Auction 75 - Rare and Important Items
The books of the Toldot Yaakov Yosef are the most important and authentic source of the Baal Shem Tov's teachings, containing hundreds of references to teachings the author personally heard from the Baal Shem Tov, emphasized throughout the book and beginning with the words "I heard from my master".
This book was especially cherished by Chassidic leaders, who ascribed great holiness to the author and to his books. The Maggid of Mezeritch commended the author as having merited revelation of Eliyahu and reached lofty heights. R. Pinchas of Korets attested that a book of such stature has never yet existed, and its teachings originate from Heaven. He would customarily say that all new books do not totally conform with the truth, except for the books of the rabbi of Polonne which are "teachings from Paradise", and that with each quotation "heard from my master" one can resurrect the dead (!).
The Chida in Shem HaGedolim writes about this book: "Tzofnat Pane'ach, innovative novellae… homiletics on the Torah portions of Shemot, delightful homily according to the Pardes approaches of interpretation. Authored by R. Yaakov Yosef, who often cited the introductions of his prominent teacher, R. Yisrael Baal Shem Tov. And we know that this rabbi already published Toldot Yaakov Yosef, and it is widely acclaimed. And there [in Tzofnat Pane'ach], it says that he authored Ben Porat Yosef. And Tzofnat Pane'ach was printed in Korets in 1782" (Maarechet Sefarim, Tzadi). From the words of the Chida, it appears that of all the books of the Toldot Yaakov Yosef, only this one was before him.
[1], 95 leaves. 31.5 cm. Light-colored, high-quality paper. Good condition. Minor stains and wear. Minor worming, slightly affecting text. Marginal tears to several leaves (slightly affecting text on final leaf). Marginal paper repairs to a few leaves. Censorship stamps. New leather binding.
Stefansky Chassidut, no. 505.
The author, R. Yosef Bloch (1724-1790), was a close associate of the Maggid of Mezeritch. Rabbi of Alesk and maggid in Satanov (Sataniv). He was renowned in the Chassidic world for his book Ginzei Yosef, one of the first Chassidic books. His book contains approbations from eminent rabbis who opposed Chassidut, such as R. Tzvi Hirsh Rosanes Rabbi of Lviv who wrote: "He did not depart from the tent of Torah, and would make nights as days".
Signature on title page: "R. David Hirsch…".
[4], 98; 24 leaves. 31 cm. Fair-good condition. Stains, including many large, dark dampstains. Tears to title page and following leaf, slightly affecting text and title page border, repaired. Marginal tears and wear to several other leaves. Stamp and inscriptions.
Stefansky Chassidut, no. 110.
An early Chassidic book. This book is one of the first and most reliable sources of the teachings of the Baal Shem Tov, which the author, R. Moshe Chaim Efraim of Sudilkov (d. 1800), grandson of the Baal Shem Tov (son of the Baal Shem Tov's pious daughter Odel), received directly from him. In his renowned letter to his brother-in-law R. Gershon of Kitov in 1752, the Baal Shem Tov refers to this grandson as a tremendous genius.
The book includes approbations by foremost Chassidic leaders: R. Levi Yitzchak of Berditchev, the Maggid R. Yisrael of Kozhnitz, R. Yaakov Yitzchak HaLevi Horowitz the Chozeh of Lublin, R. Avraham Yehoshua Heshel Rabbi of Apta, and the Be'er Mayim Chaim. Printed at the end of the book: selections by the Baal Shem Tov, and "the dreams found in the writings of the holy rabbi".
Chassidic leaders greatly praised the holiness of this book, and its ability to inspire whoever studies it with fear of G-d, as R. Levi Yitzchak wrote in his approbation to the book: "I am convinced that this book will enthuse the hearts of our Jewish brethren to worship G-d".
All the approbations emphasize the author's lineage as grandson of the Baal Shem Tov, and that the book is replete with the latter's essential teachings.
[2], 114 leaves. 21.5 cm. Fair-poor condition. Stains. Significant worming (including extensive worming to some leaves, considerably affecting text). Detached leaves and gatherings. Stamps. Without binding.
Stefansky Chassidut, no. 128.
