Auction 72 - Rare and Important Items
The manuscript was handwritten by the Rama's disciples and scribes, with glosses and long additions handwritten by the Rama himself while editing and proofreading his composition.
An early version of Pelach HaRimon, written during the editing stage of the Mahadura Kama of this work, and preceding the complete manuscript copy of the Mahadura Kama written in 1581 – see below. The present manuscript contains Chapters 12-22 of the work. While other chapters of the Mahadura Kama exist in various libraries in the world (see below), this appears to be the earliest manuscript of Chapters 12-22 in existence today.
The manuscript was written by two scribes. Chapters 12-18 are written in Italian script, whereas Chapters 19-22 are written in an Ashkenazi script. The Rama of Fano wrote long additions in the margins of several leaves; he also edited the text and added corrections between the lines. Afterwards, the Rama crossed out some of his additions (these revisions and additions were later integrated into the 1581 manuscript, see below).
The last section of the manuscript (leaves [81]-[101]) contains Chapters 1-8 of the composition Yayin HaRekach, an abridgement of Pelach HaRimon, written by a third writer in Italian cursive script (this composition should not be confused with a different book by the same name, which is actually Asis Rimonim by R. Shmuel Galiko, later revised by the Rama and retitled Yayin HaRekach).
Pelach HaRimon is in essence a shortened and adapted version of the Kabbalistic teachings of R. Moshe Cordovero, the Ramak, in his book Pardes Rimonim. In 1600, the Rama printed the Mahadura Batra of this composition in Venice. In the preface, he writes that he is hastening to print the Mahadura Batra, because the Mahadura Kama had been copied numerous times and these copies had been spread extensively, even overseas, and he was concerned lest someone decide to print it. Significant differences exist between the two versions, as the Mahadura Kama was written before the Rama was introduced to the Kabbalah of the Ari, whereas the Mahadura Batra was rewritten after he studied the Ari's Kabbalah from his teacher R. Yisrael Saruk.
Several manuscripts of the Mahadura Kama, penned before the printing of the Mahadura Batra, are known today. We will detail those which are of importance to the subject matter: MS Epstein 291 at YIVO, New York, contains four chapters of the composition – Chapters 4-7 – in the hand of a scribe. The Rama edited this manuscript, adding passages, revising and correcting it. The title "Chapter 8" appears on the last leaf of the manuscript, however the scribe did not continue any further. Chapter 8 can be found in the library of Bar Ilan University, MS 1059 (formerly, Moussaieff Collection no. 185). This manuscript contains Chapter 8 only, and also has glosses and additions handwritten by the Rama (see: Y. Avivi, Ohel Shem – List of the Manuscripts in the Collection of R. Shlomo Moussaieff, Jerusalem 1992, no. 59). Now another manuscript has been discovered, with further chapters of the composition copied – Chapters 12-22, that were also under the scrutiny of the Rama of Fano, who continued to edit his work, adding, revising and correcting.
A complete manuscript copy of Pelach HaRimon exists in the library of JTS, New York – MS 1586, written in 1581. Both the revisions in the YIVO manuscript (Chapters 4-7) and those in the Bar Ilan manuscript (Chapter 8) were integrated and copied into the JTS manuscript. Our research has revealed that the revisions and additions in the present manuscript have also been integrated into the JTS manuscript, indicating that the authorship of this manuscript must have also pre-dated 1581.
The scribe who wrote Chapters 19-22, which as mentioned are written in an Ashkenazi script, might have been R. Yitzchak son of Mordechai of Poland, a disciple of the Rama who brought the Rama's responsa to press in Venice in 1600 (in his introduction to that book, he describes his arrival in Italy to study from the Rama of Fano: "G-d's Spirit carried me to Italy and I heard a holy person speaking… He was the G-dly kabbalist R. Menachem Azariah, a member of one of the most important Jewish families… the Fano family…").
