Auction 72 - Rare and Important Items
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
Manuscript, Tefillah L'Moshe, commentary on Tehillim by R. Moshe Teitelbaum Rabbi of Újhely, author of Yismach Moshe. Handwritten by a scribe. With about 50 glosses handwritten by his grandson and disciple Rebbe Yekutiel Yehuda Teitelbaum Rabbi of Sighet, author of Yitav Lev (one gloss with his signature). [Sighet, before Shevat 1880].
Over 100 large-format leaves, written on both sides (two columns per page). Written by a scribe (possibly the publisher R. Moshe David Teitelbaum), with about 50 glosses by the Yitav Lev, one of which is signed: "So it seems to me Y.Y.T.B." (Yekutiel Yehuda Teitelbaum; p. 45a, Tehillim 4:9).
This is an early copying, written at the time Tefillah L'Moshe was being edited, which the Yitav Lev proofread, corrected and annotated. The commentaries were mostly not copied in the sequence of Tehillim. Some sections are headed with the note "Copied", while many others are headed: "Do not write". Dozens of sections were not printed.
The Yitav Lev inherited all the manuscripts of his grandfather the Yismach Moshe (manuscripts which were by no means prepared for print), and he arranged their copying and editing, adding his own glosses and notes. Between 1849 and 1861, he published the five volumes of Yismach Moshe on the Torah. The Yitav Lev delegated the task of copying the book Tefillah L'Moshe (from all the scattered papers) and editing it, to his young grandson (son of his daughter) R. Moshe David Teitelbaum, later Rabbi of Laposh (Târgu Lăpuş).
The book Tefillah L'Moshe was not written continuously from beginning to end; it was compiled from many pieces of paper on which the author wrote down the ideas and novellea that occurred to him while reciting Tehillim (see the foreword of the publisher R. Moshe David Teitelbaum). Rebbe Yoel Teitelbaum of Satmar (the author's great-great-grandson) related that some of the Yismach Moshe's commentaries to Tehillim were written on the back of Kvitlach that were brought to him (see: R. Yosef Moshe Sofer, HaGaon HaKadosh Baal Yishmach Moshe, Brooklyn 1984, p. 160).
The book was first published in Krakow in 1880, with a foreword and a brief approbation by the Yitav Lev, and a foreword by the publisher, his grandson R. Moshe David Teitelbaum. In their forewords, they both mention that the original writings were written concisely and often required connecting phrases and deciphering of the sources; the Yitav Lev undertook this task. The book was reprinted with additions from the author's manuscript, in Svaliava in 1907, with another foreword by the publisher R. Moshe David. It has since been reprinted a number of times. From examining this manuscript, one can learn of the extent of the Yitav Lev's editing of his grandfather's work.
[4], 52, 52-56, 59-93 leaves (the foliation is not continuous; total of 105 leaves, 210 written pages). 42 cm. Condition varies, most leaves in good condition. Large tears to 19 leaves, significantly affecting text. Wear, many dampstains.
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R. Moshe Teitelbaum, Rabbi of Ujhely (1759-1841), was the progenitor of the Sighet and Satmar dynasties, as well as other prominent Chassidic dynasties. Renowned already in his youth as an outstanding Torah scholar, he merited studying in the beit midrash of the Vilna Gaon. He served as rabbi of Shinova (Sieniawa) and Ujhely. He embraced Chassidut is his later years, and became a disciple of the Chozeh of Lublin and the Ohev Yisrael of Apta. In 1808, he was appointed rabbi of Ujhely and began disseminating Chassidut in Hungary. He was renowned in his times as rebbe and wonder-worker and frequently gave out amulets. His books include: Responsa Heshiv Moshe on Halacha, Yismach Moshe on the Torah and Tefillah L'Moshe on Tehillim.
Rebbe Yekutiel Yehuda Teitelbaum (1808-1883), son of R. Elazar Nisan Teitelbaum Rabbi of Sighet, and son-in-law of R. Moshe David Ashkenazi – rabbi of Tolcsva who immigrated to Safed. He was a close disciple of his grandfather the Yismach Moshe – Rebbe Moshe Teitelbaum Rabbi of Ujhely, who drew him especially close and disclosed to him Heavenly revelations which he had perceived with Divine inspiration. He was also a disciple of Rebbe Asher Yeshaya of Ropshitz. In 1833 (at the age of 25), he was appointed rabbi of Stropkov, and after the passing of his illustrious grandfather, he was selected to succeed him as rabbi of Ujhely (Sátoraljaújhely). He was then appointed rabbi of Gorlitz (Gorlice), and later of Drohobych. In 1858, he went to serve as rabbi of Sighet, capital of the Maramureș region, and founded there a large yeshiva, which numbered at its zenith two hundred students. Amongst his renowned disciples from that time was R. Shlomo Leib Tabak author of Erech Shai and head of the Sighet Beit Din. His grandson attested that "he was a merciful father to his disciples, carrying them on his shoulders as a nurse carries a suckling, and overseeing each one individually to ensure they studied Torah in holiness and purity". In Sighet, he earnt worldwide renown, and thousands of Chassidim flocked to seek his counsel and wisdom, blessing and salvation. He was renowned for his exceptional holiness, and his grandson R. Yoel of Satmar attested that his holiness was never tainted. Numerous stories circulated of the wonders he performed, including incredible insights which were revealed to him with Divine Inspiration and through his exceptional wisdom. He was reputed in his generation as one who could read the minds of those standing before him, and amazing stories were told of this ability. His epitaph reads: "The renowned rabbi, he edified upstanding and reputable disciples, left behind valuable compositions". He is renowned for his books: Yitav Lev on the Torah, Yitav Panim on the Festivals, Rav Tuv on the Torah and Responsa Avnei Tzedek.