The author, R. Binyamin, maggid of Zalozitz (d. 1791; Encyclopedia L'Chassidut, I, pp. 350-354), was well versed in both revealed and hidden realms of the Torah. A contemporary of the Baal Shem Tov and early Chassidic masters, he was one of the first disseminators of Chassidic teachings. It is unclear whether he merited meeting the Baal Shem Tov, however his works include teachings in his name. His works also include many teachings in the names of the disciples of the Baal Shem Tov, the Maggid of Mezeritch, R. Yechiel Michel of Zlotchov and R. Menachem Mendel of Premishlan. He refers to R. Yechiel Michel of Zlotchov as "my teacher". His works include: Chelkat Binyamin, commentary on the Passover Haggadah; Ahavat Dodim, commentary to Shir HaShirim and Amtachat Binyamin on Megillat Kohelet. All of his works were published posthumously, by his son R. Asher Zelig. R. Levi Yitzchak of Berditchev, in his approbation to Amtachat Binyamin, describes R. Binyamin as a "righteous and G-dly man".
46, 48-101, 101-108, 107-112, 117-119, 119-122, 125-126 leaves (misfoliation). 19.5 cm. Fair-good condition. Stains, including dampstains. Worming, slightly affecting text. Minor tears. Open tears to several leaves at beginning and end, repaired. Large open tear to title page, close to title, affecting text, repaired with paper (text touched up by hand). Some inscriptions and markings in pencil. Stamp. New leather binding.
Stefansky Chassidut, no. 613.
1. Levushei Serad, Yoreh De'ah. Mohyliv, [1812]. First edition of Yoreh De'ah part. Approbations by prominent Chassidic leaders: R. Levi Yitzchak of Berditchev, the Ohev Yisrael of Apta and the Be'er Mayim Chaim. Stefansky Chassidut, no. 256.
2. Levushei Serad, Orach Chaim. Mohyliv, 1818. First edition of Orach Chaim part. Stefansky Chassidut, no. 253.
3. Levushei Serad, Orach Chaim. False imprint, stating "Mohyliv, 1818" (as in the first edition; regarding the distinction between this edition and the first one, see: R. Yechiel Dov Weller, Editions of Levushei Serad and Arvei Nachal by R. David Shlomo Eybeschutz, Zechor LeAvraham, Holon 1991, p. 96).
4. Levushei Serad, Yoreh De'ah. Hrubieszów, 1819. Stefansky Chassidut, no. 257. Stamp of the Yeshivat Chachmei Lublin library.
5. Levushei Serad, Yoreh De'ah. [Russia-Poland, ca. 1830]. Edition imitating the Hrubieszów 1819 edition, printed after it, leaf by leaf (see: A. Yaari, HaDfus HaIvri BeHrubishov, Kiryat Sefer, XX, 1943-1944, p. 226). Stefansky Chassidut, no. 259.
6. Levushei Serad, Orach Chaim. Zhovkva, 1836. Stefansky Chassidut, no. 254.
7. Levushei Serad, Orach Chaim, parts I and II. Zhitomir: R. Chanina Lipa and R. Yehoshua Heshel Shapira, grandsons of the rabbi of Slavita, 1853. First edition of part II (sections 149-696). Stefansky Chassidut, no. 255.
8. Levushei Serad, Yoreh De'ah. Lviv, [ca. 1850]. Stamps of the library of the Etz Chaim yeshiva in Volozhin. Ownership inscriptions.
9. Levushei Serad, Orach Chaim. Two parts. Zhitomir, 1869-1870.
10. Oryan Telitai – Simlah Chaddasha, Tevuot Shor and Bechor Shor, with Levushei Serad. Zhitomir, 1868.
11. Shelosha Sefarim Niftachim – Simlah Chaddasha, Tevuot Shor, Bechor Shor with Levushei Serad and Daat Kedoshim. Warsaw, [1909]. Stereotype edition of the Warsaw 1891 edition, with the approbations.
Signatures, stamps and ownership inscriptions. Glosses in several places.
Size and condition vary.
Three parts in two volumes. Separate title page to each part.
