Auction 78 - Rare and Important Items
Displaying 1 - 8 of 8
Auction 78 - Rare and Important Items
May 25, 2021
Opening: $30,000
Estimate: $35,000 - $40,000
Unsold
Manuscript, homilies, handwritten by the author R. Chaim Vital. [Safed, ca. second half of 16th century].
Leaf written on both sides. Over 70 lines handwritten by R. Chaim Vital; part of his work Etz HaDaat Tov.
The present leaf contains two eulogy homilies upon the death of Torah scholars. The first is a brief homily for Parashat Shelach: " Eulogy... for this deceased man who was well-rounded. I then eulogized the Holy Land itself, which has lost its righteous inhabitants...". The second is a homily for Parashat Noach, and also pertains to a "Torah scholar who passed away". This homily is incomplete. At the end of the second page, R. Chaim Vital writes about the deceased: " I was surprised... this deceased person was amongst the elite of the generation, how could he have died through the attribute of strict justice. I reconsidered and said... it is due to the sins of the generation". The identity of the prominent Torah scholars eulogized by R. Chaim Vital in these homilies is not known to us.
The holy kabbalist R. Chaim Vital (Maharchu) was the foremost disciple and transmitter of the teachings of the holy Arizal. He was born in 1542 in Safed, which was at the time the spiritual center for eminent and G-d fearing Torah scholars. R. Yosef Karo, author of Shulchan Aruch, led the Torah scholars of the city at that time, including the Ramak, R. Shlomo Alkabetz (author of Lecha Dodi), the Mabit, R. Moshe Alshech and others. R. Chaim Vital studied Torah from R. Moshe Alshech, leading disciple of the Beit Yosef. In his book Sefer HaChezyonot, R. Chaim Vital mentions his studies under the Alshech in 1557 (at the age of 14), and relates that R. Yosef Karo instructed his teacher R. Moshe Alshech that year, in the name of the angel who spoke to him, to be very conscientious to teach him with all his might. R. Moshe Alshech also ordained R. Chaim with the authority of the semicha he himself received from R. Yosef Karo. Concurrently, R. Chaim Vital began studying Kabbalah in the study hall of R. Moshe Cordovero, the Ramak. In 1570, R. Yitzchak Luria, the Arizal, moved from Egypt to Eretz Israel and settled in Safed. That year, the Ramak died and the Arizal succeeded him. The Arizal's eminence was recognized in Safed and R. Chaim Vital became his closest disciple and the supreme authority on the Arizal's kabbalistic teachings.
R. Chaim Vital began writing Etz HaDaat Tov in his youth, prior to becoming a disciple of the Arizal, yet continued writing and editing the work thereafter. Unlike other works by R. Chaim Vital, of which many transcripts were produced, this work remained uncopied (apart from one partial transcription). The Chida attests in his book Shem HaGedolim (Maarechet Sefarim, in his entry): "Etz HaDaat Tov in manuscript, composed by R. Chaim Vital, homilies on the entire Torah using various approaches. Very pleasing, and I had the merit of reading it". The original composition handwritten by R. Chaim Vital reached the library of the Beit El yeshiva for kabbalists owned by the Gagin family, and sections of it later reached different places (two sections ["gates"] of the composition were part of the collection of the Imrei Emet of Ger; about the manuscript's wanderings, see: Ohel Re'em, by R. Moshe Hillel, pp. 283-287). Publication of the manuscript only began in 1871, when part of it was published in Zhovkva. Additional parts were later printed in various places (in Jerusalem, 1903 and 1906; the part on Tehillim was printed together with the novellae of the Sfat Emet, Piotrkow 1926). A full edition of the composition based on the manuscript was published in Jerusalem 2008, including the present section.
[1] leaf (two pages handwritten by R. Chaim Vital). 20.5 cm. Good condition. Stains, including dampstains and several dark stains, affecting several characters. Ink faded in upper part of leaf. Tears and worming, slightly affecting text, professionally restored with paper. Placed in elegant leather binding.
Leaf written on both sides. Over 70 lines handwritten by R. Chaim Vital; part of his work Etz HaDaat Tov.
The present leaf contains two eulogy homilies upon the death of Torah scholars. The first is a brief homily for Parashat Shelach: " Eulogy... for this deceased man who was well-rounded. I then eulogized the Holy Land itself, which has lost its righteous inhabitants...". The second is a homily for Parashat Noach, and also pertains to a "Torah scholar who passed away". This homily is incomplete. At the end of the second page, R. Chaim Vital writes about the deceased: " I was surprised... this deceased person was amongst the elite of the generation, how could he have died through the attribute of strict justice. I reconsidered and said... it is due to the sins of the generation". The identity of the prominent Torah scholars eulogized by R. Chaim Vital in these homilies is not known to us.