Handwritten leaf, aggadic novellae, by R. Moshe Teitelbaum Rabbi of Újhely, author of Yismach Moshe. Handwritten by a scribe. With notes handwritten by his grandson and disciple Rebbe Yekutiel Yehuda Teitelbaum Rabbi of Sighet, author of Yitav Lev. [The notes were written between 1851 and 1883].
Large-format leaf, written on both sides (two columns per page), copying of aggadic novellae of the Yismach Moshe, in preparation for print, including two novellae revealed to him in a dream and a novella on Tractate Shabbat which was never printed. With two notes by his grandson, the Yitav Lev. The heading on the first page reads: "Selections".
In the left column of the second page: Copying of an account written by the Yismach Moshe, describing a dream in which it was revealed to him that interpreting midrashim which are difficult to comprehend is a great mitzvah. He then expands on the matter. At the end of the page, following this copying, is a note in the handwriting of the Yitav Lev: "So says the editor: I have already copied this in the weekly portion of Mishpatim… however, several words were erroneously omitted during printing, therefore I have decided to copy it here in its entirety…".
The account of the dream was printed in the book Yismach Moshe in the weekly portion of Mishpatim (p. 55b, Lviv 1850 edition), but with several textual variations (as mentioned by his grandson the Yitav Lev). In the printed book, preceding the dream, the Yitav Lev writes: "So says the editor: I have decided to copy here that which I have heard from his holy mouth, and is also found written in a manuscript". The account of the dream and the preceding words of the Yitav Lev were printed in all editions of the book Yismach Moshe, as well as in dozens of books which copied it, using the erroneous text and not the correct version as it appears here. Apparently, the Yitav Lev's aforementioned note was also never printed.
In the right column of the first page: Copying of an account written by the Yismach Moshe, describing another dream, "On Monday Rosh Chodesh Iyar 1796, I fell asleep over a book and it was revealed to me…". This section is headed with the note, apparently also handwritten by the Yitav Lev: "So says the editor, here is the place to copy that which I have found in the holy manuscript of my father the author…".
This account and the preceding words were printed in the book Yismach Moshe in the weekly portion of VaYetze (p. 72a, Lviv 1849 edition), but with textual variations. The printed version is dated "2nd day of Rosh Chodesh Adar", whereas this leaf reads Iyar. In addition, the word "book" (in Hebrew: sefer), in the phrase "I fell asleep over a book", was abbreviated in the printed version, and later erroneously deciphered in some editions as "sofa" (in Hebrew: sapah).
A novella beginning with the words "In Tractate Shabbat" appears in the left column of the first page. It was apparently never printed.
The writings of the Yismach Moshe include many wondrous novellae revealed to him in dreams. His great-great-grandson, R. Moshe David Teitelbaum Rabbi of Laposh (Târgu Lăpuş), writes in his book Tehillah L'Moshe: "His visions and dreams were wondrous, and he said that his dreams are similar to prophecy; several times he lectured in his dream astute teachings".
Rebbe Yechezkel Shraga Halberstam Rabbi of Shinova (Sieniawa) heard an interesting testimony from the Yismach Moshe regarding the interpretation of difficult midrashim. The Yismach Moshe was often troubled by the fact that his astute explanations of difficult midrashim may not be "true Torah", not being the correct interpretation of the midrash. He then "received in his dream a Divine revelation, that if one explains rationally… even if the explanation deviates from the truth… as originally intended, now in Heaven it is deemed as truth". This testimony is brought by the Munkatcher Rebbe, author of Minchat Elazar, in his book Divrei Torah (Mahadura Shetitaa, section 36). The Minchat Elazar adds there that many believed this dream to be the same dream described in the present manuscript (on the second page).
The Yitav Lev inherited all the manuscripts of his grandfather the Yismach Moshe (manuscripts which were by no means prepared for print), and he arranged their copying and editing, adding his own glosses and notes. Between 1849 and 1861, he published the five volumes of Yismach Moshe on the Torah. The Yitav Lev delegated the task of copying and publishing the rest of his grandfather's manuscripts, to his son-in-law R. Yisrael Yaakov Yukel Teitelbaum Rabbi of Gorlitz and to his grandson R. Moshe David Teitelbaum Rabbi of Laposh (Tîrgu Lăpuş).
[1] leaf. Approx. 42 cm. Good condition. Stains. Worming to top of leaf, affecting text.
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R. Moshe Teitelbaum, Rabbi of Ujhely (1759-1841), was the progenitor of the Sighet and Satmar dynasties, as well as other prominent Chassidic dynasties. Renowned already in his youth as an outstanding Torah scholar, he merited studying in the beit midrash of the Vilna Gaon. He served as rabbi of Shinova (Sieniawa) and Ujhely. He embraced Chassidut is his later years, and became a disciple of the Chozeh of Lublin and the Ohev Yisrael of Apta. In 1808, he was appointed rabbi of Ujhely and began disseminating Chassidut in Hungary. He was renowned in his times as rebbe and wonder-worker and frequently gave out amulets. His books include: Responsa Heshiv Moshe on Halacha, Yismach Moshe on the Torah and Tefillah L'Moshe on Tehillim.
