Auction 58 - Rare and Important Items
Displaying 1 - 12 of 165
Auction 58 - Rare and Important Items
October 31, 2017
Opening: $1,000
Sold for: $7,500
Including buyer's premium
Handwritten vellum leaf, regulations of the Agudat Nashim (Women's Society) of the Halberstadt (Germany) community. 1728. Yiddish.
Large vellum leaf. Two ornately framed columns. Yiddish in cursive Ashkenazi script.
The text opens with mention of the need for the establishment of the "Holy society for the sake of Heaven" which undertakes to visit the female infirm. This is followed by nine regulations of the society, detailing the women's proper conduct during their visits and instructions upon the death of a sick person. One of the regulations establises the 15th of Kislev of each year as the society's special day.
At the end of the ninth regulation is a line of signature: "… like all engagement agreements (shtarot) of holy societies, drawn today, Monday, Rosh Chodesh Shevat 1728, here in the community of Halberstadt". Several more lines in another handwriting follow this clause.
At the bottom of the leaf are the signatures of about 40 of the society's women members. Among them are signature of wives and daughters of rabbis and notables of the Halberstadt community, such as: "Tzerla daughter of the minister" - daughter of the notable R. Yissachar Bermann Segal (Berend Lehmann), dubbed the "Jewish Finance Minister" because of his position as agent of the royal court; "Perka daughter of R. Shlomo Reinbach" - Rabbi of Halberstadt (died 1691); "Hitzla daughter of R. Lima" [possibly, the sister of Berend Lehmann]; "Keila daughter of Rabbi Feivush" [this R. Feivush is probably the one who signed a document from 1714, together with R. Leib Eiger and other Halberstadt rabbis - see Sinai no. 94, p. 269]; "--- daughter of the Rabbi of Amsterdam" [probably R. Avraham, son of R. Yehuda Berlin, who died in 1729]; "Sorla wife of R. Eliyahu Eiger daughter of R. Feivel" - R. Eliyahu Eiger, related to R. Akiva Eiger [apparently, brother of R. Simcha Bunim Eiger, father of the first R. Akiva Eiger of Halberstadt]; etc. More signatures were added at the top of the leaf [apparently, due to lack of space at the bottom].
Vellum leaf, 47 cm. Good-fair condition. Dark stains. Dampness traces, slight wear. Creases and folding marks.
Large vellum leaf. Two ornately framed columns. Yiddish in cursive Ashkenazi script.
The text opens with mention of the need for the establishment of the "Holy society for the sake of Heaven" which undertakes to visit the female infirm. This is followed by nine regulations of the society, detailing the women's proper conduct during their visits and instructions upon the death of a sick person. One of the regulations establises the 15th of Kislev of each year as the society's special day.
At the end of the ninth regulation is a line of signature: "… like all engagement agreements (shtarot) of holy societies, drawn today, Monday, Rosh Chodesh Shevat 1728, here in the community of Halberstadt". Several more lines in another handwriting follow this clause.
At the bottom of the leaf are the signatures of about 40 of the society's women members. Among them are signature of wives and daughters of rabbis and notables of the Halberstadt community, such as: "Tzerla daughter of the minister" - daughter of the notable R. Yissachar Bermann Segal (Berend Lehmann), dubbed the "Jewish Finance Minister" because of his position as agent of the royal court; "Perka daughter of R. Shlomo Reinbach" - Rabbi of Halberstadt (died 1691); "Hitzla daughter of R. Lima" [possibly, the sister of Berend Lehmann]; "Keila daughter of Rabbi Feivush" [this R. Feivush is probably the one who signed a document from 1714, together with R. Leib Eiger and other Halberstadt rabbis - see Sinai no. 94, p. 269]; "--- daughter of the Rabbi of Amsterdam" [probably R. Avraham, son of R. Yehuda Berlin, who died in 1729]; "Sorla wife of R. Eliyahu Eiger daughter of R. Feivel" - R. Eliyahu Eiger, related to R. Akiva Eiger [apparently, brother of R. Simcha Bunim Eiger, father of the first R. Akiva Eiger of Halberstadt]; etc. More signatures were added at the top of the leaf [apparently, due to lack of space at the bottom].
Vellum leaf, 47 cm. Good-fair condition. Dark stains. Dampness traces, slight wear. Creases and folding marks.
Catalogue
Auction 58 - Rare and Important Items
October 31, 2017
Opening: $3,500
Unsold
Handwritten ornamented vellum leaf, supplication Sha'arei Rachamim, written for the woman Yente, wife of R. Tuvia Zeldin of Berlin. [Berlin, ca. mid-18th century]. Hebrew and Yiddish.
Vellum leaf, written on both sides in artistic calligraphic writing. Ornamental opening word at top: each letter of the word Sha'arei appears in a rectangular frame adorned with meticulous exquisite miniature illustrations. The word is flanked by floral designs. Borders frame the text on both pages.
The supplication is recited upon the opening of the Holy Ark on Rosh Hashanah and on Yom Kippur. Begins with: "[Open for me] the gates of mercy the gates of heaven…". The first passage is in Hebrew and the rest is in Yiddish.
The Hebrew text is written in square (vowelized) Ashkenazi script and the Yiddish text in Tzena U'Rena lettering.
At the end of the second page is a colophon in tiny letters: "This supplication belongs to the modest pious women Ms. Yente wife of the dear lofty chief R. Tuvia Zeldin of Berlin". Floral designs adorn three sides of the colophon: right, left and below.
Vellum leaf, [2] pages. 12 cm. Good condition. Folding mark. Placed in leather binding with gilt embossments.
Vellum leaf, written on both sides in artistic calligraphic writing. Ornamental opening word at top: each letter of the word Sha'arei appears in a rectangular frame adorned with meticulous exquisite miniature illustrations. The word is flanked by floral designs. Borders frame the text on both pages.
The supplication is recited upon the opening of the Holy Ark on Rosh Hashanah and on Yom Kippur. Begins with: "[Open for me] the gates of mercy the gates of heaven…". The first passage is in Hebrew and the rest is in Yiddish.
The Hebrew text is written in square (vowelized) Ashkenazi script and the Yiddish text in Tzena U'Rena lettering.
At the end of the second page is a colophon in tiny letters: "This supplication belongs to the modest pious women Ms. Yente wife of the dear lofty chief R. Tuvia Zeldin of Berlin". Floral designs adorn three sides of the colophon: right, left and below.
Vellum leaf, [2] pages. 12 cm. Good condition. Folding mark. Placed in leather binding with gilt embossments.
Catalogue
Auction 58 - Rare and Important Items
October 31, 2017
Opening: $2,000
Sold for: $6,875
Including buyer's premium
Elaborate vellum manuscript, Birkat HaLevanah and Tefillat HaDerech. [Germany, late 18th century or early 19th century].
