Auction 61 - Rare and Important Items
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Auction 61 - Rare and Important Items
April 24, 2018
Opening: $3,000
Sold for: $7,500
Including buyer's premium
Manuscript, Etz Chaim of the Ari, arranged from the writings of his disciple R. Chaim Vital by R. Meir Poppers. [Europe, 18th century].
Neat ancient Ashkenazic script. Hundreds of glosses appear in the margins and between the lines of the text. The glosses are written in Ashkenazic script [ca. 18th-19th centuries] and contain unique content. Some are exceptionally long. These glosses are in the autographic handwriting of an unknown scholar, evidently a learned kabbalist. The content of the glosses includes questions and answers, novellae and explanations, comparisons and textual variations. Several of the glosses are extremely critical and harsh (an unprecedented phenomenon in kabbalistic writings). The author casts doubt on whether specific chapters and paragraphs were indeed authored by R. Chaim Vital, and comments where the contents of the work do not seem logical to him, attributing the mistakes to the writings of R. Chaim Vital's disciples. The glosses also include explanations of laws and customs according to kabbalistic teachings. See p. 212a: "It seems to me that this is the hidden reason for the custom of sprinkling wine onto the circumcision site; also, the oral suction…".
Other works of the Ari which are quoted in the glosses are "Sefer HaGilgulim" and "Mevo She'arim". The glosses also quote other glosses with the introduction: "I have found written" (some of these are the glosses of the kabbalist R. Yitzchak of Poznan. See the glosses of R. Yitzchak of Poznan printed in Moriah, Issue 74, Adar I 1984, pp. 33-37). The author of the glosses also refers to the book Ohr Yisrael (by R. Yisrael Yaffe, Frankfurt, 1702).
The pages contain headings (with summary of contents) written by a third hand, in Ashkenazic script (19th century).
The text of Etz Chaim on approximately one third of the leaves is illegible due to ink erosion. The glosses, however, written with different ink, have remained undamaged and are easily read.
308, [1] leaves. 32.5 cm. Condition varies; fair-poor. Tears and wear. Detached leaves. Approximately one third of the leaves are severely damaged by ink erosion; illegible text. These leaves have many tears to the text (without damage to the marginal glosses). The final leaf and the back binding are detached. Old leather binding, worn and damaged, without spine.
Neat ancient Ashkenazic script. Hundreds of glosses appear in the margins and between the lines of the text. The glosses are written in Ashkenazic script [ca. 18th-19th centuries] and contain unique content. Some are exceptionally long. These glosses are in the autographic handwriting of an unknown scholar, evidently a learned kabbalist. The content of the glosses includes questions and answers, novellae and explanations, comparisons and textual variations. Several of the glosses are extremely critical and harsh (an unprecedented phenomenon in kabbalistic writings). The author casts doubt on whether specific chapters and paragraphs were indeed authored by R. Chaim Vital, and comments where the contents of the work do not seem logical to him, attributing the mistakes to the writings of R. Chaim Vital's disciples. The glosses also include explanations of laws and customs according to kabbalistic teachings. See p. 212a: "It seems to me that this is the hidden reason for the custom of sprinkling wine onto the circumcision site; also, the oral suction…".
Other works of the Ari which are quoted in the glosses are "Sefer HaGilgulim" and "Mevo She'arim". The glosses also quote other glosses with the introduction: "I have found written" (some of these are the glosses of the kabbalist R. Yitzchak of Poznan. See the glosses of R. Yitzchak of Poznan printed in Moriah, Issue 74, Adar I 1984, pp. 33-37). The author of the glosses also refers to the book Ohr Yisrael (by R. Yisrael Yaffe, Frankfurt, 1702).
The pages contain headings (with summary of contents) written by a third hand, in Ashkenazic script (19th century).
The text of Etz Chaim on approximately one third of the leaves is illegible due to ink erosion. The glosses, however, written with different ink, have remained undamaged and are easily read.
308, [1] leaves. 32.5 cm. Condition varies; fair-poor. Tears and wear. Detached leaves. Approximately one third of the leaves are severely damaged by ink erosion; illegible text. These leaves have many tears to the text (without damage to the marginal glosses). The final leaf and the back binding are detached. Old leather binding, worn and damaged, without spine.
Catalogue
Auction 61 - Rare and Important Items
April 24, 2018
Opening: $1,500
Sold for: $1,875
Including buyer's premium
Manuscript, commentary of the Vilna Gaon to Tikkunei Zohar. [Lithuania?/Safed?, ca. 1810s-1820s].
Neat Ashkenazic script. The first page bears the stamp of "the small Chaim ben Peretz Katz of Vilna, currently in Pinsk". Glosses and emendations, several in the handwriting of the scribe, and others in a different handwriting, apparently that of R. Chaim Katz, rabbi of Pinsk.
This manuscript is a section of the Gaon's great composition on Tikkunei Zohar. The manuscript contains a copy of the work, from the middle of Tikkun 69 until the end of Tikkun 70. The composition was published only many years later (Vilna, 1867), from various manuscripts and copyings (the publishers of the abovementioned edition write that they had the actual manuscripts of the Gaon through Tikkun 58, and thereafter printed based on "chosen copyings"). This manuscript is one of the earlier copings of this work and was apparently not available to the publishers.
R. Chaim Katz, son of R. Peretz HaCohen Rappaport of Vilna, officiated as rabbi of Pinsk for almost twenty years, from 1807. In 1826 he immigrated to the Holy Land, where he was among the heads of the Perushim community of the Vilna Gaon's disciples in Safed and Eretz Israel. He served as head of the Perushim's beit din in Safed, and oversaw the merger of the city's communities with the Chassidic community. He passed away in Tevet 1831. The night before his funeral, a strong rainfall miraculously filled all the city's dry water cisterns. This miracle is hinted at in his epitaph (see Toldot Chachmei Yerushalayim, III, Jerusalem, 1929, p. 170). His sons-in-law were: R. Yechiel Michel Weingarten, Rebbe of Liubeshiv (Encyclopedia L'Chassidut, II, p. 215), R. Meshulam Zalman ben R. Tzvi Hirsch of Lublin and R. Avraham Eisenstein of Drahichyn (see Kedem Catalogue 59, item 251).
[84] leaves. 20.5 cm. High-quality paper. Good condition. Worming with slight damage to text. Repaired tears to the first two leaves as well as the last leaf. Stains. Leaf [32] has a dampstain with damage to text. Pages [73b]-[74a] have a page and a half left blank, where the copying is incomplete (p. 158a in the printed version). New binding, slightly damaged.
Neat Ashkenazic script. The first page bears the stamp of "the small Chaim ben Peretz Katz of Vilna, currently in Pinsk". Glosses and emendations, several in the handwriting of the scribe, and others in a different handwriting, apparently that of R. Chaim Katz, rabbi of Pinsk.
This manuscript is a section of the Gaon's great composition on Tikkunei Zohar. The manuscript contains a copy of the work, from the middle of Tikkun 69 until the end of Tikkun 70. The composition was published only many years later (Vilna, 1867), from various manuscripts and copyings (the publishers of the abovementioned edition write that they had the actual manuscripts of the Gaon through Tikkun 58, and thereafter printed based on "chosen copyings"). This manuscript is one of the earlier copings of this work and was apparently not available to the publishers.
R. Chaim Katz, son of R. Peretz HaCohen Rappaport of Vilna, officiated as rabbi of Pinsk for almost twenty years, from 1807. In 1826 he immigrated to the Holy Land, where he was among the heads of the Perushim community of the Vilna Gaon's disciples in Safed and Eretz Israel. He served as head of the Perushim's beit din in Safed, and oversaw the merger of the city's communities with the Chassidic community. He passed away in Tevet 1831. The night before his funeral, a strong rainfall miraculously filled all the city's dry water cisterns. This miracle is hinted at in his epitaph (see Toldot Chachmei Yerushalayim, III, Jerusalem, 1929, p. 170). His sons-in-law were: R. Yechiel Michel Weingarten, Rebbe of Liubeshiv (Encyclopedia L'Chassidut, II, p. 215), R. Meshulam Zalman ben R. Tzvi Hirsch of Lublin and R. Avraham Eisenstein of Drahichyn (see Kedem Catalogue 59, item 251).
[84] leaves. 20.5 cm. High-quality paper. Good condition. Worming with slight damage to text. Repaired tears to the first two leaves as well as the last leaf. Stains. Leaf [32] has a dampstain with damage to text. Pages [73b]-[74a] have a page and a half left blank, where the copying is incomplete (p. 158a in the printed version). New binding, slightly damaged.
Catalogue
Auction 61 - Rare and Important Items
April 24, 2018
Opening: $3,000
Sold for: $11,875
Including buyer's premium
Manuscript, "Igrot M'Eretz Israel" [Letters from Eretz Israel] - copying of the letters of R. Menachem Mendel of Vitebsk, R. Avraham HaCohen of Kalisk (Kolyshki) and their disciples, and letters of R. Shneur Zalman of Liady, the Baal HaTanya. Kadino (near Vitebsk), [1790].
Fine handwriting, designed layout, with calligraphic and floral decorations.
