Auction 75 - Rare and Important Items
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.
Copy of Rebbe Yechezkel Shraga Halberstam of Shinova (Sieniawa) and his son Rebbe Aryeh Leibush of Torna (Tarnów).
Lacking title page and twenty subsequent leaves. These were replaced with handwritten leaves, containing the missing text in neat scribal script, accurately reproducing the original typography in the printed work.
The handwritten title page bears stamps of Rebbe Yechezkel Shraga Halberstam: " Yechezkel Shraga Halberstam, residing here, Shinova". The following leaf bears his stamp, alongside that of his son – Rebbe Aryeh Leib Halberstam of Torna: " Aryeh Leibush Halberstam, residing here Torna".
The first printed leaf (leaf 1 of second sequence) contains a kind of kvittel, presumably written by one of the rebbe's Chassidim who gave this book as a gift to his rebbe: "A gift from me, Elimelech son of Feiga Esther". One can therefore assume that the book was given to the rebbe without the handwritten replacement leaves, which were added while the book was in his possession.
The first rebbe of Shinova, R. Yechezkel Shraga Halberstam (1815-1898), rabbi of Shinova and author of Divrei Yechezkel, eldest son of the Divrei Chaim of Sanz and son-in-law of R. Aryeh Leib Lifshitz of Vishnitsa, author of Aryeh D'Vei Ilai (son-in-law of R. Moshe Teitelbaum, author of Yismach Moshe). An outstanding Torah scholar, he was well versed in all realms of Torah, exoteric and esoteric, halachic and Chassidic teachings. His father, the Divrei Chaim, held him in high regard and respected him exceedingly, and mentions his son's exceptional truthfulness in several of his responsa: "My eldest son, rabbi of Shinova, was by me recently, and he related to me… and I consider his testimony to be very reliable, since I know he would not be deceitful for anything in the world" (Responsa Divrei Chaim, II, Orach Chaim, section 2). He was venerated in his role as rabbi and rebbe already during his father's lifetime. Progenitor of important Chassidic dynasties, with many of his sons and grandsons serving as rabbis and rebbes in various cities already in his lifetime. Holy and pure from his youth, he served leading rebbes of his times and was considered their prominent disciple. He was famed for the miracles he performed, and would give out his objects as a segulah for protection and salvation.
His son, Rebbe Aryeh Leibush Halberstam of Torna (ca. 1860-1930), son-in-law of his brother Rebbe Moshe of Shinova. After his father's passing, he succeeded him as rebbe of the kloiz of Sanz and Shinova Chassidim in Torna, drawing a large group of followers. He led a group of men devoted to the service of G-d, and emphasized Torah study and meticulous halachah observance. He would pray at sunrise each morning (KeVatikin). He exchanged halachic and polemic correspondence with R. Avraham Yehoshua Freund of Nasaud, who mentions him with great deference (Responsa Meor Yehoshua, section 1).
A signature in Sephardic script on the first printed leaf: "Nissim Ashkenazi". Ownership inscription in Sephardic script on the final page: "This holy and awesome book, of the exalted, wealthy, educated and wise R. Shmuel Nataf, acquired through me for one grush…". Followed by another inscription "And I, Yosef son of R. Yitzchak Nataf, grandson of the above-mentioned wealthy man, had the merit of reading this book of my grandfather".
Copy lacking first 21 leaves, replaced in manuscript. 21 leaves (handwritten); 178 leaves. 30.5 cm. Good condition. Stains. Wear to some leaves. A few tears to title page, subsequent leaf and leaf 1 of second sequence, not affecting text, repaired with paper. New leather binding.
First edition of all five parts, with a separate title page for each part. At the beginning of Bamidbar and Devarim, approbations by the Divrei Chaim Rebbe of Sanz and by the Yitav Lev Rebbe of Sighet, editor and grandson of the author.
On the front endpaper of the Bereshit volume, ownership inscription attesting that the book belongs to R. Amram Blum, author of Beit She'arim: "Belongs to the outstanding Torah scholar… R. Amram Blum, rabbi of Khust and the region". Beneath it is another inscription, testifying that the book belongs to his son, R. Moshe Nachum Blum "dayan and posek of Oradea", handwritten by the son of R. Moshe Nachum, R. Shmuel Shmelke. Stamps of R. Moshe Nachum Blum on this leaf, the title page and the final leaf, with the inscription: "Moshe Nachum Bluhm son of R. Amram, dayan and posek of Grosswardein". A gloss on p. 36a handwritten by R. Moshe Nachum, signed: "M.N.B.".
