Manuscript, Siddur Kavanot HaAri, with kabbalistic commentaries and kavanot, following the redaction of R. Meir Poppers; prayers for weekdays, Shabbat, festivals and High Holidays; daily conduct; kavanot for ritual immersion; order of study and Tikkun Chatzot; Passover Haggadah; counting of the Omer and order of Hakafot; kavanot for marriage, Brit Milah and other mitzvot; and more. [Europe, ca. 18th century].
Neat Ashkenazic script (square, semi-cursive and cursive). Neat copying by a skilled scribe; [14] leaves at the beginning of the manuscript were presumably added by a different scribe.
On leaf 90, two menorahs which serve as segulah against plagues (as part of the Tikkun against plagues which begins on leaf 88): a LaMenatze'ach Menorah and an additional menorah comprising the initials of Psalm 91 (starting with Psalms 90:17 – Viyhi Noam).
On p. 60b, fine geometric ornament with kavanot for the Shabbat meals (the leaf was written upside down).
On p. 55a, the scribe writes at the beginning of one paragraph: "I copied this from the siddur of the maggid of Skolye, and he heard it from the maggid R. Chaim of Tarni…". He later writes again: "From R. Chaim of Tarni…". We were not able to ascertain the identity of the Maggid of Skolye who wrote a Siddur Kavanot HaAri, yet two suggestions can be considered: the inscription may be referring to R. Shlomo Lutsker (d. 1813), close disciple of the Maggid of Mezeritch, who edited and published his teacher's book Maggid Devarav LeYaakov. He reputedly served as maggid in Skol (Sokal). In his approbation to the book Dibrat Shlomo (Zhovkva, 1848), the Chozeh of Lublin refers to him as "R. Shlomo, maggid of Skol…". A second possibility is that the inscription is referring to R. Meir of Skolye (Skole; d. 1738), a Torah scholar in the famous Brody kloiz (see: Arim VeImahot BeYisrael, VI, Jerusalem 1955, pp. 60, 74, 340).
The identity of the maggid R. Chaim of Tarni mentioned here is likewise unclear (R. Yosef Yuspa Segal in his book Noheg KaTzon Yosef, laws of Shabbat, section 23, quotes teachings he heard from R. Chaim, reprover of Tarni).
P. 55b contains a prayer to be recited at the Western Wall – the scribe mentions his teacher's practice of visiting the Western Wall every Shabbat, a practice which drew the opposition of all the Ashkenazi rabbis of Jerusalem (this prayer was only copied in some of the Ashkenazi manuscripts of Siddur HaAri).

[14] leaves; 11-145, 145-157, [1], 158-201 leaves (original foliation ends with leaf 168, rest of foliation in pencil, from a later period). Leaves marked 198-200 erroneously bound at the end, originally intended to be before leaf 162. 18.5 cm. Overall good-fair condition. Stains, including dampstains. Worming. Marginal tears to some leaves, affecting text in several places, repaired in part with paper and tape. Early parchment binding, with worming and blemishes (repaired).

Reference: Batsheva Goldman Ida, Hasidic Art and the Kabbalah, Leiden-Boston: Brill, 2018. The present manuscript is photographed on pp. 47 and 50.
The manuscript is photographed in: Uri Kroizer, Yair Harel et al. (editors), 101 Sacred Hebrew Songs, All Times, Sabbath, Life Cycle, Year Cycle, Jerusalem: Snunit, [2017], p. 93.
Provenance: The Gross Family Collection, Tel Aviv, EE.011.032.

