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![Bat Ayin on the Torah, by Rebbe Avraham Dov of Ovruch and Safed. Jerusalem: R. Yisrael Bak, [1847]. First edition.
This boo](https://files.kedem-auctions.com/files/Sale72-public/61_1.jpg "Bat Ayin (Ovruch) – First Edition – Jerusalem, 1847")
This book is a classic text of Chassidic thought and has in it the holiness of Eretz Israel. It was written by one of the author's disciples, Rabbi Yisrael of Fălticeni, but it was carefully edited by Rebbe Avraham Dov after Rebbe Mordechai of Chernobyl instructed him to print it. The first edition of the book was printed specifically in Eretz Israel and not in the Diaspora, according to the instructions of Rebbe Yisrael of Ruzhyn, as written in the publisher's preface. The Zhitomir edition (1869) contains several additional lines in the author's introduction, where he writes that the holiness of Eretz Israel is included in his book: "I called this book Bat Ayin, since that title has the same numerical value as my name… and because I have included the holiness of the Holy Land in my writings, and the land is referred to as being under the constant scrutiny of G-d's watchful eyes" (ayin in Hebrew).
Rebbe Aharon of Chernobyl writes in his approbation to the 1869 edition: "I hereby… bless… anyone who buys this book at full price, with success in all their dealings".
The author, Rebbe Avraham Dov of Ovruch (1765-1841), was a renowned chassid and disciple of R. Nachum of Chernobyl and his son R. Mordechai as well as of R. Zusha of Anipoli and R. Levi Yitzchak of Berditchev. He served as rabbi of Ovruch for approx. 40 years, and was known as "the holy rabbi of Ovruch". In 1833 he immigrated to Eretz Israel, and established his Beit Midrash in Safed, where he became the leader of the Chassidic communities. Miraculous stories are told of his deliverance from the tragic earthquake in 1837, which took place during the late afternoon Mincha prayers in the synagogues. The Rebbe warned his Chassidim not to leave the synagogue, and he himself lay on the floor of the Beit Midrash while the surrounding congregation held on to his belt. The entire building collapsed with the exception of the narrow area in which the Rebbe and his followers lay (some time later, the Rebbe related that he recognized that the earthquake was not a natural event since the stones were cast to the sides and did not fall directly to the ground in spite of their weight. He understood that great power had been granted to Satan, and he therefore lay submissively on the ground in fulfillment of the verse "Wait a moment until the fury passes"). After the earthquake, he restored the Safed community and did not allow his Chassidim to abandon the holy city. He died of a plague in Safed in 1841; the plague ceased after his passing. Many miraculous stories are told of his lofty holiness and the wonders he performed for the Jewish people.
[2], 125, [1] leaves. 20.5 cm. Most leaves are in good condition. Stains. Minor wear. Dampstains to margins of some leaves. Tear to title page, without loss (repaired with adhesive tape). Worming to first leaves. Worming to approx. ten last leaves, affecting text, repaired with paper. New leather binding.
This copy contains the last leaf – list of subscribers from Eretz Israel – which is not included in some copies. This leaf is a historical documentation of the Chassidic settlers in Jerusalem, Safed, Tiberias and Hebron in mid-19th century.
A short time after the printing of the first edition in Jerusalem, a second edition was printed in Zhitomir, 1850. The Zhitomir printers were evidently unaware of the earlier Jerusalem printing. The Zhitomir edition was based on a different manuscript, ensuing in variations between the two works (see N. Ben-Menachem, Kiryat Sefer, vol. 37, 1962, pp. 401-402; B'Shaarei Sefer, Jerusalem, 1967, pp. 49-53).
S. HaLevi, no. 38; Stefansky Chassidut, no. 103.
The book was brought to press by the author's grandson, Rebbe Meshulam Zusia of Zinkov (Zinkiv). In his foreword, he relates how his father, Rebbe Yitzchak Meir, son of the author, realized that many were copying the Rebbe's teachings and each person according to his own understanding, and was concerned that this would lead to mistakes. He therefore chose one astute, outstanding Torah scholar and designated him to record the holy teachings, after which the writings were reviewed, and when necessary corrected, by the rebbe. Further in the foreword, he explains that the book was named Ohev Yisrael, based on the author's repeated assertion that the one character trait in which he could confidently take pride, even before the Heavenly court, was his outstanding love for his fellow Jew. Before his demise, he instructed his sons to write no other praise on his tombstone but Ohev Yisrael (Lover of Jews).
In his approbation (to the Lviv edition), R. Yosef Shaul Nathansohn writes: "…he loved every Jewish person with his heart and soul, and would show great affection particularly to Torah scholars. And our fathers related to us that while he was here [in Lviv], all the leading Torah scholars of the city would arise early to come and absorb his wondrous teachings…".
[1], 117 leaves. 24.5 cm. Light-colored high-quality paper. Wide margins. Good condition. Stains. Worming, mostly to margins. A few wormholes to the middle of the text. New binding.
Stefansky Chassidut, no. 19. Stefansky Classics, no. 387.
Two parts in one volume. Separate title page for each part.
Early stamps on title page: "Avraham Yehoshua Heshel Mar[t]on".
Interesting approbation by a close disciple of the author – Rebbe Chaim of Sanz, who writes that although in the past he did not agree to the printing of the holy teachings of R. Naftali of Ropshitz, "because I knew that also the holy author did not approve of printing his Torah novellae. However, on second thought, I decided that it was good that the printers published these writings. It is known that R. Chaim Vital also refrained from publishing his novellae and the teachings he received from his teacher, the Ari, and did not allow his disciples to write them; nevertheless, the righteous of the generation made efforts to copy, write and publish them, and the world shone…". On the verso of the approbation leaf is a notice by the person who brought the book to press: "I have called the book Or HaNer, however the holy rebbe of Sanz called it Zera Kodesh… and I have cancelled my will before his holy will".
Both parts in one volume: [2], 124; [1], 120 leaves. Approx. 21 cm. Light-colored, high-quality, thin paper. Good condition. A few stains. Minor marginal tears to first two leaves and minor tears to several other leaves (some repaired with paper). Small tears, with minor loss of text, to leaves 10 and 11 of Part I. Leaves trimmed with minor damage to several headings. New leather binding.
Stefansky Chassidut, no. 208.
First editions of all five parts. Separate title page for each part. Approbations by the Divrei Chaim of Sanz and by the author's grandson, the Yitav Lev of Sighet, appear at the beginning of Bamidbar and at the beginning of Devarim.
