Auction 83 - Part I - Rare and Important Items
November 23, 2021
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![Letter signed by Rebbe Shemaryahu Noach Schneersohn. Bobroisk (Babruysk), 26th Cheshvan [ca. 1910s].
Written by a scribe, w](https://files.kedem-auctions.com/files/Sale83a-public/42.jpg "Letter from Rebbe Shemaryahu Noach Schneersohn Rabbi of Bobroisk")
Auction 83 - Part I - Rare and Important Items
November 23, 2021
Opening: $2,000
Estimate: $4,000 - $6,000
Sold for: $2,500
Including buyer's premium
Letter signed by Rebbe Shemaryahu Noach Schneersohn. Bobroisk (Babruysk), 26th Cheshvan [ca. 1910s].
Written by a scribe, with the closing line handwritten by the Rebbe: "Seeking his wellbeing wholeheartedly, Shemaryahu Noach".
The letter is addressed to a young rabbi named Yaakov, who was supposed to succeed his late father as rabbi of a town. The rebbe writes to him that if he is suited to serve as rabbi, he certainly has precedence over other candidates, and blesses him. The rebbe adds that he does not wish to intervene on his behalf, since he does not know him personally, and he does not know if he is indeed suited for the position and sufficiently learned.
Rebbe Shemaryahu Noach Schneersohn Rabbi of Bobroisk (1842-1923), grandson of the Tzemach Tzedek of Lubavitch. He served as rebbe to the Chabad-Kopust Chassidim. A holy man and prominent rabbi in his times. He was a foremost Chabad Chassidic leader in Belarus. He was the third son of R. Yehuda Leib Schneersohn of Kopust, and the son-in-law of his uncle Rebbe Yisrael Noach Schneersohn of Niezhin. He was appointed rabbi of Bobroisk ca. 1871, following the request of his uncle Rebbe Maharash of Lubavitch. In 1900, he was appointed rebbe of Chabad-Kopust, succeeding his brother Rebbe Shlomo Zalman Schneersohn, the Magen Avot. He was one of the leading speakers at the rabbinic conference in 1910, along with his cousin Rebbe Rashab of Lubavitch.
[1] double leaf. 21 cm. Good-fair condition. Stains and wear. Folding marks. Tape on verso.
Written by a scribe, with the closing line handwritten by the Rebbe: "Seeking his wellbeing wholeheartedly, Shemaryahu Noach".
The letter is addressed to a young rabbi named Yaakov, who was supposed to succeed his late father as rabbi of a town. The rebbe writes to him that if he is suited to serve as rabbi, he certainly has precedence over other candidates, and blesses him. The rebbe adds that he does not wish to intervene on his behalf, since he does not know him personally, and he does not know if he is indeed suited for the position and sufficiently learned.
Rebbe Shemaryahu Noach Schneersohn Rabbi of Bobroisk (1842-1923), grandson of the Tzemach Tzedek of Lubavitch. He served as rebbe to the Chabad-Kopust Chassidim. A holy man and prominent rabbi in his times. He was a foremost Chabad Chassidic leader in Belarus. He was the third son of R. Yehuda Leib Schneersohn of Kopust, and the son-in-law of his uncle Rebbe Yisrael Noach Schneersohn of Niezhin. He was appointed rabbi of Bobroisk ca. 1871, following the request of his uncle Rebbe Maharash of Lubavitch. In 1900, he was appointed rebbe of Chabad-Kopust, succeeding his brother Rebbe Shlomo Zalman Schneersohn, the Magen Avot. He was one of the leading speakers at the rabbinic conference in 1910, along with his cousin Rebbe Rashab of Lubavitch.
[1] double leaf. 21 cm. Good-fair condition. Stains and wear. Folding marks. Tape on verso.
Category
Manuscripts and Letters – Chassidic Luminaries
Catalogue
Auction 83 - Part I - Rare and Important Items
November 23, 2021
Opening: $5,000
Estimate: $10,000 - $15,000
Sold for: $6,250
Including buyer's premium
Chiddushei Shnei HaMeorot, novellae on the writings of the Rambam and the Ramban in Sefer HaMitzvot, by R. Shneur Feivish son of R. Menachem of Bolekhiv. Constantinople, [1749].
An inscription in Sephardic script appears at the top of the title page. The first line of the inscription is missing, due to the trimming of the upper margin. The second line reads: "Avraham Gershon Kitover". Apparently, the book belonged to R. Avraham Gershon of Kitov, the famous brother-in-law of the Baal Shem Tov and a leading kabbalist. Possibly, the book was given to him by the author himself, R. Shneur Feivish of Bolekhiv, an Ashkenazi scholar in Jerusalem and emissary of the Ashkenazi community at the time R. Gershon resided in Jerusalem (see below).
R. Avraham Gershon of Kitov (Kuty; d. Adar 1761), a prominent Torah scholar and kabbalist, was among the members of the Kloiz in Brody. He was the brother-in-law of the Baal Shem Tov, and one of the first Chassidim to immigrate to Eretz Israel. The book Shivchei HaBesht cites wondrous stories of his relationship with his brother-in-law, the Baal Shem Tov. At first, he did not recognize the stature of the Baal Shem Tov and thought him to be simple and unlearned, however, eventually he clung to him with his entire soul, joining his circle. The Baal Shem Tov revealed esoteric secrets to his brother-in-law and showed him the way to elevate souls during the Minchah prayer on Erev Shabbat. R. Avraham Gershon lived in Brody, where he studied in the celebrated Brody kloiz. At the kloiz, he served as the cantor, and there he became acquainted with the Noda BiYehuda, a friendship which lasted for years. After escaping Brody in 1744 (see Kedem Auction 63, lot 13), R. Avraham Gershon stayed for two years by his brother-in-law the Baal Shem Tov in Medzhybizh, teaching his son, R. Tzvi. In 1746, R. Gershon began his journey to Eretz Israel. Some say that he was sent to Eretz Israel by the Baal Shem Tov, who hoped to disseminate Chassidut in the Orient. The letters exchanged between the Baal Shem Tov and R. Gershon while living in Eretz Israel attest to the deep spiritual and emotional ties between them. Especially well known is the letter from the Baal Shem Tov in which he told of his conversation with the Messiah: "When are you coming, my master? When your wellsprings will spread outward". R. Gershon first settled in Hebron, and ca. 1754 he moved to Jerusalem, where he became a leading Torah scholar and head of the developing Ashkenazi community. He joined the kabbalistic Beit El yeshiva and studied under the great kabbalist, the Rashash. At that time, R. Yitzchak Zerachia Azulai, father of the Chida, was his close friend.
Historian R. Yechiel Goldhaber has recently discovered some important specifics regarding R. Gershon's extensive activities in organizing and rebuilding the Ashkenazi community in Jerusalem (after its destruction and the expulsion of the Ashkenazim from the city in 1721), and his high stature as contact person between the Jerusalem community and the Constantinople clerks, who were in charge of the funds collected for the needy of Eretz Israel, and as mediator between the Ashkenazi and Sephardi communities in Jerusalem. R. Goldhaber's research reveals that R. Gershon was one of the most influential figures in Jerusalem is those days, trusted by both Sephardim and Ashkenazim. He maintained close ties with the Constantinople clerks and with the organization in Brody which gathered the funds collected in Ashkenazi countries. In these activities he worked together with his friend the Noda BiYehuda and with other Brody scholars.
The author of this book, R. Shneur Feivish of Bolekhiv, was also involved in the activities on behalf of the Ashkenazi community in Jerusalem. He was one of the leading Torah scholars in Jerusalem, well-versed in both the revealed and hidden realms of the Torah. He immigrated to Jerusalem in 1749 and on his way to Eretz Israel, he printed this book. In 1754, some five years after his immigration, he was sent to Europe as an emissary of the Jerusalem Ashkenazi community, as part of R. Gershon's efforts to establish steady support for the Ashkenazi community in Jerusalem. As mentioned above, it is possible that R. Shneur Feivish himself gave this book as a gift to R. Gershon.
Calligraphic signature on title page: "Shlomo Halegua" (his signature appears on the last page as well: "Salomon Halegua").
[1], 35 leaves. 19 cm. Good-fair condition. Stains. Worming, mostly to margins. Tears and damage to several leaves, slightly affecting text in some places. Tape repairs to inner margins of title page and several other leaves. Top margins trimmed with damage and loss to headings. Bottom margins trimmed with loss of text on verso of title page. New leather binding.
This book was printed in several variants. The differences between them are listed in the Bibliography of the Hebrew Book. This copy includes a blessing to the wealthy brothers R. Yehoshua and R. Moshe Soncino and to the wealthy R. Yosef son of R. Yehuda of Jerusalem; a blank space was left for adding another name by hand. The author's preface on verso of title page is not signed (as found in some copies). The text of the last page (35b) reaches the bottom of the page, ending with: "I am compelled to stop... and hope to finish as planned, in Jerusalem".
An inscription in Sephardic script appears at the top of the title page. The first line of the inscription is missing, due to the trimming of the upper margin. The second line reads: "Avraham Gershon Kitover". Apparently, the book belonged to R. Avraham Gershon of Kitov, the famous brother-in-law of the Baal Shem Tov and a leading kabbalist. Possibly, the book was given to him by the author himself, R. Shneur Feivish of Bolekhiv, an Ashkenazi scholar in Jerusalem and emissary of the Ashkenazi community at the time R. Gershon resided in Jerusalem (see below).
