Auction 75 - Rare and Important Items
- book (73) Apply book filter
- manuscript (73) Apply manuscript filter
- letter (45) Apply letter filter
- gloss (37) Apply gloss filter
- books, (29) Apply books, filter
- librari (29) Apply librari filter
- mosh (29) Apply mosh filter
- rebb (29) Apply rebb filter
- satmar (29) Apply satmar filter
- sighet (29) Apply sighet filter
- teitelbaum (29) Apply teitelbaum filter
- yismach (29) Apply yismach filter
- yoel (29) Apply yoel filter
- chassid (18) Apply chassid filter
- dedic (16) Apply dedic filter
- signatur (16) Apply signatur filter
- chassidut (15) Apply chassidut filter
- print (15) Apply print filter
- chabad (14) Apply chabad filter
- eretz (14) Apply eretz filter
- earli (13) Apply earli filter
- rabbin (11) Apply rabbin filter
- isra (9) Apply isra filter
- israeli, (9) Apply israeli, filter
- maghrebi (9) Apply maghrebi filter
- orient (9) Apply orient filter
- rabbi (9) Apply rabbi filter
- leader (8) Apply leader filter
- own (8) Apply own filter
- signatures, (8) Apply signatures, filter
- art (7) Apply art filter
- ceremoni (7) Apply ceremoni filter
- object (7) Apply object filter
- incunabula (6) Apply incunabula filter
- 19 (5) Apply 19 filter
- 19th (5) Apply 19th filter
- 20 (5) Apply 20 filter
- 20th (5) Apply 20th filter
- centuri (5) Apply centuri filter
- classic (5) Apply classic filter
- communiti (5) Apply communiti filter
- document (5) Apply document filter
- ethic (5) Apply ethic filter
- israel (5) Apply israel filter
- jewish (5) Apply jewish filter
- kabbalah (5) Apply kabbalah filter
- photograph (5) Apply photograph filter
- pinkasim (5) Apply pinkasim filter
- talmud (5) Apply talmud filter
- talmud, (5) Apply talmud, filter
On the first page, the Ben Ish Chai wrote two paragraphs containing allusions to the name of Eliyahu HaNavi.
The second page contains a special prayer which he composed, beseeching G-d to end our suffering and bring the Redemption.
R. Yosef Chaim of Baghdad (1833-1909), author of Ben Ish Chai and dozens of other important books. He was the son of R. Eliyahu Chaim son of R. Moshe Chaim Rabbi of Baghdad, and the disciple of R. Abdallah Somekh. He was renowned from a young age for his brilliance and righteousness. After the passing of his father in 1859, at the age of 26, he succeeded him as preacher in the Great Synagogue of Baghdad, upholding this practice every Shabbat for the next fifty years. His sermons on special occasions such as Shabbat Shuva and Shabbat Hagadol drew crowds of over four thousand people, who sat enthralled throughout the sermon, which often lasted for four to five hours. His sermons incorporated Halachah, commentaries of verses and Aggadot, using the various approaches of exegesis.
The Ben Ish Chai was recognized as the de facto leader of Baghdad and the entire Iraq, and all the local rabbis and judges deferred to him. His complete mastery of Torah and Kabbalah, as well as his great piety and holiness, gained him renown throughout the world. In 1869 he travelled to Eretz Israel in order to pray at the graves of tzaddikim. While praying, he received a heavenly message that the source of his soul was that of Benayahu ben Yehoyada. He therefore titled many of his works after the descriptives of Benayahu: Ben Ish Chai, Ben Ish Chayil, Ben Yehoyada, Rav Pe'alim, Od Yosef Chai and others. Some of his other works: Leshon Chachamim, Aderet Eliyahu, Responsa Torah Lishma (published anonymously), Chasdei Avot, Birkat Avot and others.
[1] leaf (two pages in the handwriting of the Ben Ish Chai). 11.5 cm. Good condition. Stains. Ink faded in several words. In fine leather binding.
