Meor Einayim, Chassidic discourses on the Torah, by Rebbe Menachem Nachum [Twersky] of Chernobyl. Slavita (Slavuta): [R. Moshe Shapira, 1798]. First edition.

Meor Einayim is a fundamental work of the Chassidic movement, and one of the first Chassidic works to cite the teachings of the Baal Shem Tov and the Maggid of Mezeritch. The author, the maggid R. Menachem Nachum Twersky of Chernobyl (1730-1798, Encyclopedia LaChassidut, III, pp. 168-175), was a founding father of Chassidism and the progenitor of the Chernobyl dynasty. He studied directly under the Baal Shem Tov and was a close disciple of the Maggid of Mezeritch. He served as maggid in Norynsk, Pohrebyshche and Chernobyl. He acceded to his disciples' entreaties to print his teachings and delegated the task to his disciple R. Eliyahu son of R. Ze'ev Wolf Katz, instructing him to publish his writings in the "fine and magnificent printing press established in Slavita…" (the printing press of R. Moshe Shapira, then in its infancy).

The book was reputedly originally eighteen times longer, but when arranging it for printing, R. Nachum of Chernobyl commanded his disciples to burn many leaves, leaving only the teachings which were divinely inspired. His writings were divided by his disciples into two parts: one part on the Torah, including selections, published under the title Meor Einayim (the present book), and a second part pertaining to Talmudic aggadot, named Yismach Lev. The two parts were printed in Slavita the same year. In later editions, the two parts were combined and printed together under the title Meor Einayim. R. Nachum of Chernobyl passed away during the course of the book's preparation for print.

Chassidic leaders ascribed great importance and holiness to the book, studying it every day and preserving it for protection. The Chozeh of Lublin and R. Yitzchak of Skver (grandson of the author) reputedly said that the book has the power to light up a person's soul, similarly to the Zohar, and R. Yitzchak Eizik of Komarno asserted: "Meor Einayim should never budge from your eyes, and all its teachings are lofty and holy".

[2], 160 leaves. 18.5 cm. Fair condition. Many stains (especially to first leaves), including dark stains, dampstains and traces of former dampness. Wear. Worming, tears and open tears, affecting text in many places, repaired with paper filling (some with handwritten and photocopy text replacements). Close trimming, affecting catchwords and titles of leaves in several places. New leather binding. New leather binding.

Does not include Yismach Lev, which was printed with it the same year.

Divrei Chaim, two parts, on laws of Gitin (divorce documents) and Mikvaot (ritual baths), by Rebbe Chaim Halberstam, Rabbi of Sanz. Zhovkva: Shmuel Pinchas Stiller, 1864. First edition. This is the first work of the first Sanz rebbe to be published, during his lifetime and anonymously. Two parts in one volume. Divisional title page for Part II.

Copy of R. Avraham Yitzchak Weinberger, Rabbi of Kleinwardein. On front and back endpapers, many inscriptions signed by disciples attesting that this book belonged to their teacher R. Avraham Yitzchak Weinberger, Rabbi of Kleinwardein (the disciples who sign the ownership inscriptions include: "Yaakov Steiner", "Yisrael Richter", "Selig… Potok…", "Menachem Mendel Schwartz").

R. Avraham Yitzchak Weinberger, Rabbi of Kleinwardein (1805-1885) was the son-in-law of R. Tzvi Hirsch Heller, Rabbi of Óbuda and author of Tiv Gitin, and stepson-in-law of the Chatam Sofer (after his father-in-law R. Tzvi Hirsch Heller passed away in 1835, his widow married the Chatam Sofer in his third marriage; her daughter and son-in-law relocated with her to Pressburg and lived for several years in the home of the Chatam Sofer, where R. Avraham Yitzchak was guided by the Chatam Sofer in Torah and fear of G-d). He went on to serve as rabbi of Freishtadtl (Hlohovec), and after several years, of Kleinwardein (Kisvárda). R. Avraham Yitzchak was a leading rabbi and yeshiva dean in those days in Hungary. His foremost disciples include R. Chaim Tzvi Mannheimer Rabbi of Ungvár (Uzhhorod) and Rebbe Meshulam Feish Lowy (the first) Rabbi of Tosh (1821-1873). He authored Pnei Yitzchak (Munkacs 1892) and Milel LeAvraham (Munkacs 1892). His son-in-law was R. Avraham Broda Rabbi of Berezne (1825-1882; author of Pri HeChag, disciple of the Chatam Sofer and the Ktav Sofer).

