Auction 69 - Part I -Rare and Important Items
Square (scribal) script and semi-cursive Ashkenazic script (similar to Tzene-Rene typeface). Stylized bird, animal and foliate designs at the beginning of each section.
Scribe's colophon at the foot of p. [9]: "Written by the scribe Yosef son of R. Hillel Shm[uel?], sofer in Eiwanowitz". An early owner's signature inscribed at the foot of p. [4]: "Yehuda Leib son of R. Yitzchak Eizek".
The manuscript comprises prayers recited on Shabbat, following the Torah reading in the synagogue, before the Musaf prayers. The manuscript begins (pp. [1-2]) with two prayers – Yekum Purkan and the Mi Sheberach blessing for the community recited thereafter, followed by the Rosh Chodesh blessing (concise version, without the Yehi Ratzon which became accepted in later times).
A Mi Sheberach prayer (an unknown text) for those who undertake to fast on Monday and Thursday is featured on p. [3], with a special prayer for the "Exalted Emperor of Rome (Caralis)…" (presumably referring to Charles VI, emperor of the Holy Roman Empire, d. 1740).
On pp. [4-6]: order of changing the name for a sick person (Metzalin Anachnu and Yehi Ratzon following the name change), Mi Sheberach for a sick person ("…He who healed Miriam the prophetess from her leprosy, and sweetened the bitter waters through Moshe, and healed the waters of Yericho through Elisha, and healed Chizkiyahu king of Yehuda from his illness, and Binyamin HaTzaddik from his illness…" – a similar text is found in Pinkas Worms, quoted by Frumkin in Seder Rav Amram Gaon, Jerusalem 1912. See enclosed material); blessing for a mother who gave birth (unknown text, similar style to the one cited by Frumkin, ibid).
On p. [7]: Prayer "by R. Leib of Prague for Mondays and Thursdays" – prayer against informers: "May it be Your will… to uproot and eradicate… the informers who cause harm to the Jewish people through their tongues, and who destroy the status of the communities, and oppress their Jewish brethren…". (This prayer is mentioned in the Moravia book of regulations, where it is attributed to the Maharal of Prague. It was preserved, with some textual variation, in the synagogue registry of the Krezmir community. The Eisenstadt community would reputedly recite it, but there it was attributed to R. Meir Eisenstadt, author of Panim Me'irot. See enclosed material).
On p. [8]: Prayers for Mondays and Thursdays, and the Achenu Kol Beit Yisrael prayer. P. [9]: Av HaRachamim prayer for those who perished in sanctification of G-d's name. Addition on the final page [10]: Text of Eruv Tavshilin, presumably from a different writer (with a decorated initial word).
5 parchment leaves (10 written pages). 27 cm. Good-fair condition. Stains and wear, several tears. New binding.
A letter from Prof. Gershom Scholem (in English) is enclosed, regarding the prayer against informers found in this manuscript.
Amulet containing the verses of Birkat Kohanim (the Priestly Blessing) "May G-d bless you and protect you…", and a 22-letter Holy Name, derived from the verses of Birkat Kohanim. Neat square script on paper. [Italy, ca. 18th/19th century].
The practice of using the verses of Birkat Kohanim as an amulet is already mentioned in various midrashim, which state that at the time of the giving of the Torah and the building of the Mishkan, G-d wrote the verses of Birkat Kohanim and gave them to the Jewish people as an amulet (Midrash Rabba Parashat Nasso, chapter 12; Pesikta Rabbati chapter 10; Midrash Aggadah Nasso chapter 7: When the Torah was first given to the Jews, it was given publicly, and the evil eye governed it, causing the Tablets to be broken – "When He wished to rest His presence amongst them, what did He do? He first wrote the Birkat Kohanim as an amulet, so that the evil eye shall have no power over it"). In books of segulot, the verses of Birkat Kohanim are included in the texts of various amulets. Toldot HaAdam (Zhovkva, 1720, p. 21b, section 115), attributed to R. Yoel Baal Shem, quotes the text of a protective amulet for a mother and her newborn, which includes the verses of Birkat Kohanim with other verses and Holy Names.
Slip of paper. 7X9 cm. Fair-good condition. Many stains and wear. Several tears and holes to corners.
