Manuscript on a parchment scroll – Ilan Sefirot. [Europe, 18th/19th century?].
Exceptionally long parchment scroll, with very detailed illustrations and diagrams of the Sefirot, Partzufim and Hishtalshelut HaOlamot, based on Kabbalah. The scroll begins with the heading "This is the Holy Tree of the Infinite Light, blessed be He and blessed be His Name".
This Ilan is actually a composition in its own right, presenting the Hishtalshelut HaOlamot in a very detailed manner in diagram form, with explications following various opinions, and more.
Such Ilanot Sefirot customarily served as amulets for safeguarding, blessing and protection.
The scroll is read lengthwise. The bottom part of it is missing.
Length of scroll: approx. 2.3 meters. Width: 8 cm. Good-fair condition. Stains and damage. Torn and lacking at end. Enclosed is an additional piece of parchment (15 cm long) from lower in the scroll, which does not complete it entirely. The scroll is placed in a silver case, without a lid.

Manuscript, VeYiten Lecha prayer recited on Motzaei Shabbat. [Italy, ca. 19th century]. Vocalized, square Italian script.
Reciting the verses of VeYiten Lecha HaElokim and other verses on Motzaei Shabbat as a segulah for livelihood and blessing is an early custom prevalent throughout the Jewish world. Early references to this custom are found in the books of Rishonim, such as Rashi's siddur and Machzor Vitri, the Zohar and more. The Tur explains this custom (section 295): " So that their endeavors should be blessed". This reason is also quoted in the Zohar and books of Rishonim, who write that reciting these blessings at the beginning of the week draws down blessing and success for the new week. Some people recite Veyiten Lecha in public in the synagogue, while others recite it at home after Havdala. Pri Etz Chaim records that the Arizal would recite these verses "in his home, to bring down the beginning of the weekdays with mercy and blessing". The Shelah in his Shaar HaShamayim siddur describes at length the holiness of this custom, and the secrets which lie in the verses of the blessings, writing that "this custom contains a foundation of Torah secrets… and who can grasp the allusions... nevertheless I will reveal a drop of the ocean…".
Various books name the recital of VeYiten Lecha on Motzaei Shabbat as a segulah for livelihood. Several prominent Chassidic leaders (R. Yisrael of Ruzhin, R. Menachem Mendel of Rimanov, the Divrei Chaim of Sanz and R. Yechezkel of Shinova) are known to have declared that they cannot fathom how a Jew can bring down an abundance of livelihood for the week without reciting VeYiten Lecha on Motzaei Shabbat. The VaYechi Yosef, rebbe of Pupa once told one of his disciples, that reciting YeYiten Lecha with joy is a segulah for livelihood (Hemenuta DiShlomo, Jerusalem 2016, p. 275). Some leading rebbes (R. Menachem Mendel of Rimanov, rebbes of Chabad and others) were particular to recite VeYiten Lecha together with another person, so that each can be blessed by the other's blessing.
(Sources: R. Elchanan Halpern, Imrei Chen, I, Jerusalem 2013, p. 95; R. Eliyahu Yochanan Gur Aryeh, Chikrei Minhagim, I, Kfar Chabad 1999, pp. 132-134; R. Yosef Wichlder, HaMevaser Torani, Parashat Toldot 2015, p. 19; Moshe Chalamish, Hanhagot Kabbaliot BeShabbat, Jerusalem 2006, pp. 474-476).
[8] leaves (13 written pages; the other pages contain various inscriptions and simple sketches of human figures). 26.5 cm. Thick, high-quality paper. Fair condition. Stains and mold stains. Marginal worming. Original cardboard binding, damaged and worn.

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.

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).

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.