Auction 78 - Rare and Important Items
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The present lot is comprised of five (consecutive) leaves handwritten by the Haflaa. The leaves mostly contain novellae on Tractate Pesachim – folios 44b (pp. 9a-12a); 22a (pp. 12b-13a); and 5b (p. 13a). The final page contains novellae on Tractate Rosh Hashana – folios 13a; 23a.
The contents of these leaves were not published in Chiddushei Haflaa on Talmudic tractate, printed in 1900 and 1994, and were presumably not published anywhere else.
These leaves were presumably part of a manuscript which was in the possession of R. Efraim Zalman Horowitz of Komarno, great-grandson of the Haflaa, sections of which were published in Chiddushei Haflaa (Munkacs 1895). The publisher, R. Sender Chaim of Kozova, relates in his foreword that R. Efraim Zalman gave him the manuscript to transcribe for publication, however he eventually transcribed and published only parts of it – mostly those pertaining to Orach Chaim and Yoreh De'ah. He also mentions the Talmudic novellae in the manuscript, stating his intent to publish them as well, yet the Talmudic novellae remain unpublished.
R. Pinchas HaLevi Ish Horowitz (1731-1805), rabbi of Frankfurt am Main, author of the Haflaa, served in his early years as rabbi of Witkowo and Lachovice. On 26th Tevet 1772, he was appointed rabbi and dean of Frankfurt am Main, which at that time was the largest Torah center in Germany. He held this position for over thirty-three years, until his passing. He edified many disciples in his yeshiva, the most prominent of them being his close disciple the Chatam Sofer. He led the battles against Haskalah and the Reform movement. R. Pinchas and his Torah novellae were held in high regard by all the leaders of his generation, whether Chassidic or opponents of Chassidut.
At the end of 1771, shortly before he arrived in Frankfurt, R. Pinchas spent several weeks together with his brother R. Shmelke Rabbi of Nikolsburg, by the Maggid of Mezeritch, where they absorbed the secrets of Torah and worship of G-d from the Maggid and his leading disciples (the Mitteler Rebbe of Lubavitch relates to this in his famous foreword to Shulchan Aruch HaRav, first printed in 1814). The Tzemach Tzedek of Lubavitch defines R. Pinchas as a disciple of the Maggid (Likutei Torah, Bamidbar, Zhitomir 1848, p. 29b, in a gloss on the words of his grandfather the Baal HaTanya). In his book Panim Yafot, the Haflaa brings several principles from the teachings of the Maggid of Mezeritch (see: Erchei HaHaflaa, Jerusalem 2006, I, pp. 40-41), although he only mentions him explicitly in one place, in Parashat Beshalach (p. 57b), in the commentary to "Vayavo'u Marata" (some claim that the omission of the name of the Maggid from the book Panim Yafot is the fault of the copyists of the manuscript. In his foreword, the publisher R. Efraim Zalman Margolies states that Panim Yafot was not printed based on the author's own manuscript, but from a transcript produced by one of the grandsons of the author, "based on a transcript of the book produced by various scribes", meaning that the book was printed based on a third hand copy. This claim still does not explain the fact that the name of the Maggid of Mezeritch is not mentioned in any of the books published by the Haflaa in his lifetime, even in places where the ideas quoted were derived from the teachings of the Maggid). During his short stay by the Maggid, the Haflaa drew close to several disciples of the Maggid, including the Baal HaTanya, R. Zusha of Anipoli and R. Avraham of Kalisk (whom the Haflaa referred to, in 1792, with great reverence: "my beloved friend, the great luminary, R. Avraham HaKohen of Tiberias"). In a letter he wrote in 1792, he expresses his esteem for the Chassidim of Tiberias who devote themselves to the worship of G-d in the Holy Land (Yeshurun, XXI, p. 855). The Haflaa was a prolific author, and he recorded many novellae on all parts of the Torah and on most Talmudic tractates. He gave the general title of "Haflaa" to all his books. The first book of this series, on Tractate Ketubot, was named Ketubah (Offenbach 1787), and the second, on Tractate Kiddushin, was named HaMikneh (Offenbach 1801). Both were published in his lifetime, while the third part in this series, Panim Yafot on the Torah in five volumes (Ostroh 1825-1826), was only published after his passing. His halachic responsa were published in Responsa Givat Pinchas.
[5] leaves (ten written pages). 19 cm. Fair condition. Stains. Dampstains. Ink fading on some leaves. Wear. Marginal tears, not affecting text. Marginal worming, affecting text.
Forty-four leaves from the composition HaYashar VehaTov – some seventy-eight pages handwritten by the author, Rebbe Tzvi Hirsh Friedman Rabbi of Liska, with emendations and deletions in the body of the text.
A few pages (approx. seven) were written by a scribe or copyist. One page (p. 70a) was presumably written by one of the author's sons-in-law.
The contents of these leaves were printed in the book HaYashar VehaTov, Part I (Munkacs 1880; second half of the book), apart from the passage copied by the author's son-in-law.
In his foreword to the author's first book, Ach Pri Tevuah, the publisher mentions the writings the author left behind: "All were innovated in his old age, since the Torah novellae which he composed in his youth, were unfortunately all consumed by a fire in Poland".
Rebbe Tzvi Hirsh Friedman, rabbi of Liska (1798-1874), a leading Hungarian rebbe, from the first generation of the Chassidic movement in Hungary. A disciple of the Yismach Moshe, Rebbe Shalom of Belz, Rebbe Yisrael of Ruzhin, Rebbe Meir of Premishlan and the Divrei Chaim of Sanz. He was renowned as a wonder-worker, and people flocked to him from all over the country to receive his blessings. He authored Ach Pri Tevua, HaYashar VehaTov, and other works. His illustrious disciple was R. Yeshaya of Kerestir, who used to sign: "Who was the close attendant of the pious rabbi of Liska".
