Auction 42 - Rare and Important Items
Displaying 49 - 60 of 112
Auction 42 - Rare and Important Items
November 25, 2014
Opening: $5,000
Sold for: $6,250
Including buyer's premium
Responsa by Rabbeinu Asher (the Rosh). Venice, 1552. Bragadin printing. Second edition.
Several glosses signed in Sephardi handwriting, "Asher HaLevi". Inscriptions on the title page that the book is "Dedicated to the [Beit] Midrash Gedulat Mordechai" [the Gedulat Mordechai Yeshiva was established in Jerusalem in the mid-17th century by the philanthropist Mordechai Talek. Rabbi Shem Tov Gabai and Rabbi Yonah Navon, author of Nechpa BaKesef, stood at its helm. They studied earlier in the Beit Ya'akov Yeshiva of Ya'akov Firira and the Knesset Yisrael Yeshiva of the author of Or HaChaim HaKadosh. This yeshiva continued until the 1860s and one of its heads was Rabbi Avraham Asher HaLevi, 1835-1885]. On Leaf 39/a are two scholarly glosses on the laws of "meshumad", in a handwriting [Italian-Sephardic writing, characteristic to the Livorno region] identified by experts as the handwriting of Rabbi Chizkiya di Silva, author of Pri Chadash.
Rabbi Chizkiya di Silva (1656-1695) was born in Livorno, Italy and ascended to Jerusalem in 1676 at the age of 20. He studied in the yeshiva of Rabbi Moshe Galanti (the Rav HaMagen) and the Chida recounted that he heard from his disciple, author of Batei Kehuna, that "on the first day he went to the yeshiva of Harav HaMagen he postulated with much wisdom and spoke with extensive proficiency". It was not long before he was appointed head of the yeshiva. He also influenced the philanthropist Rabbi Ya'akov Firira to allocate financial aid to the yeshiva and thereafter the yeshiva was called Beit Ya'akov Firira [this yeshiva continued to exist for over 150 years]. Some of his great disciples are Rabbi Yitzchak HaCohen author of Batei Kehuna, Rabbi Shlomo Algazi (the second) and Rabbi Yeshaya Azulai, the Chida's grandfather.
In 1688, he was sent by Rabbi Moshe Galanti on a public mission to Western Europe. The Amsterdam community received him with great honor and generously supported his cause. Rabbi Moshe Hagiz relates that he saw in the notebook of the Amsterdam Sephardic community that they allocated the large sum of 600 'lions' for Rabbi Galanti's mission and "that was because he really was a great expert and erudite and perfect in Torah learning'. The Amsterdam community also negotiated with him to accept the position of rabbi of the community succeeding Rabbi Yitzchak Abuhab who was already a very old man. Rabbi Chizkiya stayed in Amsterdam until 1692 and printed his book Pri Chadash on Yoreh Deah during this stay.
After his book was printed, Rabbi Chizkiya’s halachic teachings were greatly revered throughout European countries. On his return journey to Jerusalem he passed through Egypt and the Torah scholars in Egypt were very critical of the daring of such a young Torah scholar who disagreed with the leading Torah authorities of previous generations and they decided (together with two Hebron scholars) to ban studying from Rabbi Chizkiya’s books and ruled that the books should be buried. For decades, this agreement of the Torah scholars of Egypt was binding as brought in the Ginat Egoz responsa (Yoreh Deah, Klal 3, 3). The Chida in his book Shem HaGedolim recounts that the decision was repealed only when Rabbi Shlomo Algazi, the close disciple of the Pri Chadash whose Torah was based on the teachings of his rabbi came to Egypt to serve in the rabbinate and the Chida concludes “Today all Jewish scholars thirstily drink his words “.
Rabbi Chizkiya’s compositions on the Shulchan Aruch were printed in many editions of the Shulchan Aruch. In addition, he wrote the book Mayim Chaim on the Talmud and on the Rambam and the booklet D’vei Shimsha on matters pertaining to “bein hashemashot” (twilight). Rabbi Chizkiya died before he reached the age of forty but even at that young age he was recognized as one of the leading scholars of his times. His deep Torah thoughts which he had written determined his status for generation as one of the most prominent poskim of all times.
157 leaves (missing last leaf, Leaf 158), 28 cm. Fair condition. Spotting and mildew. Wear and few worm holes. Colored paper binding, ancient leather spine, with inscription “Klale HaRosh”.
Enclosed is an authorization by experts identifying the handwriting as that of Rabbi Chizkiya di Silva, author of Pri Chadash.
Several glosses signed in Sephardi handwriting, "Asher HaLevi". Inscriptions on the title page that the book is "Dedicated to the [Beit] Midrash Gedulat Mordechai" [the Gedulat Mordechai Yeshiva was established in Jerusalem in the mid-17th century by the philanthropist Mordechai Talek. Rabbi Shem Tov Gabai and Rabbi Yonah Navon, author of Nechpa BaKesef, stood at its helm. They studied earlier in the Beit Ya'akov Yeshiva of Ya'akov Firira and the Knesset Yisrael Yeshiva of the author of Or HaChaim HaKadosh. This yeshiva continued until the 1860s and one of its heads was Rabbi Avraham Asher HaLevi, 1835-1885]. On Leaf 39/a are two scholarly glosses on the laws of "meshumad", in a handwriting [Italian-Sephardic writing, characteristic to the Livorno region] identified by experts as the handwriting of Rabbi Chizkiya di Silva, author of Pri Chadash.
Rabbi Chizkiya di Silva (1656-1695) was born in Livorno, Italy and ascended to Jerusalem in 1676 at the age of 20. He studied in the yeshiva of Rabbi Moshe Galanti (the Rav HaMagen) and the Chida recounted that he heard from his disciple, author of Batei Kehuna, that "on the first day he went to the yeshiva of Harav HaMagen he postulated with much wisdom and spoke with extensive proficiency". It was not long before he was appointed head of the yeshiva. He also influenced the philanthropist Rabbi Ya'akov Firira to allocate financial aid to the yeshiva and thereafter the yeshiva was called Beit Ya'akov Firira [this yeshiva continued to exist for over 150 years]. Some of his great disciples are Rabbi Yitzchak HaCohen author of Batei Kehuna, Rabbi Shlomo Algazi (the second) and Rabbi Yeshaya Azulai, the Chida's grandfather.
In 1688, he was sent by Rabbi Moshe Galanti on a public mission to Western Europe. The Amsterdam community received him with great honor and generously supported his cause. Rabbi Moshe Hagiz relates that he saw in the notebook of the Amsterdam Sephardic community that they allocated the large sum of 600 'lions' for Rabbi Galanti's mission and "that was because he really was a great expert and erudite and perfect in Torah learning'. The Amsterdam community also negotiated with him to accept the position of rabbi of the community succeeding Rabbi Yitzchak Abuhab who was already a very old man. Rabbi Chizkiya stayed in Amsterdam until 1692 and printed his book Pri Chadash on Yoreh Deah during this stay.