For further information on this composition and on the Rama's important manuscripts, see: Y. Avivi, Manuscripts of the Rama of Fano on Kabbalistic wisdom, Sefunot, 4 (19), Jerusalem 1989, pp. 361-362. The Bar Ilan manuscript (formerly Moussaieff) is recorded in the catalog Ohel Shem (ibid). This manuscript does not appear in those records.
R. Menachem Azariah (Rama) of Fano (1548-1620) was the greatest kabbalist in Italy and was among Italy's leading poskim. Initially he studied under R. Moshe Provinzalo and then under the kabbalist R. Ezra of Fano. He also considered himself a disciple of R. Moshe Cordevero (Ramak), for although he never met the Ramak, he studied his writings and followed his school of kabbalistic thought. Later, the Rama met the kabbalist R. Yisrael Sarug (Saruk) of Safed who taught him the Ari's kabbalistic doctrine. He then became a great disseminator of the Ari's kabbalah in Italy, leading the project of editing the Ari's writings, which involved the methodical editing of dozens of works of the Ari's kabbalistic teachings that had reached Italy from Eretz Israel (see: Y. Avivi, Kabbalat HaAri, II, Chapter 9). The Rama also took part in disseminating the teachings of the Ramak. He proofread the book Or Ne'erav (printed in Venice, 1587). R. Gedalia Cordovero, the Ramak's son, writes in his foreword to Or Ne'erav: "I have found the Torah scholar the Rama of Fano… he is faithful throughout my father's house…". The Ramak's famous work, Tomer Devorah, was printed (Venice, 1589) from a manuscript possessed by the Rama of Fano, it seems he edited it as well. In 1574, R. Yosef Karo requested that the Rama supervise the printing of his book Kesef Mishneh and indeed the Rama settled for a while in Venice for that purpose. He was also the dean of an important yeshiva in Reggio and later in Mantua.
The Rama of Fano greatly influenced future generations with the many compositions he wrote (more than 30), most of them kabbalistic works. Among them are Kanfei Yonah, Asarah Maamarot (which is composed of several compositions), and his book of responsa, which is often cited in the books of poskim. Among his disciples are the kabbalist R. Aharon Berachia of Modena, author of Maavar Yabok, and R. Yaakov Lombrozo. In his book Shem HaGedolim, the Chida writes that the Rama's disciple R. Yitzchak Lombrozo attests that a Heavenly Maggid appeared to the Rama of Fano.
Throughout the generations, leading Torah scholars wrote wondrous things about the holiness of the Rama and about the importance of his compositions in both the revealed and hidden facets of Torah. The Chatam Sofer called him " The father of the kabbalists" (Responsa Chatam Sofer, Orach Chaim, Section 159). The Shelah writes in a letter: "I will give you advice and may G-d be with you, cling to the book Yonat Elem by the G-dly scholar, our teacher and rabbi the Rama, because this book is virtuous in the eyes of G-d and man…" (from a letter sent by the Shelah in Jerusalem to R. Shmuel Rabbi of Przemyśl, printed at the beginning of the book Novlot Chochmah by R. Yosef Shlomo Delmedigo). R. Yaakov Emden, the Yaavetz, lavishly praises the greatness and holiness of the Rama: "The wisdom of G-d is in him… All his words are precious, choicer than gold… The Rama is a master of kabbalistic wisdom… The words of the Rama are definitely true, without any doubt… A treasury of Torah…" (Responsa She'elat Yaavetz, I, Section 33).
[101] leaves. 20.5 cm. Good condition. Stains. Ink erosion to several leaves, affecting text. New leather binding.
Manuscript, Sefer HaPeliah, early kabbalistic work, commentaries on Parashat Bereshit. [Europe, 17th century]. Ashkenazi script.
Sefer HaPeliah is known to be a segulah for its owners, " to bring blessing into the home" (see below).
This text differs from the printed version. The introduction was not copied. Many kabbalistic squares. Glosses (most of them trimmed), mostly in the first part of the manuscript.