Lot 86 Manuscript, Lengthy Halachic Responsum, Signed by Rabbi Yitzchak Ben Walid and Tétouan Rabbis
Lengthy responsum (6 pages), signed at the end by: R. "Yitzchak ben Walid", R. "Yom Tov HaLevy", R. "Yitzchak Nahon".
The responsum was published in Responsa VaYomer Yitzchak (Even HaEzer, section 155) by R. Yitzchak Ben Walid, without the names of the signatories.
R. Yitzchak Ben Walid (1777-1870), chief rabbi of Tétouan and leading kabbalist in Morocco. 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. In his humility, he accepted the appointment only on condition he wouldn't judge alone, but would be aided by R. Yom Tov HaLevy (son of R. Moshe HaLevy; signatory of this ruling). Later, R. Yitzchak Nahon was appointed as third dayan (his signature also appears on the present responsum), and they worked together as a Beit Din of three. 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.
[4] leaves (6 written pages). 35 cm. Fair-poor condition. Stains, dark dampstains. Tears, damage and worming, affecting text. Some text erased as a result of dampness.
Large parchment sheet with a rounded top. Square and semi-cursive (Rashi) script. Decorated with verses at the top. Some letters are enlarged for emphasis and ornamentation.
In this emissary letter, the rabbis of Tiberias describe the holy yeshiva which operates in the courtyard of the gravesite of Rabbi Meir Baal Haness, and the many students studying there. They portray the financial difficulties of the yeshiva, and the "army tax" imposed on the students. They further depict the salvations and miracles which all those who donate in the name of R. Meir Baal HaNess benefit from, such as women who promise during labor to donate money to the yeshiva of R. Meir Baal HaNess, and are thus saved, the salvations it brings to people who donated during a drought or famine. Thus, in the merit of R. Meir Baal HaNess, people have been blessed with "offspring, life and sustenance".
At the foot of the certificate there are dozens of calligraphic signatures of rabbis of Tiberias. The signatories include: R. Eliyahu Illouz, R. Elazar Bahloul, R. Eliyahu Benkiki, R. Betzalel Chai Assabag, R. David Reina, R. Chaim HaLevi Bensoussan, R. Yehuda Toledano, R. Yosef Chaim Illouz, R. Yaakov Bukai, R. Yaakov Vaknin, R. Yaakov Chai Zrihen, R. Yaakov Moshe Toledano, R. Yaakov Tzuri, R. Yitzchak Meir HaLevi Bensoussan, R. Machlouf Shetrit, R. Moshe Avraham Hamaoui, R. Moshe Meir Chai Elyakim, R. Nissim Eliyahu Maman, R. Azariah Chaim HaLevi, R. Akiva Chiya Bahloul, R. Shalom Arouah, R. Shlomo Bensamon, R. Shimon Vaknin, and others. Heading the list of signatories is a calligraphic signature-stamp of the rabbi of the city, R. Aharon Alhadef.
The emissary, R. Eliyahu Adahan (1852-1925) was a rabbi in Tiberias. He served for a while as shochet and bodek in Shechem. He travelled as emissary on behalf of the Sephardi Kollelot to the Bukhara, Morocco and Algeria.
Large parchment sheet. 69 cm. Good condition. Stains, folding marks and creases. Some signatures faded.
Manuscript on parchment, commentary of the Ibn Ezra on the Torah, written by the scribe "Shevet Gad son of Yaakov". Kastoria (Macedonia, today Greece), 1381.
Thick volume. Impressive manuscript comprising 257 parchment leaves, in Oriental (Byzantine) script. The volume contains the commentary of the Ibn Ezra to the Five Books of the Torah (includes most of the commentary, save for several leaves). A detailed scribe's colophon appears at the end of the Book of Devarim, noting the year, place of writing and person for whom the manuscript was produced.
The colophon states (for full text of the colophon, see Hebrew description): "The Torah commentary by the great sage R. Avraham Ibn Ezra was completed… / Praise to the Creator of the World / By me, Shevet Gad son of Yaakov from the community of Kastoria, on Wednesday, 25th Tammuz 1381… as we are accustomed to counting the years, here in the community of Kastoria". Further in the colophon, the scribe indicates the name of the person who commissioned this book: "And the owner of the book is R. Moshko son of the late R. Chananya…".