Rebbe Yekutiel Yehuda Teitelbaum (1808-1883), son of R. Elazar Nisan Teitelbaum Rabbi of Sighet, and son-in-law of R. Moshe David Ashkenazi – rabbi of Tolcsva who immigrated to Safed. He was a close disciple of his grandfather the Yismach Moshe – Rebbe Moshe Teitelbaum Rabbi of Ujhely, who drew him especially close and disclosed to him Heavenly revelations which he had perceived with Divine inspiration. He was also a disciple of Rebbe Asher Yeshaya of Ropshitz. In 1833 (at the age of 25), he was appointed rabbi of Stropkov, and after the passing of his illustrious grandfather, he was selected to succeed him as rabbi of Ujhely (Sátoraljaújhely). He was then appointed rabbi of Gorlitz (Gorlice), and later of Drohobych. In 1858, he went to serve as rabbi of Sighet, capital of the Maramureș region, and founded there a large yeshiva, which numbered at its zenith two hundred students. Amongst his renowned disciples from that time was R. Shlomo Leib Tabak author of Erech Shai and head of the Sighet Beit Din. His grandson attested that "he was a merciful father to his disciples, carrying them on his shoulders as a nurse carries a suckling, and overseeing each one individually to ensure they studied Torah in holiness and purity". In Sighet, he earnt worldwide renown, and thousands of Chassidim flocked to seek his counsel and wisdom, blessing and salvation. He was renowned for his exceptional holiness, and his grandson R. Yoel of Satmar attested that his holiness was never tainted. Numerous stories circulated of the wonders he performed, including incredible insights which were revealed to him with Divine Inspiration and through his exceptional wisdom. He was reputed in his generation as one who could read the minds of those standing before him, and amazing stories were told of this ability. His epitaph reads: "The renowned rabbi, he edified upstanding and reputable disciples, left behind valuable compositions". He is renowned for his books: Yitav Lev on the Torah, Yitav Panim on the Festivals, Rav Tuv on the Torah and Responsa Avnei Tzedek.
Two parts in two volumes. First edition of Drisha UPrisha on Choshen Mishpat.
Copy of R. Moshe Teitelbaum Rabbi of Ujhely, author of Yismach Moshe, with glosses handwritten by him.
An inscription on the front flyleaf of Vol. I attests that the book was owned by the Yismach Moshe: "This book which previously belonged to… R. Moshe Teitelbaum, now belongs to… R. Moshe in Bottyán [Boťany]" (the signature of "Moshe son of R. Sh. of Bottyán" appears on the title page of this volume).
Four short glosses, to the Bach and the Drisha in Chapter I, handwritten by the Yismach Moshe.
Ownership inscriptions from 1744 appear on the title pages of both volumes: "…Yisrael son of R. Koppel Gerber of Manheim" (it can be concluded from the fact that both volumes were originally owned by the same person, that the second volume too belonged to the Yismach Moshe). Additional ownership inscriptions in both volumes.
The Yismach Moshe was accustomed to writing glosses in his many books (see: R. Yosef Moshe Sofer, HaGaon HaKadosh Baal Yismach Moshe, Brooklyn 1984, pp. 177-178). His grandson Rebbe Yekutiel Yehuda Teitelbaum copied in his book Yitav Panim (Lemberg 1883 edition, p. 154b, 4) a gloss written by the Yismach Moshe on the margin of his Tur, and his manuscript composition on Choshen Mishpat is mentioned in his book Yishmach Moshe: "It is explained in my composition on Choshen Mishpat Chapter 291…" (Parashat Noach, Lemberg 1849 edition, p. 25a).
Vol. I: [2], 52, 242, 244-267 leaves. Lacking leaf 243. Vol. II: [1], 120, 187 leaves. 31.5 cm. Good condition. Stains, dampstains. Tears to title pages, slightly affecting the borders, repaired with paper. Tears to a few leaves, some affecting text, repaired with paper. Open tears to endpapers, some repaired with tape. The gloss on leaf 4b is trimmed. Stamps. New leather bindings.
Fine, wide-margined copy, with handwritten glosses. The handwriting was identified as that of Rebbe Menachem Mendel Schneersohn, author of Tzemach Tzedek of Lubavitch.
These glosses, on the laws of theft and robbery (sections 4, 15, pp. 156a, 157b), are replacements of entire sections omitted by the censor.
The first three editions of Shulchan Aruch HaRav were not censored; however, starting with the fourth edition (Warsaw 1838), the censors started removing passages and sometimes even entire sections of the Shulchan Aruch. The censorship was especially strict in regards to halachic works related to Choshen Mishpat (see: R. Yehoshua Mondshine, Sifrei Halacha shel Admor HaZaken – Bibliography, p. 36 onwards).
In this copy, the Tzemach Tzedek added, in his own handwriting, the omitted sections dealing with taxes, robbery and a gentile's mistake, in their entirety, as they were printed in the first edition of Shulchan Aruch HaRav. The Tzemach Tzedek also added parenthesis in several places, around words which were added by the censors.
R. Menachem Mendel Schneersohn, the Tzemach Tzedek of Lubavitch (1789-1866) – third rebbe in the Chabad Chassidic dynasty. Grandson and close disciple of Rebbe Shneur Zalman of Liadi, the Baal HaTanya, and son-in-law of his uncle, the Mitteler Rebbe, R. Dov Ber Shneuri. He was orphaned of his mother at the age of three, and was raised as a cherished son in the home of his grandfather the Baal HaTanya, remaining faithfully at his side for many years. After the passing of his father-in-law the Mitteler Rebbe in 1827, he began leading the Chabad Chassidut, a position he held for over 36 years.