Interestingly, most of p. 72a is blank and on the parallel page in the Korets 1784 edition (the first edition, p. 38b), the following is printed in parentheses: "Woe over what is lost and is not to be found, the text here is lacking". In addition, a marginal gloss handwritten by the scribe on p. 75a reads: "In the copying it is written that five lines are missing here", and on the parallel page in the Korets 1784 edition (p. 39b) the following is printed in parentheses: "Here we have found in the copying that some five lines are missing…".
The last page bears three signatures – " Meshulam Zalman Neumark". Apparently, these are the signatures of R. Meshulam Zalman Mirels Neumark (1623-1706), rabbi of Altona, Hamburg and Wandsbek. One of the greatest Torah scholars of his generation, astute and erudite, blessed with wealth as well. Born in Vienna, son-in-law of R. Yaakov Rabbi of Vienna. After the expulsion from Vienna in 1670, he moved to Berlin with his family. From 1680, he served as rabbi of the Three Communities (Altona, Hamburg and Wandsbek), establishing and heading a large yeshiva. In 1692 he was chosen as rabbi of Zhovkva and Tiktin, however, he refused and remained rabbi of the Three Communities until his passing. R. Tzvi Hirsh Ashkenazi, author of Chacham Tzvi, wed R. Neumark's daughter Sarah in 1691. His grandson, the Yaavetz, wrote that all his sons were "outstanding in Torah knowledge and good deeds" (Megillat Sefer, leaf 10).
The Chafetz Chaim, in his work Mishnah Berurah (90:29), cites a story about R. Neumark (found in Shem Yaakov by R. Yaakov son of R. Yechezkel Segal, posek in Lobsens, Frankfurt an der Oder 1716, leaf 30): Once, on his way to the synagogue wrapped in his tallit and tefillin, R. Neumark met someone who was selling precious gems and asked that R. Neumark come to his home. R. Neumark told him to wait until he returned from the synagogue. In the meantime, he sold the gems to someone else who profited greatly from their sale. R. Neumark was overjoyed that he had the merit to relinquish a great sum of money for the mitzvah of praying with a congregation. This is one of the only examples of the Mishnah Berurah citing stories about tzaddikim.
The same page also bears two signatures of R. Dov Ber Neumark, son of R. Meshulam Zalman: "Dov son of… R. Meshulam Zalman Neumark". R. Dov Ber was one of the heads of the Posen community and is acknowledged at the end of the edition of Mishnayot with the Etz Chaim commentary by R. Yaakov Hagiz (Berlin 1716-1717) for funding its printing.
At the top of the first page (on the restoration paper) is a (trimmed) ownership inscription: "…Binyamin(?) Wolf son of Elchanan", and a stamp of "Jews' College, London".
[195] written leaves + [1] piece of paper bound between leaves 175 and 176. Leaves 74 and 75 were bound out of sequence. 29 cm. Fair condition. Stains. Dampstains to many leaves, faded ink in some leaves rendering the text illegible (especially leaves 69-73, 81-84, 141-157). Tears, some repaired with paper. Large open tears, with significant loss of text, to the last two leaves. Worming to several leaves. New binding, in matching slipcase.
Provenance:
1. The Beth Din & Beth HaMidrash Collection – London, MS 68.
2. Christie's, New York, June 1999, lot 93.
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Sefer HaPeliah – Segulah Book
In the approbations to the Przemyśl 1884 edition of Sefer HaPeliah, leading Chassidic masters attest to the segulah of
possessing a copy of this book. Rebbe Aharon of Sanz (son of the Divrei Chaim) writes that "it is a tradition of the Jewish People that it [Sefer HaPeliah] possesses the segulah to bring blessing into the home". The Rebbe of Husiatyn writes that "undoubtedly, anyone who purchases this holy book, his home will be protected". Rebbe Uri HaKohen of Sambir writes an especially interesting approbation which reflects his great humility: "…Although I do not understand anything of this holy book, it is worthwhile purchasing Sefer HaPeliah to see the holy letters of this book… to enlighten us with the holy Torah, to understand even a little of this book".
