Manuscript on large parchment leaf – certificate of appointment for R. Meir Margolies, author of Meir Netivim and disciple of the Baal Shem Tov, as rabbi of Ostroh and its suburbs, signed by 21 community leaders. Ostroh, Tammuz 1777. On the verso: Extension of the rabbinic appointment, accorded after six years, with 8 signatures. Ostroh, Nisan 1784.
Neat, cursive script. The three lines of the heading are in Stam script: "For good fortune and blessing, from the One who appoints kings and kingship is His…". The appointment, proffered by all the communities in the city, begins with the following words: "These are the words of the communities, how glorious is the day the king of Israel is revealed…", and addresses R. Meir Margolies with numerous titles of honor and veneration.
R. Meir Margolies' appointment as rabbi of Ostroh constituted the fulfillment of the prophecy of his teacher, the Baal Shem Tov. This prophecy was pronounced after R. Meir Margolies, together with the Noda BiYehuda and R. Gershon of Kitov, brother-in-law of the Baal Shem Tov, stood firm against some powerful members of the Brody community, prohibiting a distinguished woman to her husband, despite the persecution they would endure on this account (see article for more details). According to Chassidic lore, when the Baal Shem Tov was informed of this episode, he declared that all three would be accorded greatness from Heaven for sanctifying G-d's Name in public, prophesizing that R. Yechezkel would become rabbi of Prague, R. Meir Margolies would become rabbi of Lviv and Ostroh, and R. Avraham Gershon would settle in the Holy Land, and so it was.
In those days, the city of Ostroh was split into two communities ("sides"). The division of the community was a result of the division of the city in 1690 between two nobles. Most parts of the city enclosed within the wall were under the jurisdiction of one ruler, and were known as the "duke's side"; whilst the streets beyond the wall belonged to a different ruler and where known as the "voivode's side" (see: Mazkeret LiGedolei Ostraha, Berditchev 1907, p. 4).
Both of the Ostroh communities accepted upon themselves the Meir Netivim as their rabbi. This certificate of appointment was drawn up and signed by the leaders of the "duke's side" community, while the leaders of the "voivode's side" community affixed their signatures in the margin. The certificate includes each side's commitment in regard to the rabbi's salary.
The certificate concludes: "So are the words of the distinguished heads… leaders of the Ostroh community, from the side of the mighty ruler Starosta Sandecki, who hereby affix their signatures today Thursday, 26th Tammuz 1777". This is followed by 14 signatures handwritten by the community leaders.
At the bottom of the certificate, the signatures of the community leaders of the "voivode's side" – from the streets beyond the wall: "We too, leaders of the Krasnohirska community, outside the wall, Tatarska and Belmazh streets, we all wish, with love and affection, to accept this rabbi…", with 7 signatures.
The certificate stipulates that the appointment is in effect for six consecutive years from the date stated, while on the verso of the leaf, an extension of the rabbinic contract, dated Chol HaMoed Pesach 1784, was recorded, without any time limitation: "We have come now to renew the kingship and make a new covenant… that he should serve as our rabbi and dean, here in Ostroh and the region, for his entire life, from now forever, we will not exchange him for someone else… so are the words of the heads… leaders of Ostroh, from the side of the mighty ruler Referendarz Koronny, Thursday Chol HaMoed Pesach 1784". This extension contract bears eight signatures.
R. Meir Margolies Rabbi of Ostroh (1700/1708-1790), author of Meir Netivim, was a leading and prominent rabbi in his times. In his youth, he served as rabbi of Yazlovets and Horodenka. In 1755, he was appointed rabbi of the Lviv region, an area covering a huge territory, which included the city of Brody (R. Meir served as rabbi of the Lviv region, but not of the city of Lviv itself, which had its own rabbi. After the Partition of Poland in 1772, this region was divided between Poland and Austria, and R. Meir served as rabbi of the Polish area). In 1766, he was appointed by the King of Poland as chief rabbi of Ukraine and Galicia. In 1776, he received an official letter of appointment from the King of Poland, Stanisław August Poniatowski (the rabbinical appointment, in gilt letters, is preserved until this day in the Dubnow archives in New York). In 1777, he was appointed, in addition to his position as rabbi of the Lviv region, as rabbi of Ostroh and the vicinity. R. Meir was a member of the famous Brody Kloiz most of his life. He was closely attached to the Kloiz Torah scholars, and quotes their teachings extensively in his book.
