Auction 42 - Rare and Important Items
Displaying 37 - 48 of 112
Auction 42 - Rare and Important Items
November 25, 2014
Opening: $6,000
Sold for: $7,500
Including buyer's premium
A complete manuscript, commentary on Shir HaShirim, by Rabbi Avraham HaLevi ben Rabbi Yitzchak Temech. According to the revealed and hidden Torah. Early Ashkenazi writing, [c. 1530].
This composition was first printed in Sabbioneta in 1558, followed by another edition in Prague in 1611. It seems that this manuscript differs from the printed edition and has additional or missing words in some places in comparison to the printed edition.
Evidently, this manuscript was written about 30 years before the first printing since the watermarks match the paper produced in Salzburg in 1530 (according to the Briquet index no. 484).
The author, Rabbi Avraham ben Yehuda HaLevi Temech, a Spanish Torah scholar from the time of the Rishonim (died in 1393), disciple of the Ran and companion of the Rivash. We know of correspondence between him and his teacher the Ran (see attached material). In the book Ma'ase Efod, the author writes that Rabbi Temech was the leader of his generation and one of the greatest rabbis of Girona.
24 leaves, 48 written pages. Approximately 18.5 cm. High-quality, light-colored paper, good condition. Spotting, censorship erasures. Elaborate leather binding.
This composition was first printed in Sabbioneta in 1558, followed by another edition in Prague in 1611. It seems that this manuscript differs from the printed edition and has additional or missing words in some places in comparison to the printed edition.
Evidently, this manuscript was written about 30 years before the first printing since the watermarks match the paper produced in Salzburg in 1530 (according to the Briquet index no. 484).
The author, Rabbi Avraham ben Yehuda HaLevi Temech, a Spanish Torah scholar from the time of the Rishonim (died in 1393), disciple of the Ran and companion of the Rivash. We know of correspondence between him and his teacher the Ran (see attached material). In the book Ma'ase Efod, the author writes that Rabbi Temech was the leader of his generation and one of the greatest rabbis of Girona.
24 leaves, 48 written pages. Approximately 18.5 cm. High-quality, light-colored paper, good condition. Spotting, censorship erasures. Elaborate leather binding.
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Auction 42 - Rare and Important Items
November 25, 2014
Opening: $3,000
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Manuscript, composition on Pirkei Avot. Drush and Torah philosophy commentary. Ashkenazi writing, [18th /19th century].
Complete composition, with a long introduction.
Autographic writing [writing of the author himself, from different times and with different quills]. Among his writings, he mentions the words of the Rambam in Moreh Nevuchim, Chovot HaLevavot, Sefer HaIkarim, Rabbi Yitzchak Abarbanel, Midrash Shmuel and the rest of the commentaries. Unidentified author, but from the content he is unmistakably an outstanding Torah scholar. Apparently, the composition has never been printed.
40 written pages, 34.5 cm. Good-fair condition, tears, spotting, folding marks and minor wear. Semi-leather elaborate binding.
Complete composition, with a long introduction.
Autographic writing [writing of the author himself, from different times and with different quills]. Among his writings, he mentions the words of the Rambam in Moreh Nevuchim, Chovot HaLevavot, Sefer HaIkarim, Rabbi Yitzchak Abarbanel, Midrash Shmuel and the rest of the commentaries. Unidentified author, but from the content he is unmistakably an outstanding Torah scholar. Apparently, the composition has never been printed.
40 written pages, 34.5 cm. Good-fair condition, tears, spotting, folding marks and minor wear. Semi-leather elaborate binding.
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Auction 42 - Rare and Important Items
November 25, 2014
Opening: $4,000
Sold for: $5,750
Including buyer's premium
Manuscript, book of letters, shtarot formats, copies of letters and poems. Italy, [c. 17th century].
Eloquent Italian writing. Melitzot and copies of letters (names of rabbis or cities, mainly from the Piemonte area in Italy are mentioned in the letters), shtarot and various documents.
On Leaves 75-81 are copies of letters concerning an unknown dispute which arose in 1612: "A dispute and argument between Rabbi Yitzchak Askoli and Rabbi Tzemach Lisbona in 1612". Rabbis of Casale were requested to arbitrate this dispute and they passed their ruling in 1613.
On Leaves 85-104 is a correspondence between "Shmuel Latas Nasi" and "Ben-Zion Provincial", both from the Cuneo community and letters to "Rabbi Yehuda bar HaRav… Menachem Sinai" and to "the great scholar… in the province Rabbi Shlomo Shaul Caspi".
On Leaves 81-82 are poems on Tractate Avot. On Leaf 105/1 is a poem in rhyme intended to protect the honor of women [possibly alluding to a specific event].
[111] leaves. 18 cm. Good-fair condition. Spotting, worm damages. Faded ink. Several restored tears.
Eloquent Italian writing. Melitzot and copies of letters (names of rabbis or cities, mainly from the Piemonte area in Italy are mentioned in the letters), shtarot and various documents.
On Leaves 75-81 are copies of letters concerning an unknown dispute which arose in 1612: "A dispute and argument between Rabbi Yitzchak Askoli and Rabbi Tzemach Lisbona in 1612". Rabbis of Casale were requested to arbitrate this dispute and they passed their ruling in 1613.
On Leaves 85-104 is a correspondence between "Shmuel Latas Nasi" and "Ben-Zion Provincial", both from the Cuneo community and letters to "Rabbi Yehuda bar HaRav… Menachem Sinai" and to "the great scholar… in the province Rabbi Shlomo Shaul Caspi".
On Leaves 81-82 are poems on Tractate Avot. On Leaf 105/1 is a poem in rhyme intended to protect the honor of women [possibly alluding to a specific event].
[111] leaves. 18 cm. Good-fair condition. Spotting, worm damages. Faded ink. Several restored tears.
