Auction 92 Part 2 Rare and Important Manuscripts and Items of the Gross Family Collection
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Manuscript, Siddur Kavanot HaRashash, morning prayers for weekdays and Shabbat, blessing of the new month and Hallel. [Jerusalem, 18th century].
Siddur Kavanot commissioned and owned by R. Nissim Zerachya Azulai, grandson of the Chida and kabbalist in the Beit El yeshiva of kabbalists in Jerusalem, with his handwritten inscription and signature (faded) at the beginning of the manuscript. Glosses in his handwriting in several places.
The manuscript was written entirely by one scribe, in Oriental square and cursive script. Bound at the end – several leaves in a different (earlier) hand, with kavanot of the Aleinu prayer.
R. Nissim Zerachya Azulai, grandson of the Chida (son of R. Avraham Azulai, son of the Chida), was born in Jerusalem before 1780. He was a Torah scholar and a member of the Beit El yeshiva of kabbalists. His signature appears on an incorporation document (Shtar Hitkashrut) of Jerusalem kabbalists, members of the yeshiva, dated 1804 (see: Meir Benayahu, Incorporation Documents of Jerusalem Kabbalists, Asufot, IX [1995], pp. 95-98). He later moved to Turkey where he served as rabbi of Magnesia (Manisa), near Izmir, eventually returning to Eretz Israel and settling in Safed. In 1832, he granted his approbation to the first book printed in Safed, the Sefat Emet siddur according to Sephardi rite, with kavanot of the Arizal. This siddur was compiled by R. Nissim Zerachya, who added various commentaries and selections. In 1836, he published in Safed his book Shulchan HaTahor (on the book Poel Tzedek by the Shach), and it was reprinted in several editions. In 1835, he granted his approbation to the book Afar Yaakov by R. Yaakov Eichhorn (Breslau 1839), together with R. Avraham Anahory and R. Yisrael of Shklow. R. Nissim Zerachya was killed in the great earthquake which took place in Safed in 1837, trapped under the ruins of a house. His manuscripts and the work of his grandfather the Chida on the Zohar were lost together with him in the destruction.
[178] leaves. 16.5 cm. Fair condition. Stains, wear and tears. Extensive worming and open tears, with significant damage to text, repaired with paper (all leaves professionally restored). New leather binding.
Provenance: The Gross Family Collection, Tel Aviv, OT.011.024.
Manuscripts of Siddur HaRashash in the Gross Family Collection
Siddur HaRashash was a siddur with kabbalistic kavanot based on the writings of the Arizal and R. Chaim Vital. The siddur was edited by the kabbalists of the Beit El yeshiva in Jerusalem, based on the siddur compiled by their teacher the Rashash – R. Shalom Mizrachi Sharabi, dean of the Beit El yeshiva in the mid-18th century. For many years, copyings of Siddur HaRashash were produced from accurate manuscripts proofread by the kabbalists in the yeshiva.
Prayer using the manuscripts of the siddur was the privilege of just a few kabbalists. In general, the kabbalists themselves produced various copyings of Siddur HaRashash for their personal use, or entrusted them to reliable kabbalists only. Each of these manuscripts bore the stamp of the kabbalist who copied it, through the emendations and additions he inserted.
For many years, the siddur was zealously and intentionally kept in manuscript form only, without being printed at all. Only in 1911-1912 did several Ashkenazi kabbalists of Yeshivat Shaar HaShamayim in Jerusalem finally initiate the printing of the siddur, and parts I and II were published. Parts III-IX were printed later, presumably in 1916.
The Beit El yeshiva of kabbalists, also known as Midrash HaChassidim or Kehal Chassidim, was founded in Jerusalem in 1737 by R. Gedalia Hayun, and was designated as a place for studying kabbalah. Ever since, the kabbalists of Jerusalem have gathered to study there, directed by foremost kabbalists. Of particular prominence were R. Shalom Sharabi (the Rashash), who headed the yeshiva, and his successor R. Yom Tov Algazi. Reputedly, R. Gershon of Kitov – brother-in-law of the Baal Shem Tov, also studied there. Following the passing of R. Chaim Avraham Gagin in 1848, R. Yedidia Refael Abulafia (1806-1869), was appointed in his stead, a position he held until his passing. R. Abulafia's disciples include the sons of Rebbe Moshe of Lelov; the Imrei Binah Rabbi of Jerusalem; R. Shalom Moshe Chai Gagin, who succeeded him as dean of the Beit El yeshiva; and others.
Presented here is a unique collection of manuscripts of Siddur HaRashash from the Gross Family Collection, which reflects the tradition of manuscript transmittal of the Siddur HaRashash amongst kabbalists. Some of the present siddurim were scribed by most prominent kabbalists of the Beit El yeshiva, including R. Yosef Edrehi (scribe of the Rashash), R. Yedidia Refael Abulafia, R. Nissim Zerachya Azulai (grandson of the Chida), R. Yitzchak Moshe Ferrera, R. Masoud HaKohen Alhadad, and others.