The scribe "Shevet Gad son of Yaakov" is not known to have written any other manuscripts apart from this one ("Shevet Gad" seem to be his initials, or an allusion to his name), and the present manuscript is the earliest known manuscript scribed in Kastoria, Greece. Just one other manuscript from Kastoria is extant (BnF Paris, ms. 237), dated 1437, fifty-six years after the present manuscript.
A unique phenomenon occurring in this manuscript is the merging between the short and long commentary which the Ibn Ezra composed to the Book of Shemot. The long commentary is the one published in the printed editions (beginning from the first edition, Naples 1488), while the short commentary was only published for the first time in the 19th century (see below). Manuscripts of Ibn Ezra's commentary usually offer one of the two versions. Some manuscripts contain the short commentary, while others comprise the longer commentary. In this manuscript, both commentaries are combined. Paragraphs of the short and long commentaries appear one after the other, linked by conjunctions (the merging may have been executed by the scribe, who had manuscripts of both versions of the commentary before him). This phenomenon is not known from other manuscripts.
The present manuscript features textual variations compared to the printed commentary. These variances were not studied by us in-depth.
The present volume comprises the majority of the commentary to the Five Books of the Torah. The commentary is lacking at the beginning (starts with Bereshit chapter 3, verse 7), and several leaves are lacking in the middle. 26 leaves were erroneously bound at the beginning and end (after the colophon): the volume opens with 10 leaves comprising part of the commentary to Lech Lecha, and the commentary to Vayeira, Chayei Sarah and Toldot. 16 leaves containing the end of the commentary to Masei and the commentary to Devarim, Vaetchanan, Ekev, Re'eh, Shoftim and part of Ki Tetze were bound at the end of the manuscript.
A parchment leaf (damaged) was bound at the beginning of the manuscript – a fragment of a halachic composition following the order of the Torah portions (with a section of She'iltot of Rav Achai on Parashat Korach). At the end of the manuscript, two parchment leaves in a different hand were bound, from a manuscript on the Book of Iyov (chapters 6-9).
The names of the Parashiot were written in the upper margins, in a later script. Early ownership inscription at the foot of the colophon leaf: "A person should always write his name on his book…". The signature is faded and difficult to decipher.
[257] parchment leaves. 25 cm. Good condition. Stains, including dark stains and dampstains (affecting text in several places). Creases. Tears to several leaves (with loss and damage to text on first two leaves and a few other leaves). Margins of several leaves trimmed. Ink faded in several places. Original binding, front board detached, without spine.
The Jewish Community of Kastoria
The presence of Jews in Kastoria is documented as early as during the reign of Emperor Justinian. In the 11th century, the Jewish community of Kastoria was led by R. Toviah son of Eliezer, author of Lekach Tov, a collection of midrashim on the Torah (also known as Pesikta Zutrata). One of his disciples was R. Meir of Kastoria, author of Meor Einayim, midrash on the Torah (not extant. Both compositions are mentioned in the preface to the Ibn Ezra's commentary to the Torah. See Buber's introduction to Midrash Lekach Tov, Vilna 1880). During that time, Jewish refugees escaping the Crusaders settled there. Kastoria boasted several Jewish poets, including: R. Mordechai son of Shabtai HaAroch and R. Menachem son of Eliyah (active in the 12th and 13th centuries), R. Eliyah son of Avraham HeAluv, R. Avraham son of Yaakov and R. David son of Eliezer (active in the 14th century). Some of their piyyutim were preserved in Romaniote-rite machzorim, and in the special machzor following the rite of community of Kastoria – Machzor Kastoria (see: Yehuda Leib Weinberger, Malki MiKedem – Prayer by R. Menachem son of Eliyah of Kastoria, in: Yad LeHeiman, Studies in Hebrew Culture in Memory of A.M. Haberman, 1984, pp. 27-28). In the 14th century, the city was home to R. Yehuda Leon son of Moshe Mosconi, who composed Even HaEzer, supercommentary to Ibn Ezra's commentary on the Torah (extant in a single manuscript). In 1385 (some four years after this manuscript was scribed), Kastoria was conquered by the Ottoman empire, remaining under its rule until the First Balkan War in 1912, when it was seized by Greece. During WWII, Kastoria was occupied by the Germans, and in March 1944, the Kastorian Jewish community came to an end when the Jews were deported to Auschwitz.
