Auction 72 - Rare and Important Items
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Case file of Rebbe Yisrael Friedman of Ruzhin, including official documents from his interrogation, shortly following his arrival in Sadigura (Sadhora), while the threat of being extradited to Russia was still hovering over him. The file includes: records of the interrogations of the Rebbe, his escorts, the leaders of the Jewish and Christian communities in Sadigura, and other witnesses; a French travel document which the Rebbe used to illegally cross the border; documents, letters and memoranda from the Rebbe and his followers, and from the various district offices of Bukovina, Galicia and Moldavia, pertaining, amongst other things, to the Rebbe's request for a permit to reside in Sadigura, and more. Sadigura, Czernowitz (Chernivtsi), Lviv, Iaşi and Nadvorna, January 1842 – July 1843. German. Three handwritten signatures of the Rebbe.
In 1838, the Rebbe was imprisoned by the Russian authorities for close to two years, on unsubstantiated charges. Following his release, the authorities placed him under tight police supervision, which greatly limited him, and in 1842 the Rebbe escaped Russian territory. After much suffering and wandering, he settled in Sadigura, Bukovina, a part of the Austrian Empire. The Russians demanded the Rebbe's extradition from Austria. The Austrian authorities did not accede to the request of the Russians, yet decided to independently and comprehensively investigate the affair – the Rebbe's identity, his illegal crossing of the border, his purpose in coming to Sadigura and his intentions in regard to his residence there (see below for more details).
This is a historic case file, containing the original records of the investigation conducted by the Austrian authorities at the end of the winter 1842, and other documents. This file discloses many hitherto unknown facts about the Rebbe's private life, his family, his wife's family, and much information regarding his escape route and wanderings throughout the principalities of Bessarabia, Moldavia, Galicia and Bukovina, before he settled in Sadigura. It offers a detailed record of dates and locations, the people who accompanied him and assisted him on his treacherous journey, as well as other noteworthy information.
Shortly following the Rebbe's arrival in Sadigura on Thursday evening, eve of 1st Adar (February 10) 1842, a special interrogator named Wagner was assigned by the district office in Czernowitz, to investigate the affair. During the interrogation, the Rebbe identified himself under a fictitious name: Yisrael Donnenfeld (see in detail below). The investigation extended over almost one month, from 7th Adar to 2nd Nisan (February 17 – March 13) 1842, during the course of which the Rebbe, three men who accompanied him across the border, eight Jewish and Christian witnesses from Sadigura and the surroundings, and the leaders of the Jewish and Christian communities in Sadigura, were questioned. The interrogation was conducted in German (in his interrogation, the Rebbe attests that he speaks German but cannot write it), and comprised one hundred and seventy-six questions and answers, with the signatures of the interrogator and interrogatee at the end of each interrogation. The present case file includes dozens of interrogation transcripts in German. Three of them are signed by the Rebbe.
The first interrogation day began in the early morning hours of Thursday, 7th Adar (February 17) 1842 in the home of the Rebbe in Sadigura. Due to the Rebbe's weakness and poor health, the interrogation was conducted while the Rebbe "was lying in his bed… with the Ten Commandments on his forehead [=tefillin]". The interrogation continued until nightfall, and comprised thirty-six questions (question 1-36). Some two weeks later, on 19th Adar (March 1), a follow-up interrogation was conducted by the same interrogator, based on a memorandum received from the Russian authorities in Iaşi with new information pertaining to the Rebbe (this memorandum is also included in the file). This interrogation comprised two additional questions (questions 49-50).
Apart from the Rebbe, the following were interrogated by the district interrogator: Michel (son of R. Yaakov) Goldenthal, a French citizen, resident of Iaşi, whose French travel document served to smuggle the Rebbe and his escorts over the border (questions 37-48); the Rebbe's attendant Jüdel Fischel (questions 153-164); the wagon driver Schmiel Ber (questions 165-176); Moische Donnenfeld, the Rebbe's so-called brother (questions 51-54); several Jewish citizens of Sadigura: Benisch Ebner, leader of the Jewish community in Sadigura (questions 55-66), Hirsh Parolla (questions 67-78) and his brother Wolf Parolla (questions 79-90), Srul Kippel (questions 91-102) and Jankel Gronich (questions 103-115); the leaders of the Jewish community in Sadigura (questions 116-120); the Christian judge of Sadigura (questions 121-134); a Christian resident of Sadigura (questions 135-144); leaders of the Christian community in Sadigura (questions 145-148); the local government in Sadigura (questions 149-152).
Wagner's interrogation was preceded by a brief interrogation by the local government of Sadigura. During this interrogation, which took place on Sunday, 3rd Adar (February 13) 1842, three days after the Rebbe's arrival in Sadigura, the Rebbe was asked four questions, to which he responded in detail.
The Rebbe's signatures appear in three places in the records: at the beginning of the district interrogator's questioning – on the morning of 7th Adar (before he was presented the questions), at the end of the interrogation that day (beneath the answer to question 36), and at the end of the follow-up interrogation on 19th Adar (beneath the answer to question 50). The Rebbe signed in these three places with his name "Yisrael" alone, unlike his usual signature "Yisrael son of R. Shalom" (the Rebbe did not include his father's name in his signature, since he was using a fictitious identity – that of Yisrael son of Herz and Feige Donnenfeld of Sadigura, see below in detail).
The file contains two more signatures in the name of the Rebbe, but these were presumably written by his followers: the preliminary investigation on 3rd Adar (by the local interrogator in Sadigura) is signed at the end: "Yisrael Friedman, born Donnenfeld", and the document pertaining to the Rebbe's permit to reside in Galicia, dated summer 1843, bears the signature: "Yisrael Friedman" (the letter Nun at the end of Friedman, which is thicker than the other letters of the signature, was possibly written by the Rebbe).
Travel Document
The present case file includes the French travel document which served to smuggle the Rebbe across the border from Russian Moldavia to Austrian Bukovina. This document discloses much information which is not documented in any other source (or is only partially documented, sometimes incorrectly), pertaining to the Rebbe's escape, and his month-long journey through various towns of Bukovina and Galicia, before he settled in Sadigura. This document, which was shown to the district interrogator, became one of the central documents in the interrogation. The Rebbe was confronted with the information it contains and compelled to adapt his version of the story to it. The central part played by the owner of this document, Michel Goldenthal, in the illegal border crossing affair, recurs in the answers of most of the interrogatees.
The certificate was issued by the French consulate in Iaşi, capital of Moldavia, on 4th Shevat (January 15) 1842, to Michel Goldenthal, who was accompanied by his "brother" the Rebbe (in the records, Michel Goldenthal is described as the son of the sister of Rebbetzin Sara, wife of the Rebbe) and his servant (the attendant Jüdel Fischel). The travelers were journeying in a carriage harnessed to four horses, driven by Schmiel Ber, their wagon driver. Their destinations were Vienna, capital of Austria, and Pest, Hungary (presently the eastern part of Budapest).
The travel document is printed and filled-in by hand (in French), with signatures and seals of the French consul in Moldavia. In the left margin, under the title "Passe-port", there is a detailed physical description of the passport holder, Michel Goldenthal. On the verso of the document, inscriptions (in German), documenting seven places where the Rebbe and his party stopped-over on their way to Sadigura, including dates, signatures, inked stamps and paper seals (affixed to verso) of the inspectors and controllers at the various checkpoints and customs offices. The places documented include: Yas (Iaşi) and Botoshan (Botoșani) in Moldavia, Shotz (Suceava) and Kimpolung (Câmpulung Moldovenesc) in Bukovina, Kosov (Kosiv) in Galicia, and more (in the district interrogator's interrogation, question and answer 21, the Rebbe mentions other places they visited, with detailed information of the dates and times, until their arrival in Sadigura on February 10, 1842).
The inscriptions on verso of this travel document reveal that the Rebbe's escape from Moldavia essentially began on Shabbat Parashat Bo, 4th Shevat 1842 (the day the travel document was issued). Since the danger of the Rebbe being extradited to Russia became increasingly concrete day by day, this journey was considered life-saving, which is permitted on Shabbat (see: Responsa Beit Yaakov, 115).