The author, R. Moshe Teitelbaum, Rabbi of Ujhel (1759-1841), was the progenitor of the Sighet and Satmar dynasties, as well as other prominent Chassidic dynasties. Renowned already in his youth as an outstanding Torah scholar, he merited studying in the beit midrash of the Vilna Gaon. He served as rabbi of Shinova (Sieniawa) and Ujhel. He embraced Chassidut is his later years, and became a disciple of the Chozeh of Lublin and the Ohev Yisrael of Apta. In 1808, he was appointed rabbi of Ujhel and began disseminating Chassidut in Hungary. He was renowned in his times as rebbe and wonder-worker and frequently gave out amulets. His books include: Responsa Heshiv Moshe on Halacha, Yismach Moshe on the Torah and Tefilla LeMoshe on Tehillim.
Stamps, handwritten inscriptions and signatures on some of the title pages: "Shalom Ze'ev[?] son of Shlomo Leib"; "From the estate of R. Aryeh Wohl, 11th Kislev 1917, Zeev Taubes[?] ---"; "Chaim Uri Yakobowitz" (rabbi of Fábiánháza, perished in the Holocaust in 1944, son-in-law of R. Chizkiya Fisch); "Yaakov Meir Wald" (head of the Klausenburg Beit Din, 1866-1928, son-in-law of R. Moshe Shmuel Glazner Rabbi of Klausenburg); "Yehuda Leibush Wald".
Four volumes. Vol. I (Bereshit): [1], 117 leaves. Vol. II (Shemot): 90 leaves. Vol. III (Vayikra): 42 leaves. Vol. IV (Bamidbar and Devarim): [1], 49; 3, [1], 5-72, [1] leaves. Leaves 1-3 of Devarim are bound out of sequence, before the title page. Approx. 24-25 cm.
Overall good condition. Stains and wear. Light dampstains. Vol. II in good-fair condition: worming to some leaves, affecting text, repaired with paper. Small tears to edges, repaired with paper. Minor worming to Vol. IV. New leather bindings.
Stefansky Chassidut, no. 239, 240.
Fine copy with exceptionally wide margins.
The book begins with a collection of Azharot Kodesh, and records of Chassidic practices from the rebbes of the Karlin-Stolin dynasty: R. Aharon HaGadol of Karlin, his son R. Asher (the first), the latter's son R. Aharon (the second), and his son R. Asher (the second).
The renowned Shabbat song – Kah Echsof Noam Shabbat by R. Aharon HaGadol of Karlin is printed on leaf 6 (p. 11). The foreword explains that this book was named Beit Aharon, since that was how R. Aharon of Karlin (the second) would refer to his writings, in reminiscence of the way his grandfather R. Aharon HaGadol, when his son R. Asher once inquired at the age of 10 as to the origins of the song Kah Echsof, replied "Beit Aharon".
[6], 316, [3], [3] pages. Exceptionally wide margins. 28.5 cm. Most leaves are in good condition. Stains. Worming. Marginal tears to both title pages and to several other leaves. Marginal repairs to first title page. New leather binding.
Stefansky Chassidut, no. 82.
Some corrections were made to this first edition during the course of the printing, resulting in variations between the different copies. For instance, in this copy, the following announcement was printed on the final leaf: "To inform that approbations by prominent Tzaddikim of our generation for this printing are in our possession, as well as approbations and copyright warnings from Sephardi Torah scholars and rabbis… and whoever heeds our words will be secure and tranquil, and the blessing of goodness will be applied to him". In some copies, this passage was printed in a different location, with textual variations (see article by R. A. Shor, Regarding the Writing and Printing Process of the Book Beit Aharon, Beit Aharon VeYisrael, Year VI, Issue 1 (31), pp. 139-147, regarding the stages of printing of this book, and the corrections made during the course of the printing, resulting in differences between the various copies of the book).
Babylonian Talmud, Tractate Berachot, with the laws of the Rosh, the Rambam's commentary on Mishnayot and his foreword to Order Zera'im, and with Mevo HaTalmud by R. Shmuel HaNaggid. Slavita: [R. Moshe Shapira Rabbi of Slavita, son of R. Pinchas of Korets], 1808. With approbations by the Baal HaTanya and R. Levi Yitzchak of Berdichev.
The approbation by R. Levi Yitzchak of Berdichev had previously been printed in the Slavita 1801 edition of Tractate Berachot and in the Slavita 1801 edition of Tur Orach Chaim.
The first Slavita Talmud edition (1801-1806), printed in the press of R. Moshe Shapira, was initiated by the Baal HaTanya, together with his brother R. Mordechai of Irshava and his son-in-law R. Shalom Shachna (see below). After this, the Baal HaTanya sold the publishing rights to R. Moshe Shapira.
On verso of the title page of this volume, R. Moshe printed the "Approbation and Authorization" of the Baal HaTanya, in which he attests that he is transferring all the publishing rights to R. Moshe and his heirs.
There are several differences between the original approbation by the Baal HaTanya, of which the manuscript is still extant (see Igrot Kodesh of the Baal HaTanya, Brooklyn 2012, p. 354, for a picture of it) and the printed version. The Baal HaTanya refers to R. Moshe Shapira with several titles of honor, which were omitted in this edition.
Another difference: The Baal HaTanya transfers in this approbation all publishing rights, as well as all the restrictions that the rabbis wrote in their approbations, to the printer R. Moshe Shapira and his heirs. He writes that the rabbis had granted exclusive rights to print the Talmud "for twenty-five years from the beginning of the printing" of the 1801-1806 edition. As such, the twenty-five years, which began in 1801, would conclude in 1826. Later in the approbation, the Baal HaTanya relates to these rights (in the original): "Far from any Jew to violate his rights and reprint the Talmud… through any ploy or ruse in the world, until the time period determined by these great Torah scholars in their approbations has expired". However, this last sentence was altered in print, and it reads: "until the end of the twenty-five years from the completion of the printing", meaning that the twenty-five years only began in 1806, and would thus end in 1831 (understandably, this alteration contradicts the earlier sentence, which clearly defines the time period as starting "from the beginning of the printing" of the 1801-1806 edition).
Also added here are the words: "whether in this format or in a different format", which do not appear in the handwritten approbation.
[3], 2-100 leaves. Piskei Tosafot leaf (after title page) included twice. 35.5 cm. Light-bluish paper. Good condition. Stains, dampstains and wear. Worming. Slight difference in size of title page and two following leaves (possibly supplied from a different copy). New leather binding.
