Auction 69 - Part I -Rare and Important Items
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Auction 69 - Part I -Rare and Important Items
December 3, 2019
Opening: $10,000
Estimate: $20,000 - $25,000
Sold for: $30,000
Including buyer's premium
Mishneh Torah by the Rambam, with Hasagot HaRaavad and Maggid Mishneh, and the Kesef Mishneh commentary by R. Yosef Karo. Venice: Bragadin, 1574-1575. Complete set, four parts in four volumes, each with its own title page.
First edition of the Kesef Mishneh commentary, mostly printed in the lifetime of the author. On the title pages of parts I, II and III, R. Yosef Karo is mentioned as amongst the living; whilst on the title page of part IV, he is already mentioned as deceased ("zatzal"). At the end of part IV, there is a postface from the proofreader, R. Chizkiyah Fano, informing of the passing of the author R. Yosef Karo during the course of the printing (on 13th Nisan 1575). A poem composed by R. Avraham Hayun disciple of the author, in praise of the Kesef Mishneh composition, is printed following R. Chizkiyah Fano's postface.
The third volume is replete with many dozens of glosses handwritten by the aforementioned R. Avraham Hayun, a Torah scholar and kabbalist of Safed in the times of the Arizal and the Beit Yosef. Most of the glosses are lengthy, and some begin with his initials "A. Ch." [=Avraham Hayun]. On p. 87a, for instance: " So says A. Ch., until this day in Safed it is called Somech and it is half an hour distance from Pekiin, and there the son of R. Moshe Segrin was murdered"; and on p. 167a: " So says A. Ch., one can also smooth them… and so it is practiced until this day in Damascus and Aleppo".
In most glosses, R. Avraham relates to the words of his teacher in Kesef Mishneh, and discusses his teachings. In several instances however, he deletes or corrects the words of the Rambam, and in a few places he even corrects the text of the Kesef Mishneh.
An interesting gloss was recorded on p. 87b, relating to the famous polemic surrounding the laws of Terumot and Maaserot on produce grown by non-Jews, which erupted in Safed at the end of the Beit Yosef's life. The Kesef Mishneh wrote there: "And now, a certain scholar arose, and it appears that he is acting virtuously by going against the accepted custom, separating Terumot and Maaserot from produce which grew on land belonging to a non-Jew…", to which R. Avraham adds in his handwriting: "So says A. Ch. …I was also in Safed when this rabbi arose, and since the rabbi did not reveal his name, I too will not identify him". It has already been revealed that the scholar in question was R. Yehosef Ashkenazi – a Safed Torah scholar in those times. One of the supporters of R. Yehosef Ashkenazi was the Mabit, who was R. Yosef Karo's opponent in several affairs. At the height of the polemic, the Safed Torah scholars issued a ban forbidding the separating of Terumot and Maaserot from non-Jewish produce (see: Benayahu, The Schools of Thought of the Mabit and of Rabbi Yosef Karo and the Clashes Between Them, Asufot III, Jerusalem 1989).
R. Avraham Hayun, Torah scholar and kabbalist in Safed during the times of the Arizal and the Beit Yosef. At the end of vol. IV of this edition of Mishneh Torah with Kesef Mishneh, there is a poem composed by R. Avraham Hayun in praise of the Kesef Mishneh. The poem forms an acrostic of his name: "Avraham Hayun". The introduction to the poem states that its author was a disciple of R. Yosef Karo. He was also a disciple of R. Moshe Alshech. Meir Benayahu published glosses by R. Avraham Hayun on the Zohar (Benayahu, Toldot HaAri, pp. 344-354), consisting of kabbalistic teachings, practices of the Arizal, and important testimonies on the Arizal and Safed kabbalists of his generation. In his glosses, R. Avraham Hayun relates that he was young at the time the Arizal perished in a plague, and that he himself was also struck by that plague, yet recovered from it. A different gloss discloses that he was also a disciple of R. Moshe Alshech.
At the time of publishing the glosses, Benayahu had not yet identified their author, who signed his glosses "A. Ch.", but in his book Yosef Bechiri (p. 319), Benayahu surmises that it was R. Avraham Hayun, and even refers there to this volume containing R. Avraham Hayun's handwritten glosses: "…I saw in the possession of Mr. Chaim Schneebalg in Jerusalem a Kesef Mishneh filled with his glosses, but due to its high price, I was unable to purchase it…".
Ownership inscriptions and signatures on the title page of vol. III: "My acquisition, which I purchased from the wise and exalted R. Moshe Egozi, through the elevated Torah scholar R. Yitzchak HaLevi Ashkenazi, today, 28th Shevat 1725, I, Moshe Algranati" (presumably R. Moshe Algranati the second, a Torah scholar of Izmir, whom R. Chaim Benveniste addresses in Responsa Ba'ei Chayei, Choshen Mishpat, section 74); "This Rambam part III is mine, therefore I inscribed my name in it, Emanuel son of Shlomo Shalem".
The first volume contains a few glosses from several writers. A gloss in early Ashkenazic script on p. 311b, signed: "Feiss Katz". Two glosses in Sephardic script on p. 314b. Additional glosses in late Ashkenazic script. Signatures and ownership inscriptions in the first volume: "Avraham Ashkenazi", "Shlomo", "Belongs to… R. Yechiel [--]", and others.
Glosses in the fourth volume in neat, semi-cursive Sephardic script, corrections to the text of the Rambam, brief commentaries and sources.
Vol. I: [22], 316 leaves. Vol. II: [10], 219 [i.e. 218] leaves. Vol. III: [20], 451, [1] leaves. Vol. IV: [10], 297, [9] leaves. 27.5-29 cm. Most volumes with light-colored, high-quality paper. Overall good to good-fair condition. Stains, dampstains. Worming, tears and minor damage to three title pages and to several other leaves, primarily at end of volumes (slightly affecting text in a few places), professionally repaired with paper. Severe dampstains to some leaves of vol. II, traces of past dampness and mold (to lower part of leaves). Stamps. New, matching leather bindings.
First edition of the Kesef Mishneh commentary, mostly printed in the lifetime of the author. On the title pages of parts I, II and III, R. Yosef Karo is mentioned as amongst the living; whilst on the title page of part IV, he is already mentioned as deceased ("zatzal"). At the end of part IV, there is a postface from the proofreader, R. Chizkiyah Fano, informing of the passing of the author R. Yosef Karo during the course of the printing (on 13th Nisan 1575). A poem composed by R. Avraham Hayun disciple of the author, in praise of the Kesef Mishneh composition, is printed following R. Chizkiyah Fano's postface.
The third volume is replete with many dozens of glosses handwritten by the aforementioned R. Avraham Hayun, a Torah scholar and kabbalist of Safed in the times of the Arizal and the Beit Yosef. Most of the glosses are lengthy, and some begin with his initials "A. Ch." [=Avraham Hayun]. On p. 87a, for instance: " So says A. Ch., until this day in Safed it is called Somech and it is half an hour distance from Pekiin, and there the son of R. Moshe Segrin was murdered"; and on p. 167a: " So says A. Ch., one can also smooth them… and so it is practiced until this day in Damascus and Aleppo".
In most glosses, R. Avraham relates to the words of his teacher in Kesef Mishneh, and discusses his teachings. In several instances however, he deletes or corrects the words of the Rambam, and in a few places he even corrects the text of the Kesef Mishneh.
An interesting gloss was recorded on p. 87b, relating to the famous polemic surrounding the laws of Terumot and Maaserot on produce grown by non-Jews, which erupted in Safed at the end of the Beit Yosef's life. The Kesef Mishneh wrote there: "And now, a certain scholar arose, and it appears that he is acting virtuously by going against the accepted custom, separating Terumot and Maaserot from produce which grew on land belonging to a non-Jew…", to which R. Avraham adds in his handwriting: "So says A. Ch. …I was also in Safed when this rabbi arose, and since the rabbi did not reveal his name, I too will not identify him". It has already been revealed that the scholar in question was R. Yehosef Ashkenazi – a Safed Torah scholar in those times. One of the supporters of R. Yehosef Ashkenazi was the Mabit, who was R. Yosef Karo's opponent in several affairs. At the height of the polemic, the Safed Torah scholars issued a ban forbidding the separating of Terumot and Maaserot from non-Jewish produce (see: Benayahu, The Schools of Thought of the Mabit and of Rabbi Yosef Karo and the Clashes Between Them, Asufot III, Jerusalem 1989).