After his book was printed, Rabbi Chizkiya’s halachic teachings were greatly revered throughout European countries. On his return journey to Jerusalem he passed through Egypt and the Torah scholars in Egypt were very critical of the daring of such a young Torah scholar who disagreed with the leading Torah authorities of previous generations and they decided (together with two Hebron scholars) to ban studying from Rabbi Chizkiya’s books and ruled that the books should be buried. For decades, this agreement of the Torah scholars of Egypt was binding as brought in the Ginat Egoz responsa (Yoreh Deah, Klal 3, 3). The Chida in his book Shem HaGedolim recounts that the decision was repealed only when Rabbi Shlomo Algazi, the close disciple of the Pri Chadash whose Torah was based on the teachings of his rabbi came to Egypt to serve in the rabbinate and the Chida concludes “Today all Jewish scholars thirstily drink his words “.
Rabbi Chizkiya’s compositions on the Shulchan Aruch were printed in many editions of the Shulchan Aruch. In addition, he wrote the book Mayim Chaim on the Talmud and on the Rambam and the booklet D’vei Shimsha on matters pertaining to “bein hashemashot” (twilight). Rabbi Chizkiya died before he reached the age of forty but even at that young age he was recognized as one of the leading scholars of his times. His deep Torah thoughts which he had written determined his status for generation as one of the most prominent poskim of all times.
157 leaves (missing last leaf, Leaf 158), 28 cm. Fair condition. Spotting and mildew. Wear and few worm holes. Colored paper binding, ancient leather spine, with inscription “Klale HaRosh”.
Enclosed is an authorization by experts identifying the handwriting as that of Rabbi Chizkiya di Silva, author of Pri Chadash.
Category
Rare and Important Items
Catalogue
Auction 42 - Rare and Important Items
November 25, 2014
Opening: $5,000
Unsold
The Maharanach book of responsa, Volume 1, by Rabbi Eliyahu Ibn Chaim. Constantinople, [c. 1610]. First edition.
Approximately seven long scholarly glosses in the characteristic and well-known handwriting of Rabbi Avraham Rozanis, teacher and father-in-law of the Mishne LaMelech. The glosses are written with the use of sharp expressions and Rabbi Rozanis ardently argues with the words of the author ("I was not able to understand what is behind his words", "The rabbi's thoughts are not clear to me", "I do not know what this is" and other such sharp language). On the other hand, one can also discern his acquiescence to the words of the author and the extent to which he toiled to understand his intention (for example, in several glosses he explains the depth of the "intention of the rabbi". See the gloss on Leaf 84/a where he argues with the author's grandson, the author of Pnei Moshe on the explanation of the words of his grandfather and he writes at length to prove that the Ra'anach meant something else).
On the first leaf is the signature of Rabbi "Avraham Alkalai" author of Zechor L'Avraham, and on the line above, his son Rabbi Shmuel Alkalai adds his signature "Shmuel".
The renowned Rabbi Avraham (ben Rabbi Meir) Rozanis (1535-1620), known by the name Rabbi Avraham Rozanis the first, was one of the greatest and most resilient Torah scholars in Constantinople in his days, at the time that this city was one of the greatest centers of Torah knowledge. He was a disciple of Rabbi Shlomo HaLevi HaZaken (the Elder) and Rabbi Yom Tov Tzahalon (the Maharitz). From his youth, he was famous for his great wisdom and all the Torah scholars of Constantinople accepted his opinions. He served as a vizier in the court of the royal house of the Sultan. In 1659, he was forced to move with the king's court to the city of Adrianople where he lived until 1677. He was praised throughout the Ottoman Empire and during the time he lived in Adrianople he received a letter from Rabbi Yosef Kitzvi who wrote: "Avraham is just one, the height of our glory…and he was wiser than all men" (the Mahari Kitzvi responsa, Siman a). Rabbi Ya'akov Alfandari wrote about him as well: "… Giant, head and shoulders above all…the complete Torah scholar…" (ibid, Siman b).
He was one of the staunchest fighters against the false Messiah Sabbatai Zevi and his signature heads the rest of the rabbis' signatures on the renowned letter sent to the communities in Turkey warning them not to follow his order to cancel the fast of Tisha B'Av. He himself met with Sabbatai Zevi when he arrived in Adrianople and was imprisoned by the Sultan and it was then that Sabbatai Zevi admitted to him that Natan HaAzati led him astray with his "prophecies".
The daughter of Rabbi Avraham Rozanis married his great disciple his nephew Rabbi Yehuda Rozanis author of the Mishne LaMelech who repeatedly quotes his illustrious father-in-law “The rabbi my uncle”. A few of his responsa were printed in books written by great Torah scholars of his generation but he wrote his main Torah novellae as glosses and marginalia on the sheets of his books. After his death, all his books with their glosses were inherited by his great son-in-law author of Mishne LaMelech and many of his novellae were printed in the book Mishne LaMelech arranged for printing by Rabbi Ya’akov Kuli author of Me’am Lo’ez.
The Chida in his book Shem HaGedolim writes: “In several place where thoughts are written in a short form in the book Mishne LaMelech and especially when he writes disagreeing with the later Torah authorities, these are not his own thoughts but they are the words of his father-in-law Rabbi Avraham Rozanis and the rabbi copied the words of his father-in-law from the sheets and Rabbi Ya’akov Kuli found these handwritten glosses and thought that they were the Torah of the Mishne LaMelech. This I have learned directly from the elder rabbis”.
The Chida further writes in Shem HaGedolim for the entry Rabbi Avraham Rozanis: “Rabbi Avraham Rozanis the first…father-in-law of the Mishne LaMelech, was a great Torah scholar (Sinai v’oker harim) and wrote extensively on the sheets of books and all the short strong words in the Mishne LaMelech on the Maharshach originate from this rabbi and his son-in-law has copied them into his book. The person who arranged the book [Rabbi Ya’akov Kuli] thought that this is his Torah (the Mishne LaMelech) and I have seen the book Gedolei Teruma and it is almost entirely copied from the rabbi’s disagreement written on the sheets of the book. Also in the Maharitz responsa, he wrote sharp words of disagreement…”
Rabbi Avraham Alkalai (1759-1811) was born in Thessaloniki and was a disciple of Rabbi Yosef Ibn Ya’ish. In 1780, he ascended to Eretz Israel and settled in Safed. He wrote the Chesed L’Avraham responsa and his famous Zechor L’Avraham (halachic rulings in alphabetical order) became one of the basic books for studying Halacha and is mentioned often in the books of the poskim.
His son Rabbi Shmuel Alkalai, a rabbi in Tiberias, [mentioned in the introduction to the book Chesed L’Avraham Thessaloniki 1813], signed with Tiberias rabbis on the emissary writ of Rabbi Yehuda Nechmad from 1831.