Manuscripts of Siddur HaAri from Ashkenazi Countries in the Gross Family Collection
One of the works which assumed a unique style in Ashkenazi countries was the siddur with kavanot of the Arizal. This siddur was brought to print, and the editions issued by Chassidic kabbalists gained special prominence: Siddur HaAri, Zhovkva 1781 – printed by the Torah scholars of the Brody Kloiz; Siddur R. Asher Margaliot – printed in Lviv 1788; Siddur R. Shabtai of Rashkov – printed in Korets 1794; and others.
There is an interesting difference between the printed siddurim and the manuscript siddurim known to us (our acknowledgments to R. Yosef Avivi who raised this distinction): the printed siddurim all follow the version of the Zhovkva 1781 edition, which is the text from Mishnat Chassidim. In contrast, the manuscript siddurim comprise the text with the redaction of R. Meir Poppers from the Siddur Or Penei Melech, compiled in 1654. This siddur is actually the prototype of Ashkenazi Arizal siddurim in manuscript form.
Despite their similarities, there are differences between the various manuscripts of Siddur Kavanot HaAri, and occasionally significant ones. These differences are seen in the various additions which the writer – a kabbalist in his own rite in most cases – chose to include, and sometimes in the glosses which were added over the course of the years, and obviously also in the layout, the illustrations and the like.
Presented here is an impressive collection of 18th-century manuscript siddurim with kavanot of the Arizal, from the Gross Family Collection. These manuscripts were scribed in the geographic region and during the era of the advent of Chassidut, and serve as prominent and impressive exemplars of the Ashkenazi Arizal siddurim copied in manuscript at the time.

Manuscript, Etz Chaim – teachings of the Arizal from R. Chaim Vital, edited by R. Meir Poppers with glosses by R. Yitzchak of Posen, scribed by R. Yisrael son of R. Asher of Seltz (Sialiec). [Altona, first half of the 18th century, 1729?].
Particularly neat and meticulous, tiny cursive Ashkenazic script. The manuscript opens with an illustrated title page, and is decorated throughout with splendid illustrations and ornaments, inspired by the title pages and decorative elements found in 18th century Hebrew books printed in Germany and the surroundings, as well as by the typography and decorative elements used by 17th century Amsterdam printers (the illustrations even reproduce the fine lines seen in woodcuts or engravings; manuscripts created by artists of the Moravian school of art were similarly influenced by printed illustrations and ornaments, see Shalom Sabar, Seder Birkat HaMazon, Vienna, 1719/20; see below). The page layout, the initials words and the design of the letters in this manuscript all follow this style.
The illustrated title page depicts Moses and Aaron, angels, and other figures. Besides decorated initial words and various ornaments, the manuscript fratures kabbalistic diagrams and illustrations. It concludes with various kabbalistic illustrations, including circles representing the various Olamot, Ilan Sefirot illustrations, and more. A title page on leaf 215 depicts two lions holding a shield topped with a crown; the shield inscribed: "Glosses relating to the book Etz Chaim" (the leaves which follow contain glosses from the school of R. Moshe Zacuto, later printed at the end of the book Mevo She'arim, Jerusalem 1904).
A chapter from the book Mevo She'arim and a text printed at the end of Sefer Yetzirah (Warsaw 1884) were copied at the end of the volume.
A large plate at the end of the manuscript, folded in three, depicts an Ilan Sefirot – decorated diagram of Hishtalshelut HaOlamot, comprised of circles (some intersecting).
Large open tears to title page, affecting text. The remaining text indicates the book title, a chronogram (possibly incomplete) and part of the scribe's name.
The scribe of this manuscript is R. Yisrael son of R. Asher of Seltz, son-in-law of R. Yuspa Buchbinder of Altona. Four other manuscripts of the book Etz Chaim are known to have been scribed by him (all four with splendid title pages, illustrations and ornaments inspired by engravings and other elements used in printed works): Bodleian Library – Oxford, Mich. 620 (Neubauer 1673), scribed in 1724; Jewish Museum – Prague, Ms. 69, scribed in 1730; National Library of Denmark – Copenhagen, Ms. Hebr. 43, scribed in 1749; Library of Agudas Chassidei Chabad – Brooklyn, Ms. 1188. The title pages of these manuscript all state that they were scribed by R. Yisrael son of R. Asher of Seltz, son-in-law of R. Yuspa Buchbinder of Altona.
The chronogram on the present title page indicates the year 1729 (though it is possible that additional letters were marked in the lacking part of the chronogram, resulting in a later year).
The present version of Etz Chaim is different to the one printed in Korets in 1782. According to R. Yosef Avivi, this is the first redaction of R. Meir Poppers. This redaction was in the possession of R. Yitzchak of Posen, who added his own glosses. This manuscript includes the glosses of R. Yitzchak of Posen, which were written by one of his sons-in-law (these glosses were published by Avivi in his essay Glosses on the Book Etz Chaim by R. Yitzchak of Posen, Moriah, year XIII [1984], issues 1-2, pp. 33-34). These glosses were integrated by the scribe of this manuscript in in-text "windows", in smaller script.
On the title page, later stamps of several generations of the Schlesinger family: "Dr. L. Schlesinger, Hamburg Schlump 11" [his stamp also appears on p. 219a; this is presumably Rabbi Dr. Lipman son of R. Elyakim Getzel Schlesinger, dayan in Hamburg and disciple of the Aruch LaNer, see: B.Z. Jacobson, Esa De'i LemeRachok, p. 54]; "David Schlesinger, Wien"; "Elyakim Schlesinger of Jerusalem… London"; "David Schlesinger, Tel Aviv…". Handwritten ownership inscription: "This book is from the estate of my father, R. David Schlesinger; belongs to both of us, Elyakim and Ze'ev Nachum Schlesinger". Stamps on the title page and in other places: "Moshe ChalfIn".