These are letters which great Chassidic leaders, who immigrated to Eretz Israel in 1777, sent to their communities - their foremost disciples and friends - whom they left behind in the state of Reisen. This manuscript is the earliest known extant copying of the letters, and one of the only copyings done during the lifetime of R. Avraham of Kalisk and close to the passing of R. Menachem Mendel of Vitebsk (in 1788).
The manuscript consists of two parts, each with its own title page. The first title page reads: "Letters from Eretz Israel, Part One. From the holy city of Safed and the holy city of Tiberias, from our holy and pure Rabbis... who reside in the Holy Land... the honored Rabbi... Rebbe Menachem Mendel, and the honored Rabbi... Rebbe Avraham HaCohen... Written in Kadino... Ziskind Kerfil son of R. Betzalel of Konigsberg". The second title page reads: "Igeret HaKodesh [The Holy Letter] - Part Two. From the holy words of the Rabbi... R. Shneur Zalman... Written in Kadino...".
The first part includes copies of letters by the fathers ofChassidism in Reisen (Belarus), who immigrated to Eretz Israel: R. Menachem Mendel of Vitebsk, R. Avraham HaCohen of Kalisk, R. Yisrael Politzker, and their great disciples: R. Aharon the Great of Tiberias, R. Moshe son of R. Menachem Mendel of Vitebsk, R. Shlomo Zalman Wilner, R. Zvi Hirsch Harker, and more. The final pages of this part contain several additional copyings (by another copyist - in a later period): a paragraph from Likutei Moharan, Torah 47, bearing the heading: "I heard this from the Rabbi" (p. 48b); the will of Rabbi Aharon the Great of Karlin, and part of the confession rite he composed for the eve of Yom Kippur (leaves 51-54).
The second part includes copies of letters by "HaAdmor HaZaken" R. Shneur Zalman of Liady (author of Tanya), from the beginning of his leadership. This part also contains: "Iggeret HaTeshuva" [by R. Shneur Zalman, Mahadura Kama version, with differences to the printed Mahadura Kama (Zhovkva, 1799)]; the letter of R. Aryeh Leib Haneles of Tiberias to his son (leaf 18); the "Tena'im" hymn for Shavuot by R. Yisrael Najara (using the date: Shavuot, 1787).
According to the researcher of Chassidism, R. Y. Mondshein (Cathedra, Nissan 1992, issue 63, p. 66), this manuscript is the earliest copying (known today) of the letters of the great Chassidic leaders who immigrated to Eretz Israel.
These letters have been printed in various books and anthologies. A number of them were first printed in "Igeret HaKodesh" (Mezhyriv, 1794) and in "Pri HaAretz" (Kopys, 1814). There are also many manuscript copyings of these letters extant. The various manuscripts and printed versions all differ from each other, both in which letters are included and in their wording. This manuscript too contains unique wording not appearing in any other source.
The following are some examples of the unique aspects of this manuscript:
· In the letter of R. Menachem Mendel from Vitebsk to the Baal HaTanya, dated Shevat 1786 [p. 30b], this manuscript contains the following addition: "My sons… and grandsons, and especially my little grandson Shmuel, send regards and request your blessing…". This sentence has been omitted from all other copyings and has not been printed.
· Leaf 39 contains a copy of the letter sent by Rabbi Aharon the Great of Tiberias, one of foremost disciples of R. Menachem Mendel of Vitebsk, to the Baal HaTanya, asking forgiveness for his impertinence to him. He recounts in the letter that since that episode, his teacher R. Menachem Mendel refuses to see him. Two other inaccurate copyings of this letter have survived and it has been printed according to one of them (Yagdil Torah, New York, Year 4, pp. 372-374), however in the present manuscript, the wording is clearer. Another letter concerning the same polemic, by R. Shneur Zalman of Liady, appears in the second part (leaf 4). This letter is found merely in one other copying and was only printed in the later editions of "Igrot Kodesh Admor HaZaken" (see Kehot edition, 2012, p. 39).
· This manuscript contains copies of the letters sent by the leaders in Tiberias to R. Shneur Zalman of Liady, appointing him as head of the Chassidic leadership in Reisen, as well as the will of R. Menachem Mendel of Vitebsk, in which he clarifies his motives for this appointment. This is the earliest extant copying of these historical documents.
Ownership inscriptions and various other inscriptions. Ownership inscription on the last page (25b): "Belongs to… R. Yisrael son of R. Yitzchak Isaac. Today, Thursday, 14th Elul 1821…".
Approx. [129] written pages. [1], 8, [4], 12-66 leaves; 1-15, 18-20, 22-23, 25 leaves. [Several numbered blank leaves were removed from the second part]. 20 cm. Thick, blueish paper. Good-fair condition. Detached leaves. Stains. Worming. Original binding; worn and damaged.
Provenance: Estate of the researcher Avraham Kahana
(1874-1946), who used this manuscript and published
letters from it in "Sefer HaChassidut" (Warsaw, 1922).
Fine handwriting, designed layout, with calligraphic and floral decorations.
These are letters which great Chassidic leaders, who immigrated to Eretz Israel in 1777, sent to their communities - their foremost disciples and friends - whom they left behind in the state of Reisen. This manuscript is the earliest known extant copying of the letters, and one of the only copyings done during the lifetime of R. Avraham of Kalisk and close to the passing of R. Menachem Mendel of Vitebsk (in 1788).
The manuscript consists of two parts, each with its own title page. The first title page reads: "Letters from Eretz Israel, Part One. From the holy city of Safed and the holy city of Tiberias, from our holy and pure Rabbis... who reside in the Holy Land... the honored Rabbi... Rebbe Menachem Mendel, and the honored Rabbi... Rebbe Avraham HaCohen... Written in Kadino... Ziskind Kerfil son of R. Betzalel of Konigsberg". The second title page reads: "Igeret HaKodesh [The Holy Letter] - Part Two. From the holy words of the Rabbi... R. Shneur Zalman... Written in Kadino...".
The first part includes copies of letters by the fathers ofChassidism in Reisen (Belarus), who immigrated to Eretz Israel: R. Menachem Mendel of Vitebsk, R. Avraham HaCohen of Kalisk, R. Yisrael Politzker, and their great disciples: R. Aharon the Great of Tiberias, R. Moshe son of R. Menachem Mendel of Vitebsk, R. Shlomo Zalman Wilner, R. Zvi Hirsch Harker, and more. The final pages of this part contain several additional copyings (by another copyist - in a later period): a paragraph from Likutei Moharan, Torah 47, bearing the heading: "I heard this from the Rabbi" (p. 48b); the will of Rabbi Aharon the Great of Karlin, and part of the confession rite he composed for the eve of Yom Kippur (leaves 51-54).
The second part includes copies of letters by "HaAdmor HaZaken" R. Shneur Zalman of Liady (author of Tanya), from the beginning of his leadership. This part also contains: "Iggeret HaTeshuva" [by R. Shneur Zalman, Mahadura Kama version, with differences to the printed Mahadura Kama (Zhovkva, 1799)]; the letter of R. Aryeh Leib Haneles of Tiberias to his son (leaf 18); the "Tena'im" hymn for Shavuot by R. Yisrael Najara (using the date: Shavuot, 1787).
According to the researcher of Chassidism, R. Y. Mondshein (Cathedra, Nissan 1992, issue 63, p. 66), this manuscript is the earliest copying (known today) of the letters of the great Chassidic leaders who immigrated to Eretz Israel.
These letters have been printed in various books and anthologies. A number of them were first printed in "Igeret HaKodesh" (Mezhyriv, 1794) and in "Pri HaAretz" (Kopys, 1814). There are also many manuscript copyings of these letters extant. The various manuscripts and printed versions all differ from each other, both in which letters are included and in their wording. This manuscript too contains unique wording not appearing in any other source.
The following are some examples of the unique aspects of this manuscript:
· In the letter of R. Menachem Mendel from Vitebsk to the Baal HaTanya, dated Shevat 1786 [p. 30b], this manuscript contains the following addition: "My sons… and grandsons, and especially my little grandson Shmuel, send regards and request your blessing…". This sentence has been omitted from all other copyings and has not been printed.
· Leaf 39 contains a copy of the letter sent by Rabbi Aharon the Great of Tiberias, one of foremost disciples of R. Menachem Mendel of Vitebsk, to the Baal HaTanya, asking forgiveness for his impertinence to him. He recounts in the letter that since that episode, his teacher R. Menachem Mendel refuses to see him. Two other inaccurate copyings of this letter have survived and it has been printed according to one of them (Yagdil Torah, New York, Year 4, pp. 372-374), however in the present manuscript, the wording is clearer. Another letter concerning the same polemic, by R. Shneur Zalman of Liady, appears in the second part (leaf 4). This letter is found merely in one other copying and was only printed in the later editions of "Igrot Kodesh Admor HaZaken" (see Kehot edition, 2012, p. 39).
· This manuscript contains copies of the letters sent by the leaders in Tiberias to R. Shneur Zalman of Liady, appointing him as head of the Chassidic leadership in Reisen, as well as the will of R. Menachem Mendel of Vitebsk, in which he clarifies his motives for this appointment. This is the earliest extant copying of these historical documents.