184 leaves (lacking title page and index, and without the novellae on Tractate Ketubot. Originally: 6, 272 leaves). 29.5 cm. Good-fair condition, moisture stains and wear. Few worm holes. Elaborate leather binding.
Enclosed is an authorization by experts identifying the handwriting as that of Rabbi Avraham Rozanis.
Approximately seven long scholarly glosses in the characteristic and well-known handwriting of Rabbi Avraham Rozanis, teacher and father-in-law of the Mishne LaMelech. The glosses are written with the use of sharp expressions and Rabbi Rozanis ardently argues with the words of the author ("I was not able to understand what is behind his words", "The rabbi's thoughts are not clear to me", "I do not know what this is" and other such sharp language). On the other hand, one can also discern his acquiescence to the words of the author and the extent to which he toiled to understand his intention (for example, in several glosses he explains the depth of the "intention of the rabbi". See the gloss on Leaf 84/a where he argues with the author's grandson, the author of Pnei Moshe on the explanation of the words of his grandfather and he writes at length to prove that the Ra'anach meant something else).
On the first leaf is the signature of Rabbi "Avraham Alkalai" author of Zechor L'Avraham, and on the line above, his son Rabbi Shmuel Alkalai adds his signature "Shmuel".
The renowned Rabbi Avraham (ben Rabbi Meir) Rozanis (1535-1620), known by the name Rabbi Avraham Rozanis the first, was one of the greatest and most resilient Torah scholars in Constantinople in his days, at the time that this city was one of the greatest centers of Torah knowledge. He was a disciple of Rabbi Shlomo HaLevi HaZaken (the Elder) and Rabbi Yom Tov Tzahalon (the Maharitz). From his youth, he was famous for his great wisdom and all the Torah scholars of Constantinople accepted his opinions. He served as a vizier in the court of the royal house of the Sultan. In 1659, he was forced to move with the king's court to the city of Adrianople where he lived until 1677. He was praised throughout the Ottoman Empire and during the time he lived in Adrianople he received a letter from Rabbi Yosef Kitzvi who wrote: "Avraham is just one, the height of our glory…and he was wiser than all men" (the Mahari Kitzvi responsa, Siman a). Rabbi Ya'akov Alfandari wrote about him as well: "… Giant, head and shoulders above all…the complete Torah scholar…" (ibid, Siman b).
He was one of the staunchest fighters against the false Messiah Sabbatai Zevi and his signature heads the rest of the rabbis' signatures on the renowned letter sent to the communities in Turkey warning them not to follow his order to cancel the fast of Tisha B'Av. He himself met with Sabbatai Zevi when he arrived in Adrianople and was imprisoned by the Sultan and it was then that Sabbatai Zevi admitted to him that Natan HaAzati led him astray with his "prophecies".
The daughter of Rabbi Avraham Rozanis married his great disciple his nephew Rabbi Yehuda Rozanis author of the Mishne LaMelech who repeatedly quotes his illustrious father-in-law “The rabbi my uncle”. A few of his responsa were printed in books written by great Torah scholars of his generation but he wrote his main Torah novellae as glosses and marginalia on the sheets of his books. After his death, all his books with their glosses were inherited by his great son-in-law author of Mishne LaMelech and many of his novellae were printed in the book Mishne LaMelech arranged for printing by Rabbi Ya’akov Kuli author of Me’am Lo’ez.
The Chida in his book Shem HaGedolim writes: “In several place where thoughts are written in a short form in the book Mishne LaMelech and especially when he writes disagreeing with the later Torah authorities, these are not his own thoughts but they are the words of his father-in-law Rabbi Avraham Rozanis and the rabbi copied the words of his father-in-law from the sheets and Rabbi Ya’akov Kuli found these handwritten glosses and thought that they were the Torah of the Mishne LaMelech. This I have learned directly from the elder rabbis”.
The Chida further writes in Shem HaGedolim for the entry Rabbi Avraham Rozanis: “Rabbi Avraham Rozanis the first…father-in-law of the Mishne LaMelech, was a great Torah scholar (Sinai v’oker harim) and wrote extensively on the sheets of books and all the short strong words in the Mishne LaMelech on the Maharshach originate from this rabbi and his son-in-law has copied them into his book. The person who arranged the book [Rabbi Ya’akov Kuli] thought that this is his Torah (the Mishne LaMelech) and I have seen the book Gedolei Teruma and it is almost entirely copied from the rabbi’s disagreement written on the sheets of the book. Also in the Maharitz responsa, he wrote sharp words of disagreement…”
Rabbi Avraham Alkalai (1759-1811) was born in Thessaloniki and was a disciple of Rabbi Yosef Ibn Ya’ish. In 1780, he ascended to Eretz Israel and settled in Safed. He wrote the Chesed L’Avraham responsa and his famous Zechor L’Avraham (halachic rulings in alphabetical order) became one of the basic books for studying Halacha and is mentioned often in the books of the poskim.
His son Rabbi Shmuel Alkalai, a rabbi in Tiberias, [mentioned in the introduction to the book Chesed L’Avraham Thessaloniki 1813], signed with Tiberias rabbis on the emissary writ of Rabbi Yehuda Nechmad from 1831.
184 leaves (lacking title page and index, and without the novellae on Tractate Ketubot. Originally: 6, 272 leaves). 29.5 cm. Good-fair condition, moisture stains and wear. Few worm holes. Elaborate leather binding.
Enclosed is an authorization by experts identifying the handwriting as that of Rabbi Avraham Rozanis.
Category
Rare and Important Items
Catalogue
Auction 42 - Rare and Important Items
November 25, 2014
Opening: $500
Unsold
"Deep mourning and bitter eulogy on the death of… Rabbi Yisrael Meir HaCohen of Radin author of the Chafetz Chaim, who died on Friday the 24th of Elul…" – Draft of the proclamation in the handwriting of Rabbi Avraham Yitzchak HaCohen Kook, the Chief Rabbi of Eretz Israel. [Jerusalem, 26th of Elul 1933].
Rabbi Kook formulated the version of the proclamation in his own language and in his own handwriting announcing the eulogy on the day of the funeral of the Chafetz Chaim and proclaiming abstention from any work during the time of the eulogy: "Today, Sunday, the 26th of Elul, the funeral and burial of the Holy Ark will take place. He will be eulogized at the sixth hour in the evening in the Meah Shearim Yeshiva by the Chief Rabbi of Eretz Israel Rabbi Avraham Yitzchak HaCohen Kook, Rabbi Isser Zalman Meltzer the Chief Rabbi of the Etz Chaim Yeshiva, Rabbi Yoseph Gershon Horowitz Av Beit Din and Rabbi of Meah Shearim, Rabbi Ya'akov Charlap, Rabbi Baruch Zundel Margalin. All the holy congregation is requested to abstain from all business and work from six o'clock, the time of the eulogy of that great tsaddik".
