropshitz, to teach him Noam Elimelech (Igra Debei Hilulei, Ashdod 1999, p. 250). The Divrei Chaim of Sanz once remarked that he could compose a commentary on the Noam Elimelech just like the Beit Yosef did on the Tur, since it contained such profundity (Igra Debei Hilulei, Ashdod 1999, p. 235). Rebbe Eliezer of Dzikov once saw in a dream a house full of books, he was told that one book was the Noam Elimelech, and all the other books the house was filled with were commentaries to the Noam Elimelech (Ohel Elimelech, p. 80, section 193). R. Izek of Kaliv, after writing several hundreds of papers of commentary to the Noam Elimelech, heard a Divine Voice asking how he had the audacity to write a commentary to the Noam Elimelech, of which even angels and other celestial beings struggle to understand even one word or letter (Ohel Elimelech, p. 80, section 194).
This book was reprinted in numerous editions (until 1982, it had been printed in over 50 editions, and since then in dozens more). Many keep the book as a segulah, and some special miniature format editions were published to serve as amulets for protection and success. Many put it at the head of an ill person as a segulah and protection, for a speedy recovery and to be saved from any misfortune. This book is known to be a segulah for women experiencing difficult labor (several Jewish hospitals throughout the world have a Noam Elimelech placed in a velvet pouch in the delivery rooms as segulah for easy births). This segulah is already mentioned in Shulchan Melachim by R. Moshe Tzvi Landau of Kleinwardein, who writes in the laws pertaining to women giving birth: "And the custom of placing a holy book wrapped in a cloth under the head of a women in labor has already become widespread – and the custom is to place the book Noam Elimelech and Or HaChochma" (pp. 38b-39a, Beregsaz 1931 edition).
The publisher of this edition, R. Yisrael Avraham Rabbi of Cherny-Ostrov (ca. 1772-1814), was pronounced by his father, R. Zusha of Anipoli, to have the soul of Chizkiyahu, king of Yehuda. A son-in-law and successor of R. Zev Wolf of Cherny-Ostrov, a foremost disciple of the Maggid of Mezeritch and leader of the Chassidic community in Tiberias. When his father-in-law immigrated to Eretz Israel, in 1798, he was appointed his successor. After his passing at the age of 42, his widow the Rebbetzin continued leading the Chassidim, managing the Tish like a rebbe (their mechutan R. Mordechai of Chernobyl attended her Seuda Shlishis when he spent Shabbat in their town). She was killed in the earthquake which devastated Tiberias in 1837, and was buried there close to her father R. Zev Wolf of Cherny-Ostrov. Their orphaned daughter was raised by R. Mordechai of Chernobyl and married the son of R. David of Tolna, bearing descendants who were the rebbes of the Tolna dynasty. R. Yisrael Avraham also left behind four sons, one of whom was a son-in-law of R. Moshe Shapira, rabbi of Slavita.
82, 84-150 leaves (mispagination, no lacking leaves). 18 cm. Condition varies. Most leaves in fair or fair-good condition. Several leaves in fair-poor condition. Half of title page lacking, replaced in photocopy. Stains. Tears, damage and worming to some leaves, affecting text, professionally restored. Dark stains to several leaves, affecting text. New leather binding.
Stefansky Chassidut, no. 376.
The publisher of this edition, R. Yisrael Avraham Rabbi of Cherny-Ostrov, was the son of R. Zusha of Anipoli and nephew of the author R. Elimelech of Lizhensk (Leżajsk). Three important approbations from Chassidic leaders are printed on the verso of the title page: Approbation by R. Yaakov Shimshon of Shepetivka (with mention of the printer R. Moshe Shapira); approbation by R. Zusha of Anipoli, father of the publisher and brother of the author (this approbation was first published in this edition, while in the first edition of Noam Elimelech printed in Lemberg, R. Zusha's approbation does not appear); and an approbation by R. Aryeh Leib, rabbi of Volochysk.
A foreword by the author's son Rebbe Elazar Weisblum is printed after the approbations, and it includes noteworthy prayers that the blessings his father regularly accorded the Jewish people should be fulfilled.
This foreword was omitted from some of the subsequent editions. Ohel Shlomo, biography of Rebbe Shlomo of Radomsk (part II, Piotrków, 1935, p. 31), cites that this introduction was particularly cherished by the Rebbe of Radomsk, the Tiferet Shlomo, "almost like the entire Noam Elimelech". The Rebbe also requested of printers to print the book according to the Slavita edition which includes this foreword.