Stamps in Latin characters on several leaves of the Shemot volume: "Revd A.L. [=Aaron Levy] Green". Handwritten glosses on pp. 73b, 77a and 77b (an inscription penciled on title page identifies the writer of the glosses as "R. Abish Shapiro, rabbi of Humenné").
Several signatures and ownership inscription in the Vayikra volume, including that of R. Yisrael Elimelech Wertheimer of Zborov.
On the title page of the Bamidbar volume, signature of R. Avraham Abele Katz Rappaport Hartstein of Ujhel (see below): "Avraham Abele Katz Rappaport of Ujhel Hartstein".
Stamp in Latin characters at the end of the Devarim volume: "Judá Hárnik".
The author, R. Moshe Teitelbaum, rabbi of Ujhel (Sátoraljaújhely; 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 had the merit of studying in the Beit Midrash of the Vilna Gaon, and holding Torah discussions with him (see: HaGaon HaKadosh Baal Yismach Moshe, by R. Yosef Moshe Sofer, Brooklyn, 1984, pp. 25-26). He served as rabbi of Shinova (Sieniawa) and Ujhel. He embraced Chassidut in 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 Ujhel 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 halachah, Yismach Moshe on the Torah and Tefilla LeMoshe on Tehillim.
R. Amram Blum (1834-1907) was a leading halachic authority in Hungary. Grandson of R. Amram Chasida (Rosenbaum) Rabbi of Mád and Safed. Close disciple of R. Meir Perles Rabbi of Karoly (Carei), and disciple of the Ketav Sofer and of the Machaneh Chaim. He earnt the reputation of an outstanding Torah scholar already in his youth, and in 1858, at the age of 22, he was appointed rabbi of Álmosd. In 1864, he went to serve as rabbi of Mád (where his grandfather R. Amram Chasida had previously served as rabbi). From 1881, he served as rabbi of Khust and from 1883, of Berettyóújfalu, a position he held for over 25 years. He was known as one of the most prominent responders in Hungary, and his books Responsa Beit She'arim contain over 1000 halachic responsa on all four parts of Shulchan Aruch. His books were reprinted by his grandson R. Menashe Klein, rabbi of the Ungvar community in the United States and Jerusalem, who also founded in his memory the Beit She'arim yeshiva.
R. Avraham Abele Katz Hartstein-Rappaport (d. 1888), a disciple of the Yismach Moshe and the Divrei Chaim. Exchanged halachic correspondence with the Divrei Chaim, the Ketav Sofer and the Yitav Lev, and was a trustee of the Rabbi Meir Baal HaNess fund.
Five volumes. Vol. I (Bereshit): [1], 117 leaves. Vol. II (Shemot): 90 leaves. Vol. III (Vayikra): 42 leaves. Vol. IV (Bamidbar): [1], 49 leaves. Vol. V (Devarim): 72, [1] leaves. 22-24 cm. Overall good condition. Stains and wear. Minor tears to title page of vol. I, repaired with tape. In vol. IV, tears to inner margins of title page and following leaf, slightly affecting text. New leather bindings.
The author was the brother and teacher of the Meir Netivim. This work was copied and edited by the author of Arvei Nachal, who married the granddaughter of the author.
Signatures and stamps of Rebbe Shalom Eliezer Halberstam of Ratzfert (Újfehértó) on the title page, in the middle and at the end of the book: "This belongs to R. Shalom Eliezer Halberstam"; "Belongs to Shalom Eliezer Halberstam"; "Shalom Eliezer Halberstam, residing here, Tarnow".
Signature of his son, R. Chaim Halberstam, dayan and posek in Satmar, on the title page.
Rebbe Shalom Eliezer Halberstam (1862-1944) was one of the younger sons of the Divrei Chaim of Sanz, a leading tzaddik and wonder-worker in pre-Holocaust Hungary. Prominent rebbes spoke of his holiness and lofty soul already in his youth. Reputedly, during his stay in Sanz, the Tiferet Shlomo of Radomsk pointed at R. Shalom Eliezer and said that he will be among the leaders of the nation when the Messiah comes. He was only 14 years old when his father passed away and was raised by his elder brother, the Rebbe of Shinova. He married his niece, daughter of his sister and his brother-in-law Rebbe Mordechai Dov Twersky, Rabbi of Hornostaipil. In 1886, R. Shalom Eliezer settled in Tarnów (Galicia), and cloistered himself in the kloiz of the Sanz Chassidim, studying Torah day and night. In 1899, he established his court in Ratzfert (Újfehértó, Hungary), remaining there for over 40 years. His reputation as a wonder-worker drew Jews from all over Hungary to his court in Ratzfert, and they experienced salvations through his blessings (see Rabbenu HaKadosh MiRatzfert, Bnei Brak 2007, for numerous testimonies and accounts of miracles and salvations he effected. See Kedem Auction 33, item 172, report of the son-in-law of a Jew who received a letter from the rebbe on the eve of the Holocaust, where he testifies that his father-in-law "hid and carried the letter on his person unfailingly throughout the Holocaust years, and he miraculously survived"). During the Holocaust he refused to abandon his community, and perished with them in Auschwitz in Sivan 1944.