The relationship between the Chafetz Chaim and Rabbi Avraham Yitzchak Kook was very special. In his youth, the Chafetz Chaim was hosted by Rabbi Kook's parents on his travels to distribute his books and from that time, Rabbi Kook was very careful in guarding his tongue, so much so that at the time he studied in Volozhin he was dubbed "the second Chafetz Chaim". After Rabbi Kook married the daughter of the Aderet, the Chafetz Chaim met him in the home of his father-in-law and was very impressed with him. He asked him to join the group of cohanim studying Seder Kodshim in preparation of the rebuilding of the Beit HaMikdash. Later, the Chafetz Chaim convinced Rabbi Kook to enter the rabbinate and when he heard that Rabbi Kook became Rabbi of Žeimelis, he was very happy and wrote the Aderet: “My heart rejoiced with this and Hashem should bless him that he shall rise higher and higher because he is a true Torah leader”. People say that at the time of the first Knessia HaGedola of Agudat Yisrael (which took place in Vienna in 1923), when representatives from Jerusalem disparaged Rabbi Kook, the Chafetz Chaim left the hall in protest and later would not receive those men in his residence.
The impression received by this draft of the proclamation is that Rabbi Kook initiated the eulogy on the Chafetz Chaim in the Meah Shearim Yeshiva and it was he who determined who shall eulogize. The wording of the proclamation clearly portrays his great regard for the “Man of wonders…who impacted the whole generation by the holiness of his life”, as he wrote in a special article of reverence for the Chafetz Chaim [see attached material].
One leaf, written on both sides (3 pages). 21X32 cm. Good condition, folding marks, a few stains.
We have not found documentation of the proclamation printed for this event and with this phrasing.
Rabbi Kook formulated the version of the proclamation in his own language and in his own handwriting announcing the eulogy on the day of the funeral of the Chafetz Chaim and proclaiming abstention from any work during the time of the eulogy: "Today, Sunday, the 26th of Elul, the funeral and burial of the Holy Ark will take place. He will be eulogized at the sixth hour in the evening in the Meah Shearim Yeshiva by the Chief Rabbi of Eretz Israel Rabbi Avraham Yitzchak HaCohen Kook, Rabbi Isser Zalman Meltzer the Chief Rabbi of the Etz Chaim Yeshiva, Rabbi Yoseph Gershon Horowitz Av Beit Din and Rabbi of Meah Shearim, Rabbi Ya'akov Charlap, Rabbi Baruch Zundel Margalin. All the holy congregation is requested to abstain from all business and work from six o'clock, the time of the eulogy of that great tsaddik".
The relationship between the Chafetz Chaim and Rabbi Avraham Yitzchak Kook was very special. In his youth, the Chafetz Chaim was hosted by Rabbi Kook's parents on his travels to distribute his books and from that time, Rabbi Kook was very careful in guarding his tongue, so much so that at the time he studied in Volozhin he was dubbed "the second Chafetz Chaim". After Rabbi Kook married the daughter of the Aderet, the Chafetz Chaim met him in the home of his father-in-law and was very impressed with him. He asked him to join the group of cohanim studying Seder Kodshim in preparation of the rebuilding of the Beit HaMikdash. Later, the Chafetz Chaim convinced Rabbi Kook to enter the rabbinate and when he heard that Rabbi Kook became Rabbi of Žeimelis, he was very happy and wrote the Aderet: “My heart rejoiced with this and Hashem should bless him that he shall rise higher and higher because he is a true Torah leader”. People say that at the time of the first Knessia HaGedola of Agudat Yisrael (which took place in Vienna in 1923), when representatives from Jerusalem disparaged Rabbi Kook, the Chafetz Chaim left the hall in protest and later would not receive those men in his residence.
The impression received by this draft of the proclamation is that Rabbi Kook initiated the eulogy on the Chafetz Chaim in the Meah Shearim Yeshiva and it was he who determined who shall eulogize. The wording of the proclamation clearly portrays his great regard for the “Man of wonders…who impacted the whole generation by the holiness of his life”, as he wrote in a special article of reverence for the Chafetz Chaim [see attached material].
One leaf, written on both sides (3 pages). 21X32 cm. Good condition, folding marks, a few stains.
We have not found documentation of the proclamation printed for this event and with this phrasing.
Category
Rare and Important Items
Catalogue
Auction 42 - Rare and Important Items
November 25, 2014
Opening: $1,500
Sold for: $5,500
Including buyer's premium
Manuscript, calling for support of the Beit Midrash Netzach Yisrael in Jerusalem, which trains rabbis and dayanim of Yemenite and Oriental descent, headed by Rabbi Ovadia Yosef “the Chief Rabbi of Tel Aviv and member of the Supreme Rabbinical Beit Din”. [Jerusalem, 1969]. Scribal writing on a large thick sheet of paper. Apparently written at the end of 1969 at the time that Rabbi Ovadia had already been appointed Chief Rabbi of Tel Aviv (in the month of Tamuz) and a short while before the death of Rabbi Yechezkel Sarna [who signed this sheet] in the month of Elul that same year. At the end of the recommendation is the signature and stamp of the head of the Beit Midrash Rabbi Ovadia Yosef, with his old stamp “former Ra’avad of Egypt”, followed by many rabbinical signatures. Among them is the signature of the Baba Sali in his own handwriting “Yisrael Abuchatzira”, and the signatures of Rabbi Isser Yehuda Unterman, the Chief Rabbi of Israel, Rabbi Yechezkel Sarna Head of Chevron Yeshiva, Rabbi Moshe Chevroni, Rabbi in the Chevron Yeshiva, Rabbi Shlomo Zalman Auerbach Head of the Kol Torah Yeshiva, Rabbi Mordechai Sharabi Head of the Nahar Shalom Yeshiva of Mekubalim, Rabbi Yitzchak Abuchatzira, Baba Chaki [the Baba Sali’s brother], Rabbi Eliyahu Pardess Chief Rabbi of Jerusalem, Rabbi Shalom Yitzchak HaLevi eldest of the Yemenite rabbis, member of the Chief Rabbinate council, Rabbi Salman Chugi Abudi – member of the Great Rabbinical Beit Din, Rabbi Shlomo Yoseph Zevin member of the Chief Rabbinate council, Rabbi Yoseph Ya’akov Tzubiri rabbi of the Yemenite community in Tel Aviv, and Rabbi Reuven Nadaf Rabbi in Holon. 70 cm. Good condition, spotting and folding marks.
Category
Rare and Important Items
Catalogue
Auction 42 - Rare and Important Items
November 25, 2014
Opening: $15,000
Sold for: $27,500
Including buyer's premium
Manuscript, HaIlan HaKadosh, Chain of the Worlds, the Faces and the Sephirot. [Central or Western Europe (Italy? Amsterdam?), c. 18th century].
Manuscript on a long parchment scroll. Rashi script and square writing. Artistically written and decorated. A complete Ilan, unique in terms of content and style.