R. Meir was a leading disciple of the Baal Shem Tov, and one of the first to cleave to him, as early as 1737, before the latter became renowned. Reputedly, his teacher the Baal Shem Tov requested that he write his name in the siddur he prayed from, to enable him to mention R. Meir in prayer, and the latter did so. His signature in the siddur of the Baal Shem Tov was preserved until this day (Kevutzat Yaakov, Berditchev 1896, p. 52b; MiBeit Genazim, Brooklyn 2010, p. 230). R. Meir refers to his teacher the Baal Shem Tov in several places in his books as "my teacher" and "my colleague". In his book Sod Yachin UBoaz (Ostroh 1794), he describes the level of learning Torah for the sake of Heaven: "…as I was instructed by my teachers who were prominent in Torah and Chassidism, headed by my friend the pious R. Yisrael Baal Shem Tov… and from my youth, when I attached myself with bonds of love to my teacher and friend R. Yisrael Baal Shem Tov… I knew with absolute certainty that his conduct was in holiness and purity, piety and ascetism… occult matters were revealed to him…". In his book Meir Netivim (part II, end of Parashat Vayigash), he quotes a segulah from his teacher for dissipating anger: "I learnt from my teacher that a wonderful segulah for dissipating anger is to say the verse…". His son R. Betzalel, his successor as rabbi of Ostroh, wrote in his approbation to Shivchei HaBaal Shem Tov (Berditchev 1815 edition): "...and as I heard from my father… who from his youth was one of the Torah scholars associated with the Baal Shem Tov, and R. Meir would frequently extol his virtues…". Rebbe Yitzchak Izek of Komarno attested in his book Netiv Mitzvotecha (Netiv HaTorah, pathway 1): "Our teacher R. Yisrael son of Eliezer… he was accorded sixty warriors, souls of righteous men, to protect him, and one of them was the Meir Netivim".
The Meir Netivim was one of the foremost halachic authorities in his times in matters of agunot. In 1768, a pogrom struck the community of Uman and its surroundings, and thousands of Jews were murdered. This tragic episode generated numerous complex questions of agunot. Many of the responsa recorded in his book Meir Netivim pertain to agunot. He describes there the trepidation and anguish which overcame him whenever he approached such a question (section 62). Reputedly, he would undertake to fast on the day he was to sign a permission for an agunah (Meorei Galicia, III, p. 940).
R. Meir authored several prominent compositions in revealed and esoteric realms of the Torah, in Halacha and in homily. His series of books was named Or Olam, and includes his books on Halacha, homily and Kabbalah: His renowned book Responsa Meir Netivim, two parts (Polonne 1791), Sod Yachin UBoaz (Ostroh 1794), HaDerech HaTov VehaYashar (Polonne 1795) and Kotnot Or (Berditchev 1816).
[1] parchment leaf. Approx. 44X41 cm. Good-fair condition. Stains. Fold lines. A few tears to folds, affecting several letters. Several tiny holes.
Based on this manuscript, the certificate of appointment was printed, with errors and omissions, by Menachem Nachum Litinsky in his book Korot Podolia VeKadmoniyot HaYehudim Sham (Odessa 1895, pp. 58-60); from there, it was copied into the book Mazkeret LiGedolei Ostraha (Berditchev 1907, pp. 206-208), and in the book Niflaot HaYehudi (Warsaw 1930, pp. 96-98). See enclosed material.

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The Fulfillment of the Baal Shem Tov's Prophecy

In ca. 1744, at the age of 30, R. Yechezkel Landau, the Noda BiYehuda, who lived in Brody at that time, composed a halachic responsum prohibiting to her husband a local woman about whom severe testimonies of adultery were received. The responsum was published in Noda BiYehuda (Even HaEzer, Mahadura Kama, section 72). In order to protect the honor of the woman's family, the printed responsum states that it was sent to "Ashkenazi scholars, at the extremities of a foreign country", although this affair actually took place in Brody. Amongst those involved in investigating the matter were R. Avraham Gershon of Kitov – brother-in-law and associate of the Baal Shem Tov, and R. Meir Margolies, author of Meir Netivim – disciple of the Baal Shem Tov.