Regarding the development of Siddur HaRashash, see: R. Moshe Hillel, The Rashash's Meditation Prayer Books, Between Tradition and Innovation, in: Windows on Jewish Worlds, Essays in Honor of William Gross, ed. Shalom Sabar, Emile Schrijver, Falk Wiesemann, pp. 205-239. An addendum at the end lists the manuscripts of Siddur HaRashash found in the Gross Family Collection.
Manuscript, Siddur Kavanot HaRashash, prayers for weekdays and Rosh Chodesh, scribed by the kabbalist R. Yedidya Refael Abulafia (HaYareh). [Jerusalem, 19th century].
Kavanot for the weekday Arvit prayer, the Shacharit prayer (from after the cantor's repetition until the end), Rosh Chodesh prayers, and for the cemetery.
This siddur was copied in the distinct hand of R. Yedidya Refael Abulafia.
The siddur later came into the possession of R. Yitzchak Bounan of Tunisia who immigrated to Jerusalem (shortly before the passing of R. Abulafia). A gilt inscription on a piece of leather mounted to the binding reads: "Prayer part IV, Yitzchak Bounan". This inscription indicates that the present siddur was one of four parts which were in the possession of R. Yitzchak Bounan.
R. Yedidya Refael Abulafia – known as HaRav HaYareh (1807-1869), prominent kabbalist and grandson of the Rashash. He served as dean of the Beit El yeshiva of kabbalists in Jerusalem from 1848 until his passing, and was one of the prominent editors of Siddur HaRashash. His disciples include the sons of Rabbe Moshe of Lelov; the Imrei Binah Rabbi of Jerusalem (who instituted the ban on playing musical instruments at weddings upon his advice); R. Shalom Moshe Chai Gagin, who succeeded him as dean of the Beit El yeshiva; and others.
The owner of the manuscript, R. Yitzchak Bounan, signed as witness and scribe in the Pinkas of the Portuguese community in Tunis in ca. 1840-1860 (see: Avrahami, Le Mémorial de la communauté israélite portugaise de Tunis, p. 151). In his final years, he immigrated to Jerusalem, where he passed away in 1886.
[102] leaves. Approx. 18 cm. Fair-good condition. Stains, including dampstains. Worming, affecting text. Several detached leaves. Original binding, partially detached and damaged.
Provenance: The Gross Family Collection, Tel Aviv, TU.011.005.
Manuscripts of Siddur HaRashash in the Gross Family Collection
Siddur HaRashash was a siddur with kabbalistic kavanot based on the writings of the Arizal and R. Chaim Vital. The siddur was edited by the kabbalists of the Beit El yeshiva in Jerusalem, based on the siddur compiled by their teacher the Rashash – R. Shalom Mizrachi Sharabi, dean of the Beit El yeshiva in the mid-18th century. For many years, copyings of Siddur HaRashash were produced from accurate manuscripts proofread by the kabbalists in the yeshiva.
Prayer using the manuscripts of the siddur was the privilege of just a few kabbalists. In general, the kabbalists themselves produced various copyings of Siddur HaRashash for their personal use, or entrusted them to reliable kabbalists only. Each of these manuscripts bore the stamp of the kabbalist who copied it, through the emendations and additions he inserted.
For many years, the siddur was zealously and intentionally kept in manuscript form only, without being printed at all. Only in 1911-1912 did several Ashkenazi kabbalists of Yeshivat Shaar HaShamayim in Jerusalem finally initiate the printing of the siddur, and parts I and II were published. Parts III-IX were printed later, presumably in 1916.
The Beit El yeshiva of kabbalists, also known as Midrash HaChassidim or Kehal Chassidim, was founded in Jerusalem in 1737 by R. Gedalia Hayun, and was designated as a place for studying kabbalah. Ever since, the kabbalists of Jerusalem have gathered to study there, directed by foremost kabbalists. Of particular prominence were R. Shalom Sharabi (the Rashash), who headed the yeshiva, and his successor R. Yom Tov Algazi. Reputedly, R. Gershon of Kitov – brother-in-law of the Baal Shem Tov, also studied there. Following the passing of R. Chaim Avraham Gagin in 1848, R. Yedidia Refael Abulafia (1806-1869), was appointed in his stead, a position he held until his passing. R. Abulafia's disciples include the sons of Rebbe Moshe of Lelov; the Imrei Binah Rabbi of Jerusalem; R. Shalom Moshe Chai Gagin, who succeeded him as dean of the Beit El yeshiva; and others.
Presented here is a unique collection of manuscripts of Siddur HaRashash from the Gross Family Collection, which reflects the tradition of manuscript transmittal of the Siddur HaRashash amongst kabbalists. Some of the present siddurim were scribed by most prominent kabbalists of the Beit El yeshiva, including R. Yosef Edrehi (scribe of the Rashash), R. Yedidia Refael Abulafia, R. Nissim Zerachya Azulai (grandson of the Chida), R. Yitzchak Moshe Ferrera, R. Masoud HaKohen Alhadad, and others.