Contains a detailed description of the "chain of worlds". The chain appears twice (actually this item has two Ilanot one after the other): on the top part is a detailed Ilan according to the kabbalah of Rabbi Yisrael Saruk with a handsome graphic description of the "Adam Kadmon" (above the "head" is a handsome illustration of a crown). Written at the end of this part: "Until here Mahari [Rabbi Yisrael Saruk]". On the second part of the scroll is another detailed Ilan according to the kabbalah of Rabbi Chaim Vital, also carefully and handsomely arranged.
Some of the content of this Ilan is unique and does not appear in the regular Ilanot such as the sketch of the circles at the end of the scroll describing the tzimtzum and the kav – in the inner circle is the "land" and next to it is the "ocean".
5 sewn parchment sheets, total length: 3.5 meters. Width: 42.5 cm. Good condition. Spotting, creases and wear. Faded ink in several places.
Manuscript on a long parchment scroll. Rashi script and square writing. Artistically written and decorated. A complete Ilan, unique in terms of content and style.
Contains a detailed description of the "chain of worlds". The chain appears twice (actually this item has two Ilanot one after the other): on the top part is a detailed Ilan according to the kabbalah of Rabbi Yisrael Saruk with a handsome graphic description of the "Adam Kadmon" (above the "head" is a handsome illustration of a crown). Written at the end of this part: "Until here Mahari [Rabbi Yisrael Saruk]". On the second part of the scroll is another detailed Ilan according to the kabbalah of Rabbi Chaim Vital, also carefully and handsomely arranged.
Some of the content of this Ilan is unique and does not appear in the regular Ilanot such as the sketch of the circles at the end of the scroll describing the tzimtzum and the kav – in the inner circle is the "land" and next to it is the "ocean".
5 sewn parchment sheets, total length: 3.5 meters. Width: 42.5 cm. Good condition. Spotting, creases and wear. Faded ink in several places.
Category
Rare and Important Items
Catalogue
Auction 42 - Rare and Important Items
November 25, 2014
Opening: $4,000
Sold for: $11,250
Including buyer's premium
Manuscript, Seder Birkat HaMazon With all its Laws and Hanhagot Kriyat Shema Recited at Night with all its Laws. Nusach Ashkenaz. [Germany] 1765.
Miniature manuscript on vellum, bound in original handsome leather binding. Two title pages, illustrated in colored ink, one title page for Birkat HaMazon and the other for Kriyat Shema. Artistic scribal writing, the greater part has vowels and is adorned with serifs. Instructions in tiny handwriting. The year 1765 appears at the bottom of the second title page.
Seder Birkat HaMazon includes the preceding Psalms, Al Naharot Bavel and Shir HaMa'alot, the special additions for festivals and the Me'en Shalosh blessing. Seder Kriyat Shema appears in its full version including the vidui (confession), Adon Olam and Ana BeChoach.
At a later stage, four more vellum leaves were bound between Leaves 6-7 (before the second title page) written in a different handwriting [scribal writing with vowels], with Tefillat HaDerech and verses of protection and Seder Kiddush Levana.
Ownership inscription before first title page: "Seder Birkat HaMazon belongs to Aluf Rabbi David ben Aluf Natan Katz of Halberstadt". In the center of the first title page, a section was scratched out and the owner's name was written in its place.
[1], 12 leaves (Birkat HaMazon and Kriyat Shema al Hamitah) + [4] leaves (Tefillat HaDerech and Kiddush Levana). 9.5 cm. Good condition. Spotting. Faded colored ink on first title page. Original leather binding, with minor damages.
Miniature manuscript on vellum, bound in original handsome leather binding. Two title pages, illustrated in colored ink, one title page for Birkat HaMazon and the other for Kriyat Shema. Artistic scribal writing, the greater part has vowels and is adorned with serifs. Instructions in tiny handwriting. The year 1765 appears at the bottom of the second title page.
Seder Birkat HaMazon includes the preceding Psalms, Al Naharot Bavel and Shir HaMa'alot, the special additions for festivals and the Me'en Shalosh blessing. Seder Kriyat Shema appears in its full version including the vidui (confession), Adon Olam and Ana BeChoach.
At a later stage, four more vellum leaves were bound between Leaves 6-7 (before the second title page) written in a different handwriting [scribal writing with vowels], with Tefillat HaDerech and verses of protection and Seder Kiddush Levana.
Ownership inscription before first title page: "Seder Birkat HaMazon belongs to Aluf Rabbi David ben Aluf Natan Katz of Halberstadt". In the center of the first title page, a section was scratched out and the owner's name was written in its place.
[1], 12 leaves (Birkat HaMazon and Kriyat Shema al Hamitah) + [4] leaves (Tefillat HaDerech and Kiddush Levana). 9.5 cm. Good condition. Spotting. Faded colored ink on first title page. Original leather binding, with minor damages.
