Auction 70 - Judaica - Books, Manuscripts, Rabbinical Letters, Ceremonial Art
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In the introduction, the author writes that he composed Pnei Zaken "to endear the words of our Sages… and all who study it will find pleasure in the world to come".
21, 23-24, 24-28, [1] leaves (mispagination). 34 cm. Printed in part on greenish paper. Good-fair condition. Stains. Large dampstains. Stamp on last leaf. New leather binding.
Stefansky Chassidut, no. 652.
Interesting approbation by his close disciple Rebbe Chaim of Sanz, who writes that although in the past he did not agree to the printing of the holy teachings of R. Naftali of Ropshitz, "because I knew that also the holy author did not approve of printing his Torah novellae. However, on second thought, I decided that it was good that the printers published these writings. It is known that R. Chaim Vital also refrained from publishing his novellae and the teachings he received from his teacher, the Ari, and did not allow his disciples to write them; nevertheless, the righteous of the generation made efforts to copy, write and publish them, and the world shone…". On the verso of the approbation leaf is a notice by the person who brought the book to press: "I have called the book Or HaNer, however the holy rebbe of Sanz called it Zera Kodesh… and I have cancelled my will before his holy will".
Both parts in one volume: [2], 124; [1], 120 leaves. 22.5 cm. Fair-good condition. Stains and wear. Marginal tears. Dampstains and extensive wear to some leaves. Worming to title page, repaired. Damage and tears to first and last leaves, repaired with paper, slightly affecting text in a few places (replaced in photocopy). Stamps. New leather binding.
Stefansky Chassidut, no. 208.
Sidrei Taharot on Tractate Kelim, by Rebbe Gershon Chanoch Henich Leiner, rabbi of Radzin (Radzyń Podlaski). Józefów, 1873. First edition.
Sidrei Taharot is an original, comprehensive and brilliant work on Tractate Kelim. The center of the page is occupied by the text of the Mishnah, followed by all the teachings of the Babylonian Talmud, Jerusalem Talmud and Midrashim pertaining to that Mishnah. The text of the Mishnah and Talmud is flanked by two commentaries from the author and compiler – one lengthy and one brief. The lengthy commentary is a discussion of the opinions of the Rishonim and Acharonim on the topic, and the brief commentary is a concise explanation of the words. The work is structured in a similar style to that of the Talmud – each Mishnah is followed by the word "Gemara", and the text even parallels the typography of the Talmudic tractates (the body of the text, in square typeface, occupies the center of the page, and is flanked by a brief commentary similar to Rashi on one side, and a more lengthy commentary replicating Tosafot, on the other – both in Rashi script. Ein Mishpat and Masoret HaShas are printed in the margins). A great controversy arose at the time surrounding this work. Some of the rabbis of Vilna published a statement opposing the work, as a matter of principle, concerned that a composition so closely resembling the Gemara might eventually be mistaken as an integral part of the Talmud. On the other hand, the work earned the approbations of many of the leading Torah scholars of the generation. Due to the opposition it engendered, the heading "Sefer Sidrei Taharot" was added at the top of each page of part II, with a notice at the foot of each page that the work is "compiled from the teachings of the Tana'im and Amora'im" – see below.
Fine, particularly wide-margined copy. A Hebrew map of Eretz Israel appears at the beginning of the book. The map (folded plate) shows the borders of the land and the territory of each tribe. It bears the stamp of the author: "Gershon Chanoch Henich Leiner, son of the holy rabbi of Izhbitza".
Ownership inscriptions of R. Efraim Fishel Yitzchak Fränkel of Shedlitz (relative of the Baruch Taam), and inscription attesting to having received the book from him (signature of recipient deleted). Several handwritten glosses.
[10], 544 pages + [1] plate + [1] title page wrapper. Map bound at beginning of book and not at end, as in other copies. Title page wrapper not recorded in the Bibliography of the Hebrew Book. Title page printed in black and red. 43 cm. Good condition. Stains. Title pages and approbations detached. Tears to map plate, including tear across the map. Original leather binding, damaged and partially detached.
Stefansky Chassidut, no. 434; see: Stefansky Classics, p. 37.