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Auction 42 - Rare and Important Items
November 25, 2014
Opening: $13,000
Unsold
The volume contains three manuscripts: • Manuscript of novella and homiletics in the autographic writing of Rabbi Yitzchak HaLevi of Lemgo, author of Toldot Yitzchak. • Manuscript of novella, homiletics and Milah Notebook in the handwriting of his disciple Rabbi Avraham Prinz of Amsterdam. • Copies of letters and documents of those times, including letters to the Pekidim and Amarcalim (officials and administers in Amsterdam), etc. The manuscripts were apparently bound in the beginning of the 18th century. Written on the binding: "Zera Yitzchak – Toldot Avraham". The volume contains very valuable Torah and historical material from Torah scholars and public leaders of Amsterdam in the 18th century. Below is a general outline of its contents:
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Auction 42 - Rare and Important Items
November 25, 2014
Opening: $5,000
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Manuscript, two books of disputation with the Christians: Chizuk Emuna, by Yitzchak bar Avraham of Troki, and Achituv V'Tzalmon. [Poland?, approx. second half of 17th century].
Thick volume. Eloquent Ashkenazi writing. At the end of the book Chizuk Emuna is the scribe's colophon: "By the scribe Aharon ben Rabbi Yosef Rimel of the Ganz Cohen Tzedek family". At the end of Achituv V'Tzalmon, the scribe signed: "Aharon Mas of Poznań".
The author of the book Chizuk Emuna is the Karaite scholar Yitzchak bar Avraham of Troki (Lithuania). This is the only Karaite composition accepted by the Jewish people and was even translated into Yiddish due to its criticism of the Christian faith. The book was first printed by Jews in 1704 but was publicized earlier by the Christians and stirred a great commotion. In one of his letters, Rabbi Akiva Eiger recommended printing this book "based on their heretic words". And he writes, "It is a good idea to make the effort to print it in Hebrew and in a foreign language so that women and the masses can read it…". The book was first printed in Altdorf by the priest Johann Christoph Wagenseil in 1681. The manuscript was not compared to the printed version of the book.
Achituv V'Tzalmon is attributed to Rabbi Matityahu ben Moshe HaYitzhari, a Spanish scholar from the 14th-15th century, Rabbi in Zaragoza and a participant in the "the Disputation of Tortosa" – a famous debate between Christians and Jews in which several Spanish scholars participated. The composition is structured in the form of a debate between a Jew, a Christian and a Moslem and is written in poetic phrase and rhyme. This work has not yet been printed.
A thick volume. 567 written pages. Lacking first leaf (the beginning of the introduction to the book Chizuk Emuna).
18.5 cm. Good condition, good-quality paper, spotting. Tears on several leaves. Several detached leaves. Ancient leather binding, with adornments and an inscription on the spine.
Thick volume. Eloquent Ashkenazi writing. At the end of the book Chizuk Emuna is the scribe's colophon: "By the scribe Aharon ben Rabbi Yosef Rimel of the Ganz Cohen Tzedek family". At the end of Achituv V'Tzalmon, the scribe signed: "Aharon Mas of Poznań".
The author of the book Chizuk Emuna is the Karaite scholar Yitzchak bar Avraham of Troki (Lithuania). This is the only Karaite composition accepted by the Jewish people and was even translated into Yiddish due to its criticism of the Christian faith. The book was first printed by Jews in 1704 but was publicized earlier by the Christians and stirred a great commotion. In one of his letters, Rabbi Akiva Eiger recommended printing this book "based on their heretic words". And he writes, "It is a good idea to make the effort to print it in Hebrew and in a foreign language so that women and the masses can read it…". The book was first printed in Altdorf by the priest Johann Christoph Wagenseil in 1681. The manuscript was not compared to the printed version of the book.
Achituv V'Tzalmon is attributed to Rabbi Matityahu ben Moshe HaYitzhari, a Spanish scholar from the 14th-15th century, Rabbi in Zaragoza and a participant in the "the Disputation of Tortosa" – a famous debate between Christians and Jews in which several Spanish scholars participated. The composition is structured in the form of a debate between a Jew, a Christian and a Moslem and is written in poetic phrase and rhyme. This work has not yet been printed.
A thick volume. 567 written pages. Lacking first leaf (the beginning of the introduction to the book Chizuk Emuna).
18.5 cm. Good condition, good-quality paper, spotting. Tears on several leaves. Several detached leaves. Ancient leather binding, with adornments and an inscription on the spine.
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Auction 42 - Rare and Important Items
November 25, 2014
Opening: $5,000
Sold for: $7,500
Including buyer's premium
• Ashkenazi machzor. [Augsburg, 1536. Printed by Chaim ben David Shachor]. Bound at the end of the machzor: • Manuscript, Selichot. Ahrweiler, Germany, 1615. Bound at the beginning: • Manuscript, siddur for the entire year. Ahrweiler, 1640.
The machzor includes Yotzrot, Krovot, Selichot, Kinot and Piyutim for festivals – without the regular prayers. Lacking at the beginning and at the end. On the machzor leaves are glosses in ancient Ashkenazi writing. Some are commentaries and some completions and laws (partially cutoff due to margin cutting). In one place, several piyutim omitted from the machzor by the censor are completed by hand. At the end of the machzor are lists of family births, recording several generations (1617-1625, 1673-1684, 1709-1719). Ownership inscriptions and signature of “Moshe ben R’ Or Shraga called Meizish Ish Zeilsheim” and of his father from 1572-1588. + one leaf printed on one side bound at the end of the machzor: “Musaf prayer for the three festivals” [which is actually the Amidah for shacharit of Pesach]. This leaf was printed separately and is not part of the machzor but evidently was also printed in Augsburg and is bibliographically unknown.
A manuscript of a siddur is bound at the beginning of the machzor, apparently to complete the machzor which does not contain the regular prayers. Handsome ancient Ashkenazi writing, with titles and passages in red ink. Includes the daily morning prayers (Shacharit including Korbanot, Psukei D’zimra, birkot Kriyat Shema, Shmona Esre, Tachanun, Mizmorim, Aleinu L’Shabeach, Ani Ma'amin, Hatavat Chalom, etc.), Shabbat prayers (Ma'ariv, Shacharit and Musaf, Kriyat HaTorah, Kiddush HaChodesh, Motzei Shabbat, V'Yiten Lecha, Kiddush Levana) and prayers for the festivals (Musaf for Rosh Chodesh, Amidah for the festivals, Hallel), etc. At the end is the scribe's colophon: "Completed with praise to the Creator…On Friday, the 28th of Nissan 1640 according to the count here in the city of Ahrweiler…The writer Shimshon bar Yochanan Segal" (signed also at the end of the Selichot leaves: "I inherited this Selichot from my father, Shimshon bar Yochanan HaLevi". At the end of the manuscript are two more manuscript leaves by another writer with the Yotzrot piyutim.