[44] leaves (85 written pages, including approx. 78 handwritten by the author) 25 cm. Overall good condition. Stains, including dampstains. Worming. Tears and wear. Three leaves in fair condition, with large tears affecting text, partially repaired with paper.
Manuscript, homilies for Rosh Hashana and Yom Kippur, by R. Moshe Teitelbaum Rabbi of Ujhel (Sátoraljaújhely) – author of Yismach Moshe. Written by scribes, with some ten glosses and transition sentences handwritten by his grandson and disciple Rebbe Yekutiel Yehuda Teitelbaum Rabbi of Sighet (Sighetu Marmației) – the Yitav Lev [Gorlitz/Sighet, ca. 1848-1861]. With dozens of glosses by the grandson and disciple of the Yitav Lev, Rebbe Moshe David Teitelbaum Rabbi of Laposch [Tîrgu Lăpuş, 1900s].
The contents of this manuscript were published in several parts of the Yismach Moshe series. The leaves of this manuscript were in the possession of the Yitav Lev and his grandson and disciple Rebbe Moshe David Teitelbaum (see below). Both of them edited sections of this manuscript and printed them in the Yismach Moshe books which they published. These leaves therefore contain their handwritten glosses and notes, occasionally on the same page, side by side.
When the Yitav Lev prepared his grandfather's series of books on the Torah for print, he selected several sections from the present manuscript and published them in the Yismach Moshe books (Lviv, 1849-1861). Rebbe Moshe David later selected sections from these leaves relating to the Book of Tehillim, and published them in the Tefillah LeMoshe commentary on Tehillim by the Yismach Moshe (Krakow, 1880). One of the present leaves contains "Hanhagot Tovot" (good practices) by the Yismach Moshe, which were printed in the commentary on Tehillim.
Rebbe Moshe David later edited and published all the other sections (most of the present manuscript) in a composition titled Tochachat Chaim Amirah Ne'imah, printed in Yismach Moshe (on Neviim, Ketuvim, Megillot and various topics; Sighet 1908). One section was printed in the Yayin HaRekach composition in the abovementioned book.
While preparing the book for print, the Yitav Lev added in the manuscript several glosses as well as introductory and transition sentences in his handwriting (most of which appear in the printed version). R. Moshe David subsequently also added his own glosses, additions, introductory and transition sentences, in the sections which he edited.
One of the present leaves contains a gloss handwritten by the Yitav Lev, which was omitted in print. Several leaves contain sentences which he placed in parentheses or deleted, indicating that they should not be printed, presumably due to censorship constraints. One of the censored sections states: "I delivered this sermon on Rosh Hashanah 1788, when decrees were frequent and troubles befell us constantly, especially the taking of the Jews as soldiers [in reference to forced conscription of Jews to the army, under the rule of Emperor Joseph II], where their beards were razed and their clothing exchanged for soldiers' uniforms. May G-d take pity on his people".
Rebbe Moshe Teitelbaum, Rabbi of Ujhel (1759-1841), was an illustrious Chassidic leader in Hungary and Galicia. An outstanding Torah scholar and G-dly Kabbalist, sharp and well versed in all facets of Torah, revealed as well as hidden. During his lifetime he was renowned as a holy G-dly man and a wonder-worker benefiting from Divine Inspiration. He first served as rabbi of Shinova (Sieniawa) from 1785-1808, and in 1808, was appointed rabbi of Ujhel (Satoraljaujhely) and its region. At first, R. Moshe was an opponent of Chassidut, and in his youth, he travelled to Vilna to study Torah from the Gaon of Vilna (R. B. Landau, HaGaon HeChassid MiVilna, p. 291, in the name of R. Zalman Weber. The Klausenburg Rebbe cites an interesting testimony from that visit, which his great-grandfather the Yismach Moshe related about the conduct of the Gaon of Vilna with his disciples – Responsa Divrei Yatziv, Part IV, Yoreh De'ah, section 131). Over the years, R. Moshe gravitated towards Chassidut, influenced by his son-in-law R. Aryeh Leib Lifshitz of Vishnitsaý, author of the Responsa Aryeh D'Vei Ila'i, who convinced him to travel to the Chozeh of Lublin. There, R. Moshe saw revelations of Divine Inspiration, and became the Chozeh's close disciple, adhering to Chassidut and disseminating its doctrines. This transformation took place while he was still serving as rabbi of Shinova. He also travelled to the Ohev Yisrael of Apta. From 1815, R. Moshe began distributing amulets to those requiring salvation and "the pen cannot properly describe the wonders performed by those amulets". Reputedly, he deliberated whether to continue writing amulets until he heard a pronouncement from Heaven: "Do not fear for I am with you" (Tehilla L'Moshe). Until this day, most of the texts of amulets and "protections" in Ashkenazi countries are attributed to the Yismach Moshe, including the printed text of the "Protection for the infant and the mother" and "Protection from epidemic". The text of the renowned Kerestir amulets, inscribed by Chassidic rebbes for safeguarding home and property, also originates from him.
His published writings include the well-known books of homilies – Yismach Moshe on the Torah, Megillot and on Talmudic Aggadot, Tefilla L'Moshe on Tehillim, Responsa Heshiv Moshe and other books. His book Maayan Tahor, with the laws of Niddah in Yiddish for Jewish women, was appended to many siddurim.