[3], 27, [1], 27-170, 172-173, 175, 178-219 leaves; [1] large plate folded in three. Lacking leaves 171, 174, 176-177. 36.5 cm. Fair-poor condition. Entire manuscript damaged due to oxidation and ink erosion. Significant browning to text block on many leaves; text occasionally almost illegible. Closed and open tears, with extensive damage to text. Large open tears to title page and several other leaves. All leaves (including folded plate) coated with tissue paper; some paper repairs. Part of title page text and illustration completed by hand. New leather binding.

Reference: Shalom Sabar, Seder Birkat HaMazon, Vienna, 1719/20 – The Earliest Known Illuminated Manuscript by the Scribe-Artist Aaron Wolf Schreiber Herlingen of Gewitsch, in Zechor Davar LeAvdecha: Essays and Studies in Memory of Prof. Dov Rappel, edited by Shmuel Glick and Avraham Grossman, Jerusalem: The Center for Jewish Educational Thought in Memory of Dov Rappel, Lifshitz College, pp. 455-472.

Provenance: The Gross Family Collection, Tel Aviv, GR.011.012.

Remarkable, rare manuscript – encyclopedic compendium of practical kabbalah of tremendous scope: remedies, segulot, protections, amulets, hashbaot and goralot; includes thousands of alphabetical entries, with much information not known from any other source, with numerous diagrams and illustrations. [Eastern Europe, ca. first half of 18th century].
This is the most important manuscript known today on remedies, segulot and practical kabbalah from Ashkenazic countries, superior in its scope and quality to all manuscript compendiums and printed works on these topics. It includes rare material, some of which does not appear in any other source, and bears witness to the medical knowledge, segulot, amulet texts, incantations and hashbaot used by the Baalei Shem (healers) of that period – in the time of the Baal Shem Tov.
The exceptional significance of this manuscript also lies in its early mentions of the Baal Shem Tov, and in the explicit documentation it provides of the kabbalistic secrets which the Baal Shem Tov received from R. Adam Baal Shem – a fact hitherto undocumented in research literature (see below).
The main part of the manuscript – leaves 1-240 – was written by a skilled scribe, who compiled thousands of prescriptions and texts from various sources, and arranged them alphabetically in chapters. Neat Ashkenazic script, with many precise and beautiful, masterfully drawn diagrams and illustrations. Additions were later inserted by various writers in different places in the manuscript and in the blank leaves that remained. Later leaves were also bound with the manuscript. It is evident that the manuscript served several generations of folk healers and Baalei Shem, and was passed on from one to the other for practical use.
The manuscript comprises thousands of entries covering a wide range of topics, including: texts of amulets, hashbaot and incantations for various matters – protection of the home, against thieves, fire and demons; protection for journeys, from enemies, wild beasts, bandits and sorcerers; hashbaot for kefitzat haderech (miraculous travel between two distant places in a brief time); amulets and segulot for pregnancy, easy birth, protection for the mother and baby; remedies and segulot for a wide range of illnesses and ailments; instructions for uncovering hidden matters and future events, to become invisible, and more; annulling sorcery, evil spirits and evil eye; amulets and hashbaot against dybbuk; hashbaot of angels and demons; goralot (lots); segulot for plentiful livelihood and wealth; and many more topics.
The manuscript also includes rare, detailed instructions on how to create a Golem (p. 237a). This section concludes with a warning that it should only be done in case of great necessity.
In many places, the writer notes "tried-and-true".