R. Avraham Hayun, Torah scholar and kabbalist in Safed during the times of the Arizal and the Beit Yosef. At the end of vol. IV of this edition of Mishneh Torah with Kesef Mishneh, there is a poem composed by R. Avraham Hayun in praise of the Kesef Mishneh. The poem forms an acrostic of his name: "Avraham Hayun". The introduction to the poem states that its author was a disciple of R. Yosef Karo. He was also a disciple of R. Moshe Alshech. Meir Benayahu published glosses by R. Avraham Hayun on the Zohar (Benayahu, Toldot HaAri, pp. 344-354), consisting of kabbalistic teachings, practices of the Arizal, and important testimonies on the Arizal and Safed kabbalists of his generation. In his glosses, R. Avraham Hayun relates that he was young at the time the Arizal perished in a plague, and that he himself was also struck by that plague, yet recovered from it. A different gloss discloses that he was also a disciple of R. Moshe Alshech.
At the time of publishing the glosses, Benayahu had not yet identified their author, who signed his glosses "A. Ch.", but in his book Yosef Bechiri (p. 319), Benayahu surmises that it was R. Avraham Hayun, and even refers there to this volume containing R. Avraham Hayun's handwritten glosses: "…I saw in the possession of Mr. Chaim Schneebalg in Jerusalem a Kesef Mishneh filled with his glosses, but due to its high price, I was unable to purchase it…".
Ownership inscriptions and signatures on the title page of vol. III: "My acquisition, which I purchased from the wise and exalted R. Moshe Egozi, through the elevated Torah scholar R. Yitzchak HaLevi Ashkenazi, today, 28th Shevat 1725, I, Moshe Algranati" (presumably R. Moshe Algranati the second, a Torah scholar of Izmir, whom R. Chaim Benveniste addresses in Responsa Ba'ei Chayei, Choshen Mishpat, section 74); "This Rambam part III is mine, therefore I inscribed my name in it, Emanuel son of Shlomo Shalem".
The first volume contains a few glosses from several writers. A gloss in early Ashkenazic script on p. 311b, signed: "Feiss Katz". Two glosses in Sephardic script on p. 314b. Additional glosses in late Ashkenazic script. Signatures and ownership inscriptions in the first volume: "Avraham Ashkenazi", "Shlomo", "Belongs to… R. Yechiel [--]", and others.
Glosses in the fourth volume in neat, semi-cursive Sephardic script, corrections to the text of the Rambam, brief commentaries and sources.
Vol. I: [22], 316 leaves. Vol. II: [10], 219 [i.e. 218] leaves. Vol. III: [20], 451, [1] leaves. Vol. IV: [10], 297, [9] leaves. 27.5-29 cm. Most volumes with light-colored, high-quality paper. Overall good to good-fair condition. Stains, dampstains. Worming, tears and minor damage to three title pages and to several other leaves, primarily at end of volumes (slightly affecting text in a few places), professionally repaired with paper. Severe dampstains to some leaves of vol. II, traces of past dampness and mold (to lower part of leaves). Stamps. New, matching leather bindings.
Category
Books with Glosses and Signatures and
Books of Important Ownership
Catalogue
Auction 69 - Part I -Rare and Important Items
December 3, 2019
Opening: $3,000
Estimate: $4,000 - $6,000
Sold for: $5,500
Including buyer's premium
Mishneh Torah by the Rambam, with Hasagot HaRaavad and Maggid Mishneh, and the Kesef Mishneh commentary by R. Yosef Karo, vol. IV, Nezikin-Shoftim. Venice: Bragadin, 1575.
This copy was passed down as an inheritance in the line of Torah scholars of the Alfandari family, who recorded their glosses in the margins.
The flyleaf contains many inscriptions and calligraphic signatures of the Torah scholars of the Alfandari family: " Yaakov Alfandari", " Yitzchak Refael Alfandari", " Chaim Alfandari", " Avraham Alfandari", " Shlomo Alfandari", " Shabtai Alfandari".
The book contains numerous glosses from several (four or five) writers.
A gloss on p. 7a from one of the writers, signed "A.A." [=Avraham Alfandari?], mentions "The rabbi, my teacher and grandfather, in the book Mikra'ei Kodesh…" (by R. Chaim Abulafia). On p. 249b, there is a lengthy gloss from one of the writers, followed by another gloss relating to it: "What the rabbi and dayan wrote…". Another lengthy gloss on p. 287a, signed "A.Ch.A." [=Amar Chaim Alfandari?]; and on p. 288b, there is a gloss in a different handwriting signed "Ch. A." [=Chaim Alfandari?].
The Alfandari family of Torah scholars was one of the prominent families in Constantinople. Members of this family served as rabbis and dayanim in the city – R. Chaim Alfandari the first (the elder), his sons R. Yaakov Alfandari and R. Yitzchak Refael Alfandari, his grandson R. Chaim Alfandari the second, and other family members.
The progenitor of this rabbinical dynasty – R. Chaim Alfandari the elder (1588-1640), was a leading Torah scholar of Constantinople. Some of his responsa were printed in Maggid MeReshit (Constantinople, 1710), published by his grandson R. Chaim the second. R. Chaim the elder had a brother named R. Shabtai Alfandari, also a leader of his generation (a responsum addressed to him appears in Maaseh Chiya by R. Chiya the physician, Venice, 1652, leaf 57). R. Chaim the elder had two sons: R. Yaakov Alfandari (d. before 1718), a leading rabbi of Constantinople, whom the Mishneh LeMelech addressed as his teacher, referring to him in his composition as "one of the leaders of the generation". Most of his novellae were burned, and the small remaining part was published in the Mutzal MeEsh section (within the book Esh Dat, Constantinople, 1718), published by his nephew R. Chaim Alfandari the second. R. Chaim the elder's second son was R. Yitzchak Refael Alfandari (d. 1649), also a leading Torah scholar of Constantinople. He immigrated to Eretz Israel near the end of his life and settled in Safed. Remnants of his teachings were published by his son – R. Chaim the second – in Maggid MeReshit. R. Chaim Alfandari the second (1660-ca.1733) was also a leading and prominent Torah scholar of Constantinople. His teachings were published in several books, including Maggid MeReshit – the teachings of his father and grandfather which he published, in his book of homilies Esh Dat (Constantinople, 1718), Rav Yosef (Constantinople, 1733), and his glosses to various compositions. Other members of the family include R. Eliyahu son of R. Yaakov Alfandari (1670-1717), author of Michtav MeEliyahu (Constantinople, 1723), and other Torah scholars. A renowned scion of this family in recent times was the Saba Kaddisha R. Shlomo Eliezer Alfandari (ca. 1813-1930), who passed away at an exceptionally old age in Jerusalem.
[10], 297, [9] leaves. Leaf 166 bound out of sequence, after leaf 169. 28 cm. Fair condition. Stains and wear. Dampstains (severe stains to some leaves). Worming. Worming to approx. 30 leaves at end of book, affecting page headings. Large tear to leaf 285, with loss of approx. half the leaf. Minor damage and tears to title page and a few other leaves, repaired. Tears affecting text to six final leaves (some of the index leaves), with some loss, repaired with paper. New leather binding.
This copy was passed down as an inheritance in the line of Torah scholars of the Alfandari family, who recorded their glosses in the margins.
The flyleaf contains many inscriptions and calligraphic signatures of the Torah scholars of the Alfandari family: " Yaakov Alfandari", " Yitzchak Refael Alfandari", " Chaim Alfandari", " Avraham Alfandari", " Shlomo Alfandari", " Shabtai Alfandari".
The book contains numerous glosses from several (four or five) writers.
A gloss on p. 7a from one of the writers, signed "A.A." [=Avraham Alfandari?], mentions "The rabbi, my teacher and grandfather, in the book Mikra'ei Kodesh…" (by R. Chaim Abulafia). On p. 249b, there is a lengthy gloss from one of the writers, followed by another gloss relating to it: "What the rabbi and dayan wrote…". Another lengthy gloss on p. 287a, signed "A.Ch.A." [=Amar Chaim Alfandari?]; and on p. 288b, there is a gloss in a different handwriting signed "Ch. A." [=Chaim Alfandari?].
The Alfandari family of Torah scholars was one of the prominent families in Constantinople. Members of this family served as rabbis and dayanim in the city – R. Chaim Alfandari the first (the elder), his sons R. Yaakov Alfandari and R. Yitzchak Refael Alfandari, his grandson R. Chaim Alfandari the second, and other family members.