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The Slavita Printing Press, Founded by R. Moshe Shapira Rabbi of Slavita
The Jewish printing press in Slavita (Khmelnytskyi Province, Western Ukraine), operated between 1790 and 1837. The founder of the printing press was the rabbi of the city, R. Moshe Shapira (1762-1840), son of the renowned R. Pinchas of Korets. Already in his youth, he showed exceptional talent in scribal writing, drawing, carving and etching. His holy father encouraged him to develop his talent, in order to acquire these professions. In the early 1790s, R. Moshe was appointed rabbi of Slavita, yet he concurrently established his famous printing press, not wishing to utilize Torah as a livelihood. The typeface used in the printing press was designed and fashioned by R. Moshe. Apart from the printing press, he also established workshops for the production of the paper and type. A large portion of Slavita's Jews earned their livelihood in an honorable way in one of the many divisions of the printing firm. Slavita books were reputed in the Jewish world for their beauty, splendor and accuracy; as well as for the owner of the press, R. Moshe, who was revered by the great Chassidic leaders. R. Moshe of Slavita was close to the Baal HaTanya, R. Shneur Zalman of Liadi, who commended him: "Exceptional in Torah, fear of G-d is his treasure, of holy descent". Sipurim Nora'im by R. Yaakov Keidner (Lviv, 1875) relates the wondrous account of how the Baal HaTanya assisted R. Moshe in attaining a government license for his printing press.
A special advantage of this printing press was that it only produced sacred books, and its type was never desecrated by profane books. Most of the workers were G-d fearing Jews. According to a famous Chassidic tradition, the equipment and type were immersed in a mikveh before use (regarding Regarding the printing press in Slavita, see: Ch.D. Friedberg, History of Printing in Poland, Tel Aviv 1950, p. 104; Ch. Lieberman, Ohel Rachel, I, New York 1980, pp. 199-202; Sh.D.B. Levin, History of Chabad in Czarist Russia, Brooklyn 2010, p. 61).
The Talmud Editions Printed in Slavita
More than three editions of the Babylonian Talmud were produced in the printing press of R. Moshe Shapira, as follows:
1. The volumes of the first edition were printed between 1801 and 1806. This edition was initiated by the Baal HaTanya, R. Shneur Zalman of Liadi, who funded the publishing together with his brother R. Mordechai of Irshava and his son-in-law R. Shalom Shachna. A letter addressed to R. Moshe Shapira, handwritten by the Baal HaTanya, with detailed instructions regarding the printing, proofreading and distribution of this Talmud edition, is still extant today (see: Igrot Kodesh by the Baal HaTanya, Brooklyn 2012, pp. 249-252). R. Refael Natan Notte Rabinowitz, in his book Maamar al Hadpasat HaTalmud, describes the first edition (p. 128): "Large folio format, dubbed 'the large Slavita' by booksellers and buyers, to distinguish it from the enhanced Slavita 1808 and 1817 editions".
2. The volumes of the second edition were printed in 1808-1813. The rights to this edition were purchased by the printer R. Moshe Shapira from the Baal HaTanya, publisher of the first edition, at full price. On verso of the title page of Tractate Berachot of this edition, R. Moshe Shapira printed the letter in which the Baal HaTanya attests that he is transferring all the publishing rights to R. Moshe Shapira and his representatives (see below, picture of item 66, p. 105).
3. The volumes of the third edition were printed in 1817-1822. This edition as well includes the authorization from the Baal HaTanya. This edition contains some great innovations. For the first time in the history of the printing of the Talmud, the Rif (Rav Alfas), the Mordechai and the Tosefta were appended to the appropriate tractate in each volume. The printing of this edition took place under heavy competition with the printer R. Yisrael Yoffe of Kopust, who also printed a Talmud edition in 1816-1828. Yet "it is self-understood that everyone went to buy his edition [of R. Moshe Shapira of Slavita], which is very beautiful and contains many commentaries" (R. R.N.N. Rabinowitz, ibid, p. 131). See below item 68, pp. 110-111.
In 1835-1836, the printing of a fourth edition of the Talmud began in the Slavita press, amidst the infamous and intense polemic with the Vilna printers, who also began printing a Talmud edition at that time. This edition only includes Tractates Berachot (see below item 67, p. 108), Shabbat and Eruvin. R. R.N.N. Rabinowitz writes in his book (ibid, p. 138) regarding this edition: "This print is pleasant and of incomparable beauty".
In late 1836, while the press's workers were busy printing Tractate Pesachim of this edition, a new law was passed by the Russian council of ministers and ratified by Czar Nicholas, regarding Jewish printing presses. According to this law, all Jewish printing presses were to close down, and in their place, a permit would be issued to only two printing presses – in Vilna and in Kiev – to serve the entire Russian Jewry (ultimately, the permit was only granted to the Vilna printing press, while a new press was established in Zhitomir).
(One of the main causes of the closure of all Jewish printing presses in Russia was the infamous libel accusing the Slavita printing press of murdering one of their workers, alongside a report which censors and maskilim handed in to the government, portraying the Jewish printing presses unfavorably. See the printer's forewords and rabbis' approbations printed at the beginning of Tractates Berachot and Eruvin for more information regarding the closure of the printing presses, the polemic and the libel. See also briefly in the book of R. R.N.N. Rabinowitz, ibid, pp. 134-138, and the article of Prof. Dmitrii Eliashevich, Government Censorship of Jewish Publications, in Toldot Yehudei Russia, Jerusalem 2012, II, p. 68).
Words of Great Men in Praise of the Printing Press and the Talmud Editions
Leading Torah scholars in Russia, Poland and Lithuania, Chassidim and Mitnagdim, held R. Moshe Shapira and his firm in greatest esteem, as they write about him:
"If not for him, Torah would have G-d forbid been forgotten" (R. Avraham Abele Posweller in his second letter, printed at the beginning of Tractate Eruvin, Slavita 1836); "They raised the Torah banner in our country through their printing press" (R. Chaim Kohen Rappaport Rabbi of Ostroh, ibid); "The true Tzaddik, who has enlightened the Jewish people… for the past forty years, has caused great benefit to the Jewish people through his excellent printing press, producing all holy books large and small, old and new, using good quality paper and a beautiful typeface" (Rebbe Mordechai of Chernobyl, ibid); "…the world was barren of Torah, holy books and Talmud volumes were not available in the world at all, apart from those owned by several individuals, prominent wealthy men. Even in the study halls of bigger towns it was difficult to find a complete Shas… and when R. Chaim Volozhin established the yeshiva [the Volozhin yeshiva, founded 1803], many volumes of Talmud were required, and they were compelled to collect volumes of Talmud from various large cities for the yeshiva students. And when the Rabbi of Slavita realized that there is a demand for volumes of Talmud in the world, he printed several hundred sets, large and small, and since they were received favorably, they were distributed throughout the world" (R. Moshe Shmuel Shmukler-Shapiro, in his book Toldot Rabbenu Chaim MiVolozhin, Jerusalem 2003 edition, pp. 26-27).