Reputedly, the woman concerned was the daughter and wife of powerful members of the Brody community, who had close contacts with the authorities. They had threatened to fine or flog anyone who would dare judge her unfavorably, causing many dayanim to refrain from getting involved in this affair. R. Yechezkel, together with two of his colleagues, Brody Torah scholars, R. Meir Margolies and R. Gershon of Kitov, decided to endanger themselves and publicized that this woman was prohibited. This act cost them dearly: R. Yechezkel was compelled to pay a high fine, giving up all his wealth and possessions, and the Meir Netivim was flogged, while R. Gershon of Kitov fled to Mezhibuzh to his brother-in-law the Baal Shem Tov. Chassidic lore relates that when the Baal Shem Tov heard about this, he declared that all three would be accorded greatness from Heaven for sanctifying G-d's Name in public, prophesizing that R. Yechezkel would become rabbi of Prague, R. Meir Margolies would become rabbi of Lviv and Ostroh, and R. Avraham Gershon would settle in the Holy Land, and so it was (Emunat Tzadikim, Warsaw 1900, p. 19; for more information regarding this affair, see Kedem Auction 63, item 13).

This certificate of rabbinic appointment for the Meir Netivim as rabbi of Ostroh, which was issued some thirty years after those events in Brody, constituted the ultimate fulfillment of the Baal Shem Tov's prophecy regarding his illustrious disciple.

Two letters addressed to R. Avraham, rabbi of Tshechnov (Ciechanów), from his sons:
• Letter handwritten and signed by Rebbe Ze'ev Wolf. Strikov (Stryków), 21st Adar 1860.
In this letter, which is addressed to "My friend, father and teacher… ", the son informs his father of his projected journey to his son's wedding, via Tshechnov. He relates that his wife will not travel with them due to her poor health, "May G-d send her a complete and speedy recovery, and compensate for my travails with joyous occasions, since I too am weak from all my troubles".
• Letter handwritten and signed by Rebbe Dov Berish. Biala (Biała Podlaska), Tishrei 1865.
In this letter, which is addressed to "My honored and dear father, the rebbe…", the son informs his father of the purchase of a house in Biala, and of the match arranged for his son R. Aharon Tzvi with the daughter of the wealthy R. Fishel Litzbarsky of Mława, granddaughter of R. Aryeh Leibush Charif, rabbi of Polotsk.
Rebbe Ze'ev Wolf Landau of Strikov (1807-1891), close disciple of Rebbe Mendele of Kotsk and of his successor the Chiddushei HaRim. In 1866, following the passing of the Chiddushei HaRim, most of the Chassidim recognized Rebbe Chanoch Heinich of Alexander as their rebbe, but a small part began frequenting the court of R. Ze'ev Wolf's father, the rabbi of Tshechnov. In 1878, following his father's passing, R. Ze'ev Wolf was appointed rebbe, with thousands of Chassidim accepting his authority and leadership, which followed the Kotsk style.
Rebbe Dov Berish Landau of Biala (1820-1876), a disciple of his illustrious father, and a Chassid who cleaved to Rebbe Yitzchak of Warka and his son Rebbe Menachem Mendel of Warka. His teacher, Rebbe Menachem Mendel of Warka, would speak sparingly, and was renowned for his silence. R. Dov Berish, who was his leading disciple, would explain the depth of his teacher's intent in his concise words. In 1868, the rebbe of Warka passed away, and most of his Chassidim went over to follow R. Dov Berish, appointing him as their rebbe. He was overflowing with Torah thoughts, which he would give over even during weekdays, unlike other rebbes. His sons were Rebbe Aharon Tzvi of Biala (d. 1910) and Rebbe Elimelech Menachem Mendel Landau of Strikov, leading Polish rebbe and ancestor of the current rebbes of Strikov.
2 letters (each on a folded leaf). Approx. 21 cm. Good condition. With address inscribed on back leaf of each. Fold lines.
Provenance: Prominent private collection, New York. Acquired at Kedem, auction 48, item 48.

Letter signed by Rebbe "Mordechai Dov son of R. M.Z." [Hornostaipil, ca. 1890s].
Request to interrupt the sale process of a house, given that the seller had regretted the transaction, and this could endanger his life, "…and regarding the buyer's claims, they should arrange a Din Torah…".
