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![Letter handwritten and signed by R. Yom Tov Tzahalon, a Torah scholar of Safed and Jerusalem. Jerusalem, [1672].
Addressed](https://files.kedem-auctions.com/files/Sale89/96.jpg "Letter Handwritten and Signed by Rabbi Yom Tov Tzahalon – Jerusalem, 1")
Addressed to the wealthy members of the Ancona community, with an appeal for financial assistance to publish a book by his grandfather, R. Yom Tov Tzahalon – the Maharitatz. Concludes with his calligraphic signature: "Yom Tov Tzahalon, in Jerusalem 1672".
R. Yom Tov son of R. Akiva Tzahalon (d. 1697), grandson of the Maharitatz, a Torah scholar of Jerusalem and Safed, dayan in the Beit Din of R. David Yitzchaki and R. Moshe ibn Habib. In his youth, he travelled to Europe as an emissary of Safed (in 1655-1658). He later lived in Egypt, where he was one of the opponents of Sabbatai Zevi and Nathan of Gaza. R. Yaakov Sasportas mentions him in his letter to R. Refael Supino of Livorno (in Iyar 1667), praising him for his wisdom and fear of G-d. He then immigrated to Jerusalem, where he lived until his passing, serving as a dayan. A lengthy responsum he authored is found in Responsa Chut HaMeshulash by R. Yehuda Diwan (Constantinople 1739, section 11). Likewise, there is a Jerusalem regulation from Sivan 1694 regarding a widow collecting her ketubah, by the Beit Din of R. David Yitzchaki, on which R. Yom Tov Tzahalon signed second (ibid., section 26). His also signed second on a letter from the Beit Din of R. David Yitzchaki regarding R. Moshe Hagiz's exit to Egypt. He later signed second on a letter from the Beit Din of R. Moshe ibn Habib, alongside R. Yaakov Molcho (see Responsa Maharam Habib, section 142; a responsum he authored is also printed there). Benayahu writes that the first evidence of him being in Jerusalem is from 1694, and presumes that he immigrated there that year. The present letter however indicates that he was already there in 1672. His efforts to publish his grandfather's book, Responsa Maharitatz, which are manifest in the present letter, eventually bore fruit and the book was published in Venice in 1694. The book opens with a lengthy foreword by R. Yom Tov Tzahalon, in which he describes his travels and the history of the Safed community. see: M. Benayahu, Documents from Italy Relating to the Temporary Abandonment of Safed by the Jews, Eretz Israel III (1954), pp. 244-246.
[1] double leaf. 30 cm. Good condition. Stains. Tears, affecting several characters. Folding marks.
Neat, early Yemenite script, typical of the 17th century, predominantly with supralinear vocalization. In "windows" within the text, the scribe wrote (relatively short) commentaries, most by R. Yitzchak (Mahari) Wanneh. The Passover Haggadah contains a full-length commentary attributed to R. Yitzchak Wanneh, written around the text of the Haggadah (which occupies the center of the leaf. The siddur also contains many glosses – some long – by other writers (Yemenite script), with additional commentary and halachic rulings.
The manuscript includes: prayers for weekdays, prayers for year-round Shabbatot, Pirkei Avot, songs for Shabbat and Motza'ei Shabbat, prayers for Rosh Chodesh, prayers for Passover, Passover Haggadah with lengthy commentary, prayers for Shavuot, Azharot by R. Shlomo ibn Gabirol, prayers for fast days, Eichah and lamentations, prayers for the High Holidays, prayers for Sukkot and Shemini Atzeret, Hoshanot, Tikkun HaGeshem, Hakafot and piyyutim for Simchat Torah, order for Chanukah, Tikkun and songs for Purim, Esther scroll (with Tafsir), eulogies, selichot, Marranot and El Melech (selichot beginning with the words Maran and El Melech), order of Yom Kippur Temple service (by R. Avraham ibn Ezra), blessings, tables of leap years and tekufot, text of ketubot, divorce documents and other official documents. Shirot VeTishbachot piyyutim.
The tekufah tables at the end of the manuscript begin in year 5414 (1653-1654), hence the date of the manuscript.
The siddur is almost complete. It appears to be lacking one or several leaves after leaf [150]. It may also be lacking several leaves at end. The manuscript begins at the beginning of the siddur.
