Auction 72 - Rare and Important Items
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.
Page 53b bears a long handwritten scholarly gloss, identified as that of R. Akiva Eger. The gloss deals with the topic of "safek sefeka".
The title page bears the signature of R. Akiva Eger's son-in-law, R. "Zeev Wolf Schiff of Wolsztyn" (who possessed an extensive library of books and manuscripts used on occasion by his father-in-law, see below).
The responsa of the Maharashdam were very favored by R. Akiva Eger, as evident from the many times they are cited in his works. To the best of our knowledge, this gloss was never printed.
R. Akiva (Güns) Eger (1761-1837) was the most prominent Torah scholar of his generation. 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 for over 20 years, until his passing. In Posen as well, he founded a yeshiva and taught many disciples. He was a holy person with Divine Inspiration. He replied to the thousands of questions addressed to him from around the world and recorded many novellae.
His son-in-law, whose signature appears on the title page of this book, was R. Zeev Wolf Schiff of Wolsztyn. See a responsum addressed to him in Responsa Rabbi Akiva Eger, Mahadura Kama, chapter 178 (see also chapter 160). After his wife Rodisch passed away in Breslau in 1849, R. Zeev Wolf moved to Königsberg. The author of Shoel UMeshiv recounts a visit to the house of R. Wolf in Königsberg in 1855, at which time he had the opportunity to view a manuscript of the Vilna Gaon's book Maase Torah which was in the possession of R. Wolf. (approbation to the book Maase Torah of the Vilna Gaon, Warsaw, 1864). He relates in the name of R. Wolf that he "could not fully comprehend [the Gaon of Vilna]… and he said that his father-in-law too, upon seeing the manuscript was amazed… " (see also Kedem catalog 62, item 241).
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…". 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.
Early signature at the top of the title page: "Koppel Segal[?]".
Ownership inscriptions of "Alexander Sender Zeltenreich" on the front endpaper. On the verso of the title page is a penciled inscription: "Belongs to the Rebbe… Moshe Weiss, his disciple Menachem Yaakov Zeltenreich[?]"(apparently, R. Moshe Weiss, Rabbi of Zborov – 1850-1916, see item 138).
Enclosed is a slip of paper with a handwritten testimony of the book’s discovery in a cowshed in the city of Munkatch (Mukacheve) among a pile of books discarded by the Communists: "I have found this important and rare book among thousands of books which were removed and thrown out from the Munkatch synagogue by the evil Red government and discarded into a cowshed in 1863/4 [seemingly, i.e: 1963/4], Yaakov son of R. Moshe HaCohen Kaplan" (his signature also appears at the top of the title page, with the year 1964). Several leaves at the end of the book are torn and missing, noticeably torn deliberately and crudely.
15, [1]; 1-162 leaves (originally: 15, [1]; 204 leaves). Lacking leaves 163-204, torn from the book (apparently deliberately, see above). 29.5 cm. Overall good condition. Stains, dampstains. Minor worming. Original binding (leather-covered wood), damaged and torn. Lacking one metal clasp.
Stefansky Classics, no. 291.
Copy of R. Gershon Tanchum of Minsk, author of Ilana D'Chayei. Ownership inscriptions attesting that book belonged to R. Gershon Tanchum posek in Minsk. Chapter 66 (p. 47b) bears three scholarly glosses in his handwriting, signed by him – "G.T." His glosses refer to responsa in his manuscript work Etz HaDaat on Yoreh Deah (never printed), and to two responsa he wrote in the month of Tishrei 1872.
R. Gerson Tanchum Pozniak (1802-1881), a leading Torah scholar in his generation, was a posek and yeshiva dean in Minsk and was considered the supreme rabbinic authority in the city (a large city replete with Torah scholars which for many years did not appoint an official chief rabbi). He served for many years as yeshiva dean of Blumke's Kloiz in Minsk and many rabbis in Lithuania and Belarus were his disciples, including the kabbalist R. Shlomo Elyashiv, author of the Leshem. In his youth, R. Shlomo Elyashiv left his hometown to study in R. Gershon Tanchum's yeshiva in Minsk, where he stayed for six years. A beloved student of R. Gershon Tanchum, he became his study partner; together the studied the entire Talmud and the Rambam. R. Gerson Tanchum was a renowned Torah scholar who issued responsa to queries he received from all over the world. His works on Orach Chaim were printed in the three-part book Ilana D'Chayei (Halberstadt, 1860 – Vilna, 1865). However, his work Etz HaDaat on Yoreh Deah and the rest of his responsa are still in manuscript form (mentioned in these glosses).
Stamps of R. Mordechai Yehonatan Katzenelbogen: "Mordechai Yehonatan Katzenelbogen, son of R. Shaul HaLevi, rabbi of Kobryn, formerly of Kosava". Ownership inscriptions of R. "Binyamin Benzion son of R. Moshe Leib – Kosava".
R. Mordechai Yehonatan HaLevi Katzenelbogen, brother of the mother of the Chazon Ish. In 1892, he printed the book Givat Shaul with the lamentation of his brother-in-law R. Shemaryahu Yosef Karelitz rabbi of Kosava, for the passing of their father R. Shaul HaLevi Katzenelbogen rabbi of Kobryn. His brother R. Avraham Meir HaLevi Katzenelbogen, author of Mincha Belula, was the son-in-law of R. Gershon Tanchum of Minsk.
The first edition printed in the lifetime of the author, R. Akiva Eger, who requested his sons to print the book "on beautiful paper in black ink and fine lettering, because, in my opinion, the soul responds and the mind and concentration are awakened when studying from a fine high-quality book" (from the introduction). This book was indeed printed on thick, high-quality paper, manufactured especially for this printing (the watermarks of the paper bear the name of the manufacturer and the name of the person who ordered the print: "Eiger").
[2], 222 leaves. 33 cm. Thick high-quality paper. Wide margins. Good-fair condition. Many stains. Wear and a few tears. Worming to the margins of many leaves, not affecting text. Many stamps. New leather binding.
Stefansky Classics, no. 310.