During the Tzemach Tzedek's leadership, the Chabad Chassidic court expanded greatly, until it became the largest faction of Russian Jewry. Hundreds of thousands of Jews from throughout Belarus, Lithuania and Ukraine followed the Tzemach Tzedek, cleaving to him with absolute devotion. Apart from serving as rebbe and guide for his Chassidim, the Tzemach Tzedek was a leading halachic authority of his generation. He issued thousands of responsa (in response to queries he received from rabbis and dayanim throughout Eastern-European countries). The Tzemach Tzedek also disseminated the teachings of his grandfather the Baal HaTanya, whether via his thousands of oral discourses, or through his prolific writing – in Halacha, Chassidut and Kabbalah. The books that theTzemach Tzedek edited and published – Torah Or and Likutei Torah were heavily censored by the Russian authorities; dozens of sections of the original text were omitted and censored. These sections were copied by his disciples and some were later printed as supplements to new editions of Torah Or and Likutei Torah. R. Eliyahu Yosef Rivlin, author of Ohalei Yosef, a foremost disciple of the Tzemach Tzedek, was in the possession of a copy of Likutei Torah, the volumes of which were filled with marginalia – copyings from the manuscript of his teacher Tzemach Tzedek, including sectioned omitted by the cencorship and not yet printed (see: R. Yehoshua Mondshine, HaMasa HaAcharon, pp. 140-143, and in the notes).
The Tzemach Tzedek was the authoritative figure in all personal and communal matters of Belarus Jewry – "Every marital match, divorce and business deal, was only concluded with his blessing. Every dispute was brought to be judged before him. Without his approbation, no community appointed a rabbi nor Shochet… all the needs of the Jewish people were beknown to him, their business dealings, familial and communal lives" (Alexander Ziskind Rabinowitz – Azar, History of the Schneersohn Family, HaAsif, 1889, p. 166). In 1843, he spent a half a year in St. Petersburg together with R. Yitzchak of Volozhin, participating in various conferences convened by the Tsarist government, to determine many crucial communal matters relating to Russian Jewry. During these conferences, he fiercely opposed the maskilim who wished to revise the Jewish education system.
The Tzemach Tzedek earnt the reputation of a holy, G-dly man, benefitting from Divine Inspiration and effecting salvations, whose prayers and blessings did not go unanswered. Wondrous stories surrounding him abound, regarding the Divine inspiration with which he was able to guide agunot to find their husbands, living or dead, allowing them to remarry. Several of these stories were written soon after his passing by his disciple R. Yaakov Kadanir at the end of his book Sipurim Nora'im (Lviv, 1875).
[1], 133-167 leaves. 22.5 cm. Wide margins. Good condition. The glosses are slightly trimmed, with damage to a few words. Stains. Stamp. New binding.
Five consecutive manuscript leaves, handwritten by the author, the Rebbe of Komarno, with corrections and deletions within the text. The leaves contain the Rebbe's three commentaries on most of Chapter 5 of tractate Maaser Sheni (the last chapter of the tractate), written in parallel columns. The columns are titled "A.E" (Atzei Eden), "M. Oreg" (Maaseh Oreg), and "P.Z" (Pnei Zaken).
The Rebbe of Komarno composed three commentaries on the Mishnayot: Atzei Eden covers nearly the entire Mishnah (ending in the middle of Ohalot) and comprises a short summary of the commentaries on the Mishnah (divided into two parts: Etz HaChaim and the Kabbalistic Etz HaDaat); two other commentaries on Order Zera'im and Order Taharot – Maaseh Oreg on the Talmud Yerushalmi and the Tosefta pertaining to the Mishnah, and Pnei Zaken which contains the halachic conclusions of the Rambam. The commentaries were first printed in Lemberg 1861-1862 (see item 13) and include Kabbalistic explanations and allusions on the Mishnah and the Halacha.
On the first leaf of this manuscript, the author writes that the Redemption will occur in 1900, reffering to the words of the Zohar. This idea is repeated in some of his other works (see enclosed material).
On the last leaf, the author writes: "I have finished on the fourth day of Chanukah…", and elaborates on the deeper meaning of Chanukah according to Chassidut and Kabbalah.
There are minor variations in comparison to the printed book. One line in the manuscript, in the Pnei Zaken commentary (chapter 5, end of Mishnah 6) was omitted from the printed version (p. 58b in the printed book; see enclosed material).
Rebbe Yitzchak Eizik Yehuda Yechiel Safrin Rabbi of Zidichov and Komarno (1806-1874), a G-dly kabbalist and leading transmitter of the teachings of the Baal Shem Tov, a nephew and close disciple of the Sar Beit HaZohar, Rebbe Tzvi Hirsh of Zidichov. He was cherished by foremost Chassidic leaders – the Chozeh of Lublin (who served as his matchmaker), the Rebbe of Apta, R. Moshe Tzvi of Savran, his uncle R. Moshe of Sambor, R. Yisrael of Ruzhin, and others. He authored many books on Chassidut and Kabbalah, including the Heichal HaBracha commentary to the Five Books of the Torah, based on the teachings of the Arizal and the Baal Shem Tov. The Heichal HaBracha Chumashim are considered basic books in Chassidic thought and Kabbalah. They were cherished by rebbes of various dynasties (the Zidichov dynasty, the Divrei Chaim and his descendants, the Tzemach Tzedek of Lubavitch, and others), who extolled the exceptional holiness of the kabbalistic teachings contained in his commentaries.
[5] leaves (ten written pages). 24.5 cm. Good condition. Stains. Small tears to right margins, not affecting text.