The file also includes other documents pertaining to the affair: protocol signed by the heads of the Jewish community in Sadigura, including a signed declaration attesting to the Rebbe's fictitious identity, February 13, 1842; a document issued by the district office in Czernowitz, addressed to the interrogator Wagner, describing the background of the case and the objectives of the interrogation, February 14, 1842; memorandum issued by the district office of Moldavia in Iaşi, addressed to the district office of Bukovina in Czernowitz, asking to prove the Rebbe's Russian citizenship (question 49 of the Rebbe's interrogation deals with this memorandum), February 21, 1842; several documents and letters from summer 1843 pertaining to the Rebbe's permit to reside in Galicia and Bukovina, including an interesting and rare documentation of the Rebbe's hesitation where to settle: directive from the Galician commissionership in Lviv addressed to the head of the district office in Czernowitz, stating that the Rebbe will have to officially apply for a permit to reside in Galicia, and prove that he possesses at least 10 thousand florin, May 31, 1843; letter signed in the name of "Yisrael Friedman" (presumably signed by one of the Rebbe's followers), in which the Rebbe requests to retract his previous application for a permit to reside in Sadigura until he reaches a final decision where to settle, Czernowitz, July 17, 1843; letter signed by the heads of the Nadvorna community, addressed to the Galician commissionership in Lviv, requesting that the Rebbe be granted permission to settle in their city; and more.
[52] leaves, written on both sides, of interrogation transcripts + [18] leaves – other documents. Approx. 35 cm. + [1] leaf, travel document. 44.5 cm. Overall good condition. Stains. Tears to a few leaves. Placed in an elegant leather folder, with gilt ornaments and matching leather case.
The Ushitz Affair – The Imprisonment of Rebbe Yisrael of Ruzhin and His Escape from Russia
In 1836, during the Rebbe's tenure in Ruzhin (Ruzhyn), two men were found murdered in Ushitz (Nova Ushytsia), Podolia. The victims were both Jewish informers, who would report to the authorities Jews who were not listed in the resident register and thereby avoided serving in the military, as well as Jews guilty of tax evasion (the Shulchan Aruch, Choshen Mishpat 388:10, rules that informers may be killed, while the Rambam in Hilchot Mamrim 3:2 even considers it a great mitzva). During the course of the investigation of the affair, Joseph Perl, a maskil, produced a memorandum in which he claimed that the murder was perpetrated under the directives of the Rebbe of Ruzhin. At the beginning of the summer 1838, the Rebbe was incarcerated and held in the army prison in Kiev for 22 months for interrogation. The Rebbe was eventually exonerated and on 15th Adar I 1840, he was allowed to return to his home in Ruzhin. Nevertheless, even following his release, the authorities placed him under tight police supervision, which greatly limited him.
In the summer of 1841, when he realized that his enemies were secretly plotting new libels against him, the Rebbe decided to leave Ruzhin, which was under the dominion of the general governor of south-western Ukraine, and move together with his entire family (including his mother Rebbetzin Chava) to Kishinev (Chișinău), capital of Bessarabia. Indeed, in September 1841 (Elul or Tishrei 1841), the Rebbe and his entourage reached Kishinev. A few weeks later, the Rebbe was notified from a reliable source that by direct order of Czar Nicholas I, the Rebbe was to be banished from the Jewish Pale of Settlement, and exiled to one of the remote regions deep into Russia. This would leave him distanced thousands of kilometers from any Jewish settlement, and thus in effect isolate him from his Chassidim and people. After heavily bribing the governor of Kishinev, several of the Rebbe's followers succeeded in obtaining documents with which the Rebbe could travel to Moldavia (which was then an independent principality, under Ottoman rule and Russian patronage). In Moldavia, the Rebbe stayed amongst his Chassidim in Iaşi and Botoshan for some three months, from mid-end of October 1841 until mid-January 1842 (the members of his family remained in the interim in Kishinev). When the Rebbe's expulsion orders were received by the governor of Kishinev, he immediately requested of the Moldavian authorities to extradite the Rebbe. As soon as the Rebbe and his entourage became aware of the danger, they decided to distance themselves entirely from any Russian influence and to relocate to Bukovina or Galicia, which were under Austrian rule.
On Monday Parashat Beshalach, eve of 7th Shevat, at 7 pm, the operation to smuggle the Rebbe over the border from Botoshan, Moldavia, to Shotz (Suceava), Bukovina, began. The two cities are separated by the Siret river, and wondrous stories which occurred while crossing the frozen river in the middle of the night are recorded in Chassidic lore. From the records and travel documents in the present case file, it emerges that the party crossed the border using a travel document issued for Michel Goldenthal, who was accompanied by the Rebbe, his attendant Jüdel Fischel and the wagon driver Schmiel Ber, who drove a carriage harnessed to four horses. The Rebbe is registered on the document as Michel Goldenthal's brother. After over three weeks of wandering through the various towns of Bukovina and Galicia, the Rebbe and his party reached Sadigura, Czernowitz region on Thursday night, eve of 1st Adar 1842, at 9 pm.
However, this did not signal the end of the Rebbe's tribulations, and the danger of expulsion still hovered over him. Apart from the fact that the Rebbe required a permit to settle permanently in Bukovina (which he entered illegally), the Russian authorities continued to put pressure in various diplomatic ways on the Austrian government to hand him over to them, the Austrians on their part decided to open an independent investigation to clarify the identity and provenance of the Rebbe (investigation which is documented in the present records). Through various ingenious ploys, the Rebbe's followers attempted to rescue the Rebbe from the threat of being extradited to Russia. In the Sadigura civil registry, they found a listing of a child named Yisrael Donnenfeld, son of Herz and Feige Donnenfeld of Sadigura, who had disappeared some forty years earlier at the age of eight, and had not been heard of since. Given that the age of this Yisrael Donnenfeld corresponded with that of the Rebbe, it was suggested that the Rebbe assume his identity. According to this plan, the Rebbe would pretend that at the age of eight, he was adopted by his rich uncle Shalom Friedman of Pohrebyshche, Podolia, saying that the uncle, who had no children of his own, had visited Sadigura on a business trip, and seeing his relative's precarious financial situation, had decided to adopt Yisrael as his own child and take him back home with him. The Rebbe thus grew up in the home of his uncle, and took on his surname – Friedman. Presently however, he had decided to return to his hometown. For the duration of a month, the Rebbe and the various witnesses presented this version of the story to the interrogators, claiming that the Rebbe was actually this Yisrael Donnenfeld, who was adopted in his youth and currently wishes to return to his hometown. He is therefore actually an Austrian citizen, and cannot be extradited to Russia (this pretense is documented in great detail in the interrogation transcripts).
The Russians efforts to bring the Rebbe back to their territory continued for over a year, during which the extradition request was deliberated in the highest echelons of the Russian and Austrian authorities. Although the Austrian authorities realized at the end of the investigation that the Rebbe's story was fabricated, and that he is indeed, as the Russians claim, a Russian citizen, son of Shalom Friedman of Pohrebyshche, they preferred to abstain from expelling the Rebbe. They rejected the Russians' extradition request under various formal excuses and pretexts, and claimed that according to the Austrian immigration rules, any person who can prove that he is in possession of ten thousand florin can receive a permit to settle there. The Rebbe indeed sent a declaration attesting that he possesses the said amount, and he thus divested himself of the danger of extradition to Russia. Eventually, the Russian gave up on trying to get the Rebbe extradited, and decided to suffice with revoking the Rebbe's Russian citizenship, and preventing him from ever returning to Russian territory. In the summer of 1844, the Rebbe's relatives (his mother, his wife Sarah and his children) were ordered to leave Kishinev (which had been home to them since the end of 1841), and exit Russian territory immediately. In the beginning of Elul 1844, the family were reunited in Sadigura. Receiving a residence permit for the Rebbe and his family took another few years, and entailed repeated applications and extensive correspondence with the district offices of Galicia and Bukovina. In Cheshvan 1845, following the intervention of Baron Salomon Rothschild, a permit signed by the Emperor Ferdinand I of Austria was received, allowing the Rebbe to continue living in Sadigura (it appears that the Rebbe never received Austrian citizenship until his dying day).
This account, in all its details, was known until this day primarily from the writings of the Rebbe's close attendant R. Yosef Rath, who accompanied the Rebbe in some of his wanderings during that winter of 1842, and recorded his memories in great detail (an adapted and abridged version was first published in the book Yeshuot Yisrael, Podgórze 1904, while the original, full version was first printed in the book Magdil Yeshuot, Jerusalem 1990). See the book of Prof. David Assaf, The Regal Way, Stanford University Press, 2002, chapters 6-9, for a detailed description of this story.