The Slavita Talmud editions were highly regarded and deemed holy by leading Chassidic masters and their disciples. A Chassidic tradition relates of R. Moshe that "he owned the famous printing press in Slavita, and he would print with silver type; on Erev Shabbat following ritual immersion he would proofread the Talmud he printed, and that is why this Talmud edition is held in such high regard by tzaddikim" (Elef Ketav, by R. Yitzchak Weiss Rabbi of Kadelburg and Verbo, section 292; quoted in Imrei Pinchas HaShalem, II, p. 168).
It is retold regarding the great Torah scholar R. Moshe Midner of Baranovich (grandson and close disciple of the Yesod HaAvodah of Slonim, prominent Slonimer Chassid, held in high esteem by R. Chaim of Brisk), that during one of his Torah discussions with his esteemed colleague R. Elchanan Wasserman, the latter "asked R. Moshe Midner to clarify a difficult teaching of the Maharsha, which he was unable to understand. R. Moshe Midner told him that he studies from the Slavita Talmud which was printed… with exceptional holiness, and according to the text there the Maharsha is understandable, and since the printers were G-d fearing, they benefited from Heavenly assistance not to publish an error" (R. Asher Arkovitz, Ashrei HaIsh, Jerusalem 2011, p. 191, section 56).
Babylonian Talmud – Tractate Berachot, and Mishnayot Order Zera'im, with Laws of the Rosh (and its commentaries Maadanei Yom Tov and Divrei Chamudot), the Maharsha, the Maharam and the Chochmat Shlomo glosses by the Maharshal, and the Rambam's commentary on Mishnayot. Slavita: [R. Moshe Shapira Rabbi of Slavita and his son] Rebbe Shmuel Avraham Shapira, 1835.
Approbations by leading Chassidic masters: R. Mordechai of Chernobyl, R. Yisrael of Ruzhin, R. Yaakov Aryeh Leib Shapiro of Kovel (son of R. Mordechai of Neshchiz), R. Yitzchak Meir of Zinkov (son of the Ohev Yisrael of Apta) and R. Baruch Mordechai Ettinger Rabbi of Babruysk (prominent disciple of the Baal HaTanya).
This Talmud volume was printed at the height of the infamous polemic between the printers of Slavita and those of Vilna, and it is one of the last volumes printed in the Slavita printing press before its tragic closure. This volume is part of the fourth edition of the Slavita Talmud, of which only the printing of Tractates Berachot, Shabbat and Eruvin were completed (in the middle of the printing of Tractate Pesachim, the press was shut down by the Russian authorities, due to the infamous libel). R. R.N.N. Rabinowitz, in his book Maamar al Hadpasat HaTalmud, writes regarding the few tractates which they printed of this edition (p. 138): "This print is pleasant and of incomparable beauty".
The volume opens with an article by the printer, Rebbe Avraham Shmuel Shapira of Slavita, in which he describes the onset of the polemic with the Vilna printers from his viewpoint. Additionally, the volume includes 39 letters and approbations from leading rabbis of the generation who supported the Slavita printers, including R. Avraham Abele Poswoler of Vilna, the Yeshuot Yaakov of Lviv and his son R. Mordechai Ze'ev Orenstein.
These letters and approbations contain much exclusive and valuable information on the development of the famous polemic, in which some two hundred rabbis of that generation were involved.
During the course of the polemic, the Vilna printers propagated a rumor which alleged that the rabbis backing them had issued a prohibition and an excommunication of whoever would buy the Slavita Talmud. In light of this, the Slavita printers asked the rabbis supporting them to cancel this prohibition (if it was ever enacted). The rabbis and rebbes responded with new, additional letters printed at the beginning of Tractate Eruvin (see Kedem Auction 66, item 25), in which they contend that not only was there no prohibition, on the contrary, they extend an abundance of blessing, in material and spiritual matters, to whomever would buy volumes of this edition of the Slavita Talmud:
"The buyers… will be blessed with all good, and will merit to see sons and grandsons alive and well, engaging in our holy Torah… life, peace and all good for the worship of G-d in comfort" (the Saraf of Mogelnitza). "Whoever steps forward to purchase this Talmud from the Slavita printers will be blessed with an abundance of blessing… sons, life, sustenance and all good" (author of Aryeh Debei Ila'i). "Whoever fills their hand for G-d by acquiring the Slavita Talmud… will be blessed with the blessing of good, will receive blessing from G-d from Heaven… and will become wealthy through the blessing of G-d, and they will merit to study, and to see their sons and grandsons studying G-d's Torah in comfort" (Rebbe Shraga Feivel of Gritza). "Whoever is wise-hearted will grab good deeds, to awaken his ear in study, to purchase the Slavita Talmud… those who study in this Talmud edition… and those who buy it, will merit to have the light of Torah illuminating their eyes (R. Aryeh Leib Horowitz Rabbi of Stanislav).
[5], 124; 13, [1], 68 leaves. Two title pages at beginning of volume. Divisional title page for Mishnayot Zera'im. Title pages printed in red and black. 40 cm. Wide margins. Good condition. Stains. Minor wear, damage and tears to a few leaves. Paper repairs to inner margins of first title page, partially affecting border. New binding.
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The Slavita Printing Press, Founded by R. Moshe Shapira Rabbi of Slavita
The Jewish printing press in Slavita (Khmelnytskyi Province, Western Ukraine), operated between 1790 and 1837. The founder of the printing press was the rabbi of the city, R. Moshe Shapira (1762-1840), son of the renowned R. Pinchas of Korets. Already in his youth, he showed exceptional talent in scribal writing, drawing, carving and etching. His holy father encouraged him to develop his talent, in order to acquire these professions. In the early 1790s, R. Moshe was appointed rabbi of Slavita, yet he concurrently established his famous printing press, not wishing to utilize Torah as a livelihood. The typeface used in the printing press was designed and fashioned by R. Moshe. Apart from the printing press, he also established workshops for the production of the paper and type. A large portion of Slavita's Jews earned their livelihood in an honorable way in one of the many divisions of the printing firm. Slavita books were reputed in the Jewish world for their beauty, splendor and accuracy; as well as for the owner of the press, R. Moshe, who was revered by the great Chassidic leaders. R. Moshe of Slavita was close to the Baal HaTanya, R. Shneur Zalman of Liadi, who commended him: "Exceptional in Torah, fear of G-d is his treasure, of holy descent". Sipurim Nora'im by R. Yaakov Keidner (Lviv, 1875) relates the wondrous account of how the Baal HaTanya assisted R. Moshe in attaining a government license for his printing press.