---------------------------------------------------------------------------------------------------------
The Power of the Birkat Kohanim Amulet Written by Rabbi Kalfon HaKohen of Djerba
R. Kalfon Moshe HaKohen Rabbi of Djerba (Tunisia) once wrote the verses of Birkat Kohanim on a plain piece of paper, and gave it to his granddaughter as an amulet for an easy birth. The residents of Djerba regarded it as a proven amulet, and would use it as a segulah for easy birth and recovery, as quoted below:
"His granddaughter, who experienced difficult births and repeated miscarriages, begged him to write an amulet for her, and after repeated entreaties, he conceded and wrote for her an amulet with plain ink, on plain paper, and it was very beneficial for her, as well as for other women. When the amulet was opened, it was found to contain only the three verses of Birkat Kohanim… No Holy Names, no illustrations, and no Hashbaot" (Or Torah, Tevet 1997, p. 256).
"The granddaughter of the rabbi endured tremendous difficulty while giving birth… she also miscarried several times… in her anguish, she turned to her illustrious grandfather, related her difficulties to him, and begged him to write for her an amulet which would put an end to all her troubles… after she approached him repeatedly and cried to him… his mercy was aroused… he took a plain piece of paper and a pen, dipped it in the inkwell, and wrote out for her the Birkat Kohanim… without Holy Names, illustrations nor Hashbaot… and behold, from the time the granddaughter carried the amulet on herself, she stopped miscarrying and gave birth easily. The news of this wonderful amulet spread quickly throughout Djerba, and soon, any women experiencing difficulty giving birth, began carrying the amulet on herself, and 'before she had travailed, she had already given birth', and it was a miracle. Not only for births did the amulet bring salvation, but also for healing various illnesses, until it earned the reputation of a 'verified amulet'. This amulet was passed on for years from one sick person to the next, and due to its great demand, it was given to each person for the limited period of one week only…" (Peninei HaParasha, VIII, 2007, issue 398).
Exceptionally long parchment scroll, with very detailed illustrations and diagrams of the Sefirot, Partzufim and Hishtalshelut HaOlamot, based on Kabbalah. The scroll begins with the heading "This is the Holy Tree of the Infinite Light, blessed be He and blessed be His Name".
This Ilan is actually a composition in its own right, presenting the Hishtalshelut HaOlamot in a very detailed manner in diagram form, with explications following various opinions, and more.
Such Ilanot Sefirot customarily served as amulets for safeguarding, blessing and protection.
The scroll is read lengthwise. The bottom part of it is missing.
Length of scroll: approx. 2.3 meters. Width: 8 cm. Good-fair condition. Stains and damage. Torn and lacking at end. Enclosed is an additional piece of parchment (15 cm long) from lower in the scroll, which does not complete it entirely. The scroll is placed in a silver case, without a lid.
Large ketubah. The text is surrounded by an elaborate design, with rich foliate and rocaille motifs, in red, green and gilt. The outer frame contains the traditional blessings and verses: "With a good luck and favorable fortune… May G-d make the woman who is entering your home like Rachel and like Leah… May G-d bless you and protect you…".
The text of the ketubah is written in square Stam script. At the foot of the ketubah, the tena'im were added in Italian cursive script. The ketubah is signed by the witnesses: "Daniel son of Moshe Consolo (Nahamu), witness" (R. Daniel Nahamu, an Ancona Torah scholar, grandfather of R. Daniel Tirani author of Ikrei HaDat, who was named after him); "Matzliach son of Moshe Kohen, witness".
Maximum height: 71 cm. Maximum width: 51 cm. Fair condition. Stains, creases and fold lines. Large marginal tears, affecting border and decorations.
Reciting the verses of VeYiten Lecha HaElokim and other verses on Motzaei Shabbat as a segulah for livelihood and blessing is an early custom prevalent throughout the Jewish world. Early references to this custom are found in the books of Rishonim, such as Rashi's siddur and Machzor Vitri, the Zohar and more. The Tur explains this custom (section 295): " So that their endeavors should be blessed". This reason is also quoted in the Zohar and books of Rishonim, who write that reciting these blessings at the beginning of the week draws down blessing and success for the new week. Some people recite Veyiten Lecha in public in the synagogue, while others recite it at home after Havdala. Pri Etz Chaim records that the Arizal would recite these verses "in his home, to bring down the beginning of the weekdays with mercy and blessing". The Shelah in his Shaar HaShamayim siddur describes at length the holiness of this custom, and the secrets which lie in the verses of the blessings, writing that "this custom contains a foundation of Torah secrets… and who can grasp the allusions... nevertheless I will reveal a drop of the ocean…".