Manuscript, Sefer HaPeliah, early kabbalistic work, commentaries on Parashat Bereshit. [Europe], 1649. Early Ashkenazi script.
Sefer HaPeliah is known to be a segulah for its owners, "to bring blessing into the home" (see below).
Written in various hands; most of the manuscript is written in a large widely-spaced script. Scribe's colophon at the end of the manuscript: "…ended the holy Sefer HaPeliah composed by HaKanah, father of R. Nechunya… today Rosh Chodesh Adar 1649".
This text differs from the printed version. Kabbalistic squares.
Title page with illustrated border. Many drawings and inscriptions on both sides of the title page. Ownership inscription(?) on verso of title page: "…Yehoshua called Feivelman son of R. Aharon". Another inscription on a blank page at the end of the volume: "Mordechai son of… so says Shimon son of Yaakov". Several other signatures, inscriptions and quill trials at the beginning and end of the volume; the signatures were deleted with an inscription written over them (Hebrew alphabet in reverse order). Early marginal note in Yiddish on p. 92a.
Stamp of "Jews' College, London" on the title page. Stamps of Daniel Itzig (on the second leaf and on p. 40a), and an ownership inscription on p. 10a: "R. Daniel Berlin" – R. Daniel Yoffe (Itzig) of Berlin (1723-1799), a community head and the primary leader of the Jewish communities of Berlin and Prussia from 1764 until his passing in 1799. He was an avid collector of books and manuscripts and established a library and study hall in his home, for the use of rabbis and scholars, whom he also supported financially. R. Yosef Teomim, the Pri Megadim, composed most of his books in the house of R. Daniel Yoffe in Berlin, and he acknowledges and thanks him in the prefaces of his books.
[234] written leaves. Original foliation to some leaves. Lacking one leaf (leaf 1) following the title page, which apparently, contained the preface and the beginning of the book. Leaves 2-5 are bound at the end of the volume (some of them were possibly written at a later time). 18.5 cm. Good condition. Stains. A few tears. Trimmed margins, affecting text of several leaves. New binding.
Provenance:
1. The Beth Din & Beth HaMidrash Collection – London, MS 67.
2. Christie's, New York, June 1999, lot 92.
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Sefer HaPeliah – Segulah Book
In the approbations to the Przemyśl 1884 edition of Sefer HaPeliah, leading Chassidic masters attest to the segulah of
possessing a copy of this book. Rebbe Aharon of Sanz (son of the Divrei Chaim) writes that "it is a tradition of the Jewish People that it [Sefer HaPeliah] possesses the segulah to bring blessing into the home". The Rebbe of Husiatyn writes that "undoubtedly, anyone who purchases this holy book, his home will be protected". Rebbe Uri HaKohen of Sambir writes an especially interesting approbation which reflects his great humility: "…Although I do not understand anything of this holy book, it is worthwhile purchasing Sefer HaPeliah to see the holy letters of this book… to enlighten us with the holy Torah, to understand even a little of this book".
Large format manuscript in neat Ashkenazi script, written by several scribes.
Most of the volume is comprised of the book Etz Chaim by R. Chaim Vital, which is the book Derech Etz Chaim compiled by R. Meir Poppers – second redaction (from which several editions of Etz Chaim were printed, see: Y. Avivi, Kabbalat HaAri, II, pp. 643-647). Shaar HaKlalim appears at the end (leaf 191 and on).
This text differs from the printed version. The manuscript bears many glosses by several writers, most of them completions of omissions and corrections.
The following interesting gloss appears on p. 83b: "Upon the Arizal's revelation of this homily, his son Moshe died, and upon revealing another homily, his daughter died" (similar statements regarding the death of his son and the death of the Ari himself appear in Shivchei HaAri, Letter 3, but the death of his daughter is not mentioned there). A gloss appearing on p. 100b next to a textual correction reads, "So it seems to my teacher to correct". Two marginal notes on p. 109a: "So it seems to me to correct", "This proves my correction above".