Square vowelized Ashkenazi script in charming scribal writing, on high-quality processed vellum. Birkat HaLevanah appears on the first leaves and Tefillat HaDerech on leaves [7]-[8]. At the beginning of both prayers are long passages with instructions and guidelines in a smaller unvowelized writing. Additional instructions prelude several sections of the manuscript which contain kabbalistic kavanot and references, such as "The kabbalists wrote that also Psalm 67 should be recited and one should shake his hems to chase away the 'klipot' and this is a big awesome secret" (page [5b]), "have kavanah of the initials… the moon is a sign…" (page [2b]).
Manuscript in impressive condition, with original leather binding embossed with gilt floral designs.
[8] leaves. 13 cm. Very good condition. Stains. Minor damages to binding. Original leather and cardboard case, with damages.
Square vowelized Ashkenazi script in charming scribal writing, on high-quality processed vellum. Birkat HaLevanah appears on the first leaves and Tefillat HaDerech on leaves [7]-[8]. At the beginning of both prayers are long passages with instructions and guidelines in a smaller unvowelized writing. Additional instructions prelude several sections of the manuscript which contain kabbalistic kavanot and references, such as "The kabbalists wrote that also Psalm 67 should be recited and one should shake his hems to chase away the 'klipot' and this is a big awesome secret" (page [5b]), "have kavanah of the initials… the moon is a sign…" (page [2b]).
Manuscript in impressive condition, with original leather binding embossed with gilt floral designs.
[8] leaves. 13 cm. Very good condition. Stains. Minor damages to binding. Original leather and cardboard case, with damages.
Catalogue
Lot 4 Vellum Manuscript - Birkat HaLevanah - Written as a Bar-Mitzvah Gift - Frankfurt am Main, 1836
Auction 58 - Rare and Important Items
October 31, 2017
Opening: $1,000
Sold for: $2,375
Including buyer's premium
Vellum manuscript, Birkat HaLevanah, written by the scribe Eliezer Zusman Mezritch as a gift to the Bar-Mitzvah boy Wolfgang son of R. Itzak Speyer. Frankfurt am Main, 1836.
Pocket edition. Square, vowelized Ashkenazi script. Introduction and instructions in "Rashi" script. Details of the writer, the place and the year appear on the ornamented title page with a dedication to the Bar-Mitzvah boy in the center: "To the dear pleasant boy… Wolfgang Speyer, son of… Itzak Speyer, on his bar- mitzvah day, Shabbat Kodesh the 8th of Nissan 1836, his parents should merit bringing him to his chuppah, and he will follow in the footsteps of his forefathers keeping G-d's mitzvoth and His Torah, Amen".
Following the title page are the laws of Kiddush Levanah.
[4] leaves, 11 cm. Good condition. Stains. Contemporary binding, with damages.
Pocket edition. Square, vowelized Ashkenazi script. Introduction and instructions in "Rashi" script. Details of the writer, the place and the year appear on the ornamented title page with a dedication to the Bar-Mitzvah boy in the center: "To the dear pleasant boy… Wolfgang Speyer, son of… Itzak Speyer, on his bar- mitzvah day, Shabbat Kodesh the 8th of Nissan 1836, his parents should merit bringing him to his chuppah, and he will follow in the footsteps of his forefathers keeping G-d's mitzvoth and His Torah, Amen".
Following the title page are the laws of Kiddush Levanah.
[4] leaves, 11 cm. Good condition. Stains. Contemporary binding, with damages.
Catalogue
Auction 58 - Rare and Important Items
October 31, 2017
Opening: $3,000
Sold for: $6,000
Including buyer's premium
Three fragments of parchment manuscripts removed from a "bindings' geniza", sections of ancient manuscripts of the Babylonian Talmud. [Europe, 13th century].
* Two leaf fragments from Tractate Yevamot (pages 104a-106a of the printed versions). Two columns per page, in square Ashkenazi script [13th century]. The leaf was cut across in half for use in binding. The two parts constitute almost the entire original leaf with the exception of several lines in the middle. One side of the leaf is very legible, whereas the other is faded and worn. Each section is approximately 29X17-18 cm.
* Section from Tractate Bava Kama (pages 87a, 88a of the printed editions). Two columns per page, in square Ashkenazi script [13th century]. The leaf is partially torn and lacking at top and at the right side. 21X24 cm.
Three leaf fragments by various writers. The leaves are dated to the 13th century according to NLI experts [see enclosed material].
These fragments of ancient manuscripts of the Talmud were written in time of the Rishonim, about 200 years before the printing press was invented. The text of the Talmud appears consecutively without the text of the mishnayot (which were assembled at the beginning of each chapter, typical of ancient manuscripts of the Talmud). These fragments contain several variations in comparison to the printed versions of the Talmud.
Three parchment fragments. Size varies, overall fair condition. Various damages sustained by the binding process.
* Two leaf fragments from Tractate Yevamot (pages 104a-106a of the printed versions). Two columns per page, in square Ashkenazi script [13th century]. The leaf was cut across in half for use in binding. The two parts constitute almost the entire original leaf with the exception of several lines in the middle. One side of the leaf is very legible, whereas the other is faded and worn. Each section is approximately 29X17-18 cm.
* Section from Tractate Bava Kama (pages 87a, 88a of the printed editions). Two columns per page, in square Ashkenazi script [13th century]. The leaf is partially torn and lacking at top and at the right side. 21X24 cm.
Three leaf fragments by various writers. The leaves are dated to the 13th century according to NLI experts [see enclosed material].
These fragments of ancient manuscripts of the Talmud were written in time of the Rishonim, about 200 years before the printing press was invented. The text of the Talmud appears consecutively without the text of the mishnayot (which were assembled at the beginning of each chapter, typical of ancient manuscripts of the Talmud). These fragments contain several variations in comparison to the printed versions of the Talmud.
Three parchment fragments. Size varies, overall fair condition. Various damages sustained by the binding process.
Catalogue
Auction 58 - Rare and Important Items
October 31, 2017
Opening: $1,000
Sold for: $1,250
Including buyer's premium
Three handwritten leaves, removed from a "bindings' geniza". Commentary on the Mishnah by R. Ovadiah of Bartenura. [15th/16th century].
Semi-cursive Sephardi script, with enlarged titles and opening words. The writing and watermark on the paper indicate that the leaves originate in the lifetime of the author, R. Ovadiah of Bartenura (end of 15th century or beginning of 16th century).
The leaves contain a commentary on Tractate Eruvin, from Chapter 10, middle of Mishnah 9 until the end of the tractate, and on Tractate Pesachim, from the beginning until Chapter 1 middle of Mishnah 5. The text of the Mishnah was added to the margins in another handwriting.
At the end of Tractate Eruvin the scribe added a colophon in rhyme.