The work was printed over several years. Part I was printed in 1834, as implied by the chronogram in the publisher's words on verso of the title page. Part III was printed next (based on the words of the publisher: "I trust in the kindness of G-d… to soon print the book of Shemot as well…"). Apparently, Part II was printed in 1841 (since the approbation of R. Aharon Moshe Taubes is signed "Rabbi of Iasi" and he was appointed rabbi of Iasi in 1841).
Rebbe Tzvi Hirsh Eichenstein, the Ateret Tzvi of Zidichov (1763-1831, Encyclopedia L'Chassidut, III, pp. 596-599), was known by the name "Sar Beit HaZohar" due to his exceptional knowledge of kabbalah. From a young age, he was renowned as an outstanding genius whose knowledge encompassed all facets of the Torah. A close disciples of the Chozeh of Lublin, he also travelled to other Chassidic masters, such as R. Moshe Leib of Sassov, R. Yisrael the Maggid of Kozhnitz, R. Menachem Mendel of Rimanov and R. Avraham Yehoshua Heshel of Apta. After the passing of his teacher, the Chozeh of Lublin, in 1815, Zidichov thrived under the leadership of R. Tzvi Hirsh, becoming one of the largest and most prominent Chassidic centers in Galicia. He was highly venerated, this being expressed in the exceptional praise he received from tzaddikim of his generation. The Malbim, although not a Chassid, studied kabbalah under him.
A glimpse of his profound kabbalistic knowledge is revealed in his book Ateret Tzvi on the Zohar. The title was not given by R. Tzvi Hirsh, but rather by the editor and publisher, R. Yosef HaKohen Rappaport, who also published R. Tzvi Hirsh's other writings. R. Yosef Rappaport was the son-in-law of R. Yechiel Michel, R. Tzvi Hirsh's only son, who died in his father's lifetime.
Other famed compositions of R. Tzvi Hirsh of Zidichov are: Sur MeRa V'Aseh Tov, also known as "Hakdamah VeDerech L'Etz HaChaim", which serves as an introduction to the book Etz Chaim by R. Chaim Vital, and contains additions by R. Tzvi Elimelech of Dinov, author of Bnei Yissaschar; Beit Yisrael; and Pri Kodesh Hillulim – an introduction and commentary to the book Pri Etz Chaim on the kavanot in prayer.
Stamps of Rebbe "Menachem David Hager" – Rebbe of Shotz Vizhnitz-Haifa. Handwritten gloss on f. 82 in Vol. I.
Two volumes. Vol. I: [1], 83, 85-152 leaves (Bereshit). Vol. II: [1], 54 leaves (Shemot); [1], 50 leaves (VaYikra-Devarim). 21 cm. Good-fair condition. Stains. Worming, affecting text in several places (some worming covered with tape). Some tears. New leather bindings.
Stefansky Chassidut, no. 460. For further information about the book, see: A. Segal, VeAl Derech HaAvodah, Jerusalem 2011, pp. 101-120.
This book is a classic text of Chassidic thought and has in it the holiness of Eretz Israel. It was written by one of the author's disciples, Rabbi Yisrael of Fălticeni, but it was carefully edited by Rebbe Avraham Dov after Rebbe Mordechai of Chernobyl instructed him to print it. The first edition of the book was printed specifically in Eretz Israel and not in the Diaspora, according to the instructions of Rebbe Yisrael of Ruzhyn, as written in the publisher's preface. The Zhitomir edition (1869) contains several additional lines in the author's introduction, where he writes that the holiness of Eretz Israel is included in his book: "I called this book Bat Ayin, since that title has the same numerical value as my name… and because I have included the holiness of the Holy Land in my writings, and the land is referred to as being under the constant scrutiny of G-d's watchful eyes" (ayin in Hebrew).
Rebbe Aharon of Chernobyl writes in his approbation to the 1869 edition: "I hereby… bless… anyone who buys this book at full price, with success in all their dealings".