Several more kabbalistic compositions appear at the end of the volume:
• "Maamar HaKadosh" by R. Yitzchak Luria – the Ari. Written at the end: "The commentary to this Maamar HaKadosh… was endowed by G-d to my teacher and rabbi, the pious kabbalist R. Yaakov Ashkenazi Temerles…". Two kabbalistic illustrations accompany this essay (on the next page and the one that follows): one of a pair of hands with the letters of the Hebrew alphabet divided among the finger joints, and the second is an illustration of an "ilan" with the order of the progression of the sefirot drawn in both straight and slanted lines.
This essay was first published (in a different version) under the title: "Maamar Kaddishin by the holy Ari, containing all the principles of Sefer HaYetzira". It was printed at the end of Sefer HaYetzira with the Gaon of Vilna's commentary (Warsaw, 1884), from a manuscript which had belonged to the Gaon of Vilna. The commentary of R. Temerles was printed there as well, however, it was printed without the illustrations.
The kabbalist R. Yaakov Temerles (d. 1666) was the author of the kabbalistic Torah commentary Sifra DiTzniuta D'Yaakov. Born in Worms, he moved to Poland at a young age, settling in Lublin and later in Kremenets. Towards the end of his life he moved to Vienna, where he passed away. R. Temerles had vast knowledge in both the revealed and hidden realms of Torah, and fasted daily for forty years. He taught kabbalah to several leading rabbis of his generation, including R. Shmuel Kaidanover, author of Birkat HaZevach and R. Gershon Ulif Ashkenazi, author of Avodat HaGershuni. For further information, see: Dembitzer, Klilat Yofi, II, pp. 117, 123-124.
• Commentary of the Ari on Sifra DiTzniuta. Many textual corrections in the margins and between the lines. One correction is signed: "Yosef" (p. 15b of the second sequence). The following copier's note appears at the end of Chapter 1: "Until here I have found of R. Yitzchak Luria's commentary to Sifra DiTzniuta – copied letter by letter". At the end of Chapter 2: "Until here I have found, also in Etz Chaim there is no more".
• "Sod Etzba Elokim" – the famous segulah letter by the kabbalist R. Shimshon of Ostropoli which explains kabbalistic ideas relating to the Redemption and the Ten Plagues. The letter contains a commentary to an enigmatic essay by the Arizal discussing the names of the angels assigned to smite the Egyptians during the Ten Plagues, and who are responsible for the Future Redemption of the Jewish people.
For many years, the letter of R. Shimshon of Ostropoli was copied and passed on in manuscript format. It was first printed only in the second half of the 18th century, and since that time the letter has appeared in many printed editions of the Passover Haggadah and Passover Machzor up until today. In this manuscript, the letter appears in a different and earlier version than the printed one (without the added sections at the beginning and end).
Reading this holy letter on Erev Pesach is reputed as an exceptional segulah for protection, as stated explicitly at the end of the letter. Chassidim and pious men customarily recite this letter on Erev Pesach. It is recorded in the customs of the Beit El yeshiva for kabbalists, printed at the beginning of the book Divrei Shalom (Jerusalem, 1883, section 50), that "on Erev Pesach, each person arranges the Seder plate in his home before Mincha, and then comes to the synagogue where everyone individually studies the letter of R. Shimshon of Ostropoli". The following is related about R. Chaim Palachi: "On Erev Pesach, he would call his grandsons to read with them the letter of R. Shimshon of Ostropoli" (Tzavaa MeChaim, II, section 28). Rebbe Yochanan Sofer of Erloi would describe the special powers of this letter, attributing his miraculous survival of the Holocaust to its recital. The following wondrous story is quoted in his name in a footnote to the Chatam Sofer Haggadah (Jerusalem, 1992, p. 25): His grandfather, R. Shimon Sofer – author of Hitorerut Teshuva, was particular to recite this letter every Erev Pesach after noon. On Erev Pesach 1944, however, he was so preoccupied due to the German invasion of Hungary, that he forgot to read the letter. That year, R. Shimon Sofer was murdered on 21st Sivan 1944. R. Yochanan relates that he himself also forgot to read the letter on Erev Pesach that year, yet remembered on Rosh Hashanah 1944 and read the letter then. In that merit, he was saved from the Nazis and was granted longevity.