Various books name the recital of VeYiten Lecha on Motzaei Shabbat as a segulah for livelihood. Several prominent Chassidic leaders (R. Yisrael of Ruzhin, R. Menachem Mendel of Rimanov, the Divrei Chaim of Sanz and R. Yechezkel of Shinova) are known to have declared that they cannot fathom how a Jew can bring down an abundance of livelihood for the week without reciting VeYiten Lecha on Motzaei Shabbat. The VaYechi Yosef, rebbe of Pupa once told one of his disciples, that reciting YeYiten Lecha with joy is a segulah for livelihood (Hemenuta DiShlomo, Jerusalem 2016, p. 275). Some leading rebbes (R. Menachem Mendel of Rimanov, rebbes of Chabad and others) were particular to recite VeYiten Lecha together with another person, so that each can be blessed by the other's blessing.
(Sources: R. Elchanan Halpern, Imrei Chen, I, Jerusalem 2013, p. 95; R. Eliyahu Yochanan Gur Aryeh, Chikrei Minhagim, I, Kfar Chabad 1999, pp. 132-134; R. Yosef Wichlder, HaMevaser Torani, Parashat Toldot 2015, p. 19; Moshe Chalamish, Hanhagot Kabbaliot BeShabbat, Jerusalem 2006, pp. 474-476).
[8] leaves (13 written pages; the other pages contain various inscriptions and simple sketches of human figures). 26.5 cm. Thick, high-quality paper. Fair condition. Stains and mold stains. Marginal worming. Original cardboard binding, damaged and worn.
Beautiful manuscript, with an illustrated title page and eight illustrations within the text.
Square, vocalized Ashkenazic script. Instructions in non-vocalized semi-cursive (Rashi) script.
The text of the title page is set within an architectural border comprising a paved platform with two wreathed columns supporting a vaulted dome, topped by a crown.
The title page indicates the name of the person for whom the manuscript was penned, the year of writing, the name of the scribe and illustrator, and his location: " Keter Kehuna – Belongs to the esteemed… HeChaver R. Leib Harsh, son of HeChaver R. Yissachar HaKohen. Completed on Thursday, 11th Shevat 1833, by Tzvi Hirsch Chazan of Pápa".
The manuscript comprises various blessings and selected prayers for the following occasions: Eruv Tavshilin, removing the Torah scroll from the ark on Rosh Hashana, Yom Kippur and the Three Festivals, Birkat Kohanim, Tashlich, "A beautiful prayer to be recited at
the sukkah ("May it be Your will… to allow Your Divine night before entering the sukkah", Pidyon HaBen and Birkat HaLevana.
Every page is delineated with a square border. Some texts are accompanied by fine, painted illustrations, as follows:
Leaf [2a]: A basket with flowers. A woman points to the basket as a man holding a book recites the appropriate blessing.
Leaf [2b]: Two angels hover on either side of the words "Hashem, Hashem" (initial words of the thirteen attributes of mercy).
Leaf [4b]: A Levi washes the hands of a Kohen in preparation for Birkat Kohanim.
Leaf [5b]: A spray of flowers tied with a bowed ribbon.
Leaf [6a]: A pair of lions, a wreath in their mouths.
Leaf [6b]: Two men seated at a table for a business meeting (presumably symbolizing prosperity, as this illustration accompanies the prayer "In the book of life, blessing, peace and abundant livelihood…").
Leaf [7b]: Two men with prayerbooks standing on the grassy banks on either side of a river, reciting Tashlich.
Leaf [8a]: A pair of birds perched on branches flank the initial word "Yehi" of the prayer recited before entering Presence to reside amongst us, and spread over us the canopy of Your peace…").
The woman and men depicted in the illustrations are in contemporary European dress.
The manuscript was presumably named Keter Kehuna, since it was written for a Kohen, and it includes the orders of Birkat Kohanim (the priestly blessing) and Pidyon HaBen (redemption of the male first born), which are pertinent for kohanim. It appears that the common denominator between all the texts in this manuscript is that they are recited at times when it is more convenient to hold a small book or manuscript, such as during Tashlich (prayer recited on Rosh Hashana by a body of water), Birkat HaLevana (blessing of the new moon), and others. Likewise, the manuscript includes the prayers of "Avinu Malkeinu… Zechor Rachamecha" and "BeSefer Chaim… HaYom TeAmetzenu", which are recited during the High Holidays while the kohanim are still standing on the dais, to spare the kohen the need of bringing his personal machzor with him to the dais.