The author, Rebbe Avraham Dov of Ovruch (1765-1841), was a renowned chassid and disciple of R. Nachum of Chernobyl and his son R. Mordechai as well as of R. Zusha of Anipoli and R. Levi Yitzchak of Berditchev. He served as rabbi of Ovruch for approx. 40 years, and was known as "the holy rabbi of Ovruch". In 1833 he immigrated to Eretz Israel, and established his Beit Midrash in Safed, where he became the leader of the Chassidic communities. Miraculous stories are told of his deliverance from the tragic earthquake in 1837, which took place during the late afternoon Mincha prayers in the synagogues. The Rebbe warned his Chassidim not to leave the synagogue, and he himself lay on the floor of the Beit Midrash while the surrounding congregation held on to his belt. The entire building collapsed with the exception of the narrow area in which the Rebbe and his followers lay (some time later, the Rebbe related that he recognized that the earthquake was not a natural event since the stones were cast to the sides and did not fall directly to the ground in spite of their weight. He understood that great power had been granted to Satan, and he therefore lay submissively on the ground in fulfillment of the verse "Wait a moment until the fury passes"). After the earthquake, he restored the Safed community and did not allow his Chassidim to abandon the holy city. He died of a plague in Safed in 1841; the plague ceased after his passing. Many miraculous stories are told of his lofty holiness and the wonders he performed for the Jewish people.
On several leaves, signatures of "Yechiel Tzvi Margolies" (presumably R. Hirsh Kriniker, an elder Karlin Chassid in Jerusalem at the end of the 19th century).
[2], 125, [1] leaves. 20.5 cm. Good condition. Stains, some dark. Minor worming and some tears. Title page and several other leaves professionally restored. Stamps (stamp on title page blotted out with ink). Inscriptions. New binding.
This copy contains the last leaf – list of subscribers from Eretz Israel – which is not included in some copies. This leaf is a historical documentation of the Chassidic settlers in Jerusalem, Safed, Tiberias and Hebron in mid-19th century.
A short time after the printing of the first edition in Jerusalem, a second edition was printed in Zhitomir, 1850. The Zhitomir printers were evidently unaware of the earlier Jerusalem printing. The Zhitomir edition was based on a different manuscript, ensuing in differences between the two works (see N. Ben-Menachem, Kiryat Sefer, vol. 37, 1962, pp. 401-402; B'Shaarei Sefer, Jerusalem, 1967, pp. 49-53).
S. HaLevi, no. 38; Stefansky Chassidut, no. 103.
Two parts in two volumes. First edition of Part I, printed in 1850, together with Part II (Part II, on Tishrei-Adar, was first published in 1846, before Part I; in 1850 it was republished, together with the first edition of Part I).
Reputedly, the author would experience exceptional holiness and elevation during Chanukah. He once wished to question his prime teacher the Chozeh of Lublin as to the cause of this phenomenon, and even before he had a chance to ask, his teacher explained: You originate from the tribe of Yissachar, and in your earlier incarnation you were a member of the Beit Din of the Chashmonaim, which is why you experience extra holiness during Chanukah. He therefore named his book Bnei Yissaschar. It is recorded that the Divrei Chaim of Sanz once closeted himself in his room on Rosh Hashanah before the shofar blowing, studying the book Bnei Yissaschar for several hours with great intensity, as a preparation for the shofar blowing (foreword to Yod'ei Binah, by R. Elazar Tzvi Shapiro, son of the Bnei Yissachar; Beit Shlomo, New York 2005 edition, p. 15; Shai Agnon, Sefer Sofer VeSipur, p. 457).
Rebbe Tzvi Elimelech Langsam-Shapiro (1783-1841), a most prominent Chassidic leader, close disciple of R. Mendele of Rimanov and disciple of the Chozeh of Lublin, as well as of the Rebbe of Apta and the Maggid of Kozhnitz. From a young age, he served as rabbi of various Galician towns, yet is primarily renowned as rabbi of Dinov (Dynów), where he was later appointed rebbe in 1815. He also served as rabbi of Munkacs (Mukachevo), capital of Carpatho-Russia. He authored dozens of compositions on halachah and aggadah, Chassidut and Kabbalah. His magnum opus, by whose name he became known throughout the Jewish world, is the book Bnei Yissaschar. His descendants branched out into many dynasties of rabbis and rebbes: Dinov, Munkacs, Bikovsk and more.