Regarding the development of Siddur HaRashash, see: R. Moshe Hillel, The Rashash's Meditation Prayer Books, Between Tradition and Innovation, in: Windows on Jewish Worlds, Essays in Honor of William Gross, ed. Shalom Sabar, Emile Schrijver, Falk Wiesemann, pp. 205-239. An addendum at the end lists the manuscripts of Siddur HaRashash found in the Gross Family Collection.
Manuscript, Siddur Kavanot HaRashash for Passover and the Seder, and for the counting of the Omer, scribed by the kabbalist R. Yitzchak Moshe Ferrera. [Jerusalem, ca. 1890-1900].
Scribe's colophon on p. 120b: "Scribed by [---] Yitzchak Moshe Ferrera…". Marginal glosses in a different hand in several places.
At the foot of the first leaf, signatures in Ashkenazic script of the kabbalist R. Tzvi Aryeh Goldman of Mezeritch.
R. Yitzchak Moshe Ferrera (ca. 1840 – 1917), son of the renowned kabbalist R. Aharon Refael Chaim Moshe Ferrera (d. 1887, author of Toldot Aharon VeMoshe and Efer Moshe). As a child, he immigrated from Salonika to Jerusalem together with his father. A Jerusalem Torah scholar, and one of the elite kabbalists of the Beit El yeshiva. He would deliver sermons every night in the yeshiva for laymen in the Old City. He was one of the scribes of the Beit El yeshiva for kabbalists, copying the kabbalistic works of the Rashash and of his father. He earned a living from writing amulets. He authored several works of ethics in Ladino, and published his father's work Me'il Kodesh UBigdei Yesha (Jerusalem, 1888), with the addition of his profound kabbalistic comments.
R. Tzvi Aryeh Goldman of Mezeritch (d. 1916), a kabbalist and wondrous man. Since his childhood, he exhibited knowledge of wondrous matters. Upon immigrating in his youth to Eretz Israel, he immediately joined the Beit El yeshiva, where he was considered one of the elite kabbalists. He was held in very high esteem, and commonly referred to as "the White Angel" and "the Tall Tzadik". He authored: Cheshbon Pirtei HaMitzvot (Jerusalem, 1904), Derech Chaim, and other works.
125 leaves (including several blank leaves). 23 cm. Fair condition. Stains, including dampstains. Dark wine stains to first leaves (Passover Haggadah). Tears and wear. Open tears to several leaves, repaired with paper. First leaf detached. Early, particularly elegant gilt-decorated leather binding (owner's name in center deleted).
Provenance:
1. Kedem, Auction 46, 7 June 2015, lot 267.
2. The Gross Family Collection, Tel Aviv, EI.011.023.
Manuscripts of Siddur HaRashash in the Gross Family Collection
Siddur HaRashash was a siddur with kabbalistic kavanot based on the writings of the Arizal and R. Chaim Vital. The siddur was edited by the kabbalists of the Beit El yeshiva in Jerusalem, based on the siddur compiled by their teacher the Rashash – R. Shalom Mizrachi Sharabi, dean of the Beit El yeshiva in the mid-18th century. For many years, copyings of Siddur HaRashash were produced from accurate manuscripts proofread by the kabbalists in the yeshiva.
Prayer using the manuscripts of the siddur was the privilege of just a few kabbalists. In general, the kabbalists themselves produced various copyings of Siddur HaRashash for their personal use, or entrusted them to reliable kabbalists only. Each of these manuscripts bore the stamp of the kabbalist who copied it, through the emendations and additions he inserted.
For many years, the siddur was zealously and intentionally kept in manuscript form only, without being printed at all. Only in 1911-1912 did several Ashkenazi kabbalists of Yeshivat Shaar HaShamayim in Jerusalem finally initiate the printing of the siddur, and parts I and II were published. Parts III-IX were printed later, presumably in 1916.
The Beit El yeshiva of kabbalists, also known as Midrash HaChassidim or Kehal Chassidim, was founded in Jerusalem in 1737 by R. Gedalia Hayun, and was designated as a place for studying kabbalah. Ever since, the kabbalists of Jerusalem have gathered to study there, directed by foremost kabbalists. Of particular prominence were R. Shalom Sharabi (the Rashash), who headed the yeshiva, and his successor R. Yom Tov Algazi. Reputedly, R. Gershon of Kitov – brother-in-law of the Baal Shem Tov, also studied there. Following the passing of R. Chaim Avraham Gagin in 1848, R. Yedidia Refael Abulafia (1806-1869), was appointed in his stead, a position he held until his passing. R. Abulafia's disciples include the sons of Rebbe Moshe of Lelov; the Imrei Binah Rabbi of Jerusalem; R. Shalom Moshe Chai Gagin, who succeeded him as dean of the Beit El yeshiva; and others.