A special advantage of this printing press was that it only produced sacred books, and its type was never desecrated by profane books. Most of the workers were G-d fearing Jews. According to a famous Chassidic tradition, the equipment and type were immersed in a mikveh before use (regarding Regarding the printing press in Slavita, see: Ch.D. Friedberg, History of Printing in Poland, Tel Aviv 1950, p. 104; Ch. Lieberman, Ohel Rachel, I, New York 1980, pp. 199-202; Sh.D.B. Levin, History of Chabad in Czarist Russia, Brooklyn 2010, p. 61).
The Talmud Editions Printed in Slavita
More than three editions of the Babylonian Talmud were produced in the printing press of R. Moshe Shapira, as follows:
1. The volumes of the first edition were printed between 1801 and 1806. This edition was initiated by the Baal HaTanya, R. Shneur Zalman of Liadi, who funded the publishing together with his brother R. Mordechai of Irshava and his son-in-law R. Shalom Shachna. A letter addressed to R. Moshe Shapira, handwritten by the Baal HaTanya, with detailed instructions regarding the printing, proofreading and distribution of this Talmud edition, is still extant today (see: Igrot Kodesh by the Baal HaTanya, Brooklyn 2012, pp. 249-252). R. Refael Natan Notte Rabinowitz, in his book Maamar al Hadpasat HaTalmud, describes the first edition (p. 128): "Large folio format, dubbed 'the large Slavita' by booksellers and buyers, to distinguish it from the enhanced Slavita 1808 and 1817 editions".
2. The volumes of the second edition were printed in 1808-1813. The rights to this edition were purchased by the printer R. Moshe Shapira from the Baal HaTanya, publisher of the first edition, at full price. On verso of the title page of Tractate Berachot of this edition, R. Moshe Shapira printed the letter in which the Baal HaTanya attests that he is transferring all the publishing rights to R. Moshe Shapira and his representatives (see below, picture of item 66, p. 105).
3. The volumes of the third edition were printed in 1817-1822. This edition as well includes the authorization from the Baal HaTanya. This edition contains some great innovations. For the first time in the history of the printing of the Talmud, the Rif (Rav Alfas), the Mordechai and the Tosefta were appended to the appropriate tractate in each volume. The printing of this edition took place under heavy competition with the printer R. Yisrael Yoffe of Kopust, who also printed a Talmud edition in 1816-1828. Yet "it is self-understood that everyone went to buy his edition [of R. Moshe Shapira of Slavita], which is very beautiful and contains many commentaries" (R. R.N.N. Rabinowitz, ibid, p. 131). See below item 68, pp. 110-111.
In 1835-1836, the printing of a fourth edition of the Talmud began in the Slavita press, amidst the infamous and intense polemic with the Vilna printers, who also began printing a Talmud edition at that time. This edition only includes Tractates Berachot (see below item 67, p. 108), Shabbat and Eruvin. R. R.N.N. Rabinowitz writes in his book (ibid, p. 138) regarding this edition: "This print is pleasant and of incomparable beauty".
In late 1836, while the press's workers were busy printing Tractate Pesachim of this edition, a new law was passed by the Russian council of ministers and ratified by Czar Nicholas, regarding Jewish printing presses. According to this law, all Jewish printing presses were to close down, and in their place, a permit would be issued to only two printing presses – in Vilna and in Kiev – to serve the entire Russian Jewry (ultimately, the permit was only granted to the Vilna printing press, while a new press was established in Zhitomir).
(One of the main causes of the closure of all Jewish printing presses in Russia was the infamous libel accusing the Slavita printing press of murdering one of their workers, alongside a report which censors and maskilim handed in to the government, portraying the Jewish printing presses unfavorably. See the printer's forewords and rabbis' approbations printed at the beginning of Tractates Berachot and Eruvin for more information regarding the closure of the printing presses, the polemic and the libel. See also briefly in the book of R. R.N.N. Rabinowitz, ibid, pp. 134-138, and the article of Prof. Dmitrii Eliashevich, Government Censorship of Jewish Publications, in Toldot Yehudei Russia, Jerusalem 2012, II, p. 68).
Words of Great Men in Praise of the Printing Press and the Talmud Editions
Leading Torah scholars in Russia, Poland and Lithuania, Chassidim and Mitnagdim, held R. Moshe Shapira and his firm in greatest esteem, as they write about him:
"If not for him, Torah would have G-d forbid been forgotten" (R. Avraham Abele Posweller in his second letter, printed at the beginning of Tractate Eruvin, Slavita 1836); "They raised the Torah banner in our country through their printing press" (R. Chaim Kohen Rappaport Rabbi of Ostroh, ibid); "The true Tzaddik, who has enlightened the Jewish people… for the past forty years, has caused great benefit to the Jewish people through his excellent printing press, producing all holy books large and small, old and new, using good quality paper and a beautiful typeface" (Rebbe Mordechai of Chernobyl, ibid); "…the world was barren of Torah, holy books and Talmud volumes were not available in the world at all, apart from those owned by several individuals, prominent wealthy men. Even in the study halls of bigger towns it was difficult to find a complete Shas… and when R. Chaim Volozhin established the yeshiva [the Volozhin yeshiva, founded 1803], many volumes of Talmud were required, and they were compelled to collect volumes of Talmud from various large cities for the yeshiva students. And when the Rabbi of Slavita realized that there is a demand for volumes of Talmud in the world, he printed several hundred sets, large and small, and since they were received favorably, they were distributed throughout the world" (R. Moshe Shmuel Shmukler-Shapiro, in his book Toldot Rabbenu Chaim MiVolozhin, Jerusalem 2003 edition, pp. 26-27).
The Slavita Talmud editions were highly regarded and deemed holy by leading Chassidic masters and their disciples. A Chassidic tradition relates of R. Moshe that "he owned the famous printing press in Slavita, and he would print with silver type; on Erev Shabbat following ritual immersion he would proofread the Talmud he printed, and that is why this Talmud edition is held in such high regard by tzaddikim" (Elef Ketav, by R. Yitzchak Weiss Rabbi of Kadelburg and Verbo, section 292; quoted in Imrei Pinchas HaShalem, II, p. 168).