• A leaf from a different manuscript of Etz Chaim by the Maharchu appears at the end of the volume.
A trimmed stamp of "Jews' College, London" appears at the top of the first page.
191, [12], 20, [3] leaves + [1] piece of paper bound between leaves 28 and 29 of the first sequence + [1] piece of paper bound between leaves 10 and 11 of the second sequence. Leaves 17-18 were bound upside-down. 32.5 cm. Good condition. Stains and wear. Tears, affecting text in several places. Wormhole to several leaves at the end of the volume. New binding.
Provenance:
1. The Beth Din & Beth HaMidrash Collection – London, MS 81.
2. Christie's, New York, June 1999, lot 127.
The volume contains the following compositions: Mevo Shearim, Sefer HaGilgulim, Parts III-IV of Pri Etz Chaim, and kavanot for mikveh immersions and yichudim of Kabbalat Shabbat corresponding to the weekly Torah portions (see details below), some with hitherto unprinted sections and revisions. Fine scribal writing in cursive Ashkenazi script, with marginalia containing glosses and corrections.
The volume is divided into four sections, each of which opens with a title page. The center of each title page is inscribed by hand, with borders decorated using the printed woodcut borders of the Keter Yosef siddur (Berlin, 1699), cut from its title page and reapplied here (this is a woodcut that was commonly used by printing presses in Berlin and Frankfurt an der Oder; it bears the Tetragrammaton on top and the German eagle on bottom). Hence, it appears that this volume was written close to that time.
The content of this manuscript:
1. Sefer Toldot HaAdam (Mevo Shearim) authored by R. Chaim Vital and arranged by R. Natan Shapira (see: Y. Avivi, Kabbalat HaAri, II, pp. 703-704), containing the glosses of R. Y. Tzemach and R. M. Zaccuto (Kol HaRemez).
Part III contains an additional chapter – Chapter 18, which does not appear in the printed editions; the first edition (Korets, 1783) closes this part with Chapter 17. This chapter was added, apparently by the compiler of this manuscript, from other writings of the Ari (teachings from Derech Etz Chaim and from Pri Etz Chaim are cited). Following this appears Chapter 19, which while absent in the abovementioned Korets edition, does appear at the end of Part III of the second printed edition (Salonika, 1806, edited by R. Sh. Molcho, p. 80a).
Many glosses appear in this section, including glosses of "Tzemach" and "Kol HaRemez" as well as some completions of omissions and errata (in one place, a leaf with a gloss was cut and folded to protect the gloss from being trimmed).
2. Part II of Sefer Gilgulim by R. Chaim Vital.
Sefer HaGilgulim was printed in two separate redactions: one by R. M. Poppers, printed in Frankfurt am Main in 1684 (see Y. Avivi, pp. 653, 656), and another by R. N. Shapira, printed in Przemysł in 1875 (see Y. Avivi, pp. 708-710). Both redactions comprise 36 chapters, which are followed by chapters of selections. The chapters of selections were called by some "Part II", as mentioned by Rebbe Yechezkel Shraga Halberstam of Sieniawa, author of Divrei Yechezkel, in his introduction to the Przemysł 1875 edition.
This manuscript apparently contains a third redaction, which was never printed (possibly the original redaction of R. Y. Tzemach, found in MS Bodleian 1867, leaf 364 and onwards – see Y. Avivi, p. 610 – which we did not inspect).