This historic file includes transcripts of the interrogations conducted by the Austrian authorities in the end of winter 1842, and other documents related to this affair, and it provides us with direct, first hand ev
This emissary letter is addressed to the Jewish community in Fez, Morocco, and signed by the rabbis of the Sephardic community in Jerusalem, including famous Torah scholars. Among the signatories is "Yakar son of R. Avraham Gershon" – son of R. Avraham Gershon of Kitov, the renowned brother-in-law of the Baal Shem Tov who immigrated to Eretz Israel.
The document bears the following signatures (listed in the order that they appear): R. Refael Meyuchas son of R. Shmuel (1695-1771, Rishon LeZion and Rabbi of Jerusalem, author of Pri HaAdama, Mizbach Adama and other works; R. Yitzchak Zerachya Azulai and his son, the Chida, were members of his Beit Din in Jerusalem), R. Refael Moshe Bula (d. 1773, dean of Yeshivat Neve Shalom in Jerusalem, served as Rishon LeZion for half a year until his death, author of Get Mekushar and other works), R. Mantzur Marzuk (d. 1789, author of Korban Elitzur, Tzur Teuda and Ben Pedatzur), R. Chaim Nissim HaCohen, R. Eliyahu Tzvi, R. Yaakov Burla, R. Yakar son of R. Avraham Gershon of Kitov, R. Efraim son of R. Yehuda Navon, R. Shmuel Eliyahu Meyuchas, R. Moshe Yosef Meyuchas and R. Saadia Marzuk.
The back of the leaf bears the address of the recipients: "…To the distinguished men and community leaders who are headed by the rabbis… of the city of Fez…".
R. Avraham Gershon of Kitov (d. Adar 1761), a prominent Torah scholar and kabbalist, was among the members of the renowned Kloiz in Brody (together with his friend the Noda BiYehuda). He was the brother-in-law of the Baal Shem Tov, and one of the first Chassidim to immigrate to Eretz Israel. Some say that he was sent to Eretz Israel by the Baal Shem Tov, who hoped to disseminate Chassidut in the Orient. R. Avraham Gershon was the recipient of the well-known letter from the Baal Shem Tov in which he told of his conversation with the Messiah: "When are you coming, my master? When your wellsprings will spread outward". R. Gershon of Kitov first settled in Hebron, and in ca. 1754 he moved to Jerusalem, where he joined the kabbalistic Yeshivat Beit El and studied under the great kabbalist, the Rashash. R. Gershon immigrated together with his wife and two younger children, and was later joined by his two elder sons, R. Aharon Chaim and R. Yakar. Already during their father's lifetime, the two were esteemed by Jerusalem Torah scholars and were actively involved in the city's communal matters. R. Aharon Chaim joined the leadership of the Ashkenazi community of Jerusalem, while his brother R. Yakar was an active member of the Sephardic community. R. Yakar was the son-in-law of the kabbalist R. Moshe Osterer of Zamość, a Torah scholar of the renowned Kloiz in Brody (and author of Arugat HaBosem, a kabbalistic commentary on Shir HaShirim), who was also a close associate of the Baal Shem Tov. Historian R. Yechiel Goldhaber has recently discovered some important specifics regarding the central role that R. Yakar played in the Jerusalem Sephardic community. According to Goldhaber's research, R. Yakar held a prominent position in the Damesek Eliezer Yeshiva in Jerusalem and was a leading signatory among the founders of the yeshiva. In one document published by R. Goldhaber, R. Yakar's signature appears second, after the signature of the yeshiva dean, R. Yehuda Navon (author of Kiryat Melech Rav). On another document, he heads the list of signees, followed by leading Jerusalem rabbis: R. Yehuda son of R. Yaakov Culi, R. Refael Moshe Galiko, R. Yitzchak son of R. Yehuda Navon, R. Avraham Chayun and others. On a third document, his signature appears second after the signature of the Chida.
In 1766, R. Yakar was sent abroad as an emissary on behalf of Kollelot Jerusalem, returning in 1770. In 1775, he was in Italy on another mission, together with R. Yaakov Burla (in Livorno the two clashed with another pair of emissaries, R. Yaakov Chazan and the Maharit Algazi, as well as with the Chida, all of whom arrived in Livorno as emissaries, somewhat straining the relationship between the Chida and R. Yakar, as documented by the Chida in his journal. See: Maagal Tov HaShalem, p. 69). From Italy he travelled to France, then to Holland, and from there to other European communities. The approbations of R. Yakar and R. Burla, from the time they stayed in Carpentras (Southern France), are printed in the book Otzrot Yosef by R. Yosef Damelio-Muscat of Carpentras (printed in Livorno in 1783). R. Yakar signed his approbation: "Yakar Gershon ס"ט". The tombstones of R. Gershon of Kitov and of his son R. Yakar were discovered on the Mount of Olives several years ago by R. Yaakov Shalom Gefner, revealing the precise dates of their passing. On R. Yakar’s tombstone, his name appears as "R. Yakar Gershon Ashkenazi", and the date of his passing is recorded as Friday, 8th Kislev 1779.
[1] double leaf. 25.5 cm. Good-fair condition. Stains, dampstains, tears and worming, slightly affecting several letters.
Two sale deeds, transfer of ownership of a residence in Botoşani (formerly owned by R. Chaim Thirer Rabbi of Czernowitz, author of Be'er Mayim Chaim, before his immigration to Eretz Israel). Signed by family members of the Be'er Mayim Chaim: His son R. Yaakov Yosef and the latter's wife, Shifra Reiza (granddaughter of the Degel Machane Efraim), his son R. Kalman, and three grandsons (sons of his daughter Devora, widow of R. Yitzchak Eizek of Botoşani). Kałusz (Eastern-Galicia) and Botoşani (Moldavia), Av 1815 and Nissan 1818.
These deeds reveal new information regarding the year of passing of the Be'er Mayim Chaim (see below), and hitherto unknown information about his family.
• Sale deed, transfer of ownership of the residence in Botoşani belonging to R. Yaakov Yosef Yoske, son of the Be'er Mayim Chaim, to his brother-in-law R. Yitzchak Eizek son of R. David, son-in-law of the Be'er Mayim Chaim (the residence was formerly owned by the Be'er Mayim Chaim, and in 1813, he gave it as a gift to this son who resided in Kałusz – see below). Signed by him: "Yaakov Yosef son of R. Chaim", and by his wife: "Shufra[!] Reiza daughter of R. Yitzchak" (daughter of R. Yitzchak of Kałusz, son of the Degel Machane Efraim), by his brother R. Kalman, son of the Be'er Mayim Chaim: "Kalman Thirer son of the late rabbi of Mohyliv", and by four witnesses. Kałusz, 4th Menachem Av 1815.
The deed was written on 4th Menachem Av in Kałusz, where R. Yaakov Yosef resided, whereas the signature of his brother R. Kalman is from 16th Menachem Av in Botoşani, his place of residence. Written before R. Kalman's signature: "For greater force, also the brothers of R. Yaakov Yosef signed – Tuesday, 16th Menachem 1815". In fact, only one brother signed the deed.
[1] leaf (two written pages). Bluish paper. Approx. 34 cm. Good condition. Stains and wear. Folding marks.
• Sale deed, transfer of ownership of the aforementioned residence of R. Yitzchak Eizek son of R. David (son-in-law of the Be'er Mayim Chaim) to R. Elisha son of R. Alexander Zussman. Signed by the three heirs, sons of R. Yitzchak Eizek: R. Moshe Yehuda Leib, R. Aharon and R. Meshulam Feivel Tzvi Hirsh, by the buyer R. Elisha Zussman, and by four witnesses and three Botoşani dayanim. Botoşani, 2nd Adar II 1818.
The sale deed contains the heirs' declaration that the sale has been executed after "we have paid our mother Rebbetzin Devorah all her entitlements from her ketubah". On verso, the Botoşani dayanim write that since the sellers have young brothers who have not yet reached the age of 13, part of the money will be kept by a trustee, and when the orphans become of age, each will receive his share in his father's estate.
[1] leaf (two written pages). 54.5 cm. High-quality thick paper. Good condition. Stains. Folding mark.