R. Ovadiah of Bartenura (born c. 1450, died c. 1520) is the leading commentator of the Mishnah and a prominent Torah scholar in his era. Born in Bartenura (Bertinoro), Italy, he was the disciple of the Maharik. In 1388, he ascended to Jerusalem and was appointed Rabbi of the city. In his lifetime, he was already acclaimed as an eminent Torah scholar as the Radvaz wrote: "This man was famed for his wisdom and is the head of all Jerusalem rabbis", "All the sages of France and Spain and Ashkenaz who live in Jerusalem would deferentially sit before him" (Radvaz responsa Part 4, Siman 1180 [108]). R. Ovadiah of Bartenura wrote several compositions, but his masterpiece is his famous commentary on the Mishnah which (similarly to the Rashi commentary on the Talmud) became the most basic and frequently studied commentary on the Mishnah and has been printed in thousands of editions of the Mishnah from his days until our times.
[3] leaves, approximately 30 cm. Fair condition. These leaves are almost whole. Dark stains. Tears, affecting text, with various levels of damage sustained by the binding process. The leaves were professionally repaired.
Semi-cursive Sephardi script, with enlarged titles and opening words. The writing and watermark on the paper indicate that the leaves originate in the lifetime of the author, R. Ovadiah of Bartenura (end of 15th century or beginning of 16th century).
The leaves contain a commentary on Tractate Eruvin, from Chapter 10, middle of Mishnah 9 until the end of the tractate, and on Tractate Pesachim, from the beginning until Chapter 1 middle of Mishnah 5. The text of the Mishnah was added to the margins in another handwriting.
At the end of Tractate Eruvin the scribe added a colophon in rhyme.
R. Ovadiah of Bartenura (born c. 1450, died c. 1520) is the leading commentator of the Mishnah and a prominent Torah scholar in his era. Born in Bartenura (Bertinoro), Italy, he was the disciple of the Maharik. In 1388, he ascended to Jerusalem and was appointed Rabbi of the city. In his lifetime, he was already acclaimed as an eminent Torah scholar as the Radvaz wrote: "This man was famed for his wisdom and is the head of all Jerusalem rabbis", "All the sages of France and Spain and Ashkenaz who live in Jerusalem would deferentially sit before him" (Radvaz responsa Part 4, Siman 1180 [108]). R. Ovadiah of Bartenura wrote several compositions, but his masterpiece is his famous commentary on the Mishnah which (similarly to the Rashi commentary on the Talmud) became the most basic and frequently studied commentary on the Mishnah and has been printed in thousands of editions of the Mishnah from his days until our times.
[3] leaves, approximately 30 cm. Fair condition. These leaves are almost whole. Dark stains. Tears, affecting text, with various levels of damage sustained by the binding process. The leaves were professionally repaired.
Catalogue
Auction 58 - Rare and Important Items
October 31, 2017
Opening: $20,000
Sold for: $25,000
Including buyer's premium
Manuscript. Torah, sections of Bereshit and Shemot. [Bukhara, second half of 15th century].
Oriental script. Babylonian complex vocalization, with some signs being unique to this manuscript (shapes of the kamatz and the patach). Tiberian vocalization (sub-linear) is some places.
Extremely rare. A singular Bukharan manuscript from the Middle Ages. The only known Bukharan manuscript on this part of the Torah. Moreover, this manuscript contains an early Torah text tradition, constituting a source of the Ashkenazi tradition of the Torah in later times.
As aforesaid, Bukharan manuscripts are exceedingly scarce and besides this manuscript, only one more manuscript on the Torah is known. Most of that manuscript (with the exception of two and a half chapters) contains different sections than this manuscript (particularly of Bamidbar-Devarim). This is the earliest Bukharan manuscript and the only known one from this early time for this part of the Torah (Bereshit-Shemot).
The version in this ancient manuscript differs from the present Torah version and is a rare testimony of the early Torah version according to Ashkenazi tradition which apparently originated in Oriental countries. Ashkenazi manuscripts differ in many details in comparison to most Scriptural manuscripts in other countries. These variations include chaserot and yiterot (words with and without the letters vav and yud), parshiot petuchot and setumot (spaces left between sections) and the manner of writing the "songs" in the Torah. Although these variations were suspected to be attributed to new revisions by Ashkenazi scribes, recently, these variations have been proven to be based on early Oriental traditions which are preserved in few and scarce sources. This manuscript, written in 15th century Bukhara, reflects that ancient tradition and is one of the only known manuscripts which preserved the original version which later appeared in Ashkenazi manuscripts.
For example, the layout of the last verse of Shirat Hayam: the Ashkenazi tradition differs from traditions of other countries due to a disagreement among the Rishonim as to whether this verse is part of the song which calls for a different pattern of writing the words. In this manuscript, this verse is written according to the prevalent Ashkenazi practice.
This manuscript contains the following sections: Bereshit 27:33-29:13; 30:1-20; 30:33-31:41; 31:54-39:13; Bereshit 40:4-Shemot 25:33; 26:22-29:29; 39:14-39 (end of Parshat Toldot, sections of Parshat VaYetze, Parshat VaYishlach, most of Parshat VaYeshev, Parshat Miketz almost until the end of Parshat TeTzaveh [a small section of Parshat Terumah is lacking] and several verses of Parshat Pekudei).
[112] leaves. 18.5 cm. Good-fair condition. Stains and wear, dampstains in several places. Repaired wear and tears. Old binding.
Written according to (enclosed) article by Prof. Jordan S. Penkower, Professor in the Bible Department at Bar Ilan University. See also: Prof. Jordan S. Penkower, Torah manuscript proofread by Misha'el ben Uziel, Tarbiz 58, pp. 64-66.
Oriental script. Babylonian complex vocalization, with some signs being unique to this manuscript (shapes of the kamatz and the patach). Tiberian vocalization (sub-linear) is some places.
Extremely rare. A singular Bukharan manuscript from the Middle Ages. The only known Bukharan manuscript on this part of the Torah. Moreover, this manuscript contains an early Torah text tradition, constituting a source of the Ashkenazi tradition of the Torah in later times.
As aforesaid, Bukharan manuscripts are exceedingly scarce and besides this manuscript, only one more manuscript on the Torah is known. Most of that manuscript (with the exception of two and a half chapters) contains different sections than this manuscript (particularly of Bamidbar-Devarim). This is the earliest Bukharan manuscript and the only known one from this early time for this part of the Torah (Bereshit-Shemot).
The version in this ancient manuscript differs from the present Torah version and is a rare testimony of the early Torah version according to Ashkenazi tradition which apparently originated in Oriental countries. Ashkenazi manuscripts differ in many details in comparison to most Scriptural manuscripts in other countries. These variations include chaserot and yiterot (words with and without the letters vav and yud), parshiot petuchot and setumot (spaces left between sections) and the manner of writing the "songs" in the Torah. Although these variations were suspected to be attributed to new revisions by Ashkenazi scribes, recently, these variations have been proven to be based on early Oriental traditions which are preserved in few and scarce sources. This manuscript, written in 15th century Bukhara, reflects that ancient tradition and is one of the only known manuscripts which preserved the original version which later appeared in Ashkenazi manuscripts.