[1], 24; 72; 82; 21 leaves. 22.5 cm. Good condition. Stains (wax stains to several leaves). Leaves trimmed affecting text and titles of some leaves. Tear to title page, slightly affecting border, repaired. Tears to several other leaves, some affecting text with minor loss. New binding.
Stefansky Chassidut, nos. 91, 92.
Two parts in one volume. Separate title page for Part II.
Interesting approbation by a close disciple of the author – Rebbe Chaim of Sanz, who writes that although in the past he did not agree to the printing of the holy teachings of R. Naftali of Ropshitz, "because I knew that also the holy author did not approve of printing his Torah novellae. However, on second thought, I decided that it was good that the printers published these writings. It is known that R. Chaim Vital also refrained from publishing his novellae and the teachings he received from his teacher, the Ari, and did not allow his disciples to write them; nevertheless, the righteous of the generation made efforts to copy, write and publish them, and the world shone…". On the verso of the approbation leaf is a notice by the person who brought the book to press: "I have called the book Or HaNer, however the holy rebbe of Sanz called it Zera Kodesh… and I have cancelled my will before his holy will".
Signature on p. 9a: "Shmuel Ziskind son of R. Chaim Feivush Halevi Horowitz […] of Dannenberg".
Both parts in one volume: [2], 124; [1], 120 leaves. 20.5 cm. Fair-good condition. Stains, including dampstains (some dark). Worming. Tears to title page and several other leaves, affecting text, repaired in part.
Stefansky Chassidut, no. 208.
This book contains two original compositions by the author: The Heichal HaBerachah commentary – commentary based on Kabbalistic and Chassidic teachings regarding Masorah, exact spelling of words and spacing between sections; and the Otzar HaChaim commentary on the 613 mitzvot as found in the Torah portions, Kabbalistic and Chassidic commentary explaining which mitzvah is alluded to in each letter of the Ten Commandments (based on the principle of R. Saadia Gaon, quoted by Rashi in Parashat Mishpatim 24, 12). The two compositions are based on the principles of the Arizal and Baal Shem Tov. In these works, the author explains at length the sources of the teachings of the Arizal and the Baal Shem Tov, and how they fit together.
The Heichal HaBerachah chumashim by R. Yitzchak Eizik of Komarno are classic works of Kabbalistic and Chassidic thought. These books were favored by rebbes of all circles (the Zidichov dynasty, the Divrei Chaim and his descendants, the Tzemach Tzedek of Lubavitch, and others).
In the author's letter to Chassidim living in Hungary, regarding the distribution of the Chumashim with his commentary, he writes his special blessing and notes the segulah of his holy books: "…I am confident that anyone who has our Chumash in his home will be spared from any misfortune and harm, illness and want, and his home will be filled with G-d's blessing and all good, success, wealth and longevity for him and his offspring… children, life and sustenance, benevolence and mercy, favorable judgement, for a long life".
Apart from Targum Onkelos, the chumash also includes Rashi and Baal HaTurim, Masorah Gedolah and Ketanah, Maskil LeDavid (commentary on Rashi) by R. David Pardo, and Menorat Shlomo – commentary on the Masorah, by R. Uri Shraga Phoebus Rabbi of Dubrovna (son-in-law of the Gaon of Vilna).
The Bereshit volume contains handwritten glosses, in Oriental script (Yemen?), and several glosses in Ashkenazic script (including references to other books by the author). Inscriptions and signatures in the other volumes.
Bereshit vol.: [1], 283, [10] leaves. Lacking first (decorated) title page. Extra copy of leaf of Haftarah of Vayechi at end of volume. Shemot vol. (with Megillat Esther): [2], 320, [45] leaves. Lacking one leaf of Megillat Esther. Vayikra vol. (with Shir HaShirim): [2], 300, [11]; [4], 15-62 leaves. Bamidbar vol. (with Megillat Ruth): [3], 225, [15] leaves. Devarim vol. (with Megillat Kohelet and Eichah): [3], 211, [1], 26 leaves. Lacking first (decorated) title page.