R. Avraham Gershon of Kitov (Kuty; d. Adar 1761), a prominent Torah scholar and kabbalist, was among the members of the Kloiz in Brody. He was the brother-in-law of the Baal Shem Tov, and one of the first Chassidim to immigrate to Eretz Israel. The book Shivchei HaBesht cites wondrous stories of his relationship with his brother-in-law, the Baal Shem Tov. At first, he did not recognize the stature of the Baal Shem Tov and thought him to be simple and unlearned, however, eventually he clung to him with his entire soul, joining his circle. The Baal Shem Tov revealed esoteric secrets to his brother-in-law and showed him the way to elevate souls during the Minchah prayer on Erev Shabbat. R. Avraham Gershon lived in Brody, where he studied in the celebrated Brody kloiz. At the kloiz, he served as the cantor, and there he became acquainted with the Noda BiYehuda, a friendship which lasted for years. After escaping Brody in 1744 (see Kedem Auction 63, lot 13), R. Avraham Gershon stayed for two years by his brother-in-law the Baal Shem Tov in Medzhybizh, teaching his son, R. Tzvi. In 1746, R. Gershon began his journey to Eretz Israel. Some say that he was sent to Eretz Israel by the Baal Shem Tov, who hoped to disseminate Chassidut in the Orient. The letters exchanged between the Baal Shem Tov and R. Gershon while living in Eretz Israel attest to the deep spiritual and emotional ties between them. Especially well known is the letter from the Baal Shem Tov in which he told of his conversation with the Messiah: "When are you coming, my master? When your wellsprings will spread outward". R. Gershon first settled in Hebron, and ca. 1754 he moved to Jerusalem, where he became a leading Torah scholar and head of the developing Ashkenazi community. He joined the kabbalistic Beit El yeshiva and studied under the great kabbalist, the Rashash. At that time, R. Yitzchak Zerachia Azulai, father of the Chida, was his close friend.
Historian R. Yechiel Goldhaber has recently discovered some important specifics regarding R. Gershon's extensive activities in organizing and rebuilding the Ashkenazi community in Jerusalem (after its destruction and the expulsion of the Ashkenazim from the city in 1721), and his high stature as contact person between the Jerusalem community and the Constantinople clerks, who were in charge of the funds collected for the needy of Eretz Israel, and as mediator between the Ashkenazi and Sephardi communities in Jerusalem. R. Goldhaber's research reveals that R. Gershon was one of the most influential figures in Jerusalem is those days, trusted by both Sephardim and Ashkenazim. He maintained close ties with the Constantinople clerks and with the organization in Brody which gathered the funds collected in Ashkenazi countries. In these activities he worked together with his friend the Noda BiYehuda and with other Brody scholars.
The author of this book, R. Shneur Feivish of Bolekhiv, was also involved in the activities on behalf of the Ashkenazi community in Jerusalem. He was one of the leading Torah scholars in Jerusalem, well-versed in both the revealed and hidden realms of the Torah. He immigrated to Jerusalem in 1749 and on his way to Eretz Israel, he printed this book. In 1754, some five years after his immigration, he was sent to Europe as an emissary of the Jerusalem Ashkenazi community, as part of R. Gershon's efforts to establish steady support for the Ashkenazi community in Jerusalem. As mentioned above, it is possible that R. Shneur Feivish himself gave this book as a gift to R. Gershon.
Calligraphic signature on title page: "Shlomo Halegua" (his signature appears on the last page as well: "Salomon Halegua").
[1], 35 leaves. 19 cm. Good-fair condition. Stains. Worming, mostly to margins. Tears and damage to several leaves, slightly affecting text in some places. Tape repairs to inner margins of title page and several other leaves. Top margins trimmed with damage and loss to headings. Bottom margins trimmed with loss of text on verso of title page. New leather binding.
This book was printed in several variants. The differences between them are listed in the Bibliography of the Hebrew Book. This copy includes a blessing to the wealthy brothers R. Yehoshua and R. Moshe Soncino and to the wealthy R. Yosef son of R. Yehuda of Jerusalem; a blank space was left for adding another name by hand. The author's preface on verso of title page is not signed (as found in some copies). The text of the last page (35b) reaches the bottom of the page, ending with: "I am compelled to stop... and hope to finish as planned, in Jerusalem".
Category
Manuscripts and Letters – Chassidic Luminaries
Catalogue
Auction 83 - Part I - Rare and Important Items
November 23, 2021
Opening: $10,000
Estimate: $20,000 - $30,000
Sold for: $12,500
Including buyer's premium
Tzror HaMor, kabbalistic commentary on the Torah, by R. Avraham Saba. Venice: Marco Antonio Justinian, Tishrei 1545. Second edition.
This copy belonged to the first Gerrer Rebbe, R. Yitzchak Meir Alter (the Chiddushei HaRim), and bears the inscriptions and signatures of his grandsons R. Aryeh Leib Alter (the Sfat Emet) and Rebbe Pinchas Menachem Justman of Piltz (Pilica), author of Siftei Tzaddik.
On the front flyleaf, an ownership inscription signed by the Siftei Tzaddik: "G-d has granted me [this] from the estate of my grandfather the Rebbe, I am an atonement for his resting place, Pinchas Menachem Mendel son of R. B.E. of Ger" [the phrase "I am an atonement for his resting place" (Hareini Kaparat Mishkavo) customarily used during the first year after a parent's death, indicates that this inscription was penned within the year of the Chiddushei HaRim's passing]. Stamps of the Siftei Tzaddik appear at the top of the first leaf of Bereshit and at the end of Shemot: "Pinchas Menachem son of R. B.E. Justman of Ger". The ownership inscription of the Sfat Emet, "G-d has granted me [this], Aryeh Leib", appears in the top corner of the first leaf of Bereshit. This copy also bears ownership inscriptions, signatures and stamps of R. Avraham Abba Bomatz of Lodz (son-in-law of the Siftei Tzaddik); his inscription reveals how he came to possess the book: "G-d has granted me this precious book, which I have received from the rebbe in exchange for a different book, Avraham Abba Bomatz here in Ger – from Lodz" (apparently, the Siftei Tzaddik inherited the book from the estate of his grandfather the Chiddushei HaRim, and later gave it to his brother-in-law the Sfat Emet. Eventually the book was given back to R. Avraham Abba Bomatz by one of the Gerrer Rebbes – the Sfat Emet or perhaps his son the Imrei Emet).
Several other signatures and stamps (some early) appear on the first leaves, including the signature and stamps of R. Mordechai Mottel Katz Zilberstein of Kalisch. The blank page facing the title page bears a kvitel inscription of "Reuven Yisrael, son of Chana, HaLevi of Kalisch", who it seems gave the book to his teacher the Chiddushei HaRim (R. Reuven Yisrael Frankel of Kalisch was the son of the Kotzker chassid R. Shmuel Frankel of Kalisch and son-in-law of the wealthy R. Yehuda Leib Kushmirak of Kalisch).
A scholarly handwritten gloss appears on p. 7a. A number of textual corrections by several different writers can also be found throughout the book (the corrections on p. 35b are written in handwriting similar to that of the Chiddushei HaRim, see enclosed material for comparison). A censor's deletion appears at the end of Parashat Tazria (p. 97b), and a censor's stamps and signature appear on the title page.
R. Yitzchak Meir Alter, the first Gerrer Rebbe and author of Chiddushei HaRim (1799-1866, Encyclopedia L'Chassidut, II, pp. 413-423), was one of the greatest scholars of Torah and Chassidut in his generation. He was raised in the home of the Maggid of Kozhnitz and became his close disciple. At the age of 13, he moved to his father-in-law's house in Warsaw and studied under R. Aryeh Leib Zünz. Shortly, he became known throughout Poland as "the prodigy from Warsaw". After the passing of the Maggid of Kozhnitz, he became one of the primary disciples of R. Simcha Bunim of Peshischa. Then, with R. Simcha Bunim's passing, he accepted the authority of his colleague R. Menachem Mendel of Kotzk, influencing most of the Chassidim to follow his lead. In 1859, R. Yitzchak Meir was appointed as the Kotzker Rebbe's successor and moved to nearby Ger (Góra Kalwaria). In Ger, he served as rabbi and established the Gerrer Chassidic court, which flourished with thousands of followers during his seven-year tenure. His works of responsa and novellae in halachah and aggada are called collectively Chiddushei HaRim (abbreviation of R. Yitzchak Meir), the moniker which he later came to be known by.
R. Yehuda Aryeh Leib Alter, the second Gerrer Rebbe and author of Sfat Emet (1847-1905, Encyclopedia L'Chassidut, II, pp. 8-16), was a prominent Rebbe and leader of Polish Jewry. Under his leadership, the Gerrer Chassidut grew to become the largest and most influential Chassidic dynasty in Poland. When his grandfather the Chiddushei HaRim died in 1866, R. Yehuda Aryeh Leib was appointed, as per his grandfather's testament, to become rabbi of Ger at the young age of 19. The Chassidim wanted to appoint him Rebbe as well, however he adamantly refused, instead joining a group of Ger Chassidim who accepted the leadership of R. Chanoch Henich HaKohen of Aleksander (a disciple of the Kotzker Rebbe). When R. Yehuda Aryeh Leib would travel to see him each year, the Aleksander Rebbe (who was very old at that time) showed great respect for the young man and would seat him at the head of the table. Then, when the Aleksander Rebbe died in 1870, the Chassidim repeated their request that the Sfat Emet serve as Rebbe. After much imploring on the part of the Chassidim, the Sfat Emet accepted their request. Interestingly, since the Sfat Emet refused to sit at the head of the table, it became customary for future Gerrer Rebbes, as well, to sit in the middle of the table and not at its head. Notwithstanding his original refusals to serve as Rebbe, after accepting the post he employed his brilliance and wisdom to elevate and strengthen his multitudes of Chassidim, counseling them in matters both spiritual and material. As his reputation grew, tens of thousands more – from all over Poland and the neighboring countries – began to flock to Ger in quest of the Sfat Emet's counsel and guidance. Before long, the Gerrer Chassidut had developed into the largest Chassidut in Poland, with approximately 100,000 people coming to visit each year. In 1899, a special railway line was launched between Ger and Warsaw to service the thousands of Chassidim who thronged to Ger. This railway was dubbed "The Rebbe's Line" and the Sfat Emet personally participated in funding its construction. The Sfat Emet's classic work on the Torah, renowned for its depth and originality, is quite likely the Chassidic book which has achieved the most popularity in circles unaffiliated with Chassidut, such as the Lithuanian yeshiva world. The profound Talmudic novellae of the Sfat Emet are likewise widely studied.