Bound at the end of the machzor are manuscript leaves in ancient Ashkenazi writing, containing Selichot piyutim and indexes. Some have vowels. At the end is the scribe's colophon: "I the scribe, Eshkol Hakofer… Yitzchak bar Shlomo Shlites, called Itzik Pastom of the Ken family, concluded on Friday Rosh Chodesh Av 1616 here in the city of Ahrweiler".
Machzor: 240 (originally 259) + leaf of Musaf prayer for the festivals. Bound at the beginning: [18] manuscript leaves – siddur. Bound at the end: [18] manuscript leaves – Selichot.
28 cm. Good condition. Spotting. Faded ink on some of the manuscript leaves. Restored tears. Cutoff margins. Ancient binding with leather spine.
The machzor includes Yotzrot, Krovot, Selichot, Kinot and Piyutim for festivals – without the regular prayers. Lacking at the beginning and at the end. On the machzor leaves are glosses in ancient Ashkenazi writing. Some are commentaries and some completions and laws (partially cutoff due to margin cutting). In one place, several piyutim omitted from the machzor by the censor are completed by hand. At the end of the machzor are lists of family births, recording several generations (1617-1625, 1673-1684, 1709-1719). Ownership inscriptions and signature of “Moshe ben R’ Or Shraga called Meizish Ish Zeilsheim” and of his father from 1572-1588. + one leaf printed on one side bound at the end of the machzor: “Musaf prayer for the three festivals” [which is actually the Amidah for shacharit of Pesach]. This leaf was printed separately and is not part of the machzor but evidently was also printed in Augsburg and is bibliographically unknown.
A manuscript of a siddur is bound at the beginning of the machzor, apparently to complete the machzor which does not contain the regular prayers. Handsome ancient Ashkenazi writing, with titles and passages in red ink. Includes the daily morning prayers (Shacharit including Korbanot, Psukei D’zimra, birkot Kriyat Shema, Shmona Esre, Tachanun, Mizmorim, Aleinu L’Shabeach, Ani Ma'amin, Hatavat Chalom, etc.), Shabbat prayers (Ma'ariv, Shacharit and Musaf, Kriyat HaTorah, Kiddush HaChodesh, Motzei Shabbat, V'Yiten Lecha, Kiddush Levana) and prayers for the festivals (Musaf for Rosh Chodesh, Amidah for the festivals, Hallel), etc. At the end is the scribe's colophon: "Completed with praise to the Creator…On Friday, the 28th of Nissan 1640 according to the count here in the city of Ahrweiler…The writer Shimshon bar Yochanan Segal" (signed also at the end of the Selichot leaves: "I inherited this Selichot from my father, Shimshon bar Yochanan HaLevi". At the end of the manuscript are two more manuscript leaves by another writer with the Yotzrot piyutim.
Bound at the end of the machzor are manuscript leaves in ancient Ashkenazi writing, containing Selichot piyutim and indexes. Some have vowels. At the end is the scribe's colophon: "I the scribe, Eshkol Hakofer… Yitzchak bar Shlomo Shlites, called Itzik Pastom of the Ken family, concluded on Friday Rosh Chodesh Av 1616 here in the city of Ahrweiler".
Machzor: 240 (originally 259) + leaf of Musaf prayer for the festivals. Bound at the beginning: [18] manuscript leaves – siddur. Bound at the end: [18] manuscript leaves – Selichot.
28 cm. Good condition. Spotting. Faded ink on some of the manuscript leaves. Restored tears. Cutoff margins. Ancient binding with leather spine.
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Auction 42 - Rare and Important Items
November 25, 2014
Opening: $1,000
Sold for: $1,250
Including buyer's premium
Manuscript, "Shir Hillulim V'Birkat Olamim", in honor of the writing of tena'im of the groom Zelig ben Rabbi Ze'ev Wolf of the "Międzychód community called Birnbaum" with the bride Rechel bat R' Shmuel Heilbut of the Hamburg community. Birnbaum – the German name of the city of Międzychód (today Poland), 1825. Hebrew, Yiddish and German.
Handsome booklet, in square Ashkenazi writing, eloquent Rashi script. Written by the groom's friend: "Dov Ber ben Rabbi Yehonatan Eibeshitz of the family of Rabbi Yehonatan HaGadol who was Av Beit Din in Altona, Hamburg and Wandsbek, public emissary and trustee of the Birnbaum community". Throughout the booklet is a poem of 14 stanzas in Hebrew with German translation (on alternating separate pages). On page [15] is the writer's signature.
[16] leaves. 19 cm. Good condition, spotting. Contemporary binding, damaged.
Handsome booklet, in square Ashkenazi writing, eloquent Rashi script. Written by the groom's friend: "Dov Ber ben Rabbi Yehonatan Eibeshitz of the family of Rabbi Yehonatan HaGadol who was Av Beit Din in Altona, Hamburg and Wandsbek, public emissary and trustee of the Birnbaum community". Throughout the booklet is a poem of 14 stanzas in Hebrew with German translation (on alternating separate pages). On page [15] is the writer's signature.
[16] leaves. 19 cm. Good condition, spotting. Contemporary binding, damaged.
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Auction 42 - Rare and Important Items
November 25, 2014
Opening: $8,000
Unsold
Handwritten leaf, a letter of guidance written by Rabbi Chaim of Volozhin to his grandson in honor of his marriage, in the handwriting of his great disciple, the tsaddik Rabbi Yosef Zundel of Salant. At the beginning of the leaf he writes "A Letter from Rabbi …Chaim of Volozhin to his grandson".