[1], 99 leaves. 33 cm. Light-bluish paper. Good condition. Stains (including dark stains on several leaves). Minor wear. Tears and worming to title page, first and final leaves, slightly affecting text. New leather binding.
Stefansky Chassidut, no. 499.
Important copy, owned by the family of Rebbe Yeshaya of Kerestir, with signatures and a dedication.
Signature of Rebbe "Avraham Steiner" of Kerestir on the title page, with stamps and a signature of R. "Avraham Tzvi Günzler of Humenné". The name "Avraham Steiner" is lettered on the front board of the original binding. Dedication on the flyleaf handwritten and signed by R. "Avraham Steiner", attesting that he is giving this book as a wedding gift to his friend R. Avraham Tzvi Günzler, in 190[7?]. Beneath the signature of R. "Avraham Steiner" at the end of the dedication, another inscription in a different hand (presumably that of the recipient, R. Avraham Tzvi Günzler): "son of R. Yeshaya, known to all as Rebbe Yeshayale of Kerestir".
Inscriptions penciled on the page facing the title page: "Yeshaya son of the late R. Moshe" (reminiscent of the signature of R. Yeshayale of Kerestir, yet actually a transcripts of his signature, presumably written by a household member).
R. Yeshaya Steiner of Kerestir (Bodrogkeresztúr; 1852-1922) was the disciple of Rebbe Tzvi Hirsh of Liska (Olaszliszka), author of Ach Pri Tevua and reverently followed in his footsteps. He was orphaned from his father at the age of three and was raised in the home of R. Tzvi Hirsh of Liska from the age of twelve. Drawn to Chassidut, he frequented the courts of Rebbe Chaim Halberstam of Sanz and Rebbe Mordechai of Nadvorna. However, his primary rebbe and mentor remained Rebbe Tzvi Hirsh of Liska, and he eventually became his close attendant (even when R. Yeshaya already served as rebbe, with throngs flocking to his court from all over Hungary, he would still sign "…who served as attendant of the righteous Rebbe of Liska"). Rebbe Yeshaya was revered by the leading rebbes of his day, including Rebbe Chaim of Sanz and Rebbe Yissachar Dov of Belz (who stated that the "key to sustenance" is in the hands of R. Yeshaya of Kerestir). He performed thousands of charitable deeds, personally engaging in hospitality, and was considered one of the pillars of kindness and prayer in his times. He was renowned as a holy man, and thousands of Jews (as well as non-Jews) from all over Hungary would travel to his court to seek his advice. He was also renowned as a wonder-worker and for providing amulets. Until this day, his portrait is hung in homes as a segulah against mice. The story behind this custom is related in his biography, Mei Be'er Yeshayahu.
His son, Rebbe Avraham Steiner of Kerestir (ca. 1883 – Adar I 1927, Otzar HaRabbanim 851), succeeded his father as rebbe of Kerestir. He continued his father's exceptional acts of lovingkindness and hospitality. His home too was frequented by throngs of Jews from throughout Hungary, who sought his advice, amulets and salvations. After his passing, his son-in-law R. Meir Yosef Rubin succeeded him as rebbe of Kerestir.
The recipient of the book, whose signature appears on the title page – R. Avraham Tzvi Günzler (perished in the Holocaust, 1941), dayan and posek in Humenné (Slovakia) and lecturer in the local yeshiva. He was a disciple of the Arugat HaBosem, and a disciple and Chassid of the rebbes of Belz and Sighet. His grandfather, R. Avraham Tzvi Günzler (the first) was the attendant of the Yismach Moshe, and a prominent Chassid of R. Tzvi of Liska. His father, R. Yitzchak Eizik Günzler lived in Kerestir, was a disciple and associate of R. Yeshayale of Kerestir, as were R. Avraham Tzvi and his brothers. His brother R. Yosef Mordechai Günzler authored Mei Be'er Yeshayahu, biography on R. Yeshayale of Kerestir, and he quotes R. Avraham Tzvi there. R. Avraham Tzvi and most of his family – his wife, his sons and daughters, his sons-in-law and most of his grandchildren – perished in the Holocaust (two of his grandsons survived and established distinguished families). Following the Holocaust, his manuscripts on Halachah and Aggadah were found in the attic of his Beit Midrash in Humenné, and they were published in the Yatzev Avraham series, which includes many teachings from his illustrious teachers.