Rebbe Yekutiel Yehuda Teitelbaum – the Yitav Lev (1808-1883), son of R. Elazar Nissan Teitelbaum Rabbi of Sighet, and son-in-law of R. Moshe David Ashkenazi – rabbi of Tolcsva who later immigrated to Safed. He was a close disciple of his grandfather the Yismach Moshe – Rebbe Moshe Teitelbaum Rabbi of Ujhel, 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 Ujhel. 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 gained 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. 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.
Rebbe Moshe David Teitelbaum (1855-1935), grandson and close disciple of the Yitav Lev of Sighet. Together with his grandfather, he published Tefillah LeMoshe on Tehillim by their ancestor the Yismach Moshe. In 1906-1908, he published two volumes of Yismach Moshe on Neviim, Ketuvim and other topics. Likewise, he edited and published some of the works of his grandfather the Yitav Lev. In 1882, he was appointed rabbi of Laposch (Tîrgu Lăpuş, present day: Romania). In his final years, he settled in the United States, where he served as rebbe of Volova.
[23] leaves (46 written pages), including some consecutive leaves (paginated: 15-16; 23-36. Several unpaginated leaves). 42 cm. Condition varies – most leaves in good condition and several leaves in fair-poor condition. Large open tears to approx. 9 leaves, with significant damage to text. Stains (including dampstains) and wear.
Throughout his life, the Yismach Moshe composed novellae on all parts of the Torah – Halachah, Aggadah, Derush and Chassidut. He wrote these novellae sporadically, on pieces of paper, rather than in an organized fashion. After his passing, his writings were given to the Yitav Lev, his grandson and disciple, who gave them to a scribe to be copied methodically. After the writings were copied, the Yitav Lev began editing and arranging the novellae according to topics. While he was editing them, he added glosses, introductory and transition sentences, and many sources. From these writings, the Yitav Lev printed the Yismach Moshe series on the Torah portions, between 1849-1861. In time, when the Yitav Lev became busy with his rabbinical position, his yeshiva and disseminating Torah to his many disciples, he handed over the rest of the writings to his son-in-law, R. Yisrael Yaakov Yukel Teitelbaum Rabbi of Gorlitz and to his grandson R. Moshe David Teitelbaum Rabbi of Laposch, for them to edit and arrange other works of the Yismach Moshe for print. R. Yisrael Yaakov Yukel Teitelbaum of Gorlitz edited Responsa Heshiv Moshe (Lviv, 1866). R. Moshe David Teitelbaum of Laposch edited Tefillah LeMoshe on Tehillim (Krakow, 1880), and in 1906 and 1908, he compiled and published two new volumes of Yismach Moshe, comprising a compilation of ten small works on Neviim, Ketuvim, Megillot, Aggadot and more.
These leaves were used in the preparation of several books of the Yismach Moshe, and show the initial stages of editing – prior to the rearrangement according to subjects – bearing the handwritten editing notes of his holy descendants.
Owner's signature at the top of the title page (slightly damaged and indistinct): "Moshe Teitelbau[m]". This is presumably the signature of Rebbe Moshe Teitelbaum Rabbi of Ujhel, author of Yismach Moshe.
Rebbe Moshe Teitelbaum, Rabbi of Ujhel (1759-1841), was an illustrious Chassidic leader in Hungary and Galicia. An outstanding Torah scholar and G-dly Kabbalist, sharp and well versed in all facets of Torah, revealed as well as hidden. During his lifetime he was renowned as a holy G-dly man and a wonder-worker benefiting from Divine Inspiration. He first served as rabbi of Shinova (Sieniawa) from 1785-1808, and in 1808, was appointed rabbi of Ujhel (Satoraljaujhely) and its region. At first, R. Moshe was an opponent of Chassidut, and in his youth, he travelled to Vilna to study Torah from the Gaon of Vilna (R. B. Landau, HaGaon HeChassid MiVilna, p. 291, in the name of R. Zalman Weber. The Klausenburg Rebbe cites an interesting testimony from that visit, which his great-grandfather the Yismach Moshe related about the conduct of the Gaon of Vilna with his disciples – Responsa Divrei Yatziv, Part IV, Yoreh De'ah, section 131). Over the years, R. Moshe gravitated towards Chassidut, influenced by his son-in-law R. Aryeh Leib Lifshitz of Vishnitsaý, author of the Responsa Aryeh D'Vei Ila'i, who convinced him to travel to the Chozeh of Lublin. There, R. Moshe saw revelations of Divine Inspiration, and became the Chozeh's close disciple, adhering to Chassidut and disseminating its doctrines. This transformation took place while he was still serving as rabbi of Shinova. He also travelled to the Ohev Yisrael of Apta. From 1815, R. Moshe began distributing amulets to those requiring salvation and "the pen cannot properly describe the wonders performed by those amulets". Reputedly, he deliberated whether to continue writing amulets until he heard a pronouncement from Heaven: "Do not fear for I am with you" (Tehilla L'Moshe). Until this day, most of the texts of amulets and "protections" in Ashkenazi countries are attributed to the Yismach Moshe, including the printed text of the "Protection for the infant and the mother" and "Protection from epidemic". The text of the renowned Kerestir amulets, inscribed by Chassidic rebbes for safeguarding home and property, also originates from him.
His published writings include the well-known books of homilies – Yismach Moshe on the Torah, Megillot and on Talmudic Aggadot, Tefilla L'Moshe on Tehillim, Responsa Heshiv Moshe and other books. His book Maayan Tahor, with the laws of Niddah in Yiddish for Jewish women, was appended to many siddurim. In his books, the Yismach Moshe often quotes the Zohar and explains its words; it is apparent that he studied the Zohar extensively.