This letter with guidance in the manner of proper Torah study and ethical conduct was first printed from this manuscript in the book HaTsaddik Rabbi Yosef Zundel M’salant V'Rabbotav (Jerusalem 1927), p. 116. Recently, it has even been printed with an extensive commentary in a separate book named Igeret Rabbeinu Chaim M'Volozhin (published by Machon Yerushalayim, Sivan 2011). The original manuscript has minor variations due to mistakes while copying the letter for printing in 1927.
We will quote several well-known passages of this letter which portray the wisdom and methods of Rabbi Chaim of Volozhin in Torah study and humble conduct:
"Be eager to study with alacrity and great enthusiasm, because that which one studies lazily a whole day can be studied with alacrity in a few hours and your thoughts should always be of Torah learning…".
"The primary thing is to have straight hypothesis (svara)…all the great early and later Torah authorities were only revered for their straight hypotheses and the straighter the thoughts the greater the Torah scholar…".
"…To your mother-in-law and to the women of your house, give their due respect, and have no grievance in your heart against any other person… By the attribution of patience a person attains his desire much more than by all the toughness in the world…".
Rabbi Yosef Zundel of Salant (1787-1866), the great disciple of Rabbi Chaim of Volozhin studied in his youth in the Volozhin Yeshiva. The head of the yeshiva discerned his good qualities, and he became one of his closest disciples. To these disciples, Rabbi Chaim transmitted all the ways of conduct of his great rabbi, the Vilna Gaon in revealed and hidden Torah. Thereafter, Rabbi Zundel was called “The third mouth of Eliyahu”. Rabbi Chaim was his close teacher and in all Rabbi Zundel’s writings he is mentioned by the name Admor (my Master, my Teacher and my Rabbi) and he called the Vilna Gaon “The Great Rabbi”. He wrote what he learned from their Torah and their conduct and all his many writings contain many copies and writings of their Torah teachings. Part of his treasury of writings were printed in the book HaTsaddik Rabbi Yosef Zundel M’Salant V’Rabbotav (Jerusalem 1927), which includes his history, his writings and the writings of his teachers, Rabbi Chaim of Volozhin and the Vilna Gaon.
He was the close teacher of Rabbi Yisrael of Salant. Rabbi Yosef Zundel is considered the father of the Musar Movement since he guided Rabbi Yisrael of Salant to study musar and to teach it to the multitudes. Many stories are told of his special conduct of chesed and humility.
He ascended to Jerusalem in 1838 and was one of the prominent leaders and rabbis of the settlement together with his son-in-law Rabbi Shmuel of Salant who immigrated to Jerusalem in 1831. His other sons-in-law were Rabbi Neta Natkin and Rabbi Uri Shabtai of Salant who served as rabbi and dayan in Jerusalem.
Leaf, 16 cm. Approximately 25 handwritten lines, good condition, slight creases. Housed in a particularly elaborate leather case with gilt impressions and impressed adornments, with glass window for safety.
Enclosed is an authorization by an expert identifying the handwriting. Also enclosed is the printed booklet of Igeret Rabbi Chaim of Volozhin (second edition, Jerusalem 2012).
This letter with guidance in the manner of proper Torah study and ethical conduct was first printed from this manuscript in the book HaTsaddik Rabbi Yosef Zundel M’salant V'Rabbotav (Jerusalem 1927), p. 116. Recently, it has even been printed with an extensive commentary in a separate book named Igeret Rabbeinu Chaim M'Volozhin (published by Machon Yerushalayim, Sivan 2011). The original manuscript has minor variations due to mistakes while copying the letter for printing in 1927.
We will quote several well-known passages of this letter which portray the wisdom and methods of Rabbi Chaim of Volozhin in Torah study and humble conduct:
"Be eager to study with alacrity and great enthusiasm, because that which one studies lazily a whole day can be studied with alacrity in a few hours and your thoughts should always be of Torah learning…".
"The primary thing is to have straight hypothesis (svara)…all the great early and later Torah authorities were only revered for their straight hypotheses and the straighter the thoughts the greater the Torah scholar…".
"…To your mother-in-law and to the women of your house, give their due respect, and have no grievance in your heart against any other person… By the attribution of patience a person attains his desire much more than by all the toughness in the world…".
Rabbi Yosef Zundel of Salant (1787-1866), the great disciple of Rabbi Chaim of Volozhin studied in his youth in the Volozhin Yeshiva. The head of the yeshiva discerned his good qualities, and he became one of his closest disciples. To these disciples, Rabbi Chaim transmitted all the ways of conduct of his great rabbi, the Vilna Gaon in revealed and hidden Torah. Thereafter, Rabbi Zundel was called “The third mouth of Eliyahu”. Rabbi Chaim was his close teacher and in all Rabbi Zundel’s writings he is mentioned by the name Admor (my Master, my Teacher and my Rabbi) and he called the Vilna Gaon “The Great Rabbi”. He wrote what he learned from their Torah and their conduct and all his many writings contain many copies and writings of their Torah teachings. Part of his treasury of writings were printed in the book HaTsaddik Rabbi Yosef Zundel M’Salant V’Rabbotav (Jerusalem 1927), which includes his history, his writings and the writings of his teachers, Rabbi Chaim of Volozhin and the Vilna Gaon.
He was the close teacher of Rabbi Yisrael of Salant. Rabbi Yosef Zundel is considered the father of the Musar Movement since he guided Rabbi Yisrael of Salant to study musar and to teach it to the multitudes. Many stories are told of his special conduct of chesed and humility.
He ascended to Jerusalem in 1838 and was one of the prominent leaders and rabbis of the settlement together with his son-in-law Rabbi Shmuel of Salant who immigrated to Jerusalem in 1831. His other sons-in-law were Rabbi Neta Natkin and Rabbi Uri Shabtai of Salant who served as rabbi and dayan in Jerusalem.
Leaf, 16 cm. Approximately 25 handwritten lines, good condition, slight creases. Housed in a particularly elaborate leather case with gilt impressions and impressed adornments, with glass window for safety.
Enclosed is an authorization by an expert identifying the handwriting. Also enclosed is the printed booklet of Igeret Rabbi Chaim of Volozhin (second edition, Jerusalem 2012).