Prayers and lengthy ownership inscriptions (partially deleted or trimmed) inscribed on the first page (left blank by the scribe).
[159] leaves. Approx. 30 cm. Condition varies, good-fair to fair. Many stains. Extensive wear and tears. Marginal open tears to many leaves (repaired with paper), with significant damage to text. Non-original binding.
Manuscript, Taryag Mitzvot, list of 613 commandments, by R. Yaakov Shimshon Shabtai Sinigaglia, author of Shabbat shel Mi. [Italy, 19th century].
Neat Italian square script, possibly handwritten by the author.
The title page states: "613 commandments listed by the author of Midbar Tzin". Midbar Tzin is an unpublished work of R. Yaakov Shimshon Shabtai Sinigaglia which he mentions in his printed books.
The title page is followed by the author's preface.
The work lists the 613 Torah commandments and seven rabbinic commandments, divided into categories: "Constant", "When the opportunity arises", "When our Temple will be built". In his preface, the author explains that he saw counts and hints for the various classifications of mitzvot in a gloss in the Shelah (p. 264b) quoting the Megillat Setarim, so he resolved to list the commandments here in categories accordingly.
To the best of our knowledge, this work is unpublished.
R. Yaakov Shimshon Shabtai Sinigaglia (1740s – ca. 1840), leading Italian Torah scholar and particularly prolific author. He authored many compositions, some of which are to date unpublished. He is renowned for his work Shabbat shel Mi on Tractate Shabbat, which was published in several editions and is considered a classic book for the study of this tractate. He was held in high regard by the rabbis of his generation. The Chida, who entertained close ties with him, attested in a letter to him that he would bless him every day (Igrot Chida, Rosenberg edition, section 7). Likewise, he maintained ties and exchanged correspondence with R. David Sinzheim, who praises him profusely in his approbations to his books Matat Elohim and Nezir Shimshon.
R. Yaakov Shimshon Shabtai refused to undertake a rabbinic position, and applied himself exclusively to Torah study and the writing of his works. He was a particularly prolific author, and composed many works. Over ten of his works were published, including Shabbat shel Mi on Tractate Shabbat, Abir Yaakov – on Tractate Keritot, Nezir Shimshon – on Mishnayot, Matat Elohim (with Leket Shichchah) – on Talmudic tractates, and more. Several of his compositions remain unpublished, including the present work (two of his works was recently published by Machon Yerushalayim: Mateh Oz on Tractates Arachin and Zevachim, and Pisat Bar on Tractates Menachot and Bechorot).
The present work is mentioned by R. Chaim Rosenberg Rabbi of Ancona, in a list of R. Yaakov Shimshon Shabtai Sinigaglia's manuscript works (Igrot DeRav Chaim Yosef David Azulai, Vác 1927, pp. 11-12, note 3).
[31] leaves (and several blank leaves). 16.5 cm. Fair condition. Stains, including dampstains and dark stains. Worming, affecting text. Original binding, damaged.
Author's Blessing for Whoever Publishes His Book
In the manuscript of his work Mateh Oz (published by Machon Yerushalayim), R. Yaakov Shimshon Shabtai Sinigaglia blesses whoever volunteers to print his book: "…the kind person who undertakes to publish my work, will be blessed by G-d… he will have an arm with might, years of life will be added to him, and evergrowing goodness, he will merit to see the consolation with the coming of Mashiach…".
Written by a scribe, with two additions presumably handwritten by R. Chaim Abulafia. Concludes with the calligraphic signature of R. Chaim Abulafia.
Lengthy responsum regarding a previous ruling issued by R. Chaim Abulafia, in which he had rendered a certain will invalid. The disinherited heirs contested his ruling in the Salonika Beit Din, that ruled in their favor. In the present responsum, R. Chaim Abulafia defends his original ruling. The manuscript begins with a copying of the ruling of the rabbis of Salonika – R. Yitzchak HaLevi (d. 1758) and R. Shmuel Florentin (d. 1754), with their copied signatures.
This responsum is to the best of our knowledge unpublished.