Ownership inscriptions and various other inscriptions. Ownership inscription on the last page (25b): "Belongs to… R. Yisrael son of R. Yitzchak Isaac. Today, Thursday, 14th Elul 1821…".
Approx. [129] written pages. [1], 8, [4], 12-66 leaves; 1-15, 18-20, 22-23, 25 leaves. [Several numbered blank leaves were removed from the second part]. 20 cm. Thick, blueish paper. Good-fair condition. Detached leaves. Stains. Worming. Original binding; worn and damaged.
Provenance: Estate of the researcher Avraham Kahana
(1874-1946), who used this manuscript and published
letters from it in "Sefer HaChassidut" (Warsaw, 1922).
Catalogue
Auction 61 - Rare and Important Items
April 24, 2018
Opening: $4,000
Sold for: $20,000
Including buyer's premium
Large manuscript of Torah sermons, with Kabbalistic and homiletic content [Russia-Poland?], 1789.
Large-format manuscript, calligraphic Ashkenazic script.
Autographic writing of an unidentified author, with many additions and glosses added by the author himself at different times (up to 1806 and possibly even later). It is evident from the content of the manuscript that the author was a renowned orator who was well-versed in halachic and kabbalistic sources. The manuscript is comprised of public sermons delivered by the author. At the beginning of most sermons he writes that the content is abridged (usually a hint towards kabbalistic matters). The style of the content and the handwriting are characteristic of rabbinical and oratorical figures in Russia-Poland during this time period (which parallels the emergence of the earliest Chassidic masters and the spread of Kabbalistic study).
Most of the sermons contain the author's original Torah thoughts and interpretations of verses and sayings of the Talmudic masters (chazal). In a number of places he quotes (with acronyms) various other works, and elsewhere he quotes thoughts that he heard from other rabbis, evidently from contemporary early Chassidic masters. See, e.g., Parashat Chukat [page 61a], he quotes an interpretation from the Maggid of Mezrich: "I heard in the name of the renowned chassid R. Berish… this is the extent of what I heard". (This Torah thought is found in Sefer "Kedushat Levi", Parashat Yisro, regarding the verse: "in order to test you". Many of the other Torah thoughts that the author quotes as "I have heard" can be found in similar format in the works of contemporary early Chassidic masters (R. Yechiel Michel of Zolochiv, R. Levi Yitzchak of Berdichev, and R. Pinchas Halevi Horowitz, author of the "Hafla'ah").
The title on the first page states: "Open my eyes that I may see the wonders of Your Torah - this is my notebook, beginning with Parashat Vayigash, 1789". On the same page, the author mentions a previous notebook of his Torah thoughts: "I have already elaborated (on this subject) in my notebook that begins from Parashat Shmini, 1788, in the section of Parashat Vayishlach, 1789". Within this manuscript the author often references thoughts written "in this notebook" and in other "notebooks" from previous years (see page [34a] where the author references a previous notebook: "see my previous notebook, Parashat Beha'alotcha, 1783"). In several places he mentions thoughts written "In my papers", evidently unbound notes. At the end of the sermon for Parashat Emor, page [46b]), there is an addition dated "I said this on 13 Iyar, 1806. I did not elaborate… but said these words on that day."
[91] leaves + [5] detached leaves [evidently from a different manuscript from the same author]. Approx. 35.5 cm. Good-fair condition. Wear and minor damage to the margins. Stains. Acidic adhesive paper strips on the margins of the first pages. New elaborate vellum binding.
Large-format manuscript, calligraphic Ashkenazic script.
Autographic writing of an unidentified author, with many additions and glosses added by the author himself at different times (up to 1806 and possibly even later). It is evident from the content of the manuscript that the author was a renowned orator who was well-versed in halachic and kabbalistic sources. The manuscript is comprised of public sermons delivered by the author. At the beginning of most sermons he writes that the content is abridged (usually a hint towards kabbalistic matters). The style of the content and the handwriting are characteristic of rabbinical and oratorical figures in Russia-Poland during this time period (which parallels the emergence of the earliest Chassidic masters and the spread of Kabbalistic study).
Most of the sermons contain the author's original Torah thoughts and interpretations of verses and sayings of the Talmudic masters (chazal). In a number of places he quotes (with acronyms) various other works, and elsewhere he quotes thoughts that he heard from other rabbis, evidently from contemporary early Chassidic masters. See, e.g., Parashat Chukat [page 61a], he quotes an interpretation from the Maggid of Mezrich: "I heard in the name of the renowned chassid R. Berish… this is the extent of what I heard". (This Torah thought is found in Sefer "Kedushat Levi", Parashat Yisro, regarding the verse: "in order to test you". Many of the other Torah thoughts that the author quotes as "I have heard" can be found in similar format in the works of contemporary early Chassidic masters (R. Yechiel Michel of Zolochiv, R. Levi Yitzchak of Berdichev, and R. Pinchas Halevi Horowitz, author of the "Hafla'ah").
The title on the first page states: "Open my eyes that I may see the wonders of Your Torah - this is my notebook, beginning with Parashat Vayigash, 1789". On the same page, the author mentions a previous notebook of his Torah thoughts: "I have already elaborated (on this subject) in my notebook that begins from Parashat Shmini, 1788, in the section of Parashat Vayishlach, 1789". Within this manuscript the author often references thoughts written "in this notebook" and in other "notebooks" from previous years (see page [34a] where the author references a previous notebook: "see my previous notebook, Parashat Beha'alotcha, 1783"). In several places he mentions thoughts written "In my papers", evidently unbound notes. At the end of the sermon for Parashat Emor, page [46b]), there is an addition dated "I said this on 13 Iyar, 1806. I did not elaborate… but said these words on that day."
[91] leaves + [5] detached leaves [evidently from a different manuscript from the same author]. Approx. 35.5 cm. Good-fair condition. Wear and minor damage to the margins. Stains. Acidic adhesive paper strips on the margins of the first pages. New elaborate vellum binding.
Catalogue
Auction 61 - Rare and Important Items
April 24, 2018
Opening: $100,000
Sold for: $162,500
Including buyer's premium
Manuscript, Sefer HeChazon (HaChezyonot) by R. Chaim Vital, handwritten by R. Natan Sternhartz of Breslov (Moharnat), primary disciple of R. Nachman of Breslov, with his request to send a copying of the manuscript as a gift to "the great Rabbi of Apta", author of Ohev Yisrael. [Before 1825].
54 leaves, including 48 leaves in Ashkenazi script (Russia-Poland) which has been identified with certainty as the handwriting of R. Natan of Breslov; 6 leaves at the end from another copying, by a different writer. The manuscript contains Sefer HaChezyonot by R. Chaim Vital (compiled by his grandson R. Moshe Vital). The manuscript opens with the heading: "This is a book of the praises of the great Rabbi Chaim Vital, what arose in his days with the Arizal and others, named Sefer HeChazon as mentioned in other books".
The colophon of the copier, Rebbe Natan, appears on page 48b. The page is partially torn and some of the text is damaged, however, most has survived and this is what we read: "This book was brought from Jerusalem, and sixty 'lions' were paid to [allow] copying it, and I paid four 'lions' for this copying [so as?] to send to you, because I do not have anything to send you, as there only remains --- for three weeks in the month of Av, and in my opinion [they should take/copy?] this book, and send a gift to the great Rabbi of Apta.
[--------] Breslov".
The word "Breslov" appears at the bottom of the page, at the edge of the open tear. Presumably, the last line at the bottom of the page contained the full signature of R. Natan (as he was accustomed to signing: "Natan son of R. Naftali Hertz of Breslov"); however, only the place name remains: "Breslov".
The handwriting was identified as that of R. Natan by comparing it to his handwriting in manuscripts known to have been written by him. See enclosed expert's report.
We know that R. Natan of Breslov possessed a manuscript copy of Sefer HeChazon, from a letter he sent to his son (Alim L'Terufa, Jerusalem 2000, p. 412) in which he cites from it: "I have explicitly seen in the writings of R. Chaim Vital named Sefer HeChazon".
It is noteworthy, that no reference to Sefer HaChezyonot as "Sefer HeChazon" can be found in any other source. The aforementioned letter of R. Natan and the headings in this manuscript are the only sources [Sefer HaChezyonot was not known in Europe until its first printing in 1826 (a year after the death of the Ohev Yisrael of Apta) in Ostroh, titled Shivchei Rabbi Chaim Vital. Eventually, the book became known by the name Sefer HaChezyonot, following the words of the Chida in his Shem HaGedolim].
At the end of the colophon, R. Natan requests that they "send a gift to the great Rabbi of Apta". Seemingly, R. Natan requested that a copy of this manuscript be prepared and sent to R. Avraham Yehoshua Heshel of Apta, author of Ohev Yisrael, the eldest of the tzaddikim of the time. R. Natan and the Ohev Yisrael shared a close friendship, and R. Natan even visited his court in Medzhybizh several times (see Yemei Moharnat, Part 1, section 100, regarding his last visit to the Apta Rebbe in 1824).