[2], 112 leaves. 24.5 cm. Dry paper. Fair condition. Many signs of usage. Stains. Wear and tears, affecting text (many paper and tape repairs). Original half-leather binding, slightly worn and damaged.
Siddur of the Ribnitzer Rebbe which he used extensively for prayer and ceremonies, with signs of usage (wine stains on the pages of kiddush, zemirot of Friday night and of Se'udah Shlishit; and wax stains on the pages of Chanukah candle lighting).
Inscription on the front endpaper by the rebbe's gabbai – R. Ben Tzion Adler, attesting that "The Ribnitzer Rebbe prayed from this siddur for a long period, on weekdays, Shabbat and festivals, including during his Tish, Havdalah and Melaveh Malkah…".
On the front endpaper, as well as at the end of the book of Tehillim, kvittel inscriptions of the rebbe's Chassidim, who wrote their names and their mothers' names for the rebbe to mention them in his prayers.
Rebbe Chaim Zanvil Abramovitz – the Ribnitzer Rebbe (1898-1995), a Tzaddik and wonder-worker, he risked his life to serve as rebbe under Communist rule in Romania. Born in Botoshan, Romania, he was orphaned of his father at the age of two and a half. As a young orphan, he was raised in the home of Rebbe Yehuda Aryeh Fränkel of Botoshan and was rabbinically ordained by R. Yehuda Leib Tzirelson, yet primarily he was a close disciple and household member of Rebbe Avraham Mattityahu Friedman of Shtefanesht. The latter, who was childless, reputedly referred to him as his precious son, and he in turn considered himself as the only child of the rebbe of Shtefanesht. On his deathbed, Rebbe Avraham Matityahu told him: "I am bequeathing you three things: my Divine Inspiration, my form and my grace". He was exceptionally erudite, and testified that he knew the entire Talmud at the age of 18. Already in his youth, he was renowned for his Chassidic and ascetic conduct: he would practice self-denial, immerse in icy water, fast for days on end until nightfall wrapped in his tallit and tefillin. He spent many hours reciting Tikkun Chatzot with copious tears, dressed in sackcloth.
After WWII, many rabbis left Russian-occupied areas, due to the difficulty in leading a Torah observant life under communist rule, yet he remained in Ribnitza (Rîbnița, Moldova), where he served as rebbe at risk of his life. Despite governmental prohibitions, he continued observing mitzvot openly, slaughtering animals, performing circumcisions for the Jews of the region, and delivering Torah classes. In his merit, Chassidic life was fully preserved behind the Iron Curtain. The communist officials were aware of his activities, yet respected him. Reputedly, he was once arrested, yet was freed when he promised the judge that his wife would be cured if he would release him.
After the Iron Curtain fell, he immigrated to Jerusalem and from there to the United States, where people thronged to his door. He was renowned for his Divine Inspiration, and even attested that he was able to see "from one end of the world to another". His fame spread as a Tzaddik and wonder-worker. Many came to seek his advice and blessings, and experienced miraculous salvations. He was able to cure people with his blessings, and many found their match and were blessed with children in his merit. In his outstanding love for his fellow Jew, he would shed bitter tears upon hearing of another Jew's pain. He used to say that the salvations he achieved were in the merit of sharing the pain of his brethren and his tears and prayers on behalf of those in distress. He passed away at the advanced age of close to 100 years. Thousands visit his grave in Monsey, New York each year. The singer Mordechai ben David (Werdyger), a devoted Chassid of the Ribnitzer Rebbe, dedicated the song "Oy, Rebbe" (from his album "Ein Od Milvado") to him.
207, [14], 406; 20; 433-472 leaves. 23.5 cm. Good condition. Stains. Original binding.
Siddur of Rebbe Meshulam Feish Segal Lőwy, rabbi of Tosh (Nyirtass), which he used extensively for prayer, with many signs of usage.
Stamps of the rebbe on the flyleaf and on the leaf following the title page: "Meshulam Feish Segal Lőwy Rabbi of Tosh".
Dozens of Chassidim wrote their names on the flyleaf of the siddur, so that the rebbe should mention them in his prayers.
A note was found in the siddur, handwritten by the rebbe on Chanukah 1976: "…I will come as soon as possible to pray".