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The Polemic Surrounding Sidrei Taharot – The "Talmud" Compiled by the Rebbe of Radzin
R. Gershon Chanoch Henich Leiner (1839-1890), the Baal HaTechelet, was a sharp, original and outstanding Torah scholar, who authored his brilliant work Sidrei Taharot on Tractate Kelim at the young age of 33, before he was appointed rebbe and rabbi. This composition earned the enthusiastic approbations of leading rabbis of his times, such as R. Yitzchak Elchanan Spektor Rabbi of Kovno, R. Shimon Sofer Rabbi of Kraków, the Sho'el u-Meshiv, the rabbi of Kutno, the Nefesh Chaya, the Machaneh Chaim, R. Tzvi Hirsh Orenstein Rabbi of Brisk, R. Chaim Berlin, and others.
After the book was published, the author sent a copy to R. Betzalel HaKohen, a rabbi of Vilna, author of Reshit Bikurim. R. Betzalel responded with an enthusiastic letter of approbation, in which he addresses him with great esteem and thanks him for the book Sidrei Taharot "which is very dear to us… many will benefit from the light of his Torah".
A year and a half later, in summer 1875, R. Betzalel changed his views, and, together with six other rabbis of Vilna, publicized three lengthy and very sharp letters in the HaLevanon periodical against the book Sidrei Taharot. Their main argument was that ever since the closing of the Talmud, no one whatsoever has the authority to compile a Talmud on tractates which the Amora'im did not compose a Talmud on, and not even to imitate their structure. They contended that doing so negatively affects the faith in the holiness of the Oral Law: "Regrettably, in this lowly generation, one of the authors dared to collect from the Talmud for each Mishnah of Tractate Kelim … what in his opinion pertains to this Mishnah, and he gave it the name "Gemara", and woe to the eyes who witness such a thing… and woe to us that such a thing has happened in our times"; "It has become known to all now that in any case, there is absolutely no benefit in this book, this new Talmud of his". The rabbis of Vilna further warn that no author should have the audacity do such a thing, and caution the author not to reprint this work. (In their letter from the end of the summer 1875, the rabbis of Vilna claim that the fact no rabbi opposed the prohibition they issued two months prior, indicates that most the other rabbis, including those who originally gave approbations, concur with their opinion…). This condemnation by the rabbis of Vilna was not disregarded by the author and his colleagues, who retaliated in the HaMaggid paper, responding to all the claims of the Vilna rabbis, and thus a sharp and interesting polemic developed, which branches out to many matters of principle (see enclosed material).
The author was not inhibited by the prohibition of the Vilna rabbis, and immediately after publishing the volume on tractate Kelim, he began compiling and preparing for print part II of his work, Sidrei Taharot on Tractate Ohalot, following the same format as his first book. This book was only published after his passing (Piotrkow 1903). Some of the rabbis who had given their approbations, leading rabbis of the generation, were also not intimidated by the ban issued by the rabbis of Vilna on the book, and they once again issued letters of approbation and encouragement to the author for his second book. These include: R. Yitzchak Elchanan (Nisan 1876), R. Shimon Sofer (Av 1877), the rabbi of Kutno (Adar 1876), R. Tzvi Hirsh Orenstein (Tammuz 1876). The second book also contains congratulation letters which the author received from the Malbim and R. Shimshon Rafael Hirsch, as well as a particularly enthusiastic letter of approbation from the Sdei Chemed (Nisan 1888), with exceptional words of esteem for the author and his book. At the end of his approbation, the Sdei Chemed blesses the author that he should merit to publish his work on all the tractates of Order Taharot, "since G-d is with him and the Halacha follows his opinion".
One noticeable change was introduced in part II, as a result of the polemic aroused surrounding part I. A heading was added at the top of each page: "Sefer Sidrei Taharot" (to stress that it is a book and not the Gemara), and a notice at the foot of each page: "Compiled from the teachings of the Tanna'im and Amora'im". The publisher, Rebbe Mordechai Yosef Elazar son of the author, writes in his foreword to the book that his father had already thought of this change, "and so I was advised by the leading rabbis and Torah scholars of the generation, led by our colleague the prominent R. Chaim Soloveitchik Rabbi of Brisk".
