Leaf (2 written pages) in the handwriting of R. Mordechai Dov Twersky, the Rebbe of Hornostaipil, consisting of sections of his posthumously printed composition on the laws of interest (Ribit), Torei Zahav (Jerusalem, 1933).
Autograph composition of the author, with his handwritten corrections and additions (see enclosed photocopy for comparison).
Rebbe Mordechai Dov Twersky (Chanukah 1839–Elul 1903) was the son of R. Meshulam Zusha of Tlumach and son-in-law of the Divrei Chaim of Sanz. Orphaned of his mother at a young age, he 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. He was a holy, exalted man, exceptionally well-versed in halacha and kabbalah. His father-in-law the Divrei Chaim attested that he studied Torah for the sake of Heaven. In 1863, when his grandfather moved to Cherkas (Cherkasy), the latter appointed him as Rebbe and Rabbi of Hornostaipil, and many Chassidim flocked to his court. In 1876, following his grandfather's passing, the number of Chassidim frequenting his court increased, and he grew to become one of the most prominent rebbes in Russia.
He was also renowned as one of the foremost halachic authorities of his time and exchanged halachic correspondence with the leading rabbis in his country and beyond (such as 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 – homilies and pilpul on halachah and Chassidut, Kad HaZahav on kabbalah (which remained in manuscript form, and was unfortunately destroyed by rioters during a pogrom in Ukraine).
[1] leaf, written on both sides. 21 cm. Good condition. Small marginal tears (affecting the text with the author's additions).

Responsa Menachem Azariah, by R. Menachem Azariah da Fano. Venice: Daniel Zanetti, [1600]. First edition.
Three glosses handwritten by R. Yaakov Emden – the Yaavetz, with mention of his writings in Responsa She'elat Yaavetz and in Siddur Amudei Shamayim.
In a gloss at the end of Responsum 85 (p. 75a), R. Yaakov Emden refers to what he wrote in She'elat Yaavetz: "…he overlooked many places, as I wrote in She'elat Yaavetz, Responsum 33…". In Responsum 33, the Yaavetz praises the great wisdom of the Rama of Fano, yet mentions several Tannaitic passages which he overlooked. He writes that when he read the Rama's book of responsa, he found there "two or three small difficulties", and gives one example – Responsum 85 – elaborating on what was overlooked (see enclosed material).
The two other glosses possibly correspond to the other "small difficulties" mentioned in She'elat Yaavetz. In his gloss to Responsum 113 (p. 114b), where the Rama prohibits swaying during prayer, the Yaavetz refers to Sulam Beit El, his preface to Siddur Amudei Shamayim. Indeed, in Sulam Beit El (Altona edition, leaf 29), the Yaavetz writes at length against this prohibition. The other gloss appears at the end of Responsum 37 (p. 37a).
A few corrections (possibly also handwritten by the Yaavetz).
Inscription in Italian script on title page: "…the derogatory words about pagans do not refer to Christians" (Benayahu in Haskama U'Reshut BiDefusei Venetzia, p. 192, notes that this inscription, which appears in several books, was written by an apostate censor). Alongside this inscription is another inscription in Italian. A censor's signature in Italian at the foot of the page. Early stamps of "R. Moshe son of R. S. Fränkel".
R. Yaakov Yisrael Emden – the Yaavetz (1698-1776), eldest son of R. Tzvi Ashkenazi, author of Chacham Tzvi. He was an exceptional scholar in all facets of Torah, a leading sage in an era of many outstanding scholars. He is considered one of the most prominent sages of the later generations. Famous zealot, he staunchly fought the followers of Sabbatai Zevi and the Frankists (upon suspecting that R. Yehonatan Eybeschutz joined the Sabbateans, he did not hesitate to open a fierce battle against a famous accepted Torah scholar and pamphlets supporting and opposing R. Yehonatan shook the entire Jewish population in those days). The Yaavetz wrote dozens of compositions, which he himself printed in the private printing press he established in his home in Altona. His halachic works, Mor U'Ketzia and Responsa She'elat Yaavetz, his rulings in the siddur Amudei Shamayim and his composition Lechem Shamayim on the Mishnah are often cited in books of rabbinic rulings. While studying, R. Yaakov was accustomed to writing glosses in his books. The glosses he wrote on the pages of his Talmud were printed in the Vilna editions of the Talmud.
[1], 2-43 [i.e. 143] leaves. Approx. 20 cm. High-quality light-colored paper. Good-fair condition. Stains and wear. Open tear to title page, repaired with old paper, affecting border. Inscriptions, stamps. New leather binding.
