Auction 25 - Gemarot with Handwritten Glosses by The Vilan Gaon and other rare and unique items
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![Manuscript of the Machzor for Yom Kippur. [Italy], [1608].
A complete manuscript in fine, medium, Italian script, on heavy pa](https://files.kedem-auctions.com/files/Sale25-public/13_1.jpg "Manuscript: Rome Version Machzor for Yom Kippur– Italy, 1608 – Lattes")
![Manuscript of the Machzor for Yom Kippur. [Italy], [1608].
A complete manuscript in fine, medium, Italian script, on heavy pa](https://files.kedem-auctions.com/files/Sale25-public/13_2.jpg "Manuscript: Rome Version Machzor for Yom Kippur– Italy, 1608 – Lattes")
![Manuscript of the Machzor for Yom Kippur. [Italy], [1608].
A complete manuscript in fine, medium, Italian script, on heavy pa](https://files.kedem-auctions.com/files/Sale25-public/13_3.jpg "Manuscript: Rome Version Machzor for Yom Kippur– Italy, 1608 – Lattes")
Auction 25 - Gemarot with Handwritten Glosses by The Vilan Gaon and other rare and unique items
July 3, 2012
Opening: $10,000
Unsold
Manuscript of the Machzor for Yom Kippur. [Italy], [1608].
A complete manuscript in fine, medium, Italian script, on heavy paper. Contains all the prayers and liturgies for Yom Kippur according to the custom amongst Italian congregations (comparable in its composition to the "Machzor Roma," however version variations have not been examined). The manuscript opens with an illustrated title page with a verse spelling out the year (1608). Using fine, miniature penmanship, the author added handwritten comments and instructions ("…I wrote it here… This is how they pray in the province…").
For several generations this manuscript belonged to the Lattes family, a famous Italian rabbinical family (the name is sometimes spelled Latis, D'Ltash or Di Lattes). On the blank leaves bound with the Machzor, numerous family members wrote dozens of notes about family births and deaths covering a period of 140 years, between 1609 and 1745. They also added some glosses to the Machzor.
The first such writer was Rabbi Shlomo Ben Hezkiya Avigdor the doctor, son-in-law of Rabbi Yehoshua Lattes of Cuneo. He started inscribing text in the year 1609 (a year after the Machzor was composed). Concerning one of the births he writes, "My wife gave birth to a boy… On Friday evening during "Arvit"…," about another he comments, "My sister-in-law could not come here…."
The documentation of births and deaths of other family members includes the following: Rabbi Moshe Eliya Ben Avigdor (whose inscriptions start in the year 1651), Rabbi Moshe Lattes (during the years 1660 to 1682), Rabbi Avraham Lattes (inscriptions during the period 1682 to 1697), and Rabbi Zemach David Ben Avraham Lattes (covering the years 1709 to 1714). Inscribing this information about the family's descendants provided abundant documentation about the Lattes family over the generations, together with additional related names and details about the period and the place. For example, Rabbi Avraham Lattes writes in 1714, "My wife gave birth to a boy and I named him Emmanuel Eliya… The Mohel was Yossef Sinai… And I was in prison…." To one of the pages two "Bakashot" were added regarding the two days of Rosh HaShanah "composed by Hezkiya Avigdor the doctor" (not listed in "Otzar HaShira VeHaPiyut" by Davidsohn).
Various ownership signatures appear at the beginning of the manuscript, including "This is my Machzor Shmuel David Lattes" and "Israel Lattes di Torino," and the "Piyut" which is sung before "Kol Nidrei."
A long and fascinating text by Rabbi Shmuel David Lattes dated 1733 was written on the final leaves: "I, Shmuel David Lattes, tell and make public the miracle… When in 1707, on the first evening of Hanukkah, I was on a boat from Torino to Cassali and we were three Jews on the boat and about 42 gentiles and after around 24 hours the boat capsized and 40 gentiles and one Jew named Shimshon of Torino and another Jew Avraham Yona drowned….And I brought a Torah to the synagogue and placed it in the ark…."
[7], [103], [11] leaves. Ca. 16 cm. Good quality paper. Good condition with some stains and wear. Bound in an ancient leather binding (embossed in Italian, "Abram Lattes"), slightly damaged.
A complete manuscript in fine, medium, Italian script, on heavy paper. Contains all the prayers and liturgies for Yom Kippur according to the custom amongst Italian congregations (comparable in its composition to the "Machzor Roma," however version variations have not been examined). The manuscript opens with an illustrated title page with a verse spelling out the year (1608). Using fine, miniature penmanship, the author added handwritten comments and instructions ("…I wrote it here… This is how they pray in the province…").
For several generations this manuscript belonged to the Lattes family, a famous Italian rabbinical family (the name is sometimes spelled Latis, D'Ltash or Di Lattes). On the blank leaves bound with the Machzor, numerous family members wrote dozens of notes about family births and deaths covering a period of 140 years, between 1609 and 1745. They also added some glosses to the Machzor.
The first such writer was Rabbi Shlomo Ben Hezkiya Avigdor the doctor, son-in-law of Rabbi Yehoshua Lattes of Cuneo. He started inscribing text in the year 1609 (a year after the Machzor was composed). Concerning one of the births he writes, "My wife gave birth to a boy… On Friday evening during "Arvit"…," about another he comments, "My sister-in-law could not come here…."
The documentation of births and deaths of other family members includes the following: Rabbi Moshe Eliya Ben Avigdor (whose inscriptions start in the year 1651), Rabbi Moshe Lattes (during the years 1660 to 1682), Rabbi Avraham Lattes (inscriptions during the period 1682 to 1697), and Rabbi Zemach David Ben Avraham Lattes (covering the years 1709 to 1714). Inscribing this information about the family's descendants provided abundant documentation about the Lattes family over the generations, together with additional related names and details about the period and the place. For example, Rabbi Avraham Lattes writes in 1714, "My wife gave birth to a boy and I named him Emmanuel Eliya… The Mohel was Yossef Sinai… And I was in prison…." To one of the pages two "Bakashot" were added regarding the two days of Rosh HaShanah "composed by Hezkiya Avigdor the doctor" (not listed in "Otzar HaShira VeHaPiyut" by Davidsohn).
Various ownership signatures appear at the beginning of the manuscript, including "This is my Machzor Shmuel David Lattes" and "Israel Lattes di Torino," and the "Piyut" which is sung before "Kol Nidrei."
A long and fascinating text by Rabbi Shmuel David Lattes dated 1733 was written on the final leaves: "I, Shmuel David Lattes, tell and make public the miracle… When in 1707, on the first evening of Hanukkah, I was on a boat from Torino to Cassali and we were three Jews on the boat and about 42 gentiles and after around 24 hours the boat capsized and 40 gentiles and one Jew named Shimshon of Torino and another Jew Avraham Yona drowned….And I brought a Torah to the synagogue and placed it in the ark…."
[7], [103], [11] leaves. Ca. 16 cm. Good quality paper. Good condition with some stains and wear. Bound in an ancient leather binding (embossed in Italian, "Abram Lattes"), slightly damaged.