For example, the layout of the last verse of Shirat Hayam: the Ashkenazi tradition differs from traditions of other countries due to a disagreement among the Rishonim as to whether this verse is part of the song which calls for a different pattern of writing the words. In this manuscript, this verse is written according to the prevalent Ashkenazi practice.
This manuscript contains the following sections: Bereshit 27:33-29:13; 30:1-20; 30:33-31:41; 31:54-39:13; Bereshit 40:4-Shemot 25:33; 26:22-29:29; 39:14-39 (end of Parshat Toldot, sections of Parshat VaYetze, Parshat VaYishlach, most of Parshat VaYeshev, Parshat Miketz almost until the end of Parshat TeTzaveh [a small section of Parshat Terumah is lacking] and several verses of Parshat Pekudei).
[112] leaves. 18.5 cm. Good-fair condition. Stains and wear, dampstains in several places. Repaired wear and tears. Old binding.
Written according to (enclosed) article by Prof. Jordan S. Penkower, Professor in the Bible Department at Bar Ilan University. See also: Prof. Jordan S. Penkower, Torah manuscript proofread by Misha'el ben Uziel, Tarbiz 58, pp. 64-66.
Catalogue
Auction 58 - Rare and Important Items
October 31, 2017
Opening: $6,000
Sold for: $23,750
Including buyer's premium
Manuscript, Five Books of the Torah, with Rashi commentary, Targum Onkelos, Tafsir R. Saadia Gaon [Judeo-Arabic translation], with the Mesorah Gedolah and the Mesorah Ketanah, Haftarot and Machberet HaTijan. [Yemen, apparently Sana'a, 1698].
Impressive manuscript, in charming Yemenite script, composed of the Five Books of the Torah. Bound in four volumes. Highly artistic scribal writing. Nice-looking typography with uniform spaces between the columns: The text of the Torah appears in the center in square vowelized letters with te'amim, surrounded by Targum Onkelos and the Judeo-Arabic translation in semi-cursive script [Targum and Tafsir verse per verse. Targum with Babylonian supralinear punctuation]. The Rashi commentary in smaller letters encompasses these two translations. The Mesorah Ketanah markings appear in the space between the Torah and the translations. In this space, at the beginning of all 54 weekly portions, appears a Star of David illustration. The text of the Mesorah Gedolah is written in the upper or lower margins.
The composition Machberet HaTijan [explanation of the grammar of the Holy Tongue] appears at the beginning of the first volume, lacking the beginning.
At the beginning of Vol. 3 - two pages adorned with artistic micrographic "carpets" composed of verses from Tehillim, followed by a Judeo-Arabic composition on grammar and te'amei hamikra (tropes). Apparently, the original place of these leaves was at the beginning of the first volume, before the Machberet HaTijan.
Bound at the end of the second volume and at the end of the fourth volume are the haftarot of all the Shabbatot and Festivals, with an Aramaic translation. Text and translation, verse per verse. The Hebrew is punctuated under the letters, whereas the translation has supralinear punctuation.
In Vol. 4, at the end of Sefer Devarim, is the scribe's colophon: "This pure Torah has been completed in 1698… by the behest of my good friend… Yosef ibn Avraham ibn R. Yosef HaCohen Alaraki… the scribe Moshe ibn Saadia ibn Yehuda Alkati'i…".
The scribe, R. Moshe (Musa) ben Saadia ben Yehuda Kati'i (Alkati'i), a leading Yemenite sage, dayan and scribe, was born in Sana'a in 1640. He served as dayan in Sana'a and signed court rulings from 1698 (see: Encyclopedia L'Chachmei Teiman). He died in 1715 he was a prominent leader of the expatriates of the Mawza Exile, later chosen as dayan and Rosh Bet Din of Sana'a. His name is included in the list of the sages who instituted regulations after the exile. He was a prolific scribe and 11 manuscripts which he copied during 1677-1706 are known (see full details in Encyclopedia L'Chachmei Teiman, p. 569), not including this manuscript (which is not listed ibid). He was among the Mawza exiles in 1679, and joined the Ra'avad Mori Shlomo Manzeli, Mori Yichye-Zecharia HaLevi and Mori Shalom Tawili in instituting various regulations. The Maharitz mentions his name regarding a regulation concerning hosha'anot, which he heard from his grandfather Mori Tzalach the Dayan.
4 volumes. Vol. Bereshit: [103] leaves. Vol. Shemot: [125] leaves (including one blank leaf). Vol. Vayikra-Bamidbar: [128] leaves. Vol. Devarim: [114] leaves. 28 cm. High-quality coated European paper. Condition varies. Most leaves are in good or good-fair condition, some in fair condition. A few leaves have substantial open tears affecting text, four leaves are fragmented (half or less of the leaf remains). Stains. Tears and damages (professionally repaired). New handsome leather bindings.
Impressive manuscript, in charming Yemenite script, composed of the Five Books of the Torah. Bound in four volumes. Highly artistic scribal writing. Nice-looking typography with uniform spaces between the columns: The text of the Torah appears in the center in square vowelized letters with te'amim, surrounded by Targum Onkelos and the Judeo-Arabic translation in semi-cursive script [Targum and Tafsir verse per verse. Targum with Babylonian supralinear punctuation]. The Rashi commentary in smaller letters encompasses these two translations. The Mesorah Ketanah markings appear in the space between the Torah and the translations. In this space, at the beginning of all 54 weekly portions, appears a Star of David illustration. The text of the Mesorah Gedolah is written in the upper or lower margins.
The composition Machberet HaTijan [explanation of the grammar of the Holy Tongue] appears at the beginning of the first volume, lacking the beginning.
At the beginning of Vol. 3 - two pages adorned with artistic micrographic "carpets" composed of verses from Tehillim, followed by a Judeo-Arabic composition on grammar and te'amei hamikra (tropes). Apparently, the original place of these leaves was at the beginning of the first volume, before the Machberet HaTijan.
Bound at the end of the second volume and at the end of the fourth volume are the haftarot of all the Shabbatot and Festivals, with an Aramaic translation. Text and translation, verse per verse. The Hebrew is punctuated under the letters, whereas the translation has supralinear punctuation.
In Vol. 4, at the end of Sefer Devarim, is the scribe's colophon: "This pure Torah has been completed in 1698… by the behest of my good friend… Yosef ibn Avraham ibn R. Yosef HaCohen Alaraki… the scribe Moshe ibn Saadia ibn Yehuda Alkati'i…".
The scribe, R. Moshe (Musa) ben Saadia ben Yehuda Kati'i (Alkati'i), a leading Yemenite sage, dayan and scribe, was born in Sana'a in 1640. He served as dayan in Sana'a and signed court rulings from 1698 (see: Encyclopedia L'Chachmei Teiman). He died in 1715 he was a prominent leader of the expatriates of the Mawza Exile, later chosen as dayan and Rosh Bet Din of Sana'a. His name is included in the list of the sages who instituted regulations after the exile. He was a prolific scribe and 11 manuscripts which he copied during 1677-1706 are known (see full details in Encyclopedia L'Chachmei Teiman, p. 569), not including this manuscript (which is not listed ibid). He was among the Mawza exiles in 1679, and joined the Ra'avad Mori Shlomo Manzeli, Mori Yichye-Zecharia HaLevi and Mori Shalom Tawili in instituting various regulations. The Maharitz mentions his name regarding a regulation concerning hosha'anot, which he heard from his grandfather Mori Tzalach the Dayan.