Presented here is a unique collection of manuscripts of Siddur HaRashash from the Gross Family Collection, which reflects the tradition of manuscript transmittal of the Siddur HaRashash amongst kabbalists. Some of the present siddurim were scribed by most prominent kabbalists of the Beit El yeshiva, including R. Yosef Edrehi (scribe of the Rashash), R. Yedidia Refael Abulafia, R. Nissim Zerachya Azulai (grandson of the Chida), R. Yitzchak Moshe Ferrera, R. Masoud HaKohen Alhadad, and others.
Regarding the development of Siddur HaRashash, see: R. Moshe Hillel, The Rashash's Meditation Prayer Books, Between Tradition and Innovation, in: Windows on Jewish Worlds, Essays in Honor of William Gross, ed. Shalom Sabar, Emile Schrijver, Falk Wiesemann, pp. 205-239. An addendum at the end lists the manuscripts of Siddur HaRashash found in the Gross Family Collection.
Manuscript, Siddur Kavanot HaRashash, prayers for Rosh Hashanah and Sukkot, scribed by R. Shem Tov Gagin. [Jerusalem], 1905.
The manuscript was scribed by R. Shem Tov Gagin for the Imrei Emet Rebbe of Ger, and was sent from Jerusalem to the rebbe together with other volumes of Siddur Kavanot which the rebbe commissioned from R. Shem Tov's father – R. Yitzchak Gagin (see below).
Includes kavanot for part of the Rosh Hashanah prayers, kavanot for shofar blowing, and kavanot for shaking the Lulav on Sukkot and Hoshana Rabba.
Two sermons of inspirations precede the kavanot of shofar blowing (leaves 6-10), for the first and second day of Rosh Hashanah respectively – the first by R. Shalom Mizrachi Sharabi, and the second by R. Chaim Avraham Gagin.
The second sermon is signed by the writer: "Handwritten by his grandson Sh.T. Gagin, written on Erev Rosh Chodesh Elul 1905".
Another inscription on the front endpaper: "Siddur for Rosh Hashanah according to the Arizal, written on 13th Cheshvan 1905, Shem Tov Gagin".
The Min HaGenazim anthology, Vol. XIV (published by Ahavat Shalom, 2021), features 37 letters written by R. Yitzchak Gagin to his son R. Shem Tov Gagin between 1912-1921. Amongst the wealth of important information these letters contain, we learn that the Imrei Emet of Ger commissioned several kabbalistic manuscripts from R. Yitzchak Gagin, wishing to enrich his famous library with siddurim with kavanot of the Rashash, which were not at all available in Europe.
R. Yitzchak Gagin was an elite member of the Beit El yeshiva and a descendant of the Rashash (through his grandfather R. Chaim Avraham Gagin, son-in-law of R. Refael Avraham Shalom Mizrachi – grandson of the Rashash). His son, R. Shem Tov Gagin (writer of the present siddur), later served as rabbi of the Sephardic community in Manchester and eventually head of the Sephardic Beit Din in London. R. Yitzchak Gagin earned a livelihood by trading in books and manuscript, and published catalogs of the manuscripts being sold from the library of the Rashash. The rebbe of Ger maintained close ties with him, acquiring books for his prominent library through him. The aforementioned letters indicate that upon the request of the rebbe of Ger, R. Yitzchak Gagin instructed his son R. Shem Tov Gagin to work on copying the siddurim of the Rashash, in a project which extended over a period of seven years, from 1905 until 1911. This project is mentioned several times in the letters, which indicate that R. Shem Tov copied and sent the rebbe manuscripts of the siddur.
There are a few extant manuscript siddurim with kavanot copied by R. Shem Tov Gagin for the Imrei Emet, including the present volume for Rosh Hashanah and Sukkot, as well as the Yom Kippur part, held in the library of R. Y.M. Hillel, and the Bedtime Shema service part – held in the Columbia University Library, New York, SH 893 x 2 (dated: Tevet 1911).
[14], 20, [48] written leaves (and several blank leaves). 20 cm. Good condition. Stains. faded ink on two leaves. One leaf detached. Marginal tears and wear to a few leaves. Minor worming. Original binding, with leather spine, damaged.
Regarding the provenance of the present manuscript from the library of the Imrei Emet of Ger, see Min HaGenazim, ibid, p. 277 note 248; see also: R. Moshe Hillel, The Rashash's meditation prayer books, between tradition and innovation, in: Windows on Jewish Worlds, Essays in Honor of William Gross, ed. Shalom Sabar, Emile Schrijver, Falk Wiesemann, p. 236.
Provenance: The Gross Family Collection, Tel Aviv, EI.011.018.
Manuscripts of Siddur HaRashash in the Gross Family Collection
Siddur HaRashash was a siddur with kabbalistic kavanot based on the writings of the Arizal and R. Chaim Vital. The siddur was edited by the kabbalists of the Beit El yeshiva in Jerusalem, based on the siddur compiled by their teacher the Rashash – R. Shalom Mizrachi Sharabi, dean of the Beit El yeshiva in the mid-18th century. For many years, copyings of Siddur HaRashash were produced from accurate manuscripts proofread by the kabbalists in the yeshiva.