The residence sold with these deeds had been owned by the Be'er Mayim Chaim. In Sivan 1813, before he immigrated to the Holy Land, he wrote a gift deed to his sons R. Yaakov Yosef and R. Kalman, giving them his assets in Botoşani as a gift (the gift deed was first publicized in Kedem Auction 63, item 81).
Both deeds delineate the borders of the asset from all four directions and the names of the Jewish and non-Jewish neighbors who live adjacent to the asset. In the first deed, from 1815, it is written that the residence sold to R. Yitzchak Eizek borders on the residence of his brother-in-law Kalman, and that each has permission to pass through the other's courtyard: "…on the east lies the home of my brother R. Kalman Shmuel… and it was explicitly stipulated that R. Kalman son of R. Chaim can pass through the aforementioned courtyard, and that R. Y.E. can pass through the courtyard of R. Kalman". The second deed, from 1818, contains many details of the conditions and limitations imposed upon the asset being sold (which was situated within a compound which also housed the study hall of the Be'er Mayim Chaim, sukkahs and other buildings). In this deed as in the previous deed, "our uncle R. Kalonymus Kalman" is mentioned several times.
R. Yaakov Yosef Yoske Thirer (d. 1866, Encyclopedia L'Chassidut, II, p. 272), was the son-in-law of R. Yitzchak of Kałusz (son of the Degel Machane Efraim). According to the Encyclopedia L'Chassidut (ibid), after the immigration of his father, the Be'er Mayim Chaim, to Eretz Israel in 1813, R. Yaakov Yosef succeeded him as leader of the Chassidim in Czernowitz (Chernivtsi); however, as is evident from the first deed presented here, in 1815, R. Yaakov Yosef still resided in Kałusz, near his father-in-law.
In his youth (ca. late 1790s), R. Kalonymus Kalman Shmuel Thirer wed Yocheved, daughter of the elderly Rebbe Avraham Yehoshua Heshel of Apta, author of Ohev Yisrael. With time, Kalman forsook Torah observance and consequently divorced his wife (who later married Rebbe Dan of Radvil). Nonetheless, his father, the Be'er Mayim Chaim, did not cease loving him, and would send him gifts, would rise early to prepare for him food and drink, and never refused any of his requests.
The book Beit Komarna relates that this Kalman resided for several years in Komarna, where he succumbed to negative influences. In 1801, R. Chaim came in person to Komarna to visit his son, and found him in a pub suffused with the steam of non-kosher food, playing cards, with sweat pouring down his face. R. Chaim wiped the sweat from his face with his handkerchief, kissed him on his forehead, and encouraged him to leave Komarna and return with him to Czernowitz. As they were exiting Komarna, residents threw stones at them, and R. Chaim inadvertently uttered a curse, that the city should be burnt. They had not yet left the city borders when a fire broke out, consuming all the houses. It further relates that R. Chaim was known to say that his son's deterioration was a heaven-sent test to see if he would continue loving him, since he always pled for the Jewish people, arguing: "Master of the Universe, and if Your sons sin, will You not have mercy on them? After all, even if they sin, they are still Your sons!". He was therefore tested by G-d with a corrupted son, whether he would continue loving him and having mercy on him (Beit Komarna, by R. Baruch Yashar Schlichter, Jerusalem 1965, pp. 16-17). Rebbe David Moshe of Tchorkov explained R. Chaim's conduct with his son as a basis for advocating before G-d, that if he, as a human being, continues loving his wayward son, so G-d should have mercy on His sons, who in all circumstances are called His children (Anaf Etz Avot, Jerusalem 1972, p. 204).
The gift deed featured in Auction 63 demonstrates the love R. Chaim and his wife extended to their son Kalman, bequeathing to him half of their property in the city, a share equal to the one of his brother R. Yosef Yaakov. The deeds here attest that not only his holy father, but also his brother and nephews treated him with love and respect. His brother and nephews refer to him several times in the deeds in a respectful manner, although these are just formal documents (the document from 1818 was possibly never seen by R. Kalman, since it does not bear his signature).
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Discovery: The Year of the Be'er Mayim Chaim's Passing
The first deed presented here provides the first distinct evidence that the author of Be'er Mayim Chaim was no longer alive in the month of Av 1815. In his sons' signatures and within the text of the deed, the honorific for the deceased, "of blessed memory…", is added after his name. This contradicts the hitherto accepted date of his death – 27th Kislev 1817 (apparently, the source of this date is the unclear epitaph on his tombstone in the Safed cemetery; it is not known who wrote it and when the tombstone was erected). Moreover, his son R. Yaakov Yosef does not sign with "hareini kaparat mishkavo" (I am an atonement for his resting place) as customary during the first year after a parent's death. This suggests that on 4th Av 1815 (the date the first deed was signed), more than a year had elapsed since the passing of his father.
R. Efraim Zalman Margolies, a friend and admirer of the Be'er Mayim Chaim, wrote in 1817, in his approbation to the book Be'er Mayim Chaim (Mohyliv-Sudylkiv 1820), that the author immigrated to Eretz Israel after printing his book Sidduro shel Shabbat (Mohyliv, 1813), and within a year from his arrival there, he passed away. The writing of Sidduro shel Shabbat was concluded on 17th Sivan 1813, as stated at the end of the book, giving rise to the conclusion that he passed away in late 1813 (or in 1814). The book Zichron Tzaddikim (Klausenburg 1936, listing of 27th Kislev), by R. Pinchas Zelig HaKohen Schwartz Rabbi of Apahida, also records 1813 as the year of the Be'er Mayim Chaim's passing, providing further proof that the year of death indicated on his tombstone in Safed is incorrect.
A similar case of an erroneous epitaph occurred with the tombstone of the Be'er Mayim Chaim's friend, R. David Shlomo Eybeshutz, author of Arvei Nachal, who died in Safed in 1814. A strong earthquake in Safed in 1837 uprooted many tombstones, and some subsequently disappeared. In his book Shaarei Yerushalayim (Lviv 1866, Chapter 8), R. Moshe Reisher, a Jerusalem emissary, relates that in 1842, he found the faded tombstone of the author of Arvei Nachal, and erected a new tombstone based on the unclear text on the old tombstone. With time, the text on the new tombstone was proven erroneous – both the year of his passing and his father's name were incorrect (1810 should read 1814, and Avigdor should read Yerachmiel). It is possible that the erroneous year on the Be'er Mayim Chaim's tombstone came to be in a similar way.
Sent to his son, R. Yechiel Efraim Fischel HaKohen of Lodz, while he was travelling to visit his father in Warsaw. R. Chanoch Henich apologizes to his son for having to urgently travel to Ger (Gur) to receive advice from his friend and teacher, the Rebbe, author of Chiddushei HaRim: "… Therefore, I am traveling today to Ger, to receive advice… and after Shabbat, I will return here and am looking forward to rejoicing with you… to speak to you face to face…".
Written on a leaf folded in half. On verso, an inscription handwritten by R. Chanoch Henich: "To my beloved son… R. Yechiel Efraim Fischel HaKohen". On the page facing the letter – R. Chanoch Henich's personal stamp: " Chanoch Henich son of Pinchas HaCohen".
Rebbe Chanoch Henich HaKohen Levin of Aleksander (1798-1870), leading disciple of R. Simcha Bunim of Peshischa and of the Yehudi HaKadosh of Peshischa. He held a rabbinic position for close to 40 years. He first served as rabbi of Aleksander and Nowy Dwór Mazowiecki, and from 1859, as rabbi of Proshnitz (in 1865, he retired from the rabbinate, and returned to Aleksander as a private person). He was a descendant of R. Shmuel Schotten HaKohen of Frankfurt (the Maharshashach – who was also the grandfather of the Chatam Sofer). After supporting the Polish revolution in 1830, he was compelled to change his surname from Schotten to Levin. Renowned from his youth for his prodigious brilliance, and for his Peshischa-Kotzk style of sharpness. All his actions were concealed and performed with great wisdom. His sayings were penetrating and peppered with incisive humor, and he knew how to disguise exalted matters with humor which only a precious-few would understand. He would frequently cite the saying of his teacher R. Bunim of Peshischa: "All the negative commandments in the Torah can be condensed into one negative commandment – do not be a fool! and all the positive commandments in the Torah can be encapsulated in one – be wise!".