The progenitor of this rabbinical dynasty – R. Chaim Alfandari the elder (1588-1640), was a leading Torah scholar of Constantinople. Some of his responsa were printed in Maggid MeReshit (Constantinople, 1710), published by his grandson R. Chaim the second. R. Chaim the elder had a brother named R. Shabtai Alfandari, also a leader of his generation (a responsum addressed to him appears in Maaseh Chiya by R. Chiya the physician, Venice, 1652, leaf 57). R. Chaim the elder had two sons: R. Yaakov Alfandari (d. before 1718), a leading rabbi of Constantinople, whom the Mishneh LeMelech addressed as his teacher, referring to him in his composition as "one of the leaders of the generation". Most of his novellae were burned, and the small remaining part was published in the Mutzal MeEsh section (within the book Esh Dat, Constantinople, 1718), published by his nephew R. Chaim Alfandari the second. R. Chaim the elder's second son was R. Yitzchak Refael Alfandari (d. 1649), also a leading Torah scholar of Constantinople. He immigrated to Eretz Israel near the end of his life and settled in Safed. Remnants of his teachings were published by his son – R. Chaim the second – in Maggid MeReshit. R. Chaim Alfandari the second (1660-ca.1733) was also a leading and prominent Torah scholar of Constantinople. His teachings were published in several books, including Maggid MeReshit – the teachings of his father and grandfather which he published, in his book of homilies Esh Dat (Constantinople, 1718), Rav Yosef (Constantinople, 1733), and his glosses to various compositions. Other members of the family include R. Eliyahu son of R. Yaakov Alfandari (1670-1717), author of Michtav MeEliyahu (Constantinople, 1723), and other Torah scholars. A renowned scion of this family in recent times was the Saba Kaddisha R. Shlomo Eliezer Alfandari (ca. 1813-1930), who passed away at an exceptionally old age in Jerusalem.
[10], 297, [9] leaves. Leaf 166 bound out of sequence, after leaf 169. 28 cm. Fair condition. Stains and wear. Dampstains (severe stains to some leaves). Worming. Worming to approx. 30 leaves at end of book, affecting page headings. Large tear to leaf 285, with loss of approx. half the leaf. Minor damage and tears to title page and a few other leaves, repaired. Tears affecting text to six final leaves (some of the index leaves), with some loss, repaired with paper. New leather binding.
Category
Books with Glosses and Signatures and
Books of Important Ownership
Catalogue
Auction 69 - Part I -Rare and Important Items
December 3, 2019
Opening: $1,000
Estimate: $3,000 - $5,000
Sold for: $8,125
Including buyer's premium
Title page of Bechinat Olam, by R. Yedaiah Bedersi, Venice, 1546. On the verso of the title page,
calligraphic signature of the kabbalist R. Moshe Yonah, rabbi of Safed, a disciple of the Arizal.
A lengthy dedication was added beneath the signature, handwritten by R. Mordechai HaLevi – HaRav HaMelitz of Jerusalem, with his calligraphic signature, attesting that he gave this book, together with another two, to R. Reuven Bachar Yaakov. The dedication is followed by a line handwritten by the recipient of the book, R. Reuven Bachar Yaakov, rabbi of Sofia, and later yeshiva dean in Safed: " I gave him in exchange of the above, a Chumash with Targum and the Rashi commentary, in small format".
The kabbalist R. Moshe Yonah was one of the first disciples of the Arizal. R. Chaim Vital lists him in Sefer HaChezyonot amongst the "second group" or "senior group" of the disciples of the Arizal, together with R. Moshe Alshech, R. Moshe Najara, R. Yitzchak Archa, R. Avraham Guakil and others. R. Moshe Yonah was one of the first to record teachings heard directly from the Arizal. He compiled the teachings of the Arizal in the book Kanfei Yonah, which was widespread amongst kabbalists, mainly in Italy, but over the years, his authorship of the composition was forgotten, and it was instead attributed to the Rema of Fano, and even printed under the latter's name (see: M. Benayahu, R. Moshe Yonah Disciple of the Arizal and First to Record His Teachings, Memorial Book for R. Yitzchak Nissim, IV, p. 7 onwards). R. Moshe Yonah was a leader of the Safed community, and the rabbi of the city. R. Yosef Yuspa Hahn quotes in his book Yosef Ometz (in the chapter on the order of priority in Torah study) methods of studying Kabbalah which he heard from R. Yaakov Schweinfurt, emissary of the Safed Torah scholars, "in the name of the kabbalist R. Yonah Rabbi of Safed". R. Yosef Yuspa adds that he saw the signature of R. Moshe Yonah several times on writings sent to his father from Safed, and that he thinks that he is the author of Kanfei Yonah. With the decline of Safed and the scattering of the disciples of the Arizal, R. Moshe Yonah emigrated to Egypt around 1582-1585, residing there until his passing. Several manuscripts in his handwriting and with his signatures were preserved, including sermons he delivered in Egypt in 1585 (see: R. Moshe Hillel, Min HaGenazim, II, p. 45 onwards).
R. Mordechai HaLevi, known as "HaMelitz" (d. 1807), a leading Jerusalem Torah scholar, Rishon LeTzion and rabbi of the city. He was the son-in-law of R. Mordechai Yosef Meyuchas author of Shaar HaMayim, and his successor as rabbi of Jerusalem. His responsa were published in the books of Torah scholars of his times, such as Simchat Yom Tov by R. Yom Tov Algazi, Chikrei Lev by R. Refael Yosef Chazan, and others. In 1793, he left for Europe as emissary of Jerusalem. During the course of his mission, he published several books of Rishonim in Livorno, including Ishei HaShem (Livorno 1795) – laws of the Ramban and novellae of the Ritva on Tractate Nedarim; Nimukei Yosef on Tractates Ketubot and Nedarim, with the addition of his glosses to Nimukei Yosef, named Maamar Mordechai; Beit HaBechira (Livorno 1795) – novellae of the Me'iri to Tractates Nedarim, Nazir and Sotah, with novellae of the Nimukei Yosef to Tractate Shevuot. With the completion of his mission, he returned to Jerusalem. In 1806, he was appointed Rishon LeTzion of Jerusalem in place of his father-in-law, but that same year, he travelled as emissary to Constantinople, and passed away there in 1807. R. Chananel Neppi, who met R. Mordechai HaLevi during the course of his journeys, describes him: "…I had the merit of meeting him when he came to Italy as emissary of Jerusalem, and I found him to be very well-versed in Talmud and halachic literature, by heart as if they lie in his pocket, and he brought to print the works of the Rishonim… he also authored a large composition named Maamar Mordechai, but due to the troubles which befell Jerusalem, he was compelled to travel to Constantinople, where he was summoned to the Heavenly yeshiva in 1807" (Toldot Gedolei Yisrael UGeonei Italia, pp. 243 and 245).
R. Reuven Bachar Yaakov (1729-1806), Torah scholar and kabbalist, rabbi of Sofia, and later of Safed. Born in Sofia, he studied there under R. Shlomo Shalem. He married the daughter of R. David son of R. Shmuel Majar. R. Reuven was the uncle of R. Avraham Alkalai, author of Zechor LeAvraham (who mentions his uncle in his book, with the acronym: R.B.Y. = Reuven Bachar Yaakov). R. Reuven was an expert scribe and copied kabbalistic manuscripts, including the composition of his father-in-law, Chasdei David (later published by R. Yaakov Shealtiel Ninio, in Emet LeYaakov, Livorno 1843-1844), and other kabbalistic compositions (see: R. Moshe Hillel, Identity of the Copyist of the Book Etz Chaim with a Colophon from 1579, Chitzei Giborim, X, Nisan 2017, p. 883). In 1768, he wished to immigrate to Eretz Israel, but was held up in Salonika and Constantinople, never reaching Eretz Israel. He instead returned to Sofia and resumed his position as rabbi of the city. In the 1790s, he finally fulfilled his dreams and immigrated to Eretz Israel, settling in Safed, where he was appointed rabbi of the city (see: Rosanes, Korot HaYehudim BeTurkia VeArtzot HaKedem, V, chapter II, Sofia 1937-1938, pp. 106-109).
[2] leaves (title page with additional leaf joined to it – leaf 69 of Bechinat Olam). 19.5 cm. Fair condition. Stains, tears and wear (not affecting text).
A lengthy dedication was added beneath the signature, handwritten by R. Mordechai HaLevi – HaRav HaMelitz of Jerusalem, with his calligraphic signature, attesting that he gave this book, together with another two, to R. Reuven Bachar Yaakov. The dedication is followed by a line handwritten by the recipient of the book, R. Reuven Bachar Yaakov, rabbi of Sofia, and later yeshiva dean in Safed: " I gave him in exchange of the above, a Chumash with Targum and the Rashi commentary, in small format".
The kabbalist R. Moshe Yonah was one of the first disciples of the Arizal. R. Chaim Vital lists him in Sefer HaChezyonot amongst the "second group" or "senior group" of the disciples of the Arizal, together with R. Moshe Alshech, R. Moshe Najara, R. Yitzchak Archa, R. Avraham Guakil and others. R. Moshe Yonah was one of the first to record teachings heard directly from the Arizal. He compiled the teachings of the Arizal in the book Kanfei Yonah, which was widespread amongst kabbalists, mainly in Italy, but over the years, his authorship of the composition was forgotten, and it was instead attributed to the Rema of Fano, and even printed under the latter's name (see: M. Benayahu, R. Moshe Yonah Disciple of the Arizal and First to Record His Teachings, Memorial Book for R. Yitzchak Nissim, IV, p. 7 onwards). R. Moshe Yonah was a leader of the Safed community, and the rabbi of the city. R. Yosef Yuspa Hahn quotes in his book Yosef Ometz (in the chapter on the order of priority in Torah study) methods of studying Kabbalah which he heard from R. Yaakov Schweinfurt, emissary of the Safed Torah scholars, "in the name of the kabbalist R. Yonah Rabbi of Safed". R. Yosef Yuspa adds that he saw the signature of R. Moshe Yonah several times on writings sent to his father from Safed, and that he thinks that he is the author of Kanfei Yonah. With the decline of Safed and the scattering of the disciples of the Arizal, R. Moshe Yonah emigrated to Egypt around 1582-1585, residing there until his passing. Several manuscripts in his handwriting and with his signatures were preserved, including sermons he delivered in Egypt in 1585 (see: R. Moshe Hillel, Min HaGenazim, II, p. 45 onwards).