Stefansky Classics, no. 298.

Even HaEzer (Raavan), halachic rulings and commentaries on several tractates, by R. Eliezer son of R. Natan of Mainz. Prague: R. Moshe son of R. Bezalel Katz, 1610. First edition. Title page with woodcut border; the woodcut depicts various figures, angels and animals and Jewish symbols (Star of David and priestly hands).
Copy of the Baruch Taam, R. Baruch Fränkel-Teomim Rabbi of Leipnik. The title page bears his signature: "Baruch Fränkel-Teomim". The book bears about eight glosses in his handwriting, including hitherto unprinted glosses.
This copy later belonged to R. Moshe Weiss Rabbi of Zborov (his signatures and signatures of his relatives appear in the book). R. Weiss copied some of these glosses and sent them to R. Shlomo Zalman Ehrenreich Rabbi of Shamloy (Şimleu Silvaniei) who printed them in the edition of the Raavan with the Even Shlema commentary (Şimleu Silvaniei, 1926). At the end of his introduction Even HaRosha, R. Ehrenreich refers to these glosses and writes: "R. Moshe Weiss Rabbi of Zborov… owned the book Raavan which belonged to R. Baruch Frankel author of Baruch Taam, and graciously copied the glosses which R. Frankel wrote on the sheets of the Raavan… and I have included the content in the appropriate places in my Even Shlema commentary". Some of the glosses in this copy were not printed.
R. Baruch Fränkel-Teomim (1760-1828), author of Baruch Taam. A prominent leader of his generation, he was renowned for his brilliance and sharpness. He was a disciple of R. David Tevele of Lissa and R. Meshulam Igra. At the age of 19, he was appointed rabbi of Vishnitsa (Nowy Wiśnicz), and following the passing of R. Binyamin Wolf Eger, he was summoned to succeed him as rabbi of Leipnik (Lipník nad Bečvou), a position he held for about thirty years. After the passing of R. Meshulam Igra, he was one of the candidates to succeed him as rabbi of Pressburg, though ultimately, the lot fell on the Chatam Sofer.
His depth of understanding and brilliance were widely acclaimed, to the extent that the Avnei Nezer attested of striving his entire life to reach the Baruch Taam's level of sharpness. The Chatam Sofer testified that had Torah been forgotten, the Baruch Taam would have been capable of retrieving it through his pilpul, and he eulogized him saying: "An outstanding Torah scholar… he disseminated Torah with brilliance and erudition, and his disciples did not fully grasp the depth of his brilliance…". Reputedly, when the Kol Aryeh finished studying one of the sections of Ateret Chachamim authored by the Baruch Taam, he exclaimed: "Whoever does not benefit from Divine Inspiration would not be capable of composing such a work" (Toldot Kol Aryeh, Kleinwarden 1940, p. 120). His son-in-law and close disciple, the Divrei Chaim, also testified that he witnessed himself how the Baruch Taam's study of Torah for the sake of Heaven allowed him to attain the truth in Halacha through Divine Inspiration. Although the Baruch Taam was an opponent of Chassidut, the Chozeh of Lublin told Chassidim who spoke against him: "What can I do, his Torah is very dear to me".
He is especially renowned for his many glosses, which he would record in his books while studying (see below). Some of these glosses were eventually published in later editions of these books. Particularly renowned are his glosses to the Talmud, to the Shulchan Aruch, and to the following books: Kreti UPleti, Shev Shemateta, Turei Even, Chavot Ya'ir, Responsa of the Ran, Beit Meir, Ketzot HaChoshen, Netivot HaMishpat and others.
Additional signatures and ownership inscriptions on the title page and on the front and back endpapers: "Elyakim Weiss"; "… Tzvi Hirsh Weiss"; "Tzvi Hirsh Rabbi of Zborov"; "Belongs to… R. Moshe Weiss rabbi of Zborov"; "Menachem Mendel Zoltenreich".
R. Elyakim Weiss, head of the Zborov community, was a prominent wealthy man and an exceptional astute genius. Son-in-law of R. Yossele Charif Rabbi of Zborov and brother-in-law of the author of Ktav Sofer (his wife's brother). His son R. Zvi Hirsh Weiss (1818-1897), son-in-law of Maharam Ash and close disciple of the Divrei Chaim of Sanz, served as rebbe and rabbi of several Hungarian and Galician cities. His son R. Moshe Weiss (1850-1916) served as rabbi of Zborov from 1890 (he is the one who copied the glosses in this book to be printed in the book of the Rabbi of Shamloy).