Enclosed with the siddur is a letter by R. Moshe Eliezer Popper, disciple of the rebbe, confirming that the siddur was used by the rebbe and that "he prayed from it for a long period of time". The siddur later came into the possession of R. Popper, and his name appears on the front endpaper and is lettered on the binding.
Rebbe Meshulam Feish Segal Lőwy, Rebbe of Tosh (1922-2015), son of R. Mordechai Demecser, grandson of R. Meshulam Feish Lőwy of Tosh (the first). In 1951, he arrived in Montreal, Canada, where he founded the Beit HaLevi enclave of Tosh Chassidim in 1963. He was renowned for his lengthy prayers and his exceptional passion in his worship of G-d. Many would flock to spend the Shabbat in his presence, including leading Chassidic figures from the United States and Canada. His teachings were published in Avodat Avoda.
[173], 18, [8] leaves. 22.5 cm. Good-fair condition. Stains and wear. Tears to several leaves, repaired with tape. Open tear to one leaf of weekday Shacharit Amidah prayer, affecting text.
Inscription on the first leaf, handwritten and signed by the kabbalist, R. Aharon Berechiah of Modena: " The land and the fullness thereof are G-d's, and He granted this to His young servant, Aharon Berechiah son of R. Moshe of Modena, 1599".
The kabbalist, R. Aharon Berechiah of Modena, author of Maavar Yabok (d. 1639), a leading kabbalist and spiritual leader in Italy. Born to a family of distinguished lineage – "an early family of French exiles" – who settled in Modena, Italy (his relative R. Yehuda Aryeh of Modena also belonged to this family). R. Aharon Berechiah was a disciple of the renowned kabbalist R. Menachem Azariah (the Rama) of Fano, who first taught him the kabbalah of R. Moshe Cordovero and later that of the Arizal. He subsequently studied under R. Yisrael Sarug – a disciple of the Arizal and the one who brought the teachings of the Arizal to Italy. The Chida describes the greatness and holiness of R. Aharon Berechiah in his book Shem HaGedolim (in his entry): " I heard that he had a maggid, and I heard much about his power and wonders".
Shortly after 1610, R. Aharon Berechiah was rabbinically ordained by the rabbis of Safed, and he is one of the few Torah scholars who were ordained by the Safed rabbis when in the Diaspora. He received his ordination based on the recommendation of the emissary R. Yosef Chaim, who stayed in his home and testified to his preeminence and holiness before the Safed Torah scholars. The text of the ordination was published in Responsa Maharitatz HaChadashot (Jerusalem 1979, Part II, no. 201), without the names of the rabbis, yet it may be assumed that the signatories included the following Safed Torah scholars of that time: R. Moshe Galante, R. Yom Tov Tzahalon, R. Avraham Gabriel, R. Chiya HaRofeh, R. Suleiman ibn Ohana and R. Masoud Azulai.
R. Aharon Berechiah of Modena is renowned for instituting prayer orders and customs accepted throughout the Jewish world. In ca. 1617, R. Aharon Berechiah established a society in his city named Me'irei Shachar, and he compiled for them special prayers and supplications to be recited in early morning. Several years later, he published this order of prayers and supplication as Ashmoret HaBoker (Mantua 1624). As he writes in his work Magen Aharon (in manuscript), this siddur was accepted in many cities in Italy – Florence, Verona, Mantua, Reggio and Pisa.
His many works on the Zohar and kabbalah remained in manuscript, but he became renowned throughout the generations for his book Maavar Yabok, which was accepted throughout the Jewish world. This book, which was published in his lifetime, in 1626 in Mantua, is the main and most important source for the conduct of a person in illness and death, orders of Taharah (purification after death) and burial, prayers by gravesites and more. This classic work was reprinted in dozens of editions until this day, also in abridged versions, and it is quoted extensively in books of Halachah and customs.
His book Maavar Yabok became widely accepted already in his times, as he himself testifies (in his preface to Magen Aharon). It was also recognized by the rabbis of Safed.
Leaves 115-129, [1], of Tractate Sanhedrin. Final leaf contains a "registro" table (list of gatherings, to facilitate bookbinding). 37 cm. Good-fair condition. Stains (including dampstains). Worming (primarily to inner margins). Detached leaves.
Responsa Beit Yaakov, by R. Yaakov Rabbi of Tsoyzmer (Sandomierz). [Dyhernfurth], 1696. First edition.
Copy of the holy kabbalist, R. Naftali Katz, author of Semichat Chachamim. His signature appears at the foot of the title page: "Naftali HaKohen of Ostroh" (as he was accustomed to signing, see: Rappaport-Hartstein, Shalshelet Zahav, Ahavat Shalom publication, Jerusalem 2001, introduction, p. 17).
