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.
--------------------------------------------- ----------------------------------
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.
--------------------------------------------- ------------------------------------
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).
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.
----------------------------------------------- -------------------------------------------------- --------------------
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.
----------------------------------------------- -------------------------------------------------- --------------------
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.