The exact meaning of the colophon remains unknown because it is somewhat cutoff. Since the Ohev Yisrael of Apta died in 1825, R. Natan obviously copied the manuscript before that year. Several years previously, in 1822, R. Natan ascended to the Holy land and stayed there for a short while during Sivan and Tammuz. On his way, he passed through countries under the Ottoman Empire's regime: Turkey, Egypt and Lebanon, as he describes at length in his personal journal (Yemei Moharnat, Part 2). In this colophon, R. Natan mentions using a coinage called "lions", a common name for the Turkish Kuruş, the accepted coin in the Ottoman Empire at that time, lending to the assumption that this manuscript was written at the time he was in Eretz Israel or on his way there. If this is correct, the month of Av mentioned in the colophon is the time chosen by R. Natan to leave Eretz Israel and return to Europe, to enable him to arrive for Rosh Hashanah to the "kibbutz" which prayed at Uman.
The manuscript contains Sefer HaChezyonot - the personal journal of R. Chaim Vital, compiled by his grandson R. Moshe Vital, composed of two parts: The first begins with "what arose in his [R. Chaim Vital's] days with the Arizal and others" (p. 1a) and the second opens with "Now I will begin to write my dreams" (p. 20a). The compilation of R. Moshe Vital is different than the original version that exists in R. Chaim Vital's own handwriting (see: Y. Avivi, Kabbalat HaAri, vol. 2, section 93, p. 714).
Six additional leaves are bound at the end of the manuscript, after the colophon, containing another copying of part of the composition, from Part 2. Presumably, this was copied by a disciple of R. Natan and it was written for the Ohev Yisrael of Apta.
The researcher Avraham Kahana published selected sections from this manuscript in the book Sifrut HaHistoria HaYisraelit (Warsaw, 1923, Book 2, p. 237 and on), but he did not identify the writer, probably due to the damage to the colophon. The identification of the handwriting of this manuscript as belonging to R. Natan is a new discovery, revealed here for the first time.
R. Nathan Sternhartz of Nemyriv - the Moharnat of Breslov (1780-1844), primary disciple and disseminator of the teachings of Rebbe Nachman of Breslov, and his successor as leader of Breslov Chassidism. He was the epitome of a "disciple" during the life of R. Nachman, and similar to R. Chaim Vital who disseminated the teachings of the Ari, R. Natan spread the teachings of R. Nachman. He edited and printed his teacher's books (among them: Likutei Moharan, Sefer HaMidot, Sipurei Maasiot, etc.). Reputedly, R. Nachman stated that if not for R. Natan, not even one leaf of his books would have survived. R. Natan's own compositions expand and explain the teachings of R. Nachman. His primary work is Likutei Halachot, containing Chassidic teachings in the order of all parts of the Shulchan Aruch and following the path of his teacher R. Nachman. R. Natan was known from his youth as an outstanding Torah scholar who served G-d with great devotion, famed for his
fervent prayers and holiness. His biography was written at length in the book Chayei Moharnat and in the book Ba'Esh U'Vamayim - History of the Moharnat, Jerusalem, 1996.
48 leaves (96 pages) in the handwriting of R. Natan (approx. 22 lines per page) + 6 leaves by another writer. 18 cm. Fair condition. Stains and heavy wear, dampstains, fungus damages and worming. Open tear at the bottom of leaf 48 (containing the colophon) with lacking text. Coarsely stitched and unbound.
Provenance: Estate of the researcher Avraham Kahana (1874-1946).
Enclosed is an expert's report identifying the handwriting as that of R. Natan, with further details regarding the importance of the manuscript and about the figure of R. Chaim Vital in the eyes of R. Natan and in Breslov teachings.
54 leaves, including 48 leaves in Ashkenazi script (Russia-Poland) which has been identified with certainty as the handwriting of R. Natan of Breslov; 6 leaves at the end from another copying, by a different writer. The manuscript contains Sefer HaChezyonot by R. Chaim Vital (compiled by his grandson R. Moshe Vital). The manuscript opens with the heading: "This is a book of the praises of the great Rabbi Chaim Vital, what arose in his days with the Arizal and others, named Sefer HeChazon as mentioned in other books".
The colophon of the copier, Rebbe Natan, appears on page 48b. The page is partially torn and some of the text is damaged, however, most has survived and this is what we read: "This book was brought from Jerusalem, and sixty 'lions' were paid to [allow] copying it, and I paid four 'lions' for this copying [so as?] to send to you, because I do not have anything to send you, as there only remains --- for three weeks in the month of Av, and in my opinion [they should take/copy?] this book, and send a gift to the great Rabbi of Apta.
[--------] Breslov".
The word "Breslov" appears at the bottom of the page, at the edge of the open tear. Presumably, the last line at the bottom of the page contained the full signature of R. Natan (as he was accustomed to signing: "Natan son of R. Naftali Hertz of Breslov"); however, only the place name remains: "Breslov".
The handwriting was identified as that of R. Natan by comparing it to his handwriting in manuscripts known to have been written by him. See enclosed expert's report.
We know that R. Natan of Breslov possessed a manuscript copy of Sefer HeChazon, from a letter he sent to his son (Alim L'Terufa, Jerusalem 2000, p. 412) in which he cites from it: "I have explicitly seen in the writings of R. Chaim Vital named Sefer HeChazon".
It is noteworthy, that no reference to Sefer HaChezyonot as "Sefer HeChazon" can be found in any other source. The aforementioned letter of R. Natan and the headings in this manuscript are the only sources [Sefer HaChezyonot was not known in Europe until its first printing in 1826 (a year after the death of the Ohev Yisrael of Apta) in Ostroh, titled Shivchei Rabbi Chaim Vital. Eventually, the book became known by the name Sefer HaChezyonot, following the words of the Chida in his Shem HaGedolim].
At the end of the colophon, R. Natan requests that they "send a gift to the great Rabbi of Apta". Seemingly, R. Natan requested that a copy of this manuscript be prepared and sent to R. Avraham Yehoshua Heshel of Apta, author of Ohev Yisrael, the eldest of the tzaddikim of the time. R. Natan and the Ohev Yisrael shared a close friendship, and R. Natan even visited his court in Medzhybizh several times (see Yemei Moharnat, Part 1, section 100, regarding his last visit to the Apta Rebbe in 1824).
The exact meaning of the colophon remains unknown because it is somewhat cutoff. Since the Ohev Yisrael of Apta died in 1825, R. Natan obviously copied the manuscript before that year. Several years previously, in 1822, R. Natan ascended to the Holy land and stayed there for a short while during Sivan and Tammuz. On his way, he passed through countries under the Ottoman Empire's regime: Turkey, Egypt and Lebanon, as he describes at length in his personal journal (Yemei Moharnat, Part 2). In this colophon, R. Natan mentions using a coinage called "lions", a common name for the Turkish Kuruş, the accepted coin in the Ottoman Empire at that time, lending to the assumption that this manuscript was written at the time he was in Eretz Israel or on his way there. If this is correct, the month of Av mentioned in the colophon is the time chosen by R. Natan to leave Eretz Israel and return to Europe, to enable him to arrive for Rosh Hashanah to the "kibbutz" which prayed at Uman.
The manuscript contains Sefer HaChezyonot - the personal journal of R. Chaim Vital, compiled by his grandson R. Moshe Vital, composed of two parts: The first begins with "what arose in his [R. Chaim Vital's] days with the Arizal and others" (p. 1a) and the second opens with "Now I will begin to write my dreams" (p. 20a). The compilation of R. Moshe Vital is different than the original version that exists in R. Chaim Vital's own handwriting (see: Y. Avivi, Kabbalat HaAri, vol. 2, section 93, p. 714).
Six additional leaves are bound at the end of the manuscript, after the colophon, containing another copying of part of the composition, from Part 2. Presumably, this was copied by a disciple of R. Natan and it was written for the Ohev Yisrael of Apta.
The researcher Avraham Kahana published selected sections from this manuscript in the book Sifrut HaHistoria HaYisraelit (Warsaw, 1923, Book 2, p. 237 and on), but he did not identify the writer, probably due to the damage to the colophon. The identification of the handwriting of this manuscript as belonging to R. Natan is a new discovery, revealed here for the first time.
R. Nathan Sternhartz of Nemyriv - the Moharnat of Breslov (1780-1844), primary disciple and disseminator of the teachings of Rebbe Nachman of Breslov, and his successor as leader of Breslov Chassidism. He was the epitome of a "disciple" during the life of R. Nachman, and similar to R. Chaim Vital who disseminated the teachings of the Ari, R. Natan spread the teachings of R. Nachman. He edited and printed his teacher's books (among them: Likutei Moharan, Sefer HaMidot, Sipurei Maasiot, etc.). Reputedly, R. Nachman stated that if not for R. Natan, not even one leaf of his books would have survived. R. Natan's own compositions expand and explain the teachings of R. Nachman. His primary work is Likutei Halachot, containing Chassidic teachings in the order of all parts of the Shulchan Aruch and following the path of his teacher R. Nachman. R. Natan was known from his youth as an outstanding Torah scholar who served G-d with great devotion, famed for his
fervent prayers and holiness. His biography was written at length in the book Chayei Moharnat and in the book Ba'Esh U'Vamayim - History of the Moharnat, Jerusalem, 1996.