[3], 134, 137-253, 253-256, [8] leaves. Lacking two leaves in middle (135-136). 20.5 cm. Greenish paper. Fair condition. Stains, including many dampstains. Traces of past dampness with mold stains on several leaves. Marginal open tears (large marginal tear to leaf 223, not affecting text). Open tears to title page and following leaf, slightly affecting text, and partially damaging signature on title page, repaired with paper. Worming, affecting text, repaired in part with paper. Stamps and handwritten inscriptions. New leather binding.
Four approbations on verso of title page, by Rebbe Aryeh Leib of Volochisk and Tiberias, R. Yehuda Leib Auerbach of Tortchin, R. Yosef of Konstantin-Yashan and R. Yisrael of Rovne. None of the approbations mention the printer by name, he is only referred to as "owner of the Slavita printing firm" (the printer is R. Moshe Shapira Rabbi of Slavita, who for various reasons concealed his name in those years, using the names of his partners R. Dov Ber Segal and R. Dov Ber son of R. Pesach).
Babylonian Talmud, Tractates Gittin and Nazir, with Hilchot HaRosh, Alfasi, Mordechai and Tosefta, Maharsha and Maharam Schiff. Zhitomir: R. Chanina Lipa and R. Yehoshua Heschel Shapira, grandsons of the rabbi of Slavita, 1863.
Copy owned by the rebbes of the Liadi dynasty.
On the second title page, stamp (indistinct and difficult to decipher) of Rebbe Chaim Shneur Zalman Schneersohn of Liadi, son of the Tzemach Tzedek: "Chaim Shneur Zalman".
Three signatures of his son, Rebbe Yitzchak Dov Ber Schneersohn (Maharid), appear alongside the stamp: "Yitzchak Dov Ber Schneersohn"; "Yitzchak Dov Ber Sh.S. [=Schneersohn]"; "Yitzchak Dov Ber".
An additional signature, by the son of Rebbe Maharid, R. Yehuda Leib Schneersohn Rabbi of Homel and Vitebsk: "Yehuda Leib Sh.S. [=Schneersohn]".
The writer Alexander Ziskind Rabinovitz (known as Azar; a native of Liadi) describes in his memoirs the library of Rebbe Chaim Shneur Zalman, the books the latter inherited from his father the Tzemach Tzedek, and Rebbe Chaim Shneur Zalman's Talmud volumes: "…I often saw him studying the Talmud, and books of the Talmud and responsa were always found on his table along with kabbalistic books. His library was very large, since he inherited many books from his ancestors, in addition to the books he purchased himself" (the remaining volumes of Rebbe Chaim Shneur Zalman's set of Talmud, apart from a second volume offered in this auction, appeared in Kedem Auction 6, item 306).
Inscription in Yemenite script on second title page: "Belongs to Av[raham] son of Av[raham] al-Hishash, may G-d grant him the merit of studying it, him and his descendants for all generations to come".
[2], 2-125; 21; 21; 144-206; 68, [1] leaves. Two title pages at beginning of volume, the first one torn and half lacking. Title pages printed in red and black. Divisional title page for Tractate Nazir. Printed color wrappers at beginning and end of volume. 41.5 cm. Good-fair condition. Stains. Wear to some leaves and title pages. Worming to some leaves, title pages and wrappers. New leather binding.
In this edition, the commentary of Maharam Schiff and Meir Nativ were printed for the first time at the end of the Talmud volumes. Up until then, they had been printed as independent books (Maamar al Hadpasat HaTalmud, by R. R.N.N. Rabinovitz).
Rebbe Chaim Shneur Zalman of Liadi (1814-1879), son of the Tzemach Tzedek, rebbe of Lubavitch. Beit Rebbi describes his fervent, passionate prayers, which broke the hearts of those who witnessed them and could melt even a heart of stone. It goes on to portray his exceptional wisdom and kindhearted nature. Rebbe Chaim Shneur Zalman settled in Liadi in 1869, where a large following gathered around him to absorb his teachings and seek his counsel. He would receive each and every person warmly, and his blessings were fulfilled. R. Yaakov Lipschitz of Kovno relates in his memoirs of a Jewish soldier, who was conscripted as a cantonist in his childhood and was forcibly baptized in 1853, at the age of 7. The soldier related that only in 1876 was he first granted a furlough to visit his parents. He took that opportunity to seek a blessing from Rebbe Chaim Shneur Zalman of Liadi, who blessed him with a short sentence, and those measured words caused a total upheaval in his soul. After he was released from the Russian army, he returned to the practice of Judaism, much to the chagrin of all his superiors, and all this was due to the lingering holy impact from that visit. This is what the soldier reported to R. Yaakov Lipschitz in 1916 (forty years after that brief visit): "When he approached the rebbe's place, he was filled with a sense of reverence, an awe of the exalted… He felt that he was standing before a spiritual man and tremendous scholar, and with his blessing, he became filled with hope for salvation…". R. Lipschitz notes that this took place in 1876, yet the soldier still vividly remembered every detail and impression of the visit, as if he had just experienced it. Until this day he mentions his meeting with the rebbe of Liadi with awe (Zichron Yaakov, I, pp. 206-207). The writer Alexander Ziskind Rabinovitz (known as Azar; a native of Liadi), devoted several chapters in his memoirs to describing the noble figure of the rebbe as it was engraved in his memory from his childhood.