5 volumes. 26.5 cm. Condition varies. Stains (including dampstains), tears and wear. Bereshit: open tears to title page and several other leaves, affecting text, mostly repaired (with paper or photocopy). Worming (mostly minor, affecting text of several leaves). Shemot: tears to title page, subsequent leaves and final leaves. Tears repaired with many wide strips of sellotape (some leaves slightly adhere to each other due to tape). Vayikra: worming, slightly affecting text. Open tear to one leaf, affecting text. Bamidbar: open tears to first (decorated) title page, affecting border, repaired in part with paper. Devarim: title page and subsequent leaf detached (presumably supplied from a different copy). Open tear to title page. Tape repairs. Stamp. Margins trimmed with damage to text of some leaves. New bindings.
The Bamidbar volume (which was printed first) contains a preface. Two variants of the preface are known to us. One is a longer version (two leaves comprising a three-part preface), and the second is a shorter version (one leaf, comprising a single-part preface, with an approbation by R. Yitzchak Eizik of Zidichov on verso). The present copy features the shorter preface.
Copy of R. Yisrael of Pikov (Pykiv), son and successor of R. Levi Yitzchak of Berditchev. The front endpaper bears an inscription attesting that the book belonged to him: "This Jerusalem Talmud belongs to the great luminary…. R. Yisrael son of the late R. Levi Yitzchak, rabbi and posek of Berditchev". Signature beneath the inscription: "Shmuel" – presumably the signature of R. Shmuel Shmelke, eldest son of R. Yisrael of Pikov.
Signature on the title page (slightly deleted): "So says Yeshaya [son of the rabbi] of Pikov" – one of the younger sons of R. Yisrael.
R. Yisrael, rabbi of Pikov (1763-1819) was the eldest son and close disciple of R. Levi Yitzchak of Berditchev. He also frequented the courts of R. Zusha of Anipoli and R. Moshe Leib of Sassov (with whom he collaborated in redeeming captives). In the early 1790s, he was appointed rabbi of Pikov. After the passing of his father in 1809, he succeeded him as rabbi of Berditchev (Berdychiv). In his book Kedushat Levi (Slavita, 1798), R. Levi Yitzchak quotes novellae from his son R. Yisrael, in Halachah and Aggadah. His mechutan, the Baal HaTanya, termed him "pious and ascetic", and the Maggid of Kozhnitz acclaimed him a holy, godly man. He authored Likutei Maharin and Toldot Yitzchak ben Levi – kabbalistic commentary on the Torah portions and Five Megillot (Berditchev, 1811). In this book, he quotes his father's teachings dozens of times, with exceptional awe and respect.
[4], 212 leaves. 34.5 cm. Good-fair condition. Stains. Wear and open tears to front endpaper, title page and other leaves, mostly repaired with paper. Worming to some leaves. Inscriptions and stamps. New leather binding.
"Prayers for the year-round", with kavanot of the Arizal, prayers for weekdays, Shabbat and festivals, Nusach Sefard, compiled by the kabbalist R. Shabtai of Rashkov – disciple of the Baal Shem Tov. Korets, [1794]. First edition.
Copy of R. Avraham Weisz, grandfather of the Imrei Yosef, rebbe of Spinka. The copy is lacking 31 leaves. Most of the contents of these leaves were replaced in a gathering of 17 leaves handwritten by R. Avraham Weisz, bound at the end of the book (expert report by his descendant R. Yitzchak Yeshaya Weisz enclosed, confirming the identification of the handwriting).
This siddur is the first to contain kavanot and customs of R. Yisrael Baal Shem Tov – prime teacher of the compiler of this siddur, R. Shabtai of Rashkov. This siddur was deemed holy and revered by prominent Chassidic leaders (for more information about the prominence of this siddur and its author, see below).
R. Avraham Weisz (1793-1860), shochet and bodek in Kalish (Kalisz) and later in Munkacs (Mukachevo). He was raised in the home of R. Yitzchak Eizik of Kaliv, after he was orphaned at the age of two. He later became a disciple and close associate of the Sar Beit HaZohar – R. Tzvi Hirsh of Zidichov. He composed many works on all fields of the Torah, yet they were ultimately lost in the Holocaust. He served as copyist for his teachers, rebbes of the Zidichov dynasty. In 1852, he immigrated to Eretz Israel; settling in Safed and later in Tiberias, where he was eventually buried.