48 leaves (96 pages) in the handwriting of R. Natan (approx. 22 lines per page) + 6 leaves by another writer. 18 cm. Fair condition. Stains and heavy wear, dampstains, fungus damages and worming. Open tear at the bottom of leaf 48 (containing the colophon) with lacking text. Coarsely stitched and unbound.
Provenance: Estate of the researcher Avraham Kahana (1874-1946).
Enclosed is an expert's report identifying the handwriting as that of R. Natan, with further details regarding the importance of the manuscript and about the figure of R. Chaim Vital in the eyes of R. Natan and in Breslov teachings.
Catalogue
Auction 61 - Rare and Important Items
April 24, 2018
Opening: $2,000
Sold for: $5,000
Including buyer's premium
Letter handwritten and signed by R. "Nachman Halevi Chazan" of Tulczyn. [Tulczyn? or Uman?, undated].
The letter was sent to his friend R. Yechezkel Heschel of Zhashkiv (Zaschkow), Ukraine. As evident from the letter itself, it was sent together with other letters to the father-in-law of R. Yechezkel Heschel. R. Nachman writes that he intentionally did not seal the enclosed letters in order to review them himself for spiritual strengthening before they were dispatched: "…enclosed is a letter to your father-in-law, together with a letter from his relative R. Y. of Chyhyryn, and they have not been properly sealed in order that I may also continue to read and be inspired by its words…".
R. Nachman of Tulczyn (died 1884) was the successor of R. Nathan of Breslov (Bratslav) as de facto leader of Breslov Chassidim. He served as assistant to R. Nathan for many years, and was sent by R. Nathan on various important missions. At R. Nathan's behest, he travelled to arrange for the publishing of Sefer Likuteh Halachot. Before R. Nathan's passing in 1844, he appointed R. Nachamn as his successor. R. Nathan even entrusted R. Nachman with the "Megillat Starim" which he received from his teacher R. Nachman of Breslov.
R. Nachamn moved to Uman, where he oversaw all the activities of the Breslov synagogue and study hall. R. Nachman of Tulczyn and his compatriot R. Naftali of Uman were the foremost leaders of the Breslov movement to connect to "the true holy man" - Rebbe Nachman - rather than to other, living rebbes. R. Nachman adopted the surname Chazan, as he served as chazzan (cantor) for Mussaf on Rosh Hashanah at the gravesite of R. Nachman in Uman. His heartfelt prayers moved many of his listeners to great spiritual heights. It is told that even his opponents would come to hear his prayers, and were inspired to true repentance.
Several of his teaching and letters have been printed in the book "Alim LeTrufa" together with the letters of his teacher R. Nathan, but the majority of his teachings have been orally passed on by the leaders of Breslov Chassidut. He is quoted extensively by his son, the renowned R. Avraham Chazan, author of "Kochvei Ohr", and leader of Breslov Chassidut in Eretz Israel (see following item). His son-in-law was R. Moshe Yehoshua Bezhilianski, known as R. Alter Tepliker, one of the leaders of Breslov Chassidut and author of "Meshivat Nefesh" and "Hishtapchut Hanefesh".
[1] folded leaf. 17.5 cm. 21 handwritten lines. Fair condition. Stains and tears (repaired with paper). Folding marks. On the back of the letter is the address of the recipient: "To the philanthropist R. Heschel Hirschenau, Zhashkiv" "payment: 10 kopeks".
The letter was sent to his friend R. Yechezkel Heschel of Zhashkiv (Zaschkow), Ukraine. As evident from the letter itself, it was sent together with other letters to the father-in-law of R. Yechezkel Heschel. R. Nachman writes that he intentionally did not seal the enclosed letters in order to review them himself for spiritual strengthening before they were dispatched: "…enclosed is a letter to your father-in-law, together with a letter from his relative R. Y. of Chyhyryn, and they have not been properly sealed in order that I may also continue to read and be inspired by its words…".
R. Nachman of Tulczyn (died 1884) was the successor of R. Nathan of Breslov (Bratslav) as de facto leader of Breslov Chassidim. He served as assistant to R. Nathan for many years, and was sent by R. Nathan on various important missions. At R. Nathan's behest, he travelled to arrange for the publishing of Sefer Likuteh Halachot. Before R. Nathan's passing in 1844, he appointed R. Nachamn as his successor. R. Nathan even entrusted R. Nachman with the "Megillat Starim" which he received from his teacher R. Nachman of Breslov.
R. Nachamn moved to Uman, where he oversaw all the activities of the Breslov synagogue and study hall. R. Nachman of Tulczyn and his compatriot R. Naftali of Uman were the foremost leaders of the Breslov movement to connect to "the true holy man" - Rebbe Nachman - rather than to other, living rebbes. R. Nachman adopted the surname Chazan, as he served as chazzan (cantor) for Mussaf on Rosh Hashanah at the gravesite of R. Nachman in Uman. His heartfelt prayers moved many of his listeners to great spiritual heights. It is told that even his opponents would come to hear his prayers, and were inspired to true repentance.
Several of his teaching and letters have been printed in the book "Alim LeTrufa" together with the letters of his teacher R. Nathan, but the majority of his teachings have been orally passed on by the leaders of Breslov Chassidut. He is quoted extensively by his son, the renowned R. Avraham Chazan, author of "Kochvei Ohr", and leader of Breslov Chassidut in Eretz Israel (see following item). His son-in-law was R. Moshe Yehoshua Bezhilianski, known as R. Alter Tepliker, one of the leaders of Breslov Chassidut and author of "Meshivat Nefesh" and "Hishtapchut Hanefesh".
[1] folded leaf. 17.5 cm. 21 handwritten lines. Fair condition. Stains and tears (repaired with paper). Folding marks. On the back of the letter is the address of the recipient: "To the philanthropist R. Heschel Hirschenau, Zhashkiv" "payment: 10 kopeks".
Catalogue
Auction 61 - Rare and Important Items
April 24, 2018
Opening: $1,000
Sold for: $2,125
Including buyer's premium
Single page handwritten by R. Avraham Chazan, the son of R. Nachman of Tulczyn, who was among the foremost disciples of R. Nathan of Breslov (Bratslav).
The letter discusses the topic of disciplining children as elucidated by R. Nachman of Breslov. R. Avraham quotes a teaching from R. Nachman that he heard from his father, who heard it from R. Nathan in the name of R. Nachman, "I heard from my father, who heard from R. Nathan, that R. Nachman was extremely conscientious to avoid hitting children [as it could be dangerous], and once said incredulously to R. Nathan, 'Does one hit children?'". The letter continues by quoting a source for R. Nachman's stance from the Talmudic teaching that one should never hit a child with anything stronger than a shoelace, which cannot cause damage.
R. Avrham Halevi Chazan (1849-1917) was among the leaders of Breslov Chassidut in Jerusalem and the Diaspora, and wrote many works of Breslov Chassidic thought. He was the son of R. Nachman of Tulczyn, among the most prominent disciples of R. Nathan of Breslov. In 1894 he immigrated to Jerusalem, but returned occasionally to Uman, Ukraine. During WWI he travelled to Uman, where he died and is buried. His works include: "Kochvei Ohr" (Jerusalem, 1894), "Biur Halikutim" (Jerusalem, 1908), "Sipurim Nifla'im", "Yemei Hat'laot" and others. R. Avraham was among those whose words are considered axiomatic in Breslov Chassidic thought. His works are important sources of the oral tradition of Breslov teachings, and he often quotes his father's teachings. The renowned "Megillat Starim" of R. Nachman was passed down from R. Nachman of Tulczyn, through R. Avraham, to his disciple R. Isaac of Uman.
His disciples in Jerusalem published other works of his teachings. The most famous among them is "Avaneha Barzel", whose Hebrew title contains the acrostic of the name "Avraham ben Nachman Yisrael Halevi". He was known as a holy man, endowed with a G-dly spirit. In 1915 he correctly predicted that in the future the teachings of Breslov chassidut would inspire and arouse the greater Jewish population until the coming of the Messiah. See: Encyclopedia LeChassidut, I, pp. 23-24.
[1] leaf. 20.5 cm. Fair condition. Tears to the folding marks (repaired with paper).
The letter discusses the topic of disciplining children as elucidated by R. Nachman of Breslov. R. Avraham quotes a teaching from R. Nachman that he heard from his father, who heard it from R. Nathan in the name of R. Nachman, "I heard from my father, who heard from R. Nathan, that R. Nachman was extremely conscientious to avoid hitting children [as it could be dangerous], and once said incredulously to R. Nathan, 'Does one hit children?'". The letter continues by quoting a source for R. Nachman's stance from the Talmudic teaching that one should never hit a child with anything stronger than a shoelace, which cannot cause damage.
R. Avrham Halevi Chazan (1849-1917) was among the leaders of Breslov Chassidut in Jerusalem and the Diaspora, and wrote many works of Breslov Chassidic thought. He was the son of R. Nachman of Tulczyn, among the most prominent disciples of R. Nathan of Breslov. In 1894 he immigrated to Jerusalem, but returned occasionally to Uman, Ukraine. During WWI he travelled to Uman, where he died and is buried. His works include: "Kochvei Ohr" (Jerusalem, 1894), "Biur Halikutim" (Jerusalem, 1908), "Sipurim Nifla'im", "Yemei Hat'laot" and others. R. Avraham was among those whose words are considered axiomatic in Breslov Chassidic thought. His works are important sources of the oral tradition of Breslov teachings, and he often quotes his father's teachings. The renowned "Megillat Starim" of R. Nachman was passed down from R. Nachman of Tulczyn, through R. Avraham, to his disciple R. Isaac of Uman.