Rebbe Yitzchak Dov Ber Schneersohn – the Maharid of Liadi (1833-1910) was the only son of Rebbe Chaim Shneur Zalman of Liadi (son of the Tzemach Tzedek). He was the close disciple of his grandfather the Tzemach Tzedek, and received much Torah from him, all of which he recorded in his memory. After his father's passing, he succeeded him as rebbe of Liadi. He was a prolific writer, both in Halachah and Chassidut. Some of his halachic writings were published in Kuntress HaMetzitzah by the Sdei Chemed, as well as in the Yagdil Torah anthologies. His magnum opus was his composition Siddur Maharid (two parts), printed only after his passing, Berditchev 1913. This siddur is an expanded version of Siddur im Dach by the Baal HaTanya (Kopust 1816) published by the Mitteler Rebbe. Siddur Maharid contains a comprehensive Chassidic commentary to the words of the prayer based on the teachings of his father and ancestors. He devoted many years to composing this work, which he saw as his greatest achievement. Brief Chassidic essays he authored were published after his passing in Likutei Maamarim (Poltova 1918).
R. Yehuda Leib Schneersohn was the son of Rebbe Maharid of Liadi, and son-in-law of R. Levi Yitzchak Zalmansohn (son-in-law of the Tzemach Tzedek). He served as rabbi in Homel and Sirotsina. In 1906, he began serving as posek in Vitebsk, where he was amongst the prominent rabbis of the city. He later served as rabbi of Vitebsk under Soviet rule (Vitebsk – Sefer Kehillah, p. 189).
Babylonian Talmud, Tractates Beitzah, Moed Katan, Megillah, Taanit and Tractate Shekalim of the Jerusalem Talmud. Zhitomir: R. Chanina Lipa and R. Yehoshua Heschel Shapira, grandsons of the rabbi of Slavita, 1864.
Copy owned by the rebbes of the Liadi dynasty.
On the first title page, stamp (indistinct and difficult to decipher) of Rebbe Chaim Shneur Zalman Schneersohn of Liadi, son of the Tzemach Tzedek: "Chaim Shneur Zalman".
Signature of his son, Rebbe Yitzchak Dov Ber (Maharid) Schneersohn of Liadi, above the stamp: "Yitzchak Dov Ber Sh.S. [=Schneersohn]".
Below the stamp is an additional signature, by the son of Rebbe Maharid, R. Yehuda Leib Schneersohn Rabbi of Homel and Vitebsk: "Yehuda Leib Sh.S. [=Schneersohn]".
The writer Alexander Ziskind Rabinovitz (known as Azar; a native of Liadi) describes in his memoirs the library of Rebbe Chaim Shneur Zalman, the books the latter inherited from his father the Tzemach Tzedek, and Rebbe Chaim Shneur Zalman's Talmud volumes: "…I often saw him studying the Talmud, and books of the Talmud and responsa were always found on his table along with kabbalistic books. His library was very large, since he inherited many books from his ancestors, in addition to the books he purchased himself" (the remaining volumes of Rebbe Chaim Shneur Zalman's set of Talmud, apart from a second volume offered in this auction, appeared in Kedem Auction 6, item 306).
Inscription in Yemenite script on first title page: "Belongs to Av[raham] son of Av[raham] al-Hishash, may G-d grant him the merit of studying it, him and his descendants for all generations to come".
[2], 2-57; 8; 182-208; 46; 4; 278-303; 41; 6; 257-278; 35; 6; 169-182; 13 leaves. Two title pages and printed wrapper at beginning of volume. Title pages printed in red and black. Divisional title page for each tractate. Approx. 42 cm. Good condition. Stains. Wear to several leaves. Worming to several leaves. Marginal tears to several leaves. Inscriptions. New leather binding.
In this edition, the commentary of Maharam Schiff and Meir Nativ were printed for the first time at the end of the Talmud volumes. Up until then, they had been printed as independent books (Maamar al Hadpasat HaTalmud, by R. R.N.N. Rabinovitz).
Rebbe Chaim Shneur Zalman of Liadi (1814-1879), son of the Tzemach Tzedek, rebbe of Lubavitch. Beit Rebbi describes his fervent, passionate prayers, which broke the hearts of those who witnessed them and could melt even a heart of stone. It goes on to portray his exceptional wisdom and kindhearted nature. Rebbe Chaim Shneur Zalman settled in Liadi in 1869, where a large following gathered around him to absorb his teachings and seek his counsel. He would receive each and every person warmly, and his blessings were fulfilled. R. Yaakov Lipschitz of Kovno relates in his memoirs of a Jewish soldier, who was conscripted as a cantonist in his childhood and was forcibly baptized in 1853, at the age of 7. The soldier related that only in 1876 was he first granted a furlough to visit his parents. He took that opportunity to seek a blessing from Rebbe Chaim Shneur Zalman of Liadi, who blessed him with a short sentence, and those measured words caused a total upheaval in his soul. After he was released from the Russian army, he returned to the practice of Judaism, much to the chagrin of all his superiors, and all this was due to the lingering holy impact from that visit. This is what the soldier reported to R. Yaakov Lipschitz in 1916 (forty years after that brief visit): "When he approached the rebbe's place, he was filled with a sense of reverence, an awe of the exalted… He felt that he was standing before a spiritual man and tremendous scholar, and with his blessing, he became filled with hope for salvation…". R. Lipschitz notes that this took place in 1876, yet the soldier still vividly remembered every detail and impression of the visit, as if he had just experienced it. Until this day he mentions his meeting with the rebbe of Liadi with awe (Zichron Yaakov, I, pp. 206-207). The writer Alexander Ziskind Rabinovitz (known as Azar; a native of Liadi), devoted several chapters in his memoirs to describing the noble figure of the rebbe as it was engraved in his memory from his childhood.