Autograph composition of the author, with his handwritten corrections and additions (see enclosed photocopy for comparison).
Rebbe Mordechai Dov Twersky (Chanukah 1839–Elul 1903) was the son of R. Meshulam Zusha of Tlumach and son-in-law of the Divrei Chaim of Sanz. Orphaned of his mother at a young age, he was raised by his maternal grandfather, Rebbe Yaakov Yisrael Twersky of Cherkas. From a young age, his intellectual capacities and fear of G-d were outstanding. He was a holy, exalted man, exceptionally well-versed in halacha and kabbalah. His father-in-law the Divrei Chaim attested that he studied Torah for the sake of Heaven. In 1863, when his grandfather moved to Cherkas (Cherkasy), the latter appointed him as Rebbe and Rabbi of Hornostaipil, and many Chassidim flocked to his court. In 1876, following his grandfather's passing, the number of Chassidim frequenting his court increased, and he grew to become one of the most prominent rebbes in Russia.
He was also renowned as one of the foremost halachic authorities of his time and exchanged halachic correspondence with the leading rabbis in his country and beyond (such as the Shoel UMeshiv, the Maharil Diskin, R. Chaim Berlin, and others). His books include Responsa Emek She'ela, Torei Zahav on the laws of interest, Emek HaChochmah – homilies and pilpul on halachah and Chassidut, Kad HaZahav on kabbalah (which remained in manuscript form, and was unfortunately destroyed by rioters during a pogrom in Ukraine).
[1] leaf, written on both sides. 21 cm. Good condition. Small marginal tears (affecting the text with the author's additions).
Wide-margined copy. Copy of R. Yechezkel Landau, author of Noda BiYehuda, with a gloss in his handwriting.
His name (in his handwriting?) appears within the title page illustration (in Hebrew and Latin characters): "Yechezkel Landau – Ezeckiel Landau". At the top of the title page is an ownership inscription in his son's handwriting: "Belongs to my father… R. Yechezkel HaLevi Landau, rabbi here in Prague". On the last leaf (p. 82a) is another inscription in a different handwriting: "Belongs to the great luminary, the famous R. Yechezkel Segal Landau, Rabbi of Prague". Many more Hebrew and German inscriptions appear on the endpapers, attesting that the book belonged to R. Yechezkel Landau, Rabbi of Prague.
On p. 31a, a long neat gloss, handwritten by the Noda BiYehuda, relating to a passage in Responsum 27 on the topic of the size of the gris (see below). This gloss was presumably never printed.
R. Yechezkel HaLevi Segal Landau (1713-1793) was a leading Halachic authority of all times, which the entire Jewish nation relied upon. From a young age, he was renowned as a leading Torah scholar of his generation. From the age of 13 until 30, he resided in Brody, a thriving Torah center in those times, home to the celebrated Kloiz – Beit Midrash renowned for the study of all realms of Torah, and for the famous compositions on the Talmud, in Halacha and in Kabbala which it produced. He served for about ten years as the rabbi of one of the four Batei Din in Brody. During his stay in Brody, he became close to the Kloiz scholars, including R. Chaim Sanzer and R. Gershon of Kitov (brother-in-law of the Baal Shem Tov). During those years, he studied the Arizal's writings together with R. Chaim Sanzer, a leading scholar in the Kloiz.
In ca. 1745, he went to serve as rabbi of Jampol, and in 1754, he began serving as rabbi of Prague and the region. In Prague, he led his community fearlessly, becoming a foremost leader of his generation. He established a large yeshiva there, in which he educated thousands of disciples, including many of the leaders of that generation (his disciple R. Elazar Fleckeles, author of Teshuva MeAhava, eulogized him: "He edified several thousands of disciples, including hundreds of rabbis and dayanim". Olat HaChodesh HaShlishi, 17, p. 85a). Thousands of questions were addressed to him from far-flung places. Approximately 850 of his responsa were published in Noda BiYehuda. His books published in his lifetime, Responsa Noda BiYehuda – Mahadura Kama and Tzelach on Tractate Pesachim and Berachot, earned him worldwide fame already then (Noda BiYehuda – Mahadura Tinyana, printed after his passing, Prague 1811, includes hundreds of his responsa to questions about his first book, addressed to him from various places).
The Chida in Shem HaGedolim greatly praises the book Noda BiYehuda as well as its author, describing him as an exceptionally outstanding Torah scholar who disseminated much Torah through his books and disciples, and mentions the acuity and extensive Torah wisdom apparent in his responsa and books. The Noda BiYehuda himself wrote in a responsum regarding one of his novellae, that in his opinion it is a true Torah thought (Even HaEzer, Mahadura Tinyana, section 23, 2). The Chatam Sofer relates to this responsum in one of his responsa (Part II, Even HaEzer, section 95): "The words of G-d are in his mouth, truth".
The author of the book, R. Yonah Landsofer (1678-1712), was a leading rabbi in Prague in the generation preceding the Noda BiYehuda. Died at the young age of 34. This book of responsa was the first of his compositions to be published. Among the approbations at the beginning of the book is a long approbation by the Noda BiYehuda and his Beit Din. R. Yonah instructed in his will that his book should be printed anonymously, and indeed, his name does not appear on the title page or in the introduction. However, the Noda BiYehuda reveals the author's name in his approbation: "Although the author modestly concealed his name… he is clearly the great Torah scholar… the famous pious genius R. Yonah Landsofer…".