Category
Rare and Important Items
Catalogue
Auction 42 - Rare and Important Items
November 25, 2014
Opening: $60,000
Sold for: $150,000
Including buyer's premium
Tikun Seder Se'udah. [Germany/ Austria], the 18th century. Illustrated parchment manuscript, written with ink; original leather cover with silver clasp; original leather and cardboard case. This is a blessings book featuring miniature illustrations characteristic of the "Moravia School" of Germany or Austria, 18th century. The illustrator of this manuscript knew, as it seems, the books made by artists of the school: Aaron Wolf Schreiber Herlingen of Gewitsch, Meshulam Simmel of Polna, and others. The book does not include a colophon and the writer's or painter's name are not mentioned. These kind of books were usually made as gifts for brides from the upper class and they usually include special emphasis of the three Mitzvot: Chalah, Nida, and Seder Hadlaka, along with matching illustrations. The opening page of the manuscript is decorated with illustrated initial words and ten miniature illustrations the size of about one third of a page. The illustrations relate to the content of the text on the page. The manuscript is written over 31 parchment leaves, with additional two empty parchment leaves, on which some family documentation were added in eloquent Ashkenazi writing, the earliest dated 1761. Three flyleaves are attached, two at the beginning and one at the end of the manuscript. The number of rows in each page is not fixed. Square script with vowels. The Dinim and instructions appearing before the blessings are written in Yiddish-Daitsch (German in Hebrew letters), with "TZOR letter" (Tzeina U'rena letters). The blessings in the manuscript are: "Seder HaSeu'da" – opening [Yiddish] on the practice of hand-washing (and its importance), verses and songs recited during the feast: a collection of verses to be recited, starting with: "Lehodot Lehalel Leshabe'ach" [brought for the first time in the Amsterdam Mishnayot, 1646, and was published in the book "Kitzur Shnei Luchot Habrit", printed in 1722, where it was written that "these verses have the ability to prevent a person from lacking in food for all of his life"], song of the day [a practice mentioned in the "Kitzur Shnei Luchot Habrit"], Mizmor 'Lamenze'ach' [in the shape of a Menorah], songs and some more verses; "Seder Shel Birkat Hamazon", the blessing of the wine and the "Bracha Me'ein Shalosh"; "Seder Birkat Ha'Nehenin" - including the blessing of eyesight and of scent, a blessing for the healing from an illness, for Essek Ha'Refua [the business of healing] , a blessing for the beginning and end of the day; "Seder Chala"; "Seder Nida"; "Seder Hadlaka" (the lighting of the Shabat candles) and the Seder of "Kriat Shma in bed". The Descriptions of the Illustrations: Front page (leaf 1) - set in a common structure, with blue pillars on the backdrop of a gray gate. A pair of Putti is seated on top of the pillars, on both sides of the title. For the full inscriptions adorning the front page please see the Hebrew description. Leaf 2 – “Seder Ha’Seudah”. An illustration of a room with a wooden floor and two windows turned towards the landscape. In the center of the room there is a table with two dishes set on it, with four women sitting around it in colorful dresses and a man wearing a typical Jewish hat. Leaf 8 - Menorah of “La’menazeach” with no special illustrations. Leaf 8b – The Hebrew words “Dehayinu… Eli” are set within a decorated framework. Leaf 9 –”Seder Birkat Hamazon”. The opening word “Baruch” is enhanced and written within a decorative oblong-frame. Leaf 15 – “Bracha Me’ein Shalosh” - drawing of a dining room (identical to the one depicted in the second leaf), with a seated man and wife, and at their side standing a woman-servant. On the table are some pastries. Leaf 16b –”Boreh Issbei Bessamim” - drawing of a typical English garden. Leaf 17b – “Zocher Ha’Brit Ve’Ne’man Ha’Brit Ve’Kayam Be’Ma’amaro” - drawing of a lightning storm and mountain-scenery. Leaf 18 – “Meshaneh Ha’Briyot” - drawing of a couple dressed in typical Jewish garb, and by their side depicted as a giant compared with the couple, stands a dark-skinned Indian with a feathered crown around his head and a skirt to his waist. Leaf 18b – a drawing of a boat with a striped sail, in red and white, over rough waters. The drawing is situated above the blessing of “She’Asah Et Hayam Ha’Gadol” [He who made the big sea]. Leaf 19 – Blessing of health and healing - on this page we see a couple of women sitting and at their side doctors are standing. Leaf 22 – The practice of ritual bathing - A woman sitting within a wooden basin and a woman servant standing at her side holding a water-jug. Page 23 - in “Seder Hadlaka” the mistress of the house is depicted seated, holding a Siddur. At her side a table covered by a yellow tablecloth. A woman servant is holding a candle and lighting the “Judenstern”, which is hanging from the ceiling. Leaf 24 – “Seder of reading Shma in bed” – drawing depicting a woman in a red dress, sitting on a bed and holding an open Siddur. The manuscript is set within an original leather binding with impressed golden decorations and an original silver buckle, with a floral pattern. On the front protective pages there is an ink stamp of the Rabbi Dr. Arthur Zacharias Schwarz of Vienna. The Rabbi Dr. Arthur Zacharias Schwarz (1880-1939), son of Rabbi Arieh Adolf Schwarz (founder and director of the rabbinical seminary in Vienna for 40 years), scholar of manuscripts, was known for his many studies in the field of Jewish bibliography. The author of “The Catalog of Hebrew Manuscripts in Vienna” (Vienna, 1920) and other publications, publisher and editor of the “Drashat Ha’Ramban for Rosh Hashana (Waitzen, 1912), and the Drashat Ha’Ramban on Kohelet (Frankfurt am Main 1913). Father of Tamar Kollek (wife of Teddy Kollek). For more information about the illustrated Seder Birkat Ha’Mazon and the artists of the Moravia School please see the bibliographic reference in the Hebrew description above. [33] parchment leaves, volume of 10 cm. good condition. Few stains. Some slight faults on the cover (a tear on the area of the spine) and slight damage caused to the silver buckle and the cardboard-case. Provenance: 1. Collection of the Rabbi Dr. Arthur Zacharias Schwarz, Vienna - Jerusalem. 2. Collection of Teddy and Tamar Kollek, Jerusalem.
Category
Rare and Important Items
Catalogue
Auction 42 - Rare and Important Items
November 25, 2014
Opening: $18,000
Sold for: $25,000
Including buyer's premium
Illustrated Esther Scroll. [Germany], the 18th century.
Illustrated parchment; wooden case.
The initials of G-d's name are enlarged (G-d's name is not mentioned in the scroll but "dorshei remazim" [interpreters of hidden hints] found initials and notarikon of G-d's name and of other Holy Names. The custom to stress these initials is especially common by Chassidim).
The scroll is illustrated in a naive style. The illustrations are based on the type of scrolls written in the 18th century adorned with copper etchings in which illustrations of the story of the megilla are incorporated into decorations and landscape drawings. Between the columns are pillars in various styles.
Before the first column are the blessings recited before the megillah reading with the title "Megillah Blessings" surrounded by illustrations. At the top of the description sit the king and the queen – Esther and Achashverosh on the day of their wedding. The blessings are flanked by illustrations of Bigtan and Teresh and Haman and his sons on gallows. At the bottom, Haman is seen leading Mordechai on a horse on the background of an architectural description (possibly, a synagogue).
On the upper margins, above the columns are images of Putti angels integrated with acanthus leaves. Between the columns are architectural pillars with varied multi-colored capitals. They are topped with alternating decorations: a flower vase, a fruit basket and a crown. The bases of the pillars are also varied and enclose faces and geometric decorations.
The Megillah characters are encircled under the columns, in attire characteristic of those times: Achashverosh holding a scepter, Esther holding a flower in one depiction and a feather in another and Mordechai with a book and a writing utensil. On the column with the names of the ten sons of Haman is a drawing of a tree from which Haman’s sons are hanging with a long ladder leaning on the tree and a hangman with a helper busy with their charges.
On the last column are the blessings. The title “Baruch” is enlarged. Before the piyut Shoshanat Ya’akov, “Tzu Margansh—bet min an” is written in Yiddish-Deitsch (German in Hebrew letters).
At the bottom are five characters of the megillah story. Each is holding a shield with an inscription: “Cursed be Haman who wished to annihilate me”, “Blessed is Mordechai the Jew”, “Cursed be Zeresh…”, “Blessed be Esther” and “Charvona is remembered for the good (he did)”.
The height of the parchment: 18.5 cm. 26 rows on each sheet. Good-fair condition, several holes, restoration with paper in several places, worn faded ink, the case is damaged.
See a scroll with copper etchings in: “The Stieglitz Collection: Masterpieces of Jewish Art”, Chaya Benjamin (published by the Israel Museum), p. 188.
Illustrated parchment; wooden case.