His disciples in Jerusalem published other works of his teachings. The most famous among them is "Avaneha Barzel", whose Hebrew title contains the acrostic of the name "Avraham ben Nachman Yisrael Halevi". He was known as a holy man, endowed with a G-dly spirit. In 1915 he correctly predicted that in the future the teachings of Breslov chassidut would inspire and arouse the greater Jewish population until the coming of the Messiah. See: Encyclopedia LeChassidut, I, pp. 23-24.
[1] leaf. 20.5 cm. Fair condition. Tears to the folding marks (repaired with paper).
Catalogue
Auction 61 - Rare and Important Items
April 24, 2018
Opening: $1,000
Sold for: $1,500
Including buyer's premium
Handwritten leaf, section of the story "Maaseh MeHaLechem" (The Tale of the Bread) by Rebbe Nachman of Breslov (Bratslav), in the handwriting of R. Yitzchak Isaac Goldstein.
Old copying (ca. late 19th century) of a story containing deep hints and secrets told by Rebbe Nachman to his disciples. This story was not printed in Sippurei Maasiot. According to legend, Rebbe Nachman warned his students strongly not to repeat the story, and swore them "to be accountable to each other that the story be kept secret". For many years, this story was one of the most closely guarded secrets of Breslov Chassidut. It remained unwritten, and was retold orally to only a small number of Breslov Chassidim. The motifs in the tale include "a young man" who sees a vision of his "grandfather" in a dream (possibly an allegorical reference to Rebbe Nachman himself and his grandfather, the Baal Shem Tov), bread that turns into letters, immersion in the Dinur River, and other mystical themes. The story deals with the acceptance of Torah and the holiness of the act of eating, and hints at mystical Kabbalistic themes. Until recently the story existed only in several manuscripts, with only fragments of it appearing in print. In recent years, however, the story has been printed in its entirety in several places (see: Tzvi Mark, 'Maaseh MeHaLechem': From the Breslov Censored Archives, Tarbitz, vol. 72, issue 3 - 2003, pp. 415-451; see also enclosed material).
The author, R. Yitzchak Isaac Goldstein of Bucharest, was a relatively unknown Breslov scholar. There is extant his composition regarding the life and works of Rebbe Nachman of Breslov, which was written in 1889 in reaction to articles written by maskilim in the "Asif" and "Ha'Ivri" periodicals regarding Rebbe Nachman and his disciples. This composition remained in manuscript form (Library of Congress, manuscript no. 83; copied in the handwriting of R. Sender Trovitz of Safed). The book Netiv Tzaddik by R. Nathan ben Yehuda (disciple of Rebbe Nachman) mentioned R. Yitzchak Isaac a number of times and contains copies of letters sent to him.
Handwritten leaf, written on both sides (the story is not complete). 16 cm. Fair condition. Tears to the margins, with damage to the text, professionally repaired.
Enclosed is an expert's report.
Old copying (ca. late 19th century) of a story containing deep hints and secrets told by Rebbe Nachman to his disciples. This story was not printed in Sippurei Maasiot. According to legend, Rebbe Nachman warned his students strongly not to repeat the story, and swore them "to be accountable to each other that the story be kept secret". For many years, this story was one of the most closely guarded secrets of Breslov Chassidut. It remained unwritten, and was retold orally to only a small number of Breslov Chassidim. The motifs in the tale include "a young man" who sees a vision of his "grandfather" in a dream (possibly an allegorical reference to Rebbe Nachman himself and his grandfather, the Baal Shem Tov), bread that turns into letters, immersion in the Dinur River, and other mystical themes. The story deals with the acceptance of Torah and the holiness of the act of eating, and hints at mystical Kabbalistic themes. Until recently the story existed only in several manuscripts, with only fragments of it appearing in print. In recent years, however, the story has been printed in its entirety in several places (see: Tzvi Mark, 'Maaseh MeHaLechem': From the Breslov Censored Archives, Tarbitz, vol. 72, issue 3 - 2003, pp. 415-451; see also enclosed material).
The author, R. Yitzchak Isaac Goldstein of Bucharest, was a relatively unknown Breslov scholar. There is extant his composition regarding the life and works of Rebbe Nachman of Breslov, which was written in 1889 in reaction to articles written by maskilim in the "Asif" and "Ha'Ivri" periodicals regarding Rebbe Nachman and his disciples. This composition remained in manuscript form (Library of Congress, manuscript no. 83; copied in the handwriting of R. Sender Trovitz of Safed). The book Netiv Tzaddik by R. Nathan ben Yehuda (disciple of Rebbe Nachman) mentioned R. Yitzchak Isaac a number of times and contains copies of letters sent to him.
Handwritten leaf, written on both sides (the story is not complete). 16 cm. Fair condition. Tears to the margins, with damage to the text, professionally repaired.
Enclosed is an expert's report.
Catalogue
Auction 61 - Rare and Important Items
April 24, 2018
Opening: $5,000
Unsold
Sipurei Maasiot, by R. Nachman of Breslov, "That which we have merited hearing from our Holy Rabbi, the Hidden Light, R. Nachman". [Lemberg, ca. 1850]. Yiddish. Early rare edition.
Bound with four books of homilies and ethics in Yiddish (see details below).
Sipurei Maasiot was first printed by R. Natan of Breslov in 1815 in Ostroh or Mogilev. The tales in this edition were printed in two languages: in the Holy Tongue (at the top of the page) and in Yiddish (at the bottom of the page), following the explicit directives of R. Nachman of Breslov as R. Natan writes in his introduction to the book: "Once, he imparted to me that he wants to publish a book of tales written at the top in the Holy Tongue and at the bottom in a foreign language" [R. Nachman originally told these tales in Yiddish and R. Natan translated them into Hebrew]. The second known edition was apparently prepared for print by R. Natan (who added to it a second introduction), however, it was only printed after his death (in 1845), titled "Sipam" (acronym of Sipurei Maasiot) by one of his disciples in Lemberg, circa 1850. It was also a bilingual edition.
The edition of the book offered here, printed in Yiddish, is the first monolingual edition of the book. Throughout the years, other monolingual editions were printed in Yiddish and in Hebrew.
This edition is not listed in the Bibliography of Hebrew Book, nor is it listed by Gershom Scholem in his bibliography of Breslov books titled Ele Shemot (Jerusalem 1928). The place and date of printing do not appear on the title page. In all likelihood, it was printed in Lemberg, however, the date of printing remains obscure. Friedberg (in Beit Eked Sefarim) surmises that it was printed around 1820, i.e. during the lifetime of the author and publisher R. Natan of Breslov (Moharnat; died in 1845), making it is the second edition of Sipurei Maasiot. However, it is more likely that this edition was printed ca. 1850. It was probably printed around the time that the second known edition ("Sipam", also dated ca. 1850) was printed. It is noteworthy that the title page frame and lettering are in the style of books printed in Lemberg during 1840-1850. In summary, this is the second or third edition of Sipurei Maasiot and the first monolingual (Yiddish) edition (see: M. Fikazh, "Chassidut Breslov: Chapters in the life of its founder…", Jerusalem 1996, pp. 185-186).
Rare copy. To the best of our knowledge, one copy is held in the NLI, which lacks two leaves (11-12), and another copy is held in the Schocken Institute Library. We do not know of any other copies.
This edition has several variations and omissions in comparison to the first edition. Among them: Maase BeVaal Tefillah is not printed in this edition, only part of Maase B'Ven Melech V'Shifcha is printed with a brief ending. The publisher added a note that at that place, R. Nachman wrote lengthy Kabbalistic thoughts, however, none of those who heard these teachings could understand their profound depth. Maase of Seven Butlers and the first part of Maase B'Ven Melech V'Shifcha, as well as the introduction on the title page were all printed with slight linguistic variations and omissions.
Another novelty of this edition are the titles (names of the stories) printed at the top of the pages. These titles do not appear in the first edition printed by R. Natan and were first printed in this edition and in the "Sipam" (Sipurei Maasiot) edition (in identical wording). The names of the stories in this edition differ from the names we know in later editions. For example: Maase M'Zvuv V'Akavish appears under the title Maase B'Melech SheKavash Kama Milchamot, Maase M'Chiger is titled Maase M'Chacham, etc.
Another interesting variation appears in the ending passage. In the first edition and in all following editions, at the end of the last story, is the following sentence: "…Who can fathom the tiniest perimeter one of thousands of thousands… of the wonderful awesome lofty allusions of this awesome story [of the seven butlers] which is abundant with deep secrets…". In this edition, the sentence was changed to plural: "…Awesome lofty secrets… of these awesome stories [i.e. all the stories contained in the book] which are full of deep secrets…".