The holy kabbalist R. Chaim Vital (Maharchu) was the foremost disciple and transmitter of the teachings of the holy Arizal. He was born in 1542 in Safed, which was at the time the spiritual center for eminent and G-d fearing Torah scholars. R. Yosef Karo, author of Shulchan Aruch, led the Torah scholars of the city at that time, including the Ramak, R. Shlomo Alkabetz (author of Lecha Dodi), the Mabit, R. Moshe Alshech and others. R. Chaim Vital studied Torah from R. Moshe Alshech, leading disciple of the Beit Yosef. In his book Sefer HaChezyonot, R. Chaim Vital mentions his studies under the Alshech in 1557 (at the age of 14), and relates that R. Yosef Karo instructed his teacher R. Moshe Alshech that year, in the name of the angel who spoke to him, to be very conscientious to teach him with all his might. R. Moshe Alshech also ordained R. Chaim with the authority of the semicha he himself received from R. Yosef Karo. Concurrently, R. Chaim Vital began studying Kabbalah in the study hall of R. Moshe Cordovero, the Ramak. In 1570, R. Yitzchak Luria, the Arizal, moved from Egypt to Eretz Israel and settled in Safed. That year, the Ramak died and the Arizal succeeded him. The Arizal's eminence was recognized in Safed and R. Chaim Vital became his closest disciple and the supreme authority on the Arizal's kabbalistic teachings.
R. Chaim Vital began writing Etz HaDaat Tov in his youth, prior to becoming a disciple of the Arizal, yet continued writing and editing the work thereafter. Unlike other works by R. Chaim Vital, of which many transcripts were produced, this work remained uncopied (apart from one partial transcription). The Chida attests in his book Shem HaGedolim (Maarechet Sefarim, in his entry): "Etz HaDaat Tov in manuscript, composed by R. Chaim Vital, homilies on the entire Torah using various approaches. Very pleasing, and I had the merit of reading it". The original composition handwritten by R. Chaim Vital reached the library of the Beit El yeshiva for kabbalists owned by the Gagin family, and sections of it later reached different places (two sections ["gates"] of the composition were part of the collection of the Imrei Emet of Ger; about the manuscript's wanderings, see: Ohel Re'em, by R. Moshe Hillel, pp. 283-287). Publication of the manuscript only began in 1871, when part of it was published in Zhovkva. Additional parts were later printed in various places (in Jerusalem, 1903 and 1906; the part on Tehillim was printed together with the novellae of the Sfat Emet, Piotrkow 1926). A full edition of the composition based on the manuscript was published in Jerusalem 2008, including the present section.
[1] leaf (two pages handwritten by R. Chaim Vital). 20.5 cm. Good condition. Stains, including dampstains and several dark stains, affecting several characters. Ink faded in upper part of leaf. Tears and worming, slightly affecting text, professionally restored with paper. Placed in elegant leather binding.
Category
Oriental Torah Scholars
Catalogue
Auction 78 - Rare and Important Items
May 25, 2021
Opening: $10,000
Estimate: $15,000 - $20,000
Unsold
Manuscript (six written pages), kabbalistic essay entitled Pesiotav shel Avraham Avinu – Footsteps of Avraham Avinu, copying of a letter by R. Chaim Vital, handwritten by the kabbalist R. Chaim HaKohen of Aleppo, author of Tur Bareket (close disciple of R. Chaim Vital). Semi-cursive Sephardic script. [Venice? between 1620-1655].
In the heading of the present manuscript, R. Chaim HaKohen writes: " Essay copied from the letter sent by the G-dly, holy man R. Chaim Vital to Shlomo who asked him about the saying of R. Yose that the footsteps of Avraham Avinu were 3 mil long [Bereshit Rabba 43:3], and this is what he wrote". The present essay by R. Chaim Vital offers important introductions to the teachings of the Arizal, and includes many novellae by R. Chaim Vital which are based on the fundaments of the teachings of the Arizal on various topics. Amongst other topics, he explains here the concept of "Kefitzat HaDerech" (miraculous shortening of a journey) and how this takes place.
This essay was first published, in its expanded version, at the end of the book Chessed LeAvraham, by R. Avraham Azulai (Amsterdam 1685, from there it was copied to the Slavita 1794 edition) and again in Shaar Maamarei Razal, by R. Shmuel Vital (Salonika 1862), based on an inaccurate copying of the manuscript of his father R. Chaim Vital, and a third time in the book Maamar Pesiotav shel Avraham Avinu, published by the Ahavat Shalom institute (Jerusalem 1998), based on the manuscript of R. Meir Poppers. The above-mentioned editions were presumably printed based on a later edition of the essay, since they contain many additions not appearing in the present manuscript (it is unclear whether they were added by the author R. Chaim Vital, or by one of the copyists and editors). The text found in the present manuscript is presumably a preliminary, abridged version, which contains in a condensed form all the principles found in the printed editions.