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Auction 25 - Gemarot with Handwritten Glosses by The Vilan Gaon and other rare and unique items
July 3, 2012
Opening: $5,000
Sold for: $8,125
Including buyer's premium
Manuscript on parchment, containing the "Arvit" prayer and "Seder Sfirat HaOmer" with "LaMenatze'ach" Menorah. Central or Eastern Europe [Moravia?], [17/18th century.]
Nice, square scribe script, with vowelization. The first word of each paragraph is in a larger font, sometimes in colorful or gilded ink. In some places colorful decorations of leaves and flowers encircle the letters.
The manuscript contains the complete "Arvit" prayer (Ashkenazi version), with several additions, most probably reflecting the praying customs of a West or Central European congregation. Most of the additions are written following "Aleynu LeShabe'ach", as follows: Three Psalms (chapters 24, 8, 29); five additional verses for the five weekdays (Sunday-Thursday; chapters 25, 32, 38, 51 and 86), said during the days when one prays "Tachanun" (with the instruction, "Ven man takhne zogt den zogt man mizmorim ayle").
"Seder Sfirat HaOmer," with the "Sfirot" according to the Kabbalah, for each day, with the psalm "LaMenatze'ach BaNeginot" in the shape of a Menorah; a whole page is dedicated to every two days of the Omer days! Following the Counting of the Omer appears a detailed "Seder Viduy" (including "Al Cheth"), and then the psalms "Shir HaMa'alot MiMa'amakim" and "LeDavid Hashem Ori." Psalms 1-2 and 4 – which are read by some before going to sleep appear on the first two leaves of the manuscript. (Possibly these leaves are out of place and were erroneously bound at the beginning of the manuscript.)
In place of the "VeLaMalshinim" benediction, a piece of parchment is pasted, of a later date, with a different version of the benediction, correcting a shorter version that existed in the original manuscript.
Adding Psalms after the "Arvit" prayer was a custom in some West European congregations (see attached material), but reciting the "Viduy" (confession) in synagogue during the "Arvit" prayer is known to have been customary only in very few communities in the East (see attached material). It is not clear whether the "Viduy" herein was written as part of "Arvit," but it proves that such a custom existed, maybe as a single custom in an Ashkenazi community. Alternatively, perhaps, it was written only for the sake of recitation according to the custom of the "Mekubalim" during "Kriyat Shma before going to sleep," which does not appear in the manuscript.
This manuscript, in which appears the Counting of the Omer according to the Kabbalah together with the "LaMenatzeach" Menorah, is typical of the 1600s in the period following the influence of Ha'ari. During this period, the writing of "Kavanot" in the Siddur of the Mekubalim in Ashkenaz was common.
Thirty-seven parchment leaves. 18 cm. Good-fair condition, with some staining, wear and creases. Damages to the text borders on some of the leaves. Tear and folds to first leaf.
Nice, square scribe script, with vowelization. The first word of each paragraph is in a larger font, sometimes in colorful or gilded ink. In some places colorful decorations of leaves and flowers encircle the letters.
The manuscript contains the complete "Arvit" prayer (Ashkenazi version), with several additions, most probably reflecting the praying customs of a West or Central European congregation. Most of the additions are written following "Aleynu LeShabe'ach", as follows: Three Psalms (chapters 24, 8, 29); five additional verses for the five weekdays (Sunday-Thursday; chapters 25, 32, 38, 51 and 86), said during the days when one prays "Tachanun" (with the instruction, "Ven man takhne zogt den zogt man mizmorim ayle").
"Seder Sfirat HaOmer," with the "Sfirot" according to the Kabbalah, for each day, with the psalm "LaMenatze'ach BaNeginot" in the shape of a Menorah; a whole page is dedicated to every two days of the Omer days! Following the Counting of the Omer appears a detailed "Seder Viduy" (including "Al Cheth"), and then the psalms "Shir HaMa'alot MiMa'amakim" and "LeDavid Hashem Ori." Psalms 1-2 and 4 – which are read by some before going to sleep appear on the first two leaves of the manuscript. (Possibly these leaves are out of place and were erroneously bound at the beginning of the manuscript.)
In place of the "VeLaMalshinim" benediction, a piece of parchment is pasted, of a later date, with a different version of the benediction, correcting a shorter version that existed in the original manuscript.
Adding Psalms after the "Arvit" prayer was a custom in some West European congregations (see attached material), but reciting the "Viduy" (confession) in synagogue during the "Arvit" prayer is known to have been customary only in very few communities in the East (see attached material). It is not clear whether the "Viduy" herein was written as part of "Arvit," but it proves that such a custom existed, maybe as a single custom in an Ashkenazi community. Alternatively, perhaps, it was written only for the sake of recitation according to the custom of the "Mekubalim" during "Kriyat Shma before going to sleep," which does not appear in the manuscript.
This manuscript, in which appears the Counting of the Omer according to the Kabbalah together with the "LaMenatzeach" Menorah, is typical of the 1600s in the period following the influence of Ha'ari. During this period, the writing of "Kavanot" in the Siddur of the Mekubalim in Ashkenaz was common.
Thirty-seven parchment leaves. 18 cm. Good-fair condition, with some staining, wear and creases. Damages to the text borders on some of the leaves. Tear and folds to first leaf.
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![Sefer HaYashar by Rabeinu Tam. [Constantinople, ca. 1515-1520]. Sefer Mussar, subdivided into 18 titles. Printed without a ti](https://files.kedem-auctions.com/files/Sale25-public/15.jpg "Sefer HaYashar by Rabeinu Tam – Constantinople, 1515-")
Auction 25 - Gemarot with Handwritten Glosses by The Vilan Gaon and other rare and unique items
July 3, 2012
Opening: $15,000
Sold for: $21,250
Including buyer's premium
Sefer HaYashar by Rabeinu Tam. [Constantinople, ca. 1515-1520]. Sefer Mussar, subdivided into 18 titles. Printed without a title page.
According to the "Hida," this composition was erroneously attributed to Rabeinu Tam in view of the fact that his Novellae and Responsum book is also titled "Sefer HaYashar." Rabbi Menachem Di Lunzano attributed the book to Rabbi Zerachiya the Greek whereas others attributed it erroneously to Rabbi Zerachiya Halevy, author of "HaMa'or." Others still attribute it to Rabeinu Yona Girodni. (See: Shem HaGedolim, Ma'arechet Gedolim 7, 13-14; Ma'arechet Sefarim 10, 72; Ya'ari, The Jewish Print in Constantinople, p.80, no. 79; Bibliography Institute CD, listing no. 0154914.) This truly rare item appears in the Bibliography Institute Database according to a copy extant in the British Library. No copy has ever before been offered at auction.
[40] leaves. 18 cm. Good-fair condition. Stains and some wear and tear to the edges. Adhesive tape stuck on the first leaf, no text omission. Untrimmed edges. Several glosses and inscriptions in a Yemenite hand, with an ownership inscription reading, "This book belongs to A. Netanel Ben Sa'id." Rebound.