R. Nachman himself is cited as describing the importance of printing these tales in Yiddish and that this is a segula for fertility: "His will was that these stories be printed in our spoken Yiddish language, and he said that it is easily possible that a barren woman will read a story and hence merit bearing children" (Chayei Moharan, 25).
R. Nachman described the lofty profundity and holiness of his stories: "Each thought of these stories has esoteric intent… and [the stories] are intensely amazing and awesome and have superlative hidden profundity. They are fitting to be told and explained publicly in synagogues" (cited from the introduction of R. Natan to Sipurei Maasiot). These stories are sacred to Breslov Chassidim and after the Shabbat morning prayers, sections are read in public. Throughout the generations, the stories have been explained in multiple ways with kabbalistic interpretations producing extensive literature by Breslov Chassidim about Sipurei Maasiot.
18, 21-22, 21-42, 45-48 leaves (complete copy, mispaginated). 24.5 cm. Wide margins. Fair-good condition. Stains and wear.
Bound with four Yiddish books:
· Nachlat Zvi, compilation of ethical sayings from the Zohar translated into Yiddish, according to the order of the weekly Torah portions, by R. Zvi Hirsch Chotesh of Krakow. Unidentified edition. 12, [130] leaves. Without title page.
· Kav HaYashar, kabbalistic ethics, by R. Zvi Hirsch Kaidanover, translated into Yiddish. Iaşi, 1858. 58, 60-79 leaves (lacking leaf 59).
· Kehal Chassidim, stories about tsaddikim, by R. Aharon Walden, translation into Yiddish. Unidentified edition. [3], 59 leaves. Lacking last leaf.
· Kol Yaakov, on the Five Megillot, by R. Yaakov Kranz - the Dubner Maggid, translated into Yiddish. Lemberg, 1873. [26] leaves. Lacking the last 16 leaves.
Five books bound together. Approx. 24 cm. Condition varies. Damaged binding.
Bound with four books of homilies and ethics in Yiddish (see details below).
Sipurei Maasiot was first printed by R. Natan of Breslov in 1815 in Ostroh or Mogilev. The tales in this edition were printed in two languages: in the Holy Tongue (at the top of the page) and in Yiddish (at the bottom of the page), following the explicit directives of R. Nachman of Breslov as R. Natan writes in his introduction to the book: "Once, he imparted to me that he wants to publish a book of tales written at the top in the Holy Tongue and at the bottom in a foreign language" [R. Nachman originally told these tales in Yiddish and R. Natan translated them into Hebrew]. The second known edition was apparently prepared for print by R. Natan (who added to it a second introduction), however, it was only printed after his death (in 1845), titled "Sipam" (acronym of Sipurei Maasiot) by one of his disciples in Lemberg, circa 1850. It was also a bilingual edition.
The edition of the book offered here, printed in Yiddish, is the first monolingual edition of the book. Throughout the years, other monolingual editions were printed in Yiddish and in Hebrew.
This edition is not listed in the Bibliography of Hebrew Book, nor is it listed by Gershom Scholem in his bibliography of Breslov books titled Ele Shemot (Jerusalem 1928). The place and date of printing do not appear on the title page. In all likelihood, it was printed in Lemberg, however, the date of printing remains obscure. Friedberg (in Beit Eked Sefarim) surmises that it was printed around 1820, i.e. during the lifetime of the author and publisher R. Natan of Breslov (Moharnat; died in 1845), making it is the second edition of Sipurei Maasiot. However, it is more likely that this edition was printed ca. 1850. It was probably printed around the time that the second known edition ("Sipam", also dated ca. 1850) was printed. It is noteworthy that the title page frame and lettering are in the style of books printed in Lemberg during 1840-1850. In summary, this is the second or third edition of Sipurei Maasiot and the first monolingual (Yiddish) edition (see: M. Fikazh, "Chassidut Breslov: Chapters in the life of its founder…", Jerusalem 1996, pp. 185-186).
Rare copy. To the best of our knowledge, one copy is held in the NLI, which lacks two leaves (11-12), and another copy is held in the Schocken Institute Library. We do not know of any other copies.
This edition has several variations and omissions in comparison to the first edition. Among them: Maase BeVaal Tefillah is not printed in this edition, only part of Maase B'Ven Melech V'Shifcha is printed with a brief ending. The publisher added a note that at that place, R. Nachman wrote lengthy Kabbalistic thoughts, however, none of those who heard these teachings could understand their profound depth. Maase of Seven Butlers and the first part of Maase B'Ven Melech V'Shifcha, as well as the introduction on the title page were all printed with slight linguistic variations and omissions.
Another novelty of this edition are the titles (names of the stories) printed at the top of the pages. These titles do not appear in the first edition printed by R. Natan and were first printed in this edition and in the "Sipam" (Sipurei Maasiot) edition (in identical wording). The names of the stories in this edition differ from the names we know in later editions. For example: Maase M'Zvuv V'Akavish appears under the title Maase B'Melech SheKavash Kama Milchamot, Maase M'Chiger is titled Maase M'Chacham, etc.
Another interesting variation appears in the ending passage. In the first edition and in all following editions, at the end of the last story, is the following sentence: "…Who can fathom the tiniest perimeter one of thousands of thousands… of the wonderful awesome lofty allusions of this awesome story [of the seven butlers] which is abundant with deep secrets…". In this edition, the sentence was changed to plural: "…Awesome lofty secrets… of these awesome stories [i.e. all the stories contained in the book] which are full of deep secrets…".
R. Nachman himself is cited as describing the importance of printing these tales in Yiddish and that this is a segula for fertility: "His will was that these stories be printed in our spoken Yiddish language, and he said that it is easily possible that a barren woman will read a story and hence merit bearing children" (Chayei Moharan, 25).
R. Nachman described the lofty profundity and holiness of his stories: "Each thought of these stories has esoteric intent… and [the stories] are intensely amazing and awesome and have superlative hidden profundity. They are fitting to be told and explained publicly in synagogues" (cited from the introduction of R. Natan to Sipurei Maasiot). These stories are sacred to Breslov Chassidim and after the Shabbat morning prayers, sections are read in public. Throughout the generations, the stories have been explained in multiple ways with kabbalistic interpretations producing extensive literature by Breslov Chassidim about Sipurei Maasiot.
18, 21-22, 21-42, 45-48 leaves (complete copy, mispaginated). 24.5 cm. Wide margins. Fair-good condition. Stains and wear.
Bound with four Yiddish books:
· Nachlat Zvi, compilation of ethical sayings from the Zohar translated into Yiddish, according to the order of the weekly Torah portions, by R. Zvi Hirsch Chotesh of Krakow. Unidentified edition. 12, [130] leaves. Without title page.
· Kav HaYashar, kabbalistic ethics, by R. Zvi Hirsch Kaidanover, translated into Yiddish. Iaşi, 1858. 58, 60-79 leaves (lacking leaf 59).
· Kehal Chassidim, stories about tsaddikim, by R. Aharon Walden, translation into Yiddish. Unidentified edition. [3], 59 leaves. Lacking last leaf.
· Kol Yaakov, on the Five Megillot, by R. Yaakov Kranz - the Dubner Maggid, translated into Yiddish. Lemberg, 1873. [26] leaves. Lacking the last 16 leaves.
Five books bound together. Approx. 24 cm. Condition varies. Damaged binding.
Catalogue
Auction 61 - Rare and Important Items
April 24, 2018
Opening: $2,500
Sold for: $3,250
Including buyer's premium
Sefer Ohev Yisrael, Chassidic homilies on the Torah, by Rebbe Avraham Yehoshua Heshel of Apta (Opatow). Zhitomir: R. Chananya Lipa and R. Yehoshua Heshel Shapira, 1863. First edition.
This copy contains a half-title page in addition to the standard title page. This additional title page is not found in most copies and is not recorded in the Bibliography of the Hebrew Book.
[4], 3-117 leaves. Including half-title page which is bound after the standard title page. 26 cm. Overall good condition. High-quality paper. Wide margins. Stains. Repaired tears to the margins of the title page and the leaf of approbations, without textual damage. Worming and repaired tears to the final two pages. It seems that several leaves have been replaced with leaves from a different copy. The margins of several leaves have been extended with paper in order to match the rest of the leaves. New elaborate leather binding.
Stefansky Chassidut, no. 19.
This copy contains a half-title page in addition to the standard title page. This additional title page is not found in most copies and is not recorded in the Bibliography of the Hebrew Book.
[4], 3-117 leaves. Including half-title page which is bound after the standard title page. 26 cm. Overall good condition. High-quality paper. Wide margins. Stains. Repaired tears to the margins of the title page and the leaf of approbations, without textual damage. Worming and repaired tears to the final two pages. It seems that several leaves have been replaced with leaves from a different copy. The margins of several leaves have been extended with paper in order to match the rest of the leaves. New elaborate leather binding.
Stefansky Chassidut, no. 19.
Catalogue
Auction 61 - Rare and Important Items
April 24, 2018
Opening: $3,000
Sold for: $4,000
Including buyer's premium
Likutei Amarim - Tanya, with Igeret HaKodesh, by R. Shneur Zalman of Lyady. Shklow: [R. Azriel Zelig ben Yaakov, after 1814].