Familial birth records on one of the empty parchment leaves at the end of the manuscript, mentioning the years 1853 and 1854.
Inscription on the back endpaper (in cursive Ashkenazic script) of the owner for whom this manuscript was penned: " R. Leib Harsh Kahn – 1847".
[11] leaves. Several blank parchment leaves at beginning and end of manuscript. 15.5 cm. Good condition. Stains. Traces of past dampness, with slight damage to ink in several places. Top of title page cropped, affecting points of crown illustration. Original leather binding, with gilt tooled decorations, repaired. Placed in new, elegant case, with gilt decorations (slightly damaged).
Provenance: Sotheby's, New York, 30th November 2005.
All three parts of the siddur with R. Yaakov Emden's commentaries, based on revealed parts of the Torah and on Kabbalah – following the teachings of the Arizal. The third part includes laws and customs encompassing the human life cycle, from birth until death, methods of education, laws of kashrut and more. The first edition of this siddur is renowned for its great precision. R. Yaakov Emden expended great effort in establishing the exact text of the siddur, in the vocalization and accuracy of the words. This siddur was reprinted in many editions and was named by later printers "the Beit Yaakov siddur". In the siddur's later editions (Lviv and Warsaw), modifications and errors affected the text of the prayers, and all that remains of R. Yaakov Emden's corrections and precisions are his comments, integrated in his commentary printed in the margins. R. Yaakov Emden's siddur became widely accepted in the Chassidic world, and its second edition was printed in Korets in 1818, at the initiative and with the approbation of great Chassidic leaders: the rabbi of Apta and R. Mordechai of Chernobyl. The latter describes in his approbation the rarity of the first edition - the teachings of the Yaavetz are so cherished that "the siddurim have already become worn out, and there is not one to be found in the whole city". The Korets edition included only parts I and II, and in 1835, the third part was printed in Berditchev at the initiative and with the approbation of R. Mordechai of Chernobyl and R. Yisrael of Ruzhin (who praised the siddur in his approbation: "It was established and originates from golden foundations, in order to indicate the correct path with pure intellect on the topic of prayer"). The Imrei Yosef of Spinka wrote in the name of the sons of the Divrei Chaim of Sanz, who heard from their father who had a tradition that the Baal Shem Tov one told R. Efraim, brother of the Yaavetz: "Your brother the Yaavetz was connected to the Upper spheres all day" (approbation of R. Moshe Halberstam to the Eshkol edition of the siddur, Jerusalem 1993). Tzror HaChaim (by R. Ch. Liebersohn, Biłgoraj 1913, p. 22), quotes in the name of the Baal Shem Tov: "Chacham Tzvi had five sons, whom the Baal Shem Tov attested all merited Divine Inspiration, yet he offered especially effusive praise on one of them, without disclosing which one, but his friends confirmed that he was referring to the Yaavetz". The Yeshuot Moshe of Vizhnitz writes in his approbation to that same edition: "…this siddur did not depart from the tables of our teachers and ancestors, who utilized it constantly, especially while leading the Seder on Passover night". Rebbe Menachem Mendel of Lubavitch quoted precisions and practices from this siddur several times in his discourses, and once remarked "R. Yaakov Emden exercised ultimate precision in every way, to the point of being meticulous even regarding the letters etc." (BeTzel HaChochma, p. 265). Title page of Part I: "Palatin Bet El, resting upon seven Amudei Shamayim, also called Or Shivat HaYamim". On the verso of the title page, approbation by R. Yechezkel Katzenellenbogen Rabbi of Altona-Hamburg-Wandsbek, extolling the virtues of the siddur. He relates in his approbation of cantors who are not meticulous to follow the rules of grammar "and sometimes upon hearing such mistakes, I berated them…". Title page of Part II: "The palace of the city of G-d, is open to 14 gates… Shaarei Shamayim… for the days and months of the year". The approbation of R. Aryeh Leib Rabbi of Amsterdam, brother-in-law of the author and son-in-law of Chacham Tzvi, is presented at the end of part II (on p. 159b), followed by the author's apology for printing the approbation at the end of the siddur (rather than at the beginning, as is customary), explaining that it was received only at the end of the printing: "…and it is already known that the position does not bring honor to the person, and we find that the last one is the most cherished, and the Torah does not follow chronological order...".