According to the "Hida," this composition was erroneously attributed to Rabeinu Tam in view of the fact that his Novellae and Responsum book is also titled "Sefer HaYashar." Rabbi Menachem Di Lunzano attributed the book to Rabbi Zerachiya the Greek whereas others attributed it erroneously to Rabbi Zerachiya Halevy, author of "HaMa'or." Others still attribute it to Rabeinu Yona Girodni. (See: Shem HaGedolim, Ma'arechet Gedolim 7, 13-14; Ma'arechet Sefarim 10, 72; Ya'ari, The Jewish Print in Constantinople, p.80, no. 79; Bibliography Institute CD, listing no. 0154914.) This truly rare item appears in the Bibliography Institute Database according to a copy extant in the British Library. No copy has ever before been offered at auction.
[40] leaves. 18 cm. Good-fair condition. Stains and some wear and tear to the edges. Adhesive tape stuck on the first leaf, no text omission. Untrimmed edges. Several glosses and inscriptions in a Yemenite hand, with an ownership inscription reading, "This book belongs to A. Netanel Ben Sa'id." Rebound.
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Auction 25 - Gemarot with Handwritten Glosses by The Vilan Gaon and other rare and unique items
July 3, 2012
Opening: $8,000
Sold for: $10,000
Including buyer's premium
Collection of letters by Sarah Schenirer, founder of Beit Ya’akov. Krakow, 1926-1933.
Eleven handwritten letters by Sarah Schenirer (1883-1935), most of which were addressed to Yehudit Ross (Frankel), a native of Frankfurt (died 1992) and to directors of Beit Ya’akov in Slovakia and Romania.
The letters contain abundant content regarding Sarah Schenirer’s unique character and the development of the Beit Ya’akov movement during the last decade of her life. In the letters, Ms. Schenirer advises regarding the establishment of new institutions and provides spiritual guidance. The extraordinary love and warmth that she bestowed upon her students, to whom she refers as “my sisters” and “my pure daughters,” is apparent.
In one of the letters, Ms. Schenirer advises Ms. Ross against expending aggressive efforts to establish a branch of Beit Ya’akov in the city of Bardejov, Slovakia, and not to oppose the local rabbi (who apparently objected to the idea). She relates what happened in another city, Frishtach, where there too the rabbi objected to the establishment of a Beit Ya’akov, whereupon the local politicos organization wrote a letter to the Chofetz Chaim regarding this matter, and his response was published in one of the Beit Ya’akov pamphlets.
In another letter, sent prior to Yom Kippur 1927, Ms Schenirer sends her wishes for a "Gmar Chatima Tova," and mentions a "Dvar Torah", in the name of the Sanzer Rabbi (referring thus to the author of the "Divrei Chaim" of Sanz) addressing the question as to why is it customary to wish in Yiddish “Gutten Gmar Chatima Tova,” because as Gutten means good, the term is repetitive.
Another letter is an especially lengthy message dedicated to the first Beit Ya’akov convention in Hungary, in which Ms. Schenirer delineates the fundamental guidelines of her movement, emphasizing in large letters the words “One entity to carry out the will of the Almighty, with a whole heart!”
The letters are all written in Yiddish, except one in German. The end of one of the letters is missing.
Eleven letters. Various sizes. Fair condition. Stains, tears, creases (taped). All the letters have been laminated. Partial summaries of the letters are included.
Eleven handwritten letters by Sarah Schenirer (1883-1935), most of which were addressed to Yehudit Ross (Frankel), a native of Frankfurt (died 1992) and to directors of Beit Ya’akov in Slovakia and Romania.
The letters contain abundant content regarding Sarah Schenirer’s unique character and the development of the Beit Ya’akov movement during the last decade of her life. In the letters, Ms. Schenirer advises regarding the establishment of new institutions and provides spiritual guidance. The extraordinary love and warmth that she bestowed upon her students, to whom she refers as “my sisters” and “my pure daughters,” is apparent.
In one of the letters, Ms. Schenirer advises Ms. Ross against expending aggressive efforts to establish a branch of Beit Ya’akov in the city of Bardejov, Slovakia, and not to oppose the local rabbi (who apparently objected to the idea). She relates what happened in another city, Frishtach, where there too the rabbi objected to the establishment of a Beit Ya’akov, whereupon the local politicos organization wrote a letter to the Chofetz Chaim regarding this matter, and his response was published in one of the Beit Ya’akov pamphlets.
In another letter, sent prior to Yom Kippur 1927, Ms Schenirer sends her wishes for a "Gmar Chatima Tova," and mentions a "Dvar Torah", in the name of the Sanzer Rabbi (referring thus to the author of the "Divrei Chaim" of Sanz) addressing the question as to why is it customary to wish in Yiddish “Gutten Gmar Chatima Tova,” because as Gutten means good, the term is repetitive.
Another letter is an especially lengthy message dedicated to the first Beit Ya’akov convention in Hungary, in which Ms. Schenirer delineates the fundamental guidelines of her movement, emphasizing in large letters the words “One entity to carry out the will of the Almighty, with a whole heart!”
The letters are all written in Yiddish, except one in German. The end of one of the letters is missing.
Eleven letters. Various sizes. Fair condition. Stains, tears, creases (taped). All the letters have been laminated. Partial summaries of the letters are included.
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Auction 25 - Gemarot with Handwritten Glosses by The Vilan Gaon and other rare and unique items
July 3, 2012
Opening: $14,000
Unsold
Ruling on matters of sale and transfer of ownership of land and homes, signed by Rabbi Shlomo Ben Sussan and Rabbi Yosef Ben Moshe Ben-Atiya. On the reverse is an approbation signed by Rabbi Yichye Yaloz and Rabbi Ya’akov Abuhatzira. [Tafilalet, Morocco], [1832].
“The ruling authorizes that the mentioned sale is valid even if each party has not yet made use of his yard… And as evidence, we have signed our names on Monday, the 22nd of the month of Tevet… Signed Yichye Yaloz; Ya’akov Abuhatzira.”
Rabbi Ya’akov Abuhatzira (1806-1880) – Abir Ya’akov, acknowledged from youth as a holy Ga’on, exalted genius in Torah and Halachah, and divine Kabbalist. Rabbi and Av Beit Din of the Tafilalet congregation, the central congregation in the Emek Haziz region in Southern Morocco. By the time he was in his twenties, his opinion was considered definitive by most of the rabbis of the region. The approbation on this ruling was written when we was twenty-six years old. His co-signatory, Rabbi Yichye Yaloz, was the most prominent rabbi of the city.
Rabbi Ya’akov Abuhatzira was considered one of the leading Halachic authorities of his generation and thus was involved in Halachic responsa with leading rabbis throughout northern Africa. He is considered a holy and divine miracle worker, with many miraculous stories attributed to him and he was credited with a revelation of Elijah the Prophet (see “Ma’aseh Nissim,” Jerusalem 1968, based upon information and stories related to him by the “Baba Sali” and other rabbis of Abuhatzira family). He was also well known among the Moslem gentiles of the region, who referred to him respectfully as “Al Hazan Al Kabir” (great rabbi).