Fine copy with wide margins and original leather binding.
On the front and back flyleaves are signatures and stamps of R. Dov Ber Shapira of Roman, from the Chabad Kollel in Jerusalem, who served R. Shneur Zalman of Lublin, author of Torat Chessed. Additional inscriptions and signatures by his family members: "Belongs to R. Zvi Hirsch son of R. Yehuda…", "Gift to his son Yisrael son of R. Zvi Hirsch Shapira of Roman", "Avraham son of R. Yehuda…". Inscriptions of accounting from 1824 and Arabic inscriptions.
[2], 90, [2] leaves. (The last leaves are marked: 86, 79). 20 cm. Wide margins. Some greenish leaves. Good condition. Stains. Several leaves have tears to margins, not affecting text. Original leather binding, damaged in several places.
In 1815, the printing press of R. Mordechai son of R. Shmuel Horowitz in Shklow closed down and was replaced with the press of R. Azriel Zelig son of Yaakov who purchased the printing blocks from the former printer. R. Azriel Zelig operated his printing press from 1815-1824 and this edition was printed during those years. The text of the title page of this edition was fully copied from the 1814 Shklow edition, including the year. The entire edition was printed leaf for leaf and line for line according to the 1814 edition, with the exception of Igeret HaKodesh whose layout is different. See: Yaari, HaDefus HaIvri B'Shklow, Kiryat Sefer, 22, 1945-1946, p. 53; Mondstein, Sefer HaTanya, Bibliography, pp. 63, 9.
Fine copy with wide margins and original leather binding.
On the front and back flyleaves are signatures and stamps of R. Dov Ber Shapira of Roman, from the Chabad Kollel in Jerusalem, who served R. Shneur Zalman of Lublin, author of Torat Chessed. Additional inscriptions and signatures by his family members: "Belongs to R. Zvi Hirsch son of R. Yehuda…", "Gift to his son Yisrael son of R. Zvi Hirsch Shapira of Roman", "Avraham son of R. Yehuda…". Inscriptions of accounting from 1824 and Arabic inscriptions.
[2], 90, [2] leaves. (The last leaves are marked: 86, 79). 20 cm. Wide margins. Some greenish leaves. Good condition. Stains. Several leaves have tears to margins, not affecting text. Original leather binding, damaged in several places.
In 1815, the printing press of R. Mordechai son of R. Shmuel Horowitz in Shklow closed down and was replaced with the press of R. Azriel Zelig son of Yaakov who purchased the printing blocks from the former printer. R. Azriel Zelig operated his printing press from 1815-1824 and this edition was printed during those years. The text of the title page of this edition was fully copied from the 1814 Shklow edition, including the year. The entire edition was printed leaf for leaf and line for line according to the 1814 edition, with the exception of Igeret HaKodesh whose layout is different. See: Yaari, HaDefus HaIvri B'Shklow, Kiryat Sefer, 22, 1945-1946, p. 53; Mondstein, Sefer HaTanya, Bibliography, pp. 63, 9.
Catalogue
Auction 61 - Rare and Important Items
April 24, 2018
Opening: $2,000
Sold for: $3,500
Including buyer's premium
Bat Ayin, by Rebbe Avraham Dov of Ovruch. Jerusalem: R. Yisrael Bak, [1847]. First edition.
This book is a basic text of Chassidic thought and has in it the holiness of Eretz Israel. It was written by the disciples of the author, but it was carefully edited by Rebbe Avraham Dov after Rebbe Mordechai of Chernobyl instructed him to print it. The first edition of the book was printed specifically in Eretz Israel and not in the Diaspora, according to the instructions of Rebbe Yisrael of Ruzhyn, as written in the publisher's preface. The Zhitomir edition (1869) contains several additional lines in the author's introduction, where he writes that the holiness of Eretz Israel is included in his book: "I called this book Bat Ayin, since that title has the same numerical value as my name… and because I have included the holiness of the Holy Land in my writings, and the land is referred to as being under the constant scrutiny of G-d's watchful eyes" (ayin in Hebrew).
Rebbe Aharon of Chernobyl writes in his approbation to the 1869 edition: "I hereby… bless… anyone who buys this book at full price, with success in all their dealings".
The author, Rebbe Avraham Dov of Ovruch (1765-1841), was a renowned chassid and disciple of R. Nachum of Chernobyl and his son R. Mordechai as well as of R. Zusha of Hannopil and R. Levi Yitzchak of Berdychiv. He served as rabbi of Ovruch for 40 years, and was known as "the holy rabbi of Ovruch". In 1833 he immigrated to Eretz Israel, and established his Beit Midrash in Safed, where he became the leader of the Chassidic communities. Miraculous stories are told of his deliverance from the tragic earthquake in 1837, which took place during the late afternoon Mincha prayers in the synagogues. The Rebbe warned his Chassidim not to leave the synagogue, and he himself lay on the floor of the Beit Midrash while the surrounding congregation held on to his belt. The entire building collapsed with the exception of the narrow area in which the Rebbe and his followers lay [some time later, the Rebbe related that he recognized that the earthquake was not a natural event since the stones were cast to the sides and did not fall directly to the ground in spite of their weight. He understood that great power had been granted to the Satan, and he therefore lay submissively on the ground in fulfillment of the verse "Wait a moment until the fury passes"]. After the earthquake, he restored the Safed community and did not allow his Chassidim to abandon the holy city. He died of a plague in Safed in 1841 which ceased after his passing. Many miraculous stories are told of his lofty holiness and the wonders he performed for the Jewish people.
[2], 125, [1] leaves. 20.5 cm. Fair condition. Stains. The book has undergone professional restoration (the extensive tears and worming to the title page and other pages are repaired). Damage to the text in several places. Elaborate new leather binding.
A short time after the printing of the first edition in Jerusalem, a second edition was printed in Zhitomir, 1850. The Zhitomir printers were evidently unaware of the earlier Jerusalem printing, and the Zhitomir edition was based on a varying manuscript, leading to several differences between the two works [see N. Ben-Menachem, Kiryat Sefer, XXXVII, 1962, pp. 401-402; B'Shaarei Sefer, Jerusalem, 1967, pp. 49-53].
S. HaLevi, no. 38; Stefansky Chassidut, no. 103.
This book is a basic text of Chassidic thought and has in it the holiness of Eretz Israel. It was written by the disciples of the author, but it was carefully edited by Rebbe Avraham Dov after Rebbe Mordechai of Chernobyl instructed him to print it. The first edition of the book was printed specifically in Eretz Israel and not in the Diaspora, according to the instructions of Rebbe Yisrael of Ruzhyn, as written in the publisher's preface. The Zhitomir edition (1869) contains several additional lines in the author's introduction, where he writes that the holiness of Eretz Israel is included in his book: "I called this book Bat Ayin, since that title has the same numerical value as my name… and because I have included the holiness of the Holy Land in my writings, and the land is referred to as being under the constant scrutiny of G-d's watchful eyes" (ayin in Hebrew).
Rebbe Aharon of Chernobyl writes in his approbation to the 1869 edition: "I hereby… bless… anyone who buys this book at full price, with success in all their dealings".
The author, Rebbe Avraham Dov of Ovruch (1765-1841), was a renowned chassid and disciple of R. Nachum of Chernobyl and his son R. Mordechai as well as of R. Zusha of Hannopil and R. Levi Yitzchak of Berdychiv. He served as rabbi of Ovruch for 40 years, and was known as "the holy rabbi of Ovruch". In 1833 he immigrated to Eretz Israel, and established his Beit Midrash in Safed, where he became the leader of the Chassidic communities. Miraculous stories are told of his deliverance from the tragic earthquake in 1837, which took place during the late afternoon Mincha prayers in the synagogues. The Rebbe warned his Chassidim not to leave the synagogue, and he himself lay on the floor of the Beit Midrash while the surrounding congregation held on to his belt. The entire building collapsed with the exception of the narrow area in which the Rebbe and his followers lay [some time later, the Rebbe related that he recognized that the earthquake was not a natural event since the stones were cast to the sides and did not fall directly to the ground in spite of their weight. He understood that great power had been granted to the Satan, and he therefore lay submissively on the ground in fulfillment of the verse "Wait a moment until the fury passes"]. After the earthquake, he restored the Safed community and did not allow his Chassidim to abandon the holy city. He died of a plague in Safed in 1841 which ceased after his passing. Many miraculous stories are told of his lofty holiness and the wonders he performed for the Jewish people.
[2], 125, [1] leaves. 20.5 cm. Fair condition. Stains. The book has undergone professional restoration (the extensive tears and worming to the title page and other pages are repaired). Damage to the text in several places. Elaborate new leather binding.
A short time after the printing of the first edition in Jerusalem, a second edition was printed in Zhitomir, 1850. The Zhitomir printers were evidently unaware of the earlier Jerusalem printing, and the Zhitomir edition was based on a varying manuscript, leading to several differences between the two works [see N. Ben-Menachem, Kiryat Sefer, XXXVII, 1962, pp. 401-402; B'Shaarei Sefer, Jerusalem, 1967, pp. 49-53].
S. HaLevi, no. 38; Stefansky Chassidut, no. 103.
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