Rebbe Pinyele of Piltz – R. Pinchas Menachem Justman (1848-1920) was a holy Chassidic Torah scholar, a leader of Polish Jewry and one of the founders of Agudath Yisrael. He was the son of R. Binyamin Eliezer (son-in-law of the Chiddushei HaRim) and the son-in-law of his uncle R. Avraham Mordechai (son of the Chiddushei HaRim). He lived in Ger and was one of the foremost Chassidim of his brother-in-law, the Sfat Emet. After the latter's passing, the Chassidim wanted to appoint R. Pinchas as Rebbe, however he refused and instead moved to Piltz to serve as rabbi there. Even after he moved to Piltz, Chassidim continued to throng to him in attempt to declare him their Rebbe, and after their many entreaties he did agree to accept the position. However, he remained faithful and subject to the leadership of the new Gerrer Rebbe, the Imrei Emet, and all communal matters were managed jointly by the two. R. Pinchas wrote Siftei Tzaddik on the Torah, as well as other works. His illustrious son-in-law was R. Avraham Abba Bomatz of Lodz.
[2], 3-165 leaves. 29.5 cm. Good-fair condition. Stains. Title page heavily stained, with marginal damage (mounted on paper for preservation). Marginal damage to final leaves (repaired with paper). Library stamps. New leather binding.
This copy belonged to the first Gerrer Rebbe, R. Yitzchak Meir Alter (the Chiddushei HaRim), and bears the inscriptions and signatures of his grandsons R. Aryeh Leib Alter (the Sfat Emet) and Rebbe Pinchas Menachem Justman of Piltz (Pilica), author of Siftei Tzaddik.
On the front flyleaf, an ownership inscription signed by the Siftei Tzaddik: "G-d has granted me [this] from the estate of my grandfather the Rebbe, I am an atonement for his resting place, Pinchas Menachem Mendel son of R. B.E. of Ger" [the phrase "I am an atonement for his resting place" (Hareini Kaparat Mishkavo) customarily used during the first year after a parent's death, indicates that this inscription was penned within the year of the Chiddushei HaRim's passing]. Stamps of the Siftei Tzaddik appear at the top of the first leaf of Bereshit and at the end of Shemot: "Pinchas Menachem son of R. B.E. Justman of Ger". The ownership inscription of the Sfat Emet, "G-d has granted me [this], Aryeh Leib", appears in the top corner of the first leaf of Bereshit. This copy also bears ownership inscriptions, signatures and stamps of R. Avraham Abba Bomatz of Lodz (son-in-law of the Siftei Tzaddik); his inscription reveals how he came to possess the book: "G-d has granted me this precious book, which I have received from the rebbe in exchange for a different book, Avraham Abba Bomatz here in Ger – from Lodz" (apparently, the Siftei Tzaddik inherited the book from the estate of his grandfather the Chiddushei HaRim, and later gave it to his brother-in-law the Sfat Emet. Eventually the book was given back to R. Avraham Abba Bomatz by one of the Gerrer Rebbes – the Sfat Emet or perhaps his son the Imrei Emet).
Several other signatures and stamps (some early) appear on the first leaves, including the signature and stamps of R. Mordechai Mottel Katz Zilberstein of Kalisch. The blank page facing the title page bears a kvitel inscription of "Reuven Yisrael, son of Chana, HaLevi of Kalisch", who it seems gave the book to his teacher the Chiddushei HaRim (R. Reuven Yisrael Frankel of Kalisch was the son of the Kotzker chassid R. Shmuel Frankel of Kalisch and son-in-law of the wealthy R. Yehuda Leib Kushmirak of Kalisch).
A scholarly handwritten gloss appears on p. 7a. A number of textual corrections by several different writers can also be found throughout the book (the corrections on p. 35b are written in handwriting similar to that of the Chiddushei HaRim, see enclosed material for comparison). A censor's deletion appears at the end of Parashat Tazria (p. 97b), and a censor's stamps and signature appear on the title page.
R. Yitzchak Meir Alter, the first Gerrer Rebbe and author of Chiddushei HaRim (1799-1866, Encyclopedia L'Chassidut, II, pp. 413-423), was one of the greatest scholars of Torah and Chassidut in his generation. He was raised in the home of the Maggid of Kozhnitz and became his close disciple. At the age of 13, he moved to his father-in-law's house in Warsaw and studied under R. Aryeh Leib Zünz. Shortly, he became known throughout Poland as "the prodigy from Warsaw". After the passing of the Maggid of Kozhnitz, he became one of the primary disciples of R. Simcha Bunim of Peshischa. Then, with R. Simcha Bunim's passing, he accepted the authority of his colleague R. Menachem Mendel of Kotzk, influencing most of the Chassidim to follow his lead. In 1859, R. Yitzchak Meir was appointed as the Kotzker Rebbe's successor and moved to nearby Ger (Góra Kalwaria). In Ger, he served as rabbi and established the Gerrer Chassidic court, which flourished with thousands of followers during his seven-year tenure. His works of responsa and novellae in halachah and aggada are called collectively Chiddushei HaRim (abbreviation of R. Yitzchak Meir), the moniker which he later came to be known by.
R. Yehuda Aryeh Leib Alter, the second Gerrer Rebbe and author of Sfat Emet (1847-1905, Encyclopedia L'Chassidut, II, pp. 8-16), was a prominent Rebbe and leader of Polish Jewry. Under his leadership, the Gerrer Chassidut grew to become the largest and most influential Chassidic dynasty in Poland. When his grandfather the Chiddushei HaRim died in 1866, R. Yehuda Aryeh Leib was appointed, as per his grandfather's testament, to become rabbi of Ger at the young age of 19. The Chassidim wanted to appoint him Rebbe as well, however he adamantly refused, instead joining a group of Ger Chassidim who accepted the leadership of R. Chanoch Henich HaKohen of Aleksander (a disciple of the Kotzker Rebbe). When R. Yehuda Aryeh Leib would travel to see him each year, the Aleksander Rebbe (who was very old at that time) showed great respect for the young man and would seat him at the head of the table. Then, when the Aleksander Rebbe died in 1870, the Chassidim repeated their request that the Sfat Emet serve as Rebbe. After much imploring on the part of the Chassidim, the Sfat Emet accepted their request. Interestingly, since the Sfat Emet refused to sit at the head of the table, it became customary for future Gerrer Rebbes, as well, to sit in the middle of the table and not at its head. Notwithstanding his original refusals to serve as Rebbe, after accepting the post he employed his brilliance and wisdom to elevate and strengthen his multitudes of Chassidim, counseling them in matters both spiritual and material. As his reputation grew, tens of thousands more – from all over Poland and the neighboring countries – began to flock to Ger in quest of the Sfat Emet's counsel and guidance. Before long, the Gerrer Chassidut had developed into the largest Chassidut in Poland, with approximately 100,000 people coming to visit each year. In 1899, a special railway line was launched between Ger and Warsaw to service the thousands of Chassidim who thronged to Ger. This railway was dubbed "The Rebbe's Line" and the Sfat Emet personally participated in funding its construction. The Sfat Emet's classic work on the Torah, renowned for its depth and originality, is quite likely the Chassidic book which has achieved the most popularity in circles unaffiliated with Chassidut, such as the Lithuanian yeshiva world. The profound Talmudic novellae of the Sfat Emet are likewise widely studied.
Rebbe Pinyele of Piltz – R. Pinchas Menachem Justman (1848-1920) was a holy Chassidic Torah scholar, a leader of Polish Jewry and one of the founders of Agudath Yisrael. He was the son of R. Binyamin Eliezer (son-in-law of the Chiddushei HaRim) and the son-in-law of his uncle R. Avraham Mordechai (son of the Chiddushei HaRim). He lived in Ger and was one of the foremost Chassidim of his brother-in-law, the Sfat Emet. After the latter's passing, the Chassidim wanted to appoint R. Pinchas as Rebbe, however he refused and instead moved to Piltz to serve as rabbi there. Even after he moved to Piltz, Chassidim continued to throng to him in attempt to declare him their Rebbe, and after their many entreaties he did agree to accept the position. However, he remained faithful and subject to the leadership of the new Gerrer Rebbe, the Imrei Emet, and all communal matters were managed jointly by the two. R. Pinchas wrote Siftei Tzaddik on the Torah, as well as other works. His illustrious son-in-law was R. Avraham Abba Bomatz of Lodz.