4 volumes. Vol. Bereshit: [103] leaves. Vol. Shemot: [125] leaves (including one blank leaf). Vol. Vayikra-Bamidbar: [128] leaves. Vol. Devarim: [114] leaves. 28 cm. High-quality coated European paper. Condition varies. Most leaves are in good or good-fair condition, some in fair condition. A few leaves have substantial open tears affecting text, four leaves are fragmented (half or less of the leaf remains). Stains. Tears and damages (professionally repaired). New handsome leather bindings.
Catalogue
Auction 58 - Rare and Important Items
October 31, 2017
Opening: $5,000
Sold for: $7,500
Including buyer's premium
Sefer HaRokeach by R. Eleazar ben Judah of Worms. Fano: Gershom Soncino, Passover 1505. First edition.
One of the most significant books of Halachic and ethical literature, "carefully proofread by the light of our exile, R. Yehuda Yaaleh of Pesaro". Many bibliographers posit that this is the first Hebrew book to be printed with a title page.
The author, R. Eleazar of Worms (1176-1238), was a disciple of his father, R. Yehuda (Judah) ben Kalonymus of Mainz, as well as of R. Yehuda HaChasid, author of Sefer Chassidim, from whom he learned Kabbalah. He authored many books, most prominently the Sefer HaRokeach, and he is commonly referred to as "Baal HaRokeach".
Several glosses in Italian Hebrew script. Ancient ownership inscriptions on the title page ("Mine, Shlomo of Fano", and others). Censorship inscription on the last page.
[109] leaves, 27.5 cm. Most leaves are in good condition; several leaves are in fair condition. Stains; dampstains. Repaired tears and damage to the bottom of the title page and several other pages (minor damage to several words). New ornate leather binding, with matching leather case.
One of the most significant books of Halachic and ethical literature, "carefully proofread by the light of our exile, R. Yehuda Yaaleh of Pesaro". Many bibliographers posit that this is the first Hebrew book to be printed with a title page.
The author, R. Eleazar of Worms (1176-1238), was a disciple of his father, R. Yehuda (Judah) ben Kalonymus of Mainz, as well as of R. Yehuda HaChasid, author of Sefer Chassidim, from whom he learned Kabbalah. He authored many books, most prominently the Sefer HaRokeach, and he is commonly referred to as "Baal HaRokeach".
Several glosses in Italian Hebrew script. Ancient ownership inscriptions on the title page ("Mine, Shlomo of Fano", and others). Censorship inscription on the last page.
[109] leaves, 27.5 cm. Most leaves are in good condition; several leaves are in fair condition. Stains; dampstains. Repaired tears and damage to the bottom of the title page and several other pages (minor damage to several words). New ornate leather binding, with matching leather case.
Catalogue
Auction 58 - Rare and Important Items
October 31, 2017
Opening: $8,000
Sold for: $10,000
Including buyer's premium
Mishneh Torah L'HaRambam, Vol. 2, Haflaah-Shoftim (nine of the 14 parts of Yad HaChazaka). [Venice: Daniel Bomberg, 1524].
"Proofread copy" - thousands of glosses of corrections and omissions, in an ancient handwriting [from the time of printing, ca. 16th century]. Corrections that originate from the "proofread book" signed by the Rambam.Some of the glosses are singular and unknown from any other source.
The book ends (p. 763b) with a colophon in the handwriting of the proofreader, who writes that he copied his glosses from a "proofread book" of Rabbi Nissim Bibas who proofread it using the Aleppo manuscript - the proofread copy that the Rambam testified on it in his own handwriting, "Proofread from my book": "I, Avraham Ibn Reuven, have found in the possession of the sage R. Nissim Bibas a proofread book of Rabbeinu Moshe, which was proofread by the aforementioned sage from a book which is currently in Haleb, written by Rabbeinu Moshe himself. Therefore, I have requested that he give me the book which he has proofread and I have proofread this book according to his copy to the best of my ability. If I had difficulty understanding any matter which had been proofread, I did not write them until the aforementioned sage provided the explanation".
The glosses in this book were accurately copied from the glosses of R. Nissim Bibas, who proofread his book according to the Aleppo manuscript. This copy was produced during the lifetime of R. Nissim Bibas, and the writer notes in his colophon that he copied his manuscript while actually studying and clarifying the corrections with R. Nissan Bibas himself.
The sources of these glosses are in the Aleppo (Haleb) Manuscript, on which the Rambam himself signed that it was proofread from his own copy: "Proofread from my book". In the 16th century, the Aleppo Manuscript was famed as the most accurate manuscript of Rambam's books and this is mentioned in the books of the greatest Achronim (later sages) such as the Radvaz, the Mabit and the Mahari Korkus (see following article). One of the famous copiers of the Aleppo manuscript is R. Nissim Bibas, from whom the writer of the manuscript offered here copied his glosses (the copy with the original glosses of R. Bibas remains undiscovered). Other copies of the Aleppo manuscript are known, including that of R. Berachot son of Yosef HaCohen (see following article).
In our times, editing of the Rambam's work has been done using the remnants of the "proofread books" of the leading sages of previous generations, which were proofread according to the Aleppo Manuscript and according to the notations of Egyptian sages. The better known editions are the Shabtai Frenkel edition and the Rambam Meduyak edition by R. Yitzchak Shilat. Used in producing these editions were remnants of the original Aleppo manuscript [which are in the Oxford Bodleian Library] and copies of the manuscript.
Some of the glosses in this manuscript are the only source of the text of the Aleppo proofread book, which did not reach the aforementioned editions from other sources (in his introduction, R. Shilat notes the existence of these glosses, but he laments the fact that he did not manage to use them at the time he published his work, see enclosed material). Some of the glosses in this book are singular and unknown from any other source.
Description of the content of the glosses of this book: The book contains numerous glosses. Thousands of corrections (including erasures. A line and a half of the Rambam's text is erased on p. 513b - Hilchot She'ar Avot HaTum'ot, end of Chapter 6) in the margins and between the lines. Virtually all the leaves containing the text of the Rambam have corrections (some corrections are noted in lengthy glosses, with additions of entire sections which were omitted during printing, for example, pp. 491b, 509b). The margins of some of the longer glosses are trimmed.
In some places in which the Rambam writes "and this is its form", the proofreader added illustrations [apparently, an early copy of illustrations which appeared in the reliable manuscripts he was using], see: pp. 429a, 453a, 453b, 494a.