A fundamental book clarifying many concepts of the Arizal's Kabbalah, according to Chassidic teachings. The commentaries to the Zohar, which the Baal HaTanya imparted to his sons and the elite of his disciples on Shabbat eves, were recorded by his son R. Dov Ber, the Mitteler Rebbe of Lubavitch. The Baal HaTanya taught these commentaries from 19th Kislev 1801, until his final years. This book contains only a quarter of his commentaries to the Zohar (as his son writes in the foreword).
The title page states: "…and for the most part these holy writings were reviewed by the Rebbe, and he was very satisfied with them". In the foreword, his son the Mitteler Rebbe - R. Dov Ber (Schneuri) of Lubavitch describes the contents of the commentaries in the book: "…which we heard from his holy mouth, every Shabbat eve, commentaries and explanations of the essays of the Zohar, one leaf from every portion, for several years, and it is plainly visible to all that Divine Inspiration rested upon him as he revealed the light of the secrets of the Torah, in particular in his explanations of the essays, he attained their absolutely true meaning. As I heard directly from him, more than once, that throughout his life, he specifically set Shabbat as the time for studying Zohar … and he attested on himself that he only studies each Shabbat one or two leaves, but in great depth, with great toil, and investigating each word, to reach the true understanding of Kabbalah…".
At the end of the foreword, the Mitteler Rebbe describes the method of writing and arranging the book: "It is known to all those who study my father's teachings, that none of the writings contain anything of my own, except when explaining and clarifying in places where he was concise, and even that was taken from his teachings, when he elaborated further in other places…".
Rebbe Eliezer Tzvi Safrin of Komarno writes in his preface to his commentary Damesek Eliezer on the Zohar, that one of the books which were before him while he composed his commentary was the Biurei HaZohar by R. Dov Ber, son of R. Shneur Zalman.
[4], 139; 57 leaves. 20.5 cm. Printed in part on bluish paper. Overall good condition. Stains and minor wear. Dark stains to several places. Worming to several places, slightly affecting text. Repaired tears to title page, affecting text on both sides of leaf, with photocopy replacement. Small tears, some open, to several leaves. New leather binding.
Stefansky Chassidut, no. 79.
Imrei Binah is considered the most profound of the books composed and published by the Mitteler Rebbe. The main part of the book is dedicated to clarifying the kabbalistic concepts of Yichuda Ilaa and Yichuda Tataa, based on the teachings of the author's father – the Baal HaTanya. The book is divided into four sections: Petach HaShaar, Shaar Kriyat Shema, Shaar HaTzitzit and Shaar HaTefillin.
The Mitteler Rebbe published during the course of his life ten compositions, which he stated were each intended for a different kind of person. His book Imrei Binah was directed at the most profound scholars, and he once even stated that he had written it for his disciple R. Yekutiel Liepler. Rebbe Maharash of Lubavitch related that he was once experiencing difficulty in grasping chapters 32 and 37 of the book, and he approached his father the Tzemach Tzedek for help in understanding them. However, his father instructed him to go ask R. Yekutiel (Rebbe Rayatz, Limud HaChassidut, p. 30).
Reputedly, the Divrei Chaim, Rebbe of Sanz would study the book Imrei Binah every night before going to sleep (Sheloshet HaRo'im, Brooklyn 2004, p. 320). The Divrei Chaim even quotes it in his book Divrei Chaim on the Torah, Parashat Vayakhel (p. 28b).
Rebbe Dov Ber Schneuri, known as the Mitteler Rebbe of Lubavitch (1774-1828) was the son of R. Shneur Zalman of Liadi, the Baal HaTanya. After his father passed away while fleeing the French Invasion of Russia, he began serving as rabbi of Lubavitch (Lyubavichi). In his father's lifetime, he recorded the latter's teachings, and delivered public lectures based on them, even in his presence, with the addition of his own commentaries. He was gifted with brilliant profundity and an unlimited wellspring of Torah thoughts. His Chassidic discourses would extend over many hours. He had an exceptional talent for clear explanations, whether in writing or orally, and was able to clarify and simplify before laymen the most profound and abstract concepts in Kabbalah and Chassidism. He was endowed with a rare ability to concentrate, and was able to contemplate G-dly concepts for hours on end, completely unaware of his surroundings. The Lubavitcher Rebbe retold that on Yom Kippur, he would stand in his place the entire day, in devoted prayer detached from physicality, without budging, with sweat pouring from his head. He passed away whilst delivering a Chassidic discourse.