This was the first of the books of the Divrei Chaim to be published (his responsa Divrei Chaim was published 11 years later in 1875). In the introduction, the author says "I did not write my name for a specific reason", but from the second edition (Munkacs, 1892) onwards, the author's name was printed on the title page. In the introduction to the second edition of the book, the author's son Rebbe Baruch of Gorlitz recounts that his father said on his deathbed: "I praise and thank G-d that I toiled and succeeded, and my work on Gitin and Mikvaot corresponds to the true halachah. In my opinion, whoever rules on halachic questions based on my book will rule in accordance with Torah law and halachah". When the present book was published, the author was reputedly overjoyed, and said excitedly that when the messiah comes, he would greet him along with all the other authors with this book (see Zochrenu LeChaim, Munkacs 1935, p. 331).

Two parts in one volume. [3], 34, [1], 33-44; 27 leaves; [1], 23, [1] leaves (leaves 13-14 and 23-24 of first sequence bound out of order). 35 cm. Good-fair condition. Stains and wear. Worming, mainly to binding. Original binding, worn and torn.

Avodat HaKodesh, laws, practices, segulot and tikunim, by R. Chaim Yosef David Azulai – the Chida. Jerusalem: R. Yisrael Bak, 1841. Two title pages, the first one with a woodcut border.

Fine copy.

The first book printed in Jerusalem.

The book begins with a foreword by the printer (leaves [2b]-[4]). This foreword is an important source documenting the history of Eretz Israel, the Galilee and Damascene Jewry. R. Yisrael Bak relates his experiences before reaching Jerusalem: his immigration to Eretz Israel and establishment of the printing press in the Galilee; the earthquake of 1837 which claimed the lives of thousands of Jews; the riots in Galilean towns in 1834-1838 by marauders who renewed their attacks on the earthquake survivors, plundering and destroying their remaining possessions. R. Yisrael relates his involvement in the 1840 Damascus affair, reporting that he urged Moses Montefiore to get involved by sending him letters to London from Alexandria, where he was residing at that time. He acclaims the Sephardi Torah scholars and investors who assisted him in reestablishing his printing press in Jerusalem.

At the end of his introduction, R. Yisrael Bak writes: "…In order to benefit the public, I resolved to first print the precious book called Avodat HaKodesh by the Chida… so that each person can find what he is looking for, and every Jew who carries it can study from it…".

The renowned printer R. Yisrael Bak (1797-1874), a disciple of the Chassidic masters Rebbe Levi Yitzchak of Berditchev and Rebbe Yisrael of Ruzhin. Born in Berditchev, he was involved in the printing profession already in his youth, and in 1815, he established the (second) printing press in Berditchev, where he printed some 26 books before immigrating to Eretz Israel. Reputedly, he designed the Slavita typeface. Following his immigration to Eretz Israel, ca. 1831, he settled in Safed, where he established a printing press which operated for a short while, until the great 1837 earthquake which completely destroyed the town. In 1840 he established a printing press in Jerusalem – the first printing press in Jerusalem to print Hebrew books and the only press in the city until the 1860s.

For more information about R. Yisrael Bak and his printing press in Safed and Jerusalem, see: Shoshana Halevy, Sifrei Yerushalayim HaRishonim, Jerusalem 1976, pp. 15-27; Meir Benayahu, R. Yisrael Bak's Printing Press in Safed and the Beginning of Printing in Jerusalem, Areshet, IV, Jerusalem 1966, pp. 271-295 (Hebrew).

[4], 111 leaves. Approx. 15 cm. Good condition. Stains. Small marginal tears to several leaves. Minute worming to first leaves, slightly affecting first title frame. Inner margins reinforced with paper in several places, some slightly covering text. New leather binding.

The first Hebrew book printed in Jerusalem. Sh. Halevy, no. 1.

Manuscript, pinkas (ledger) of the Hebron community, with many inscriptions and signatures of leading rabbis of the city: R. Eliyahu Mani, R. Rachamim Yosef Franco (Rav Charif), R. Chaim Chizkiyahu Medini author of Sedei Chemed, and others. Hebron, [1884-1915].