R. Avraham was the grandfather of the Imrei Yosef, rebbe of Spinka – his son, R. Shmuel Tzvi Weisz, head of the Munkacs Beit Din, was the father of the Imrei Yosef. His other sons were: R. Yitzchak Eizik Weisz, author of Beit Yitzchak, head of the Munkacs Beit Din and later rabbi of Svaliava (father-in-law of Rebbe Elimelech of Tosh); and R. Mordechai Weisz, who immigrated with his father to Tiberias and became one of the heads of the settlement there.
At the end of the manuscript, signature and stamp (in Hebrew and Latin characters) of the grandson of R. Avraham (son of his son R. Mordechai): "Chaim Avraham Weisz son of R. Mordechai Weisz"; "Chaim Avraham Weis son of R. Mordechai of Munkacs, Jerusalem"; "Weisz Abraham, Jerusalem". The grandson's stamp is also found on p. 329a.
Incomplete copy. 6-96, 101-263, [1] (printed leaf containing Hodu and Kegavna, included in some copies only), 261, 263-344; 62; 77, 85-87 leaves. Altogether lacking 31 leaves (originally: [2], 263, [1], 261-344; 62; 99 leaves) + 17 leaves, handwritten replacement of missing text (missing leaves later replaced in photocopy as well). 18 cm. Fair condition. Stains (including dark stains) and wear. Tears (including open tears) and worming to many leaves, affecting text, mostly repaired with paper. Some of handwritten leaves torn at edges and detached, with damage to text. Stamp. New binding, with leather spine. Most of book detached from binding.
Stefansky Chassidut, no. 412.
Siddur of Rabbi Shabtai of Rashkov
The siddur of R. Shabtai of Rashkov is the first to contain kavanot and customs of his teacher R. Yisrael Baal Shem Tov. The title page states that "Yichudim from the G-dly and holy Baal Shem Tov, whose name is renowned throughout the world" were added to this siddur.
This siddur is the first to feature the custom innovated by the Baal Shem Tov, of reciting Viyehi Noam and Yoshev BeSeter Elyon seven times at the Chanukah candle lighting ceremony: "And in the name of my teacher R. Yisrael Baal Shem, one should say seven times Viyehi Noam and Yoshev BeSeter in the ordinary way, and he would also recite these Psalms during the High Holidays and at any time of trouble…" (Vol. I, p. 336b).
This is also the source of the Baal Shem Tov's custom of refraining from idle talk on Shavuot night until after the Kedushah prayer of Mussaf: "In the name of my teacher, one must be very careful after the Tikkun in the night, not to interrupt with any mundane talk, until after Kedushah in Mussaf…" (Vol. II, p. 52b). The page before states: "I received from my teacher, that when Shavuot falls on… one should focus during the reading of the Ten Commandments…". Likewise, he quotes kavanot "from my teacher, which one should focus on during the time of learning early in the morning, as well as kavanot for Hatarat Nedarim (annulment of a vow).
The siddur and its author were deemed holy and highly regarded by Chassidim, and especially by great Chassidic leaders. Seder HaDorot HaChadash (Satmar 1941, p. 19a) states: "R. Shabtai Rashkover, the holy kabbalist, composed a siddur with the kavanot of the Arizal, and it was printed a long time ago, and it is very rare…" (this was written in 1865). Michael Levi Rodkinson writes in his book Toldot Amudei HaChabad (Königsberg 1876, pp. 31-32) that when Rebbe Shneur Zalman of Liadi compiled his siddur "he chose the siddur of R. Shabtai Sheftel of Rashkov from amongst the printed siddurim of the Arizal… and for the most part, he based the text of the prayers in his siddur on the siddur of R. Shabtai Rashkover". Imrei Pinchas HaShalem (I, pp. 223-224) quotes R. Yaakov Shimon son of R. Pinchas of Korets: "One must only pray from the rite of the Arizal printed in Lviv (=1788, R. Asher's siddur) or from the siddur of R. Shabtai, and not from other editions of the new siddurim". It also brings the words of R. Binyamin Ze'ev of Balta – close disciple of R. Pinchas of Korets: "…the siddur of R. Shabtai is also one of the siddurim we use". The Maggid of Kozhnitz, the Ateret Tzvi of Ziditchov and the Minchat Elazar of Munkacs studied the siddur of R. Shabtai in depth, and annotated it with glosses and commentaries which were later printed. Rebbe Shmuel Abba of Zichlin prayed his entire life from the siddur of R. Shabtai (Lahav Esh, Piotrkow 1935, p. 28).