3. Pri Etz Chaim, Part III, Tikunim for sins that R. Chaim Vital received from the Ari.
Appearing in a "window" within the text on the first page is an enumeration of nine things which sanctify a person, the only other known source for which is Shenei Luchot HaBrit (p. 242a), quoting "the holy writings of the disciples of the Ari".
4. Pri Etz Chaim, Part IV, Shaar HaYichudim by R. Chaim Vital that he received from the Ari.
At the end of the volume – kavanot for mikveh immersions and yichudim of Kabbalat Shabbat corresponding to the weekly Torah portions.
Only the kavanot of mikveh immersions for the weekly portions of Toldot through VaYigash and the weekly portion of Shemot appear here, and the yichudim of Kabbalat Shabbat only appear for the portions of Vayigash through Shemot. To the best of our knowledge, this composition has never been printed.
Several kabbalistic illustrations, angelic script, and various forms and combinations of Divine Names.
The following are some additions which to the best of our knowledge have never been printed: Section 1, p. 73b, bears a long gloss in a "window" within the text; Section 4, p. 38a, contains two glosses opening with the letters "A.M." [Says Meir?]; ibid, p. 40a, in parentheses: "It seems to me, Meir…"; ibid, p. 48b, a gloss in a "window": "It seems to me to correct…".
Stamp of "Jews' College, London" on the first leaf. Stamp of Daniel Itzig (on the second leaf and on p. 41b), and an ownership inscription on p. 10a: "R. Daniel Berlin" – R. Daniel Yoffe (Itzig) of Berlin (1723-1799), a community head and the primary leader of the Jewish communities of Berlin and Prussia from 1764 until his passing in 1799. He was an avid collector of books and manuscripts and established a library and study hall in his home, for the use of rabbis and scholars, whom he also supported financially. R. Yosef Teomim, the Pri Megadim, composed most of his books in the house of R. Daniel Yoffe in Berlin, and he acknowledges and thanks him in the prefaces of his books.
[231] written leaves (original foliation on some leaves). 19.5 cm. Good condition. Stains and dampstains. Tears and wear. Last leaves are in fair condition, with damage and coarse tears, repaired. New binding.
Provenance:
1. The Beth Din & Beth HaMidrash Collection – London, MS 88.
2. Christie's, New York, June 1999, lot 73.
Neat Western script, with decorations. Contains the prayers, with kavanot and yichudim, for everyday (morning, afternoon and evening prayers, Hotzaat Sefer Torah, and more), Kabbalat Shabbat, Shabbat evening prayers, songs for Shabbat eve (including the piyyut Bar Yochai) and Kabblistic mealtime services; kabbalistic prayers; homilies on the kavanot of prayers and more; illustrations of menorahs on several pages. A Shiviti is drawn in color on p. 43b, with the LaMenatzeach Psalm in the center. Marginalia in a different (semi-cursive) script on several leaves.
Copier's colophon on p. 41b, with his calligraphic signature: "I, R. Daniel son of Moshe Azulai, began this book in Ghris [Tafilalt region, Morocco] and I reached [writing] Shabbat morning [prayers] in Mascara [Algeria] on Rosh Chodesh Iyar 1793".
Another colophon on p. 189b: "I, Daniel Azulai, wrote this book of… the Ari; began writing it in… Ghris and continued writing it in Mascara, G-d should assist me in completing it… Daniel son of Moshe Azulai…".
Signed owner's inscription on the first page: "It is all arranged according to kabbalah, David Pinto".
48, 50-52, 61-71, 73-102, 102-250 leaves (misfoliation). Lacking several leaves in the middle and at the end. 15 cm. Good-fair condition. Stains and wear. Worming, damage and tears to several leaves, some affecting text. Old binding.
Enclosed is a letter from Ms. Sima Alfasi, wife of R. Alfasi, the Baba Sali's faithful assistant, verifying the aforementioned details.