The Ibn Ezra's Short and Long Commentary to the Book of Shemot
R. Avraham Ibn Ezra completed his famous commentary on the Torah in the city of Lucca, Italy, in 1142-1145. However, the Ibn Ezra later began composing an additional commentary to the Torah, in a different, longer format. It is known that he wrote an additional commentary to the Book of Bereshit, of which only fragments from the Torah portions of Bereshit, Noach and Lech Lecha are extant. In 1155-1157, in Rodom (presumably Rouen, northern France), the Ibn Ezra completed his second commentary to the book of Shemot. This commentary was much longer than his first commentary to the book of Shemot. The Ibn Ezra expands in it on points he did not explain in his first commentary, and occasionally retracts his opinion and offers a different explanation to what he wrote in the first commentary (see Uriel Simon, R. Avraham Ibn Ezra – The Short Commentary to the Torah, the Long Commentary to Bereshit and Shemot, and Fragments of the Oral Commentary to Bereshit, introduction to the Keter Mikraot Gedolot, Shemot Vol. I, Bar-Ilan University Press, 2012). The first manuscripts of Ibn Ezra's commentary to the Torah, include either the short or long commentary to the book of Shemot. The first printed edition of the commentary, published in Naples 1488, contains the long commentary to the book of Shemot, as do the following printed editions. For a few centuries, the short commentary was not known at all. Only in 1840 did R. Yitzchak Shmuel Reggio (Yashar) print the short commentary to the book of Shemot for the first time, yet most editions of the Chumash until this day still only offer the long commentary. As mentioned, this manuscript features a unique merging of both commentaries.
Calligraphic square Ashkenazic script, on thin parchment, in a hand typical of the 13th century, in France or Germany. Two columns per page. A central column with the text of the Torah, with vocalization and cantillation notes (the vocalization and cantillation marks are faded), alongside a narrow column in small characters containing Targum Onkelos. One leaf contains Masorah notes in the outer margin.
The script and typography resemble that of a Torah with Targum manuscript written in Crest (South-East France) in 1296, by the scribe Menachem son of Aharon (Mss. 95-97, Jesus College, presently in the Bodleian Library in Oxford. See: Edna Engel and Malachi Beit-Arie, Asufat Ktavim Ivriim MiYemei HaBeinayim, Vol. III – Ashkenazic script, The Israel Academy of Sciences, Jerusalem 2017, plate 31).
This lot comprises nine leaf-fragments from the Book of Bereshit (Parashiot Vayigash-Vayechi) and the Book of Shemot (Parashiot Shemot-Beshalach). One leaf contains the conclusion of the Book of Bereshit (with an inscription in tiny letters: "The total of verses in the book of Bereshit…") and the beginning of the Book of Shemot. The Song of the Sea in laid out in a "brickwork" pattern.
9 leaves. Size varies (maximum size: approx. 23 cm). Condition varies (various degrees of damage due to use in binding. Dark stains, worming and tears, affecting text, with loss).
Letter signed by Karolinna Wolf, who writes that she cannot leave the home of "the rabbi" (the Baal Shem of Michelstadt) and come to serve as maidservant as she had pledged, since the rabbi wasn't in good health, and her services were therefore required in his home. She asks them to show consideration and return her collateral to her brother. At the foot of the letter, the Baal Shem of Michelstadt added a confirmation in his handwriting and with his signature. He attests that the girl's letter is true, and that due to his poor health, she is unable to leave his home. He signs: "So are the words of his friend, Seckel Leib son of the late R. Matityahu, residing here [?]".