Prayer using the manuscripts of the siddur was the privilege of just a few kabbalists. In general, the kabbalists themselves produced various copyings of Siddur HaRashash for their personal use, or entrusted them to reliable kabbalists only. Each of these manuscripts bore the stamp of the kabbalist who copied it, through the emendations and additions he inserted.
For many years, the siddur was zealously and intentionally kept in manuscript form only, without being printed at all. Only in 1911-1912 did several Ashkenazi kabbalists of Yeshivat Shaar HaShamayim in Jerusalem finally initiate the printing of the siddur, and parts I and II were published. Parts III-IX were printed later, presumably in 1916.
The Beit El yeshiva of kabbalists, also known as Midrash HaChassidim or Kehal Chassidim, was founded in Jerusalem in 1737 by R. Gedalia Hayun, and was designated as a place for studying kabbalah. Ever since, the kabbalists of Jerusalem have gathered to study there, directed by foremost kabbalists. Of particular prominence were R. Shalom Sharabi (the Rashash), who headed the yeshiva, and his successor R. Yom Tov Algazi. Reputedly, R. Gershon of Kitov – brother-in-law of the Baal Shem Tov, also studied there. Following the passing of R. Chaim Avraham Gagin in 1848, R. Yedidia Refael Abulafia (1806-1869), was appointed in his stead, a position he held until his passing. R. Abulafia's disciples include the sons of Rebbe Moshe of Lelov; the Imrei Binah Rabbi of Jerusalem; R. Shalom Moshe Chai Gagin, who succeeded him as dean of the Beit El yeshiva; and others.
Presented here is a unique collection of manuscripts of Siddur HaRashash from the Gross Family Collection, which reflects the tradition of manuscript transmittal of the Siddur HaRashash amongst kabbalists. Some of the present siddurim were scribed by most prominent kabbalists of the Beit El yeshiva, including R. Yosef Edrehi (scribe of the Rashash), R. Yedidia Refael Abulafia, R. Nissim Zerachya Azulai (grandson of the Chida), R. Yitzchak Moshe Ferrera, R. Masoud HaKohen Alhadad, and others.
Regarding the development of Siddur HaRashash, see: R. Moshe Hillel, The Rashash's Meditation Prayer Books, Between Tradition and Innovation, in: Windows on Jewish Worlds, Essays in Honor of William Gross, ed. Shalom Sabar, Emile Schrijver, Falk Wiesemann, pp. 205-239. An addendum at the end lists the manuscripts of Siddur HaRashash found in the Gross Family Collection.
Manuscript, Siddur Kavanot HaRashash, for the Shabbat meals, bedtime Shema service and morning blessings, scribed by R. Masoud HaKohen Alhadad and R. Yichye Tzarum. [Jerusalem, 19th/20th century].
Most of the manuscript was scribed by R. Masoud HaKohen Alhadad, apart from pp. 70a-80b (and a small section of p. 39b), which were scribed by R. Yichye Tzarum.
R. Masoud HaKohen Alhadad (1820-1927), elder kabbalist of his generation in Jerusalem. Born in Morocco, he immigrated to Eretz Israel in his childhood together with his parents. Once he was well versed in Talmud and halachic literature, he devoted himself to the study of kabbalah for sixty years. In 1902, he travelled as emissary to Tunis and Tripoli, earning the reputation of a wonder-worker during his travels for the miracles he performed (see testimonies in Maamar Esther, Djerba, 1946, leaves 7-9). In 1903, he was appointed dean of the Beit El yeshiva, heading the yeshiva for over twenty years. For many years, he served as cantor, praying according to the kavanot of the Arizal in Siddur HaRashash. He passed away at the exceptional age of 107.
R. Yichye son of R. Yosef Tzarum (1843-1917), a leader of the Yemenites from Sana'a who settled in Jerusalem in the E'eleh BeTamar immigration in 1882, and one of the heads of the Yemenite community. Shortly after his immigration, he was appointed head of the Yemenite Beit Din and rabbi of the Yemenite community in Jerusalem.
The manuscript contains several glosses by both Torah scholars.
82 leaves. 22 cm. Good condition. Stains. Tears to several leaves. One leaf detached. New binding.
Provenance: The Gross Family Collection, Tel Aviv, EI.011.005.
Manuscripts of Siddur HaRashash in the Gross Family Collection
Siddur HaRashash was a siddur with kabbalistic kavanot based on the writings of the Arizal and R. Chaim Vital. The siddur was edited by the kabbalists of the Beit El yeshiva in Jerusalem, based on the siddur compiled by their teacher the Rashash – R. Shalom Mizrachi Sharabi, dean of the Beit El yeshiva in the mid-18th century. For many years, copyings of Siddur HaRashash were produced from accurate manuscripts proofread by the kabbalists in the yeshiva.