154 leaves. Approx. 30 cm. Slightly darkened paper. Fair-good condition. Stains and wear. Tears to title page (affecting woodcut border) and tears to first and last leaves (and to leaf 76), affecting text, some repaired with paper. Inscriptions on endpapers and on title page. New leather binding.

The Glosses of the Baruch Taam

The glosses of the Baruch Taam, which he recorded in the margins of his books, have been studied by Torah scholars in all subsequent generations for the numerous novellae contained in his brief and profound words. His glosses are quoted extensively in books of the Acharonim and halachic authorities until this day. He used to annotate all types of books in his large library – basic books such as Chumashim, Mishnayot and Babylonean Talmud, up to books of contemporary Acharonim. Particularly renowned are his glosses to Ketzot HaChoshen and Shev Shemateta, to Shulchan Aruch and the Talmud, and other works.

His grandson, R. Pinchas Aryeh Leibush Teomim attested: "My grandfather the Baruch Taam... would annotate all his books with his glosses…" (Ohel Baruch, section 35). This is also mentioned in a letter from his son-in-law, R. Menachem Manish Mordechai Teomim, to his uncle R. Efraim Zalman Margolies: "This was my father-in-law's practice… to record all his thoughts in the margins of the book he was studying" (Agudat Ezov, p. 56). A partial list of dozens of his book, in which he wrote glosses, was published in Sinai, 44, pp. 117-118.

Responsa on Even HaEzer (of the Shulchan Aruch), by R. Shmuel de Medina (Maharashdam). Salonika: Avraham Yosef Basevi, [1594]. First edition.
Page 53b bears a long handwritten scholarly gloss, identified as that of R. Akiva Eger. The gloss deals with the topic of "safek sefeka".
The title page bears the signature of R. Akiva Eger's son-in-law, R. "Zeev Wolf Schiff of Wolsztyn" (who possessed an extensive library of books and manuscripts used on occasion by his father-in-law, see below).
The responsa of the Maharashdam were very favored by R. Akiva Eger, as evident from the many times they are cited in his works. To the best of our knowledge, this gloss was never printed.
R. Akiva (Güns) Eger (1761-1837) was the most prominent Torah scholar of his generation. In 1792, he was appointed rabbi of Märkisch Friedland (Mirosławiec) and established a yeshiva there. In 1815, he began serving as rabbi of Posen (Poznań), a position he held for over 20 years, until his passing. In Posen as well, he founded a yeshiva and taught many disciples. He was a holy person with Divine Inspiration. He replied to the thousands of questions addressed to him from around the world and recorded many novellae.
His son-in-law, whose signature appears on the title page of this book, was R. Zeev Wolf Schiff of Wolsztyn. See a responsum addressed to him in Responsa Rabbi Akiva Eger, Mahadura Kama, chapter 178 (see also chapter 160). After his wife Rodisch passed away in Breslau in 1849, R. Zeev Wolf moved to Königsberg. The author of Shoel UMeshiv recounts a visit to the house of R. Wolf in Königsberg in 1855, at which time he had the opportunity to view a manuscript of the Vilna Gaon's book Maase Torah which was in the possession of R. Wolf. (approbation to the book Maase Torah of the Vilna Gaon, Warsaw, 1864). He relates in the name of R. Wolf that he "could not fully comprehend [the Gaon of Vilna]… and he said that his father-in-law too, upon seeing the manuscript was amazed… " (see also Kedem catalog 62, item 241).
R. Akiva Eger devoted his entire life to Torah study and was known for his amazing proficiency and profound definitions which became basic tenets of Torah learning until our times. His books and novellae are key Torah texts for yeshiva students and poskim alike. R. Elazar Menachem Shach, author of Avi Ezri, writes in his approbation to the book Pote'ach She'arim – Teachings of R. Akiva Eger (Jerusalem, 1985) "For us, R. Akiva Eger, his opinions and reasoning are as conclusive as one of the Rishonim…". The glosses of R. Akiva Eger are valued in the yeshiva world and by Torah scholars for their perspicacity and profundity, and they invest much effort in studying them. He himself considered his glosses a composition worth publishing, as is apparent from his letters to his son R. Avraham Eger, printed at the beginning of Hagahot Rabbenu Akiva Eger, Berlin 1862. Especially renowned are his glosses to the Talmud, named Gilyon HaShas (first printed in his lifetime in the Prague and Vilna editions of the Talmud), his glosses to the Shulchan Aruch, and Tosefot R. Akiva Eger on the Mishna. Over the years, his glosses to various books were published in later editions of those books and in Torah anthologies.