R. Seckel Leib's poor health during this period can be learnt from an entry in his "Shiurim Pinkas" (a microfilm of the Pinkas is held in the Central Archives for the History of the Jewish People, No. HM-1049) from March 1845: "If not for my old age and weakness, I would dedicate… a separate letter…" (see preface to Baal Shem MiMichelstadt, Machon Yerushalayim 2006, p. 19).
R. Seckel Leib (Yitzchak Aryeh) Wormser (1768-1847) – the Baal Shem of Michelstadt, a scion of the Luria family, from the family of the Maharshal and Rashi, and a descendant of R. Eliyahu Baal Shem of Loans – the Baal Shem of Worms. In his youth, he studied under the kabbalist R. Natan Adler in Frankfurt, later returning to his hometown Michelstadt, where he served as rabbi of the town and the vicinity, and established his Beit Midrash, as well as a yeshiva which attracted many students. He was renowned as a righteous man and wonder-worker, earning him the appellation of "Baal Shem". Many flocked to him in quest of cures and salvations, even from other countries, and numerous people experienced salvations through his blessings, segulot and amulets. He was widely acclaimed by Jews and non-Jews alike. Reputedly, German soldiers who prayed by his gravesite during WWI all returned from the battlefield healthy and well. Until this day, the house he lived in boasts a memorial plaque, posted by the Michelstadt municipality, dubbing him "a friend of the people". His novellae and writings were published in the book Baal Shem MiMichelstadt (Machon Yerushalayim, 2006).
[1] leaf. 26.5 cm. Fair condition. Stains. Tears to folds, slightly affecting text, repaired with paper on verso.
Large leaf, two written pages. Close to one hundred lines handwritten by the Chatam Sofer.
At the top of the pages, the Chatam Sofer wrote: "With the help of G-d, that which G-d granted me, sermon for 7th Adar 1831".
In this homily, the Chatam Sofer mentions his son the Ketav Sofer, and quotes teachings in his name: "And my son, the outstanding groom Avraham Shmuel Binyamin told me…". At the end of this passage, the Chatam Sofer wrote regarding his son's words: "And this is correct, if my son has grown wise, my heart too will rejoice".
These sections were published in Derashot Chatam Sofer (I, Klausenburg 1929, pp. 162a-163a). The section beginning "Rejoice not, O Israel" was written by the Chatam Sofer as a footnote on the first page.
[1] leaf (2 written pages, close to one hundred autograph lines). 40 cm. Good condition. Stains. Marginal tears, repaired (slightly affecting text at bottom).
In this letter, apparently sent to the Driesen community, the HaKetav VehaKabbalah instructs that women should refrain from attending the Kol Nidrei prayers on Yom Kippur night, "due to the epidemic which has again broken out" (free translation from Yiddish). He instructs the women to pray at home, "due to the worrisome circumstances" and concludes that this is not in conflict with the accepted practice.
The letter of the HaKetav VehaKabbalah is followed by a transcription of the letter in German, with several words in Hebrew. In the transcription, the recipient is indicated: "To the synagogue… in Driesen".
R. Yaakov Tzvi Mecklenburg (1785-1865), rabbi of Königsberg, a foremost rabbi of his times. He was a close disciple of R. Akiva Eger. Through his writings, he was one of the first to defend faithful Judaism from the attacks of Reform. In his book HaKetav VehaKabbalah, he follows the Gaon of Vilna's approach of connecting the Written and Oral Torah, basing himself considerably on the books and writings of the Gaon which he had access to in manuscript. He assisted in publishing the writings of the Gaon of Vilna, especially on Kabbalah, and even participated in composing the biography on the Gaon named Aliyot Eliyahu. The unique style of the HaKetav VehaKabbalah commentary influenced the celebrated commentary to the Bible of his colleague, the Malbim (his successor as rabbi of Königsberg).
[1] leaf. Approx. 18 cm. Good condition. Stains. Folding marks. Tears, not affecting text.