[2], 3-165 leaves. 29.5 cm. Good-fair condition. Stains. Title page heavily stained, with marginal damage (mounted on paper for preservation). Marginal damage to final leaves (repaired with paper). Library stamps. New leather binding.
Category
Manuscripts and Letters – Chassidic Luminaries
Catalogue
Auction 83 - Part I - Rare and Important Items
November 23, 2021
Opening: $2,000
Estimate: $5,000 - $8,000
Sold for: $15,000
Including buyer's premium
Divrei Chaim, by Rebbe Chaim Halberstam of Sanz - Part II, homilies on the festivals and novellae on Tractate Bava Metzia. Munkacs, 1877. First edition, published by the sons of the author.
Bound with: Nefesh David on the Torah portions – Michtav LeDavid, novellae and pilpulim, by R. David Tevele Rabbi of Lissa. Przemyśl, 1878. First edition.
On the title page and subsequent leaf of the book Divrei Chaim, stamps of R. Yeshaya of Kerestir, close attendant of the Tzaddik of Liska (handwritten inscription near the second stamp: "Yesha"; this may be an abbreviation of the name Yeshaya).
Additional signature at the top of the same title page: "Yitzchak Kohn, Becherov, which is near Zborov". Handwritten inscriptions on the verso of the title page.
R. Yeshaya Steiner of Kerestir (Bodrogkeresztúr; 1852-1922) was the disciple of Rebbe Tzvi Hirsh of Liska (Olaszliszka) author of Ach Pri Tevua and reverently followed in his footsteps. He was orphaned from his father R. Moshe at the age of three and was raised in the home of R. Tzvi Hirsh of Liska from the age of twelve. Drawn to Chassidut, he frequented the courts of Rebbe Chaim Halberstam of Sanz and Rebbe Mordechai of Nadvorna. However, his primary rebbe and mentor remained Rebbe Tzvi Hirsh of Liska, and he eventually became his close attendant (even when R. Yeshaya already served as rebbe, with throngs flocking to his court from all over Hungary, he would still sign: "...who served as attendant of the righteous Rebbe of Liska"). Rebbe Yeshaya was revered by the leading rebbes of his day, including Rebbe Chaim of Sanz and Rebbe Yissachar Dov of Belz (who stated that the "key to sustenance" is in the hands of R. Yeshaya of Kerestir). He performed thousands of charitable deeds, personally engaging in hospitality, and was considered one of the pillars of kindness and prayer in his times. He was renowned as a holy man, and thousands of Jews (as well as non-Jews) from all over Hungary would travel to his court to seek his advice. He was also renowned as a wonder-worker and for providing amulets. Until this day, his portrait is hung in homes as a segulah against mice. The story behind this custom is related in his biography, Mei Be'er Yeshayahu.
Divrei Chaim on the Torah and festivals was published after the passing of the author. In the foreword to the composition on the Torah, the sons describe their holy father and the day of his death: "...his great holiness and piety... was well-known. He dedicated his entire life to Torah study, devoted service and great fear of Heaven from his youth... Our own eyes saw on the day of his death... that he sanctified himself like the heavenly Seraphim with yichudim and great fervor which did not cease for one moment until his soul clung to the Heavenly Light...". The sons relate that their father, the Divrei Chaim studied tractate Bava Metzia "with great concentration with a group of eminent Torah scholars for over 20 years and that he composed wonderful novellae...". They also write that their father's novellae follow both revealed and esoteric approaches. At the end of the foreword, they write about their father's will to publish these books: "...We, the sons of our holy father the author, have expended effort in printing this composition in compliance with his command before his death to print and publish it speedily. The merit of our father should protect us and the entire Jewish People, and strengthen Torah and fear of Heaven, and we and all our Jewish brethren should be graced with an abundance of blessing and success".
Divrei Chaim: [2], 72; 48 leaves. Nefesh David: [4], 36, 11 leaves (lacking final leaf). 21.5 cm. Good-fair condition. Stains, including dark stains. Several tears, slightly affecting text. Nefesh David – open tear to title page, tears and leaves trimmed with damage to text. Old binding.
Bound with: Nefesh David on the Torah portions – Michtav LeDavid, novellae and pilpulim, by R. David Tevele Rabbi of Lissa. Przemyśl, 1878. First edition.
On the title page and subsequent leaf of the book Divrei Chaim, stamps of R. Yeshaya of Kerestir, close attendant of the Tzaddik of Liska (handwritten inscription near the second stamp: "Yesha"; this may be an abbreviation of the name Yeshaya).
Additional signature at the top of the same title page: "Yitzchak Kohn, Becherov, which is near Zborov". Handwritten inscriptions on the verso of the title page.
R. Yeshaya Steiner of Kerestir (Bodrogkeresztúr; 1852-1922) was the disciple of Rebbe Tzvi Hirsh of Liska (Olaszliszka) author of Ach Pri Tevua and reverently followed in his footsteps. He was orphaned from his father R. Moshe at the age of three and was raised in the home of R. Tzvi Hirsh of Liska from the age of twelve. Drawn to Chassidut, he frequented the courts of Rebbe Chaim Halberstam of Sanz and Rebbe Mordechai of Nadvorna. However, his primary rebbe and mentor remained Rebbe Tzvi Hirsh of Liska, and he eventually became his close attendant (even when R. Yeshaya already served as rebbe, with throngs flocking to his court from all over Hungary, he would still sign: "...who served as attendant of the righteous Rebbe of Liska"). Rebbe Yeshaya was revered by the leading rebbes of his day, including Rebbe Chaim of Sanz and Rebbe Yissachar Dov of Belz (who stated that the "key to sustenance" is in the hands of R. Yeshaya of Kerestir). He performed thousands of charitable deeds, personally engaging in hospitality, and was considered one of the pillars of kindness and prayer in his times. He was renowned as a holy man, and thousands of Jews (as well as non-Jews) from all over Hungary would travel to his court to seek his advice. He was also renowned as a wonder-worker and for providing amulets. Until this day, his portrait is hung in homes as a segulah against mice. The story behind this custom is related in his biography, Mei Be'er Yeshayahu.
Divrei Chaim on the Torah and festivals was published after the passing of the author. In the foreword to the composition on the Torah, the sons describe their holy father and the day of his death: "...his great holiness and piety... was well-known. He dedicated his entire life to Torah study, devoted service and great fear of Heaven from his youth... Our own eyes saw on the day of his death... that he sanctified himself like the heavenly Seraphim with yichudim and great fervor which did not cease for one moment until his soul clung to the Heavenly Light...". The sons relate that their father, the Divrei Chaim studied tractate Bava Metzia "with great concentration with a group of eminent Torah scholars for over 20 years and that he composed wonderful novellae...". They also write that their father's novellae follow both revealed and esoteric approaches. At the end of the foreword, they write about their father's will to publish these books: "...We, the sons of our holy father the author, have expended effort in printing this composition in compliance with his command before his death to print and publish it speedily. The merit of our father should protect us and the entire Jewish People, and strengthen Torah and fear of Heaven, and we and all our Jewish brethren should be graced with an abundance of blessing and success".
Divrei Chaim: [2], 72; 48 leaves. Nefesh David: [4], 36, 11 leaves (lacking final leaf). 21.5 cm. Good-fair condition. Stains, including dark stains. Several tears, slightly affecting text. Nefesh David – open tear to title page, tears and leaves trimmed with damage to text. Old binding.
Category
Manuscripts and Letters – Chassidic Luminaries
Catalogue
Auction 83 - Part I - Rare and Important Items
November 23, 2021
Opening: $8,000
Estimate: $10,000 - $15,000
Sold for: $10,000
Including buyer's premium
Responsa of Rabbenu Yitzchak HaLevi (brother and teacher of the Taz), Part I. Neuwied, 1736. First edition.
Copy of R. Meir Margolies, author of Meir Netivim, disciple of the Baal Shem Tov and one of his "sixty warriors", which he gave to his son R. Betzalel Margolies Rabbi of Ostroh. Owner's signature at the top of p. 10a (using the "י" of the page numeral): " Meir", in square script, presumably handwritten by the Meir Netivim. Inscription on the title page, handwritten by R. Betzalel Margolies, attesting that he received this book from his father the Meir Netivim, and listing their lineage up to R. Yeshaya HaLevi Rabbi of Dubno, brother of the author of this book and of the Taz: " I received this responsa book as a gift from my father the outstanding Torah scholar... R. Meir Margolies, grandson of R. Yeshaya Rabbi of Dubno, brother of the author and of the Taz. So are the words of his son, Betzalel Margolies".
On the approbation leaf following the title page (on the blank side), R. Betzalel records their lineage in further detail: " Betzalel son of R. Meir, son of R. Tzvi Hirsh Margolies, son-in-law of the leader of the entire diaspora R. Mordechai Mordush Auerbach of Germany, son-in-law of R. Tzadok Shebreshiner a leader of the Council of the Four Lands, son-in-law of R. Yeshaya HaLevi Rabbi of Dubno, brother of R. Yitzchak HaLevi author of this book".
There is an additional inscription at the top of the same page, also handwritten by R. Betzalel, torn and partly lacking.
R. Meir Margolies (1700/1708-1790) 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 famous. 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 HaGenazim, 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 Chassidut, 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, Shevil 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".
R. Meir Margolies 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. 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 authored several prominent compositions in revealed and kabbalistic realms of the Torah, in Halachah and in homily. His series of books was named Or Olam, and includes his books on Halachah, 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).