Early signature at the top of the title page: "Koppel Segal[?]".
Ownership inscriptions of "Alexander Sender Zeltenreich" on the front endpaper. On the verso of the title page is a penciled inscription: "Belongs to the Rebbe… Moshe Weiss, his disciple Menachem Yaakov Zeltenreich[?]"(apparently, R. Moshe Weiss, Rabbi of Zborov – 1850-1916, see item 138).
Enclosed is a slip of paper with a handwritten testimony of the book’s discovery in a cowshed in the city of Munkatch (Mukacheve) among a pile of books discarded by the Communists: "I have found this important and rare book among thousands of books which were removed and thrown out from the Munkatch synagogue by the evil Red government and discarded into a cowshed in 1863/4 [seemingly, i.e: 1963/4], Yaakov son of R. Moshe HaCohen Kaplan" (his signature also appears at the top of the title page, with the year 1964). Several leaves at the end of the book are torn and missing, noticeably torn deliberately and crudely.
15, [1]; 1-162 leaves (originally: 15, [1]; 204 leaves). Lacking leaves 163-204, torn from the book (apparently deliberately, see above). 29.5 cm. Overall good condition. Stains, dampstains. Minor worming. Original binding (leather-covered wood), damaged and torn. Lacking one metal clasp.
Stefansky Classics, no. 291.

Manuscript, Mahadura Kama of the composition Pelach HaRimon by R. Menachem Azariah (Rama) of Fano, with glosses and long additions in his own handwriting. Bound with Chapters 1-8 of the composition Yayin HaRekach, an abridgement of Pelach HaRimon. [Italy, before 1581].
The manuscript was handwritten by the Rama's disciples and scribes, with glosses and long additions handwritten by the Rama himself while editing and proofreading his composition.
An early version of Pelach HaRimon, written during the editing stage of the Mahadura Kama of this work, and preceding the complete manuscript copy of the Mahadura Kama written in 1581 – see below. The present manuscript contains Chapters 12-22 of the work. While other chapters of the Mahadura Kama exist in various libraries in the world (see below), this appears to be the earliest manuscript of Chapters 12-22 in existence today.
The manuscript was written by two scribes. Chapters 12-18 are written in Italian script, whereas Chapters 19-22 are written in an Ashkenazi script. The Rama of Fano wrote long additions in the margins of several leaves; he also edited the text and added corrections between the lines. Afterwards, the Rama crossed out some of his additions (these revisions and additions were later integrated into the 1581 manuscript, see below).
The last section of the manuscript (leaves [81]-[101]) contains Chapters 1-8 of the composition Yayin HaRekach, an abridgement of Pelach HaRimon, written by a third writer in Italian cursive script (this composition should not be confused with a different book by the same name, which is actually Asis Rimonim by R. Shmuel Galiko, later revised by the Rama and retitled Yayin HaRekach).
Pelach HaRimon is in essence a shortened and adapted version of the Kabbalistic teachings of R. Moshe Cordovero, the Ramak, in his book Pardes Rimonim. In 1600, the Rama printed the Mahadura Batra of this composition in Venice. In the preface, he writes that he is hastening to print the Mahadura Batra, because the Mahadura Kama had been copied numerous times and these copies had been spread extensively, even overseas, and he was concerned lest someone decide to print it. Significant differences exist between the two versions, as the Mahadura Kama was written before the Rama was introduced to the Kabbalah of the Ari, whereas the Mahadura Batra was rewritten after he studied the Ari's Kabbalah from his teacher R. Yisrael Saruk.
Several manuscripts of the Mahadura Kama, penned before the printing of the Mahadura Batra, are known today. We will detail those which are of importance to the subject matter: MS Epstein 291 at YIVO, New York, contains four chapters of the composition – Chapters 4-7 – in the hand of a scribe. The Rama edited this manuscript, adding passages, revising and correcting it. The title "Chapter 8" appears on the last leaf of the manuscript, however the scribe did not continue any further. Chapter 8 can be found in the library of Bar Ilan University, MS 1059 (formerly, Moussaieff Collection no. 185). This manuscript contains Chapter 8 only, and also has glosses and additions handwritten by the Rama (see: Y. Avivi, Ohel Shem – List of the Manuscripts in the Collection of R. Shlomo Moussaieff, Jerusalem 1992, no. 59). Now another manuscript has been discovered, with further chapters of the composition copied – Chapters 12-22, that were also under the scrutiny of the Rama of Fano, who continued to edit his work, adding, revising and correcting.