R. Mordechai HaLevi, known as "HaMelitz" (d. 1807), a leading Jerusalem Torah scholar, Rishon LeTzion and rabbi of the city. He was the son-in-law of R. Mordechai Yosef Meyuchas author of Shaar HaMayim, and his successor as rabbi of Jerusalem. His responsa were published in the books of Torah scholars of his times, such as Simchat Yom Tov by R. Yom Tov Algazi, Chikrei Lev by R. Refael Yosef Chazan, and others. In 1793, he left for Europe as emissary of Jerusalem. During the course of his mission, he published several books of Rishonim in Livorno, including Ishei HaShem (Livorno 1795) – laws of the Ramban and novellae of the Ritva on Tractate Nedarim; Nimukei Yosef on Tractates Ketubot and Nedarim, with the addition of his glosses to Nimukei Yosef, named Maamar Mordechai; Beit HaBechira (Livorno 1795) – novellae of the Me'iri to Tractates Nedarim, Nazir and Sotah, with novellae of the Nimukei Yosef to Tractate Shevuot. With the completion of his mission, he returned to Jerusalem. In 1806, he was appointed Rishon LeTzion of Jerusalem in place of his father-in-law, but that same year, he travelled as emissary to Constantinople, and passed away there in 1807. R. Chananel Neppi, who met R. Mordechai HaLevi during the course of his journeys, describes him: "…I had the merit of meeting him when he came to Italy as emissary of Jerusalem, and I found him to be very well-versed in Talmud and halachic literature, by heart as if they lie in his pocket, and he brought to print the works of the Rishonim… he also authored a large composition named Maamar Mordechai, but due to the troubles which befell Jerusalem, he was compelled to travel to Constantinople, where he was summoned to the Heavenly yeshiva in 1807" (Toldot Gedolei Yisrael UGeonei Italia, pp. 243 and 245).
R. Reuven Bachar Yaakov (1729-1806), Torah scholar and kabbalist, rabbi of Sofia, and later of Safed. Born in Sofia, he studied there under R. Shlomo Shalem. He married the daughter of R. David son of R. Shmuel Majar. R. Reuven was the uncle of R. Avraham Alkalai, author of Zechor LeAvraham (who mentions his uncle in his book, with the acronym: R.B.Y. = Reuven Bachar Yaakov). R. Reuven was an expert scribe and copied kabbalistic manuscripts, including the composition of his father-in-law, Chasdei David (later published by R. Yaakov Shealtiel Ninio, in Emet LeYaakov, Livorno 1843-1844), and other kabbalistic compositions (see: R. Moshe Hillel, Identity of the Copyist of the Book Etz Chaim with a Colophon from 1579, Chitzei Giborim, X, Nisan 2017, p. 883). In 1768, he wished to immigrate to Eretz Israel, but was held up in Salonika and Constantinople, never reaching Eretz Israel. He instead returned to Sofia and resumed his position as rabbi of the city. In the 1790s, he finally fulfilled his dreams and immigrated to Eretz Israel, settling in Safed, where he was appointed rabbi of the city (see: Rosanes, Korot HaYehudim BeTurkia VeArtzot HaKedem, V, chapter II, Sofia 1937-1938, pp. 106-109).
[2] leaves (title page with additional leaf joined to it – leaf 69 of Bechinat Olam). 19.5 cm. Fair condition. Stains, tears and wear (not affecting text).
Category
Books with Glosses and Signatures and
Books of Important Ownership
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
Avot Olam, commentary to Tractate Avot (including the text of the Mishnah), by R. Binyamin HaKohen – the Rabach. Venice, 1719.
Fine, wide-margined copy, which belonged to the Ramchal. On the leaf following the title page, calligraphic signature: " Moshe Chaim son of R. Yaakov Chai Luzzatto".
The design of this signature in Italian-Sephardic script resembles that of the calligraphic signature of R. Yisrael Binyamin Bassan – colleague of the Ramchal and publisher of this book (R. Bassan's signature was inspired by Sephardic calligraphic signatures). The Ramchal may have himself imitated the form of his friend's signature when signing here, but it is more likely that the Ramchal received this copy as a gift from R. Yisrael Binyamin Bassan, who signed the name of his friend the Ramchal, using his own style of signature.
The author of this book was the renowned kabbalist R. Binyamin HaKohen – the Rabach, father-in-law of R. Yeshaya Bassan – prime teacher of the Ramchal. The Rabach held the Ramchal in high esteem, and even asked him to reveal to him the secret of the root of his soul (see: Ginzburg, R. Moshe Chaim Luzzatto UBenei Doro – Collection of Letters and Documents, Tel Aviv 1937, letter 20). When the polemic arose surrounding the Ramchal, the Rabach and his son-in-law R. Yeshaya Bassan stood beside the Ramchal, providing him with their steadfast support. This book was published by R. Yisrael Binyamin Bassan, son of R. Yeshaya Bassan and grandson of the author, the Rabach (R. Yisrael Binyamin added a conclusion and special poem at the end of the book).
R. Moshe Chaim son of R. Yaakov Chai Luzzatto – the Ramchal (1707-1746), a leading Torah scholar of all generations, an exceptional, G-dly kabbalist, who benefitted from revelations of Eliyahu HaNavi and angels – Maggidim from heaven, whose teachings he recorded in his book Zohar Tinyana (second Zohar). He authored Mesillat Yesharim and many other compositions on Kabbalah and ethics. Despite the polemic surrounding him in his times, the Ramchal was accepted throughout the Jewish world. Reputedly, the Gaon of Vilna stated that had the Ramchal been alive in his times, he would have walked all the way to Italy to receive ethical teachings from him. The Maggid of Mezeritch attested that the Ramchal's generation was not worthy of grasping the extent of his righteousness and asceticism (publisher's foreword to Klach Pitchei Chochma, Korets 1785). His book Mesillat Yesharim is the most widely studied musar text in Batei Midrash today.
The publisher of the book, R. Yisrael Binyamin Bassan (1701-1790), rabbi of Reggio Emilia, son and successor of R. Yeshaya Bassan Rabbi of Reggio and grandson of the Rabach – R. Binyamin son of R. Eliezer Kohen-Vitali, an elder Italian rabbi. His father and grandfather were the prime teachers of the Ramchal. R. Yisrael Binyamin was a disciple and associate of the Ramchal, who taught him Kabbalah. The Ramchal composed a play named Midgal Oz in honor of R. Yisrael Binyamin's wedding (later printed in Leipzig 1837). He published his father's book – Lachmei Toda (Venice, 1741), which includes a few of his own responsa.
Signature in Ashkenazic script on the title page: "Wolf son of R. Yokev Segal…". Several inscriptions on the flyleaf.
115 leaves. 22 cm. Wide margins. Good condition. Stains. Parchment binding. New endpapers.
Fine, wide-margined copy, which belonged to the Ramchal. On the leaf following the title page, calligraphic signature: " Moshe Chaim son of R. Yaakov Chai Luzzatto".
The design of this signature in Italian-Sephardic script resembles that of the calligraphic signature of R. Yisrael Binyamin Bassan – colleague of the Ramchal and publisher of this book (R. Bassan's signature was inspired by Sephardic calligraphic signatures). The Ramchal may have himself imitated the form of his friend's signature when signing here, but it is more likely that the Ramchal received this copy as a gift from R. Yisrael Binyamin Bassan, who signed the name of his friend the Ramchal, using his own style of signature.
The author of this book was the renowned kabbalist R. Binyamin HaKohen – the Rabach, father-in-law of R. Yeshaya Bassan – prime teacher of the Ramchal. The Rabach held the Ramchal in high esteem, and even asked him to reveal to him the secret of the root of his soul (see: Ginzburg, R. Moshe Chaim Luzzatto UBenei Doro – Collection of Letters and Documents, Tel Aviv 1937, letter 20). When the polemic arose surrounding the Ramchal, the Rabach and his son-in-law R. Yeshaya Bassan stood beside the Ramchal, providing him with their steadfast support. This book was published by R. Yisrael Binyamin Bassan, son of R. Yeshaya Bassan and grandson of the author, the Rabach (R. Yisrael Binyamin added a conclusion and special poem at the end of the book).