The initials of G-d's name are enlarged (G-d's name is not mentioned in the scroll but "dorshei remazim" [interpreters of hidden hints] found initials and notarikon of G-d's name and of other Holy Names. The custom to stress these initials is especially common by Chassidim).
The scroll is illustrated in a naive style. The illustrations are based on the type of scrolls written in the 18th century adorned with copper etchings in which illustrations of the story of the megilla are incorporated into decorations and landscape drawings. Between the columns are pillars in various styles.
Before the first column are the blessings recited before the megillah reading with the title "Megillah Blessings" surrounded by illustrations. At the top of the description sit the king and the queen – Esther and Achashverosh on the day of their wedding. The blessings are flanked by illustrations of Bigtan and Teresh and Haman and his sons on gallows. At the bottom, Haman is seen leading Mordechai on a horse on the background of an architectural description (possibly, a synagogue).
On the upper margins, above the columns are images of Putti angels integrated with acanthus leaves. Between the columns are architectural pillars with varied multi-colored capitals. They are topped with alternating decorations: a flower vase, a fruit basket and a crown. The bases of the pillars are also varied and enclose faces and geometric decorations.
The Megillah characters are encircled under the columns, in attire characteristic of those times: Achashverosh holding a scepter, Esther holding a flower in one depiction and a feather in another and Mordechai with a book and a writing utensil. On the column with the names of the ten sons of Haman is a drawing of a tree from which Haman’s sons are hanging with a long ladder leaning on the tree and a hangman with a helper busy with their charges.
On the last column are the blessings. The title “Baruch” is enlarged. Before the piyut Shoshanat Ya’akov, “Tzu Margansh—bet min an” is written in Yiddish-Deitsch (German in Hebrew letters).
At the bottom are five characters of the megillah story. Each is holding a shield with an inscription: “Cursed be Haman who wished to annihilate me”, “Blessed is Mordechai the Jew”, “Cursed be Zeresh…”, “Blessed be Esther” and “Charvona is remembered for the good (he did)”.
The height of the parchment: 18.5 cm. 26 rows on each sheet. Good-fair condition, several holes, restoration with paper in several places, worn faded ink, the case is damaged.
See a scroll with copper etchings in: “The Stieglitz Collection: Masterpieces of Jewish Art”, Chaya Benjamin (published by the Israel Museum), p. 188.
Category
Rare and Important Items
Catalogue
Auction 42 - Rare and Important Items
November 25, 2014
Opening: $5,000
Sold for: $11,250
Including buyer's premium
A large collection comprised of single leaves and parts of Samaritan compositions, all written by hand. The 18th century – 20th century.
A rich and varied collection, which includes Piyutim for special events, poems for different occasions, eulogies, parts of prayers, and more.
One of the most remarkable items, is an authorization-certificate written on behalf of the Samaritan dignitaries in Nablus (1868 – signed by hand and with ink stamps), authorizing that Ya'akov ben Aharon is the High Priest and spiritual leader of the Samaritan people [At the same time the priest Amram ben Shlomo was also serving as High Priest of the Samaritans, until his death in 1874, however due to internal criticism - following his marriage to a woman, who her husband was forcefully made to convert to Islam, in order to save her from converting also - the priest Amram was forced to hand over his position to his nephew, Ya'akov ben Aharon].
Other details in the collection:
• Supplication, hand-written on paper.writing: Ab-Sakuwah ben Abraham Haddanafi [ 18th century]. On the outer part of the page a decorated writing is inscribed, with Samaritan writing in especially large letters. At the front of the page some fine illustrations were added, depicting branches with leaves and fruit, painted with purple ink. Ab-Sakuwah ben Abraham Haddanafi – head of the "Danafies", lived in the end of the 17th century, and the beginning of the 18th . [4] pages.
• A single leaf (paper), with an illustration featuring the image of the temple and its vessels, according to the Samaritan tradition [beginning of 20th century].
• Two pages in Samaritan writing, Piyutim for Yom Kippur and in honor of the book "Molad Moshe", by the High Priest Shlomo ben Tabiah, and by Shlomo ben Ab-Sakuwah Haddanafi [18th /19th century].
• A poem for the festival of Shavuot, by Ab-Sakuwah ben Abraham Haddanafi (unknown copier) [the 18th century].
• A wedding poem by Tabiah ben Yitzhak – High Priest, in his own handwriting.
• A handwritten pamphlet, prayers for the Shabat before Shavuot. Writing: Marchiv ben Yehoshua Hamarchivi [end of the 18th century (?); 19th century]. Manuscript of [15] pages.
• A segment of text describing the Samaritan customs, written by the High Priest Ya’akov ben Aharon.
• A single page featuring the 12th chapter of the Book of Exodus, written in large letters (the paragraph recited by the High Priest at the beginning of the ceremonial sacrifice of Passover) hand-written by Ab-Chisda Ben Ya’akov Hacohen.
• A poem of warning and reproof by Ya’akov ben Aharon Hacohen.
A full list can be sent on request.
Additional documents.
A total of 43 documents, some including a few pages. Varying size and condition: Poor-fair to good. Some of the documents are described in Hebrew; some are incomplete.
A rich and varied collection, which includes Piyutim for special events, poems for different occasions, eulogies, parts of prayers, and more.
One of the most remarkable items, is an authorization-certificate written on behalf of the Samaritan dignitaries in Nablus (1868 – signed by hand and with ink stamps), authorizing that Ya'akov ben Aharon is the High Priest and spiritual leader of the Samaritan people [At the same time the priest Amram ben Shlomo was also serving as High Priest of the Samaritans, until his death in 1874, however due to internal criticism - following his marriage to a woman, who her husband was forcefully made to convert to Islam, in order to save her from converting also - the priest Amram was forced to hand over his position to his nephew, Ya'akov ben Aharon].
Other details in the collection:
• Supplication, hand-written on paper.writing: Ab-Sakuwah ben Abraham Haddanafi [ 18th century]. On the outer part of the page a decorated writing is inscribed, with Samaritan writing in especially large letters. At the front of the page some fine illustrations were added, depicting branches with leaves and fruit, painted with purple ink. Ab-Sakuwah ben Abraham Haddanafi – head of the "Danafies", lived in the end of the 17th century, and the beginning of the 18th . [4] pages.
• A single leaf (paper), with an illustration featuring the image of the temple and its vessels, according to the Samaritan tradition [beginning of 20th century].
• Two pages in Samaritan writing, Piyutim for Yom Kippur and in honor of the book "Molad Moshe", by the High Priest Shlomo ben Tabiah, and by Shlomo ben Ab-Sakuwah Haddanafi [18th /19th century].
• A poem for the festival of Shavuot, by Ab-Sakuwah ben Abraham Haddanafi (unknown copier) [the 18th century].
• A wedding poem by Tabiah ben Yitzhak – High Priest, in his own handwriting.
• A handwritten pamphlet, prayers for the Shabat before Shavuot. Writing: Marchiv ben Yehoshua Hamarchivi [end of the 18th century (?); 19th century]. Manuscript of [15] pages.