A complete manuscript copy of Pelach HaRimon exists in the library of JTS, New York – MS 1586, written in 1581. Both the revisions in the YIVO manuscript (Chapters 4-7) and those in the Bar Ilan manuscript (Chapter 8) were integrated and copied into the JTS manuscript. Our research has revealed that the revisions and additions in the present manuscript have also been integrated into the JTS manuscript, indicating that the authorship of this manuscript must have also pre-dated 1581.
The scribe who wrote Chapters 19-22, which as mentioned are written in an Ashkenazi script, might have been R. Yitzchak son of Mordechai of Poland, a disciple of the Rama who brought the Rama's responsa to press in Venice in 1600 (in his introduction to that book, he describes his arrival in Italy to study from the Rama of Fano: "G-d's Spirit carried me to Italy and I heard a holy person speaking… He was the G-dly kabbalist R. Menachem Azariah, a member of one of the most important Jewish families… the Fano family…").
For further information on this composition and on the Rama's important manuscripts, see: Y. Avivi, Manuscripts of the Rama of Fano on Kabbalistic wisdom, Sefunot, 4 (19), Jerusalem 1989, pp. 361-362. The Bar Ilan manuscript (formerly Moussaieff) is recorded in the catalog Ohel Shem (ibid). This manuscript does not appear in those records.
R. Menachem Azariah (Rama) of Fano (1548-1620) was the greatest kabbalist in Italy and was among Italy's leading poskim. Initially he studied under R. Moshe Provinzalo and then under the kabbalist R. Ezra of Fano. He also considered himself a disciple of R. Moshe Cordevero (Ramak), for although he never met the Ramak, he studied his writings and followed his school of kabbalistic thought. Later, the Rama met the kabbalist R. Yisrael Sarug (Saruk) of Safed who taught him the Ari's kabbalistic doctrine. He then became a great disseminator of the Ari's kabbalah in Italy, leading the project of editing the Ari's writings, which involved the methodical editing of dozens of works of the Ari's kabbalistic teachings that had reached Italy from Eretz Israel (see: Y. Avivi, Kabbalat HaAri, II, Chapter 9). The Rama also took part in disseminating the teachings of the Ramak. He proofread the book Or Ne'erav (printed in Venice, 1587). R. Gedalia Cordovero, the Ramak's son, writes in his foreword to Or Ne'erav: "I have found the Torah scholar the Rama of Fano… he is faithful throughout my father's house…". The Ramak's famous work, Tomer Devorah, was printed (Venice, 1589) from a manuscript possessed by the Rama of Fano, it seems he edited it as well. In 1574, R. Yosef Karo requested that the Rama supervise the printing of his book Kesef Mishneh and indeed the Rama settled for a while in Venice for that purpose. He was also the dean of an important yeshiva in Reggio and later in Mantua.
The Rama of Fano greatly influenced future generations with the many compositions he wrote (more than 30), most of them kabbalistic works. Among them are Kanfei Yonah, Asarah Maamarot (which is composed of several compositions), and his book of responsa, which is often cited in the books of poskim. Among his disciples are the kabbalist R. Aharon Berachia of Modena, author of Maavar Yabok, and R. Yaakov Lombrozo. In his book Shem HaGedolim, the Chida writes that the Rama's disciple R. Yitzchak Lombrozo attests that a Heavenly Maggid appeared to the Rama of Fano.
Throughout the generations, leading Torah scholars wrote wondrous things about the holiness of the Rama and about the importance of his compositions in both the revealed and hidden facets of Torah. The Chatam Sofer called him " The father of the kabbalists" (Responsa Chatam Sofer, Orach Chaim, Section 159). The Shelah writes in a letter: "I will give you advice and may G-d be with you, cling to the book Yonat Elem by the G-dly scholar, our teacher and rabbi the Rama, because this book is virtuous in the eyes of G-d and man…" (from a letter sent by the Shelah in Jerusalem to R. Shmuel Rabbi of Przemyśl, printed at the beginning of the book Novlot Chochmah by R. Yosef Shlomo Delmedigo). R. Yaakov Emden, the Yaavetz, lavishly praises the greatness and holiness of the Rama: "The wisdom of G-d is in him… All his words are precious, choicer than gold… The Rama is a master of kabbalistic wisdom… The words of the Rama are definitely true, without any doubt… A treasury of Torah…" (Responsa She'elat Yaavetz, I, Section 33).
[101] leaves. 20.5 cm. Good condition. Stains. Ink erosion to several leaves, affecting text. New leather binding.