At the top of the pinkas is a decorated title page: "This is the pinkas of the Jewish community dwelling in our holy and glorious city of Hebron, for the fund for building the hospital, in the year [1884]".

Apparently, the pinkas was prepared for a fundraiser for establishing the Jewish hospital in Hebron, and later many inscriptions were added relating to income and expenses of the Hebron community, various decisions of their committee, many documentary details relating to the city's emissaries to various countries, and more. Most of the decisions are followed by signatures of the rabbis of the city.

At the beginning of the pinkas is an emissary letter to Georgia, Dagestan and Crimea, for the emissary "R. Shlomo Leib Beharosh" – R. Shlomo Yehudah Leib Eliezerov (Rav Shila), who set out to raise funds for building the hospital in Hebron (see further on his mission below). This letter is signed by the leading rabbis of Hebron: R. Eliyahu Suleiman Mani, R. Rachamim Yosef Franco, R. Refael Yitzchak Ze'evi, R. Yom Tov Meir Farchi, R. Nisim Chaim Kario, R. Mordechai Chason. Each rabbi's signature is followed by his respective stamp.

Afterwards appear two pages with inscriptions from the voyage of R. Eliezerov to the Black Sea region (including a visit to the Krymchak community in Crimea) from 1893, documenting the communities he visited, with the names of donors and sums of contributions. One his visits documented herein was to Karasubazar (Bilohirsk), and he notes two donations he received from the Sedei Chemed, who was serving as Rabbi of the city at the time.

On the following leaves appear protocols of decisions of the Sephardic community in Hebron, from 1899 to 1903 (for example: Rosh Chodesh Elul 1899; 8th Elul "regarding the oven…", 26th Cheshvan 1899 "regarding the doctor Mr. Y. Yermans…", 28th Shevat 1903 "to view the city affairs", and more). These decisions are signed by the leading rabbis of the city: R. Rachamim Yosef Franko – Rav Charif (signed 9 times); R. Chaim Chizkiyahu Medini, the Sedei Chemed (signed 3 times); R. Suleiman Menachem Mani (signed 14 times); R. Meir Shmuel Castel (signed 14 times); R. Nisim Chaim Kario (signed 10 times); R. Yosef Shealtiel (signed 11 times); R. Yitzchak Ze'evi (signed twice); R. Mordechai Chason (signed 9 times); R. Meir Franco (signed once).

Afterwards appear many pages with various inscriptions, accounts, many names of Jews of Hebron, and other details.

Later on appear inscriptions from 1907-1915, including: "List of deeds the kollel owes, Adar 1908"; "Today, 24th Shevat 1909, we met to do the taxes…"; "Copy of the large deed we saw in the government records on 12th Sivan 1915"; "Copy of the document held by R. Yosef Shealtiel" – two copyings, with two confirmations signed by R. Suleiman Menachem Mani, R. Chanoch Chason, R. Meir Shmuel Castel.

On the back of the pinkas (upside down) – additional leaves with reports and inscriptions, including, for example: "Names of people listed who merited to receive from contributions of Sir Moses Montefiore"; "List of debts owed by the kollels of Hebron…"; "Sum of debts we paid…"; "Detailed list of debts owed by the kollels"; "List of funds established in cities of Tunisia…"; "List of funds made by the emissary R. Shalom Mani while in the inner Maghreb"; "Funds of Arabistan"; "Copying of a letter that came from the city of Tripoli…"; "List of time schedules for the emissaries of each region"; "Copying of a document of debt sent by the emissary R. Chaim Bajayo of Erbil (Arabistan region) on receipt of funds"; "List of cities taken by the emissary R. Yosef Bajayo"; "Funds done by the emissary R. Chaim Bajayo in Arabistan"; "Formula of the notes we sent to Chacham Bashi in Constantinople"; and more.

R. Eliyahu Suleiman Mani (1818-1899) was one of the great Torah scholars of Iraq, and the Chief Rabbi of Hebron. Born in Baghdad, he was a close disciple of R. Abdallah Somech. He studied kabbalah from a young age and would fast and mortify himself to rectify the shechinah. He immigrated to Eretz Israel in 1856 in order to join the Beit El kabbalistic yeshiva in Jerusalem. In 1858 he moved to Hebron and was appointed Chief Rabbi of the city in 1864. There he established the Beit Yaakov synagogue which followed the customs of the Beit El kabbalistic yeshiva.