Rebbe Yitzchak Dov Ber Schneersohn – the Maharid of Liadi (1833-1910) was the only son of Rebbe Chaim Shneur Zalman of Liadi (son of the Tzemach Tzedek). He was the close disciple of his grandfather the Tzemach Tzedek, and received much Torah from him, all of which he recorded in his memory. After his father's passing, he succeeded him as rebbe of Liadi. He was a prolific writer, both in Halachah and Chassidut. Some of his halachic writings were published in Kuntress HaMetzitzah by the Sdei Chemed, as well as in the Yagdil Torah anthologies. His magnum opus was his composition Siddur Maharid (two parts), printed only after his passing, Berditchev 1913. This siddur is an expanded version of Siddur im Dach by the Baal HaTanya (Kopust 1816) published by the Mitteler Rebbe. Siddur Maharid contains a comprehensive Chassidic commentary to the words of the prayer based on the teachings of his father and ancestors. He devoted many years to composing this work, which he saw as his greatest achievement. Brief Chassidic essays he authored were published after his passing in Likutei Maamarim (Poltova 1918).
R. Yehuda Leib Schneersohn was the son of Rebbe Maharid of Liadi, and son-in-law of R. Levi Yitzchak Zalmansohn (son-in-law of the Tzemach Tzedek). He served as rabbi in Homel and Sirotsina. In 1906, he began serving as posek in Vitebsk, where he was amongst the prominent rabbis of the city. He later served as rabbi of Vitebsk under Soviet rule (Vitebsk – Sefer Kehillah, p. 189).
Missing title page, replaced by a beautiful hand-illustrated page, with handwritten replacement of the title page text, set in a colorful border, and an illustration of a bird perched on a tree stump. Copy of Rebbe Nachum Dov Ber (Bernyu) Friedman of Sadigura. The illustrated title page bears two of his stamps: one stamp with his name, "Nachum Dov Ber Friedman", and a lion-emblem in the center, and an additional stamp reading "Minchat Shai".
This title page was presumably drawn especially for the rebbe, who would often replace lacking title pages in his books with hand-illustrated ones (see: Kedem Auction 57, item 262; see: R. Zusha Dinkeles, Library of R. Nachum Bernyu, MiBeinei Amudei, Betar 2017, pp. 423-424). The text of the title page is not a copying of the printed text, rather an abridged version, with variations and additions.
Rebbe Nachum Dov Ber Friedman of Sadigura (d. 1883), grandson of Rebbe Yisrael of Ruzhin. He was the son of R. Shalom Yosef and son-in-law of Rebbe Avraham Yaakov of Sadigura. R. Nachum Dov Ber possessed a large library, where he used several types of stamps. Books he inherited from his father were stamped "Nachalat Avotai", books acquired with his money were stamped "Kinyan Kaspi" and books received as a gift (such as the present book) were marked "Minchat Shai".
[1], 32, [27] leaves. Lacking title page, a replacement handwritten illustrated title page was bound in its place. 33 cm. Fair condition. Stains, including dampstains and dark stains. Wear. Marginal tear to title page. Marginal tears to several leaves, not affecting text, repaired in part with paper. Stamps. New leather binding.
Handwritten leaf (two written pages), document regarding the medical expenses of Sara Heiblum, imposed on the Jewish community of Shinova. On the first page, a declaration dated February 17, 1853, signed by the heads of the community. On the second page, a declaration dated September 20, 1854, signed by the Divrei Yechezkel – "Chaskel Halberstam – Religionsweiser" (religious leader), attesting that Sara Heiblum is not listed in the community's birth registers.
The book Rabbenu HaKadosh MiShinova by R. Y.Sh. Frankel (p. 69) states that the Divrei Yechezkel was appointed rabbi of Shinova towards the end of 1855 (R. Meir Wunder writes likewise, in Kehillot VeIshim B'Galicia, p. 435). However, this document discloses that he was already serving as rabbi of Shinova in Elul 1854.
The first Shinover Rebbe, 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, Kabbalah, Halachah and Chassidut. 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 was a close disciple of leading rebbes of his times. He was famed for the miracles he performed and for his Divine Inspiration. Wondrous stories are related about the salvations and miracles he effected. He would cure sick people with his hands. Reputedly, lepers who were affected from head to toe would come to him, and leave his house perfectly healthy after he passed his hand over them. He would give out his objects as a segulah for protection and salvation.
[1] double leaf (2 written pages). 37 cm. Good condition. Stains. Marginal wear and tears. Folding marks.
The name and address of the rebbe (in Hebrew and English) are printed at the top of the receipt, with the inscription "May G-d bless from Zion". The date and name of the donor were not filled-in, and only the sum of the donation was noted (indistinct and illegible). The receipt is hand-signed by the rebbe: " Shlomo son of R. M.".
This receipt contains blessings from the rebbe for good health, offspring, longevity and livelihood: "… in the merit of my holy ancestors, may you be blessed with the threefold blessing – offspring, life and sustenance, may he and his family enjoy many long years of physical and spiritual health… fortune and wealth in his home, may he rise to pedestals of success, and find success in everything he does…".