Prayer using the manuscripts of the siddur was the privilege of just a few kabbalists. In general, the kabbalists themselves produced various copyings of Siddur HaRashash for their personal use, or entrusted them to reliable kabbalists only. Each of these manuscripts bore the stamp of the kabbalist who copied it, through the emendations and additions he inserted.
For many years, the siddur was zealously and intentionally kept in manuscript form only, without being printed at all. Only in 1911-1912 did several Ashkenazi kabbalists of Yeshivat Shaar HaShamayim in Jerusalem finally initiate the printing of the siddur, and parts I and II were published. Parts III-IX were printed later, presumably in 1916.
The Beit El yeshiva of kabbalists, also known as Midrash HaChassidim or Kehal Chassidim, was founded in Jerusalem in 1737 by R. Gedalia Hayun, and was designated as a place for studying kabbalah. Ever since, the kabbalists of Jerusalem have gathered to study there, directed by foremost kabbalists. Of particular prominence were R. Shalom Sharabi (the Rashash), who headed the yeshiva, and his successor R. Yom Tov Algazi. Reputedly, R. Gershon of Kitov – brother-in-law of the Baal Shem Tov, also studied there. Following the passing of R. Chaim Avraham Gagin in 1848, R. Yedidia Refael Abulafia (1806-1869), was appointed in his stead, a position he held until his passing. R. Abulafia's disciples include the sons of Rebbe Moshe of Lelov; the Imrei Binah Rabbi of Jerusalem; R. Shalom Moshe Chai Gagin, who succeeded him as dean of the Beit El yeshiva; and others.
Presented here is a unique collection of manuscripts of Siddur HaRashash from the Gross Family Collection, which reflects the tradition of manuscript transmittal of the Siddur HaRashash amongst kabbalists. Some of the present siddurim were scribed by most prominent kabbalists of the Beit El yeshiva, including R. Yosef Edrehi (scribe of the Rashash), R. Yedidia Refael Abulafia, R. Nissim Zerachya Azulai (grandson of the Chida), R. Yitzchak Moshe Ferrera, R. Masoud HaKohen Alhadad, and others.
Regarding the development of Siddur HaRashash, see: R. Moshe Hillel, The Rashash's Meditation Prayer Books, Between Tradition and Innovation, in: Windows on Jewish Worlds, Essays in Honor of William Gross, ed. Shalom Sabar, Emile Schrijver, Falk Wiesemann, pp. 205-239. An addendum at the end lists the manuscripts of Siddur HaRashash found in the Gross Family Collection.
Manuscript, Siddur Kavanot HaRashash, for the Mincha prayer of Erev Shabbat, Mincha of Erev Pesach, Birkat Kohanim, Vihi Noam, the Amidah prayer for the Three Festivals, Hallel and Musaf for Rosh Chodesh. [Jerusalem, ca. late 19th century].
Neat copying, in square script and Oriental Rashi script, in the style used by the scribes of the Beit El yeshiva when producing copies of the siddur with kavanot.
Complete manuscript, with gilt-decorated leather binding; name of owner lettered in gilt: "Masoud HaKohen" – R. Masoud HaKohen Alhadad, kabbalist in the Beit El yeshiva in Jerusalem and dean of the yeshiva for many years (see previous item).
Leaves 74-80: Introductions to the Amidah prayer by R. Yedidya Refael Abulafia; leaves 81-89: additional introductions to the Amidah prayer.
Leaves 99-100 (written in different hands): comments to Seder night kavanot; Shema Kolenu blessing with prayer for times of drought.
[100] leaves. 20.5 cm. Good condition. Stains and wear. Original leather binding, with gilt ornaments, slightly damaged.
Provenance: The Gross Family Collection, Tel Aviv, EI.011.004.
Manuscripts of Siddur HaRashash in the Gross Family Collection
Siddur HaRashash was a siddur with kabbalistic kavanot based on the writings of the Arizal and R. Chaim Vital. The siddur was edited by the kabbalists of the Beit El yeshiva in Jerusalem, based on the siddur compiled by their teacher the Rashash – R. Shalom Mizrachi Sharabi, dean of the Beit El yeshiva in the mid-18th century. For many years, copyings of Siddur HaRashash were produced from accurate manuscripts proofread by the kabbalists in the yeshiva.
Prayer using the manuscripts of the siddur was the privilege of just a few kabbalists. In general, the kabbalists themselves produced various copyings of Siddur HaRashash for their personal use, or entrusted them to reliable kabbalists only. Each of these manuscripts bore the stamp of the kabbalist who copied it, through the emendations and additions he inserted.
For many years, the siddur was zealously and intentionally kept in manuscript form only, without being printed at all. Only in 1911-1912 did several Ashkenazi kabbalists of Yeshivat Shaar HaShamayim in Jerusalem finally initiate the printing of the siddur, and parts I and II were published. Parts III-IX were printed later, presumably in 1916.