It is retold regarding the great Torah scholar R. Moshe Midner of Baranovich (grandson and close disciple of the Yesod HaAvodah of Slonim, prominent Slonimer Chassid, held in high esteem by R. Chaim of Brisk), that during one of his Torah discussions with his esteemed colleague R. Elchanan Wasserman, the latter "asked R. Moshe Midner to clarify a difficult teaching of the Maharsha, which he was unable to understand. R. Moshe Midner told him that he studies from the Slavita Talmud which was printed… with exceptional holiness, and according to the text there the Maharsha is understandable, and since the printers were G-d fearing, they benefited from Heavenly assistance not to publish an error" (R. Asher Arkovitz, Ashrei HaIsh, Jerusalem 2011, p. 191, section 56).
Complete set (missing only three leaves), containing all the Talmudic tractates, in good condition and bound in new leather bindings. Title pages printed in red and black.
The printing of this edition took place under heavy competition with the printer R. Yisrael Yoffe of Kopust (Kopys), who printed the Talmud in 1816-1828 (see Responsa Sheerit Yehuda, Brooklyn 2009, Yoreh Deah, chapter 39, p. 288; for further information about this edition, see Kedem Online Auction 15, item 144, and enclosed material). Yet "it is self-understood that everyone went to buy his edition [of R. Moshe Shapira of Slavita], which is very beautiful and contains many commentaries" (R. R.N.N. Rabinowitz, in his book Maamar al Hadpasat HaTalmud, p. 131).
This is the first edition in which the Rif (Rav Alfas), the Mordechai and the Tosefta were appended to the appropriate tractate in the same volume (previously, these works were printed in separate volumes). For these sections, the printers used gatherings from the Rav Alfas edition they printed in Slavita in 1817-1819. Therefore, in this edition, title pages for these sections only appear in the first volumes of Seder Nashim and Seder Nezikin (Yevamot and Bava Kama), and in the other volumes the pagination is continued from the previous volume. The sections of Rav Alfas for Tractates Berachot, Bava Metzia, Nedarim and Shevuot were not included.
23 volumes. Complete set (with the exception of three leaves, see details below). Berachot and Mishnayot of Seder Zera'im, 1818-1822: [1], 137; 70 leaves. • Shabbat, 1817: [1], 189; 49; 92 leaves. • Eruvin, 1817: [1], 129; 22; 89-131 leaves. • Pesachim, 1817: [1], 4-137; 24; 130-173 leaves. Lacking first two leaves. • Rosh Hashanah, Yoma, Sukkah, 1818: 40; 5; 206-221; 105; 10; 222-230; 66; 14; 230-257 leaves. • Beitza, Chagiga, Moed Katan, Yerushalmi Shekalim, 1818: 50; 9; 182-184 (recte 208); 28; 6; 44; 3; 278-303; 13 leaves. • Megillah, Taanit, 1818: 38; 6; 257-278; 36; 6; 169-180 leaves. Lacking last leaf of Mordechai. • Yevamot, 1818: [1], 144; 24, [1], 62 leaves. • Ketubot, 1818: [1], 147; 25, [1], 63-145 leaves. • Nedarim, 1818: 102; 7 leaves. • Nazir, Sotah, 1818: 68; 51; 8-19 leaves. • Gittin, 1818: [1], 111; 22; 144-207 leaves. Title page mounted on paper for restoration, concealing text on verso. • Kiddushin, 1819: 96; 19; 206-255 leaves. • Bava Kama, 1819: 150; 18; 61 leaves. • Bava Metzia, 1820: 166; 25 leaves. • Bava Batra, 1820: [1], 217; 36; 154-259 leaves. • Sanhedrin, 1820: 126; 41; 257-283 • Shevuot, 1826 (recte 1820): 60; 10 leaves. • Makot, Avodah Zara, Horayot, Eduyot, Avot, Avot D'Rabbi Natan, Minor Tractates and Eight Chapters of Maimonides, 1820-1821: 27; 6; 282-287; [1], 99; 16; 330-378; 17; 36; 45 leaves. • Zevachim, Menachot, 1821: 126, [1], 117 leaves. • Chulin, 1822: [1], 214; 32; 255-380 leaves. • Bechorot, Arachin, Temurah, Keritot, Me'ila, Kinnim, Tamid, Midot, 1821-1822: 80; 7; 37; 35; 30; 40, [2] leaves. Two illustrated leaves. • Nidah and Mishnayot of Seder Taharot, 1821-1822; 106; 18; 171 leaves.
34 cm. Mostly bluish paper. Condition varies. Most leaves are in good condition. Stains. Wear, tears and worming to some volumes. New leather bindings.
In the first volume, the chronogram on the title page of Tractate Berachot is 1822 and not 1817 (as it should have been and as it appears in other copies of this volume). Possibly, this is only an error which befell some copies or it may be that upon concluding the printing of this edition, additional volumes of Tracate Berachot were printed because this tractate was in greater demand. Another possibility is that only the title pages were reprinted at a later date for replacement in a number of copies.
The chronogram of Tractate Shevuot was mistakenly printed: 1826 (instead of 1820). The chronogram of Tractate Makot is 1820, different from the copy in NLI which is incorrectly dated 1810.
Hilchot Rav Alfas (Rif), with commentaries, Mordechai and Tosefta. Slavita: R. Dov Ber Segal and R. Dov Ber son of R. Pesach [at the printing press of R. Moshe Shapira Rabbi of Slavita], 1807-1810. Approbation of R. Levi Yitzchak of Berdichev. Five parts in five volumes.
The approbation of R. Levi Yitzchak of Berdichev is addressed to "the rabbi who owns the Slavita printing press… who wants to print the Alfas books in his high-quality printing press". In the approbation at the beginning of Part II, of R. Yehuda Leibush Auerbach Rabbi of Vyshnivets, the name of the printer is written explicitly: "…R. Moshe Rabbi of Slavita", even though the title pages bear the names of other printers (who were apparently the managers of the press or partners of R. Moshe Shapira, and the printing permit was in their name – see Kedem Catalog 65, p. 86). R. Yehuda Leibush writes in his approbation: "Look at the beauty of the books printed in the aforementioned printing press… there is nothing comparable from any Polish and German press, only the Amsterdam printings".
Signatures and stamps on title pages and other leaves: "Avraham Shlomo son of R. Shalom Meir"; "Avraham Shlomo, grandson of the Maggid, son of R. S. [R. Shalom]"; "This Rav Alfasi belongs to me Avraham Shlomo Goldenbaum…" (R. Shlomo Avraham Goldenbaum, 1843-1917, a dayan in Safed, prominent Sadigura Chassid and outstanding Torah scholar; his novellae were printed in Eshel Avraham, Jerusalem 1996, amongst others); "Yosef son of R. Chaim of Khotyn, Safed"; "Belongs to the Study Hall of the Rebbe of Makarov in Safed".