The Writer's Sources
On a few occasions, the writer mentions his sources. He quotes several times the kabbalist R. Naftali Katz author of Semichat Chachamim (who passed away in 1719; for instance: "In the name of the prominent Torah scholar, the late R. Naftali Katz – p. 173b). The latest book he quotes (p. 41a) is the book Amtachat Binyamin by R. Binyamin Benush son of R. Yehuda Leib HaKohen (printed in Wilhelmsdorf 1716).
On pp. 22a and 88b, he mentions R. Eliyahu Baal Shem, rabbi of Chelm.
On p. 158b, he cites the expert physician R. Daniel Doktor.
On p. 34b there is a mention of the "expert and renowned physician, R. Yitzchak Chazak of Reisha". R. Yitzchak Chazak, mentioned here with the blessing for the living, is R. Avraham Yitzchak Chazak Fortis, representative of the Vaad Arba Aratzot (Council of Four Lands) and leader of the community of Reisha (Rzeszów) in the first half of the 18th century. His signature appears on decisions of the Vaad Arba Aratzot, dated 1718-1730. He first lived in Lviv and Jarosław, and later settled in Reisha as the physician of Prince Lubomirski of Reisha and Count Potocki of Lizhensk. R. Yaakov Emden mentions him in his book Edut BeYaakov, Altona 1856, p. 66a (see: Yisrael Heilperin, Pinkas Vaad Arba Aratzot, index).
However, the most important source quoted in the present manuscript is undoubtedly the Baal Shem Tov.