The third volume, which contains 32 "Aliyot" (chapters) – corresponding with the 32 paths of wisdom, ends with the conclusion to "Aliya 32 – Aliya of Fear", followed by a conclusion and indexes to all 32 "Aliyot". The book originally ended here, though the author later composed some additional chapters ("Aliya of Honor" and others), which were added to some copies only (see below).
Three parts in three volumes. Incomplete set (lacking a gathering in part I, and without the additional gatherings at end of part III). Vol. I: [1], 41, 54-356, 354-385, 389-415, 417-418 leaves. Lacking gathering of 12 leaves: 42-53. 16.5 cm. Vol. II: 159 leaves. 16.5 cm. Vol. III: 314 leaves. 17 cm. Darkened leaves. Condition varies. Stains and wear. Damage to title page of part III, affecting text. Tears to several other leaves, affecting text. Stamps of the "Old and new Kloiz" of Hamburg in parts I and II. Ownership inscriptions and stamps. New leather bindings.
The printing of part III was interrupted and never completed. This part has several variants: Some copies end with leaf 395, in the middle of a topic (with the catchword "Aroch" on the last page), and some copies, such as this one, end with leaf 314, with the conclusion to the first 32 chapters of the book.
Fine copy, with original leather binding.
A printed leaf entitled " Tefillah LeVayaavor" was attached to the front endpaper (with a metal pin). The leaf contains a prayer composed R. Chaim ibn Attar, the Or HaChaim, "to be recited on Yom Kippur while the cantor says VaYaavor". This is a prayer about the Shechina being in exile, and expresses the Jewish people's passionate desire and yearning for G-d.
The prayer first appeared in a small, rare booklet named Seder Tikkun Shovavim (on leaf 34) printed in Livorno in 1740, during the Or HaChaim's sojourn in Livorno on his way to Eretz Israel. The heading at the beginning of the prayer states that the prayer was composed by R. Chaim ben Attar, and is to be recited in the three prayers of Rosh Hashana at the end of the Amida prayer, before Elokai Netzor, and on Yom Kippur while the cantor is saying VaYaavor. The prayer quickly became widespread, and was printed in machzorim and siddurim in Italy and Turkey. Additionally, it was copied in many manuscripts, and eventually even printed in the Chassidic Berditchev siddur named Tefilla Yeshara Keter Nehora (due to the rarity of Seder Tikkun Shovavim, later copyists did not indicate that the prayer was intended also for Rosh Hashana, and they recorded it as a prayer for Yom Kippur only).
The prayer is quoted and mentioned several times in the books of R. Chaim Palachi. In his book Yimatzeh Chaim (section 3), R. Chaim Palachi writes: "On Yom Kippur after Musaf, when the cantor recites the final VaYaavor, one should recite this prayer composed by R. Chaim ibn Attar". In his book Moed LeKol Chai (section 19, 29), R. Chaim writes: "And I would recite it aloud following the conclusion of the Selichot of Musaf, prior to Kaddish". The Torah researcher R. Reuven Margolies writes regarding this prayer: "This prayer… is completely dedicated to G-d, without any physical requests…" (Margolies, Toldot Rabbenu Chaim ibn Attar, p. 25).
This leaf was printed alone, presumably in Livorno, close to the time of printing of this machzor. The leaf was not recorded in the Bibliography of the Hebrew Book, nor does it appear in the NLI catalog. To the best of our knowledge, this is the sole exemplar in the world of this leaf.
[1], 146-206, 193-352, 2 leaves + [1] printed leaf. 18.5 cm. Good condition. Stains. Worming to final leaves. Gilt edges. Original leather binding with gilt decorations, with damage. Wear and minor tears to the enclosed leaf.
The Derech HaChaim siddur by R. Yaakov of Lissa was greatly cherished and widely distributed. Already in the author's lifetime, it was printed in several editions. The first edition of this siddur was printed in Zhovkva, 1828, and then again in 1829. In 1831, this siddur was published, followed by another edition in Zhovkva the same year. This edition contains new laws and additions which the author sent to the publisher. In his approbation to this siddur, R. Akiva Eger refers to the author as "my dear friend, the outstanding and true Torah scholar, the renowned Tzaddik, may the likes of him increase amongst the Jewish people, R. Yaakov, rabbi and dean of Lissa…", adding that this edition includes additions which R. Yaakov sent to the publisher together with his permission to reprint the siddur.