Rabbi Abuhatzira passed away while on his way to immigrating to Eretz Israel. He was buried in Damanhur, Egypt. The epitaph on his tombstone reads, “Tombstone of… the great miraculous, divine Kabbalist, the holy Torah scholar Rabbi Ya’akov Abuhatzira….” His compositions include "Ginzei HaMelech," "Yagel Ya’akov," "Yoru Mishpatecha LeYa’akov" Responsa, "Pituchei Chotam," "Doresh Tov," "Bigdei HaSrad," "Machsof HaLavan" and many others.
There exist dozens of poems composed in his honor and memory, some of which are still widespread among Moroccan Jews. The famous picture of him seated with his legs crossed holding a holy book, hangs in many homes in Morocco and in Israel to this day.
His sons and grandsons were known for their holiness and vast knowledge of the Torah. The most famous are Rabbi Yisrael Abuhatzira, the “Baba Sali,” and his brother Rabbi Yitzchak the “Baba Haki,” Rabbi Meir Abuhatzira the “Baba Meir” and dozens of other prominent rabbis.
Signatures in Rabbi Abuhatzira's holy handwriting from such an early period are rare. Of his known signatures, the majority are more recent and lack the calligraphic curls of the fine signature that appears here.
2-page leaf, 15 cm. Dark stains. Tears to the margins and to the center of leaf the (professionally restored), some extending into the text. Half-leather binding.
“The ruling authorizes that the mentioned sale is valid even if each party has not yet made use of his yard… And as evidence, we have signed our names on Monday, the 22nd of the month of Tevet… Signed Yichye Yaloz; Ya’akov Abuhatzira.”
Rabbi Ya’akov Abuhatzira (1806-1880) – Abir Ya’akov, acknowledged from youth as a holy Ga’on, exalted genius in Torah and Halachah, and divine Kabbalist. Rabbi and Av Beit Din of the Tafilalet congregation, the central congregation in the Emek Haziz region in Southern Morocco. By the time he was in his twenties, his opinion was considered definitive by most of the rabbis of the region. The approbation on this ruling was written when we was twenty-six years old. His co-signatory, Rabbi Yichye Yaloz, was the most prominent rabbi of the city.
Rabbi Ya’akov Abuhatzira was considered one of the leading Halachic authorities of his generation and thus was involved in Halachic responsa with leading rabbis throughout northern Africa. He is considered a holy and divine miracle worker, with many miraculous stories attributed to him and he was credited with a revelation of Elijah the Prophet (see “Ma’aseh Nissim,” Jerusalem 1968, based upon information and stories related to him by the “Baba Sali” and other rabbis of Abuhatzira family). He was also well known among the Moslem gentiles of the region, who referred to him respectfully as “Al Hazan Al Kabir” (great rabbi).
Rabbi Abuhatzira passed away while on his way to immigrating to Eretz Israel. He was buried in Damanhur, Egypt. The epitaph on his tombstone reads, “Tombstone of… the great miraculous, divine Kabbalist, the holy Torah scholar Rabbi Ya’akov Abuhatzira….” His compositions include "Ginzei HaMelech," "Yagel Ya’akov," "Yoru Mishpatecha LeYa’akov" Responsa, "Pituchei Chotam," "Doresh Tov," "Bigdei HaSrad," "Machsof HaLavan" and many others.
There exist dozens of poems composed in his honor and memory, some of which are still widespread among Moroccan Jews. The famous picture of him seated with his legs crossed holding a holy book, hangs in many homes in Morocco and in Israel to this day.
His sons and grandsons were known for their holiness and vast knowledge of the Torah. The most famous are Rabbi Yisrael Abuhatzira, the “Baba Sali,” and his brother Rabbi Yitzchak the “Baba Haki,” Rabbi Meir Abuhatzira the “Baba Meir” and dozens of other prominent rabbis.
Signatures in Rabbi Abuhatzira's holy handwriting from such an early period are rare. Of his known signatures, the majority are more recent and lack the calligraphic curls of the fine signature that appears here.
2-page leaf, 15 cm. Dark stains. Tears to the margins and to the center of leaf the (professionally restored), some extending into the text. Half-leather binding.
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Auction 25 - Gemarot with Handwritten Glosses by The Vilan Gaon and other rare and unique items
July 3, 2012
Opening: $5,000
Sold for: $6,250
Including buyer's premium
Handwritten and signed letters by the Gaon Rabbi Wolf Halevy Boskowitz, to his friend the Gaon Rabbi Mordechai Ber Kornfeld (disciple of the "Noda BeYehuda"), and an ordinance certificate of his disciple and son Rabbi Aharon Kornfeld. Kelin, 1808-1810.
The renowned Gaon Rabbi Wolf Binyamin Boskowitz (1740-1818) was among the greatest rabbis of Hungary. He was the author of "Seder Mishnah" and son of Rabbi Shmuel HaLevi of Kelin, author of "Machatzit HaShekel." He served as the Rabbi of Assad from 1782 and as Rebbe of Prostejov from 1786, where he became very close to Rabbi Moshe Sofer (author of "Hatam Sofer," see "Ishim BeTeshuvot H"S"). Rabbi Boskowitz served as a rabbi and teacher in various towns (Pest, Kelin and Bonyhad).
The letters presented here were written during the studies of his Yeshiva disciple in Kelin, Rabbi Aharon Kornfeld (1795-1882; Rebbe of Yenikoy, Bohemia and author of the book "Tziunim LeDivrei Kabbalah," Prague, 1865).
Three letters. Sizes and conditions vary – one letter in good condition and the other two with tears at folds.
The renowned Gaon Rabbi Wolf Binyamin Boskowitz (1740-1818) was among the greatest rabbis of Hungary. He was the author of "Seder Mishnah" and son of Rabbi Shmuel HaLevi of Kelin, author of "Machatzit HaShekel." He served as the Rabbi of Assad from 1782 and as Rebbe of Prostejov from 1786, where he became very close to Rabbi Moshe Sofer (author of "Hatam Sofer," see "Ishim BeTeshuvot H"S"). Rabbi Boskowitz served as a rabbi and teacher in various towns (Pest, Kelin and Bonyhad).
The letters presented here were written during the studies of his Yeshiva disciple in Kelin, Rabbi Aharon Kornfeld (1795-1882; Rebbe of Yenikoy, Bohemia and author of the book "Tziunim LeDivrei Kabbalah," Prague, 1865).
Three letters. Sizes and conditions vary – one letter in good condition and the other two with tears at folds.
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Auction 25 - Gemarot with Handwritten Glosses by The Vilan Gaon and other rare and unique items
July 3, 2012
Opening: $12,000
Sold for: $15,000
Including buyer's premium
Halachic response letter from the Gaon Rabbi Moshe Schick, Rebbe of Yeregin, to Rabbi Ya'akov Ettlinger, Rebbe of Altona and author of "Aruch LaNer." Yeregin, 1848.