His son, R. Betzalel Margolies (d. 1821), first served as rabbi of Zvhil (Novohrad-Volynskyi), and after the passing of R. Meir in 1790, he succeeded him as rabbi of Ostroh, a position he held for over thirty years. He was renowned as a great Torah scholar and kabbalist, pious and humble. During his tenure, he penned dozens of approbations, some in the form of a poem. He authored Keter Shabbat (unpublished). R. Betzalel was very close to R. Zusha of Anipoli, and whenever R. Zusha came to Ostroh, he would stay at his home.
The lineage inscription found here was published (with a picture) in Kerem Shlomo, Iyar-Sivan 1989, pp. 44-45.
[2], 31 leaves. Lacking final two leaves. 30.5 cm. Fair condition. Stains and wear. Worming and tears to title page and other leaves, affecting text.
Variant: the approbations on verso of title page do not appear in all copies. In some copies, a leaf with the approbations was attached to the verso of the title page.
The book is bound with:
Torat Chaim, novellae on Tractates Bava Kama, Bava Metzia, Bava Batra, Eruvin, Sanhedrin, Shevuot, Pesachim, Avoda Zara and Chulin, by R. Avraham Chaim Schorr. Frankfurt an der Oder, [1734].
[1], 103, 105-148 leaves. Engraved title page. Fair condition. Stains and wear. Worming. Tears to title page, affecting engravings. Tears to several other leaves, affecting text.
2 books in one volume. New leather binding.
Copy of R. Meir Margolies, author of Meir Netivim, disciple of the Baal Shem Tov and one of his "sixty warriors", which he gave to his son R. Betzalel Margolies Rabbi of Ostroh. Owner's signature at the top of p. 10a (using the "י" of the page numeral): " Meir", in square script, presumably handwritten by the Meir Netivim. Inscription on the title page, handwritten by R. Betzalel Margolies, attesting that he received this book from his father the Meir Netivim, and listing their lineage up to R. Yeshaya HaLevi Rabbi of Dubno, brother of the author of this book and of the Taz: " I received this responsa book as a gift from my father the outstanding Torah scholar... R. Meir Margolies, grandson of R. Yeshaya Rabbi of Dubno, brother of the author and of the Taz. So are the words of his son, Betzalel Margolies".
On the approbation leaf following the title page (on the blank side), R. Betzalel records their lineage in further detail: " Betzalel son of R. Meir, son of R. Tzvi Hirsh Margolies, son-in-law of the leader of the entire diaspora R. Mordechai Mordush Auerbach of Germany, son-in-law of R. Tzadok Shebreshiner a leader of the Council of the Four Lands, son-in-law of R. Yeshaya HaLevi Rabbi of Dubno, brother of R. Yitzchak HaLevi author of this book".
There is an additional inscription at the top of the same page, also handwritten by R. Betzalel, torn and partly lacking.
R. Meir Margolies (1700/1708-1790) 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 famous. 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 HaGenazim, 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 Chassidut, 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, Shevil 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".
R. Meir Margolies 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. 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 authored several prominent compositions in revealed and kabbalistic realms of the Torah, in Halachah and in homily. His series of books was named Or Olam, and includes his books on Halachah, 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).
His son, R. Betzalel Margolies (d. 1821), first served as rabbi of Zvhil (Novohrad-Volynskyi), and after the passing of R. Meir in 1790, he succeeded him as rabbi of Ostroh, a position he held for over thirty years. He was renowned as a great Torah scholar and kabbalist, pious and humble. During his tenure, he penned dozens of approbations, some in the form of a poem. He authored Keter Shabbat (unpublished). R. Betzalel was very close to R. Zusha of Anipoli, and whenever R. Zusha came to Ostroh, he would stay at his home.
The lineage inscription found here was published (with a picture) in Kerem Shlomo, Iyar-Sivan 1989, pp. 44-45.
[2], 31 leaves. Lacking final two leaves. 30.5 cm. Fair condition. Stains and wear. Worming and tears to title page and other leaves, affecting text.
Variant: the approbations on verso of title page do not appear in all copies. In some copies, a leaf with the approbations was attached to the verso of the title page.
The book is bound with:
Torat Chaim, novellae on Tractates Bava Kama, Bava Metzia, Bava Batra, Eruvin, Sanhedrin, Shevuot, Pesachim, Avoda Zara and Chulin, by R. Avraham Chaim Schorr. Frankfurt an der Oder, [1734].
[1], 103, 105-148 leaves. Engraved title page. Fair condition. Stains and wear. Worming. Tears to title page, affecting engravings. Tears to several other leaves, affecting text.
2 books in one volume. New leather binding.
Category
Manuscripts and Letters – Chassidic Luminaries
Catalogue
Auction 83 - Part I - Rare and Important Items
November 23, 2021
Opening: $3,000
Estimate: $5,000 - $8,000
Sold for: $8,750
Including buyer's premium
Official document dating from the earliest beginnings of the Jewish community of Mantua, granting the community's administration permission to establish a kosher slaughterhouse, and detailing the conditions for its maintenance. Written in brown ink on vellum; signed. With large wax seal (broken) of Federico II, Duke of Mantua. Mantua, September 5, 1532. Latin.
Charter bestowed to the Jewish community of Mantua by Duke Federico II of Gonzaga. Grants permission to establish and maintain a separate (kosher) slaughterhouse, with a Jewish ritual slaughterer, and supply the city's Jews with meat, to be slaughtered in accordance with their religious requirements. This manuscript contains important documentation concerning the composition of the community's governing bodies during its early years: a six-member Jewish council consisting of three moneylenders and three elected officials (according to the historian Shlomo Simonsohn, these councils were the Jewish community's earliest governing bodies, predating the establishment of more formal committees).
The Jewish community of Mantua gained formal recognition from the authorities in 1511, in a charter issued in the name of Duke Federico II. The present charter was issued some twenty years after the Jewish community was formally recognized, and it is among the earliest extant documents to refer to the community by name.
See: Shlomo Simonsohn, "History of the Jews in the Duchy of Mantua." Tel Aviv and Jerusalem: Tel Aviv University and the Ben-Zvi Institute, 1963-63, Hebrew. pp. 246, 368, and 569-70.
Approx. 33X43.5 cm. Good-fair condition. Stains. Fold lines. Small holes and open tears to edges and fold lines (with minor damage to date listing), mostly repaired with paper. Long tear (8.5 cm) to bottom right corner, sewn (contemporary repair; no damage to text). Wax seal deteriorated, with large missing piece. Handwritten notation to back.
Charter bestowed to the Jewish community of Mantua by Duke Federico II of Gonzaga. Grants permission to establish and maintain a separate (kosher) slaughterhouse, with a Jewish ritual slaughterer, and supply the city's Jews with meat, to be slaughtered in accordance with their religious requirements. This manuscript contains important documentation concerning the composition of the community's governing bodies during its early years: a six-member Jewish council consisting of three moneylenders and three elected officials (according to the historian Shlomo Simonsohn, these councils were the Jewish community's earliest governing bodies, predating the establishment of more formal committees).
The Jewish community of Mantua gained formal recognition from the authorities in 1511, in a charter issued in the name of Duke Federico II. The present charter was issued some twenty years after the Jewish community was formally recognized, and it is among the earliest extant documents to refer to the community by name.
See: Shlomo Simonsohn, "History of the Jews in the Duchy of Mantua." Tel Aviv and Jerusalem: Tel Aviv University and the Ben-Zvi Institute, 1963-63, Hebrew. pp. 246, 368, and 569-70.
Approx. 33X43.5 cm. Good-fair condition. Stains. Fold lines. Small holes and open tears to edges and fold lines (with minor damage to date listing), mostly repaired with paper. Long tear (8.5 cm) to bottom right corner, sewn (contemporary repair; no damage to text). Wax seal deteriorated, with large missing piece. Handwritten notation to back.
Category
Italian Jewry – Books and Documents
Catalogue
Auction 83 - Part I - Rare and Important Items
November 23, 2021
Opening: $1,000
Estimate: $2,000 - $3,000
Sold for: $2,750
Including buyer's premium
Discorso circa il stato de gl'hebrei et in particolar dimoranti nell'inclita città di Venetia – "Discourse on the State of the Jews, and in particular those dwelling in the illustrious city of Venice, " by Simone Luzzatto. Venice: Gioanne Calleoni, 1638. First edition. Italian.
First edition of the "Discourse on the state of the Jews of Venice, " the highly influential book written by Simone (Simcha) Luzzatto (1582-1663), published roughly a hundred and fifty years after the Expulsion from Spain (1492) and approximately seventy years after the expulsion of Jews from the Papal States. Luzzatto's book represented an attempt to convince the rulers of Venice that the Jews were bringing prosperity to the Republic of Venice, and did not in any way pose a threat to its Christian character.