R. Chaim son of R. David Abulafia (the third; d. 1775), rabbi of Izmir and leading halachic authority in his times. Nephew of R. Chaim Abulafia founder of the Jewish settlement in Tiberias. Born in Jerusalem, he studied under R. Yitzchak HaKohen Rappaport author of Batei Kehunah. At a young age he was accepted as dayan in Safed, and around 1740, he was appointed rabbi of Larissa, Greece. In 1755, various decrees were passed against the Larissa community, and R. Chaim Abulafia was compelled to leave the city together with some of his community members. He settled in Salonika, where he remained until his appointment as chief rabbi of Izmir in 1761. R. Chaim was a prominent posek in his times. R. Elyakim Gattegno, a dayan in his Beit Din, attested that the Beit Din would follow his rulings. Some of his responsa and rulings are recorded in the books of his contemporaries. His comprehensive and important work on the Semag was burnt in the great fire in Izmir, 1772. A small part of his rulings, sermons and remnants of his book on the Semag were published in his book Nishmat Chaim, Salonika 1806. Additional remnants of his writings were published at the end of Ashdot HaPisga by his disciple R. Yosef Nahmoli (Salonika 1790), including some halachic responsa, homilies and commentary on the Passover Haggadah.
[5] leaves. 20.5 cm. Good-fair condition. Stains. Tears. Worming, affecting text. New binding.
Cursive Western script.
The manuscript comprises various selections of rulings and responsa, mostly on monetary laws, from the writings of Moroccan Torah scholars, including: R. Yaakov ibn Tzur (the Yaavetz), his son R. Refael, R. Moshe Berdugo (HaMashbir), R. Mordechai Berdugo (HaMarbitz), the writer's father R. Yaakov Toledano, the writer's uncle R. Chaim Toledano, R. Moshe Toledano, R. Vidal HaTzarfati, R. Menachem Serero, R. Yaakov ibn Danan, R. Moshe Maimran, and more.
Additions in smaller script in several places, by the writer, signed "Yehuda", "Yehuda Toledano", and the like. It appears that the writer is R. Yehuda son of R. Yaakov Toledano of Meknes.
As mentioned, most of the manuscript pertains to monetary laws, yet it also contains selections on other topics, as well as extensive documentation of the customs of Moroccan communities.
To the best of our knowledges, the content of this manuscript is mostly unpublished.
The manuscript is lacking beginning and end (begins on leaf 23 in the middle of a topic, and ends with leaf 82 in the middle of a sentence). A different manuscript, with similar content but from a later period, was bound at the beginning. Many ownership inscriptions on the empty leaves (including inscriptions of R. Mordechai Bengio Rabbi of Tangier and his relatives).
[31] leaves; 23-63, 68-82 leaves (lacking leaves at beginning, middle and end), and many blank leaves. 15 cm. Fair condition. Stains and wear. Tears and worming, affecting text. Detached leaves. Binding damaged and partially detached.
Expert report enclosed.
![Manuscript, selected novellae and homiletics on the Torah portions and other topics. [Aleppo?, 19th century].
Various selec](https://files.kedem-auctions.com/files/Sale89/101.jpg "Manuscript – Torah Novellae and Homiletics – Aleppo, 19th Century")
Various selections, mostly on the Torah portions, with selections on Neviim, Tractate Avot, and more. Some of the teachings were gathered from printed books, thought the volume may also comprise some original novellae (the manuscript was not thoroughly studied). The writer is presumably R. Chiya Betesh HaLevi, whose name appears in an inscription on one leaf: "Today, Erev Shabbat, 41st day of the Omer 1836, here in Tiberias, Chiya Betesh HaLevi. Several sections conclude with the signature "Chiya". It is unclear who the writer was, though it appears that he was a Torah scholar in Aleppo. He may have been a grandson of R. Chiya Betesh HaLevi who served as rabbi of Kilis (a town near Aleppo) in 1764, and is mentioned in the book Zechor LeYitzchak by his son-in-law R. Yitzchak Harari (Livorno 1818, section 79, leaf 117).
On the first leaf of the manuscript, the writer quotes teachings from the book Yoshev Ohalim by his teacher, R. Avraham Antebi Rabbi of Aleppo, mentioning him with the blessing for the living. Yoshev Ohalim was published in 1825, and R. Avraham Antebi passed away in 1858.
Inscriptions recording the practice of Goral HaChol (geomancy) in several places, including names.
Approx. 170 written leaves. 14.5 cm. Fair-good condition. Stains, including dampstains and dark stains. Tears and wear. Large open tears to several leaves, affecting text. Several detached leaves. Tape repairs. Ink faded in several places. Old binding, detached and damaged.