The Beit El yeshiva of kabbalists, also known as Midrash HaChassidim or Kehal Chassidim, was founded in Jerusalem in 1737 by R. Gedalia Hayun, and was designated as a place for studying kabbalah. Ever since, the kabbalists of Jerusalem have gathered to study there, directed by foremost kabbalists. Of particular prominence were R. Shalom Sharabi (the Rashash), who headed the yeshiva, and his successor R. Yom Tov Algazi. Reputedly, R. Gershon of Kitov – brother-in-law of the Baal Shem Tov, also studied there. Following the passing of R. Chaim Avraham Gagin in 1848, R. Yedidia Refael Abulafia (1806-1869), was appointed in his stead, a position he held until his passing. R. Abulafia's disciples include the sons of Rebbe Moshe of Lelov; the Imrei Binah Rabbi of Jerusalem; R. Shalom Moshe Chai Gagin, who succeeded him as dean of the Beit El yeshiva; and others.
Presented here is a unique collection of manuscripts of Siddur HaRashash from the Gross Family Collection, which reflects the tradition of manuscript transmittal of the Siddur HaRashash amongst kabbalists. Some of the present siddurim were scribed by most prominent kabbalists of the Beit El yeshiva, including R. Yosef Edrehi (scribe of the Rashash), R. Yedidia Refael Abulafia, R. Nissim Zerachya Azulai (grandson of the Chida), R. Yitzchak Moshe Ferrera, R. Masoud HaKohen Alhadad, and others.
Regarding the development of Siddur HaRashash, see: R. Moshe Hillel, The Rashash's Meditation Prayer Books, Between Tradition and Innovation, in: Windows on Jewish Worlds, Essays in Honor of William Gross, ed. Shalom Sabar, Emile Schrijver, Falk Wiesemann, pp. 205-239. An addendum at the end lists the manuscripts of Siddur HaRashash found in the Gross Family Collection.
Manuscript, Siddur Kavanot HaAri, with kabbalistic commentaries and kavanot, based on the redaction of R. Meir Poppers; including: prayers for weekdays, Shabbat, festivals and the 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. Zaloshitz (Działoszyce, Poland), 1746.
Neat Ashkenazic square and cursive script. Decorated title page in color. Illustrations and diagrams, some colored (in several places, the Name of G-d is written within a diagram of circles and lines, colored in yellow and red; on p. 96b, diagrams of kavanot for the Shabbat meals in various colors; and more).
On p. 5b, LaMenatze'ach Menorah (base colored in green and yellow); another LaMenatze'ach Menorah on p. 36a; on leaves 80-81 a LaMenatze'ach Menorah and a menorah comprised of the initials of Psalm 91 (starting with Psalms 90:17 – Viyhi Noam), as a segulah against plagues (as part of the "Pitum HaKetoret order for times of plague" which begins on p. 79b).
The decorated title page states: "Siddur with prayer kavanot based on kabbalah, secrets and combinations of Holy Names by R. Yitzchak Luria, 1746, here Zaloshitz".
Writer's colophon on p. 168b, indicating that the writing was completed on Sunday 12th Tevet 1746, by Yehuda Leib son of R. Yeshaya Katzenellenbogen of Żabno. The writer apologizes for any errors, explaining that he has no understanding of kabbalah, and that this manuscript was simply copied letter by letter from a manuscript produced by R. Yitzchak son of R. Alexander Siskind of Ir Chadash.
Ownership inscriptions on the blank pages at the beginning of the manuscript: "This holy siddur of the Ari Luria belongs to my father-in-law, copied by my father-in-law's grandfather, following Sefardi rite, the rite of R. Chaim Vital"; "The siddur of the Arizal was written and copied by my grandfather R. Yehuda Leibush Katzenellenbogen and belongs to me, Chaim Shlomo[?]… 18th Kislev 1841, Zaloshitz".
Emendations and glosses in several places.
On p. 6b: "What R. Yehuda Chassid would recite each weekday at the end of the Amidah prayer of Shacharit and Arvit before Yihyu LeRatzon".
Sections from the teachings of the Shelah on Tikkun Leil Shavuot were integrated on leaf 166.
On the verso of the title page, copying from the book Emek HaMelech.
[169] leaves. 18 cm. Good-fair condition. Stains, including dampstains (dark stains affecting text in several places). Worming, affecting text, repaired in part with tape. On leaf 6, tears due to ink erosion, slightly affecting text on verso. Tiny marginal tears, not affecting text. On leaf 8, open tear affecting text, repaired with paper. Upper margin of many leaves trimmed, with damage to original leaf numbers. New binding (with a bound bookmark).
Provenance:
1. Collection of Dr. Israel Mehlman, Jerusalem, no. 8.
2. The Gross Family Collection, Tel Aviv, EE.011.027.
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, Siddur Kavanot HaAri, with kabbalistic commentaries and kavanot, following the redaction of R. M. Poppers; including: prayers for weekdays, Shabbat, festivals and the 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].