Stamps: "Yehuda Leib son of Tzvi Zalman Hotthelf", "Shneur Zalman son of Pesach…".
Fine copy. [2], 21; 1-56, [1], 55-140 leaves. 21.5 cm. High-quality, greenish paper. Good condition. Stains. Light marginal wear to title page. New binding.
Stefansky Chassidut, no. 55.
[2], 42, 2, 5-81, [1] leaves. Approx. 16 cm. Greenish paper. Fair condition. Many stains and much wear. Significant, dark dampstains to many leaves, including title page. Tears to final leaf, not affecting text, repaired with paper. Inscriptions on endpapers. New leather binding.
Stefansky Chassidut, no. 586.
This book has several variants (differences in page headings of first gathering).
[2], 25; 65 leaves. 18 cm. Good-fair condition. Stains. Worming, affecting text. New leather binding.
In this copy, the place of printing was omitted from the title page.
The title page text is identical to that of the Shklow 1817 edition, besides the word "may he live" after the author's name, which was erased. Evidently, the book was printed after his passing in 1828. See A.M. Habermann, Shaarei Chabad, Alei Ayin, Jerusalem 1948-1952, p. 357, no. 272. Habermann also suggests that the book was not printed in Shklow.
The book opens with an important preface, which serves as a basis for investigating the nature of the Baal HaTanya's school of thought. There he writes that this book is an explanation, expansion and completion of the teachings of his Rebbe in the Shaarei HaYichud VehaEmunah section of the Tanya. The book explains at length the Arizal's doctrine, based on the teachings of the Baal HaTanya.
Rebbe Aharon HaLevi Segal Horowitz (1766?-1829), G-dly kabbalist, outstanding and profound Torah scholar. A leading and close disciple of the Baal HaTanya. Together with the Rebbe's son, R. Dov Ber, the Mitteler Rebbe of Lubavitch, he offered guidance in worship of G-d to the young men who frequented the Rebbe's court. They both wrote letters to the Chassidim in matters of service of G-d. After the passing of the Baal HaTanya in 1813, a fierce controversy erupted between R. Aharon and the Mitteler Rebbe, regarding the spiritual heritage of the Baal HaTanya, an intellectual debate in profound topics of service of G-d according to the Chabad doctrine. Letters, booklets and books were written and printed on both sides, in which each one exposes his method and approach, and criticizes the opponent's approach. Thus, two courts following the teachings of the Baal HaTanya developed. R. Aharon served as rebbe in Starosel'ye, whilst the Mitteler Rebbe served as Rebbe in Lubavitch. Several of the Baal HaTanya's foremost disciples adopted the path of R. Aharon, headed by R. Avraham Sheines, son-in-law of the Baal HaTanya. In 1820, R. Aharon published in Shklow his first composition - Shaarei HaYichud VehaEmunah, and in 1821 he published his second composition – Shaarei Avoda. After his passing, his books Avodat HaLevi on the Torah and Festivals were published, including in-depth halachic responses he replied to queries sent to him.
His books were not reprinted for many years and they are therefore rare.
Damaged copy. [18], 4, 4, 9-56, 60, 52, 44, [2], 28, [4] leaves. Misfoliation. Bluish paper. 15.5 cm. Fair-poor condition. Stains and wear. Dark stains to several leaves. Extensive worming to most leaves, significantly affecting text (all leaves were restored). New leather binding.
Stefansky Chassidut, no. 582.