R. Eliyahu was the principal teacher of R. Yosef Chaim of Baghdad, known as the Ben Ish Chai, and instructed him in Torah as well as kabbalah in Baghdad while the Ben Ish Chai was still young. They maintained close correspondence after R. Eliyahu moved to Eretz Israel, and the Ben Ish Chai frequently forwarded questions to him.

R. Rachamim Yosef Franco (Rav Charif; 1835-1901), immigrated from Rhodes to Jerusalem in 1868 and was a member of the Beit Din of R. Yaakov Shaul Elyashar. In 1878, he was appointed Chief Rabbi of Hebron, succeeding R. Eliyahu Mani. Upon his passing in 1901 he was succeeded by the Sedei Chemed. Authored Shaarei Rachamim, Ot LeRachamim, Vayitzbor Yosef and more.

R. Franco cooperated with R. Eliyahu Mani and the other rabbis of Hebron to establish a hospital in Hebron, to neutralize the influence of the missionaries who utilized their medical assistance as an opportunity to convert the patients. An 1883 announcement about the hospital by the rabbis of Hebron, headed by R. Eliyahu Mani and R. Franco, was published in Min HaGenazim, VIII, pp. 215-216. The hospital was eventually established in 1895 (see: Min HaGenazim, XII, pp. 309-310).

R. Chaim Chizkiyahu Medini, author of Sedei Chemed (1833-1905), born in Jerusalem, served as rabbi in Constantinople, Karasubazar (Bilohirsk) and Hebron. He was renowned for his diligence and his proficiency in revealed and hidden Torah knowledge. He corresponded with Torah leaders all over the world. He singlehandedly composed his huge eighteen-part encyclopedic work, the Sedei Chemed, and other books.

R. Suleiman Menachem Mani (1850-1924) was born in Baghdad to the great Torah scholar R. Eliyahu Mani. He was the son-in-law of R. Moshe Ferreira (rabbi of Hebron). From 1869, he served as head of the Hebron Beit Din and close attendant of the Sedei Chemed. After the passing of the Sedei Chemed, he succeeded him as Rabbi of Hebron, headed the Maaseh Nisim yeshiva and led the Hebron community. He left for the Far East ca. 1910 to raise funds for the Hebron community. He succeeded in soliciting large donations from the community of Iraqi Jews in India, and in particular from the Sassoon family, enabling the completion of the building of the Jewish hospital Chesed LeAvraham.

R. Meir Shmuel Castel was born in Hebron in 1860. He was a member of the Sedei Chemed's Beit Din, and served as emissary and head of the local Sephardic community committee. He was murdered in his home in the Hebron massacre of 1929.

The emissary, R. Shlomo Yehudah Leib Eliezerov (Rav Shila; 1863-1952), rabbi and leader of the Chabad and Ashkenazi community in Hebron, and emissary to the Jewish community of Bukhara-Samarkand, founder of the Magen Avot and Torat Emet yeshivas in Hebron. His father was R. Eliezer Shimon Kazarnovsky, grandson of Rebbetzin Menuchah Rachel Slonim, daughter of the Mitteler Rebbe. In 1873, at the age of 10, he immigrated with his parents to Eretz Israel and settled in Hebron. He studied Torah under the rabbis of Hebron – R. Shimon Menashe Chaikin and R. Eliyahu Mani. He traveled to the Caucasus on behalf of the Sephardic community of Hebron, and in 1897 he was appointed Chief Rabbi of Bukhara-Samarkand, where he changed his surname to Eliezerov (after his father). His halachic responsa are printed in She'elat Shlomo (Jerusalem 2002; see the preface for his biography). He became acquainted with the Sedei Chemed even before the latter came to Hebron, during R. Eliezerov's trip to the Sedei Chemed's city – which is recorded in the present pinkas. This visit is also mentioned by the Sedei Chemed (Peat HaSadeh, Klalim, Alef, 16): "My friend… R. Shlomo Leib Beharosh, an emissary from our holy city of Hebron, visited us…". Since that time they became friends and corresponded on halachic issues. The Sedei Chemed mentions him in several places in his book. In one place, he writes: "Now in 1895 I received a letter from my dear friend… R. Shlomo Leib Beharosh, grandson of the Baal HaTanya, an emissary from the holy city of Hebron…" (Klalim, Chet, 92).