Dozens of long handwritten glosses on the pages of Tractate Berachot.
The title pages are printed in red and black.
Vol. I: [2], 52; 14, 13-14; 100; 46 leaves. Vol. II: 188; 26 leaves. Vol. III: 290 leaves. Lacking leaves 69-72 (of the Mordechai on Tractate Yevamot; lacking a total of 4 leaves). Vol. IV: 156; 116; 125-143 leaves. Lacking last leaf (of the Mordechai on Tractate Bava Batra). Vol. V: 202; 64, 67-76 leaves. Lacking leaves 57-58 of the first sequence. 34 cm. Bluish paper. Overall good-fair condition. Stains. Dampstains. Worming. Tears to title page of Vol. I, repaired with paper. Vol. IV – fair-poor condition, the end with significant worming and water damage, sometimes affecting text. New bindings.
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The Slavita Printing Press, Founded by R. Moshe Shapira Rabbi of Slavita
The Jewish printing press in Slavita (Khmelnytskyi Province, Western Ukraine), operated between 1790 and 1837. The founder of the printing press was the rabbi of the city, R. Moshe Shapira (1762-1840), son of the renowned R. Pinchas of Korets. Already in his youth, he showed exceptional talent in scribal writing, drawing, carving and etching. His holy father encouraged him to develop his talent, in order to acquire these professions. In the early 1790s, R. Moshe was appointed rabbi of Slavita, yet he concurrently established his famous printing press, not wishing to utilize Torah as a livelihood. The typeface used in the printing press was designed and fashioned by R. Moshe. Apart from the printing press, he also established workshops for the production of the paper and type. A large portion of Slavita's Jews earned their livelihood in an honorable way in one of the many divisions of the printing firm. Slavita books were reputed in the Jewish world for their beauty, splendor and accuracy; as well as for the owner of the press, R. Moshe, who was revered by the great Chassidic leaders. R. Moshe of Slavita was close to the Baal HaTanya, R. Shneur Zalman of Liadi, who commended him: "Exceptional in Torah, fear of G-d is his treasure, of holy descent". Sipurim Nora'im by R. Yaakov Keidner (Lviv, 1875) relates the wondrous account of how the Baal HaTanya assisted R. Moshe in attaining a government license for his printing press.
A special advantage of this printing press was that it only produced sacred books, and its type was never desecrated by profane books. Most of the workers were G-d fearing Jews. According to a famous Chassidic tradition, the equipment and type were immersed in a mikveh before use (regarding Regarding the printing press in Slavita, see: Ch.D. Friedberg, History of Printing in Poland, Tel Aviv 1950, p. 104; Ch. Lieberman, Ohel Rachel, I, New York 1980, pp. 199-202; Sh.D.B. Levin, History of Chabad in Czarist Russia, Brooklyn 2010, p. 61).
The Talmud Editions Printed in Slavita
More than three editions of the Babylonian Talmud were produced in the printing press of R. Moshe Shapira, as follows:
1. The volumes of the first edition were printed between 1801 and 1806. This edition was initiated by the Baal HaTanya, R. Shneur Zalman of Liadi, who funded the publishing together with his brother R. Mordechai of Irshava and his son-in-law R. Shalom Shachna. A letter addressed to R. Moshe Shapira, handwritten by the Baal HaTanya, with detailed instructions regarding the printing, proofreading and distribution of this Talmud edition, is still extant today (see: Igrot Kodesh by the Baal HaTanya, Brooklyn 2012, pp. 249-252). R. Refael Natan Notte Rabinowitz, in his book Maamar al Hadpasat HaTalmud, describes the first edition (p. 128): "Large folio format, dubbed 'the large Slavita' by booksellers and buyers, to distinguish it from the enhanced Slavita 1808 and 1817 editions".
2. The volumes of the second edition were printed in 1808-1813. The rights to this edition were purchased by the printer R. Moshe Shapira from the Baal HaTanya, publisher of the first edition, at full price. On verso of the title page of Tractate Berachot of this edition, R. Moshe Shapira printed the letter in which the Baal HaTanya attests that he is transferring all the publishing rights to R. Moshe Shapira and his representatives (see below, picture of item 66, p. 105).
3. The volumes of the third edition were printed in 1817-1822. This edition as well includes the authorization from the Baal HaTanya. This edition contains some great innovations. For the first time in the history of the printing of the Talmud, the Rif (Rav Alfas), the Mordechai and the Tosefta were appended to the appropriate tractate in each volume. The printing of this edition took place under heavy competition with the printer R. Yisrael Yoffe of Kopust, who also printed a Talmud edition in 1816-1828. Yet "it is self-understood that everyone went to buy his edition [of R. Moshe Shapira of Slavita], which is very beautiful and contains many commentaries" (R. R.N.N. Rabinowitz, ibid, p. 131). See below item 68, pp. 110-111.
In 1835-1836, the printing of a fourth edition of the Talmud began in the Slavita press, amidst the infamous and intense polemic with the Vilna printers, who also began printing a Talmud edition at that time. This edition only includes Tractates Berachot (see below item 67, p. 108), Shabbat and Eruvin. R. R.N.N. Rabinowitz writes in his book (ibid, p. 138) regarding this edition: "This print is pleasant and of incomparable beauty".
In late 1836, while the press's workers were busy printing Tractate Pesachim of this edition, a new law was passed by the Russian council of ministers and ratified by Czar Nicholas, regarding Jewish printing presses. According to this law, all Jewish printing presses were to close down, and in their place, a permit would be issued to only two printing presses – in Vilna and in Kiev – to serve the entire Russian Jewry (ultimately, the permit was only granted to the Vilna printing press, while a new press was established in Zhitomir).
(One of the main causes of the closure of all Jewish printing presses in Russia was the infamous libel accusing the Slavita printing press of murdering one of their workers, alongside a report which censors and maskilim handed in to the government, portraying the Jewish printing presses unfavorably. See the printer's forewords and rabbis' approbations printed at the beginning of Tractates Berachot and Eruvin for more information regarding the closure of the printing presses, the polemic and the libel. See also briefly in the book of R. R.N.N. Rabinowitz, ibid, pp. 134-138, and the article of Prof. Dmitrii Eliashevich, Government Censorship of Jewish Publications, in Toldot Yehudei Russia, Jerusalem 2012, II, p. 68).