The book consists of eighteen short chapters ("considerations"), written in the flowery style characteristic of 17th-century baroque Europe, and presents a comprehensive overview. This is one of the most important of extant testimonies regarding the Jews of Venice in this period of history, dealing with the customs and character of the typical Jewish subject; the Jewish faith and its universalist foundations; the proficiency of Jews in trade and the Jewish contribution to the economic development of large cities; an analysis of the deficiencies of the Jewish character; and, in addition, a detailed account of the dispersion of the Jewish people throughout the lands of the world, from Persia in the east to the Atlantic coast in the west – the first published account of its kind since the time of Benjamin of Tudela (1130-1173 CE). Some of the chapters of the work – whose intended readership is Christian scholars and rulers – include surprisingly unconventional and uniquely curious "defense arguments." For instance, in the fifth consideration ("Of the Deference and Promptness of the Jews in Obeying"), Luzzatto describes – as a positive attribute – the ease with which edicts and taxes can be imposed on the Jew: " The Jews, however, were always willing to obey public commands with swift compliance, for they are dispersed and scattered all over the world and deprived of any source of protection, so that when particular taxes were imposed on them, they never dared to utter or formulate so much as a simple complaint." In the eighteenth chapter, Luzzatto attempts to underline the similarities between Jewish and Catholic views regarding the afterlife: " And even though their authors do not frequently mention the word 'purgatory, ' they divide the fate of the separated soul into three parts: beatitude, finite temporal punishment, and the eternal." In addition, the eleventh chapter – one of the most beautifully written segments of the book – features a lengthy and poetic testimony regarding the character, weaknesses, and strengths of the Jews as a people: " Nonetheless, should someone still wish to investigate the universal habits [they share], one could say that they are a Nation of a fainthearted, cowardly, and half-hearted spirit, incapable in their present situation of any political government... Their errors and offences are almost always more spineless and wretched than atrocious... The internal image of our soul is composed of a mosaic that appears to form a single idea. Upon approaching it, however, one sees that it is made up of various fragments of cheap and precious stones put together."
The English quotes above are taken from Simone Luzzatto, "Discourse on the State of the Jews." Bilingual edition edited, translated, and commented by Giuseppe Veltri and Anna Lissa. Berlin/Boston: De Gruyter, 2019. For more information, see Dante Lattes, "Ma'amar al Yehudei Venezia." Jerusalem: Mossad Bialik, 1950. Introductions by Riccardo Benjamin Bachi and Moses Avigdor Shulvass.
92 ff., approx. 20 cm. Includes a listing of errata absent from most other copies. Good condition. Creases and stains. Open tears and worming to several leaves (with damage to text on final leaf), some professionally restored. Handwritten notations and marks to title page and a number of additional leaves. New vellum binding, with ribbon ties and gilt lettering to spine. Bookplate to front inside binding.
First edition of the "Discourse on the state of the Jews of Venice, " the highly influential book written by Simone (Simcha) Luzzatto (1582-1663), published roughly a hundred and fifty years after the Expulsion from Spain (1492) and approximately seventy years after the expulsion of Jews from the Papal States. Luzzatto's book represented an attempt to convince the rulers of Venice that the Jews were bringing prosperity to the Republic of Venice, and did not in any way pose a threat to its Christian character.
The book consists of eighteen short chapters ("considerations"), written in the flowery style characteristic of 17th-century baroque Europe, and presents a comprehensive overview. This is one of the most important of extant testimonies regarding the Jews of Venice in this period of history, dealing with the customs and character of the typical Jewish subject; the Jewish faith and its universalist foundations; the proficiency of Jews in trade and the Jewish contribution to the economic development of large cities; an analysis of the deficiencies of the Jewish character; and, in addition, a detailed account of the dispersion of the Jewish people throughout the lands of the world, from Persia in the east to the Atlantic coast in the west – the first published account of its kind since the time of Benjamin of Tudela (1130-1173 CE). Some of the chapters of the work – whose intended readership is Christian scholars and rulers – include surprisingly unconventional and uniquely curious "defense arguments." For instance, in the fifth consideration ("Of the Deference and Promptness of the Jews in Obeying"), Luzzatto describes – as a positive attribute – the ease with which edicts and taxes can be imposed on the Jew: " The Jews, however, were always willing to obey public commands with swift compliance, for they are dispersed and scattered all over the world and deprived of any source of protection, so that when particular taxes were imposed on them, they never dared to utter or formulate so much as a simple complaint." In the eighteenth chapter, Luzzatto attempts to underline the similarities between Jewish and Catholic views regarding the afterlife: " And even though their authors do not frequently mention the word 'purgatory, ' they divide the fate of the separated soul into three parts: beatitude, finite temporal punishment, and the eternal." In addition, the eleventh chapter – one of the most beautifully written segments of the book – features a lengthy and poetic testimony regarding the character, weaknesses, and strengths of the Jews as a people: " Nonetheless, should someone still wish to investigate the universal habits [they share], one could say that they are a Nation of a fainthearted, cowardly, and half-hearted spirit, incapable in their present situation of any political government... Their errors and offences are almost always more spineless and wretched than atrocious... The internal image of our soul is composed of a mosaic that appears to form a single idea. Upon approaching it, however, one sees that it is made up of various fragments of cheap and precious stones put together."
The English quotes above are taken from Simone Luzzatto, "Discourse on the State of the Jews." Bilingual edition edited, translated, and commented by Giuseppe Veltri and Anna Lissa. Berlin/Boston: De Gruyter, 2019. For more information, see Dante Lattes, "Ma'amar al Yehudei Venezia." Jerusalem: Mossad Bialik, 1950. Introductions by Riccardo Benjamin Bachi and Moses Avigdor Shulvass.
92 ff., approx. 20 cm. Includes a listing of errata absent from most other copies. Good condition. Creases and stains. Open tears and worming to several leaves (with damage to text on final leaf), some professionally restored. Handwritten notations and marks to title page and a number of additional leaves. New vellum binding, with ribbon ties and gilt lettering to spine. Bookplate to front inside binding.
Category
Italian Jewry – Books and Documents
Catalogue
!["[...] Capitulaciones del modo que se deve governar la hebra de casar huerfanas y donzellas [...] de nuevo reformadas, y](https://files.kedem-auctions.com/files/Sale83a-public/80_1.jpg "Revised Regulations Governing the Livorno Sephardic Jewish Community's")
!["[...] Capitulaciones del modo que se deve governar la hebra de casar huerfanas y donzellas [...] de nuevo reformadas, y](https://files.kedem-auctions.com/files/Sale83a-public/80_2.jpg "Revised Regulations Governing the Livorno Sephardic Jewish Community's")
Auction 83 - Part I - Rare and Important Items
November 23, 2021
Opening: $1,000
Estimate: $2,000 - $3,000
Sold for: $1,250
Including buyer's premium
"[...] Capitulaciones del modo que se deve governar la hebra de casar huerfanas y donzellas [...] de nuevo reformadas, y acresentadas este año 5466" ["Regulation governing the form of management of the Dowry Society for the Marriage of Female Orphans and Maidens... reformed and added this year, 5466 (1706 CE)]." Livorno: Jacopo Valfisi, 1706. Spanish.
Booklet of rules and regulations for the dowry society of the community of Jews of Spanish-Portuguese extraction in Livorno (Italy), "la hebra de casar huerfanas y donzellas" ("Society for the Marriage of Female Orphans and Maidens"), reformed and ratified in 1706.
Rare. Not in OCLC.
Handwritten addendum (Spanish) dated 17th of Nisan, 5471 (April 6, 1711) on back flyleaf.
The society known as "la hebra de casar huerfanas y donzellas" ("Society for the Marriage of Female Orphans and Maidens") of the community of Jews of Spanish-Portuguese extraction in Livorno, was established in 1644 with the approval of Ferdinando II de' Medici, Grand Duke of Tuscany. The Livorno society modeled itself after earlier, existing funds for dowering brides in Amsterdam and Venice, and in its founding rules and regulations, it expressly declared its intention to operate in accordance with the Venetian example. Although the name of the society underscored the charity work it had conducted, it fundamentally functioned as a mutual aid society; it was, in effect, an instrument in preserving the social and financial status of the community's wealthier members. Membership in the society served as an indicator of wealth and social status in the Jewish community, and was passed on as an inheritance from one generation to the next. Society members were required to deposit a significant sum of money in its coffers, and after a number of years of unblemished membership, their daughters and female family members would qualify for generous dowries, even if the family had lost its personal wealth in the meantime. If sufficient funds were still available in the society's treasury after dowries had been granted to brides with priority status, dowries would also be granted to orphans and brides from poor families; even then, however, priority would be given to young women who had worked as servants in the homes of the society's members.
Among members of the Italian merchant class at the dawn of the Modern Era, the dowry represented the financial cornerstone of the family business, and by granting a respectable dowry to the next generation, the joint fund would be giving the younger generation a fiscal head start. The society's code included an extensive section that dealt in great detail with the manner in which the society's money would be invested; it listed numerous stipulations and provisos ensuring that the fund's assets would not be squandered through risky or potentially harmful investments. For instance, an investment in maritime commerce would necessitate the purchase of a comprehensive insurance policy. In addition, the society's liquid assets would be kept in a house secured with three separate locks, with the keys kept in a locked room in the synagogue, which also had a triple lock.
The society's rules and regulations reflected, among other things, its wish to strengthen adherence among its members and beneficiaries to Judaism; it was forbidden to invest in merchant ships destined for the Iberian Peninsula (where practicing Judaism was banned); society members who renounced their Jewish faith, or returned to Spain and Portugal and remained there for over a year – an act considered tantamount to converting to Christianity – had their membership revoked. If it was discovered that a couple had carnal knowledge of each other prior to the actual Jewish wedding ceremony, the husband would be compelled to return the dowry money he had been granted.
The historical records indicate that the actions of the society's founders – their financial acumen and their insistence on conducting the society according to their own meticulous rules and regulations – proved themselves over time; the society steadily augmented its assets, and functioned until the outbreak of the First World War, when the state finally expropriated its holdings and diverted them to assist war orphans.
67 pp., 20 cm. Parchment binding. Good condition. Stains, mostly minor. On p. 22, a printed strip of paper was pasted on as a means of amending the text at the time of printing. Worming to endpapers. Minor blemishes. Blemishes and stains to boards.