Cursive Ashkenazic script, in different hands (part of the manuscript may have been written by the author's scribe). Many sections appear to have been written by the author, with deletions, emendations and marginal glosses. The manuscript comprises novellae on Tractates Berachot, Chullin, Zevachim and Menachot. Most of the novellae pertain to Talmudic topics in Order Kodashim. Novellae on the Torah portions appear in several places. To the best of our knowledge, this composition was never published.
The manuscript mentions several dates from the 1730s. Furthermore, the author refers several times to the books Omer Man and Birkat HaZevach, which were published in Berlin in 1739. It therefore appears that this work was composed in the 1740s.
The author, whom we were unable to identify, was a descendant of the Maharshal. This manuscript contains an important testimony on the fate of the manuscript of the Chochmat Shlomo glosses on the Talmud, by the Maharshal: " I am a descendant of the Maharshal, and the book Chochmat Shlomo was not an independent composition, rather it was written in the margins of Talmud volumes, as I personally witnessed, since I had in my possession two volumes of Sanhedrin, Bava Batra, Gittin, Kiddushin, Sotah, printed in Venice, with glosses in the margins handwritten by the Maharshal, and they were unfortunately burnt in Kraśnik with all my books" (p. 3a of the first sequence).
The author also relates of other tragedies which occurred to him: "…unfortunately, my heart's delight was burned, and what I am capable of writing during the time of my troubles, I am recording in the book with tears, and may He who has said to His world 'enough', say so to my trouble" (p. 52a). In one place, the author did not hesitate to admit to his mistake, and wrote: "I was mistaken in what I wrote until now" (p. 52b). In one place, the author mentions a manuscript he saw in Constantinople: "And I saw in Constantinople in the home of R. Chaim Kimchi a manuscript Tosafot Ri…." (p. 39b).
In several places, the author quotes Torah novellae he heard from prominent Torah scholars and leaders: "And I heard an answer in the name of R. Yitzchak Kohen of Izmir" (p. 2a of the third sequence; presumably referring to R. Yitzchak HaKohen Rappaport Rabbi of Izmir, author of Batei Kehunah, a teacher of the Chida); "And I heard from R. Chaim of Apta who studied in Prague" (p. 11b); "And R. Yaakov Krakower of Amsterdam raised the following difficulty when he was there in 1728, and it is quoted in Beit Yehuda printed by R. Leib of Głogów" (p. 16a; i.e. the book Kol Yehuda, Amsterdam 1729, see there p. 37b); "It seems to me that this was said in the name of the preacher R. Falk of Lviv" (p. 53b).
Throughout his composition, the author repeatedly quotes his "exceptional" son R. Moshe. Likewise, he brings a difficulty raised by his grandson "the exceptional groom R. Yisrael Isserl" (p. 10b).
The first page (otherwise blank) bears the heading: "Approbation" (the author presumably intended to copy an approbation he received to his work on this page, which indicates that he intended to publish the work).
[1], 2-5, [1], 1-42, [1], 43-54, 57-64; 1-6 leaves. Altogether 75 leaves (136 written pages). 20 cm. + [4] smaller manuscript leaves (7 written pages), found between the leaves of the manuscript. Fair-poor condition. Stains, including dampstains. Tears and wear. Marginal open tears to many leaves, affecting text. Worming. Detached leaves and gatherings. Without binding.
Addressed to the Smilovitch (Smilavichy) community, sent with a special emissary who went there to strengthen the community's support for the Volozhin yeshiva: " …since I know that in the past they have been supporters of the Volozhin yeshiva, and in recent years they have neglected this good dead… therefore I asked the bearer of this letter, the outstanding rabbi, R. Chaim… who is aware of the prominence of the yeshiva". The Netziv then describes the virtues of the yeshiva and its growth with the acceptance of additional students: " Especially since now new students join every year, and it is the cornerstone of Torah development in this country – therefore one must strengthen this stronghold with every effort… and the merit of the Torah study of the multitudes… will stand for this rabbi to do good, and also the members of the community will attain much blessing, and the merit of Torah will serve for them… as a protection from all harm". The letter is signed with the Netziv's customary signature from those years: " One who is laden with work – Naftali Tzvi Yehuda Berlin".