While still a young man, his teacher the Yehudi HaKadosh appointed him rebbe by removing his spodik (tall shtreimel) from his head and placing it on that of his young student, R. Henich, saying: "This spodik suits you well…". About one year after the passing of R. Bunim of Peshischa, R. Henich subjected himself to the authority of his colleague, Rebbe Mendel of Kotsk. After the latter’s death, R. Henich followed his (younger) colleague R. Yitzchak Meir Alter of Ger. Only after the passing of the Chiddushei HaRim in 1866 did the elderly R. Henich agree to serve as rebbe and lead the Chassidic courts of Kotzk and Ger. His disciples and relatives attested to the Divine inspiration he benefitted from, and the wonders and miracles which he performed. His nephew testified that he was present when souls came down to R. Henich from Upper Spheres, requesting reparation. These accounts were recorded in the new edition of his book Chashava LeTova VeLikutim (published by Mossad HaRim Levin, Jerusalem, 1990), see ibid.
The foreword of the new edition contains a beautiful description of the Chassidic legacy which R. Henich transmitted to future generations, and his molding of the character of the Ger Chassidic dynasty: "Aleksander of Rebbe Henich was concealed for about seventy years; in those years the Peshischa Chassidut branched out into seventy facets. For decades, he stood as a disciple before his colleagues, subjected himself to their authority and enjoyed the Peshischa elevation in the hidden parts of his soul, until the crown of leadership was placed upon him… R. Henich of Aleksander combined in his leadership all the wellsprings deriving from Peshischa. With rare and unparalleled wisdom, he merged a following of elite, truth-seeking Chassidim into a single unit, and they together rose to high levels of Torah and worship of G-d. He brought Peshischa, Kotsk and Ger together under one roof, selecting the unique points of each of them – their light, to create a center of Torah, Chassidut, sharpness, holiness and total devotion".
He was one of the teachers of the Sfat Emet, Rebbe of Ger (grandson of the Chiddushei HaRim), whom he appointed as his successor. His descendants were leading members of the Ger court, and his grandson R. Chanoch Tzvi HaKohen Levin Rabbi of Bendin was the son-in-law of the Sfat Emet. His disciples became the leading Torah scholars and rebbes of Poland, including: R. Ze’ev Nachum of Biala and his son Rebbe Avraham of Sochatchov, author of Avnei Nezer; Rebbe Avraham of Porisov; R. Pinchas Menachem Justman Rabbi of Piltz; R. Yoav Yehoshua of Kintzk, the Chelkat Yoav; R. Yitzchak Feigenbaum of Warsaw, and others. His teachings are recorded in his book Chashava LeTova.
[1] double leaf. 16.5 cm. Tiny, close writing. Good-fair condition. Stains. Wear and folding marks. Mounted on thin transparent paper for preservation (slightly blurring the inscription on the back of the letter).
Provenance: Collection of Rebbe Yechiel Meir Morgenstern of Kotzk-Lomaz (1894-1974), son of Rebbe Tzvi Hirsh of Lomaz (who resided for a while in Praga, near Warsaw). Stamps of Rabbi "Yechiel Meir son of the Rebbe of Praga" and an inscription in his handwriting: "Letter no. 87".
This letter and its picture were printed in the book Michtavim V'Igrot Kodesh, New York, 2003, pp. 36-37 (see enclosed material).
Sent to R. "Eli. Yosef Rabbi of Radzanów", requesting to arrange in Warka the collection of funds for his relative R. Yechiel Bunim of "Bezun" (presumably Bieżuń, near Radzanów, Poland).
The first Amshinov Rebbe, R. Yaakov David Kalish (1814-1877, Encyclopedia L'Chassidut, II, pp. 262-263), known by Amshinov Chassidim as "HaAdmor HaZaken". Eldest son of Rebbe Yitzchak of Warka. Appointed rabbi of Gowarczów in his youth, he later served as rabbi of Peshischa (Przysucha) and then as rabbi of Ger (Góra Kalwaria) before R. Yitzchak Meir Alter, author of Chiddushei HaRim. Afterwards, he established his court in Amshinov (Mszczonów). A leading Polish rebbe, he was a close friend of the Chiddushei HaRim, collaborating with him in communal activities. This close relationship continued with the latter's grandson, the Sfat Emet of Ger, who bestowed the honor of sandak upon the Amshinov Rebbe at the brit milah of his son R. Nechemia Alter. R. Yaakov David was one of the closest Chassidim of Rebbe Mendele "the Saraf" of Kotzk, and one of the only individuals who succeeded in convincing him to leave the solitude of his room and sit with his Chassidim in Kotzk.
The recipient of the letter: Rebbe Eli. Yosef Rabbi of Radzanów, a senior Chassid of Rebbe Yitzchak of Warka (R. Yaakov David's father), who chose him to teach and guide his sons and sons-in-law. In his youth, he was a disciple of Rebbe Bunim of Peshischa. Rebbe Bunim suggested the marriage of R. Eli. Yosef with the daughter of R. Yaakov of Sheps (Sierpc).
[1] leaf. Approx. 14.5 cm. Approx. 14 autograph lines and signature. Fair condition. Stains and wear. Tears, affecting text (with some loss). Mounted on paper for reinforcement.
A letter of blessings for an ill person. Written by a scribe, on a postcard, with the Rebbe's signature. On verso of postcard, another short letter handwritten and signed by R. Yeshaya'le's scribe: "Elimelech ----". Postage stamps and postmarks, and the personal inked stamp of the tzaddik: "Saje Steiner, Bodrogkeresztur".
Blessings and wishes for a complete recovery and success: "… the Pidyon Nefesh of the woman… I pray that G-d will send his word and cure her completely and speedily, and may only goodness and kindness pursue her and all her close ones, and you should succeed in all your endeavors…".
R. Yeshaya Steiner of Kerestir (Bodrogkeresztúr; 1852-1922) was the disciple of Rebbe Tzvi Hirsh of Liska (Olaszliszka), author of Ach Pri Tevua and reverently followed in his footsteps. He was orphaned from his father at the age of three and was raised in the home of R. Tzvi Hirsh of Liska from the age of twelve. Drawn to Chassidut, he frequented the courts of Rebbe Chaim Halberstam of Sanz and Rebbe Mordechai of Nadvorna. However, his primary rebbe and mentor remained Rebbe Tzvi Hirsh of Liska, and he eventually became his close attendant (even when R. Yeshaya already served as rebbe, with throngs flocking to his court from all over Hungary, he would still sign with his stamp and on his letters: "…who attended the righteous Rebbe of Liska"). Rebbe Yeshaya was revered by the leading rebbes of his day, including Rebbe Chaim of Sanz and Rebbe Yissachar Dov of Belz (who stated that the "key to sustenance" is in the hands of R. Yeshaya of Kerestir). He performed thousands of charitable deeds, personally engaging in hospitality, and was considered one of the pillars of kindness and prayer in his times. He was renowned as a holy man, and thousands of Jews (as well as non-Jews) from all over Hungary would travel to his court to seek his advice. He was also renowned as a wonder-worker and for providing amulets. Until this day, his portrait is hung in homes as a segulah against mice. The story behind this custom is related in his biography, Mei Be'er Yeshayahu.
Postcard. 9X14 cm. Good-fair condition. Stains and a few creases.
Calligraphic square script. The text is set within a curtained arch frame, painted in blue, red and yellow, surmounted by a golden crown and illustrations of the holy sites – the Western Wall and Rachel's Tomb.
The certificate is signed by the seven leaders of the Jerusalem city committee: R. Baruch Greenfeld, R. Meir Shraga Katz Klein, R. Eliyahu Nachum Porush Glickman, R. Avraham Cohen Roth, R. Amram son of R. Sh.Y. Blau, R. Yaakov Meir Shechter and R. Avraham Yochanan Blumenthal.
At the foot of the certificate is an interesting letter handwritten and signed by R. Bengis, Rabbi of the Eda HaCharedit, in which he approves of the appointment of the Satmar Rebbe as president of the Eda HaCharedit, stating that " through you and through me the Almighty will be glorified".