Category
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Catalogue
Auction 42 - Rare and Important Items
November 25, 2014
Opening: $5,000
Unsold
A long letter of Torah ideas, in the handwriting and with two signatures of Rabbi "Eliezer Yitzchak ben Rabbi Hillel" Fried, head of the Volozhin Yeshiva, Nissan 1838.
The letter was sent to his disciples in the Volozhin Yeshiva, Rabbi Shmuel Salant and his friend Rabbi Yosef Michel, who traveled to their city of Salant for Pesach and sent their rabbi a query about flour for matzot which became wet. At the end of the letter, Rabbi Eliezer Yitzchak writes that his father-in-law Rabbi Yitzchak of Volozhin agreed with his ruling: "All the above I have discussed with my father-in-law and he agreed." On the margins of the letter, Rabbi Eliezer Yitzchak asks about his friend "The outstanding Rabbi Zvi Hirsh", father of Rabbi Shmuel of Salant.
In 1837, Rabbi Shmuel of Salant married the daughter of Rabbi Yosef Zundel of Salant, one of the greatest disciples of Rabbi Chaim of Volozhin. After his marriage, he traveled to study in the Volozhin Yeshiva for several years and he would return to his home in Salant only for the festivals. This question was sent to his great teacher on the days preceding the Pesach festival.
Rabbi Eliezer Yitzchak Fried (1809-1853) was a member of the founding family of the Volozhin Yeshiva. He was the son of the daughter of the founder, Rabbi Chaim of Volozhin and son-in-law of his uncle Rabbi Itzele of Volozhin [his father the Torah genius Rabbi Hillel of Horodno served as Deputy Head of the Volozhin Yeshiva for ten years before he moved to serve in the Horodno rabbinate].
While his father-in-law Rabbi Itzele of Volozhin was still alive, he was appointed as Deputy Head of the yeshiva. After the death of his father-in-law, he was appointed as head of the yeshiva, a position he held only for a short
while before he died at a young age. After his death, his younger brother-in-law the Netziv was appointed as head of yeshiva.
From a young age he was known for his Torah proficiency. “All the Torah scholars of his times discussed various questions with him while he was yet a young man”. In his great diligence, he would review the whole Talmud once a month (quoted from his son’s introduction to the book Chut HaMeshulash with responsa of three generations: Rabbi Chaim of Volozhin, his son-in-law Rabbi Hillel Fried and his grandson Rabbi Eliezer Yitzchak). Most of his Torah novellae were never printed as his son writes of his last years: “About fourteen years before his death, he became extremely ill… and although his state of health was precarious and he was extremely weak, he was driven by his great love and desire to study Torah and he did not neglect its study… and he gathered strength to teach in the yeshiva twice a week. But due to his extreme weakness, he had not the strength to write everything and many of his novellae remained with his disciples and also those teachings which he did write, he did not have time to arrange them in their correct order for printing and some he did not have enough time to finish…”. This responsum was printed with variations in his book of responsa Chut HaMeshulash, Siman 52 (Vilna, 1882) and was printed fully in the book Torat Rabbi Shmuel of Salant, Part 1, pp. 78-80 (Jerusalem, 1998).
2 written pages, 23 cm. Good condition, foxing and creases.
The letter was sent to his disciples in the Volozhin Yeshiva, Rabbi Shmuel Salant and his friend Rabbi Yosef Michel, who traveled to their city of Salant for Pesach and sent their rabbi a query about flour for matzot which became wet. At the end of the letter, Rabbi Eliezer Yitzchak writes that his father-in-law Rabbi Yitzchak of Volozhin agreed with his ruling: "All the above I have discussed with my father-in-law and he agreed." On the margins of the letter, Rabbi Eliezer Yitzchak asks about his friend "The outstanding Rabbi Zvi Hirsh", father of Rabbi Shmuel of Salant.
In 1837, Rabbi Shmuel of Salant married the daughter of Rabbi Yosef Zundel of Salant, one of the greatest disciples of Rabbi Chaim of Volozhin. After his marriage, he traveled to study in the Volozhin Yeshiva for several years and he would return to his home in Salant only for the festivals. This question was sent to his great teacher on the days preceding the Pesach festival.
Rabbi Eliezer Yitzchak Fried (1809-1853) was a member of the founding family of the Volozhin Yeshiva. He was the son of the daughter of the founder, Rabbi Chaim of Volozhin and son-in-law of his uncle Rabbi Itzele of Volozhin [his father the Torah genius Rabbi Hillel of Horodno served as Deputy Head of the Volozhin Yeshiva for ten years before he moved to serve in the Horodno rabbinate].
While his father-in-law Rabbi Itzele of Volozhin was still alive, he was appointed as Deputy Head of the yeshiva. After the death of his father-in-law, he was appointed as head of the yeshiva, a position he held only for a short
while before he died at a young age. After his death, his younger brother-in-law the Netziv was appointed as head of yeshiva.
From a young age he was known for his Torah proficiency. “All the Torah scholars of his times discussed various questions with him while he was yet a young man”. In his great diligence, he would review the whole Talmud once a month (quoted from his son’s introduction to the book Chut HaMeshulash with responsa of three generations: Rabbi Chaim of Volozhin, his son-in-law Rabbi Hillel Fried and his grandson Rabbi Eliezer Yitzchak). Most of his Torah novellae were never printed as his son writes of his last years: “About fourteen years before his death, he became extremely ill… and although his state of health was precarious and he was extremely weak, he was driven by his great love and desire to study Torah and he did not neglect its study… and he gathered strength to teach in the yeshiva twice a week. But due to his extreme weakness, he had not the strength to write everything and many of his novellae remained with his disciples and also those teachings which he did write, he did not have time to arrange them in their correct order for printing and some he did not have enough time to finish…”. This responsum was printed with variations in his book of responsa Chut HaMeshulash, Siman 52 (Vilna, 1882) and was printed fully in the book Torat Rabbi Shmuel of Salant, Part 1, pp. 78-80 (Jerusalem, 1998).
2 written pages, 23 cm. Good condition, foxing and creases.
