Handwritten leaf - "Mechaa Geluya" - relating to the orphans of the Jews killed during the Kishinev Pogroms, who were expected to arrive in Jerusalem, protesting the possibility that they would receive a secular education. The leaf is signed by 28 Jerusalemite Torah scholars. Jerusalem, Av 1903.
Call to community heads and rabbis abroad in regard to the children of the Jews murdered during the Kishinev Pogroms. The orphans were expected to arrive in Eretz Israel and there was concern that those who were in charge of their immigration would send them to secular schools.
"…We can say that the fate of the parents who were murdered sanctifying G-d’s name is better than that of the orphans who will G-d forbid fall into heresy… We beseech you, dismiss these ‘good-doers’. There is no lack of G-d fearing activists to choose from. Discharge the previous activists… writing and signing for the sake of the holiness of the Land lest it be desecrated…".
The 28 signatories include: R. "Binyamin Zeev Rabbi of Mazyr"; R. "Nachum son of R. Yitzchak David of Lomza" (R. Nachum Rothman, brother-in-law of R. Eliyahu Lopian); R. "Shalom Leib Eisenbach"; R. "Shlomo son of R. D.S.", and others.
[1] leaf. 29 cm. Good-fair condition. Stains and wear to margins.

Handwritten leaf, recording a decision on how to register the mikvaot of Meah She’arim in the land registry office as Waqf (Hekdesh, donated property), signed by approx. 65 of the neighborhood homeowners, with the authorization of the Beit Din and signatures of three dayanim. Jerusalem, Adar 1912.
Heading the list of signees is the rabbi of the neighborhood, R. "Shaul Chaim HaLevi Horowitz, residing here in Meah She’arim". At the foot of the second page of signatures, Beit Din authorization signed by the dayanim R. Moshe Nachum Wallenstein and R. Tzvi Pesach Frank, with the signature of the Beit Din scribe R. Chaim Mendel Safra.
R. Shaul Chaim HaLevi Horowitz (1820-1916) was the son-in-law of R. David Tevele of Minsk, author of Nachalat David. He served as rabbi of Dubrowna for 18 years. In 1883, he immigrated to Jerusalem, where he was considered one of the foremost Torah scholars. He was the founder and dean of the Meah She’arim yeshiva and boys’ school in Meah She’arim. He merited longevity and passed away in 1916. He authored Kelilat Shaul, Mitzpeh Shaul and other works.
R. Moshe Nachum Wallenstein (1841-1922), head of the Jerusalem Beit Din, was a disciple of the Ketav Sofer. In 1864, he immigrated to Jerusalem, where he became an associate and disciple of the Maharil Diskin, studying under him together with a group of leading Torah scholars in Jerusalem. In 1903, he was appointed dayan in R. Shmuel Salant’s Beit Din in Jerusalem, and in 1908, became the head of the Beit Din. After the passing of R. Shmuel Salant, the official position of rabbi of Jerusalem remained vacant for over a decade, during which R. Moshe Nachum became the de facto leader of Jerusalem’s Orthodox community and its official representative before the authorities. In 1920, when the Beit Din of the Eda HaCharedit was established, R. Moshe Nachum went to serve as its head, alongside his colleague R. Yosef Chaim Sonnenfeld, the rabbi. Some of his halachic responsa were published in the book Bnei Moshe (Jerusalem, 1990).
R. Tzvi Pesach Frank (1873-1961), a leading posek and rabbi in his times. An outstanding Torah scholar, renowned for his prodigious diligence. He studied in the Lithuanian yeshivot, and immigrated to Jerusalem in his youth. In 1908, he became a dayan in the Beit Din of R. Shmuel Salant, and in 1935, he was appointed rabbi of Jerusalem. His teachings were published in the series of books: Har Tzvi, Mikra’ei Kodesh and others.
[1] leaf (written on both sides). 29 cm. Good condition. Creases and folding marks.

"Sefer HaTakanot VehaTe’udot" - Visitors’ book of the Ridvaz yeshiva and the general Talmud Torah (boys’ school) in Safed, containing letters and signatures of visitors who visited the yeshiva and recorded their impressions regarding the students’ scholastic achievements. Includes letters from Rebbe Avraham Elimelech of Karlin, Rebbe Shalom Yolles of Sambor, R. Nachman Shmuel Yaakov Mioduser Rabbi of Bnei Brak, R. Tzvi Pesach Frank, R. Shaul Moshe Zilberman Rabbi of Viershov (Wieruszów), R. Meir Berlin (Bar-Ilan), R. Shmuel Yitzchak Hillman, and others. [Safed, 1924-1926].
Decorated title page, in color.
The letters document visits of various personalities to Meron and Safed at that time.
See Hebrew description for a detailed list of the rabbis whose inscriptions and signatures appear in the book.
[7] leaves (9 written pages). 32 cm. Fair condition. Stains. Tears and wear (repaired). Dampstains, affecting text. New binding.