This is the first siddur edition to include the commentary of the Gaon of Vilna to Tractate Avot (the commentary was previously printed in Tractate Avot, Shklow 1804).
On the title page of the siddur, the publisher lists the advantages of this edition: "1. Correction of all errors which crept into earlier editions. 2. Addition of passages from the author, omitted in previous editions. 3. Laws of muktzeh and blessings, compiled by the author. 4. Commentary to Hallel by the author. 5. Wonderful commentary to Pirkei Avot by R. Eliyahu of Vilna…". The laws of Rosh Chodesh Adar and Pidyon HaBen were also added by the author to this edition for the first time (see: R. Pinchas Menachem Lifshitz, Regarding the Identity of the Author of the Laws of Rosh Chodesh Adar and Pidyon HaBen in the Derech HaChaim Siddur, Beit Aharon VeYisrael, IV (94), Nisan-Iyar 2001, pp. 136-138).
Owner's signature of R. Yaakov Posen on the title page: "Yaakov son of R. Zalman Pozna".
R. Yaakov Posen (or Pozna, 1772-1849), a dayan in Frankfurt am Main, who served in the Beit Din of the Haflaa and the latter's son, the Machaneh Levi. He was the son of R. Yekutiel Zalman Posen, dayan in Offenbach and rabbi of Friedberg (d. 1793). His son was R. Eliezer Posen, rabbi of the Chevrat Kloiz in Frankfurt am Main (1803-1866), and his grandson was R. Gershon Posen, who served as dayan in Frankfurt for fifty years. The rabbinical dynasty of the Posen family, which stemmed from leading German rabbis, continues until this day with its descendants serving as rabbis in Eretz Israel, the United States and Europe.
At R. Yaakov Posen's funeral, the Frankfurt community board intervened, and barred rabbis who battled the Reform movement from eulogizing him at the cemetery. The Posen family consequently initiated the establishment of R. Shimshon Refael Hirsch's independent Orthodox community.
[2], 3-285, [1] leaf. [1] leaf of the approbations was bound at the end of the book instead of at the beginning. Without the [2] leaves of prenumeranten, which were originally bound at the beginning of the book, after the leaf of approbations. 20 cm. Good condition. Stains. Dark dampstains to some leaves. Light worming. Stamps. Old, worn binding, without spine.
A handwritten inscription on p. [4b], containing a prayer to be recited after saying Psalms. Stamp on this page and on final page of "Avraham Marciano, emissary of the Maghrebian Kollel in Jerusalem".
The author, R. Yaakov son of R. Yosef the physician (ca. 1780-1852), was a Torah scholar and rabbi in Baghdad.
[4], 166, [2] leaves. 14.5 cm. Fair-good condition. Stains. Dampstains. Tears and worming to several leaves, slightly affecting text. Inscriptions. New leather binding.
An early Jerusalem publication. Sh. HaLevy, no. 32.
Complete, elegant set. Four parts in four, particularly large-format volumes. With a decorated handwritten leaf presenting a study program of the Bible and the Mishna, divided into weekly portions.
This edition includes many compositions and commentaries from leading Torah scholars, some of which are published here for the first time. This edition also includes Masorah Gedola and Masorah Ketana, copied from earlier editions of Mikraot Gedolot printed in Venice, with the correction of some of the errors which had crept into the Masorah texts. The publisher, editor and printer of this edition was R. Moshe Frankfurter (1678-1868), a dayan in Amsterdam, who authored and published many books in his own and in other printing presses in Amsterdam (Nefesh Yehuda on Menorat HaMaor; Shiva Petilot – a summary of Menorat HaMaor; Zeh Yenachamenu on Mechilta; Kometz HaMincha, Mincha Ketana and Mincha Gedola – printed in this edition; and more). He is especially celebrated for his new edition of Be'er HaGolah on Shulchan Aruch.