Long handwritten glosses appear on p. 406a and on p. 416b: "Question 11 posed by Lunel sages" and "Question 12… Lunel sages to our rabbi" [the Rambam's responsa to the Lunel sages was first printed in the 18th and 19th centuries, in the books Pe'er HaDor, Kovetz Teshuvot HaRambam, Maase Roke'ach, etc. Here is an early copy from the 16th century].
Other inscriptions: On p. 581a are two ancient, dated inscriptions: "…I, Yosef son of R. Yehuda Tali have wed the daughter of R. Yafet Yadia abu Sha'ara on Sunday, Rosh Chodesh Nissan 1558 in Egypt"; "The two brothers died… notables, with none other like them… Died on Monday… Tishrei 1558…".
On p. 546a is a gloss in another handwriting, a scholarly notation on the words of the Magid Mishneh. A gloss in another handwritten appears on p. 757a [Yemen?, 17th century?].
401-764 leaves, [leaf 766]. (Originally: [1], 394-767 leaves. Lacking 10 leaves: the title page and leaves 394-400, 765, 767). Varying fair condition. Detached leaves, without binding, placed in a binder, in plastic sleeves. Stains and wear. Slight worming. Several leaves at beginning and end are repaired with paper.
"Proofread copy" - thousands of glosses of corrections and omissions, in an ancient handwriting [from the time of printing, ca. 16th century]. Corrections that originate from the "proofread book" signed by the Rambam.Some of the glosses are singular and unknown from any other source.
The book ends (p. 763b) with a colophon in the handwriting of the proofreader, who writes that he copied his glosses from a "proofread book" of Rabbi Nissim Bibas who proofread it using the Aleppo manuscript - the proofread copy that the Rambam testified on it in his own handwriting, "Proofread from my book": "I, Avraham Ibn Reuven, have found in the possession of the sage R. Nissim Bibas a proofread book of Rabbeinu Moshe, which was proofread by the aforementioned sage from a book which is currently in Haleb, written by Rabbeinu Moshe himself. Therefore, I have requested that he give me the book which he has proofread and I have proofread this book according to his copy to the best of my ability. If I had difficulty understanding any matter which had been proofread, I did not write them until the aforementioned sage provided the explanation".
The glosses in this book were accurately copied from the glosses of R. Nissim Bibas, who proofread his book according to the Aleppo manuscript. This copy was produced during the lifetime of R. Nissim Bibas, and the writer notes in his colophon that he copied his manuscript while actually studying and clarifying the corrections with R. Nissan Bibas himself.
The sources of these glosses are in the Aleppo (Haleb) Manuscript, on which the Rambam himself signed that it was proofread from his own copy: "Proofread from my book". In the 16th century, the Aleppo Manuscript was famed as the most accurate manuscript of Rambam's books and this is mentioned in the books of the greatest Achronim (later sages) such as the Radvaz, the Mabit and the Mahari Korkus (see following article). One of the famous copiers of the Aleppo manuscript is R. Nissim Bibas, from whom the writer of the manuscript offered here copied his glosses (the copy with the original glosses of R. Bibas remains undiscovered). Other copies of the Aleppo manuscript are known, including that of R. Berachot son of Yosef HaCohen (see following article).
In our times, editing of the Rambam's work has been done using the remnants of the "proofread books" of the leading sages of previous generations, which were proofread according to the Aleppo Manuscript and according to the notations of Egyptian sages. The better known editions are the Shabtai Frenkel edition and the Rambam Meduyak edition by R. Yitzchak Shilat. Used in producing these editions were remnants of the original Aleppo manuscript [which are in the Oxford Bodleian Library] and copies of the manuscript.
Some of the glosses in this manuscript are the only source of the text of the Aleppo proofread book, which did not reach the aforementioned editions from other sources (in his introduction, R. Shilat notes the existence of these glosses, but he laments the fact that he did not manage to use them at the time he published his work, see enclosed material). Some of the glosses in this book are singular and unknown from any other source.
Description of the content of the glosses of this book: The book contains numerous glosses. Thousands of corrections (including erasures. A line and a half of the Rambam's text is erased on p. 513b - Hilchot She'ar Avot HaTum'ot, end of Chapter 6) in the margins and between the lines. Virtually all the leaves containing the text of the Rambam have corrections (some corrections are noted in lengthy glosses, with additions of entire sections which were omitted during printing, for example, pp. 491b, 509b). The margins of some of the longer glosses are trimmed.
In some places in which the Rambam writes "and this is its form", the proofreader added illustrations [apparently, an early copy of illustrations which appeared in the reliable manuscripts he was using], see: pp. 429a, 453a, 453b, 494a.
Long handwritten glosses appear on p. 406a and on p. 416b: "Question 11 posed by Lunel sages" and "Question 12… Lunel sages to our rabbi" [the Rambam's responsa to the Lunel sages was first printed in the 18th and 19th centuries, in the books Pe'er HaDor, Kovetz Teshuvot HaRambam, Maase Roke'ach, etc. Here is an early copy from the 16th century].
Other inscriptions: On p. 581a are two ancient, dated inscriptions: "…I, Yosef son of R. Yehuda Tali have wed the daughter of R. Yafet Yadia abu Sha'ara on Sunday, Rosh Chodesh Nissan 1558 in Egypt"; "The two brothers died… notables, with none other like them… Died on Monday… Tishrei 1558…".
On p. 546a is a gloss in another handwriting, a scholarly notation on the words of the Magid Mishneh. A gloss in another handwritten appears on p. 757a [Yemen?, 17th century?].
401-764 leaves, [leaf 766]. (Originally: [1], 394-767 leaves. Lacking 10 leaves: the title page and leaves 394-400, 765, 767). Varying fair condition. Detached leaves, without binding, placed in a binder, in plastic sleeves. Stains and wear. Slight worming. Several leaves at beginning and end are repaired with paper.
Catalogue
Auction 58 - Rare and Important Items
October 31, 2017
Opening: $6,000
Sold for: $8,125
Including buyer's premium
Mishneh Torah by the Rambam, end of Nezikin and most of Kinyan and a small part of Avodah [part of Vol. 2. Venice: Daniel Bomberg, 1524].
Many glosses in ancient Oriental script [from the time of printing, mid-16th century]. Some are long glosses (titled "Gi[layon"), containing sections copied from books of Rishonim [such as the Me'eri, R. Meir HaMe'ili, the Ran, Shita L'Talmid HaRashba, Shita Lo Noda L'Me, etc.], and replacements of omitted sections in the version of the commentators on the Rambam. Short glosses of corrections of versions of the Rambam and of his commentators, and sources.