Category
Rare and Important Items
Catalogue
Auction 42 - Rare and Important Items
November 25, 2014
Opening: $1,500
Unsold
Handwritten and signed letter by Rabbi Eliyahu Levinson. Kretinga (Northern Lithuania), 1849.
The letter was sent to his friend Rabbi Shmuel Salant and to his son Rabbi Binyamin Beinish. A friendly letter, concerning money sent by Baron Ginzberg to Eretz Israel, and greetings for a marriage.
Rabbi Eliyahu (Elinke) of Kretinga (1822-1888), studied in his youth in the city of Salant and was a disciple of Rabbi Yosef Zundel of Salant. During that time, he became very close to two friends who studied together in Salant and later became famous: Rabbi Yisrael of Salant and Rabbi Shmuel of Salant. All his life, he was a close disciple of Rabbi Yisrael and his right hand in his public activities and one of the greatest supporters
of the Musar Movement founded by Rabbi Yisrael of Salant. He lived in the village of Kretinga in the Zamut region of Northern Lithuania. Although he was one of the leading Torah giants of his times, he did not acquiesce to serve in the rabbinate and dealt in trade and banking in Kurland (Latvia). Rabbi Elinke was one of the most prominent leaders of Russian Jewry and headed lobbyists in the government's higher echelons. Served as a gabai for more than 40 years.
19.5 cm. Approximately 18 handwritten lines. Thin bluish stationery. Good condition, spotting and folding marks.
The letter was sent to his friend Rabbi Shmuel Salant and to his son Rabbi Binyamin Beinish. A friendly letter, concerning money sent by Baron Ginzberg to Eretz Israel, and greetings for a marriage.
Rabbi Eliyahu (Elinke) of Kretinga (1822-1888), studied in his youth in the city of Salant and was a disciple of Rabbi Yosef Zundel of Salant. During that time, he became very close to two friends who studied together in Salant and later became famous: Rabbi Yisrael of Salant and Rabbi Shmuel of Salant. All his life, he was a close disciple of Rabbi Yisrael and his right hand in his public activities and one of the greatest supporters
of the Musar Movement founded by Rabbi Yisrael of Salant. He lived in the village of Kretinga in the Zamut region of Northern Lithuania. Although he was one of the leading Torah giants of his times, he did not acquiesce to serve in the rabbinate and dealt in trade and banking in Kurland (Latvia). Rabbi Elinke was one of the most prominent leaders of Russian Jewry and headed lobbyists in the government's higher echelons. Served as a gabai for more than 40 years.
19.5 cm. Approximately 18 handwritten lines. Thin bluish stationery. Good condition, spotting and folding marks.
Category
Rare and Important Items
Catalogue
Auction 42 - Rare and Important Items
November 25, 2014
Opening: $5,000
Unsold
Two handwritten leaves with the conclusion of a hitherto unknown halachic responsum written and signed by Rabbi Chananya ben Yakar. On the margins and on the following pages is a halachic responsum in the handwriting of Rabbi Shlomo HaCohen of Thessaloniki, author of the Maharshach responsa. [Thessaloniki, c. 1596].
The passages in the Maharshach's handwriting are drafts for a responsum on the issue of the annulment of a shidduch and on the subject of asmachta and vows [printed in the Maharshach responsa Vol. 4, Siman 37]. Another inscription in the handwriting of the Maharshach's scribe [opening paragraph to the Maharshach's responsum to Rabbi Shlomo HaLevi on the subject of an aguna printed in Vol. 4 Siman 44].
Rabbi Chananya ben Yakar (died in 1585), a disciple of Rabbi Yosef Ibn Lev (the Maharival), is mentioned in the books of Torah authorities of his times: the Maharshadam, the Maharshach and the Maharit. The Maharshach's handwriting on the leaf indicates that this responsum to Rabbi Chananya [on the topic of Chezkat Chatzerot in the city of Thessaloniki] was sent to the Maharshach.
Rabbi Shlomo HaCohen – The Maharshach (1520-1601), the greatest among the Torah scholars in his wise generation. Raban shel Yisrael. At the end of the days of Maran Beit Yosef, he was recognized in many countries as the greatest Torah personage of his times and as the leading Torah authority. A disciple of Rabbi Yosef Pirmon and Rabbi Shmuel di Medina (the Maharshadam). Rabbi Ya'akov Alfandari wrote about Rabbi Shlomo HaCohen in a responsum that "I regard the Maharival and the Maharshadam and the Maharshach like the Rif and the Rambam and the Rosh in their times" (Responsum at the end of the Magid MeReshit Responsa, and his words were brought in Shem HaGedolim by the Chida who writes that "His name is great among the Jewish people"). He wrote thousands of responsa to Jews all over the world which later composed the four volumes of the Maharshach responsa. Three volumes were printed in his days (Thessaloniki 1586, Venice 1592 and Venice 1594), and the fourth volume was printed a long time after his death in Thessaloniki 1652. The responsa in Volume 4 were mostly written after 1594 because even in his later years the Maharshach continued his commitment as the pillar of Torah authority of his times. His rulings and responsa are often quoted in the books of poskim and the Shach and the rest of the later Torah authorities discussed his words at length and relied on his decisions in their rulings (for example, in the Ba’ei Chayei responsa by the author of the Knesset HaGedola the words of the Maharshach are mentioned more than 700 times).
The Maharshach responsa excel in their elucidation and explanation of all the details of the treatises and their foundations up until the halachic conclusion. This manuscript written while clarifying a treatise, depicts a little of what exists “behind the curtains” of the manner in which the Maharshach wrote his responsa. These inscriptions were written while he was perusing the treatise which led to his responsum regarding the annulment of a shidduch (a matrimonial match) which took place in Cheshvan 1596 and later printed in Volume 4, Siman 37. Therefore, these inscriptions are from the last period of his life when he was nearly eighty years old. Excerpts of the content and entire sentences of this manuscript can be found in the final responsum printed in that volume, but some passages do not appear in the printed responsum. The Maharshach also writes that “I have already written in one of my rulings that this is not to be relied upon…”.