Rebbe Yoel Teitelbaum of Satmar (1887-1979), one of the greatest leaders of his generation, president of the Eda HaCharedit and leader of American Orthodox Jewry, one of the founding pillars of Chassidic Jewry after the Holocaust. Born in Sighet (Sighetu Marmației), he was the son of Rebbe Chananya Yom Tov Lipa, the Kedushat Yom Tov, and grandson of Rebbe Yekutiel Yehuda, the Yitav Lev, who both served as rabbis of Sighet and were leaders of Chassidic Jewry in the Maramureș region. He was renowned from his youth for his perspicacity and intellectual capacities, as well as for his holiness and outstanding purity. After marrying the daughter of Rebbe Avraham Chaim Horowitz of Polaniec, he settled in Satmar (Satu Mare) and taught Torah and Chassidut to an elite group of disciples and followers. He served as rabbi of Irshava, Karaly (Carei, from 1925) and Satmar (from 1934), managing in each of these places a large yeshiva and Chassidic court. He stood at the helm of faithful, uncompromising Orthodox Jewry in the Maramureș region. During the Holocaust, he was rescued by the Kastner Train, and after a journey through Bergen-Belsen and Eretz Israel, he reached the United States, where he established the largest Chassidic group in the world – Satmar Chassidut, until today the dominant faction in American Orthodox Jewry.
In 1951, he was appointed president of the Eda HaCharedit in Jerusalem, and in 1953, after the passing of the elderly R. Bengis, he succeeded him as "Rabbi of all the Ashkenazi Communities – The Eda HaCharedit in Jerusalem" (the rebbe was appointed as Rabbi of the Eda HaCharedit even though he lived in the United States, and in Jerusalem, R. Pinchas Epstein was appointed as Raavad – Head of the Rabbinical Court. To this day, the Eda HaCharedit is headed by two rabbis, the Gaavad and the Raavad. For example, after the passing of R. Epstein and R. David Jungreis, R. Yitzchak Yaakov Weiss, author of Minchat Yitzchak, was appointed as Raavad of the Eda HaCharedit, and after the passing of the Satmar Rebbe, he was appointed Gaavad – in effect the Chief Rabbi of the Eda HaCharedit).
Rebbe Teitelbaum was a leading opponent of Zionism and of the founding of the State of Israel, and zealously led crucial battles for the preservation of the unique character of the Jewish people and its holiness, fearful for the honor of the Torah and the future of faithful Jewry. He was renowned as an exceptionally charitable person; his door was open to the poor and his ear attentive to the needy from every stream of the Jewish people. An outstanding Torah scholar, he responded to many halachic queries, and his writings were published in dozens of books: VaYoel Moshe, Responsa Divrei Yoel, Divrei Yoel on the Torah and more.
[1] large leaf, 42X54.5 cm. Thick Bristol board. Good-fair condition. Stains. Repaired marginal tears.
An inscription in Sephardi script appears at the top of the title page. The first line of the inscription is missing, due to the trimming of the upper margin. The second line reads: "Avraham Gershon Kitover". Apparently, the book belonged to R. Avraham Gershon of Kitov, the famous brother-in-law of the Baal Shem Tov and a leading kabbalist. Possibly, the book was given to him by the author himself, R. Shneur Feivish of Bolekhiv, an Ashkenazi scholar in Jerusalem and emissary of the Ashkenazi community at the time R. Gershon resided in Jerusalem (see below).
R. Avraham Gershon of Kitov (Kuty; d. Adar 1761), a prominent Torah scholar and kabbalist, was among the members of the Kloiz in Brody. He was the brother-in-law of the Baal Shem Tov, and one of the first Chassidim to immigrate to Eretz Israel. The book Shivchei HaBesht cites wondrous stories of his relationship with his brother-in-law, the Baal Shem Tov. At first, he did not recognize the stature of the Baal Shem Tov and thought him to be simple and unlearned, however, eventually he clung to him with his entire soul, joining his circle. The Baal Shem Tov revealed esoteric secrets to his brother-in-law and showed him the way to elevate souls during the Minchah prayer on Erev Shabbat. R. Avraham Gershon lived in Brody, where he studied in the well-known Brody kloiz. At the kloiz, he served as the cantor, and there he became acquainted with the Noda BiYehuda, a friendship which lasted for years. After escaping Brody in 1744 (see Kedem Auction 63, lot 13), R. Avraham Gershon stayed for two years by his brother-in-law the Baal Shem Tov in Medzhybizh, teaching his son, R. Tzvi. In 1746, R. Gershon began his journey to Eretz Israel. Some say that he was sent to Eretz Israel by the Baal Shem Tov, who hoped to disseminate Chassidut in the Orient. The letters exchanged between the Baal Shem Tov and R. Gershon while living in Eretz Israel attest to the deep spiritual and emotional ties between them. Especially well known is the letter from the Baal Shem Tov in which he told of his conversation with the Messiah: "When are you coming, my master? When your wellsprings will spread outward". R. Gershon first settled in Hebron, and in ca. 1754 he moved to Jerusalem, where he became a leading Torah scholar and head of the developing Ashkenazi community. He joined the kabbalistic Yeshivat Beit El and studied under the great kabbalist, the Rashash. At that time, R. Yitzchak Zerachia Azulai, father of the Chida, was his close friend.
Historian R. Yechiel Goldhaber has recently discovered some important specifics regarding R. Gershon's extensive activities in organizing and rebuilding the Ashkenazi community in Jerusalem (after its destruction and the expulsion of the Ashkenazim from the city in 1721), and his high stature as contact person between the Jerusalem community and the Constantinople clerks, who were in charge of the funds collected for the needy of Eretz Israel, and as mediator between the Ashkenazi and Sephardi communities in Jerusalem. R. Goldhaber's research reveals that R. Gershon was one of the most influential figures in Jerusalem is those days, trusted by both Sephardim and Ashkenazim. He maintained close ties with the Constantinople clerks and with the organization in Brody which gathered the funds collected in Ashkenazi countries. In these activities he worked together with his friend the Noda BiYehuda and with other Brody scholars.
The author of this book, R. Shneur Feivish of Bolekhiv, was also involved in the activities on behalf of the Ashkenazi community in Jerusalem. He was one of the leading Torah scholars in Jerusalem, well-versed in both the revealed and hidden realms of the Torah. He immigrated to Jerusalem in 1749 and on his way to Eretz Israel, he printed this book. In 1754, some five years after his immigration, he was sent to Europe as an emissary of the Jerusalem Ashkenazi community, as part of R. Gershon's efforts to establish steady support for the Ashkenazi community in Jerusalem. As mentioned above, it is possible that R. Shneur Feivish himself gave this book as a gift to R. Gershon.
Calligraphic signature on title page: "Shlomo Halegua" (his signature appears on the last page as well: "Salomon Halegua").
[1], 35 leaves. 19 cm. Good-fair condition. Stains. Worming, mostly to margins. Tears and damage to several leaves, slightly affecting text in some places. Tape repairs to inner margins of title page and several other leaves. Top margins trimmed with damage and loss to headings. Bottom margins trimmed with loss of text on verso of title page. New leather binding.
This book was printed in several variants. The differences between them are listed in the Bibliography of the Hebrew Book. This copy includes a blessing to the wealthy brothers R. Yehoshua and R. Moshe Soncino and to the wealthy R. Yosef son of R. Yehuda of Jerusalem; a blank space was left for adding another name by hand. The author's preface on verso of title page is not signed (as found in some copies). The text of the last page (35b) reaches the bottom of the page, ending with: "I am compelled to stop… and hope to finish as planned, in Jerusalem".
Copy of R. Meir Margolies, author of Meir Netivim, disciple of the Baal Shem Tov and one of his "sixty warriors", which he gave to his son R. Betzalel Margolies Rabbi of Ostroh. Signature at the top of p. 10a (using the "י" of the page number): " Meir", in square script, presumably handwritten by the Meir Netivim. Inscription on the title page, handwritten by R. Betzalel Margolies, attesting that he received this book from his father the Meir Netivim, and listing their lineage up to R. Yeshaya HaLevi Rabbi of Dubno, brother of the author of this book and of the Taz: " I received this responsa book as a gift from my father the outstanding Torah scholar… R. Meir Margolies, grandson of R. Yeshaya Rabbi of Dubno, brother of the author and of the Taz. So are the words of his son, Betzalel Margolies".
On the approbation leaf following the title page (on the blank side), R. Betzalel records their lineage in further detail: " Betzalel son of R. Meir, son of R. Tzvi Hirsh Margolies, son-in-law of the leader of the entire diaspora R. Mordechai Mordush Auerbach of Germany, son-in-law of R. Tzadok Shebreshiner a leader of the Council of the Four Lands, son-in-law of R. Yeshaya HaLevi Rabbi of Dubno, brother of R. Yitzchak HaLevi author of this book".