This lengthy response was written for publication in the biblical anthology "Shomer Zion HaNe'eman," as a rebuttal to the writings of the author of "Aruch LaNer" who criticized the words of his teacher and rabbi, the "Chatam Sofer," concerning the growth of chametz.
The response opens with a signed letter, "Moshe Schick of Rezawa". He writes to the "Well-known Gaon Ya'akov Ettlinger Rebbe of Altona… I am here to ask… to be given space between the leaves of "Shomer Zion"…".
A handwritten inscription by Maharam Schick appears on the upper part of the leaves "I copied to Siman 208 Orach Chaim," and indeed this response was printed in Maharam Schick Responsum (Munkatch, 1880) in Orach Chaim, Siman 208. Presented here is the complete response in Maharam Schick's own handwriting, including the letter (which wasn't printed in the book).
Rabbi Moshe (Maharam) Schick (1807-1979, Otzar HaRabbanim 15194), an outstanding Gaon, was amongst the greatest rabbis of his generation and one of the leaders of Hungarian Jewry. At the age of 14, he joined the yeshiva of the Chatam Sofer and within a short time became one of its most important students. He served as rabbi of the city of Yeregin near Pressburg for many years, afterwards serving as rabbi of Chust, where he established a yeshiva and taught renowned disciples until his death. He left a vast amount of Torah works including responsa, sermons, novellae on the Talmud, on the six-hundred and thirteen mitzvot, etc. He was amongst the fiercest rivals of the reformists.
4 pp, 27.5 cm. Good-fair condition, restored damages at edges of leaves with minor text omissions. Leather binding.
This lengthy response was written for publication in the biblical anthology "Shomer Zion HaNe'eman," as a rebuttal to the writings of the author of "Aruch LaNer" who criticized the words of his teacher and rabbi, the "Chatam Sofer," concerning the growth of chametz.
The response opens with a signed letter, "Moshe Schick of Rezawa". He writes to the "Well-known Gaon Ya'akov Ettlinger Rebbe of Altona… I am here to ask… to be given space between the leaves of "Shomer Zion"…".
A handwritten inscription by Maharam Schick appears on the upper part of the leaves "I copied to Siman 208 Orach Chaim," and indeed this response was printed in Maharam Schick Responsum (Munkatch, 1880) in Orach Chaim, Siman 208. Presented here is the complete response in Maharam Schick's own handwriting, including the letter (which wasn't printed in the book).
Rabbi Moshe (Maharam) Schick (1807-1979, Otzar HaRabbanim 15194), an outstanding Gaon, was amongst the greatest rabbis of his generation and one of the leaders of Hungarian Jewry. At the age of 14, he joined the yeshiva of the Chatam Sofer and within a short time became one of its most important students. He served as rabbi of the city of Yeregin near Pressburg for many years, afterwards serving as rabbi of Chust, where he established a yeshiva and taught renowned disciples until his death. He left a vast amount of Torah works including responsa, sermons, novellae on the Talmud, on the six-hundred and thirteen mitzvot, etc. He was amongst the fiercest rivals of the reformists.
4 pp, 27.5 cm. Good-fair condition, restored damages at edges of leaves with minor text omissions. Leather binding.
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![Handwritten letter signed by the Gaon Rabbi Yossef Moshe Mitrani. [Constantinople, early 17th century].
This response on the](https://files.kedem-auctions.com/files/Sale25-public/20_1.jpg "Signed Letter – Halachic Response by the Gaon Rabbi Yossef Mitrani - T")
![Handwritten letter signed by the Gaon Rabbi Yossef Moshe Mitrani. [Constantinople, early 17th century].
This response on the](https://files.kedem-auctions.com/files/Sale25-public/20_2.jpg "Signed Letter – Halachic Response by the Gaon Rabbi Yossef Mitrani - T")
Auction 25 - Gemarot with Handwritten Glosses by The Vilan Gaon and other rare and unique items
July 3, 2012
Opening: $28,000
Sold for: $35,000
Including buyer's premium
Handwritten letter signed by the Gaon Rabbi Yossef Moshe Mitrani. [Constantinople, early 17th century].
This response on the issue of libel rules, concerning "Reuven who publicly criticized the communities' treasures" regarding matters in Romania and the Sephardic community in one of the towns in Turkey, was printed in Maharit Responsum (Part B, Yoreh D'ea Siman 16).
In his response, the Maharit rules that a joke as a matter of a verbal jest does not imply any disgrace. The Maharit tells two interesting stories about Rabi Itzchak Abuav (the Second) who was blind in one eye: "He was once walking in a field and sat on a rock, where two dignitaries were sitting, one on the right and one on the left, and one of his disciples was standing in front of them. The rabbi was telling jokes and turned to the disciple and said to him, "You speak now." The disciple said, "Let me sit." The rabbi said, "Sit." The disciple sat on the rock and said, "On one rock, seven eyes…" (a joke about four people with only seven eyes, referencing the verse in Zacharia 3:9). The Maharit continues and tells another story about the one eye of Rabbi Isaac Abuav: The King of Portugal said, "I have two eyes in my kingdom unlike any eyes in the world: The eye of the Portugal Bridge and the eye of the Rabbi."
Rabbi Yossef Mitrani, the Maharit (1568-1639), son of Rabbi Moshe Mitrani, the Mabit, was born in Safed in the time of "Beit Yossef" and was one of its leading Torah scholars. In 1601, he departed for Constantinople where he taught many disciples including Rabbi Yehoshua Benbenishti, author of "Sde Yehoshua" on the Yerushalmi, his brother Rabbi Chaim Benbenishti, author of "Knesset HaGdola," Rabbi Aharon Lapfa, Rabbi Chaim Abulafia, and others. After 20 years service he was appointed head of Constantinople rabbis. His famous book "Maharit Responsum" (Maharimat) was printed by his sons after his death.
Rabbi Yehonatan Eibeshitz and Rabbi Ya'akov Emden write that "He was the greatest of the 'Achronim' and an outstanding Torah authority" (see Kreiti U'Pleiti, Siman 110, Kuntress Beit H'Sefeikot; She'elat Ya'avetz Responsa, Yoreh D'ea, Siman 142).
2 pp, 21 cm. Good-fair condition, stains, moth damage and wear to the borders (not harming the text). Leather binding.
Attached is an expert confirmation concerning the comparison between this manuscript and other known Maharit signatures.
This response on the issue of libel rules, concerning "Reuven who publicly criticized the communities' treasures" regarding matters in Romania and the Sephardic community in one of the towns in Turkey, was printed in Maharit Responsum (Part B, Yoreh D'ea Siman 16).