Responsum 27, to which the Noda BiYehuda added a gloss in this copy, is a well-known responsum of the Me'il Tzedakah, being the first to calculate the size of the gris used in the laws of niddah. This responsum features several sketches, including sketches demonstrating the size of the gris according to the calculations of the Me'il Tzedakah. The Me'il Tzedakah's measurement of a gris became accepted by most leading poskim. The Chatam Sofer wrote that after much effort he found this measurement to be correct. The Noda BiYehuda also agreed with R. Landsofer, as his disciple wrote in his name in the book Teshuva MeAhava (III, 365).
[6], 82 leaves. 26.5 cm. Wide margins. Good condition. Stains. Tears to endpapers and to several other leaves. Repaired tear to bottom of title page, not affecting text. Hole in the upper margin of all leaves, not affecting text. Stamps. New leather binding.
Three glosses handwritten by R. Yaakov Emden – the Yaavetz, with mention of his writings in Responsa She'elat Yaavetz and in Siddur Amudei Shamayim.
In a gloss at the end of Responsum 85 (p. 75a), R. Yaakov Emden refers to what he wrote in She'elat Yaavetz: "…he overlooked many places, as I wrote in She'elat Yaavetz, Responsum 33…". In Responsum 33, the Yaavetz praises the great wisdom of the Rama of Fano, yet mentions several Tannaitic passages which he overlooked. He writes that when he read the Rama's book of responsa, he found there "two or three small difficulties", and gives one example – Responsum 85 – elaborating on what was overlooked (see enclosed material).
The two other glosses possibly correspond to the other "small difficulties" mentioned in She'elat Yaavetz. In his gloss to Responsum 113 (p. 114b), where the Rama prohibits swaying during prayer, the Yaavetz refers to Sulam Beit El, his preface to Siddur Amudei Shamayim. Indeed, in Sulam Beit El (Altona edition, leaf 29), the Yaavetz writes at length against this prohibition. The other gloss appears at the end of Responsum 37 (p. 37a).
A few corrections (possibly also handwritten by the Yaavetz).
Inscription in Italian script on title page: "…the derogatory words about pagans do not refer to Christians" (Benayahu in Haskama U'Reshut BiDefusei Venetzia, p. 192, notes that this inscription, which appears in several books, was written by an apostate censor). Alongside this inscription is another inscription in Italian. A censor's signature in Italian at the foot of the page. Early stamps of "R. Moshe son of R. S. Fränkel".
R. Yaakov Yisrael Emden – the Yaavetz (1698-1776), eldest son of R. Tzvi Ashkenazi, author of Chacham Tzvi. He was an exceptional scholar in all facets of Torah, a leading sage in an era of many outstanding scholars. He is considered one of the most prominent sages of the later generations. Famous zealot, he staunchly fought the followers of Sabbatai Zevi and the Frankists (upon suspecting that R. Yehonatan Eybeschutz joined the Sabbateans, he did not hesitate to open a fierce battle against a famous accepted Torah scholar and pamphlets supporting and opposing R. Yehonatan shook the entire Jewish population in those days). The Yaavetz wrote dozens of compositions, which he himself printed in the private printing press he established in his home in Altona. His halachic works, Mor U'Ketzia and Responsa She'elat Yaavetz, his rulings in the siddur Amudei Shamayim and his composition Lechem Shamayim on the Mishnah are often cited in books of rabbinic rulings. While studying, R. Yaakov was accustomed to writing glosses in his books. The glosses he wrote on the pages of his Talmud were printed in the Vilna editions of the Talmud.
[1], 2-43 [i.e. 143] leaves. Approx. 20 cm. High-quality light-colored paper. Good-fair condition. Stains and wear. Open tear to title page, repaired with old paper, affecting border. Inscriptions, stamps. New leather binding.
Stefansky Classics, no. 298.
The book is replete with hundreds of short and long glosses in the neat, characteristic handwriting of R. Simcha of Dessau. Some of the glosses were printed in the Vilna edition of the Talmud, which was printed between 1880 and 1886, and in all the hundreds of Talmud editions printed based on the Vilna edition. The glosses extensively refer to the words of the Maharsha, the Maharshal and the Maharam. In many places, R. Halberstam just briefly notes: "Maharsha", "Maharam", "Rashal". He also mentions the glosses of the Ran and refers to his glosses on other tractates.
R. Simcha (Ashkenazi-Halberstam) of Dessau, a leading Torah scholar in the second half of the 18th century, was one of the five renowned sons of R. Zvi Hirsch Charif Rabbi of Halberstadt, author of Ateret Zvi, Tiferet Zvi and other works. He first began serving as rabbi in Łęczna, in 1755, and soon came to be known as one of the leading rabbis of his generation. In 1761, after his father relocated to serve as rabbi of Hanover, R. Simcha succeeded him as rabbi of Sokal and in 1768, after R. David Berlin left the Dessau rabbinate to serve as rabbi of the Three Communities, Altona, Wandsbek and Hamburg, R. Simcha succeeded him in the Dessau rabbinate. Thereafter, he was called Rabbi Simcha of Dessau. Joining the ranks of leading Torah scholars in his days, his signed approbations to many books printed in his times. His glosses on the Talmud were printed in the Vilna edition of the Talmud (1880-1886) and these glosses are often cited in books of the Achronim.
One of his descendants is R. Mordechai Halberstam Rabbi of Komarno (grandfather of the researcher R. Shlomo Zalman Chaim Halberstam of Bielsko). Simcha Halberstam is a common name among the rebbes of the Sanz Chassidic dynasty (the Divrei Chaim of Sanz was a descendant of R. Naftali Hertz Halberstam, Rabbi of Dubno, brother of R. Simcha of Dessau).