References:
1. Nourit Melcer-Padon, "Charity Begins at Home: Reflections on the Dowry Society of Livorno." In: Religious Changes and Cultural Transformations in the Early Modern Western Sephardic Communities, 2019.
2. Moises Orfali, "The Portuguese Dowry Society in Livorno and the Marrano Diaspora." In Studia Rosenthaliana, Vol 35, 2001.
Booklet of rules and regulations for the dowry society of the community of Jews of Spanish-Portuguese extraction in Livorno (Italy), "la hebra de casar huerfanas y donzellas" ("Society for the Marriage of Female Orphans and Maidens"), reformed and ratified in 1706.
Rare. Not in OCLC.
Handwritten addendum (Spanish) dated 17th of Nisan, 5471 (April 6, 1711) on back flyleaf.
The society known as "la hebra de casar huerfanas y donzellas" ("Society for the Marriage of Female Orphans and Maidens") of the community of Jews of Spanish-Portuguese extraction in Livorno, was established in 1644 with the approval of Ferdinando II de' Medici, Grand Duke of Tuscany. The Livorno society modeled itself after earlier, existing funds for dowering brides in Amsterdam and Venice, and in its founding rules and regulations, it expressly declared its intention to operate in accordance with the Venetian example. Although the name of the society underscored the charity work it had conducted, it fundamentally functioned as a mutual aid society; it was, in effect, an instrument in preserving the social and financial status of the community's wealthier members. Membership in the society served as an indicator of wealth and social status in the Jewish community, and was passed on as an inheritance from one generation to the next. Society members were required to deposit a significant sum of money in its coffers, and after a number of years of unblemished membership, their daughters and female family members would qualify for generous dowries, even if the family had lost its personal wealth in the meantime. If sufficient funds were still available in the society's treasury after dowries had been granted to brides with priority status, dowries would also be granted to orphans and brides from poor families; even then, however, priority would be given to young women who had worked as servants in the homes of the society's members.
Among members of the Italian merchant class at the dawn of the Modern Era, the dowry represented the financial cornerstone of the family business, and by granting a respectable dowry to the next generation, the joint fund would be giving the younger generation a fiscal head start. The society's code included an extensive section that dealt in great detail with the manner in which the society's money would be invested; it listed numerous stipulations and provisos ensuring that the fund's assets would not be squandered through risky or potentially harmful investments. For instance, an investment in maritime commerce would necessitate the purchase of a comprehensive insurance policy. In addition, the society's liquid assets would be kept in a house secured with three separate locks, with the keys kept in a locked room in the synagogue, which also had a triple lock.
The society's rules and regulations reflected, among other things, its wish to strengthen adherence among its members and beneficiaries to Judaism; it was forbidden to invest in merchant ships destined for the Iberian Peninsula (where practicing Judaism was banned); society members who renounced their Jewish faith, or returned to Spain and Portugal and remained there for over a year – an act considered tantamount to converting to Christianity – had their membership revoked. If it was discovered that a couple had carnal knowledge of each other prior to the actual Jewish wedding ceremony, the husband would be compelled to return the dowry money he had been granted.
The historical records indicate that the actions of the society's founders – their financial acumen and their insistence on conducting the society according to their own meticulous rules and regulations – proved themselves over time; the society steadily augmented its assets, and functioned until the outbreak of the First World War, when the state finally expropriated its holdings and diverted them to assist war orphans.
67 pp., 20 cm. Parchment binding. Good condition. Stains, mostly minor. On p. 22, a printed strip of paper was pasted on as a means of amending the text at the time of printing. Worming to endpapers. Minor blemishes. Blemishes and stains to boards.
References:
1. Nourit Melcer-Padon, "Charity Begins at Home: Reflections on the Dowry Society of Livorno." In: Religious Changes and Cultural Transformations in the Early Modern Western Sephardic Communities, 2019.
2. Moises Orfali, "The Portuguese Dowry Society in Livorno and the Marrano Diaspora." In Studia Rosenthaliana, Vol 35, 2001.
Category
Italian Jewry – Books and Documents
Catalogue
Auction 83 - Part I - Rare and Important Items
November 23, 2021
Opening: $1,000
Estimate: $2,000 - $4,000
Sold for: $1,500
Including buyer's premium
Micrography forming the Hebrew letter "aleph" in Ashkenazi style; consisting of the Hebrew piyyut (liturgical poem) for Rosh HaShanah, "Ahot Ketanah" ("Little Sister") by Rabbi Abraham Hazan Gerondi. [Italy, 1828]. Hebrew.
A distinctively unique work of micrography. Ink on paper. Evidently inscribed towards Rosh HaShanah of Hebrew Year 5589 (1828). The Hebrew year is noted at the end of the poem, following the (Hebrew) words "Let the year and its blessings begin."
The piyyut "Ahot Ketanah" ("Little Sister') was written in the 13th century by the famed kabbalist, Rabbi Abraham Hazan Gerondi (i.e., "of Gerona"), who belonged to a select group of kabbalists living in Gerona, Spain. Included among the members of the group were Nahmanides, Rabbi Jonah ben Abraham Gerondi (author of "Sha'arei Teshuvah"), and Rabbi Zerachiah ben Isaac ha-Levi Gerondi (author of "Menorat HaMa'or"). This piyyut, which opens with the words "The little sister – her prayers / she prepares and proclaims her praises, " and concludes with "Let the year and its curses conclude… Let the year and its blessings begin, " was particularly cherished and beloved by Jewish communities. For hundreds of years, the piyyut has served as the opening words to the Rosh HaShanah prayers, and although it is chanted primarily in Sephardi congregations, it also appears in Ashkenazi "mahzorim" (special High Holiday prayer books).
Approx. 5.8X5.5 cm (uneven margins). Good condition. Stains. Framed in 13X9 cm frame (openable).
A distinctively unique work of micrography. Ink on paper. Evidently inscribed towards Rosh HaShanah of Hebrew Year 5589 (1828). The Hebrew year is noted at the end of the poem, following the (Hebrew) words "Let the year and its blessings begin."
The piyyut "Ahot Ketanah" ("Little Sister') was written in the 13th century by the famed kabbalist, Rabbi Abraham Hazan Gerondi (i.e., "of Gerona"), who belonged to a select group of kabbalists living in Gerona, Spain. Included among the members of the group were Nahmanides, Rabbi Jonah ben Abraham Gerondi (author of "Sha'arei Teshuvah"), and Rabbi Zerachiah ben Isaac ha-Levi Gerondi (author of "Menorat HaMa'or"). This piyyut, which opens with the words "The little sister – her prayers / she prepares and proclaims her praises, " and concludes with "Let the year and its curses conclude… Let the year and its blessings begin, " was particularly cherished and beloved by Jewish communities. For hundreds of years, the piyyut has served as the opening words to the Rosh HaShanah prayers, and although it is chanted primarily in Sephardi congregations, it also appears in Ashkenazi "mahzorim" (special High Holiday prayer books).
Approx. 5.8X5.5 cm (uneven margins). Good condition. Stains. Framed in 13X9 cm frame (openable).
Category
Graphic Art, Drawings, Jewish Ceremonial Art and Various Objects
Catalogue
Auction 83 - Part I - Rare and Important Items
November 23, 2021
Opening: $1,500
Estimate: $3,000 - $5,000
Sold for: $2,375
Including buyer's premium
Small "Shiviti, " with fine representations of the "LaMenatze'ah" Menorah and Temple vessels, and with Biblical verses, abbreviations, and kabbalistic names, used for purposes of protection and defense. Scribe: Joshua Nahman of Ancona (Italy). Rome, 5591 [1831].
Ink and pencil on parchment.
An artistically rendered "Shiviti" with illustrations of the Temple Menorah (Seven-branched Candelabrum) and Temple vessels, and an additional illustration of a small Menorah enclosed within a Star of David (at the base of the large Menorah). The illustrations are in pencil, with ink delicately added to create an illusion of shadows and depth.
The work is replete with letter combinations, initials (abbreviations), Biblical verses, and names, bearing the potential, in kabbalistic thought, of offering protection and defense. Some of the specific devices used here are rather unusual, and not commonly found on "Shiviti" of this sort. For instance, the verses of Psalms 4 are enclosed within rectangular ornaments on either side of the shaft of the large Menorah; they are written in reverse, beginning at the end on the bottom left and concluding at the beginning, on the top right.
The artist-scribe has signed his name in the bottom margin: " Created by … Joshua Nahman … of the City of Ancona [Italy], here in Rome, Year 5591 [1831 CE]."
Approx. 17.5X10 cm. Good condition. Stains and some fading to ink. Framed in 29X20 cm carved wooden frame (openable).
Ink and pencil on parchment.
An artistically rendered "Shiviti" with illustrations of the Temple Menorah (Seven-branched Candelabrum) and Temple vessels, and an additional illustration of a small Menorah enclosed within a Star of David (at the base of the large Menorah). The illustrations are in pencil, with ink delicately added to create an illusion of shadows and depth.
The work is replete with letter combinations, initials (abbreviations), Biblical verses, and names, bearing the potential, in kabbalistic thought, of offering protection and defense. Some of the specific devices used here are rather unusual, and not commonly found on "Shiviti" of this sort. For instance, the verses of Psalms 4 are enclosed within rectangular ornaments on either side of the shaft of the large Menorah; they are written in reverse, beginning at the end on the bottom left and concluding at the beginning, on the top right.