In his response, the Maharit rules that a joke as a matter of a verbal jest does not imply any disgrace. The Maharit tells two interesting stories about Rabi Itzchak Abuav (the Second) who was blind in one eye: "He was once walking in a field and sat on a rock, where two dignitaries were sitting, one on the right and one on the left, and one of his disciples was standing in front of them. The rabbi was telling jokes and turned to the disciple and said to him, "You speak now." The disciple said, "Let me sit." The rabbi said, "Sit." The disciple sat on the rock and said, "On one rock, seven eyes…" (a joke about four people with only seven eyes, referencing the verse in Zacharia 3:9). The Maharit continues and tells another story about the one eye of Rabbi Isaac Abuav: The King of Portugal said, "I have two eyes in my kingdom unlike any eyes in the world: The eye of the Portugal Bridge and the eye of the Rabbi."
Rabbi Yossef Mitrani, the Maharit (1568-1639), son of Rabbi Moshe Mitrani, the Mabit, was born in Safed in the time of "Beit Yossef" and was one of its leading Torah scholars. In 1601, he departed for Constantinople where he taught many disciples including Rabbi Yehoshua Benbenishti, author of "Sde Yehoshua" on the Yerushalmi, his brother Rabbi Chaim Benbenishti, author of "Knesset HaGdola," Rabbi Aharon Lapfa, Rabbi Chaim Abulafia, and others. After 20 years service he was appointed head of Constantinople rabbis. His famous book "Maharit Responsum" (Maharimat) was printed by his sons after his death.
Rabbi Yehonatan Eibeshitz and Rabbi Ya'akov Emden write that "He was the greatest of the 'Achronim' and an outstanding Torah authority" (see Kreiti U'Pleiti, Siman 110, Kuntress Beit H'Sefeikot; She'elat Ya'avetz Responsa, Yoreh D'ea, Siman 142).
2 pp, 21 cm. Good-fair condition, stains, moth damage and wear to the borders (not harming the text). Leather binding.
Attached is an expert confirmation concerning the comparison between this manuscript and other known Maharit signatures.
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Auction 25 - Gemarot with Handwritten Glosses by The Vilan Gaon and other rare and unique items
July 3, 2012
Opening: $30,000
Unsold
Manuscript leaf, in ancient, magnificent Ashkenazi writing. Leaf from book "Bigdei Yesha" on the “Mordechai” on tractate Shabbat, with additional handwritten glosses by the author, the holy Ga’on Rabbi Yishaya Horowitz, author of "Shnei Luchot HaBrit" (HaShelah HaKadosh), with the majority of the glosses also signed with his mark “Y” or “Yish” or “Yishaya”. [Late 16th century].
The margins of the manuscript contain a lengthy gloss in the handwriting of his son, the righteous Ga’on Rabbi Sheftel HaLevi, author of "Vavei HaAmudim", in which he discusses his father’s approach, and writes, “…And it occurred to my genius father, who responded at great length…”. (The gloss was written during his father's lifetime).
"Bigdei Yesha," which includes commentaries and glosses of the Shelah on the Mordechai, was first printed in Amsterdam in 1757 (the Vilna Shas edition contains the composition on the Mordechai); it is a “commentary on Rabbi Mordechai with Chiddushim on the Shas, Rif, Rambam, Tur and Beit Yosef on Seder Mo’ed” (wording of the title page). In his book of the Shelah, Rabbi Horowitz mentions the composition a number of times. His son, Rabbi Sheftel, mentions the composition in his book "Vavei HaAmudim," and he notes that the composition is “a work of immense inspiration”.
When comparing the contents of this manuscript with the printed book, it appears that the entire manuscript, both the original text and the handwritten glosses and additions in the margins of the manuscript, are quotes of Rabbi Horowitz from his essay "Bigdei Yesha". An expert examination of the manuscript clearly shows that the glosses were written in the typical handwriting of the Shelah, and it is quite possible that the entire text is in his handwriting.
Rabbi Yishaya HaLevi Horowitz (1570-1630) was one of the Torah giants and greatest, righteous Kabbalists of his generation. He was a famous and righteous Hassid throughout the entire Diaspora, and a disciple of Rabbi Shlomo Leibush of Lublin, a disciple of Rabbi Yehoshua Falk Cohen (author of "Sefer Me’irat Einayim") and a disciple of the Maharam of Lublin. He served in the rabbinates of Dovna, Ostrog, Frankfurt am Main and Prague. In 1621, Rabbi Horowitz immigrated to Eretz Israel and served as first rabbi of the Ashkenazim in Jerusalem as well as “Nesi Eretz Israel.” He is buried in Tiberias, in close proximity to the graves of the Rambam and Rabbi Yochanan Ben Zakkai.
He is known by the name of his book "Shnei Luchot HaBrit," which covers ethics, Halacha and concealed wisdom, and is known as the "Shelah HaKadosh". The Shelah is one of the three luminaries referred to by the title “HaKadosh”: HaAri HaKadosh, HaShelah HaKadosh and the Or HaChaim HaKadosh.
His son, Rabbi Sheftel HaLevi Horowitz (1592-1660, Otzar HaRabbanim 18052), was too amongst the Torah giants of his generation and an exalted Hassid. He was famous for his vast knowledge and greatness in revealed and concealed facets of the Torah. He served as Chief Av Beit Din of Prague, and afterwards served in the rabbinates of the congregations of Fürth, Frankfurt am Main, Vienna and Posen.
Leaf with script on both sides, 21 cm. Good condition. Stains. Professionally restored tears. (Restored) missing tear with slight damage to text. Thick and fancy leather binding with printed leaf of Tefilat HaShelah.
For additional information related to this manuscript, see the “Yeshurun” Collection, volume 15, Nissan 2005, pp. 50-81.
The margins of the manuscript contain a lengthy gloss in the handwriting of his son, the righteous Ga’on Rabbi Sheftel HaLevi, author of "Vavei HaAmudim", in which he discusses his father’s approach, and writes, “…And it occurred to my genius father, who responded at great length…”. (The gloss was written during his father's lifetime).
"Bigdei Yesha," which includes commentaries and glosses of the Shelah on the Mordechai, was first printed in Amsterdam in 1757 (the Vilna Shas edition contains the composition on the Mordechai); it is a “commentary on Rabbi Mordechai with Chiddushim on the Shas, Rif, Rambam, Tur and Beit Yosef on Seder Mo’ed” (wording of the title page). In his book of the Shelah, Rabbi Horowitz mentions the composition a number of times. His son, Rabbi Sheftel, mentions the composition in his book "Vavei HaAmudim," and he notes that the composition is “a work of immense inspiration”.
When comparing the contents of this manuscript with the printed book, it appears that the entire manuscript, both the original text and the handwritten glosses and additions in the margins of the manuscript, are quotes of Rabbi Horowitz from his essay "Bigdei Yesha". An expert examination of the manuscript clearly shows that the glosses were written in the typical handwriting of the Shelah, and it is quite possible that the entire text is in his handwriting.