R. Moshe Chaim son of R. Yaakov Chai Luzzatto – the Ramchal (1707-1746), a leading Torah scholar of all generations, an exceptional, G-dly kabbalist, who benefitted from revelations of Eliyahu HaNavi and angels – Maggidim from heaven, whose teachings he recorded in his book Zohar Tinyana (second Zohar). He authored Mesillat Yesharim and many other compositions on Kabbalah and ethics. Despite the polemic surrounding him in his times, the Ramchal was accepted throughout the Jewish world. Reputedly, the Gaon of Vilna stated that had the Ramchal been alive in his times, he would have walked all the way to Italy to receive ethical teachings from him. The Maggid of Mezeritch attested that the Ramchal's generation was not worthy of grasping the extent of his righteousness and asceticism (publisher's foreword to Klach Pitchei Chochma, Korets 1785). His book Mesillat Yesharim is the most widely studied musar text in Batei Midrash today.
The publisher of the book, R. Yisrael Binyamin Bassan (1701-1790), rabbi of Reggio Emilia, son and successor of R. Yeshaya Bassan Rabbi of Reggio and grandson of the Rabach – R. Binyamin son of R. Eliezer Kohen-Vitali, an elder Italian rabbi. His father and grandfather were the prime teachers of the Ramchal. R. Yisrael Binyamin was a disciple and associate of the Ramchal, who taught him Kabbalah. The Ramchal composed a play named Midgal Oz in honor of R. Yisrael Binyamin's wedding (later printed in Leipzig 1837). He published his father's book – Lachmei Toda (Venice, 1741), which includes a few of his own responsa.
Signature in Ashkenazic script on the title page: "Wolf son of R. Yokev Segal…". Several inscriptions on the flyleaf.
115 leaves. 22 cm. Wide margins. Good condition. Stains. Parchment binding. New endpapers.
Category
Books with Glosses and Signatures and
Books of Important Ownership
Catalogue
Auction 69 - Part I -Rare and Important Items
December 3, 2019
Opening: $1,000
Estimate: $3,000 - $5,000
Sold for: $5,500
Including buyer's premium
Machzor Shaar Bat Rabim, Part I – prayers for the weekdays, Shabbat, Rosh Chodesh and Festivals, and Part II – prayers for the High Holidays and festivals of Tishrei, "following the rite of the Ashkenazi community", with the Hadrat Kodesh commentary, by R. Yitzchak son of R. Yaakov Yosef HaLevi. Venice: Bragadin, [1711-1715]. Two large volumes.
This machzor was published at the initiative of the Italian communities, who undertook to buy the printed copies. The machzor was printed and sold in individual gatherings.
The leaves of the second volumes contain many kabbalistic glosses in Italian script (some trimmed), by an unidentified Torah scholar and kabbalist, who served as a cantor. The writer added kabbalistic kavanot above some of the words, in the margins and between the lines. Some leaves contain exceptionally lengthy kabbalistic glosses. In several places, the writer copied passages from the teachings of the Ramchal. These passages can be found in the glosses on the Ramchal's copy of the Shaar Bat Rabim machzor (which was sold at Kedem, Auction 63, item 72). Those glosses were discovered in recent times by R. Yosef Avivi, and he published them in the book Machzor Ramchal (Jerusalem 1995; compare with the glosses in this machzor, pp. 126a, 127a-b and 129b). Apart from these glosses, there are other lengthy kabbalistic glosses which do not parallel those in Machzor Ramchal. Several glosses are in a different handwriting; there may have been two writers or more.
A handwritten leaf was bound between leaves 112-113, containing the text of Keriat Shema in large, square script, with the addition of kabbalistic kavanot and letter combinations, between the lines and in the margins.
The machzor also contains many glosses with comments, textual corrections and local customs. Cantillation marks were added throughout the machzor, to assist the cantor during the prayers.
It has not been determined how the writer obtained the passages from the Ramchal's glosses, which he then copied into this machzor. It is unclear whether he was one of the Ramchal's disciples, or whether he got hold of the aforementioned machzor of the Ramchal, or did he only obtain a copying of the Ramchal's glosses (it must be noted that the Ramchal's glosses were not printed until recently). Either way, the glosses disclose that this writer was an Italian Torah scholar, who presumably served as cantor in one of the Ashkenazi communities in Italy, and was at the same time well versed in Kabbalah.
Two volumes. Vol. I: 2-356 leaves. Lacking title page and four final leaves: 357-360. Vol. II: 372, 377-384 leaves. Leaves 153-156 of vol. II bound out of sequence. Additional handwritten leaf bound between leaves 112-113. 36 cm. Thick, high-quality, light-colored paper. Good-fair condition. Stains. Dampstains to some leaves (dark stains to final leaves of vol. II). Traces of past dampness with mold to upper part of many leaves at the end of vol. I. Marginal wear and minor tears to first and final leaves of both volumes, affecting border of title page of vol. II. Small tear in center of title page of vol. II, slightly affecting text. Worming to inner margins of several leaves in vol. II, not affecting text. Without bindings.
This machzor was published at the initiative of the Italian communities, who undertook to buy the printed copies. The machzor was printed and sold in individual gatherings.
The leaves of the second volumes contain many kabbalistic glosses in Italian script (some trimmed), by an unidentified Torah scholar and kabbalist, who served as a cantor. The writer added kabbalistic kavanot above some of the words, in the margins and between the lines. Some leaves contain exceptionally lengthy kabbalistic glosses. In several places, the writer copied passages from the teachings of the Ramchal. These passages can be found in the glosses on the Ramchal's copy of the Shaar Bat Rabim machzor (which was sold at Kedem, Auction 63, item 72). Those glosses were discovered in recent times by R. Yosef Avivi, and he published them in the book Machzor Ramchal (Jerusalem 1995; compare with the glosses in this machzor, pp. 126a, 127a-b and 129b). Apart from these glosses, there are other lengthy kabbalistic glosses which do not parallel those in Machzor Ramchal. Several glosses are in a different handwriting; there may have been two writers or more.
A handwritten leaf was bound between leaves 112-113, containing the text of Keriat Shema in large, square script, with the addition of kabbalistic kavanot and letter combinations, between the lines and in the margins.
The machzor also contains many glosses with comments, textual corrections and local customs. Cantillation marks were added throughout the machzor, to assist the cantor during the prayers.
It has not been determined how the writer obtained the passages from the Ramchal's glosses, which he then copied into this machzor. It is unclear whether he was one of the Ramchal's disciples, or whether he got hold of the aforementioned machzor of the Ramchal, or did he only obtain a copying of the Ramchal's glosses (it must be noted that the Ramchal's glosses were not printed until recently). Either way, the glosses disclose that this writer was an Italian Torah scholar, who presumably served as cantor in one of the Ashkenazi communities in Italy, and was at the same time well versed in Kabbalah.
Two volumes. Vol. I: 2-356 leaves. Lacking title page and four final leaves: 357-360. Vol. II: 372, 377-384 leaves. Leaves 153-156 of vol. II bound out of sequence. Additional handwritten leaf bound between leaves 112-113. 36 cm. Thick, high-quality, light-colored paper. Good-fair condition. Stains. Dampstains to some leaves (dark stains to final leaves of vol. II). Traces of past dampness with mold to upper part of many leaves at the end of vol. I. Marginal wear and minor tears to first and final leaves of both volumes, affecting border of title page of vol. II. Small tear in center of title page of vol. II, slightly affecting text. Worming to inner margins of several leaves in vol. II, not affecting text. Without bindings.
Category
Books with Glosses and Signatures and
Books of Important Ownership
Catalogue
Auction 69 - Part I -Rare and Important Items
December 3, 2019
Opening: $1,000
Estimate: $3,000 - $5,000
Sold for: $2,750
Including buyer's premium
Ner Mitzva, homily on the thirteen principles of faith, and Torah Or, homily on the Torah (on Bereshit and Shemot until Parashat Bo) – Parts I and II of Minchat Kohen, by R. Shmuel Kohen-Tzedek of Safed. Venice: Zuan (Giovanni) di Gara, 1598-[1600].
Ownership inscription on the title page, handwritten and signed by R. Yaakov ibn Tzur – the Yaavetz: " I acquired it for the will of my Creator… from the Torah scholar R. Maimon son of Aflalo, so says Yaakov ibn Tzur son of the great, pious and humble Torah scholar R. Reuven ibn Tzur".
The book contains many dozens of glosses. Presumably, most of them are handwritten by the Yaavetz. A gloss with his signature appears on p. 189b: " …so it appears to me, Yaavetz". Another gloss signed " Yaavetz" on p. 194a. Most of the glosses consist of references, corrections and headings of the topic discussed in the paragraph the gloss pertains to.
A gloss handwritten by the grandson of the Yaavetz on p. 84b, signed: " Shlomo Eliyahu ibn Tzur".