Title page states: "Shaarei Avodah, named the Worship of Average Men - composed and established by the Rebbe… Aharon HaLevi… based on the foundations of worship which he received from his teacher… R. Shneur Zalman… and based on golden foundations of the Zohar and the writings of the Arizal". The book endeavors to explain the fundamentals of Chabad's approach to worship of G-d, based on the principles of the Arizal's doctrine, as the author absorbed and understood from the teachings of his prime teacher, the Baal HaTanya.
Rebbe Aharon HaLevi Segal Horowitz (1766?-1829), G-dly kabbalist, outstanding and profound Torah scholar. A leading and close disciple of the Baal HaTanya. From the age of 17, he did not part from his teacher, and became his confidant and close attendant. During most of his teacher's tenure as rebbe, he was the close friend of the Rebbe's son, R. Dov Ber, the Mitteler Rebbe of Lubavitch. They together offered guidance in worship of G-d to the young men who frequented the Rebbe's court, and both wrote letters to the Chassidim in matters of service of G-d. When the Baal HaTanya moved to Liadi in 1802, he followed him there, to remain close to his teacher. The conflict between him and the Mitteler Rebbe began ca. 1809, for various reasons, together with a certain tension between him and his teacher, the Baal HaTanya, which caused him to return to his hometown Osweya. His teacher was deeply sorrowed by his departure, exclaiming "One of my eyes was excised". After the passing of the Baal HaTanya in 1813, a fierce controversy erupted between R. Aharon and the Mitteler Rebbe, regarding the spiritual heritage of the Baal HaTanya, an intellectual debate in profound topics of service of G-d according to the Chabad doctrine. Letters, booklets and books were written and printed on both sides, in which each one exposes his method and approach, and criticizes the opponent's approach. Thus, two courts following the teachings of the Baal HaTanya developed. R. Aharon served as rebbe in Starosel'ye, whilst the Mitteler Rebbe served as Rebbe in Lubavitch. Several of the Baal HaTanya's foremost disciples adopted the path of R. Aharon, headed by R. Avraham Sheines, son-in-law of the Baal HaTanya. In 1820, R. Aharon published in Shklow his first composition - Shaarei HaYichud VehaEmunah, in which he explains the Arizal's doctrine based on the teachings of the Baal HaTanya. That book begins with an important preface, which served as a basis for investigating the nature of the Baal HaTanya's school of thought.
This book, Shaarei Avodah, is the second book published in his lifetime, and consists of explanations of the fundamentals of worship of G-d according to teachings of the Arizal and the Baal HaTanya, as he understood them. In his preface to this book, he contests the approach of the Mitteler Rebbe. After his passing, his books Avodat HaLevi on the Torah and Festivals were published, including in-depth halachic responsa he replied to queries sent to him.
[20], 12, 17-49; 52; 70; 60; 22 leaves. Leaves [12]-[15] of first sequence appear twice. 16.5 cm. Light-colored, thick high-quality paper. Good condition. Stains. Dark stains to a few leaves. Tear to title page, affecting several letters and ornament on verso, repaired with paper and handwritten replacement. Tears to several leaves, close to and slightly affecting text. Original leather binding. Minor damage to binding.
Handwritten notes by Professor Gershom Scholem appear on the front endpaper, opposite the title page.
Stefansky Chassidut, no. 589.
The book was written from teachings heard directly from the Baal HaTanya by his brother R. Yehuda Leib of Janowiec, and was arranged and edited for print by his disciple and grandson R. Menachem Mendel Schneersohn of Lubavitch, author of Tzemach Tzedek (1789-1866). While editing and proofreading the book Torah Or, the Tzemach Tzedek did not undertake any other tasks, not even responding to halachic enquiries, being aware of the great responsibility resting upon him. Once the book was printed, the Tzemach Tzedek wrote a missive to his Chassidim describing its importance: "All its words are like burning coals enflaming hearts and drawing them close to their Father in Heaven…" (Igrot Kodesh of the Tzemach Tzedek, Brooklyn 2013, pp. 41-43).
[2], 2-167, [1] leaves. 21.5 cm. Good condition. Stains. Wear to first leaves. Paper repairs to margins of first title page. Tears to leaves 3, 67 and 154, some slightly affecting text; some repaired with paper. New binding.