Kabbalistic Secrets Transmitted by R. Adam Baal Shem to the Baal Shem Tov – Important, Hitherto Unknown Historical Documentation
On pp. 118b-119b, there is a long section containing an extensive series of procedures, hashbaot and texts to recite, for healing a sick person. The source is noted at the end: "From the writings of R. Yisrael Baal Shem, transmitted to him by R. Adam Baal Shem, who received from Gur Aryeh". This record is of unparalleled importance, as it documents the transmittal of kabbalistic secrets from R. Adam Baal Shem to the Baal Shem Tov. This documentation is of great significance for the study of the biography of the Baal Shem Tov.
The name of R. Adam Baal Shem is known to us from the book Shivchei HaBaal Shem Tov (first printed in Kopust 1815), which states that the Baal Shem Tov received kabbalistic secrets from the son of R. Adam Baal Shem. Researchers and historians tried to identify R. Adam Baal Shem, and many articles were written on this topic, containing divergent opinions on the matter. Horodezky doubted the existence of R. Adam Baal Shem. Prof. Scholem identified him as R. Heshel Tzoref, and claimed that the authors of Shivchei HaBaal Shem Tov concealed his identity due to his ties to Sabbateanism. Prof. Shmeruk later discovered an earlier source than Shivchei HaBaal Shem Tov mentioning R. Adam Baal Shem – a booklet in Yiddish featuring stories about R. Adam Baal Shem. According to Shmeruk, this booklet was printed in Prague in the 17th century. The booklet indicates that R. Adam Baal Shem lived in Prague, and describes his meeting with Emperor Maximillian II. This emperor reigned in 1564-1576, during the Maharal's tenure as rabbi of Prague. Prof. Shmeruk thereby contradicted the statement of Prof. Scholem, and claimed that the authors of Shivchei HaBaal Shem Tov knew of R. Adam Baal Shem from the 17th century booklet and connected his name with that of the Baal Shem Tov (the various opinions on this topic are presented in: David Assaf and Esther Liebes [editors], The Latest Phase: Essays on Hasidism by Gershom Scholem, Jerusalem 2008, pp. 41-47, and in the addendums there, pp. 56-63).
All assumptions up until now were based on one source only, and that is the mention of the name R. Adam Baal Shem in Shivchei HaBaal Shem Tov. This is however a new, contemporary, hitherto unknown source, which mentions the relationship between the Baal Shem Tov and R. Adam Baal Shem explicitly. It furthermore reports in detail the actual teachings the Baal Shem Tov received from him.
This source, which was not known to researchers, is of invaluable importance for the study of the Baal Shem Tov's biography and in particular his relationship with R. Adam Baal Shem. The present manuscript is worthy, in this context as well, of its own comprehensive scholarly analysis.
It must be noted that assuming R. Adam Baal Shem quoted in this manuscript is indeed R. Adam Baal Shem of Prague mentioned in the 17th century booklet, one can conjecture that "Gur Aryeh" mentioned here is in fact the Maharal of Prague, in which case this manuscript documents an interesting chain of transmission of practical kabbalah: "From the writings of R. Yisrael Baal Shem [=the Baal Shem Tov], transmitted to him by R. Adam Baal Shem, who received from Gur Aryeh [=the Maharal of Prague].
The book Shivchei HaBaal Shem Tov relates that the Baal Shem Tov hid his writings in a stone in the mountain, and quotes the reprover of Polonne who stated in his old age that although he was capable of retrieving the writings, as he was aware of their location, he did not wish to go against the wishes of the Baal Shem Tov. He also attested that these writing had been in the hands of Avraham Avinu and Yehoshua Bin Nun (Shivchei HaBaal Shem Tov, Rubinstein edition, p. 59). The present manuscript also serves as an early record of the existence of these "writings of the Baal Shem Tov".

An Additional Mention of the Baal Shem Tov ("Protection for the Home by R. Yisrael Baal Shem Tov") – Source of the Amulet of R. Yeshaya of Kerestir – The Manuscript Amongst the Groups of Disciples of the Baal Shem Tov
Detailed instructions for protection of the home, including amulets and other procedures, are scribed on leaf [18] – one of the later leaves bound at the beginning of the manuscript. Stated at the top of the page: "Protection for the home by the late R. Yisrael Baal Shem Tov". This inscription attests that the manuscript was in the possession of the first groups of the Baal Shem Tov's Chassidim.
An interesting fact revealed here for the first time is that the famous amulet attributed to R. Yeshayale of Kerestir, which was customarily given by the Yismach Moshe and other Chassidic leaders, in fact originated from the Baal Shem Tov himself. Additionally, in contrast with the other known sources, the present manuscript includes further detail on the usage of this amulet, with instructions on how to write it, where to place it in the home, and more (regarding the amulet of R. Yeshaya of Kerestir, see: part I of this catalog, item 68).
Another inscription attesting that this manuscript was used by the groups of the Baal Shem Tov's disciple, appears on the (unnumbered) leaf bound before leaf 201 (in later script): "Amulet from the rabbi of Radvil…" – this is presumably referring to R. Yitzchak of Radvil (Radyvyliv) son of R. Yechiel Michel of Zlotchov, a prominent Chassidic leader close to the times of the Baal Shem Tov.