At the beginning of the book, approbations by the rabbis of Vaad Arba Aratzot, including an approbation by "Naftali HaKohen, residing in Poznan and the region" – that is R. Naftali Katz, author of Semichat Chachamim, to whom this copy belonged.
R. Naftali Katz (1650-1719), a holy, G-dly man, a foremost and prominent kabbalist in Ashkenazic countries. He served as rabbi of Ostroh, Posen and Frankfurt am Main. From a young age, R. Naftali Katz adopted awesome and holy practices and studied with outstanding diligence, until he knew the entire Talmud by heart. At the age of thirty(!) he was appointed rabbi of Ostroh and the entire district of Ukraine, a position previously held by outstanding Torah leaders such as the Maharsha. In 1689, he succeeded R. Yeshaya Horowitz, grandson of the Shelah, as rabbi of Posen – a major and important city, where illustrious rabbis such as the Shelah, the Levushim and the Maharal of Prague had served. At that time, when he was only forty years old, he was appointed head of the Vaad Arba Aratzot, a position which was in effect the highest Torah authority in all Ashkenazic countries. In 1704, he was appointed rabbi of Frankfurt am Main, capital of Torah study in Germany. R. Naftali was a foremost kabbalist in Germany, and engaged in practical kabbalah, hashbaot and writing amulets. After the great fire in Frankfurt am Main in 1711, he was compelled to flee, after non-Jewish residents of the city accused him of causing the fire with his practical kabbalah. After much wandering, he set out for Eretz Israel, yet fell ill in Constantinople, were he passed away. His gravesite in Constantinople
serves until this day as a pilgrimage destination for prayer and salvation.
He earned worldwide fame for his book Semichat Chachamim on Tractate Berachot, which includes an important kabbalistic preface. He composed kabbalistic poems, supplications and prayers, and would recite them in the middle of the night when he would arise to lament the exile of the Divine Presence. A small part of these was printed in the book Beit Rachel. His testament was published in dozens of editions under the title of Tzavaat Rabbi Naftali Katz.
Astounding events occurred at the time of his passing in Constantinople, demonstrating to all his wondrous abilities and exceptional holiness. As recorded in Shaar Naftali URefuat HaNefesh (and other books), many Jews of the city passed before him, and he revealed to each one which soul he was reincarnating. ?Reputedly, when the Baal Shem Tov arrived in Constantinople on his way to Eretz Israel, R. Naftali Katz appeared to him in a dream and revealed to him that he would not merit to immigrate to Eretz Israel, just like he himself hadn't and had passed away in Constantinople. The Baal Shem Tov therefore returned to his town, Medzhybizh.
R. Naftali Katz left behind upstanding generations of Tzaddikim and leading Torah scholars. His son-in-law, R. Moshe Rokeach, son of R. Elazar Rokeach author of Arbaa Turei Even, was an ancestor of the Sar Shalom, rebbe of Belz, progenitor of the Belz dynasty.
128, [8] leaves. Misfoliation. Several leaves bound out of place. Without additional title page, included in some copies only. 30.5 cm. Good condition. Stains. Marginal open tears to title page and other leaves, repaired with paper. Other tears to title page and following leaf, repaired. Worming to several leaves. Stamps. New leather binding.
Signature of the Semichat Chachamim as Amulet and Segulah for Salvations
Divrei David (Husiatyn 1904, p. 60) brings a wondrous story related by rebbe David Moshe of Chortkov: "The Baal Shem Tov was once in Istanbul on his way to the Holy Land, and he heard people enthusing over amulets which R. Naftali Hakohen gave out, using Holy Names. The Baal Shem Tov requested an amulet, and when he opened it, he discovered that it only contained R. Naftali's name – 'Naftali HaKohen' – this name alone was effective for all the cases which R. Naftali gave his amulets for".
Copy of R. Yechezkel Landau Rabbi of Prague, author of Noda BiYehuda. Inscription written by his son on the title page: "This book belongs to my father, the renowned R. Yechezkel HaLevi Landau, rabbi and dean here in the community of Prague, capital city". The name Yechezkel in Atbash cipher was written beneath the inscription.
Many inscriptions on the front endpaper and three back endpapers, mostly in German, attesting that the book belongs to the "chief rabbi of Prague", R. Yechezkel Landau "from the city of Apta in Poland". One of the inscriptions is signed (in German and Hebrew) by "Wolf Elbogen". Another inscription is dated July 1790.
Gloss on p. 50b, handwritten by the Noda BiYehuda, relating critically to the words of the author: " Begging the pardon of the honorable author who did not understand the meaning…".