This is one of the last books printed in Russia before the 1836 governmental decree to shut down all Jewish printing presses, as a result of defamation by the maskilim. From that time on, only two printing presses, one in Vilna and the other in Zhitomir, were allowed to operate, under the close scrutiny of the Russian government. Part II of this book, on Vayikra-Devarim, was printed only in 1848, under the title Likutei Torah. The second edition of Torah Or was printed in Zhitomir in 1862, with a new section: "Additions to Torah Or", on Bereshit, Shemot and the Book of Esther.
Stefansky Chassidut, no. 610.
A booklet of additions to the book Likutei Torah is bound at the end of the second volume. The booklet contains approbations to the book, an essay which had been omitted, additions and errata. Zhitomir, 1851.
Likutei Torah is a compilation of essays on the books of Vayikra-Devarim (and on the Torah portions of Beshalach and Pekudei); the essays on the books of Bereshit-Shemot were published in the book Torah Or (Kopust, 1836).
This book contains homilies which the Baal HaTanya delivered to the public on Shabbat and festivals, as well as commentaries which he gave over to his sons and select disciples during the course of the week, to clarify what he had said in the Shabbat sermon. The homilies mostly deal with the Chassidic approach to worship of G-d, while the commentaries explain and simplify kabbalistic concepts, based on Chassidic teachings.
The book was written and arranged by the grandson and close disciple of the Baal HaTanya, the Tzemach Tzedek. Approximately one third of the book is comprised of glosses and sources by the Tzemach Tzedek. The book was brought to print by the sons of the Tzemach Tzedek, Rebbe Yehuda Leib of Kopust and Rebbe Chaim Shneur Zalman of Liadi.
Likutei Torah is considered one of the most important and fundamental books in Chabad Chassidic thought.
Beit Rebbi reports: "One of the rabbis [presumably in reference to the Magen Avot, Rebbe of Kopust] stated that these homilies in Likutei Torah are letter for letter exactly what our teacher [the Baal HaTanya] received from R. Avraham [HaMalach] son of the Maggid, with each letter containing Divine Inspiration".
Vol. I (Vayikra-Bamidbar): [1], 8; 50, [1], 96 leaves. Vol. II (Devarim-Shir HaShirim and additions): [1], 100; 51; 7, [2] leaves. Divisional title page for each part. Title pages of Vayikra and Devarim printed in red and black. 28.5 cm. Good condition. Stains and wear. Dampstains and dark stains to several leaves. Tears to several leaves. Tape repairs to final two leaves of vol. I. Worming to bindings and several leaves. Inscriptions and stamps. Non-original bindings.
Stefansky Chassidut, no. 297.
The text of the Siddur, the laws and the two Chassidic essays were composed and compiled by the Baal HaTanya, and were even published in his lifetime in several editions (the essays are entitled HaKol Kol Yaakov and Heara LeTikkun Chatzot). The other Chassidic discourses (commentaries to the prayers) were delivered by the Baal HaTanya and recorded by his son the Mitteler Rebbe, R. Dov Ber Shneuri of Lubavitch (first published in Kopust, 1816). These siddurim are known amongst Chabad chassidim as Siddur im Dach (Divrei Elokim Chaim – words of the Living G-d). This edition includes the additional Dach essays, first printed in the Berditchev (Berdychiv) 1818 edition, and not appearing in the first, Kopust 1816 edition.
In this edition, the Holy Names in Pesukei DeZimra and in other places were vocalized according to Kabbalah. R. Avraham David Lawat testified that the Tzemach Tzedek, Rebbe of Lubavitch, criticized the printers for modifying what the Baal HaTanya established, thereby allowing the siddur to be used even by those who have no knowledge in Kabbalah, including youths (Shaar HaKollel 6, section 9).
[4], 308 pages. 24 cm. Fair condition. Many stains, some dark. Wear and significant signs of usage. Large tears to first four leaves, affecting text, with loss (repaired with paper). Large tears to title page; the bottom half of the page, including the imprint, is missing and was replaced in photocopy (the photocopy was made from the title page of Part II, hence the imprint reads 1864). Tears to other leaves, some repaired with paper. New binding.