Approx. 46 written leaves (and many blank leaves). 28 cm. Fair condition. Stains and wear. Tears and open tears to some leaves, affecting text. Some leaves detached. Decorated leather binding, damaged.

Letter signed by R. Yisrael Meir HaKohen, the Chafetz Chaim. Radin, Adar 1932.

The letter is in scribal writing, with the signature and stamp of the Chafetz Chaim. Addressed to R. Yechezkel Abramsky, Rabbi of the Adat Yisrael – Machazikei HaDat community in London.

The letter relates to a fundraising voyage for the Radin yeshiva undertaken by R. Hillel Ginsburg and R. Menachem Mendel Ehrlich, Rabbi of Frombork, "who are traveling on behalf of our holy yeshiva to England – to arouse our fellow Jews to come to the aid of the yeshiva at our terribly pressing time".

In the present letter, the Chafetz Chaim mentions R. Abramsky's visit to the Radin yeshiva [the famous visit in 1931, after R. Abramsky was released from exile in Russia, on the way to England; on this visit see Melech BeYofyo pp. 223-224, and Igrot R. Chaim Ozer, II, 704-705]: "…And since you merited to see with your own eyes our holy yeshiva, with its leaders and students, great in Torah and fear of heaven, many of whom are fellow Jews who escaped the religious persecution going on there [in Russia], I request you come to the assistance of the aforementioned rabbis with their holy work for the benefit of our holy yeshiva, with all you can do… to assist us in our time of distress, to bring life to hundreds of souls great in Torah and fear of heaven who sacrifice their flesh and blood on the altar of the Torah, and for the subsistence of this temple of G-d where Torah has been disseminated for over sixty years…".

The Chafetz Chaim blesses him: "And may the merit of the Torah stand for you and may you be blessed by the G-d of heaven with life and peace and all good, and may your eyes see the salvation of Israel and the pride of the Torah soon, as is your good desire and mine, respecting you and esteeming you as befits your station, Yisrael Meir HaKohen".

R. Yisrael Meir HaKohen of Radin (ca. 1838-1933), a foremost leader of the Jewish people. He was known as the Chafetz Chaim after his first book. Founder of the Radin yeshiva and author of many halachic and ethical books including Mishnah Berurah, Shemirat HaLashon, Ahavat Chesed and many more.

The recipient, R. Yechezkel Abramsky (1886-1976), was very dear to the Chafetz Chaim. They first met when R. Abramsky came to receive his blessing after his engagement. The Chafetz Chaim was enthusiastic at his request for a blessing to succeed in Torah study, and blessed him at length and even kissed him on his hand (R. Abramsky would boast of this kiss his entire life, showing his hand and saying, "Here is where the Chafetz Chaim kissed me"; at one point he kissed a close disciple at his wedding and told him, "Remember your entire life that you were kissed by someone who merited to be kissed by the Chafetz Chaim"; Melech BeYofyo, p. 74). They met several other times subsequently. When R. Abramsky was arrested by the Russian authorities in 1930, the Chafetz Chaim made world-ranging efforts in correspondence and lobbying to free the Rabbi of Slutsk, and would even recite five psalms in the minyan in his house for his rescue and release. The day of R. Abramsky's release from prison, Erev Yom Kippur 1931, the Chafetz Chaim unusually did not recite the Tehillim for the rescue of the Rabbi of Slutsk. R. Elchanan Wasserman, who was present at the time at the home of the Chafetz Chaim in Radin, tells how the Chafetz Chaim stopped suddenly in the middle of a conversation with the students and exclaimed exuberantly: "The Bolsheviks got nothing… they got nothing, for despite themselves they are forced to release the Rabbi of Slutsk…". And indeed, at that very moment, R. Abramsky had been released from prison, as the Chafetz Chaim had seen with ruach hakodesh (Melech BeYofyo, pp. 218-219).

[1] leaf, official stationery. 28 cm. Fair condition. Stains. Folding marks and wear. Two folds across width of leaf, repaired with acid tape, with stains from tape.

A facsimile of the present letter is printed in Melech BeYofyo, p. 264.