[1], 2-93; 1-[28] leaves. 33 cm. Fair condition. Stains. Traces of past dampness. Tears and wear. Old paper repairs. New leather binding.
Even HaEzer (Raavan), halachic rulings and commentaries on several tractates, by R. Eliezer son of R. Natan of Mainz. Prague: R. Moshe son of R. Bezalel Katz, 1610. First edition. Title page with woodcut border; the woodcut depicts various figures, angels and animals and Jewish symbols (Star of David and priestly hands).
Copy of the Baruch Taam, R. Baruch Fränkel-Teomim Rabbi of Leipnik. The title page bears his signature: "Baruch Fränkel-Teomim". The book bears about eight glosses in his handwriting, including hitherto unprinted glosses.
This copy later belonged to R. Moshe Weiss Rabbi of Zborov (his signatures and signatures of his relatives appear in the book). R. Weiss copied some of these glosses and sent them to R. Shlomo Zalman Ehrenreich Rabbi of Shamloy (Şimleu Silvaniei) who printed them in the edition of the Raavan with the Even Shlema commentary (Şimleu Silvaniei, 1926). At the end of his introduction Even HaRosha, R. Ehrenreich refers to these glosses and writes: "R. Moshe Weiss Rabbi of Zborov… owned the book Raavan which belonged to R. Baruch Frankel author of Baruch Taam, and graciously copied the glosses which R. Frankel wrote on the sheets of the Raavan… and I have included the content in the appropriate places in my Even Shlema commentary". Some of the glosses in this copy were not printed.
R. Baruch Fränkel-Teomim (1760-1828), author of Baruch Taam. A prominent leader of his generation, he was renowned for his brilliance and sharpness. He was a disciple of R. David Tevele of Lissa and R. Meshulam Igra. At the age of 19, he was appointed rabbi of Vishnitsa (Nowy Wiśnicz), and following the passing of R. Binyamin Wolf Eger, he was summoned to succeed him as rabbi of Leipnik (Lipník nad Bečvou), a position he held for about thirty years. After the passing of R. Meshulam Igra, he was one of the candidates to succeed him as rabbi of Pressburg, though ultimately, the lot fell on the Chatam Sofer.
His depth of understanding and brilliance were widely acclaimed, to the extent that the Avnei Nezer attested of striving his entire life to reach the Baruch Taam's level of sharpness. The Chatam Sofer testified that had Torah been forgotten, the Baruch Taam would have been capable of retrieving it through his pilpul, and he eulogized him saying: "An outstanding Torah scholar… he disseminated Torah with brilliance and erudition, and his disciples did not fully grasp the depth of his brilliance…". Reputedly, when the Kol Aryeh finished studying one of the sections of Ateret Chachamim authored by the Baruch Taam, he exclaimed: "Whoever does not benefit from Divine Inspiration would not be capable of composing such a work" (Toldot Kol Aryeh, Kleinwarden 1940, p. 120). His son-in-law and close disciple, the Divrei Chaim, also testified that he witnessed himself how the Baruch Taam's study of Torah for the sake of Heaven allowed him to attain the truth in Halacha through Divine Inspiration. Although the Baruch Taam was an opponent of Chassidut, the Chozeh of Lublin told Chassidim who spoke against him: "What can I do, his Torah is very dear to me".
He is especially renowned for his many glosses, which he would record in his books while studying (see below). Some of these glosses were eventually published in later editions of these books. Particularly renowned are his glosses to the Talmud, to the Shulchan Aruch, and to the following books: Kreti UPleti, Shev Shemateta, Turei Even, Chavot Ya'ir, Responsa of the Ran, Beit Meir, Ketzot HaChoshen, Netivot HaMishpat and others.
Additional signatures and ownership inscriptions on the title page and on the front and back endpapers: "Elyakim Weiss"; "… Tzvi Hirsh Weiss"; "Tzvi Hirsh Rabbi of Zborov"; "Belongs to… R. Moshe Weiss rabbi of Zborov"; "Menachem Mendel Zoltenreich".
R. Elyakim Weiss, head of the Zborov community, was a prominent wealthy man and an exceptional astute genius. Son-in-law of R. Yossele Charif Rabbi of Zborov and brother-in-law of the author of Ktav Sofer (his wife's brother). His son R. Zvi Hirsh Weiss (1818-1897), son-in-law of Maharam Ash and close disciple of the Divrei Chaim of Sanz, served as rebbe and rabbi of several Hungarian and Galician cities. His son R. Moshe Weiss (1850-1916) served as rabbi of Zborov from 1890 (he is the one who copied the glosses in this book to be printed in the book of the Rabbi of Shamloy).
154 leaves. Approx. 30 cm. Slightly darkened paper. Fair-good condition. Stains and wear. Tears to title page (affecting woodcut border) and tears to first and last leaves (and to leaf 76), affecting text, some repaired with paper. Inscriptions on endpapers and on title page. New leather binding.
The Glosses of the Baruch Taam
The glosses of the Baruch Taam, which he recorded in the margins of his books, have been studied by Torah scholars in all subsequent generations for the numerous novellae contained in his brief and profound words. His glosses are quoted extensively in books of the Acharonim and halachic authorities until this day. He used to annotate all types of books in his large library – basic books such as Chumashim, Mishnayot and Babylonean Talmud, up to books of contemporary Acharonim. Particularly renowned are his glosses to Ketzot HaChoshen and Shev Shemateta, to Shulchan Aruch and the Talmud, and other works.