The Noam Elimelech was one of the first Chassidic books, and is considered until this day to be one of the fundamental works on Chassidism. The teachings were recorded by his son, R. Elazar, who showed them to his father and received his permission to print them. The book contains the essential part of the doctrine of R. Elimelech of Lizhensk on Chassidism, purity of thought and attachment to G-d. R. Elimelech had five disciples, who disseminated Chassidism to the Jewish people: the Chozeh of Lublin, the Maggid of Kozhnitz, R. Avraham Yehoshua Heshel of Apta, R. Izek of Kaliv and R. Mendel of Rymanów.
Since its publishing, the book was deemed sacred to all, to the extent that the author's disciple R. Mendel of Rymanów stated that only on Friday after immersing in honor of Shabbat is one able to grasp a little of the pure and lofty thoughts it contains. The Maggid of Kozhnitz would not welcome the Shabbat before he had studied his teacher's book (Encyclopedia L'Chassidut, I, p. 236). He would say that R. Elimelech would appear – after his passing – to his disciple R. Naftali of Ropshitz, to teach him Noam Elimelech (Igra Debei Hilulei, Ashdod 1999, p. 250). The Divrei Chaim of Sanz once remarked that he could compose a commentary on the Noam Elimelech just like the Beit Yosef did on the Tur, since it contained such profundity (Igra Debei Hilulei, Ashdod 1999, p. 235). Rebbe Eliezer of Dzikov once saw in a dream a house full of books, he was told that one book was the Noam Elimelech, and all the other books the house was filled with were commentaries to the Noam Elimelech (Ohel Elimelech, p. 80, section 193). R. Izek of Kaliv, after writing several hundreds of papers of commentary to the Noam Elimelech, heard a Divine Voice asking how he had the audacity to write a commentary to the Noam Elimelech, of which even angels and other celestial beings struggle to understand even one word or letter (Ohel Elimelech, p. 80, section 194).
This book was reprinted in numerous editions (until 1982, it had been printed in over 50 editions, and since then in dozens more). Many keep the book as a segulah, and some special miniature format editions were published to serve as amulets for protection and success. Many put it at the head of an ill person as a segulah and protection, for a speedy recovery and to be saved from any misfortune. This book is known to be a segulah for women experiencing difficult labor (several Jewish hospitals throughout the world have a Noam Elimelech placed in a velvet pouch in the delivery rooms as segulah for easy births). This segulah is already mentioned in Shulchan Melachim by R. Moshe Tzvi Landau of Kleinwardein, who writes in the laws pertaining to women giving birth: "And the custom of placing a holy book wrapped in a cloth under the head of a women in labor has already become widespread – and the custom is to place the book Noam Elimelech and Or HaChochma" (pp. 38b-39a, Beregsaz 1931 edition).
The publisher of this edition, R. Yisrael Avraham Rabbi of Cherny-Ostrov (ca. 1772-1814), was pronounced by his father, R. Zusha of Anipoli, to have the soul of Chizkiyahu, king of Yehuda. A son-in-law and successor of R. Zev Wolf of Cherny-Ostrov, a foremost disciple of the Maggid of Mezeritch and leader of the Chassidic community in Tiberias. When his father-in-law immigrated to Eretz Israel, in 1798, he was appointed his successor. After his passing at the age of 42, his widow the Rebbetzin continued leading the Chassidim, managing the Tish like a rebbe (their mechutan R. Mordechai of Chernobyl attended her Seuda Shlishis when he spent Shabbat in their town). She was killed in the earthquake which devastated Tiberias in 1837, and was buried there close to her father R. Zev Wolf of Cherny-Ostrov. Their orphaned daughter was raised by R. Mordechai of Chernobyl and married the son of R. David of Tolna, bearing descendants who were the rebbes of the Tolna dynasty. R. Yisrael Avraham also left behind four sons, one of whom was a son-in-law of R. Moshe Shapira, rabbi of Slavita.
82, 84-150 leaves (mispagination, no lacking leaves). 18 cm. Condition varies. Most leaves in fair or fair-good condition. Several leaves in fair-poor condition. Half of title page lacking, replaced in photocopy. Stains. Tears, damage and worming to some leaves, affecting text, professionally restored. Dark stains to several leaves, affecting text. New leather binding.
Stefansky Chassidut, no. 376.
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Chassidic Books
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