Rabbi Yishaya HaLevi Horowitz (1570-1630) was one of the Torah giants and greatest, righteous Kabbalists of his generation. He was a famous and righteous Hassid throughout the entire Diaspora, and a disciple of Rabbi Shlomo Leibush of Lublin, a disciple of Rabbi Yehoshua Falk Cohen (author of "Sefer Me’irat Einayim") and a disciple of the Maharam of Lublin. He served in the rabbinates of Dovna, Ostrog, Frankfurt am Main and Prague. In 1621, Rabbi Horowitz immigrated to Eretz Israel and served as first rabbi of the Ashkenazim in Jerusalem as well as “Nesi Eretz Israel.” He is buried in Tiberias, in close proximity to the graves of the Rambam and Rabbi Yochanan Ben Zakkai.
He is known by the name of his book "Shnei Luchot HaBrit," which covers ethics, Halacha and concealed wisdom, and is known as the "Shelah HaKadosh". The Shelah is one of the three luminaries referred to by the title “HaKadosh”: HaAri HaKadosh, HaShelah HaKadosh and the Or HaChaim HaKadosh.
His son, Rabbi Sheftel HaLevi Horowitz (1592-1660, Otzar HaRabbanim 18052), was too amongst the Torah giants of his generation and an exalted Hassid. He was famous for his vast knowledge and greatness in revealed and concealed facets of the Torah. He served as Chief Av Beit Din of Prague, and afterwards served in the rabbinates of the congregations of Fürth, Frankfurt am Main, Vienna and Posen.
Leaf with script on both sides, 21 cm. Good condition. Stains. Professionally restored tears. (Restored) missing tear with slight damage to text. Thick and fancy leather binding with printed leaf of Tefilat HaShelah.
For additional information related to this manuscript, see the “Yeshurun” Collection, volume 15, Nissan 2005, pp. 50-81.
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Auction 25 - Gemarot with Handwritten Glosses by The Vilan Gaon and other rare and unique items
July 3, 2012
Opening: $28,000
Sold for: $35,000
Including buyer's premium
Manuscript of Chiddushim and comments on Tractate Beitzah, in the holy handwriting of Rabbi Tzvi Elimelech of Dinov, author of "Bnei Yissaschar". [Early 19th century].
The Chiddushim contain many expressions typical of the unique style of Rabbi Tzvi Elimelech, for instance, “See the following and derive pleasure,” “See what Rashi writes and you will gain understanding,” “Once again I have observed,” and “I, the humble, am astounded by the sayings.” Page 2 ends with words, “Be precise and see that all is true with G-d’s help.”
The holy Ga’on Rabbi Tzvi Elimelech Langsam-Shapiro (1783-1841) was a prominent disciple of Rabbi Mendel of Riminov and a disciple of the Seer of Lublin. He was also a disciple of the Rabbi of Apta and of the Maggid of Koznitz. From a young age he served in the rabbinates in various towns in Galicia, however was especially known for his service in the Rabbinate of Dinov, where he was coronated as Rebbe in 1815. He also served in the rabbinate of Munkacs, the capital of Carpathian Russia. Authored dozens of compositions in Halacha and Aggadah, Hassidism and Kabbalah. He was known for his holy book "Bnei Yissaschar" (his mentor, the Seer of Lublin, had revealed to him that he was descended from the tribe of Yissaschar). He was blessed with descendants forming a lineage of rabbis and rebbes, including Dinov, Munkacs, Bakavisk and others.
The holy manuscripts of Rebbe Rabbi Tzvi Elimelech of Dinov were handed down from generation to generation – to his son the Rebbe Rabbi David of Dinov, author of "Tzemach David" (1804-1874), and from him to his son the Rebbe Rabbi Meir Yehudah Shapiro of Bakavisk, author of "Ohr LaMe’ir" (1850-1909), who specified in his will that a tenth of his assets shall be inherited by his orphaned granddaughter Leah (the daughter of his daughter Sheindel Rachel) who was raised in the home of her grandfather, the Rebbe.
When he died, the manuscripts and books of their grandfather were divided into ten by his descendants, and this leaf is from the tenth portion allotted to Rabbanit Leah and her husband Rabbi Eliezer Shapiro of Beretch (who also was a descendant of Rabbi Tzvi Elimelech of Dinov). Rabbi Eliezer Shapiro survived the Holocaust and – based on the writings he inherited from his first wife – printed the book "Chiddushei Bnei Yissaschar" (New York, 1951).
This is the first leaf from the holy manuscripts of the author of "Bnei Yissaschar" that were printed in the book "Chiddushei Bnei Yissaschar." It contains all the Chiddushim on Tractate Beitzah that were printed therein. (Two pages in the manuscript appear as four pages in the book, pp. 46-49, see attached photocopy).
2 pages, 32 cm. Greenish paper. Pieces missing on the right and left margins, professionally restored, with loss at the beginning and end of lines. Leather binding.
The Chiddushim contain many expressions typical of the unique style of Rabbi Tzvi Elimelech, for instance, “See the following and derive pleasure,” “See what Rashi writes and you will gain understanding,” “Once again I have observed,” and “I, the humble, am astounded by the sayings.” Page 2 ends with words, “Be precise and see that all is true with G-d’s help.”
The holy Ga’on Rabbi Tzvi Elimelech Langsam-Shapiro (1783-1841) was a prominent disciple of Rabbi Mendel of Riminov and a disciple of the Seer of Lublin. He was also a disciple of the Rabbi of Apta and of the Maggid of Koznitz. From a young age he served in the rabbinates in various towns in Galicia, however was especially known for his service in the Rabbinate of Dinov, where he was coronated as Rebbe in 1815. He also served in the rabbinate of Munkacs, the capital of Carpathian Russia. Authored dozens of compositions in Halacha and Aggadah, Hassidism and Kabbalah. He was known for his holy book "Bnei Yissaschar" (his mentor, the Seer of Lublin, had revealed to him that he was descended from the tribe of Yissaschar). He was blessed with descendants forming a lineage of rabbis and rebbes, including Dinov, Munkacs, Bakavisk and others.
The holy manuscripts of Rebbe Rabbi Tzvi Elimelech of Dinov were handed down from generation to generation – to his son the Rebbe Rabbi David of Dinov, author of "Tzemach David" (1804-1874), and from him to his son the Rebbe Rabbi Meir Yehudah Shapiro of Bakavisk, author of "Ohr LaMe’ir" (1850-1909), who specified in his will that a tenth of his assets shall be inherited by his orphaned granddaughter Leah (the daughter of his daughter Sheindel Rachel) who was raised in the home of her grandfather, the Rebbe.
When he died, the manuscripts and books of their grandfather were divided into ten by his descendants, and this leaf is from the tenth portion allotted to Rabbanit Leah and her husband Rabbi Eliezer Shapiro of Beretch (who also was a descendant of Rabbi Tzvi Elimelech of Dinov). Rabbi Eliezer Shapiro survived the Holocaust and – based on the writings he inherited from his first wife – printed the book "Chiddushei Bnei Yissaschar" (New York, 1951).
This is the first leaf from the holy manuscripts of the author of "Bnei Yissaschar" that were printed in the book "Chiddushei Bnei Yissaschar." It contains all the Chiddushim on Tractate Beitzah that were printed therein. (Two pages in the manuscript appear as four pages in the book, pp. 46-49, see attached photocopy).