R. Yisrael of Ruzhin would always pray from the copy of R. Shabtai's siddur handwritten by the author. Reputedly, after R. Yisrael of Ruzhin moved to Sadigura, "he constantly asked the people around him to make the effort to go bring him the siddur which he left in Iași, since it was handwritten by R. Shabtai… and when they finally brought the siddur to Sadigura, he exclaimed 'This siddur is my life!'" (Yeshuot Yisrael, Podgórze 1904, II, p. 49).
The kabbalist R. Shabtai son of R. Tzvi Hirsh of Rashkov (Rașcov; b. before 1720? – d. 1781-1784) was a disciple of R. Yisrael Baal Shem Tov and the latter's sofer. Some say that he was also the disciple of R. Dov Ber, the Maggid of Mezeritch. R. Meir of Premishlan the first served as a teacher of young boys in the home of R. Shabtai, and reputedly, the Baal Shem Tov went to visit them, so that they could together make efforts, through Yichudim and kavanot, to cancel the influence of the Frankist movement which had broadened at that time. R. Shabtai was known as an expert copyist and editor of manuscripts, especially holy manuscripts of the teachings of the Arizal and his disciples. Thus for instance, Pri Etz Chaim (by R. Chaim Vital), printed in Korets 1785, contains many additions from the disciples of the Arizal which were not included in the first edition: "This comes to improve upon the first, since we toiled and found a very accurate Pri Etz Chaim, copied by R. Shabtai Rashkover, whose writings are all considered perfect…". Reputedly, the Baal Shem Tov asked R. Shabtai to copy for him the composition of the kabbalist R. Heshel Tzoref, "and he gave it to him to copy, and the time was not ripe, until R. Yisrael Baal Shem was summoned to the Heavenly academy". A wondrous story is related regarding the exceptional holiness of the writings of R. Shabtai, in the name of the rabbi of Otyniyia. Once, a manuscript of the siddur of R. Shabtai mistakenly fell into the fireplace without anyone realizing. The fire burnt on it throughout the entire winter, and nevertheless, only the blank leaves of the manuscript got consumed, the rest remained completely intact. R. Shabtai's year of birth and death are shrouded in mystery. He left behind an illustrious dynasty of Tzaddikim and rebbes, including his son Rebbe Yosef – disciple of R. Pinchas of Korets, his grandson – Rebbe Shlomo Zalmina of Rashkov, his great-grandson – R. Shabtai (the second) of Rashkov, and others (Siddur R. Shabtai, Jerusalem 2008 – biography of the author).
This siddur is based upon previous editions of Ashkenazic siddurim of the Arizal. The first Arizal siddur, printed in Zhovkva in 1781, was compiled by the kabbalist R. Aryeh son of R. Avraham of Zhovkva, with the approbation of the Torah scholars and kabbalists of the Brody Kloiz. Subsequently, R. Asher's siddur was printed in Lviv, 1788, compiled by R. Asher Margolies of Mezhibuzh – disciple of R. Chaim Sanzer of Brody. In the Lviv 1788 edition, errors which crept into the first edition were corrected, and additions were added based on other books of the writings of the Arizal: Etz Chaim, Sefer HaYichudim, Machberet HaKodesh, as well as "the siddur of the great kabbalist, the renowned Chassid, the G-dly man R. Shabtai of Rashkov" (this siddur was then still in manuscript; from R. Asher Margolies' preface to his siddur). R. Shabtai's siddur is thus built upon the siddur printed in Zhovkva 1781, to which R. Shabtai added further important additions from the writings of the Arizal.