Rebbe Shlomo Goldman of Zvil (1869-1945) was renowned as a holy, G-dly man, and a wonder-worker whose blessings, prayers and promises never went unanswered. Following his father's passing in 1901, he was appointed rabbi and rebbe in Zvil (Novohrad-Volynskyi, Ukraine; alongside his brother R. Yechiel Michel), upon the instructions of his teacher R. David Moshe of Chortkov. In 1925, he fled from the communists to Poland; immigrating to Eretz Israel in 1926 together with his grandson R. Mordechai. He settled in Jerusalem and built his home in the Beit Yisrael neighborhood. In his first years in Jerusalem, his identity remained hidden. He would sit in a corner of the Chayei Olam yeshiva studying Torah unassumingly, in poverty and want. Several tourists from abroad disclosed ca. 1929 that he was the famous Tzaddik from Zvil. Since then, his fame spread throughout the country, and many began seeking his advice. When asked difficult questions, he would first immerse in a mikvah and only afterwards respond. Many were astounded by the Divine Inspiration his answers displayed. He was venerated by all the Torah leaders of the generation, Chassidic and non-Chassidic alike, who would speak in admiration of his tremendous holiness and his outstanding humility and modesty. Poor, unfortunate, miserable people ate by his table, and treated his home as their own. For the most part, he hid his Torah erudition, though he did on a few occasions disclose his power in Torah. During WWII, when the question of the International Date Line became relevant for the Jewish refugees in Japan, in regard to which day Shabbat and Yom Kippur should be observed, his opinion differed from that of the Chazon Ish, and he stood his grounds firmly. R. Yechiel Michel Tucazinsky relates on this topic: "It was common knowledge in Jerusalem that several days before the passing of the kabbalist and wonder-worker Rebbe Shlomele of Zvil (who was known as the Zviler Rebbe, and was well versed in the teachings of the Rambam on Kiddush HaChodesh), when he was already gravely ill… he told me… do not pay attention to the lines established by other opinions, since I hold that the calculation is relative to Jerusalem… and I have proofs from the Rambam to this… but it is also clear on its own… One of his disciples, who studied the laws of Kiddush HaChodesh under him told me, that at the time he sent a disciple to the Chazon Ish to inform him that in his opinion, the Rambam in the laws of Kiddush HaChodesh disagrees with the Rezah…" (Talpiot, III, booklet III-IV, p. 639).
[1] leaf. 13 cm. Fair condition. Large dampstains. Tears, creases and folding marks.
This is the author's second book, published approximately one year after his first book Toldot Yaakov Yosef. In this book, like in the previous one, the author quotes extensively teachings from his prime teacher, R. Yisrael Baal Shem Tov.
The famous letter which the Baal Shem Tov sent to his brother-in-law R. Gershon of Kitov in Jerusalem, is printed in this book for the first time. The Baal Shem Tov gave this letter to the author R. Yaakov Yosef of Polonne when the latter intended to immigrate to Eretz Israel, in 1751, so that he could relay it to R. Gershon of Kitov. After his travel plans were cancelled, the letter remained in R. Yaakov Yosef's possession, and he published it "to benefit the Jewish people". In this letter, the Baal Shem Tov narrates of the "ascent of the soul" which he performed on Rosh Hashana of 1746 and 1749, and relates: "And I asked Mashiach, when will the Master come, and he responded… when your teachings will be publicized and revealed to the world, and your wellsprings will spread outwards".
R. Uri of Strelisk related that R. Mordechai of Neshchiz would study the letter every day: "The Tzaddik of Neshchiz resolved to study it every day, without fail, literally like laying Tefillin", he also said in his name that this letter contains allusions to three Holy names "through which one can find out the time of the Redemption" (Imrei Kadosh HaShalem, Jerusalem 1961, p. 47, 40).
Handwritten inscriptions on the final page.
[1], 100 leaves. 31 cm. Fair condition. Stains. Large open tears to title page, affecting border and text on both sides, with loss, repaired with paper and photocopy replacement. Worming and large tears along inner margins of most leaves (and tears in other places), affecting text, repaired with paper (book professionally restored). New binding.
Stefansky Chassidut, no. 90.
The author, R. Meir Margolies (1700/1708-1790), a prominent rabbi in his times, was a leading disciple of the Baal Shem Tov, and one of the first to cleave to him, even before the Baal Shem Tov became famous. R. Meir is considered a "colleague-disciple" of the Baal Shem Tov and mentions him in several places as "my teacher" and "my friend". In his book Sod Yachin UBoaz (Ostroh, 1794), he writes of "my teachers, prominent in Torah and Chassidut, headed by my friend the pious R. Yisrael Baal Shem Tov… and from my youth, when I attached myself with bonds of love to my teacher and friend R. Yisrael Baal Shem Tov… I knew with absolute certainty that his conduct was in holiness and purity, piety and ascetism… occult matters were revealed to him…". His son R. Betzalel, who succeeded him as rabbi of Ostroh, writes in his approbation to the book Shivchei HaBaal Shem Tov (Berdichev 1815 edition): "…as I heard from my father… who from his youth was part of the holy entourage of the Baal Shem Tov, and R. Meir would frequently speak in his praise…".
The Meir Netivim was a prolific author in both revealed and esoteric realms of the Torah, in halachah and in homily. After his passing, his writings were arranged and published by his sons. The series of books was entitled Or Olam. This book – Meir Netivim, two parts, was his first book to be published. The book opens with enthusiastic approbations by prominent Chassidic leaders, including R. Levi Yitzchak of Berdichev, R. Zusha of Annipoli and the Ohev Yisrael of Apta. The foreword contains novellae by R. Levi Yitzchak of Berdichev on Tractate Pesachim. The sons of the author relate to this in the foreword (p. 4b), writing that they deemed it fitting to mention some of the Torah novellae of R. Levi Yitzchak, since he had a special affection for this holy composition. The final eight leaves of the book contain novellae on Tractate Berachot by the author's brother, R. Yitzchak Dov Ber Margolies Rabbi of Yazlovetz, close disciple of the Baal Shem Tov.
Stamps of R. Dov Ber Burstein Rabbi of Botoshan, and of "Beit Midrash of R. Mordechai Orenstein – Botoshan". Handwritten inscriptions on title page of vol. I.
Two volumes (first volume incomplete). Vol. I: 30, 33-44, 47-97 leaves. Lacking leaves 45-46. Leaf 28 bound out of sequence, after leaf 25. Vol. II: [1], 3-56 leaves. Approx. 32 cm. Overall good-fair condition, many leaves in good condition. Stains. Minor wear to some leaves. Tears to first two leaves of vol. I and to margins of final 15 leaves of vol. II, not affecting text, repaired with paper. Worming in several places. Stamps and handwritten inscriptions. New leather bindings.