The Maharshach’s disciples were renowned for their greatness and their books of responsa were frequently mentioned in Torah literature written by various poskim: Rabbi Chaim Shabtai (the Maharchash) author of the Torat Chaim responsa, Rabbi Shmuel Hayun author of the Bnei Shmuel responsa, Rabbi Chaim Melamed, and others.
4 pages, approximately 21 cm. (including 2 pages in the handwriting of Rabbi Chananya ben Yakar, a page and a half written by the Maharshach and 4 lines in the handwriting of the Maharshach’s scribe). Fair-poor condition, the leaves were removed from the Binding Geniza, stains and ink blurs, wear and tear with missing text, professionally restored.
Enclosed is an authorization by experts identifying the handwriting of the Maharshach and of Rabbi Chananya ben Yakar.
The passages in the Maharshach's handwriting are drafts for a responsum on the issue of the annulment of a shidduch and on the subject of asmachta and vows [printed in the Maharshach responsa Vol. 4, Siman 37]. Another inscription in the handwriting of the Maharshach's scribe [opening paragraph to the Maharshach's responsum to Rabbi Shlomo HaLevi on the subject of an aguna printed in Vol. 4 Siman 44].
Rabbi Chananya ben Yakar (died in 1585), a disciple of Rabbi Yosef Ibn Lev (the Maharival), is mentioned in the books of Torah authorities of his times: the Maharshadam, the Maharshach and the Maharit. The Maharshach's handwriting on the leaf indicates that this responsum to Rabbi Chananya [on the topic of Chezkat Chatzerot in the city of Thessaloniki] was sent to the Maharshach.
Rabbi Shlomo HaCohen – The Maharshach (1520-1601), the greatest among the Torah scholars in his wise generation. Raban shel Yisrael. At the end of the days of Maran Beit Yosef, he was recognized in many countries as the greatest Torah personage of his times and as the leading Torah authority. A disciple of Rabbi Yosef Pirmon and Rabbi Shmuel di Medina (the Maharshadam). Rabbi Ya'akov Alfandari wrote about Rabbi Shlomo HaCohen in a responsum that "I regard the Maharival and the Maharshadam and the Maharshach like the Rif and the Rambam and the Rosh in their times" (Responsum at the end of the Magid MeReshit Responsa, and his words were brought in Shem HaGedolim by the Chida who writes that "His name is great among the Jewish people"). He wrote thousands of responsa to Jews all over the world which later composed the four volumes of the Maharshach responsa. Three volumes were printed in his days (Thessaloniki 1586, Venice 1592 and Venice 1594), and the fourth volume was printed a long time after his death in Thessaloniki 1652. The responsa in Volume 4 were mostly written after 1594 because even in his later years the Maharshach continued his commitment as the pillar of Torah authority of his times. His rulings and responsa are often quoted in the books of poskim and the Shach and the rest of the later Torah authorities discussed his words at length and relied on his decisions in their rulings (for example, in the Ba’ei Chayei responsa by the author of the Knesset HaGedola the words of the Maharshach are mentioned more than 700 times).
The Maharshach responsa excel in their elucidation and explanation of all the details of the treatises and their foundations up until the halachic conclusion. This manuscript written while clarifying a treatise, depicts a little of what exists “behind the curtains” of the manner in which the Maharshach wrote his responsa. These inscriptions were written while he was perusing the treatise which led to his responsum regarding the annulment of a shidduch (a matrimonial match) which took place in Cheshvan 1596 and later printed in Volume 4, Siman 37. Therefore, these inscriptions are from the last period of his life when he was nearly eighty years old. Excerpts of the content and entire sentences of this manuscript can be found in the final responsum printed in that volume, but some passages do not appear in the printed responsum. The Maharshach also writes that “I have already written in one of my rulings that this is not to be relied upon…”.
The Maharshach’s disciples were renowned for their greatness and their books of responsa were frequently mentioned in Torah literature written by various poskim: Rabbi Chaim Shabtai (the Maharchash) author of the Torat Chaim responsa, Rabbi Shmuel Hayun author of the Bnei Shmuel responsa, Rabbi Chaim Melamed, and others.
4 pages, approximately 21 cm. (including 2 pages in the handwriting of Rabbi Chananya ben Yakar, a page and a half written by the Maharshach and 4 lines in the handwriting of the Maharshach’s scribe). Fair-poor condition, the leaves were removed from the Binding Geniza, stains and ink blurs, wear and tear with missing text, professionally restored.
Enclosed is an authorization by experts identifying the handwriting of the Maharshach and of Rabbi Chananya ben Yakar.
Category
Rare and Important Items
Catalogue
Auction 42 - Rare and Important Items
November 25, 2014
Opening: $10,000
Unsold
Two handwritten leaves of the first work of responsa by the Maharchash (Rabbi Chaim Shabtai), written by his scribe (Sephardi Rashi script), signed by the author himself "Chaim Shabtai ---". [Thessaloniki, 16th century].
On the first leaf is a passage from a responsum which was printed in his book Torat Chaim Volume 1, Siman 41. In the margin is a gloss signed "A.S.H." – this gloss was printed in the book's 1713 edition, and evidently these are the leaves in the handwriting of the author's disciple who owned the manuscript from which the book was printed. The second leaf is the end of the responsum printed in his book Torat Chaim Volume 1, Siman 38, with the author's own signature.
The well-known Torah scholar Rabbi Chaim Shabtai – the Maharchash (1656-1747), disciple of Rabbi Shlomo HaCohen (the Maharshach) and disciple and member of the Beit Din of Rabbi Aharon Sasson (the Mahara Sasson) in Thessaloniki. From 1715, he headed the Kehillat Kodesh Shalom Yeshiva in the city and merited teaching many disciples (in the Dvar Moshe responsa Part 2 Hoshen Mishpat Siman 23, he writes quoting Rabbi Yosef Kovo: "We have the tradition that the Maharchash would determine his ruling after discussing the issues with his disciples to assure that the decisions are clearly thought through"). The Maharshach was a great teacher and many prominent rabbis of his times from Thessaloniki and from other countries were his disciples. Among them are Rabbi Shlomo HaLevi (the Maharash L'Beit Levi responsa), Rabbi Yitzchak Barki, Rabbi Aharon Kopino, Rabbi Yehoshua Chandli (Pnei Yehoshua reponsa), Rabbi Azarya Yehoshua, Rabbi Chasdai HaCohen Pirchiya (Torah Chesed responsa), etc. Rabbi Shabtai was considered to be a rabbi of Jews all over the world; written on his tombstone in Thessaloniki is “Our teacher and our great rabbi, the head of ‘Golat Ariel’”. The Maharshach's responsa were accepted as halachic rulings to follow in practice and are quoted thousands of times in books written by the leading poskim of later generations, Sephardim and Ashkenazim.