Rebbe Mordechai Dov Twersky (Chanukah 1839–Elul 1903), son of R. Meshulam Zusha of Tlumach and illustrious son-in-law of the Divrei Chaim of Sanz. He was orphaned of his mother at a young age, and was raised by his maternal grandfather Rebbe Yaakov Yisrael Twersky of Cherkas. From a young age, his intellectual capacities and fear of G-d were outstanding. A holy, exalted man, he was exceptionally well-versed in Halacha and Kabbalah. His father-in-law the Divrei Chaim attested that he studies Torah for the sake of Heaven. In 1863, when his grandfather moved to Cherkas (Cherkasy), the latter appointed him rebbe and rabbi of Hornostaipil, and many Chassidim began flocking to his court. In 1876, following his grandfather's passing, the number of Chassidim frequenting his court increased, and he became known as one of the most prominent rebbes in Russia.
He was also renowned as a foremost halachic authority of his times, and exchanged halachic correspondence with leading rabbis in his country and beyond (the Shoel UMeshiv, the Maharil Diskin, R. Chaim Berlin, and others). His books include Responsa Emek She'ela, Torei Zahav on the laws of interest, Emek HaChochmah – homily and pilpul in Halachah and Chassidism, Kad HaZahav – Kabbalah (the book remained in manuscript, and was destroyed by rioters during a pogrom in Ukraine).
[A renowned native of his city was R. Yaakov Yisrael Kanievsky, who was born in 1899, after his parents got married upon the counsel and blessing of the rebbe. He grew up in Hornostaipil, which earned him the appellation of "Steipler"].
[1] leaf. Written by a scribe, with the rebbe's signature. 20.5 cm. Good condition. Minor creases.
Provenance: Prominent private collection, New York. Acquired at Kedem, auction 48, item 50.

Manuscript, lengthy halachic responsum from R. David Sperber Rabbi of Braşov, regarding the transfer of the remains of the Ahavat Yisrael, rebbe of Vizhnitz. Addressed to Rebbe Chaim Meir Hager, the Imrei Chaim of Vizhnitz. Braşov [Romania, Transylvania], Shevat 1945.
Five large pages, containing an in-depth halachic responsum from the rabbi of Braşov, ruling to allow the coffin of Rebbe Yisrael Hager, the Ahavat Yisrael of Vizhnitz, to be brought from his burial place in Grosswardein (Oradea) to Eretz Israel. The responsum was addressed to the Ahavat Yisrael's son – the Imrei Chaim of Vizhnitz, and was composed at the end of WWII, when the Imrei Chaim was residing in Grosswardein. In his responsum, R. David asserts that not only would this be permitted, it would actually be a mitzva. Additionally, he provides detailed directives in his responsum on how to open the grave and on the caution required when removing the coffin.
R. David concludes his letter: "And may the G-d of Israel come to his assistance, that this endeavor should be successful, with the fulfillment of the adage frequently uttered by this holy Tzaddik: 'Yancheni BeMaaglei Tzedek' (He leads me in the path of righteousness), a saying bearing the same initials as his name and that of his mother [=Yisrael ben Tziporah]". He states that his permission is contingent on the approval of two prominent rabbis – the two brothers of the Imrei Chaim (the Damesek Eliezer and the Mekor Baruch). The letter is signed with his name together with his mother's, as in a kvittel: "David son of Shaindel Sarah Sperber".
Rebbe Yisrael Hager of Vizhnitz (1860-1936) passed away on 2nd Sivan 1936, and was buried in Grosswardein. On 13th Adar (Taanit Esther) 1950, his coffin was brought to Eretz Israel, and buried in the Shomrei Shabbat cemetery in Bnei Brak. As soon as the idea of transferring the grave of the Ahavat Yisrael to Eretz Israel was suggested, R. Sperber was consulted on the matter. He was the first halachic authority whom the Imrei Chaim approached for his halachic views on the move. In 1949, the Imrei Chaim mentions this correspondence in a letter sent to Romania: "Regarding the transfer of holy remains, when I suggested it to the Gaon of Braşov, he replied with a responsum allowing it". The idea was proposed as early as the winter of 1945, but various obstacles arose and the matter was delayed time and again until 1950. The grave was eventually opened in Shevat 1950, in the presence of R. Sperber. The latter boarded a ship together with the coffin, wishing to immigrate to Eretz Israel at that opportunity. Ultimately, the coffin was delayed in port until a later voyage, and R. David arrived in Eretz Israel several days before the coffin (She'arim newspaper, 23/2/1950).