Stefansky Chassidut, no. 313.
Lot 45 Noam Elimelech – Second, Rare Edition – Shklow, 1790 – First Chassidic Book Printed in Shklow
Rare edition of the Noam Elimelech, printed in Shklow, presumably between 1789 and 1794. The place of printing and name of printer are alluded to on the title page in an interesting manner. At first glance, the text of the title page is a copy of that of the first edition, including the names of the first publishers (with the omission of the place of printing and name of printer), however, careful study of the title page reveals that the place of printing and name of printer are alluded to through small circles above certain letters. The indicated letters make up the words: "Shklow, Aryeh Leib B.Sh.F." (=Ben Shneur Feivish).
The Noam Elimelech was one of the first Chassidic books, and is considered until this day to be one of the fundamental works on Chassidut. The book contains the essential part of the doctrine of R. Elimelech of Lizhensk on Chassidut, purity of thought and attachment to G-d. R. Elimelech had five disciples, who disseminated Chassidut to the Jewish people: the Chozeh of Lublin, the Maggid of Kozhnitz, R. Avraham Yehoshua Heshel of Apta, R. Izek of Kaliv and R. Mendel of Rymanów.
Since its publishing, the book was deemed sacred to all, to the extent his disciple R. Mendel of Rymanów stated that only on Friday after immersing in honor of Shabbat is one able to grasp a little of the pure and lofty thoughts it contains. The Maggid of Kozhnitz would not welcome the Shabbat before he had studied his teacher's book (Encyclopedia L'Chassidut, I, p. 236). He would say that R. Elimelech would appear – after his passing – to his disciple R. Naftali of Ropshitz, to teach him Noam Elimelech (Igra Debei Hilulei, Ashdod 1999, p. 250). The Divrei Chaim of Sanz once remarked that he could compose a commentary on the Noam Elimelech just like the Beit Yosef did on the Tur, since it contained such profundity (Igra Debei Hilulei, Ashdod 1999, p. 235). Rebbe Eliezer of Dzikov once saw in a dream a house full of books, about which he was told that one book was the Noam Elimelech, and all the other books the house was filled with were commentaries to the Noam Elimelech (Ohel Elimelech, p. 80, section 193). R. Izek of Kaliv, after writing several hundreds of papers of commentary to the Noam Elimelech, heard a Divine Voice asking how he had the audacity to write a commentary to the Noam Elimelech, of which even angels and other celestial beings struggle to understand even one word or letter (Ohel Elimelech, p. 80, section 194).
Noam Elimelech was reprinted in numerous editions (until 1982, it had been printed in over 50 editions, and since then in dozens more). Many keep the book as a segulah, and some special miniature format editions were published to serve as amulets for protection and success. Many put it at the head of an ill person as a segulah and protection, for a speedy recovery and to be saved from any misfortune. This book is known to be a segulah for women experiencing difficult labor (several Jewish hospitals throughout the world have a Noam Elimelech placed in a velvet pouch in the delivery rooms as segulah for easy births). This segulah is already mentioned in Shulchan Melachim by R. Moshe Tzvi Landau of Kleinwardein, who writes in the laws pertaining to women giving birth: "And the custom of placing a holy book wrapped in a cloth under the head of a women in labor has already become widespread – and the custom is to place the books Noam Elimelech and Or HaChochma" (pp. 38b-39a, Beregsaz 1931 edition).
Various ownership inscriptions in the blank pages at the end of the book: "…belongs to the princely young man… R. Nachman", "The renowned philanthropist R. Aharon Dov of Pukhavichy" and others.
Stamps of the Merchant's Kloiz in Kovno on several leaves.
[1], 1, 3-89, 70-97; 19 leaves. 20.5 cm. Fair-good condition. Stains and wear. Dark stains in several places. Tears to title page, affecting several words in foreword on verso, repaired. All inner margins repaired and widened; rebound tightly (text close to inner margins is somewhat difficult to read). Title page and following leaf, leaves 4-5 of first sequence and five leaves at end of book, presumably supplied from a different copy. Particularly dark stains to these leaves (including wax stains), trimmed margins, open tears and damage, affecting text, repaired in part with paper. Worming to several leaves. Inscriptions and stamps on title page. New leather binding.
Stefansky Chassidut, no. 375.
Variant. Lieberman and the Bibliography of the Hebrew Book both record a copy with [2] leaves at the beginning of the book. In these listings, the second leaf is part of the preface, printed over two pages. In this variant, the preface was printed in smaller font, on one page only, on the verso of the title page (compare to the digitized copy on the NLI website and Otzar HaChochma; and see Stefansky Chassidut, ibid).
This is the first Chassidic book printed in Shklow, which in those days was the stronghold of opponents to Chassidut. The bibliographer Chaim Lieberman in his book Ohel Rachel (I, pp. 176-177) writes that this edition was probably published between 1789 and 1794, and calls our attention to the interesting phenomenon of printing a Chassidic book in Shklow of that time. He contends that almost no Chassidic books were printed in Shklow, apart from a few Chabad books printed after 1803. At the end of his thesis, he suggests that this edition may have been printed especially for Galician Jewry, and the place of printing was concealed to enable the book to be smuggled over the border more easily. Since the prohibition of printing kabbalistic books in Galicia was only enacted in 1794, he surmises that the book may have been printed only after 1794 (based on this, listing 000313521 of the Bibliography of the Hebrew Book gives the estimated date of 1795; other places however record the year of printing as 1790).