Many signatures and ownership inscriptions on each of the title pages and on other leaves (especially on the title page of the first volume), including: "Eliyah Yitzchak Madai", "Yaakov Yonah Yitzchak" (a notable of the Calcutta community, India, see: Avraham Ben-Yaakov, Yehudei Bavel BaTefutzot, p. 137), "Binyamin Shlomo Atzlan", "I purchased it in Surat from R. Binyamin Shlomo Atzlan… Cheshvan 1806, Suleiman Yosef Nissim Suleiman", "I gave it as a gift to R. Moshe Rachamim… Suleiman Yosef Nissim… Roch Chodesh Menachem [Av] 1811", "Moshe Rachamim Yaakov Yitzchak David, today, Monday Rosh Chodesh Menachem 1811", "I acquired this, Chaim David Chaim Shlomo David, purchased from… Rachamim Yaakov Yitzchak David, here Surat… Tevet 1812…", "The honor of the second buyer is greater than that of the first… and here is my name in the signature, Chaim David Chaim" (a notable of Surat, India, see Ben-Yaakov, ibid, p. 45), "I sold it to R. Moshe Ch. Shaul, from all my possessions, today Rosh Chodesh Cheshvan 1848… David Chaim David Chaim".
A complete handwritten leaf (square and semi-cursive Oriental script; Iraq or India) was bound into vol. II – Neviim Rishonim, after the Book of Shmuel, between leaves 248-249. At the center of the leaf is a table presenting the order of study of the Bible and the Six Orders of the Mishnah divided into weekly portions, set on a background of geometric designs. The table is topped with a beautiful, decorated heading – "Seder HaLimud" (on a floral black and white background, reminiscent of a papercut), followed by (in smaller writing): "This is the order of study for one who wishes the merit of completing every year all Five Books of the Torah, as well as Neviim and Ketuvim, and the Six Orders of the Mishnah, he should divide them as follows in portions for every week, and the tractates are divided according to the topic of that week's Torah portion".
The name of the writer is inscribed on both sides of the table, in hollow letters on a black background: "And I, with my quill, Chaim David Chaim Sh.". A closeup look of the inscription on the left side of the leaf shows that a different name was originally inscribed – "Suleiman Yosef Nissim" (one of the early owners of the book, whose signature appears on the title pages), and it was filled with ink to create the name currently appearing – "Chaim David Chaim" (a later owner, also featured amongst the signatures on the title pages).
Four volumes: Vol I: [10], 293, [2] leaves. Vol. II: [2], 46, [4], 47-378 leaves. Vol. III: [2], 322 leaves. Vol. IV: [5], 413 [i.e. 415]; 65 leaves. Leaves 263-264 bound out of sequence. 43 cm. Some particularly darkened leaves. Overall good-fair condition. Stains. Dampstains. Singeing in many places (possibly from study by candlelight), slightly affecting text. New, matching bindings.
The Five Books of the Torah and Haftarot, with English translation by Isaac Leeser. Hebrew and English title pages for each volume. The Book of Esther is included at the end of the book of Vayikra. At the end of the book of Shemot, instructions for the reading of the Ten Commandments, and (before the Haftarot) the Song of the Sea as written in the Torah scroll. At the end of the book of Devarim: the form of the cantillation marks (Hebrew) and directions for the Torah reading (English).
This is the first English translation of the Five Books of the Torah produced by a Jew. Earlier translations merely contained the text of the King James version (translation commissioned by King James I, King of England, in 1611, and considered the authorized English translation of the Bible).
Isaac Leeser (1806-1868) was a leader of traditional Judaism in America and one of the first builders of American Jewry, a philosopher and literary editor, who also worked on translating holy literature to English, and authored many essays and sermons.
Leeser worked on this translation, singlehandedly, for seven years. In his preface at the beginning of vol. I, he describes the significance of a translation of the Torah produced by a Jew: “I speak of my Jewish friends in particular, for however much a revised translation may be desired by all believers in the Word of G-d, there is no probability that the gentiles will encourage any publication of this nature, emanating from a Jewish writer…". He adds further: "My intention was to furnish a book for the service of the synagogue, both German and Portuguese".
Five volumes. X pages, 175 leaves; 168 leaves; 153 leaves; 149 leaves; 135 leaves, 136-147 pages. Approx. 19 cm. Light-colored, high-quality paper. Colored edges. Good condition. A few stains. Light wear and several loose gatherings. Marginal creases to some leaves. Original leather bindings, with fine marbled endpapers (part of endpaper lacking in vol. II). Names and numbers of volumes embossed on spines. Wear and minor damage to spines, edges and corners of bindings.
Singerman 884, Goldman 7.