Ashkenazic semi-cursive and cursive script, typical of the 18th century. Close writing, with deletions and interlinear emendations and additions (some of these emendations and additions are in a different hand to that of the scribe). The siddur was written by a kabbalist who used it frequently (as evident from the many stains and candle wax stains).
Leaf 167 (added later by the owner of the siddur, before Seder HaAvodah) contains a note regarding a common error found in siddurim of the Arizal, where there are four stages in the service of the High Priest on Yom Kippur, instead of three, as appears correctly in the present manuscript.
Between the leaves pertaining to Seder night is a folded leaf with additional kavanot for the Four Cups and more, presumably used by the kabbalist who owned the siddur.
The manuscript ends with: "Sod HaSefirah" (pp. 178a-181a), a prayer to be added by the prayer leader in Shema Kolenu in a besieged town (pp. 182a-182b), an amulet for a difficult labor (p. 183b), and a prayer for a barren woman (p. 184a).
[185] leaves (penciled foliation. Unnumbered leaf between leaves 105-106. Leaves 52 and 177 blank). 20.5 cm. Fair condition. Stains, including dampstains. Closed and open tears and worming to several leaves (two leaves with blemishes and large open tears), affecting text, repaired in part with paper. On first leaf, stamp of "Jews' College London". New leather binding.
Provenance:
1. Jews' College London, Ms. 99. See: Catalogue of the Hebrew Manuscripts in the Jew's College, London, Oxford, 1886, p. 30.
2. Christie's New York, 23 June 1999, lot 109.
3. The Gross Family Collection, Tel Aviv, EE.011.025.
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, 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, Siddur Kavanot HaAri, with kabbalistic commentaries and kavanot, according to 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 and cursive). Impressive copying by a skilled scribe, in neat layout (the kavanot and commentaries were mostly written in separate columns and in "windows" within the text). The manuscript opens with an illustrated title page (mounted on paper, with the addition of the inscription "Year-round prayers by the Arizal"). On p. 15a, LaMenatze'ach Menorah. On p. 120b, menorah comprised of the initials of Psalm 91 (starting with Psalms 90:17 – Viyhi Noam), as a segulah against plagues (as part of the Pitum HaKetoret for times of plague – which begins on the preceding page). Decorated borders in several places (leaf 89 and more). On p. 98a, illustration of hands with kavanot for the Torah reading.
The writer included his original glosses in several places. Many marginal glosses, some in different hand. A gloss on p. 15a signed "Y.Sh.[?]"; on p. 178a: "Therefore it appears to me to recite it twice…".
The manuscript includes various additions, including: Sefer Yetzira and Sifra DeTzniuta – copied at the beginning of the manuscript; p. 37a – teaching of the Arizal quoted by R. Y. Arzin (disciple of the Arizal); p. 107a – Yichud for fear of G-d; p. 107b – segulah for times of trouble, to transform enemies for the good; p. 109a – prayer to be recited at the Western Wall, citing the practice of visiting the Western Wall daily, 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); leaves 121-122 contain laws of Brit Milah, copied from Kitzur Shelah (Amsterdam 1701).
[1], [3-267] leaves. 18.5 cm. Good condition. Stains, including dampstains. Closed and open tears to a few leaves, affecting text, repaired in part with paper. Leaves trimmed close to text in some places, affecting text. New leather binding.
Exhibition: Kabbalah – Om judisk mysticism (curator: Erika Aronowitsch), Stockholm Jewish Museum, April-December 2002. See exhibition catalog, p. 44.
See also: Yohanan Fried and Yoel Rappel (eds.), Siddur Klal Israel, Jerusalem: Mesora Laam, 1991, p. 243.
Provenance: The Gross Family Collection, Tel Aviv, EE.011.001.
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.
Manuscript, Pri Etz Chaim, Part II – Shaar HaShabbat VeYom Tov, comprising kavanot for Shabbat, Rosh Chodesh and festivals. By the Arizal, edited by his disciple R. Chaim Vital. [Russia-Poland, 1764].
Decorated title page, with book title – Pri Etz Chaim, Shaar HaShabbat VeYom Tov, Part II, and chronogram indicating the year 1764.
Neat, organized Ashkenazi script (typical of Ukrainian manuscripts from the early years of the Chassidic movement and the study of kabbalah). Decorated headings and initial words. Illustrations in various places: in Shaar Leil Shabbat (p. 33b), illustration of "the bread arranged on the table"; in Shaar Leil Hoshana Rabba (p. 114a), illustration for the kavanot of Hakafot; other ornaments.
[1], 122, [1] leaves. 20 cm. Good-fair condition. Stains (including dampstains and mold stains). Some wear. Tears and worming. Several reinforcements with paper. Old, gilt-decorated binding, with leather corners and spine (somewhat torn and rubbed).
Provenance:
1. Rae and Joseph Gann Library at Hebrew College Newton Centre, MA USA, Ms. 20 (early stamps of the library appear on several pages).
2. The Gross Family Collection, Tel Aviv, EE.011.028.