The glosses are characteristic to the "proofread" books of the Rambam from the yeshiva of R. Bezalel Ashkenazi, author of Shita Mekubetzet and disciple the Ari HaKadosh, located in Egypt. The content of these glosses have parallels in other writings of the author of Shita Mekubetzet. For example: On page 595a is a long gloss ending with the words: "…until here from the Shita L'Talmid HaRashba and it seems that he is the son of the Ritvah" - This manuscript of novellae by the "Talmid" [disciple of] HaRashba is cited by R. Bezalel Ashkenazi several times in his books. In some places, he adds his assumption that the composition was written by the Ritvah's son. See the writings of the Chida: "Rules of R. Bezalel Ashkenazi": "So he wrote in Chiddushei Kiddushin by the Talmid HaRashba and apparently he is the son of the Ritvah" (Ein Zocher, Ot 40, Siman 29; Chaim Sha'al responsa, Part 2, Siman 27). [This composition by the Talmid HaRashba on Tractate Kiddushin was recently printed by Machon Ofek in the book Or Ganuz, Part 1].
On page 599b is a long "Gi[layon" gloss: "from the Shita of R. Meir HaMe'ili on Ketubot, Chapter Almana Nizonet" [R. Meir son or R. Shimon HaMe'ili, a Provence sage, author of Sefer HaMe'orot]. This gloss was printed in the Shabtai Frankel edition according to the manuscript "Gilayon proofread book". The teachings of R. Meir HaMe'ili are cited several times in the Shita Mekubetzet on Tractate Ketubot (for example, p. 22b; p. 44a; etc.).
Leaves 569-632; 458-459, 465-468. Total of 70 leaves + a section of leaf 471. 36 cm. Fair condition. Wear and coarse tears, some affecting text. Stains and dampstains. Worming. Some glosses are trimmed. New binding.
Literature: M. Benayahu, "Glosses on the Mishneh Torah from the Rambam's copy and glosses attributed to R. Bezalel Ashkenazi and to the Ari", Sinai 100, pp. 135-142; A. Chavatzelet, "Proofread copies of the Rambam used by Maran the Beit Yosef and the author of the Shita HaMekubetzet", Moriah 115, pp. 19-22; Introduction to the Mishneh Torah L'HaRambam Mada and Ahava - proofread book, Machon Ofek, Jerusalem, 1997, pp. 27-29; Introduction to Or HaGanuz - books of the Rishonim on Tractate Kiddushin, Part 1, Machon Ofek, Jerusalem, 1999, pp. 12-15.
Many glosses in ancient Oriental script [from the time of printing, mid-16th century]. Some are long glosses (titled "Gi[layon"), containing sections copied from books of Rishonim [such as the Me'eri, R. Meir HaMe'ili, the Ran, Shita L'Talmid HaRashba, Shita Lo Noda L'Me, etc.], and replacements of omitted sections in the version of the commentators on the Rambam. Short glosses of corrections of versions of the Rambam and of his commentators, and sources.
The glosses are characteristic to the "proofread" books of the Rambam from the yeshiva of R. Bezalel Ashkenazi, author of Shita Mekubetzet and disciple the Ari HaKadosh, located in Egypt. The content of these glosses have parallels in other writings of the author of Shita Mekubetzet. For example: On page 595a is a long gloss ending with the words: "…until here from the Shita L'Talmid HaRashba and it seems that he is the son of the Ritvah" - This manuscript of novellae by the "Talmid" [disciple of] HaRashba is cited by R. Bezalel Ashkenazi several times in his books. In some places, he adds his assumption that the composition was written by the Ritvah's son. See the writings of the Chida: "Rules of R. Bezalel Ashkenazi": "So he wrote in Chiddushei Kiddushin by the Talmid HaRashba and apparently he is the son of the Ritvah" (Ein Zocher, Ot 40, Siman 29; Chaim Sha'al responsa, Part 2, Siman 27). [This composition by the Talmid HaRashba on Tractate Kiddushin was recently printed by Machon Ofek in the book Or Ganuz, Part 1].
On page 599b is a long "Gi[layon" gloss: "from the Shita of R. Meir HaMe'ili on Ketubot, Chapter Almana Nizonet" [R. Meir son or R. Shimon HaMe'ili, a Provence sage, author of Sefer HaMe'orot]. This gloss was printed in the Shabtai Frankel edition according to the manuscript "Gilayon proofread book". The teachings of R. Meir HaMe'ili are cited several times in the Shita Mekubetzet on Tractate Ketubot (for example, p. 22b; p. 44a; etc.).
Leaves 569-632; 458-459, 465-468. Total of 70 leaves + a section of leaf 471. 36 cm. Fair condition. Wear and coarse tears, some affecting text. Stains and dampstains. Worming. Some glosses are trimmed. New binding.
Literature: M. Benayahu, "Glosses on the Mishneh Torah from the Rambam's copy and glosses attributed to R. Bezalel Ashkenazi and to the Ari", Sinai 100, pp. 135-142; A. Chavatzelet, "Proofread copies of the Rambam used by Maran the Beit Yosef and the author of the Shita HaMekubetzet", Moriah 115, pp. 19-22; Introduction to the Mishneh Torah L'HaRambam Mada and Ahava - proofread book, Machon Ofek, Jerusalem, 1997, pp. 27-29; Introduction to Or HaGanuz - books of the Rishonim on Tractate Kiddushin, Part 1, Machon Ofek, Jerusalem, 1999, pp. 12-15.
Catalogue
Auction 58 - Rare and Important Items
October 31, 2017
Opening: $1,000
Sold for: $4,250
Including buyer's premium
Mishneh Torah by the Rambam, with the Kesef Mishneh commentary by R. Yosef Karo. Parts Haflaah and Zera'im [of the third volume. Venice: Bragadin, 1574]. First edition of the Kesef Mishneh.
About 16 long (trimmed) glosses on the sheets of the book. These include six scholarly glosses in the characteristic handwriting of R. Avraham Rozanis, rabbi and father-in-law of R. Yehuda Rozanis, author of the Mishneh LaMelech. Five of these six glosses appear in the book Mishneh LaMelech with a few variations, creating an interesting phenomenon (already noted, see below): glosses written by the father-in-law were inadvertently included in his son-in-law's book.
One of the glosses written by R. Avraham Rozanis has not been printed [however, a long explanation on the same topic was printed in Mishneh LaMelech, apparently written by the son-in-law, the author of the Mishneh LaMelech himself].
The book also includes approximately 10 long scholarly glosses, written in Oriental script by several unidentified writers [characteristic to Turkish sages at that time], most begin with "The writer said".
The venerable R. Avraham (son of R. Meir) Rozanis (1535-1620), mostly cited by the name R. Avraham Rozanis the First, was one of the greatest and most resilient Torah scholars in Constantinople in his days, at the time that Constantinople was a major Torah center. Disciple of R. Shlomo HaLevi HaZaken (the Elder) and of R. Yom Tov Tzahalon (the Maharitz). From his youth, he was famous for his great Torah wisdom and all Constantinople scholars acquiesced to his opinion. He served as vizier in the royal court of the Sultan. In 1659, he was compelled to move with the sultan's court to the city of Adrianople where he lived until 1677 and was acclaimed throughout the Ottoman Empire. He staunchly opposed the false Messiah Sabbatai Zevi and his signature heads the list of signatures on the renowned letter sent to communities throughout Turkey admonishing them to defy the false Messiah's instructions to cancel the fast of Tisha B'Av. He himself met with Sabbatai Zevi when he arrived in Adrianople and was imprisoned by the Sultan and at that time Sabbatai Zevi admitted that Natan HaAzati led him astray with his "prophecies".