Handwritten responsum on the topic of an agent who purchased an object with his money. This responsum was printed in Responsa Emet MeEretz by R. Shaul HaKohen Douek (the first), published by his grandson R. Shaul Douek HaKohen (HaRav HaSadeh) after the author's passing, in Jerusalem 1910. There are open tears to the present leaf, with damage to the text, consistent with the description of HaRav HaSadeh in his foreword to the printed book, where he notes that most of the author's writings were lost over time, and the few extant leaves are fragmented, faded and affected by worming. The printed text includes markings indicating missing words, which correspond to the places where there are open tears and missing words in the present leaf. This is therefore the author's autograph, which was already in a poor state when HaRav HaSadeh prepared it for print.
Late inscription at the top of the leaf: "section 37 (relevant to Choshen Mishpat section 183)". Two emendations by the same writer on the first line of the responsum. Another late inscription on the verso "Agent who purchased an object with his money". These inscriptions may have been handwritten by HaRav HaSadeh.
R. Shaul Douek HaKohen, a close disciple of R. Avraham Antebi, chief rabbi of Aleppo, Syria. He served as rabbi of Aleppo after 1869, and passed away on 4th Shevat 1874. His approbation to a ruling by R. Avraham Antebi was printed in the 1840s in R. Avraham's responsa work Mor VaAhalot (Even HaEzer section 12, Livorno 1842, p. 58a). Almost nothing is known about his life. His writings were published in Responsa Emet MeEretz by his grandson and namesake – R. Shaul Douek HaKohen – known as HaRav HaSadeh (1858-1933), dayan, kabbalist and yeshiva dean in Aleppo and Jerusalem.
[1] leaf. 31 cm. Fair-poor condition. Stains and traces of mold. Closed and open tears, affecting text. Tear across width of leaf. Paper repair in one place. Folding marks and wear.
Homily by the Ben Ish Chai on the verse "You open Your Hands and satisfy every living thing [with] its desire", discussing the abundance of blessing which G-d showers upon us.
R. Yosef Chaim of Baghdad (1833-1909), author of Ben Ish Chai and dozens of other important books. He was the son of R. Eliyahu Chaim son of R. Moshe Chaim Rabbi of Baghdad, and the disciple of R. Abdallah Somekh. He was renowned from a young age for his brilliance and righteousness. After the passing of his father in 1859, at the age of 26, he succeeded him as preacher in the Great Synagogue of Baghdad, upholding this practice every Shabbat for the next fifty years. His sermons on special occasions such as Shabbat Shuva and Shabbat Hagadol drew crowds of over four thousand people, who sat enthralled throughout the sermon, which often lasted for four to five hours. His sermons incorporated Halachah, commentaries of verses and Aggadot, using the various approaches of exegesis.
The Ben Ish Chai was recognized as the de facto leader of Baghdad and the entire Iraq, and all the local rabbis and judges deferred to him. His complete mastery of Torah and Kabbalah, as well as his great piety and holiness, gained him renown throughout the world. In 1869 he travelled to Eretz Israel in order to pray at the graves of tzaddikim. While praying, he received a heavenly message that the source of his soul was that of Benayahu ben Yehoyada. He therefore titled many of his works after the descriptives of Benayahu: Ben Ish Chai, Ben Ish Chayil, Ben Yehoyada, Rav Pe'alim, Od Yosef Chai and others. Some of his other works include Leshon Chachamim, Aderet Eliyahu, Responsa Torah Lishma (published anonymously), Chasdei Avot, Birkat Avot and others.
[2] leaves (4 pages). 13.5 cm. Good condition. New, elegant binding.
Booklet handwritten and signed by the author, the kabbalist R. Yehuda Fatiyah. Title page text on first page: " The order recorded in this notebook is what we unfortunately did in Jerusalem, in 1940, which was a time of trouble for the Jewish people, and we were compelled to print it so that it should be accessible to all… to increase our prayers and supplications so that G-d has mercy on his people and their blood shall not be spilled like water… Yehuda Moshe Yeshua Fatiyah". Heading on second leaf: " Order of pleading for mercy during times of trouble – which occurred in 1940".
This booklet was published by R. Yehuda Fatiyah in Jerusalem in 1940, presumably based on the present manuscript (with some additions); and again in 1940-1941, under the titles Seder HaHakafot and Sefer HaHakafot.