While the grave was being dug up, R. Sperber delivered an inspiring, rousing address. He mentioned that when a Tzaddik is buried outside Eretz Israel, his positive influence is limited to the residents of his city, whilst when he is buried in Eretz Israel, he can generate an abundance of kindness and mercy for the entire Jewish people throughout the world. This is taken further in Kedosh Yisrael – biography of the Ahavat Yisrael (II, pp. 566-567): "It must be noted that the words of R. Sperber were indeed fulfilled shortly thereafter. Up until then, the iron gates of Romania had been securely locked, with only very few Jews being allowed to leave, and behold, mere weeks later, the gates were opened and multitudes of Jews left Romania for Eretz Israel within a short period of time" (Kedosh Yisrael, ibid, p. 566, states that the correspondence between the Imrei Chaim and the Gaon of Braşov regarding the transfer of the remains began in 1947, yet this responsum discloses that the correspondence began as early as Shevat 1945, even before the end of the war).
Wondrous accounts are recorded regarding the process of bringing the coffin of the Ahavat Yisrael to Eretz Israel. At first, the family was undecided as to where to bury the remains, yet the Chazon Ish determined that they should be buried in Bnei Brak. The Chazon Ish even participated in the funeral, remaining until after the filling of the grave. Reputedly, when the coffin reached Eretz Israel, the Chazon Ish heard that on the way, the coffin was opened a little, and the body of the Ahavat Yisrael was found to be intact, completely unaffected by maggots, despite the fact that thirteen years had elapsed since his passing. In light of this, the Chazon Ish requested that the coffin be publicly opened "to cause a sanctification of G-d's Name in the eyes of the people, when they all witness how Tzaddikim are unaffected by decay", and that is indeed what was done. Reputedly, the Chazon Ish wished the body to be completely removed from the coffin, and buried directly in the earth, as is the custom in Eretz Israel, but the Imrei Chaim did not consent (Maaseh Ish, VII, pp. 165-166; Pe'er HaDor, IV, p. 149, based on documentation by R. Moshe Schonfeld).
R. David Sperber (1877-1962), leading Galician and Romanian rabbi. Born in Zablotov to a family of Kosov-Vizhnitz Chassidim, he was a disciple of R. Meir Arik. He also studied under Rebbe Moshe Hager of Kosov, author of Ezor HaEmunah, and arranged the latter's writings for printing. He frequented the courts of the Chakal Yitzchak, rebbe of Spinka, and the Ahavat Yisrael of Vizhnitz. From 1908, he served as dayan and posek in Polien Riskeve (Poienile de sub Munte), and from 1922, as rabbi of Braşov (Kronstadt). He authored Afarkasta D'Anya, Michtam LeDavid, Tehilla LeDavid, and other books. He was renowned for the permissions he issued to agunot following the Holocaust. In the winter of 1950, he immigrated to Eretz Israel, where he became known as "the rabbi of Braşov", and served as a leader of the Moetzet Gedolei HaTorah and Chinuch HaAtzma'i.
This responsum was not published in its entirety in his responsa book Afarkasta D'Anya, III, section 228, pp. 214-224 (New York 2002 edition). At the end of the responsum there, the following is printed in parentheses: "Lacking the end of the responsum, and the loss is unfortunate". This manuscript contains the complete responsum, from beginning to end. There are some textual variations compared to the printed version. It is unclear whether this letter is the final version of the responsum, while the printed version is based on a draft, or vice-versa.
In the approbation of the Yeshuot Moshe of Vizhnitz to the new edition of Afarkasta D'Anya, he refers to this responsum, and extolls the virtues of the author: "I was very pleased to see that you are reprinting the responsa book Afarkasta D'Anya… who was renowned in his generation for his fear of G-d and piety which superseded his knowledge, for his Torah eminence and erudition in Talmud and halachic literature… and now you are adding several hundred new responsa, including the responsum to my father the Imrei Chaim regarding the transfer of my grandfather the Ahavat Yisrael from Grosswardein to Eretz Israel, and several other halachic correspondences with my father… the leaders of his generation relied on him and his rulings in the most critical matters".
[3] leaves (5 written pages). 33.5 cm. Good-fair condition. Stains and wear. Minor marginal tears, not affecting text. Fold lines.