The artist-scribe has signed his name in the bottom margin: " Created by … Joshua Nahman … of the City of Ancona [Italy], here in Rome, Year 5591 [1831 CE]."
Approx. 17.5X10 cm. Good condition. Stains and some fading to ink. Framed in 29X20 cm carved wooden frame (openable).
Category
Graphic Art, Drawings, Jewish Ceremonial Art and Various Objects
Catalogue
Auction 83 - Part I - Rare and Important Items
November 23, 2021
Opening: $1,500
Estimate: $3,000 - $5,000
Sold for: $3,000
Including buyer's premium
Ketubah recording the marriage of the groom Shlomo son of R. Avraham Pariente, with the bride Freha daughter of R. Avraham Wahnoun. Tétouan (Morocco), Sivan 1862.
Ink on parchment; oil paint.
Decorated ketubah; the text is framed by a fine Moorish arch, surrounded by foliate ornaments in tones of green and orange. The arch is flanked by two birds, and surmounted by the traditional blessing "BeSimna Tava...". The ketubah is topped with a cornice decorated with diamond shapes filled with foliage.
Witnesses' signatures at the foot of the ketubah: R. Yitzchak ben Walid Rabbi of the city, and R. Vidal Israel – a local dayan.
R. Yitzchak Ben Walid (1777-1870), chief rabbi of Tétouan and leading kabbalist in Morocco. Renowned as a holy man and wonder-worker. Already in his youth, he stood out for his purity, holiness and asceticism. He was the disciple of two Moroccan Torah leaders, R. Menachem Nahon and R. Moshe HaLevy. After the passing of R. Moshe HaLevy, he was asked by the Tétouan community to succeed him as rabbi of the city. He initially refused, and fled to Gibraltar to avoid having to assume this position, yet after his hideout was discovered, he eventually acceded to the pleas of the community rabbis and accepted the position. R. Yitzchak Ben Walid was known as a leading halachic authority, and many halachic questions were sent to him from throughout Morocco and even other countries. His responsa were published in the two volumes of his book Responsa VaYomer Yitzchak (Livorno, 1876). He passed away at the age of 93 as Shabbat was entering, while reciting Mizmor Shir LeYom HaShabbat.
R. Yitzchak Ben Walid was renowned amongst Moroccan Jews as a holy man and wonder-worker, and even after his passing, he was famous for the great salvations which occurred in his merit. His holy staff helped barren women conceive and healed the sick. There is a longstanding tradition of visiting his gravesite on the anniversary of his passing, and this day is commemorated throughout the world.
R. Vidal Israel, whose signature also appears on this ketubah, was a leading Tétouan Torah scholar, and served as dayan alongside R. Yitzchak ben Walid. He is mentioned on the certificate of rabbinic appointment of R. Yitzchak ben Walid as one of the leading rabbis appointing him to this position.
40.5X29 cm. Good condition. Minor defects and creases. Stains. Tiny holes. Ink smudging and losses to paint in a few places.
Ink on parchment; oil paint.
Decorated ketubah; the text is framed by a fine Moorish arch, surrounded by foliate ornaments in tones of green and orange. The arch is flanked by two birds, and surmounted by the traditional blessing "BeSimna Tava...". The ketubah is topped with a cornice decorated with diamond shapes filled with foliage.
Witnesses' signatures at the foot of the ketubah: R. Yitzchak ben Walid Rabbi of the city, and R. Vidal Israel – a local dayan.
R. Yitzchak Ben Walid (1777-1870), chief rabbi of Tétouan and leading kabbalist in Morocco. Renowned as a holy man and wonder-worker. Already in his youth, he stood out for his purity, holiness and asceticism. He was the disciple of two Moroccan Torah leaders, R. Menachem Nahon and R. Moshe HaLevy. After the passing of R. Moshe HaLevy, he was asked by the Tétouan community to succeed him as rabbi of the city. He initially refused, and fled to Gibraltar to avoid having to assume this position, yet after his hideout was discovered, he eventually acceded to the pleas of the community rabbis and accepted the position. R. Yitzchak Ben Walid was known as a leading halachic authority, and many halachic questions were sent to him from throughout Morocco and even other countries. His responsa were published in the two volumes of his book Responsa VaYomer Yitzchak (Livorno, 1876). He passed away at the age of 93 as Shabbat was entering, while reciting Mizmor Shir LeYom HaShabbat.
R. Yitzchak Ben Walid was renowned amongst Moroccan Jews as a holy man and wonder-worker, and even after his passing, he was famous for the great salvations which occurred in his merit. His holy staff helped barren women conceive and healed the sick. There is a longstanding tradition of visiting his gravesite on the anniversary of his passing, and this day is commemorated throughout the world.
R. Vidal Israel, whose signature also appears on this ketubah, was a leading Tétouan Torah scholar, and served as dayan alongside R. Yitzchak ben Walid. He is mentioned on the certificate of rabbinic appointment of R. Yitzchak ben Walid as one of the leading rabbis appointing him to this position.
40.5X29 cm. Good condition. Minor defects and creases. Stains. Tiny holes. Ink smudging and losses to paint in a few places.
Category
Graphic Art, Drawings, Jewish Ceremonial Art and Various Objects
Catalogue
Auction 83 - Part I - Rare and Important Items
November 23, 2021
Opening: $12,000
Estimate: $15,000 - $20,000
Sold for: $30,000
Including buyer's premium
Mahzor (prayer book) for regular use during the entire year, according to the Italian ("Italiani") rite. Venice, [1772]. Two parts in one volume, with ornate silver binding bearing emblem of the Pugliese family.
Front and back binding with cartouches and scrolling acanthus leaves as decorative elements; the front cartouche contains the Pugliese family emblem – a house with a spiraling chimney. The back cartouche remains blank. Spine with vegetal patterns.
A Pugliese family emblem, similar to the one on the present binding, has also been documented on a ketubah (marriage contract) from Casale Monferrato in the Piedmont region of Italy, dated 1672, now in the collection of the Jewish Theological Seminary (JTS) of America, KET 32. Another ketubah originating from the same place, dated 1756, also bears a Pugliese family emblem, albeit slightly different from the others insofar as it features a house with flames erupting through the doorway (see "Il matrimonio ebraico, le ketubbot dell'Archivio Terracini, a cura di Micaela Vitale, " Torino, 1997, p. 164). A third ketubah relevant to this subject, also from the JTS collection (KET 333), drawn in Mantua, Italy, and dated 1865, documents the marriage of a son of the Pugliese family to a daugher of the Segre family (see below). A faded ownership notation on the flyleaf opposite the title page, dating from the 19th century, gives the name " Elisa Ottolenghi Segre"; in all likelihood, this is the signature of Elisa (Leah) Ottolenghi née Segre (d. 1922), wife of Giuseppe Ottolenghi (1838-1904), a Jewish Italian politician and army officer who served as a senator and as the Italian government's minister of war, and also held a number of high-ranking military positions.
Binding: Silver (unmarked), repoussé and engraved. Height: 18 cm. Width: 13.5 cm. Spine width: 6 cm. Good condition. Silver clasps, head cap and tail cap may have been replaced in the 19th century.
Prayer book: 224 [i. e. 284] ff; 322 ff. Stains. Minor creases. Minor worming and few tears (with minor damage to text). Detached leaf and several loose leaves. Margins of two final leaves reinforced with paper strips.
For an additional binding bearing the Pugliese family emblem, see: Sotheby's, Important Judaica, New York, 20 December 2017, lot 86.
Front and back binding with cartouches and scrolling acanthus leaves as decorative elements; the front cartouche contains the Pugliese family emblem – a house with a spiraling chimney. The back cartouche remains blank. Spine with vegetal patterns.
A Pugliese family emblem, similar to the one on the present binding, has also been documented on a ketubah (marriage contract) from Casale Monferrato in the Piedmont region of Italy, dated 1672, now in the collection of the Jewish Theological Seminary (JTS) of America, KET 32. Another ketubah originating from the same place, dated 1756, also bears a Pugliese family emblem, albeit slightly different from the others insofar as it features a house with flames erupting through the doorway (see "Il matrimonio ebraico, le ketubbot dell'Archivio Terracini, a cura di Micaela Vitale, " Torino, 1997, p. 164). A third ketubah relevant to this subject, also from the JTS collection (KET 333), drawn in Mantua, Italy, and dated 1865, documents the marriage of a son of the Pugliese family to a daugher of the Segre family (see below). A faded ownership notation on the flyleaf opposite the title page, dating from the 19th century, gives the name " Elisa Ottolenghi Segre"; in all likelihood, this is the signature of Elisa (Leah) Ottolenghi née Segre (d. 1922), wife of Giuseppe Ottolenghi (1838-1904), a Jewish Italian politician and army officer who served as a senator and as the Italian government's minister of war, and also held a number of high-ranking military positions.
Binding: Silver (unmarked), repoussé and engraved. Height: 18 cm. Width: 13.5 cm. Spine width: 6 cm. Good condition. Silver clasps, head cap and tail cap may have been replaced in the 19th century.
Prayer book: 224 [i. e. 284] ff; 322 ff. Stains. Minor creases. Minor worming and few tears (with minor damage to text). Detached leaf and several loose leaves. Margins of two final leaves reinforced with paper strips.
For an additional binding bearing the Pugliese family emblem, see: Sotheby's, Important Judaica, New York, 20 December 2017, lot 86.
Category
Graphic Art, Drawings, Jewish Ceremonial Art and Various Objects
Catalogue