R. Yechezkel HaLevi Segal Landau (1713-1793) was a leading Halachic authority of all times, which the entire Jewish nation relied upon. He was born in Apta, Poland, to a family of distinguished lineage. From a young age, he was renowned as a leading Torah scholar of his generation. From the age of 13 until 30, he resided in Brody, a thriving Torah center in those times, home to the celebrated Kloiz – Beit Midrash renowned for the study of all realms of Torah, and for the famous compositions on the Talmud, in Halachah and in Kabbalah which it produced. He served for about ten years as the rabbi of one of the four Batei Din in Brody. During his stay inBrody, he became close to the Kloiz scholars, including R. Chaim Sanzer and R. Gershon of Kitov (brother-in-law of the Baal Shem Tov). During those years, he studied the Arizal's writings together with R. Chaim Sanzer, a leading scholar in the Kloiz.
In ca. 1745, he went to serve as rabbi of Jampol, and in 1754, he began serving as rabbi of Prague and the region. In Prague, he led his community fearlessly, becoming a foremost leader of his generation. He established a large yeshiva there, in which he educated thousands of disciples, including many of the leaders of that generation (his disciple R. Elazar Fleckeles, author of Teshuva MeAhava, eulogized him: "He edified several thousands of disciples, including hundreds of rabbis and dayanim". Olat HaChodesh HaShlishi, 17, p. 85a). Thousands of questions were addressed to him from far-flung places. Approximately 850 of his responsa were published in Noda BiYehuda. His books published in his lifetime, Responsa Noda BiYehuda – Mahadura Kama and Tzelach on Tractate Pesachim and Berachot, earned him worldwide fame already then (Noda BiYehuda – Mahadura Tinyana, printed after his passing, Prague 1811, includes hundreds of his responsa to questions about his first book, addressed to him from various places).
The Chida in Shem HaGedolim greatly praises the book Noda BiYehuda as well as its author, describing him as an exceptionally outstanding Torah scholar who disseminated much Torah through his books and disciples, and mentions the acuity and extensive Torah wisdom apparent in his responsa and books. The Noda BiYehuda himself wrote in a responsum regarding one of his novellae, that in his opinion it is a true Torah thought (Even HaEzer, Mahadura Tinyana, section 23, 2). The Chatam Sofer relates to this responsum in one of his responsa (Part II, Even HaEzer, section 95): "The words of G-d are in his mouth, truth".
The author of this book, R. Netanel Weil (1687-1769), was a leading Torah scholar in the times of the Noda BiYehuda. A disciple of R. Avraham Broda. He served as rabbi of Prague until the expulsion of the Jews from Bohemia in 1744 (approx. a decade before the Noda BiYehuda came to Prague), when he went to serve as rabbi in Germany, first in Schwartzwald (Black Forest), and later in Karlsruhe (at the end of this book, he relates his life story from the day of his birth until his arrival in Karlsruhe). He was renowned for posterity for his book Korban Netanel, which was first published as an independent book and later incorporated in the Talmud editions of Vilna and Slavita, and since printed in all Talmud editions until this day. The Noda BiYehuda exchanged halachic correspondence with him. The Noda BiYehuda quotes the Korban Netanel in his books, and even differs from him (see their disagreement on the issue of immersing in hot water on Shabbat; Responsa Noda BiYehuda, Mahadura Tinyana, Orach Chaim, sections 24-25). The son of the Korban Netanel, R. Yedidia Tia Weil, was a disciple of the Noda BiYehuda in Prague (the Noda BiYehuda refers to him in a letter to the Korban Netanel: "His son, my friend, the great rabbi, R. Tia"; Responsa Noda BiYehuda, Mahadura Kama, Even HaEzer, section 37).
Inscription on the final leaf: "I studied under the outstanding rabbi, R. Tia Weil, son of the author of Korban Netanel, Leib son of … Segal".
[2], 148, [3] leaves. 32 cm. Good condition. Stains (dark stains to several leaves). Tears to several leaves. Open tears to one index leaf at end of book, affecting text (repaired with paper). New leather binding.
Copy of R. Akiva Eger. On the title page, ownership inscriptions handwritten by one of the sons-in-law of R. Akiva Eger: " Belongs to the prominent Torah scholar, leader of the entire diaspora, holy and pure, pious and very humble, more than any other person, beloved to all… R. Akiva Eger, rabbi and dean in Pozna [Poznań]"; " Belongs to my father-in-law, outstanding and elite Torah scholar… R. Akiva Eger".