2 pages, 32 cm. Greenish paper. Pieces missing on the right and left margins, professionally restored, with loss at the beginning and end of lines. Leather binding.
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Auction 25 - Gemarot with Handwritten Glosses by The Vilan Gaon and other rare and unique items
July 3, 2012
Opening: $25,000
Unsold
A handwritten, signed manuscript containing regulations concerning shchitot and bedikot, determined by Rabbi Israel Avraham, Rebbe of Czarna-Ostrow in the town of Kytaihorod close to Czarna-Ostrow, 1806.
In the regulations for the Kytaihorod congregation, he warns, "… That no-one should slaughter, not here in Kytaihorod nor in the villages in the vicinity, unless he was appointed by the congregation….".
He continues that he declares unfit any slaughter by an uncertified person, and ends with the words, "Whoever will listen to me, will be blessed…." (See "Nezer Israel", 82, page 133, where it is told that the holy Rebbe see all that happens in the region of his town of Czarna-Ostrow, and that is how he knows what happens in Kytaihorod).
The holy Rebbe Israel Avraham was born ca. 1772. His father, the holy well-known Rabbi Meshulam Zusha of Anipoli, said of him that he is the soul of Hizkiyahu the King of Judeah. He was the son-in-law of Rabbi Zeev Wolf of Czarna-Ostrow, a foremost disciple of the Maggid of Mezherichi and later one of the leaders of the Hasidic Yishuv in Tiberias. He was the rabbi of the Holy Rabbi "Ahavat Shalom" of Kasow.
When his father-in-law immigrated to the Holy Land in 1798, Rabeinu was appointed Rebbe of Czarna-Ostrow in his stead. In his role of the Rebbe, he influenced the entire region, until his death at the young age of 42 in 1814. After his passing, his widow continued to lead the Hasidim and even their in-law Rabbi Mordechai of Chernobyl, when in town, came for Seudah Shlishit in the widow's house. The widow died in an earthquake in Tiberias in 1837 and is buried in Tiberias next to her father, the holy Rabbi Wolf of Czarna. His orphaned daughter was raised in the home of Rabbi Mordechai of Chernobyl and married the son of Rabbi David of Tulna. The rabbis of Tulna are her descendants.
Rabbi Avraham also had four sons, one of whom was the son-in-law of Rabbi Moshe Shapira, Rebbe of Slawita, who printed in his printing press the book "Noam Elimelech" by his uncle Rabbi Elimelech of Lizhensk (Slavita, 1794). This edition bore the approbation of his father Rabi Zusha (whose approbation is missing from the first edition of "Noam Elimelech," printed in Lemberg).
Remnants of his biography and his study were published by the "Nachlat Zvi" Institute in the book "Nezer Avraham VeTiferet Israel" (Bnei Brak, 1986). The letter being offered here and its photocopy appeared in "Siftei Zadikim," 1996.
22 cm. leaf. Good condition. Some creases with minor damages to the text. Small tear, professionally restored.
Attached is an expert's certificate confirming that to the best of his knowledge, this is the only signature in the Rabbi's own handwriting known today to exist.
In the regulations for the Kytaihorod congregation, he warns, "… That no-one should slaughter, not here in Kytaihorod nor in the villages in the vicinity, unless he was appointed by the congregation….".
He continues that he declares unfit any slaughter by an uncertified person, and ends with the words, "Whoever will listen to me, will be blessed…." (See "Nezer Israel", 82, page 133, where it is told that the holy Rebbe see all that happens in the region of his town of Czarna-Ostrow, and that is how he knows what happens in Kytaihorod).
The holy Rebbe Israel Avraham was born ca. 1772. His father, the holy well-known Rabbi Meshulam Zusha of Anipoli, said of him that he is the soul of Hizkiyahu the King of Judeah. He was the son-in-law of Rabbi Zeev Wolf of Czarna-Ostrow, a foremost disciple of the Maggid of Mezherichi and later one of the leaders of the Hasidic Yishuv in Tiberias. He was the rabbi of the Holy Rabbi "Ahavat Shalom" of Kasow.
When his father-in-law immigrated to the Holy Land in 1798, Rabeinu was appointed Rebbe of Czarna-Ostrow in his stead. In his role of the Rebbe, he influenced the entire region, until his death at the young age of 42 in 1814. After his passing, his widow continued to lead the Hasidim and even their in-law Rabbi Mordechai of Chernobyl, when in town, came for Seudah Shlishit in the widow's house. The widow died in an earthquake in Tiberias in 1837 and is buried in Tiberias next to her father, the holy Rabbi Wolf of Czarna. His orphaned daughter was raised in the home of Rabbi Mordechai of Chernobyl and married the son of Rabbi David of Tulna. The rabbis of Tulna are her descendants.
Rabbi Avraham also had four sons, one of whom was the son-in-law of Rabbi Moshe Shapira, Rebbe of Slawita, who printed in his printing press the book "Noam Elimelech" by his uncle Rabbi Elimelech of Lizhensk (Slavita, 1794). This edition bore the approbation of his father Rabi Zusha (whose approbation is missing from the first edition of "Noam Elimelech," printed in Lemberg).
Remnants of his biography and his study were published by the "Nachlat Zvi" Institute in the book "Nezer Avraham VeTiferet Israel" (Bnei Brak, 1986). The letter being offered here and its photocopy appeared in "Siftei Zadikim," 1996.
22 cm. leaf. Good condition. Some creases with minor damages to the text. Small tear, professionally restored.
Attached is an expert's certificate confirming that to the best of his knowledge, this is the only signature in the Rabbi's own handwriting known today to exist.
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Auction 25 - Gemarot with Handwritten Glosses by The Vilan Gaon and other rare and unique items
July 3, 2012
Opening: $500,000
Sold for: $625,000
Including buyer's premium
Volume containing Babylonian Talmud Tractates Rosh HaShana, Ta'anit, Yoma, Sukkah and Megillah, as well as the Jerusalem Talmud, Tractate Shekalim. Berlin – Frankfurt am Oder, 1735.
Written on the title page in an old handwritten script are the words, "With glosses by the Gra in his own handwriting". Inside the volume itself are numerous glosses handwritten by the Gaon Rabeinu Eliyahu of Vilna. (The script is typical of the early 18th and 19th centuries). Most of the glosses appear in "HaGra Glosses to the Talmud" (Vilna, 1880; this edition was known to be more accurate than previous editions). Some glosses found in this volume do not appear there.
Written on the title page in an old handwritten script are the words, "With glosses by the Gra in his own handwriting". Inside the volume itself are numerous glosses handwritten by the Gaon Rabeinu Eliyahu of Vilna. (The script is typical of the early 18th and 19th centuries). Most of the glosses appear in "HaGra Glosses to the Talmud" (Vilna, 1880; this edition was known to be more accurate than previous editions). Some glosses found in this volume do not appear there.
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