• A segment of text describing the Samaritan customs, written by the High Priest Ya’akov ben Aharon.
• A single page featuring the 12th chapter of the Book of Exodus, written in large letters (the paragraph recited by the High Priest at the beginning of the ceremonial sacrifice of Passover) hand-written by Ab-Chisda Ben Ya’akov Hacohen.
• A poem of warning and reproof by Ya’akov ben Aharon Hacohen.
A full list can be sent on request.
Additional documents.
A total of 43 documents, some including a few pages. Varying size and condition: Poor-fair to good. Some of the documents are described in Hebrew; some are incomplete.
Category
Rare and Important Items
Catalogue
Auction 42 - Rare and Important Items
November 25, 2014
Opening: $2,000
Sold for: $13,750
Including buyer's premium
Manuscript, Pentateuch in Arabic. Egyptian-Coptic version. Egypt, 1657.
Fine Arabic Naskhi handwriting, on heavy paper. Various titles and additions in red ink. Large illustration in color on the first page of the book of Exodus. Missing leaves at the beginning.
This manuscript was originally in the collection of Sir Thomas Phillipps, an English collector and antiquariat, who held the most comprehensive collection of manuscripts (private collection) in the 19th century.
[342] leaves, 29 cm. Good condition. Spots of different kinds, some with damage to text. Wear on borders of leaves. Minor tears on first leaves of the Book of Exodus. Loose or detached signatures. Cardboard binding.
Provenance:
1. Collection of Sir Thomas Phillipps, Phillipps MS. 26030.
2. Catalogue of Persian, Turkish and Arabic manuscripts, Indian and Persian miniatures, from the celebrated collection formed by Sir Thomas Philipps Bt. (1792-1872); the property of the Trustees of the Robinson Trust. London : Sotheby & Co, 1968. Lot no. 159.
3. Collection of Teddy and Tamar Kollek.
Fine Arabic Naskhi handwriting, on heavy paper. Various titles and additions in red ink. Large illustration in color on the first page of the book of Exodus. Missing leaves at the beginning.
This manuscript was originally in the collection of Sir Thomas Phillipps, an English collector and antiquariat, who held the most comprehensive collection of manuscripts (private collection) in the 19th century.
[342] leaves, 29 cm. Good condition. Spots of different kinds, some with damage to text. Wear on borders of leaves. Minor tears on first leaves of the Book of Exodus. Loose or detached signatures. Cardboard binding.
Provenance:
1. Collection of Sir Thomas Phillipps, Phillipps MS. 26030.
2. Catalogue of Persian, Turkish and Arabic manuscripts, Indian and Persian miniatures, from the celebrated collection formed by Sir Thomas Philipps Bt. (1792-1872); the property of the Trustees of the Robinson Trust. London : Sotheby & Co, 1968. Lot no. 159.
3. Collection of Teddy and Tamar Kollek.
Category
Rare and Important Items
Catalogue
Auction 42 - Rare and Important Items
November 25, 2014
Opening: $2,000
Sold for: $4,000
Including buyer's premium
Fac-similes of Hebrew manuscripts, obtained at the Jewish synagogue in K'ae-fung-foo. Shanghai: London Missionary Society's Press, 1851. The first Hebrew book printed in China.
Lithographed on delicate Rice Paper.
Four parts [separate title pages]: the weekly portions V'Ele Shmot, Ele Pekudei, Kedoshim, Re'eh Anochi.
The K'ae-Fung-Foo community was the earliest Jewish community in China. It was founded in the 11th century and its synagogue was built in 1163. The ancient manuscript copied in this facsimile was written in the Chinese writing technique which explains its similarity to Chinese calligraphy.
151 leaves. Thin delicate paper (some leaves were unopened at printing). Good condition. Spotting, tears to several leaves. Detached flyleaves. Contemporary binding. Ownership inscriptions and stamps.
Lithographed on delicate Rice Paper.
Four parts [separate title pages]: the weekly portions V'Ele Shmot, Ele Pekudei, Kedoshim, Re'eh Anochi.
The K'ae-Fung-Foo community was the earliest Jewish community in China. It was founded in the 11th century and its synagogue was built in 1163. The ancient manuscript copied in this facsimile was written in the Chinese writing technique which explains its similarity to Chinese calligraphy.
151 leaves. Thin delicate paper (some leaves were unopened at printing). Good condition. Spotting, tears to several leaves. Detached flyleaves. Contemporary binding. Ownership inscriptions and stamps.
Category
Rare and Important Items
Catalogue
Auction 42 - Rare and Important Items
November 25, 2014
Opening: $2,000
Sold for: $2,500
Including buyer's premium
Der wunderwürdige Juden und Heiden-Tempel / darinn derselben Gottes und Götzen-Dinst eröffnet und gezelgt wird. Nuremberg: Wolfgang Moritz Endters. Johann Ernst Adelbulner printing house, 1701. German. First edition.
Translation into German of the book "Pansebeia, or View of all the Religions in the World, with the Lives of certain notorious Hereticks", by Alexander Ross (1590-1654) – a comparative study of all the religions in the world. With comments and an essay about paganism, by the translator, theologist David Nerreter (1649-1726).
Study of the world's religions, written in order to demonstrate the truth of Christianity. The book opens with a long chapter dedicated to Judaism, and continues with reviews about various religions in Asia, Africa, America and Europe. Accompanied by tens of etching-plates (some folded), mainly featuring religious rituals and various pagan ceremonies. The first etching portrays the Temple’s Menorah and the Temple’s Ark. In the chapter dedicated to Judaism, appears an etching (folded) – a detailed scene of the Day of Atonement.
[12], 1195, [83] + [71] plates (ten are folded), 17 cm. Good condition. Spotting. Minor tears. Worming. Several plates are smaller than the leaves. Contemporary green Parchment binding (slightly damaged).
Translation into German of the book "Pansebeia, or View of all the Religions in the World, with the Lives of certain notorious Hereticks", by Alexander Ross (1590-1654) – a comparative study of all the religions in the world. With comments and an essay about paganism, by the translator, theologist David Nerreter (1649-1726).
Study of the world's religions, written in order to demonstrate the truth of Christianity. The book opens with a long chapter dedicated to Judaism, and continues with reviews about various religions in Asia, Africa, America and Europe. Accompanied by tens of etching-plates (some folded), mainly featuring religious rituals and various pagan ceremonies. The first etching portrays the Temple’s Menorah and the Temple’s Ark. In the chapter dedicated to Judaism, appears an etching (folded) – a detailed scene of the Day of Atonement.
[12], 1195, [83] + [71] plates (ten are folded), 17 cm. Good condition. Spotting. Minor tears. Worming. Several plates are smaller than the leaves. Contemporary green Parchment binding (slightly damaged).
Category
Rare and Important Items
Catalogue