A (partially erased) stamp on the title page: "Refael ibn Tzur, Fez".
R. Yaakov ibn Tzur – the Yaavetz (1673-1752), a most prominent and illustrious figure of Moroccan Jewry. A leading halachic authority of his generation (the generation of the holy Or HaChaim and his teachers), a poet and a kabbalist, he was also well versed in Practical Kabbalah. At the age of twenty, he was appointed scribe of the Beit Din of R. Vidal HaTzarfati, R. Menachem Serero and R. Yehuda ben Attar in Fez. He then authored Et Sofer – laws and customs of official documents. With the passing of R. Vidal HaTzarfati, R. Yehuda ben Attar was appointed head of the Beit Din and the Yaavetz became his fellow dayan. The Yaavetz (together with R. Yehuda ben Attar and other leading Torah scholars of the generation) was amongst those who granted their approbation to the book Chefetz Hashem by R. Chaim ben Attar – the Or HaChaim (printed in Amsterdam, 1732). Following R. Yehuda ben Attar's passing, the Yaavetz succeeded him as head of the Fez Beit Din, and became the supreme authority in Morocco, responding to halachic queries from throughout the Maghreb. The Yaavetz was compelled to leave Fez several times. Between 1719-1728, he resided in Meknes, and during the famine of 1738, he wandered to Tetouan. In these places too he was received with great honor, and joined the local rabbis in the Beit Din, even heading the list of signees on Beit Din rulings. In his final years, he appointed five of his disciples to assist him in leading the community. These Torah scholars were known as "the Beit Din of Five", and they served as the leaders of the community in his old age and following his passing. He wrote numerous halachic responsa and authored many compositions. Some of his responsa were published in his two-part book Mishpat UTzedaka BeYaakov (printed in Alexandria, Egypt, 1894 and 1903), some were published in the books of his contemporaries, and the rest remain in manuscript form. The Yaavetz was renowned for his talents as a poet and he even authored books in this field, including his renowned book Et Lekol Chefetz (Alexandria, 1893) – four hundred piyyutim and poems he composed. The Chida describes him and his works in Shem HaGedolim, and also mentions the Yaavetz's practice of annotating his books with numerous glosses: "…he authored numerous compositions, and apart from the many books he composed, all his books were replete with his marginal notes. And he was also versed in Practical Kabbalah" (Maarechet Gedolim, Yud, 256); "Et Sofer, in manuscript, authored by R. Yaakov ibn Tzur regarding the correct way of writing documents, and he authored numerous compositions… and he also wrote extensively in the pages of his books, and he was well versed in all the customs of the rabbis who were exiled from Spain during the expulsion, and he did not leave neither major nor minor topics untreated, everything was written down…" (Maarechet Sefarim, Ayin, 31).
Two books in one volume. 216; 360 leaves. 19.5 cm. Condition varies. First title page and final leaves of volume in fair-poor condition, with stains and extensive wear, dampstains, worming, tears and damage. Tape repairs to first title page. Most leaves in middle of book in good-fair condition. Stains and dampstains. Worming in several places, slightly affecting text. Binding detached.
The Bibliography of the Hebrew Book lists the book Torah Or with 307 leaves only, comprising homilies for every Parasha of Bereshit; while this copy also contains leaves 308-360, with homilies for Shemot, until the middle of Parashat Bo. These leaves also appear in the Mehlman copy in the NLI (see: Y. Yudlov, Ginzei Yisrael, Jerusalem 1985, p. 150, no. 899). The printing of this book was presumably never completed (Yudlov, ibid).
The Bibliography of the Hebrew Book records that the year of conclusion of the printing of the first part is alluded to in the colophon – 1599. However, in this copy, this allusion was omitted.
The two parts of the book, Ner Mitzva and Torah Or, were supposedly printed successively, and thus the chronogram on the title page of part II – "השני", presumably includes reference to the millennia, and is equivalent to 5360 – 1600 (Yudlov, Ginzei Yisrael, ibid).
Ownership inscription on the title page, handwritten and signed by R. Yaakov ibn Tzur – the Yaavetz: " I acquired it for the will of my Creator… from the Torah scholar R. Maimon son of Aflalo, so says Yaakov ibn Tzur son of the great, pious and humble Torah scholar R. Reuven ibn Tzur".
The book contains many dozens of glosses. Presumably, most of them are handwritten by the Yaavetz. A gloss with his signature appears on p. 189b: " …so it appears to me, Yaavetz". Another gloss signed " Yaavetz" on p. 194a. Most of the glosses consist of references, corrections and headings of the topic discussed in the paragraph the gloss pertains to.
A gloss handwritten by the grandson of the Yaavetz on p. 84b, signed: " Shlomo Eliyahu ibn Tzur".
A (partially erased) stamp on the title page: "Refael ibn Tzur, Fez".
R. Yaakov ibn Tzur – the Yaavetz (1673-1752), a most prominent and illustrious figure of Moroccan Jewry. A leading halachic authority of his generation (the generation of the holy Or HaChaim and his teachers), a poet and a kabbalist, he was also well versed in Practical Kabbalah. At the age of twenty, he was appointed scribe of the Beit Din of R. Vidal HaTzarfati, R. Menachem Serero and R. Yehuda ben Attar in Fez. He then authored Et Sofer – laws and customs of official documents. With the passing of R. Vidal HaTzarfati, R. Yehuda ben Attar was appointed head of the Beit Din and the Yaavetz became his fellow dayan. The Yaavetz (together with R. Yehuda ben Attar and other leading Torah scholars of the generation) was amongst those who granted their approbation to the book Chefetz Hashem by R. Chaim ben Attar – the Or HaChaim (printed in Amsterdam, 1732). Following R. Yehuda ben Attar's passing, the Yaavetz succeeded him as head of the Fez Beit Din, and became the supreme authority in Morocco, responding to halachic queries from throughout the Maghreb. The Yaavetz was compelled to leave Fez several times. Between 1719-1728, he resided in Meknes, and during the famine of 1738, he wandered to Tetouan. In these places too he was received with great honor, and joined the local rabbis in the Beit Din, even heading the list of signees on Beit Din rulings. In his final years, he appointed five of his disciples to assist him in leading the community. These Torah scholars were known as "the Beit Din of Five", and they served as the leaders of the community in his old age and following his passing. He wrote numerous halachic responsa and authored many compositions. Some of his responsa were published in his two-part book Mishpat UTzedaka BeYaakov (printed in Alexandria, Egypt, 1894 and 1903), some were published in the books of his contemporaries, and the rest remain in manuscript form. The Yaavetz was renowned for his talents as a poet and he even authored books in this field, including his renowned book Et Lekol Chefetz (Alexandria, 1893) – four hundred piyyutim and poems he composed. The Chida describes him and his works in Shem HaGedolim, and also mentions the Yaavetz's practice of annotating his books with numerous glosses: "…he authored numerous compositions, and apart from the many books he composed, all his books were replete with his marginal notes. And he was also versed in Practical Kabbalah" (Maarechet Gedolim, Yud, 256); "Et Sofer, in manuscript, authored by R. Yaakov ibn Tzur regarding the correct way of writing documents, and he authored numerous compositions… and he also wrote extensively in the pages of his books, and he was well versed in all the customs of the rabbis who were exiled from Spain during the expulsion, and he did not leave neither major nor minor topics untreated, everything was written down…" (Maarechet Sefarim, Ayin, 31).
Two books in one volume. 216; 360 leaves. 19.5 cm. Condition varies. First title page and final leaves of volume in fair-poor condition, with stains and extensive wear, dampstains, worming, tears and damage. Tape repairs to first title page. Most leaves in middle of book in good-fair condition. Stains and dampstains. Worming in several places, slightly affecting text. Binding detached.
The Bibliography of the Hebrew Book lists the book Torah Or with 307 leaves only, comprising homilies for every Parasha of Bereshit; while this copy also contains leaves 308-360, with homilies for Shemot, until the middle of Parashat Bo. These leaves also appear in the Mehlman copy in the NLI (see: Y. Yudlov, Ginzei Yisrael, Jerusalem 1985, p. 150, no. 899). The printing of this book was presumably never completed (Yudlov, ibid).
The Bibliography of the Hebrew Book records that the year of conclusion of the printing of the first part is alluded to in the colophon – 1599. However, in this copy, this allusion was omitted.
The two parts of the book, Ner Mitzva and Torah Or, were supposedly printed successively, and thus the chronogram on the title page of part II – "השני", presumably includes reference to the millennia, and is equivalent to 5360 – 1600 (Yudlov, Ginzei Yisrael, ibid).
Category
Books with Glosses and Signatures and
Books of Important Ownership
Catalogue
Auction 69 - Part I -Rare and Important Items
December 3, 2019
Opening: $3,000
Estimate: $4,000 - $8,000
Unsold
Tzurat HaAretz LiGevuloteha Saviv VeTochnit HaBayit, verses pertaining to the design of the Temple from the books of Melachim and Yechezkel, with the commentaries of Rashi and the Gaon of Vilna. Shklow, 1802. First edition.