After the Spanish expulsion, the city of Thessaloniki became the Jewish center of the Oriental countries and was divided into several communities originating from various countries. Each community led autonomous community lives until 1539 when all the community heads in Thessaloniki decided to appoint the Maharchash as Chief Rabbi whose decisions would be binding for all the various communities. Even at an old age, he retained all his facilities. His book contains a responsum which was written when he was over ninety years old.
Raban shel Yisrael - he responded to thousands of questions from Jews all over the world, most were printed only after his death. His book the Maharchash responsa – Even HaEzer and a pamphlet on the topic of agunot was printed in Thessaloniki in 1751. Most of his responsa were printed in Torat Chaim, 3 volumes, printed about 70 year after his death in 1713-1722. During all those years, his responsa were dispersed among various libraries of rabbis and Torah scholars in Thessaloniki and as the printer Rabbi Avraham ben Rabbi David Nachman writes a “Printers’ apology”: “The rulings of the author were dispersed and circulated throughout the homes of Torah scholars, a bit here and a bit there, until at the beginning of the printing they needed to announce that anyone who has any rulings of the rabbi shall bring it to the printing house. Furthermore, they sought them thoroughly among the homes of the Torah scholars until much time elapsed and I still did not receive them all...”.
Presumably, the gloss signed with the initials “A.S.H.” was written by one of the Torah scholars of Thessaloniki who were able to access the writings for the duration of many years. [Possibly, the initial stand for Amar Shlomo HaLevi and the gloss was written by his great disciple Rabbi Shlomo HaLevi (1581-1634), author of the Maharash L’Beit Levi responsa, who was a leading head of yeshiva in Thessaloniki].
4 written pages, approximately 20 cm. The first lines of the pages are lacking due to wear damages, (the paper was professionally restored). High-quality paper. Good-fair condition.
On the first leaf is a passage from a responsum which was printed in his book Torat Chaim Volume 1, Siman 41. In the margin is a gloss signed "A.S.H." – this gloss was printed in the book's 1713 edition, and evidently these are the leaves in the handwriting of the author's disciple who owned the manuscript from which the book was printed. The second leaf is the end of the responsum printed in his book Torat Chaim Volume 1, Siman 38, with the author's own signature.
The well-known Torah scholar Rabbi Chaim Shabtai – the Maharchash (1656-1747), disciple of Rabbi Shlomo HaCohen (the Maharshach) and disciple and member of the Beit Din of Rabbi Aharon Sasson (the Mahara Sasson) in Thessaloniki. From 1715, he headed the Kehillat Kodesh Shalom Yeshiva in the city and merited teaching many disciples (in the Dvar Moshe responsa Part 2 Hoshen Mishpat Siman 23, he writes quoting Rabbi Yosef Kovo: "We have the tradition that the Maharchash would determine his ruling after discussing the issues with his disciples to assure that the decisions are clearly thought through"). The Maharshach was a great teacher and many prominent rabbis of his times from Thessaloniki and from other countries were his disciples. Among them are Rabbi Shlomo HaLevi (the Maharash L'Beit Levi responsa), Rabbi Yitzchak Barki, Rabbi Aharon Kopino, Rabbi Yehoshua Chandli (Pnei Yehoshua reponsa), Rabbi Azarya Yehoshua, Rabbi Chasdai HaCohen Pirchiya (Torah Chesed responsa), etc. Rabbi Shabtai was considered to be a rabbi of Jews all over the world; written on his tombstone in Thessaloniki is “Our teacher and our great rabbi, the head of ‘Golat Ariel’”. The Maharshach's responsa were accepted as halachic rulings to follow in practice and are quoted thousands of times in books written by the leading poskim of later generations, Sephardim and Ashkenazim.
After the Spanish expulsion, the city of Thessaloniki became the Jewish center of the Oriental countries and was divided into several communities originating from various countries. Each community led autonomous community lives until 1539 when all the community heads in Thessaloniki decided to appoint the Maharchash as Chief Rabbi whose decisions would be binding for all the various communities. Even at an old age, he retained all his facilities. His book contains a responsum which was written when he was over ninety years old.
Raban shel Yisrael - he responded to thousands of questions from Jews all over the world, most were printed only after his death. His book the Maharchash responsa – Even HaEzer and a pamphlet on the topic of agunot was printed in Thessaloniki in 1751. Most of his responsa were printed in Torat Chaim, 3 volumes, printed about 70 year after his death in 1713-1722. During all those years, his responsa were dispersed among various libraries of rabbis and Torah scholars in Thessaloniki and as the printer Rabbi Avraham ben Rabbi David Nachman writes a “Printers’ apology”: “The rulings of the author were dispersed and circulated throughout the homes of Torah scholars, a bit here and a bit there, until at the beginning of the printing they needed to announce that anyone who has any rulings of the rabbi shall bring it to the printing house. Furthermore, they sought them thoroughly among the homes of the Torah scholars until much time elapsed and I still did not receive them all...”.
Presumably, the gloss signed with the initials “A.S.H.” was written by one of the Torah scholars of Thessaloniki who were able to access the writings for the duration of many years. [Possibly, the initial stand for Amar Shlomo HaLevi and the gloss was written by his great disciple Rabbi Shlomo HaLevi (1581-1634), author of the Maharash L’Beit Levi responsa, who was a leading head of yeshiva in Thessaloniki].
4 written pages, approximately 20 cm. The first lines of the pages are lacking due to wear damages, (the paper was professionally restored). High-quality paper. Good-fair condition.
Category
Rare and Important Items
Catalogue