R. Yehuda Fatiyah (1859-Av 1942), prominent kabbalist in Iraq and Jerusalem. Disciple of the Ben Ish Chai in Baghdad. After immigrating to Jerusalem in 1934, he studied in the yeshiva for kabbalists under HaRav HaSadeh, alongside his colleague R. Yaakov Chaim Sofer, author of Kaf HaChaim. A posek and kabbalist, he delt extensively in kabbalistic tikkunim and amulets, and over the years was involved in exorcising dybbukim and evil spirits, as he relates in his book HaRuchot Mesaprot. During WWII, he composed kabbalistic prayers and tikkunim, and arranged prayer gatherings of prominent kabbalists for the rescue of Eretz Israel Jewry. He authored Beit Lechem Yehuda, Matok LaNefesh and other books.
[1], 5 leaves (10 autograph pages – in pencil). 20 cm. Good-fair condition. Stains and wear. Marginal tears. Worming. Detached leaves. Unbound.
A decorated title page at the beginning of the manuscript contains the text of the printed title page set in a colored geometric frame, with the addition of an inscription by the copyist, Yisrael Falk of The Hague, attesting to having copied the work in 1755 from the Altona edition, due to its scarcity.
Neat Ashkenazic script. The present copying was produced in 1755, the year the first edition was printed, in the lifetime of R. Yehonatan Eybeschutz. As the copyist states on the title page, the book was already scarce at the time.
Luchot Edut comprises essays, letters and proclamations from rabbis and community leaders who supported R. Yehonatan Eybeschutz after the later was falsely accused of Sabbatianism by R. Yaakov Emden, due to amulets he had written. The book opens with a foreword by R. Yehonatan, in which he describes how the dispute evolved.
The present manuscript contains a copying of the book until leaf 47 (the book originally comprised: [12], 2-78 leaves).
Inscription at top of title page: "Aharon".
[1], 47 leaves. 23 cm. Good condition. Stains. Worming, slightly affecting text. Stamps. Original binding, damaged.
Leaf (two pages, approx. 50 lines) handwritten by R. Moshe Sofer, the Chatam Sofer, Torah novellae on Parashiot Vayigash, Vayechi and Shemot. [Dresnitz? 1797?].
The present leaf comprises three passages. The first page contains half of a passage on Parashat Vayigash (printed in Chatam Sofer on the Torah, Bereshit, Jerusalem 1958, p. 226). This is followed by a passage from Parashat Vayechi, on the verse "Your father commanded before his passing". This passage appears in its entirety on the present leaf, and is dated in the heading 1797 (published in Chatam Sofer on the Torah, ibid., pp. 244-245). The second page contains the first half of a passage on Parashat Shemot (printed in Chatam Sofer on the Torah, Shemot, pp. 15-16).
These novellae were composed by Chatam Sofer at an early stage in his life. The two passages which were not dated by the Chatam Sofer in the present leaf, were also written (or taught) by the Chatam Sofer in 1797 (see Chatam Sofer on the Torah, ibid; alongside the third passage on the present leaf, there is an inscription in a later hand: "For Parashat Shemot 1797"). That year, the Chatam Sofer was still serving as rabbi of Dresnitz (present day Strážnice, Czech Republic; a year later, in 1798, he was appointed rabbi of Mattersdorf, and in 1807 rabbi of Pressburg).
[1] leaf. 24 cm. Fair condition. Stains. Open tears, affecting text. Tape repair at top of leaf. Inscriptions.
Out of love and reverence for his teachings, descendants and disciples of the Chatam Sofer customarily preserve his manuscripts, as a segulah for fear of G-d and salvation (see below).
The Handwriting of the Chatam Sofer – Segulah for Fear of G-d
R. Mordechai Banet reputedly stated that just seeing the handwriting of the Chatam Sofer is a segulah for acquiring fear of G-d. R. Yosef Naftali Stern cited the following story in the name of his father-in-law R. Shmuel Alexandri Sofer, who heard it from his father the Ktav Sofer:
As an elderly man, the Maharam Banet dealt with a complex halachic issue concerning an agunah. The members of the Nikolsburg Beit Din wrote a long booklet on the matter and sent it to the Chatam Sofer, requesting his opinion. Upon receiving the booklet, the Chatam Sofer studied it for a short while and responded that same day. The dayanim of the Nikolsburg Beit Din were amazed at the speed of his response and began to peruse his answer. Maharam Banet took the letter from them, and upon seeing the Chatam Sofer's conclusion permitting the agunah to remarry, immediately instructed the Beit Din to issue the ruling permitting her remarriage, and then resumed studying the Chatam Sofer's responsum. The members of the Beit Din thought that R. Banet had lingering doubts about the ruling, however, the Maharam Banet told them to continue with the proceedings to release the agunah and explained that he was looking at the responsum because just seeing the handwriting of the Chatam Sofer is a segulah for acquiring fear of G-d.