R. Naftali Tzvi Yehuda Berlin – the Netziv of Volozhin (1817-1893), a foremost and outstanding Torah scholar of his generation, was the son-in-law of R. Yitzchak of Volozhin and his successor as dean of the yeshiva for decades. His father, R. Yaakov Berlin of Mir (1794-1868), immigrated to Jerusalem in 1854 and was one of the leaders of the Prushim community in Jerusalem. Known for his great diligence and brilliance, the Netziv led the Volozhin yeshiva with devotion and love for many years, until the yeshiva became the main breeding ground for Torah leaders who were the glory of Lithuanian, Russian and Polish Jewry. With his noble personality and profound, thorough erudition, he produced generations of eminent Torah scholars, yeshiva deans, dayanim and rabbis. He was also engaged in public leadership and his opinion was conclusive on all community matters in Russia and Lithuania. He responded to halachic queries which many rabbis sent to him, customarily signing his letters in those years as "one who is laden with work". He composed many books, including Hamek She'ala – novellae on She'iltot; Hamek Davar on the Torah; Responsa Meshiv Davar; Talmudic novellae and commentaries on Halachic midrashim: Mechilta, Sifra and Sifrei.
[1] leaf. 21 cm. Good-fair condition. Stains and folding marks.
Rabbinic ordination and recommendation for R. Meir Lipman son of R. Yitzchak Eliyahu – rabbi in Gruzd (Gruzdžiai). R. Refael praises him as a "p rominent Torah scholar, sharp and well-versed in Talmud and halachic literature… and he is fitting to serve as rabbi of a large city…". R. Refael signed: " So are the words of one who writes and signs in honor of the Torah and those who study it, Refael Shapiro of Volozhin".
R. Refael Shapiro, rabbi and dean of Volozhin (1837-1921), was the son of R. Aryeh Leib Rabbi of Kovno and son-in-law of the Netziv of Volozhin. He was renowned for his genius and diligence. In the years 1865-1881, he served as dean of the Volozhin yeshiva alongside his father-in-law the Netziv. He then went to serve as rabbi of Babruysk and other places. In 1899, when the yeshiva was reopened, he returned to Volozhin and was appointed rabbi and dean. During WWI, he fled to Minsk, where he taught Torah for some five years until his passing (this letter was written within the first year of the war, and it is unclear whether it was written in Volozhin, before R. Refael went into exile, or during the course of his wanderings). His novellae and responsa were published in the three parts of his book Torat Refael. His son-in-law was R. Chaim HaLevi Soloveitchik, rabbi of Brisk, author of Chiddushei Rabbenu Chaim HaLevi.
[1] leaf, official stationery. 27.5 cm. Fair condition. Tears to folds (not affecting text), repaired at first with acidic tape, and later professionally. Dark stains from tape.
Lengthy letter (in Yiddish) from the Radin yeshiva, addressed to a family of philanthropists in Philadelphia, United States. Typewritten, with the handwritten signature of the Chafetz Chaim. The Chafetz Chaim thanks them for their support of the yeshiva in its difficult times, and blesses them " May the Eternal one give you an abundance of happiness and good health, livelihood and much success in all your endeavors… Blessing you with a kosher and joyous festival – Yisrael Meir HaKohen".
R. Yisrael Meir HaKohen of Radin (1837-1933; Otzar HaRabbanim 12262), leader of the Jewish people, was widely known by the name of his first book, the Chafetz Chaim. He was the dean of the Radin yeshiva and authored many halachic and ethical works: Mishnah Berurah, Shemirat HaLashon, Ahavat Chessed and dozens more. This letter was written in the final six months of his life, when he was over 90 years old.
[1] leaf, official stationery. 28 cm. Good condition. Folding marks. Small open tear to corner.