Signatures of R. Moshe Chaim of Baghdad – grandfather of the Ben Ish Chai, and of his son R. Eliyahu Chaim – father of the Ben Ish Chai, on the title page and in various other places in the book: " Moshe Chaim Moshe Abdal", " Eliyahu son of R. Moshe Chaim".
R. Moshe Chaim, son of R. Chaim, son of R. Moshe Abdallah (1756-1837), a leading Babylonian Torah scholar in his times, rabbi and dean of Baghdad. Already as a young man, in 1787, he was appointed rabbi and posek in Baghdad. He edified many disciples and was the prime teacher of R. Abdallah Somech, leader of all Babylonian Torah scholars (in his book Zivchei Tzedek, the latter mentions his teacher's rulings and novellae). He would devote his entire week to teaching Torah to his illustrious disciples, and on Shabbat would deliver sermons before the people (both his son R. Eliyahu Chaim and his grandson R. Yosef Chaim the Ben Ish Chai succeeded him in this capacity).
This book testifies to the rapid spread of the teachings of the Gaon of Vilna, all the way to distant Baghdad. R. Moshe Chaim was also in contact with the disciples of the Gaon of Vilna who immigrated to Eretz Israel at that time, and gave his approbation to the book Pe'at HaShulchan by R. Yisrael of Shklow, disciple of the Gaon of Vilna. This was the only approbation ever issued by R. Moshe Chaim, who generally refrained from according approbations to books. In the heading of his approbation, R. Yisrael of Shklow refers to him with great reverence as "The outstanding rabbi and Torah scholar… leader of Babylonia… prominent in his generation, R. Moshe Chaim, dean of Baghdad…".
His son and successor, R. Eliyahu Chaim (1803-1859), outstanding Torah scholar and kabbalist. Following his father's passing, he succeeded him and earned the reputation of a prominent speaker. Most of the community affairs were under his jurisdiction. The Baghdad community marked his passing with a seven-day mourning period. When his son R. Yosef Chaim delivered a sermon on the seventh day of mourning, the community recognized his preeminence and appointed him as his father's successor, a position he held faithfully for fifty years.
42, 39-40 leaves (leaf of map lacking, a small part of heading remains). Greenish paper, wide margins. Fair condition. Grease stains, breaks to edges of wide margins. Light worming. Non-original cardboard and leather binding, worn and repaired with tape.
Vinograd, Otzar Sifrei HaGra, no. 22.
Enclosed: Expert's report authenticating the signatures.The expert surmises that the book was part of the library of the grandson – the Ben Ish Chai.
Signatures of R. Moshe Chaim of Baghdad – grandfather of the Ben Ish Chai, and of his son R. Eliyahu Chaim – father of the Ben Ish Chai, on the title page and in various other places in the book: " Moshe Chaim Moshe Abdal", " Eliyahu son of R. Moshe Chaim".
R. Moshe Chaim, son of R. Chaim, son of R. Moshe Abdallah (1756-1837), a leading Babylonian Torah scholar in his times, rabbi and dean of Baghdad. Already as a young man, in 1787, he was appointed rabbi and posek in Baghdad. He edified many disciples and was the prime teacher of R. Abdallah Somech, leader of all Babylonian Torah scholars (in his book Zivchei Tzedek, the latter mentions his teacher's rulings and novellae). He would devote his entire week to teaching Torah to his illustrious disciples, and on Shabbat would deliver sermons before the people (both his son R. Eliyahu Chaim and his grandson R. Yosef Chaim the Ben Ish Chai succeeded him in this capacity).
This book testifies to the rapid spread of the teachings of the Gaon of Vilna, all the way to distant Baghdad. R. Moshe Chaim was also in contact with the disciples of the Gaon of Vilna who immigrated to Eretz Israel at that time, and gave his approbation to the book Pe'at HaShulchan by R. Yisrael of Shklow, disciple of the Gaon of Vilna. This was the only approbation ever issued by R. Moshe Chaim, who generally refrained from according approbations to books. In the heading of his approbation, R. Yisrael of Shklow refers to him with great reverence as "The outstanding rabbi and Torah scholar… leader of Babylonia… prominent in his generation, R. Moshe Chaim, dean of Baghdad…".
His son and successor, R. Eliyahu Chaim (1803-1859), outstanding Torah scholar and kabbalist. Following his father's passing, he succeeded him and earned the reputation of a prominent speaker. Most of the community affairs were under his jurisdiction. The Baghdad community marked his passing with a seven-day mourning period. When his son R. Yosef Chaim delivered a sermon on the seventh day of mourning, the community recognized his preeminence and appointed him as his father's successor, a position he held faithfully for fifty years.
42, 39-40 leaves (leaf of map lacking, a small part of heading remains). Greenish paper, wide margins. Fair condition. Grease stains, breaks to edges of wide margins. Light worming. Non-original cardboard and leather binding, worn and repaired with tape.
Vinograd, Otzar Sifrei HaGra, no. 22.
Enclosed: Expert's report authenticating the signatures.The expert surmises that the book was part of the library of the grandson – the Ben Ish Chai.
Category
Books with Glosses and Signatures and
Books of Important Ownership
Catalogue
Auction 69 - Part I -Rare and Important Items
December 3, 2019
Opening: $4,000
Estimate: $5,000 - $10,000
Sold for: $5,000
Including buyer's premium
Torat Zevach, laws of Shechita, Terefot and porging, by R. Shlomo Ganzfried author of Kitzur Shulchan Aruch. Lemberg (Lviv), 1848. First edition.
Wide-margined copy, previously owned by the author. His signature appears at the top of the title page: " Shlomo Ganzfried". Marginal emendations and glosses, handwritten by the author.
This copy, with the handwritten emendations of the author, served as basis for the third edition – Ungvar, 1869. The title page of the third edition states: "Reprinted with emendations from the author". Indications of this copy having been used in the printing press remain in several places: numerous ink stains; scores around sections of text on some leaves; "24" inscribed on leaf 39 (both sides) – corresponding with the beginning of gathering 24 in the third edition (see enclosed material).
In addition, two leaves (4 written pages) of the initial draft of this composition were bound in this copy (between leaves 5 and 6). The draft leaves are handwritten by the author, with many marginal and interlinear additions and emendations. These leaves include the text of the end of section 9 until the beginning of section 16, with variations compared to the printed version. At the beginning of section 14 (of the handwritten leaves), the author added: "Requires rearrangement".
R. Shlomo Ganzfried (1804-1886), son of R. Yosef (rabbi and posek in Ungvar). From the age of 8, with his father's untimely passing, he was raised by R. Tzvi Hirsh Heller (R. Hirshele Charif), author of Tiv Gittin (during that period, his condisciple was Rebbe Tzvi Hirsh Friedman of Liska, author of Ach Pri Tevua). R. Ganzfried's first book, Keset HaSofer, on the laws of scribal writing
of Torah scrolls, tefillin and mezuzot (Óbuda, 1834), earned the effusive approbation of the Chatam Sofer, who stated that no scribe should be ordained without demonstrating proficiency in this book. The Chatam Sofer even recorded his glosses to this book. R. Ganzfried at first avoided assuming a rabbinical position, earning a living through commerce, but when he lost his money, he agreed to serve as rabbi of Brezewitz (Brezovica). From 1850, he served as head of the Ungvar Beit Din, until his passing in 1886. He was a prominent leader of Hungarian Orthodox rabbinate.
He authored dozens of important works, including Torat Zevach, however he is best known for his Kitzur Shulchan Aruch, a clear summary of the Shulchan Aruch, printed in many editions since its first publishing in 1864 in Ungvar (Otzar Yisrael, New York, 1909, notes that up until that point, half a million copies had already been published, and according to the bibliographer Dr. Yitzchak Rivkind, over a million copies had been published by 1960).
Torat Zevach also became a basic book, reprinted in many editions. Apart from this first edition, it was reprinted in Lviv, 1860, and a third time (with emendations based on this copy), in Ungvar 1869. It was then printed in Zhitomir 1870, Lviv 1879, Munkacs 1893, and more.
[1], 46, [4] leaves (four leaves with a responsum from R. Shlomo Kluger and more, which were originally printed at the beginning of the book. In this copy, they were bound at the end, not in the correct order. It must be noted that in the third edition, the contents of these leaves appear at the end of the book) + [2] handwritten leaves (4 written pages). Lacking lower half of leaf 19. 26 cm. Wide margins. Fair condition. Stains, ink stains, wear, worming, tears and cuts, affecting text in some places. Many leaves professionally restored. New, elaborate gilt tooled leather binding.