There is an additional inscription at the top of the same page, also handwritten by R. Betzalel, torn and partly lacking.
R. Meir Margolies (1700/1708-1790) was a leading disciple of the Baal Shem Tov and one of the first to cleave to him, as early as 1737, before the latter became famous. Reputedly, his teacher the Baal Shem Tov requested that he write his name in the siddur he prayed from, to enable him to mention R. Meir in prayer, and the latter did so. His signature in the siddur of the Baal Shem Tov was preserved until this day (Kevutzat Yaakov, Berditchev 1896, p. 52b; MiBeit HaGenazim, Brooklyn 2010, p. 230). R. Meir refers to his teacher the Baal Shem Tov in several places in his books as "my teacher" and "my colleague". In his book Sod Yachin UBoaz (Ostroh, 1794), he describes the level of learning Torah for the sake of Heaven: "…as I was instructed by my teachers who were prominent in Torah and Chassidut, headed by my friend the pious R. Yisrael Baal Shem Tov… and from my youth, when I attached myself with bonds of love to my teacher and friend R. Yisrael Baal Shem Tov… I knew with absolute certainty that his conduct was in holiness and purity, piety and ascetism… occult matters were revealed to him…". In his book Meir Netivim (Part II, end of Parashat Vayigash), he quotes a segulah from his teacher for dissipating anger: "I learnt from my teacher that a wonderful segulah for dissipating anger is to say the verse…". His son R. Betzalel, his successor as rabbi of Ostroh, wrote in his approbation to Shivchei HaBaal Shem Tov (Berditchev 1815 edition): "...and as I heard from my father… who from his youth was one of the Torah scholars associated with the Baal Shem Tov, and R. Meir would frequently extol his virtues…". Rebbe Yitzchak Izek of Komarno attested in his book Netiv Mitzvotecha (Netiv HaTorah, Shevil 1): "Our teacher R. Yisrael son of Eliezer… he was accorded sixty warriors, souls of righteous men, to protect him, and one of them was the Meir Netivim".
R. Meir Margolies was a leading and prominent rabbi in his times. In his youth, he served as rabbi of Yazlovets and Horodenka. In 1755, he was appointed rabbi of the Lviv region. In 1766, he was appointed by the King of Poland as chief rabbi of Ukraine and Galicia. In 1776, he received an official letter of appointment from the King of Poland, Stanisław August Poniatowski (the rabbinical appointment, in gilt letters, is preserved until this day in the Dubnow archives in New York). In 1777, he was appointed, in addition to his position as rabbi of the Lviv region, as rabbi of Ostroh and the vicinity. R. Meir was a member of the famous Brody Kloiz most of his life. He was closely attached to the Kloiz Torah scholars, and quotes their teachings extensively in his book.
R. Meir authored several prominent compositions in revealed and esoteric realms of the Torah, in Halacha and in homily. His series of books was named Or Olam, and includes his books on Halacha, homily and Kabbalah: His renowned book Responsa Meir Netivim, two parts (Polonne 1791), Sod Yachin UBoaz (Ostroh 1794), HaDerech HaTov VehaYashar (Polonne 1795) and Kotnot Or (Berditchev 1816).
His son, R. Betzalel Margolies (d. 1821), first served as rabbi of Zvhil (Novohrad-Volynskyi), and after the passing of his father in 1790, he succeeded him as rabbi of Ostroh, a position he held for over thirty years. He was renowned as a great Torah scholar and kabbalist, pious and humble. During his tenure, he penned dozens of approbations, some in the form of a poem. He authored Keter Shabbat (unpublished). R. Betzalel was very close to R. Zusia of Annipoli, and whenever R. Zusia came to Ostroh, he would stay at his home.
The lineage inscription found here was published (with a picture) in Kerem Shlomo, Iyar-Sivan 1989, pp. 44-45.
[2], 31 leaves. Lacking two final leaves. 30.5 cm. Fair condition. Stains and wear. Worming and tears to title page and other leaves, affecting text.
Variant: the approbations on verso of title page do not appear in all copies. In some copies, a leaf with the approbations was attached to verso of title page.
The book is bound with:
Torat Chaim, novellae on Tractates Bava Kama, Bava Metzia, Bava Batra, Eruvin, Sanhedrin, Shevuot, Pesachim, Avoda Zara and Chulin, by R. Avraham Chaim Schorr. Frankfurt an der Oder, [1734].
[1], 103, 105-148 leaves. Illustrated title page. Fair condition. Stains and wear. Worming. Tears to title page, affecting illustrations. Tears to several other leaves, affecting text.
2 books in one volume. New leather binding.
This copy belonged to the first Gerrer Rebbe, R. Yitzchak Meir Alter (the Chiddushei HaRim), and bears the inscriptions and signatures of his grandsons R. Aryeh Leib Alter (the Sfat Emet) and R. Pinchas Menachem Justman, author of Siftei Tzaddik and Rebbe of Piltz (Pilica).
On the front flyleaf, an ownership inscription signed by the Siftei Tzaddik: " G-d has granted me [this] from the estate of my grandfather the Rebbe, I am an atonement for his resting place, Pinchas Menachem Mendel son of R. B.E. of Ger" [the phrase "I am an atonement for his resting place" (hareini kaparat mishkavo) customarily used during the first year after a parent's death, indicates that this inscription was penned within the year of the Chiddushei HaRim's passing]. Stamps of the Siftei Tzaddik appear at the top of the first leaf of Bereshit and at the end of Shemot: " Pinchas Menachem son of R. B.E. Justman of Ger". The ownership inscription of the Sfat Emet, " G-d has granted me [this] , Aryeh Leib", appears in the top corner of the first leaf of Bereshit. This copy also bears ownership inscriptions, signatures and stamps of R. Avraham Abba Bomatz of Lodz (son-in-law of the Siftei Tzaddik); his inscription reveals how he came to possess the book: " G-d has granted me this precious book, which I have received from Maran in exchange for a different book, Avraham Abba Bomatz here in Ger – from Lodz" (apparently, the Siftei Tzaddik inherited the book from the estate of his grandfather the Chiddushei HaRim, and later gave it to his brother-in-law the Sfat Emet. Eventually the book was given back to R. Avraham Abba Bomatz by one of the Gerrer Rebbes – the Sfat Emet or perhaps his son the Imrei Emet).
Several other signatures and stamps (some early) appear on the first leaves, including the signature and stamps of R. Mordechai Mottel Katz Zilberstein of Kalisch. The blank page facing the title page bears a kvitel inscription of "Reuven Yisrael, son of Chana, HaLevi of Kalisch", who it seems gave the book to his teacher the Chiddushei HaRim (R. Reuven Yisrael Frankel of Kalisch was the son of the Kotzker chassid R. Shmuel Frankel of Kalisch and son-in-law of the wealthy R. Yehuda Leib Kushmirak of Kalisch).
A scholarly handwritten gloss appears on p. 7a. Anumber of word corrections by several different writers can also be found throughout the book (the corrections on p. 35b are written in handwriting similar to that of the Chiddushei HaRim, see enclosed material for comparison). A censor's deletion appears at the end of the weekly portion of Tazria (p. 97b), and a censor's stamps and signature appear on the title page.
R. Yitzchak Meir Alter, the first Gerrer Rebbe and author of Chiddushei HaRim (1799-1866, Encyclopedia L'Chassidut, II, pp. 413-423), was one of the greatest scholars of Torah and Chassidut in his generation. He was raised in the home of the Maggid of Kozhnitz and became his close disciple. At the age of 13, he moved to his father-in-law's house in Warsaw and studied under R. Aryeh Leib Zünz. Shortly, he became known throughout Poland as "the prodigy from Warsaw". After the passing of the Maggid of Kozhnitz, he became one of the primary disciples of R. Simcha Bunim of Peshischa. Then, with R. Simcha Bunim's passing, he accepted the authority of his colleague R. Menachem Mendel of Kotzk, influencing most of the Chassidim to follow his lead. In 1859, R. Yitzchak Meir was appointed as the Kotzker Rebbe's successor and moved to nearby Ger (Góra Kalwaria). In Ger, he served as rabbi and established the Gerrer Chassidic court, which flourished with thousands of followers during his seven-year tenure. His works of responsa and novellae in halacha and aggada are called collectively Chiddushei HaRim (abbreviation of R. Yitzchak Meir), the moniker which he later came to be known by.