The only daughter of R. Avraham Rozanis married his great disciple and nephew R. Yehuda Rozanis author of the Mishneh LaMelech who often cites teachings of his illustrious father-in-law "The rabbi my uncle". A few of his responsa were printed in books written by great Torah scholars of his generation, however, most his Torah novellae were written in his glosses on his books. After his death, all his books with his glosses were inherited by his eminent son-in-law, author of Mishneh LaMelech and many of his novellae were printed in the book Mishneh LaMelech prepared for printing by Rabbi Yaakov Kuli author of Me'am Lo'ez.
The Chida in his book Shem HaGedolim (entry: R. Yehuda Rozanis) writes: "Cited in several places in the book Mishneh LaMelech are brief teachings and in particular resolute disagreements with later Torah authorities. All such citations are not the rabbi's own Torah thoughts, rather they are the teachings of his father-in-law R. Avraham Rozanis and the rabbi copied his father-in-law's teachings unto his sheets. Rabbi Yaakov Kuli found these handwritten glosses and thought that they were the teachings of the Mishneh LaMelech. This I have received directly from the elder rabbis".
The Chida further writes in Shem HaGedolim (entry R. Avraham Rozanis): "Rabbi Avraham Rozanis the First… father-in-law of the Mishneh LaMelech, was a great Torah scholar and wrote extensively on the sheets of books and all the brief resolute words in the Mishneh LaMelech on the Maharshach were written by this rabbi, and his son-in-law has copied them into his own book. The person who arranged the book [Rabbi Yaakov Kuli] thought that these were his Torah thoughts" (see enclosed material). In this book, this phenomenon can clearly be discerned, since the original glosses clearly written in the handwriting of R. Avraham Rozanis were printed in Mishneh LaMelech written by his son-in-law [regarding the identification of the handwriting of R. Avraham Rozanis in his glosses, see enclosed article - "Editing the book Mishneh LaMelech on the Rambam", by Yisrael Natan Heshel, Beit Aharon V'Yisrael, Issue 67, pp. 89-98].
[13], 163 leaves (leaves 91-102 and 145-150 are bound out of order). Lacking copy (originally, part 3 included: [20], 451, [1] leaves). 31 cm. Fair condition. Dampstains and wear. Worming. Repairs with paper (to many leaves near the spine and to the margins of several leaves). Detached leaves. Almost all the glosses are trimmed with significant loss to text. Worn detached binding.
About 16 long (trimmed) glosses on the sheets of the book. These include six scholarly glosses in the characteristic handwriting of R. Avraham Rozanis, rabbi and father-in-law of R. Yehuda Rozanis, author of the Mishneh LaMelech. Five of these six glosses appear in the book Mishneh LaMelech with a few variations, creating an interesting phenomenon (already noted, see below): glosses written by the father-in-law were inadvertently included in his son-in-law's book.
One of the glosses written by R. Avraham Rozanis has not been printed [however, a long explanation on the same topic was printed in Mishneh LaMelech, apparently written by the son-in-law, the author of the Mishneh LaMelech himself].
The book also includes approximately 10 long scholarly glosses, written in Oriental script by several unidentified writers [characteristic to Turkish sages at that time], most begin with "The writer said".
The venerable R. Avraham (son of R. Meir) Rozanis (1535-1620), mostly cited by the name R. Avraham Rozanis the First, was one of the greatest and most resilient Torah scholars in Constantinople in his days, at the time that Constantinople was a major Torah center. Disciple of R. Shlomo HaLevi HaZaken (the Elder) and of R. Yom Tov Tzahalon (the Maharitz). From his youth, he was famous for his great Torah wisdom and all Constantinople scholars acquiesced to his opinion. He served as vizier in the royal court of the Sultan. In 1659, he was compelled to move with the sultan's court to the city of Adrianople where he lived until 1677 and was acclaimed throughout the Ottoman Empire. He staunchly opposed the false Messiah Sabbatai Zevi and his signature heads the list of signatures on the renowned letter sent to communities throughout Turkey admonishing them to defy the false Messiah's instructions to cancel the fast of Tisha B'Av. He himself met with Sabbatai Zevi when he arrived in Adrianople and was imprisoned by the Sultan and at that time Sabbatai Zevi admitted that Natan HaAzati led him astray with his "prophecies".
The only daughter of R. Avraham Rozanis married his great disciple and nephew R. Yehuda Rozanis author of the Mishneh LaMelech who often cites teachings of his illustrious father-in-law "The rabbi my uncle". A few of his responsa were printed in books written by great Torah scholars of his generation, however, most his Torah novellae were written in his glosses on his books. After his death, all his books with his glosses were inherited by his eminent son-in-law, author of Mishneh LaMelech and many of his novellae were printed in the book Mishneh LaMelech prepared for printing by Rabbi Yaakov Kuli author of Me'am Lo'ez.
The Chida in his book Shem HaGedolim (entry: R. Yehuda Rozanis) writes: "Cited in several places in the book Mishneh LaMelech are brief teachings and in particular resolute disagreements with later Torah authorities. All such citations are not the rabbi's own Torah thoughts, rather they are the teachings of his father-in-law R. Avraham Rozanis and the rabbi copied his father-in-law's teachings unto his sheets. Rabbi Yaakov Kuli found these handwritten glosses and thought that they were the teachings of the Mishneh LaMelech. This I have received directly from the elder rabbis".
The Chida further writes in Shem HaGedolim (entry R. Avraham Rozanis): "Rabbi Avraham Rozanis the First… father-in-law of the Mishneh LaMelech, was a great Torah scholar and wrote extensively on the sheets of books and all the brief resolute words in the Mishneh LaMelech on the Maharshach were written by this rabbi, and his son-in-law has copied them into his own book. The person who arranged the book [Rabbi Yaakov Kuli] thought that these were his Torah thoughts" (see enclosed material). In this book, this phenomenon can clearly be discerned, since the original glosses clearly written in the handwriting of R. Avraham Rozanis were printed in Mishneh LaMelech written by his son-in-law [regarding the identification of the handwriting of R. Avraham Rozanis in his glosses, see enclosed article - "Editing the book Mishneh LaMelech on the Rambam", by Yisrael Natan Heshel, Beit Aharon V'Yisrael, Issue 67, pp. 89-98].
[13], 163 leaves (leaves 91-102 and 145-150 are bound out of order). Lacking copy (originally, part 3 included: [20], 451, [1] leaves). 31 cm. Fair condition. Dampstains and wear. Worming. Repairs with paper (to many leaves near the spine and to the margins of several leaves). Detached leaves. Almost all the glosses are trimmed with significant loss to text. Worn detached binding.
Catalogue