Wide-margined copy, previously owned by the author. His signature appears at the top of the title page: " Shlomo Ganzfried". Marginal emendations and glosses, handwritten by the author.
This copy, with the handwritten emendations of the author, served as basis for the third edition – Ungvar, 1869. The title page of the third edition states: "Reprinted with emendations from the author". Indications of this copy having been used in the printing press remain in several places: numerous ink stains; scores around sections of text on some leaves; "24" inscribed on leaf 39 (both sides) – corresponding with the beginning of gathering 24 in the third edition (see enclosed material).
In addition, two leaves (4 written pages) of the initial draft of this composition were bound in this copy (between leaves 5 and 6). The draft leaves are handwritten by the author, with many marginal and interlinear additions and emendations. These leaves include the text of the end of section 9 until the beginning of section 16, with variations compared to the printed version. At the beginning of section 14 (of the handwritten leaves), the author added: "Requires rearrangement".
R. Shlomo Ganzfried (1804-1886), son of R. Yosef (rabbi and posek in Ungvar). From the age of 8, with his father's untimely passing, he was raised by R. Tzvi Hirsh Heller (R. Hirshele Charif), author of Tiv Gittin (during that period, his condisciple was Rebbe Tzvi Hirsh Friedman of Liska, author of Ach Pri Tevua). R. Ganzfried's first book, Keset HaSofer, on the laws of scribal writing
of Torah scrolls, tefillin and mezuzot (Óbuda, 1834), earned the effusive approbation of the Chatam Sofer, who stated that no scribe should be ordained without demonstrating proficiency in this book. The Chatam Sofer even recorded his glosses to this book. R. Ganzfried at first avoided assuming a rabbinical position, earning a living through commerce, but when he lost his money, he agreed to serve as rabbi of Brezewitz (Brezovica). From 1850, he served as head of the Ungvar Beit Din, until his passing in 1886. He was a prominent leader of Hungarian Orthodox rabbinate.
He authored dozens of important works, including Torat Zevach, however he is best known for his Kitzur Shulchan Aruch, a clear summary of the Shulchan Aruch, printed in many editions since its first publishing in 1864 in Ungvar (Otzar Yisrael, New York, 1909, notes that up until that point, half a million copies had already been published, and according to the bibliographer Dr. Yitzchak Rivkind, over a million copies had been published by 1960).
Torat Zevach also became a basic book, reprinted in many editions. Apart from this first edition, it was reprinted in Lviv, 1860, and a third time (with emendations based on this copy), in Ungvar 1869. It was then printed in Zhitomir 1870, Lviv 1879, Munkacs 1893, and more.
[1], 46, [4] leaves (four leaves with a responsum from R. Shlomo Kluger and more, which were originally printed at the beginning of the book. In this copy, they were bound at the end, not in the correct order. It must be noted that in the third edition, the contents of these leaves appear at the end of the book) + [2] handwritten leaves (4 written pages). Lacking lower half of leaf 19. 26 cm. Wide margins. Fair condition. Stains, ink stains, wear, worming, tears and cuts, affecting text in some places. Many leaves professionally restored. New, elaborate gilt tooled leather binding.
Category
Books with Glosses and Signatures and
Books of Important Ownership
Catalogue
Auction 69 - Part I -Rare and Important Items
December 3, 2019
Opening: $1,000
Estimate: $3,000 - $4,000
Sold for: $2,750
Including buyer's premium
Chafetz Chaim, laws of guarding one's speech – "Laws pertaining to the prohibitions of derogatory speech and talebearing, according to the halacha derived from the Talmud and halachic literature". Vilna, 1873. First edition.
This is the first book authored by R. Yisrael Meir HaKohen of Radin, and it was published anonymously, though his name appears in Russian at the foot of the title page.
The book contains several handwritten emendations and glosses by the author. There is a five-word correction on p. 46, and a six-word gloss on p. 159, both handwritten by the Chafetz Chaim (these corrections were later incorporated in the second edition, Vilna, 1877).
R. Yisrael Meir HaKohen of Radin (1837-1933; Otzar HaRabbanim 12262), leader of the Jewish people, was widely known by the name of his first book, the Chafetz Chaim. He founded the Radin yeshiva and authored many halachic and ethical works: Mishna Berura, Shemirat HaLashon, Ahavat Chessed and dozens more.
5, [1], 8-81 leaves. [Without the 4 prenumeranten leaves added to some copies]. 22 cm. Fair condition. Upper half of title page (containing most of text) lacking, replaced in photocopy. Stains and many dampstains to some leaves, mostly at beginning of book. Wear and signs of usage. Marginal damage and minor tears to several leaves. Many inscriptions inside binding. Stamp and ownership inscriptions on title page. Old binding, worn and damaged.
This is the first book authored by R. Yisrael Meir HaKohen of Radin, and it was published anonymously, though his name appears in Russian at the foot of the title page.
The book contains several handwritten emendations and glosses by the author. There is a five-word correction on p. 46, and a six-word gloss on p. 159, both handwritten by the Chafetz Chaim (these corrections were later incorporated in the second edition, Vilna, 1877).
R. Yisrael Meir HaKohen of Radin (1837-1933; Otzar HaRabbanim 12262), leader of the Jewish people, was widely known by the name of his first book, the Chafetz Chaim. He founded the Radin yeshiva and authored many halachic and ethical works: Mishna Berura, Shemirat HaLashon, Ahavat Chessed and dozens more.
5, [1], 8-81 leaves. [Without the 4 prenumeranten leaves added to some copies]. 22 cm. Fair condition. Upper half of title page (containing most of text) lacking, replaced in photocopy. Stains and many dampstains to some leaves, mostly at beginning of book. Wear and signs of usage. Marginal damage and minor tears to several leaves. Many inscriptions inside binding. Stamp and ownership inscriptions on title page. Old binding, worn and damaged.
Category
Books with Glosses and Signatures and
Books of Important Ownership
Catalogue
Auction 69 - Part I -Rare and Important Items
December 3, 2019
Opening: $5,000
Estimate: $8,000 - $10,000
Unsold
Chazon Ish, on laws of divorce, marriage and slaves, by R. Avraham Yeshaya Karelitz. Vilna, 1932. First edition.
Personal copy of the author, the Chazon Ish. The book contains three lengthy glosses handwritten by the author (on pp. 10b, 52a). These glosses were incorporated in later editions, published after the author's passing.
The Chazon Ish begins one gloss: "I have later seen that this is a mistake…" (p. 10b). The gloss was written on a section pertaining to difficulties in the teachings of the Ran. The Chazon Ish remarks that he was mistaken in his understanding of the words of the Ran, and he suggests a different meaning.
The Chazon Ish was accustomed to recording his notes in the margins of his books, whether on volumes of the Talmud and Shulchan Aruch, or on books of contemporary authors (some of his notes were published in Teshuvot UKetavim MiMaran HaChazon Ish, Bnei Brak, 1991). The Chazon Ish would also extensively scrutinize and correct books he had authored, and even change his mind on teachings he had published, not hesitating to write that he was mistaken and was retracting his original words (Pe'er HaDor, III, pp. 44-45; in one book the Chazon Ish wrote in regard to the Beit Yosef, who retracted one of his rulings: "For is it uncommon for a leading Torah scholar to retract his ruling? Isn't the sole objective of the holy Beit Yosef and all scholars, to reach the law and truth?" – Chazon Ish, Sheviit, section 20).
Editions of the Chazon Ish published after the author's passing feature his glosses to his books in the final pages, and in later editions, his glosses were incorporated in the body of the text, in square brackets, introduced by "נ"ב" (=marginal inscription).
R. Avraham Yeshayahu Karelitz (1879-1953), the Chazon Ish, a foremost scholar in Halacha and Jewish philosophy in our times. A preeminent Torah scholar and hidden righteous man, his first book Chazon Ish was published in 1911 anonymously, and he thereafter became known under that title. In his great modesty, he would sign using his acronym only: "Ish". He authored and published numerous volumes of Chazon Ish, which were written with great toil and in-depth study, covering nearly all Talmudic topics. In 1933, he immigrated to Eretz Israel, where he soon became recognized as the leading Torah and halachic authority, and stood at the helm of the resurrection of the Torah world in our generation. From 1920-1933, the Chazon Ish lived in Vilna. During those years, he would go every day to the home of his brother-in-law R. Shmuel Greineman who lived in a quiet neighborhood on the outskirts of the city. He would closet himself in a room which his brother-in-law provided for him, deeply immersing himself in Torah study and recording his novellae. Once his writings accumulated to the volume of a book, he would hand them over to his brother-in-law R. Greineman and the latter would prepare them for print. During the years he resided in Vilna, he composed three books, including this book on Gittin and Kiddushin.
[2], 182 pages. 33 cm. Good condition. Stains. Marginal tears to some leaves. Dry, brittle paper. Original binding.
Category
Books with Glosses and Signatures and
Books of Important Ownership
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.
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Chassidic Books
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