Words of Great Men in Praise of the Printing Press and the Talmud Editions
Leading Torah scholars in Russia, Poland and Lithuania, Chassidim and Mitnagdim, held R. Moshe Shapira and his firm in greatest esteem, as they write about him:
"If not for him, Torah would have G-d forbid been forgotten" (R. Avraham Abele Posweller in his second letter, printed at the beginning of Tractate Eruvin, Slavita 1836); "They raised the Torah banner in our country through their printing press" (R. Chaim Kohen Rappaport Rabbi of Ostroh, ibid); "The true Tzaddik, who has enlightened the Jewish people… for the past forty years, has caused great benefit to the Jewish people through his excellent printing press, producing all holy books large and small, old and new, using good quality paper and a beautiful typeface" (Rebbe Mordechai of Chernobyl, ibid); "…the world was barren of Torah, holy books and Talmud volumes were not available in the world at all, apart from those owned by several individuals, prominent wealthy men. Even in the study halls of bigger towns it was difficult to find a complete Shas… and when R. Chaim Volozhin established the yeshiva [the Volozhin yeshiva, founded 1803], many volumes of Talmud were required, and they were compelled to collect volumes of Talmud from various large cities for the yeshiva students. And when the Rabbi of Slavita realized that there is a demand for volumes of Talmud in the world, he printed several hundred sets, large and small, and since they were received favorably, they were distributed throughout the world" (R. Moshe Shmuel Shmukler-Shapiro, in his book Toldot Rabbenu Chaim MiVolozhin, Jerusalem 2003 edition, pp. 26-27).
The Slavita Talmud editions were highly regarded and deemed holy by leading Chassidic masters and their disciples. A Chassidic tradition relates of R. Moshe that "he owned the famous printing press in Slavita, and he would print with silver type; on Erev Shabbat following ritual immersion he would proofread the Talmud he printed, and that is why this Talmud edition is held in such high regard by tzaddikim" (Elef Ketav, by R. Yitzchak Weiss Rabbi of Kadelburg and Verbo, section 292; quoted in Imrei Pinchas HaShalem, II, p. 168).
It is retold regarding the great Torah scholar R. Moshe Midner of Baranovich (grandson and close disciple of the Yesod HaAvodah of Slonim, prominent Slonimer Chassid, held in high esteem by R. Chaim of Brisk), that during one of his Torah discussions with his esteemed colleague R. Elchanan Wasserman, the latter "asked R. Moshe Midner to clarify a difficult teaching of the Maharsha, which he was unable to understand. R. Moshe Midner told him that he studies from the Slavita Talmud which was printed… with exceptional holiness, and according to the text there the Maharsha is understandable, and since the printers were G-d fearing, they benefited from Heavenly assistance not to publish an error" (R. Asher Arkovitz, Ashrei HaIsh, Jerusalem 2011, p. 191, section 56).
This edition includes Meir Nativ, a composition by R. Shabtai HaKohen (a relative of the Shach), omitted from later editions of the Talmud printed in Vilna, Warsaw and Lviv. The Chazon Ish favored and praised the Zhitomir edition of the Talmud, mainly for its inclusion of the Meir Nativ and also because of the publishers' reverence for the holiness of the Talmud.
20 volumes. Each volume with two title pages, printed in black and red. Tractate Nedarim with just one title page, printed in black ink only (this seems to be how all copies of this volume were printed originally). Tractate Shabbat lacking first title page. First title page of Tractate Eruvin apparently supplied from a different copy. Leaves 252-257 of Tractate Sukkah, at end of Vol. V, apparently supplied from a different copy. 40-42 cm. Overall good condition. Stains (large dark stains to last leaves of Berachot volume). Repaired tears to several title pages and other leaves. Worming in a few volumes. Ownership inscriptions. Stamps. New, uniform leather bindings.
Mas'ot HaYam, practices of R. Nachman of Breslov and the story of his journey to Eretz Israel, by his disciple R. Natan Sternhartz, the Moharnat of Breslov. Józefów: R. Chanina Lipa Shapira, grandson of the Rabbi of Slavita, "in the printing press formerly in Slavita", 1846. First edition. The word "In Slavita" on the title page is enlarged.
Written on the title page: "Mas'ot HaYam – the travels of the Tzaddik R. Nachman to Eretz Israel by sea and land, and also the Rabbi's practices from his youth, from the time he matured until the day of his peaceful passing".
This book is essentially an initial biography of R. Nachman of Breslov, containing stories that R. Natan wrote about his teacher. Some of the stories concern R. Nachman's journey to Eretz Israel, hence its title. In addition, it contains some practices and words of encouragement that R. Natan heard from his teacher. The stories and practices were printed previously at the end of Sipurei Maasiot (Ostroh, 1815), and are printed here abridged and with differences (they form the basis of the later Shivchei HaRan, which contains a complete and correct version of the stories and practices).
30 pp. 15.5 cm. Good condition. A few stains. Deleted inscription on title page. New leather binding.
After the government closed the printing press in Slavita in 1837, the Slavita rabbi’s family re-established the printing press in the city of Józefów. Only a few books were printed in the short period this printing press operated (1842-1846). Afterwards, the printers moved to Zhitomir, where their printing press operated from 1847 to 1867.
Stefansky Chassidut, no. 351.
Section 27 of Part I includes a query which was sent from Medzhybizh to R. Meir Rabbi of Konstantin (son of R. Yaakov Emden), regarding a case in the laws of kashrut on which the rabbi of Medzhybizh had ruled, however some prominent members of the community did not approve of his ruling. Among the signatures which appear on the letter is: "Yisrael B.S. [Baal Shem]of Tłuste [Towste]" – R. Yisrael, the Baal Shem Tov. This query elicited a long response by R. Meir, who endorsed their concern and opposed the ruling of the rabbi of Medzhybizh. The response letter opens with several lines of honorary titles and praise of the Baal Shem Tov (the deciphering of these long and flowery titles and their significance are discussed at length in research literature).
Copy of R. Yitzchak Elchanan Spektor Rabbi of Kovno. Ownership inscription on front flyleaf, attesting that the book belonged to him (using many honorary titles).
R. Yitzchak Elchanan Spektor (1817-1896), a Torah luminary in his generation, renowned for his exceptional Torah knowledge, his diligence and outstanding piety. The supreme Torah authority of his times, he led Lithuanian and Russian Jewry for years with wisdom and compassion. He served as rabbi from ca. 1837 and in 1864, he was appointed rabbi of Kovno, his fame spreading throughout the world as a foremost halachic authority. His responsa and novellae are printed in his books Be'er Yitzchak, Nachal Yitzchak and Ein Yitzchak.
Two volumes bound in one. Vol. I contains parts I-II and vol. II contains parts III-IV. Two title pages in each volume. The first title page of vol. I is printed in red and black.
84; 151 pages. 32 cm. Good condition. Stains. A few tears in several places. Inscriptions and stamps. New leather binding.