Beit Yosef Chadash, Torah novellae on halacha and aggada, ethics and public matters, by R. Akiva Yosef Schlesinger, author of Lev HaIvri. Jerusalem, [1875-1881].
A leather label on inside binding (apparently, a piece from an earlier binding), embossed with the author’s dedication to Baron Shimon Wolf Rothschild: "Gift in honor of the great Jewish notable, Rabbi Shimon Wolf, Baron von Rothschild - from the author of Lev HaIvri".
The book was printed between 1875 and 1881 in two printing houses. The printing was started in the printing house of R. Yoel Moshe Solomon, however, after he saw the polemic content of the book he refused to continue printing it. The printing was continued in the HaIvri printing house (owned by R. Yitzchak Gaszinne). Parts of the book were distributed before the printing was finished, which resulted in many variations between the few surviving copies of the book. This copy of Beit Yosef Chadash contains the index leaves and the introductions that do not appear in most copies. These leaves include a "Kol Mevaser" letter by the author, letters of approbation and support of R. Akiva Yosef Schlesinger by rabbis of Jerusalem, Safed and Hebron, detailed indexes and the article Kol BaRama. The book also includes another title page and leaves 7-9 which are lacking in many copies (in these leaves, which contain a Beit Din ruling against Reform Judaism, the author attacks the Charedi "Nusach Ashkenaz" rabbis of Hungary who lecture in German and Hungarian and not in Yiddish). This copy also includes the last leaves, 119-124: Bedek HaBayit - omissions and additions printed in 1881.
The author of Beit Yosef Chadash, R. Akiva Yosef Schlesinger (1835-1922), author of Lev HaIvri, was the son-in-law of R. Hillel Lichtenstein of Kolomyya and the disciple of leading Hungarian rabbis. He was one of the most prominent zealots who fought the Reform and Haskalah movements, and continued this struggle after immigrating to Jerusalem in 1870. He was active in support of the Jewish settlements throughout Eretz Israel, and also came into conflict with members of the Old Yishuv over his opposition to the methods of the Chaluka (distribution of funds), and over other affairs. In his book Beit Yosef Chadash, R. Akiva Yosef Schlesinger severely criticized the public institutions in Jerusalem and the unfair Chaluka methods of the Hungarian Kollel to which he belonged, calling for the establishment of a new kollel - Kollel HaIvrim, which would encourage agricultural settlements, saving European Jewry from the dangers of assimilation and the Haskalah.
Upon the publication of Beit Yosef Chadash, a fierce dispute broke out. Publications opposing the book were published (Nitutz HaBayit and others), protesting the author’s impertinence towards the heads of the Hungarian Kollel. Some called to burn the book and ban its author, and even slandered him before the Ottoman government, endangering his life. For a long while, R. Akiva Yosef did not leave his home, in fear for his life. His opponents made various attempts to find copies of the book and burn them. Individuals with connections to the Austrian consulate attempted to obstruct a delivery of the book to Austria and return the books to Jerusalem to be burnt.
Hungarian rabbis differed in their opinions regarding the book. R. Schlesinger’s teacher, R. Chaim Sofer author of Machane Chaim, who was at that time rabbi of Munkacs, supported his disciple and wrote several letters attempting to calm the situation. However, the Kollel leaders, the rabbis of Pressburg and Ungvár, did not agree to support him. Even his teacher, the Maharam Schick Rabbi of Chust, wrote reservedly in response to a query regarding the ban of the book Beit Yosef Chadash: "I have not seen this book… although the rabbi who wrote it is known to be a G-d fearing man, when I received from Jerusalem the contents of the book which was banned by the Beit Din there, I was concerned…" (Responsa Maharam Schick, Yoreh Deah, 211).
In the meantime, R. Akiva Yosef befriended the Sephardi Torah scholars in Jerusalem and Hebron, who supported him. In the booklet Cherev Pifiyot, he received supportive letters from the rabbi of Radoshkovichi and from other rabbis (who were later defamed in the booklet Shomer Yisrael). The letters in support of Rabbi Schlesinger received from the Sephardi rabbis in Eretz Israel appear also at the beginning of this copy.
His opponents eventually published another booklet, titled Shomer Yisrael, containing many accusations against the author, such as: 1. He breached the Cherem D’Rabbenu Gershom, by permitting a man whose wife refused to accompany him upon his immigration to Eretz Israel, to marry a second wife. 2. He purports to be the Messiah. 3. The book was printed in a missionary printing house (a false claim; the book was mostly printed by R. Yitzchak Gaszinne). 4. The author is organizing a rebellion against the Turkish government, a claim that imperiled the author.
The struggle against R. Akiva Yosef intensified and the management of the Hungarian Kollel refused to distribute the Chaluka to those who refused to join the ban. Various proclamations were published against him.
Finally, R. Akiva Yosef reached a compromise with his rivals, who removed the ban. Interestingly, at his funeral he was eulogized by R. Yosef Chaim Sonnenfeld, who was one of the heads of the Hungarian Kollel. R. Akiva Yosef innovated various halachic rulings, some of which were not accepted by the rabbis of his times (for example, blowing the shofar at the Kotel on Rosh Hashanah which falls on Shabbat, and wearing techelet in tzitzit).
[15], 2-124 leaves. Approx. 28 cm. Good-fair condition. Some dry paper. Stains, tears and wear. Marginal damage to leaves [2-3] of Maftechot HaBayit, with loss of text (repaired with paper). New leather binding.
S. HaLevy, no. 231.