The book contains three glosses handwritten by R. Akiva Eger, on pages: 128a, 142a and 156b. The first gloss is in Rashi script (regarding R. Akiva Eger's practice of occasionally writing his glosses in Rashi script, see: MiBet HaGenazim, Brooklyn, 2010, p. 233; Responsa Ginat Vradim HaShalem, Orach Chaim, Jerusalem, 2008, p. 8; Kedem Auction 66, item 108). These glosses were published in Moriah, year 19, issues V-VI (221-222), Kislev 1993, pp. 24-25.
R. Akiva Eger mentions the book Knesset HaGedolah dozens of times in his works (additional glosses he wrote on Knesset HaGedolah, Even HaEzer, were published in Moriah, year 6, issues X-XI [71-72], Sivan 1976, p. 23).
R. Akiva (Güns) Eger (1761-1837), a leading Torah scholar in his times, was born in Eisenstadt to R. Moshe Güns and Gittel – daughter of the first R. Akiva Eger (rabbi of Pressburg, author of Mishnat D'Rabbi Akiva). Before he reached the age of 13, he began studying in the Breslau yeshiva under the tutelage of his uncle and teacher R. Binyamin Wolf Eger and at the age of fifteen, he was already delivering Torah lectures. After getting married in 1778, he moved to Lissa (Leszno) to the home of his father-in-law R. Itzek Margolies. In spite of his young age, he was regarded as one of the leading scholars of the city, which was the hub of Torah study at that time.
In 1792, he was appointed rabbi of Märkisch Friedland (Mirosławiec) and established a yeshiva there. In 1815, he began serving as rabbi of Posen (Poznań), a position he held over 20 years, until his passing in 1837. In Posen as well, he founded a yeshiva and taught many disciples. He was a holy person with Divine Inspiration, though supremely humble and gracious, he knew how to insist upon the honor due to the Torah and the rabbinate. He issued numerous regulations and established many public institutions. He replied to the thousands of questions addressed to him from around the world and recorded many novellae.
His descendants were also leading Torah scholars: R. Shlomo Eger (1786-1852), one of Warsaw's most influential Jews and his father's successor in the Posen rabbinate, author of Gilyon Maharsha and other books; R. Avraham Eger of Rawicz who edited his father's writings (with his own additions signed "A.A.B.H.H.", acronym of the Hebrew "Amar Avraham ben HaRav HaMechaber" [Avraham, son of the author says]); his renowned son-in-law R. Moshe Sofer, the Chatam Sofer, who after the death of his first wife, married the daughter of R. Akiva Eger (Rebbetzin Sorel, who bore him R. Avraham Shmuel Binyamin Wolf – the Ketav Sofer, and R. Shimon Sofer – rabbi of Kraków).
R. Akiva Eger devoted his entire life to Torah study and was known for his amazing proficiency and profound definitions which became basic tenets of Torah learning until our times. His books and novellae are key Torah texts for yeshiva students and poskim alike. R. Elazar Menachem Shach, author of Avi Ezri, writes in his approbation to the book Pote'ach She'arim – Teachings of R. Akiva Eger (Jerusalem, 1985) "For us, R. Akiva Eger, his opinions and reasoning are as conclusive as one of the Rishonim…".
His works include: Responsa of R. Akiva Eger, published by his sons in his lifetime, under his instruction. After his passing, his sons continued publishing his novellae in Drush VeChiddush, and additional volumes of his responsa series. Other responsa and novellae are being published until this day based on manuscripts (the books Kushiot Atzumot, Ketav VeChotam, Michtavei R. Akiva Eger and others). His various books were reprinted in many editions, including some annotated and expanded editions, which were enriched with related selections of his Torah teachings appearing in other places.
The glosses of R. Akiva Eger are valued in the yeshiva world and by Torah scholars for their perspicacity and profundity, and they invest much effort in studying them. He himself considered his glosses a composition worth publishing, as is apparent from his letters to his son R. Avraham Eger, printed at the beginning of Hagahot Rabbenu Akiva Eger, Berlin 1862. Especially renowned are his glosses to the Talmud, named Gilyon HaShas (first printed in his lifetime in the Prague and Vilna editions of the Talmud), his glosses to the Shulchan Aruch, and Tosefot R. Akiva Eger on the Mishnah. Over the years, his glosses to various books were published in later editions of those books and in Torah anthologies. R. Chaim Berlin related regarding his father, the Netziv of Volozhin: " And literally one word of R. Akiva Eger would resolve in his eyes several pages of pilpul in other books" (Meromei Sadeh, I, Jerusalem 1956, foreword).
3; 162 leaves. 29 cm. Good condition. Stains. Minor tears and wear to a few leaves. Stamps. New leather binding.