His grandson, R. Pinchas Aryeh Leibush Teomim attested: "My grandfather the Baruch Taam... would annotate all his books with his glosses…" (Ohel Baruch, section 35). This is also mentioned in a letter from his son-in-law, R. Menachem Manish Mordechai Teomim, to his uncle R. Efraim Zalman Margolies: "This was my father-in-law's practice… to record all his thoughts in the margins of the book he was studying" (Agudat Ezov, p. 56). A partial list of dozens of his book, in which he wrote glosses, was published in Sinai, 44, pp. 117-118.
Copy of R. Akiva Eger, with three scholarly glosses in his own handwriting. A handwritten dedication on the front endpaper (handwritten by the author's messenger) attests that the author sent the book to R. Akiva Eger: "This work is sent by the author to the famous Torah scholar… R. Akiva Eger Rabbi of Posen".
This copy was bequeathed to R. Akiva Eger's son, R. Yitzchak Leib Eger of Johannisburg. His stamp – "I. L. Eger – Johannisburg" appears on the title page.
These three glosses were apparently never printed. They include objections to the words of the author on the laws of impurity. Reputedly, R. Akiva Eger would annotate new books he received during his afternoon rest (see his daily schedule published in Alei Zikaron, III, Av 2015, p. 4).
R. Akiva (Güns) Eger (1761-1837), a leading Torah scholar in his times, was born in Eisenstadt to R. Moshe Güns and Gittel – daughter of the first R. Akiva Eger (rabbi of Pressburg, author of Mishnat D'Rabbi Akiva). Before he reached the age of 13, he began studying in the Breslau yeshiva under the tutelage of his uncle and teacher R. Binyamin Wolf Eger and at the age of fifteen, he was already delivering Torah lectures. After getting married in 1778, he moved to Lissa (Leszno) to the home of his father-in-law R. Itzek Margolies. In spite of his young age, he was regarded as one of the leading scholars of the city, which was the hub of Torah study at that time. In 1792, he was appointed rabbi of Märkisch Friedland (Mirosławiec) and established a yeshiva there. In 1815, he began serving as rabbi of Posen (Poznań), a position he held over 20 years, until his passing in 1837. In Posen as well, he founded a yeshiva and taught many disciples. He was a holy person with Divine Inspiration, though supremely humble and gracious, he knew how to insist upon the honor due to the Torah and the rabbinate. He issued numerous regulations and established many public institutions. He replied to the thousands of questions addressed to him from around the world and recorded many novellae.
His descendants were also leading Torah scholars: R. Shlomo Eger (1786-1852), one of Warsaw's most influential Jews and his father's successor in the Posen rabbinate, author of Gilyon Maharsha and other books; R. Avraham Eger of Rawicz who edited his father's writings (with his own additions signed "A.A.B.H.H." – acronym of the Hebrew "Amar Avraham ben HaRav HaMechaber" [Avraham, son of the author says]); his renowned son-in-law R. Moshe Sofer, the Chatam Sofer, who after the death of his first wife, married the daughter of R. Akiva Eger (Rebbetzin Sorel, who bore him R. Avraham Shmuel Binyamin Wolf – the Ketav Sofer, and R. Shimon Sofer – rabbi of Kraków).
R. Akiva Eger devoted his entire life to Torah study and was known for his amazing proficiency and profound definitions which became basic tenets of Torah learning until our times. His books and novellae are key Torah texts for yeshiva students and poskim alike. R. Elazar Menachem Shach, author of Avi Ezri, writes in his approbation to the book Pote'ach She'arim – Teachings of R. Akiva Eger (Jerusalem, 1985) "For us, R. Akiva Eger, his opinions and reasoning are as conclusive as one of the Rishonim…".
His works include: Responsa of R. Akiva Eger, published by his sons in his lifetime, under his instruction. After his passing, his sons continued publishing his novella in Drush VeChiddush, and additional volumes of his responsa series. Other responsa and novellae are being published until this day based on manuscripts (the books Kushiot Atzumot, Ketav VeChotam, Michtavei R. Akiva Eger and others). His various books were reprinted in many editions, including some annotated and expanded editions, which were enriched with related selections of his Torah teachings appearing in other places.
The glosses of R. Akiva Eger are valued in the yeshiva world and by Torah scholars for their perspicacity and profundity, and they invest much effort in studying them. He himself considered his glosses a composition worth publishing, as is apparent from his letters to his son R. Avraham Eger, printed at the beginning of Hagahot Rabbenu Akiva Eger, Berlin 1862. Especially renowned are his glosses to the Talmud, named Gilyon HaShas (first printed in his lifetime in the Prague and Vilna editions of the Talmud), his glosses to the Shulchan Aruch, and Tosefot R. Akiva Eger on the Mishna. Over the years, his glosses to various books were published in later editions of those books and in Torah anthologies.
R. Yitzchak Leib Eger (d. 1871) lived in Lomza and later in Johannisburg, Germany. There he published in 1862 a Shulchan Aruch with his father's glosses. In the introduction, he writes that he only printed the glosses that he had in his father's handwriting, not those which disciples wrote in his father's name. His father mentions him in his novellae (Derush VeChiddush, Tractate Ketubot, p. 40a). In his father's later years, R. Yitzchak Leib wrote down novellae he had heard from him, mostly on tractate Chulin, in a special notebook.
[2], 3-9, 64 leaves; [1], 50, [2] leaves. 35 cm. High-quality paper. Good condition. Stains. Marginal dampstains to last leaves. Wear and a few tears. Stamps. New leather binding.