The Manuscript Illustrations
The manuscript is filled with masterfully drawn, rare and impressive kabbalistic illustrations, produced with remarkable detail and accuracy. The manuscript includes large amulet illustrations, some covering entire pages. Especially notable is an illustrated amulet on p. 185a – an amulet against demons, with a human figure in the center. Another particularly impressive amulet, depicting a human figure, appears on a double-spread (pp. 214b-215a); this amulet is meant to protect a woman from imaginations and evil spirits. Other illustrations include Stars of David, hands, menorahs, and other shapes. Pp. 193-196 feature angelic script; stating at the beginning: "The Alphabet of the Divine Presence". On leaf 71, illustrations of the seals of the angels who control the zodiacs. On pp. 176-177, 186-187, illustrations of demons' seals, including: the seal of Asmodeus king of the demons, seal of the wife of Asmodeus, and more.

[18], 247, [1] leaves. 19 cm. Condition varies, good to fair. Mostly scribed on light-bluish paper. Stains, including dampstains and dark stains. Wear. Tears in several places. Open tears to a few leaves, affecting text, repaired with paper. Original leather binding, with gilt lettering on front board: "Belongs to the leader R. Leib son of R. Alexander". Blemishes to binding. New spine.

Enclosed: two amulets found inside the manuscript, one on parchment and the second on paper.
The manuscript is documented in the exhibition catalog: Shema Israel, On Amulets, Recipes and Magic, Nancy Benovitz and Dudi Mevorach (editors), The Israel Museum, Jerusalem 2021, p. 78.
Provenance:
1. The Shlomo Moussaieff Collection.
2. Sotheby's New York, December 2016, lot 143.
3. The Gross Family Collection, Tel Aviv, EE.011.039.

Two manuscript volumes, two parts of a work on practical kabbalah – comprising amulets, hashbaot and segulot. [Europe, ca. turn of the 19th century].
Neat cursive Ashkenazic script (in large characters) with diagrams, tables, angelic script and kabbalistic illustrations.
The two volumes contain a comprehensive compilation of segulot, instructions for preparing amulets, with texts of amulets, Holy Names, names of angels, and more. Both volumes feature double-spread illustrations of amulets, including amulets with figures comprised of Names and passages of text, circles and various geometric shapes, Stars of David, and more.
Each volume opens with a decorated title page. The title page of the first volume states: "Part II of the book of practical kabbalah, transmitted individually from the Talmudic sages, who received it from the prophets, who received it from Moshe, who learned directly from G-d…". The title page of the second volume states: "Part III of the book on practical kabbalah…". The title pages indicate that the manuscript originally comprised three parts, the first of which is missing.
The writer repeatedly warns of the caution that must be taken when writing amulets and doing hashbaot, and the importance of dealing with them in holiness and purity. He mentions R. Nata of Kraków ("Part II", p. 15), and the expert physician R. Yosef Rofe, brother of R. Chasda of Barcelona ("Part III", p. 54)
The manuscript includes various amulets for protection: from plague, illness, fear, trouble, destructive forces and evil eye; for a barren woman; protections for pregnancy and easy birth; protections for the newborn and mother; amulets against sorcery; for a fire; to draw wine from the wall; amulets against thieves; to revive a dying person; for love, for opening the heart; to receive a revelation of a Heavenly maggid; and more.

Vol. I ("Part II"): [1], 95 pages. Vol. II ("Part III"): [1], 134 pages (both volumes include blank pages). 23 cm. Good condition. Stains. Minor wear. Several detached leaves. Labels of paper manufacturer Dupré, Au Griffon from Paris on endpapers of both volumes. Old bindings, with blemishes.

Exhibitions:
• Jews and Medicine – Religion, Culture, Science, Museum of the Jewish Diaspora, Tel Aviv 1995. See exhibition catalog, p. 127.
• Angels and demons: Jewish magic through the ages, Bible Lands Museum, Jerusalem 2010. See exhibition catalog, pp.142-143.
Provenance:
1. "Etz Chaim Ashkenazi Beit Midrash in Amsterdam" (stamps of the Beit Midrash in both volumes).
2. The Gross Family Collection, Tel Aviv, EE.011.041; EE.011.042.