R. Yehuda Aryeh Leib Alter, the second Gerrer Rebbe and author of Sfat Emet (1847-1905, Encyclopedia L'Chassidut, II, pp. 8-16), was a prominent Rebbe and leader of Polish Jewry. Under his leadership, the Gerrer Chassidut grew to become the largest and most influential Chassidic dynasty in Poland. When his grandfather the Chiddushei HaRim died in 1866, R. Yehuda Aryeh Leib was appointed, as per his grandfather's testament, to become rabbi of Ger at the young age of 19. The Chassidim wanted to appoint him Rebbe as well, however he adamantly refused, instead joining a group of Ger Chassidim who accepted the leadership of R. Chanoch Henich HaKohen of Aleksander (a disciple of the Kotzker Rebbe). When R. Yehuda Aryeh Leib would travel to see him each year, the Aleksander Rebbe (who was very old at that time) showed great respect for the young man and would seat him at the head of the table. Then, when the Aleksander Rebbe died in 1870, the Chassidim repeated their request that the Sfat Emet serve as Rebbe. After much imploring on the part of the Chassidim, the Sfat Emet accepted their request. Interestingly, since the Sfat Emet refused to sit at the head of the table, it became customary for future Gerrer Rebbes, as well, to sit in the middle of the table and not at its head. Notwithstanding his original refusals to serve as Rebbe, after accepting the post he employed his brilliance and wisdom to elevate and strengthen his multitudes of Chassidim, counseling them in matters both spiritual and material. As his reputation grew, tens of thousands more – from all over Poland and the neighboring countries – began to flock to Ger in seek of the Sfat Emet’s counsel and guidance. Before long, the Gerrer Chassidut had developed into the largest Chassidut in Poland, with approximately 100,000 people coming to visit each year. In 1899, a special railway line was launched between Ger and Warsaw to service the thousands of Chassidim who thronged to Ger. This railway was dubbed "The Rebbe's Line" and the Sfat Emet personally participated in funding its construction. The Sfat Emet's classic work on the Torah, renowned for its depth and originality, is quite likely the Chassidic book which has achieved the most popularity in circles unaffiliated with Chassidut, such as the Lithuanian yeshiva world. Likewise, the profound Talmudic novellae of the Sfat Emet are widely studied.
Rebbe Pinyele of Piltz – R. Pinchas Menachem Justman (1848-1920) was a holy Chassidic Torah scholar, a leader of Polish Jewry and one of the founders of Agudat Yisrael. He was the son of R. Binyamin Eliezer (son-in-law of the Chiddushei HaRim) and the son-in-law of his uncle R. Avraham Mordechai (son of the Chiddushei HaRim). He lived in Ger and was one of the foremost Chassidim of his brother-in-law, the Sfat Emet. After the latter's passing, the Chassidim wanted to appoint R. Pinchas as Rebbe, however he refused and instead moved to Piltz to serve as rabbi there. Even after he moved to Piltz, Chassidim continued to throng to him in attempt to declare him their Rebbe, and after their many entreaties he did agree to accept the position. However, he remained faithful and subject to the leadership of the new Gerrer Rebbe, the Imrei Emet, and all community matters were managed jointly by the two. R. Pinchas wrote Siftei Tzaddik on the Torah, as well as other works. His illustrious son-in-law was R. Avraham Abba Bomatz of Lodz, who later purchased this book from the Gerrer Rebbe (see above).
[2], 3-165 leaves. 29.5 cm. Good-fair condition. Stains. The title page is heavily stained and damaged at margins (it is mounted on paper for preservation). Damage to margins of last leaves (repaired with paper). Library stamps. New leather binding.
• Maavar Yabok, prayers, laws and essays regarding the day of death and tahara of the body, by the kabbalist R. Aharon Berachya of Modena. [Lviv (Lemberg), ca. 1850; false date on title page: 1732 – the year of printing of the second edition].
• Bound with: Limuedei Atzilut, Kabblistic wisdom, by R. Chaim Vital "Received from his teacher the Ari", printed from the manuscript of Rebbe Moshe Sofer of Pshevorsk (Przeworsk) with his glosses. Lemberg, 1850. First edition. Some attribute the introduction on verso of title page to R. Moshe of Pshevorsk.
A blurred signature of the first Vizhnitzer rebbe on the front flyleaf: " Menachem Mendel ---". Ownership inscriptions on the front and back endpapers: " The rabbi and Chassid R. Menachem Mendel son of the tzaddik R. Chaim of Kosiv" (These inscriptions were apparently written before his father's passing in 1854).
Additional signatures on title page, of "Elazar Tzvi Friedman".
The first Rebbe of Vizhnitz, R. Menachem Mendel Hager, author of Tzemach Tzaddik (1830-1884), son of Rebbe Chaim of Kosov and son-in-law of Rebbe Yisrael of Ruzhin. He was appointed as rabbi of Vizhnitz, near Kosov, during his father’s lifetime. In 1854, after the passing of his father, author of Torat Chayim, he began serving as rebbe in Vizhnitz. At the same time, his elder brother R. Yaakov Shimshon was appointed rebbe in Kosov, and their third brother moved to Rădăuţi. R. Mendel soon became the most esteemed of the three brothers, and thousands of Chassidim flocked to his Beit Midrash in Vizhnitz. He was renowned as a wonder-worker and beloved by all. Known for his fiery prayers and generous distribution of charity (in his lifetime, he is said to have distributed tens of thousands of silver coins to the poor). He was highly esteemed by the great tzaddikim of his generation: R. Tzvi Hirsh of Liska, R. Shmuel Shmelke of Selish, his brother-in-law R. Mordechai Shraga of Husyatyn, and others. R. Chaim of Sanz said that "R. Mendele sacrifices his soul to G-d every moment…".
17, 16, 74, 21 leaves; 25 leaves. 23.5 cm. Good condition. Stains and wear. Stamps. New leather binding.
Copy of the Divrei Yechezkel, the first rebbe of Shinova, and of his son, the first rebbe of Stropkov. The title page bears stamps of the Divrei Yechezkel: "Yechezkel Shraga Halberstam – Rabbi of Shinova", a handwritten inscription attesting that the book belonged to him, and stamps of his son, Rebbe "Shalom Halberstam son of the rebbe of Shinova" (who inherited the book). A few handwritten corrections.
The first rebbe of Shinova, R. Yechezkel Shraga Halberstam (1815-1898), rabbi of Shinova (Sieniawa) and author of Divrei Yechezkel, eldest son of the Divrei Chaim of Sanz and son-in-law of R. Aryeh Leib Lifshitz of Vishnitsa, author of Aryeh D'Vei Ilai (son-in-law of R. Moshe Teitelbaum, author of Yishmach Moshe). An outstanding Torah scholar, he was proficient in all realms of Torah, exoteric and esoteric, halachic and Chassidic teachings. He was venerated in his role as rabbi and rebbe already during his father's lifetime. Progenitor of important Chassidic dynasties, with many of his sons and grandsons serving as rabbis and rebbes in various cities already in his lifetime. Holy and pure from his youth, he attended leading rebbes of his times and was considered their prominent disciple. He was famed for the miracles he performed, and would give out his objects as a segulah for protection and salvation.
Rebbe (Avraham) Shalom Halberstam (1855-1940), first Rebbe of Stropkov, author of Divrei Shalom, cherished son of Rebbe Yechezkel Shraga Halberstam who would acclaim him for "his very holy and supremely lofty soul", adding that "He can perform wonders" (Rabbenu HaKadosh MiSanz, II, p. 190). He served as rabbi and rebbe of Stropkov, and was the first rebbe of the Stropkov Chassidic dynasty. His court was always teeming with Chassidim and thousands came to seek his blessings. He was reputed for the wonders he performed (see enclosed material). He lived longer than his holy brothers. An ohel was erected on his gravesite in Košice and many visited it to pray and seek deliverance.
[2], 86; 20, 105-114 leaves. 37.5 cm. Fair condition. Heavy worming (repaired), affecting text. First two leaves mounted on paper for preservation. Stains and wear. New leather binding.