R. Aharon Kotler, who particularly cherished the teachings of the Chatam Sofer, often repeated this story.
This story is cited with minor variations in the name of the Satmar Rebbe, in Chaim Sheyesh Bahem (Mahadura Kama, Parshat Shemini, pp. 200-201): A Satmar Chassid presented his rebbe with a gift of a handwritten letter by the Chatam Sofer. At first, the rebbe refused to accept the gift due to its great monetary value. He said that had the Chassid given the rebbe its worth in money, the rebbe would never have accepted the gift, and therefore refused the valuable manuscript. However, after the Chassid persisted, the Satmar Rebbe finally agreed to accept the letter. The letter by the Chatam Sofer gave him excessive pleasure and he read it over and over. On that occasion, the Rebbe recounted the story about the Maharam Banet, who while holding a handwritten responsum of the Chatam Sofer stated that although he understood its content immediately upon the first reading, "I read the words repeatedly because reading the handwriting of the Chatam Sofer is a segulah for fear of G-d".
R. Shach, dean of the Ponovezh Yeshiva, paid a condolence visit to an important rabbi in Bnei Brak who was a descendent of the Chatam Sofer. The rabbi's sons told Rav Shach that they possess an autograph leaf of the Chatam Sofer and he asked to see it, requesting that it be removed from its protective cover since actually touching the handwriting of the Chatam Sofer leads to fear of Heaven.
The manuscripts of the Chatam Sofer are also regarded as a segulah for protection and for deliverance from various difficulties. Whenever he travelled, R. Shimon Sofer, rabbi of Krakow, would take manuscripts written by his father, the Chatam Sofer, as a segulah for protection. Many Holocaust survivors attribute the miracle of their survival to the holy writings of the Chatam Sofer which they carried with them. R. Yitzchak Zilberstein of Bnei Brak often mentions in his sermons that possessing writings of the Chatam Sofer is a segulah for healing and deliverance.
Leaf handwritten by the author. The leaf contains a complete passage on a Talmudic topic discussed in chapter IV of Tractate Sanhedrin (folio 33a). This passage was published in his book Pnei Shlomo on Tractate Sanhedrin. The source given there is: "Kuntres HaShonot". On the second page of the present leaf, a short passage is incorporated, marked "(B.K.)" [Bava Kama], pertaining to a Tosafot in tractate Bava Kama (folio 100a). This passage was published in Pnei Shlomo on Bava Kama, with the omission of several words (the omissions are marked there with ellipses) – the printers presumably were in possession of an incomplete copying.
R. Shlomo Ganzfried (1804-1886), son of R. Yosef (rabbi and posek in Ungvar). From the age of 8, with his father's untimely passing, he was raised by R. Tzvi Hirsh Heller (R. Hirshele Charif), author of Tiv Gittin. R. Ganzfried's first book, Keset HaSofer, on the laws of scribal writing of Torah scrolls, tefillin and mezuzot (Óbuda, 1834), earned the effusive approbation of the Chatam Sofer, who stated that no scribe should be ordained without demonstrating proficiency in this book. The Chatam Sofer even wrote glosses to this book. R. Ganzfried served as head of the Ungvar Beit Din from 1850, until his passing in 1886. He was a prominent leader of Hungarian Orthodox rabbinate.
He authored dozens of important works; however, he is best known for his Kitzur Shulchan Aruch, a clear summary of the Shulchan Aruch, printed in many editions since its first publishing in 1864 in Ungvar (Otzar Yisrael, New York, 1909, records that up until that point, half a million copies had already been published, and according to the bibliographer Dr. Yitzchak Rivkind, over a million copies had been published by 1960).
[1] leaf. Two written pages (over 80 autograph lines). 31 cm. Fair-good condition. Stains and wear. Marginal open tears. Traces of wax seal. Elegant leather binding.