R. Avraham Simcha Rabbi of Omtchislav describes the great significance of this essay in a letter, where he writes that his prominent uncle, R. Chaim of Volozhin, once told him that the Gaon of Vilna at one time thought that R. Chaim Vital didn't plumb the depth of the meaning of the teachings of the Arizal, but rather only explained in his writings the allegory of the Arizal's teachings. Yet "he [the Gaon of Vilna] later realized that in one place it is evident that R. Chaim Vital understood the full meaning, and just concealed it very well". R. Avraham Simcha further relates: "I told him [R. Chaim of Volozhin] that the Gaon of Vilna was presumably referring to the letter of R. Chaim Vital named Maamar HaPesiot, which is printed at the end of the Amsterdam [1685] edition of Chesed LeAvraham… he [R. Chaim of Volozhin] replied joyfully: So it is, the Gaon of Vilna was referring to this letter" (first printed at the end of Derech Tevunot by the Ramchal, Jerusalem 1880 edition).
The kabbalist R. Chaim HaKohen of Aleppo (1585?-1655) was a close disciple of R. Chaim Vital in the latter's final years in Damascus. After his teacher's passing, R. Chaim served as one of the rabbis of Aleppo. For twenty years, he toiled on composing many works. Upon completing them, he took all his compositions and travelled by ship to Venice, Italy to have them published, yet during the course of the voyage, his ship was attacked by pirates, and R. Chaim escaped the ship together with his son, leaving all his works behind. When R. Chaim reached Venice, he began reconstructing from memory some of the compositions he had lost. In his final years, he printed some of his works, including Tur Bareket, Mekor Chaim and Torat Chacham. In his works, R. Chaim explains the laws in the four parts of Shulchan Aruch according to Kabbalah, Derush, Musar and inspiration to service of G-d (in a somewhat similar style to Likutei Halachot by R. Natan of Breslov). Many of his works are still unpublished. In his final year, he settled in Livorno to oversee the printing of his books. There, he made acquaintance with the kabbalist R. Natan Natta Hanover, author of the famous kabbalistic siddur Shaarei Tzion. In his preface to his siddur, R. Natan Natta writes: "and a holy man, R. Chaim, close disciple of R. Chaim Vital came here, and I received from him this splendid wisdom first hand, and he transmitted to me several good topics, novellae which he received from his teacher which are not recorded in Etz Chaim, and all his teachings are as if written from Sinai". The Chida quotes the manuscript writings of R. Chaim HaKohen extensively in his books, and even purchased some of his manuscripts (see for instance Ms NY JTS 1185, autograph of R. Chaim HaKohen which was in the possession of the Chida, and compare to Shem HaGedolim in the Ateret Zahav entry). The Chida refers to him as an exceptionally holy kabbalist.
[3] leaves (6 written pages). 20.5 cm. Fair-good condition. Stains. Minor wear. Open tears and worming, affecting text, repaired with paper. The manuscript was bound in a fine leather binding.
In the heading of the present manuscript, R. Chaim HaKohen writes: " Essay copied from the letter sent by the G-dly, holy man R. Chaim Vital to Shlomo who asked him about the saying of R. Yose that the footsteps of Avraham Avinu were 3 mil long [Bereshit Rabba 43:3], and this is what he wrote". The present essay by R. Chaim Vital offers important introductions to the teachings of the Arizal, and includes many novellae by R. Chaim Vital which are based on the fundaments of the teachings of the Arizal on various topics. Amongst other topics, he explains here the concept of "Kefitzat HaDerech" (miraculous shortening of a journey) and how this takes place.
This essay was first published, in its expanded version, at the end of the book Chessed LeAvraham, by R. Avraham Azulai (Amsterdam 1685, from there it was copied to the Slavita 1794 edition) and again in Shaar Maamarei Razal, by R. Shmuel Vital (Salonika 1862), based on an inaccurate copying of the manuscript of his father R. Chaim Vital, and a third time in the book Maamar Pesiotav shel Avraham Avinu, published by the Ahavat Shalom institute (Jerusalem 1998), based on the manuscript of R. Meir Poppers. The above-mentioned editions were presumably printed based on a later edition of the essay, since they contain many additions not appearing in the present manuscript (it is unclear whether they were added by the author R. Chaim Vital, or by one of the copyists and editors). The text found in the present manuscript is presumably a preliminary, abridged version, which contains in a condensed form all the principles found in the printed editions.
R. Avraham Simcha Rabbi of Omtchislav describes the great significance of this essay in a letter, where he writes that his prominent uncle, R. Chaim of Volozhin, once told him that the Gaon of Vilna at one time thought that R. Chaim Vital didn't plumb the depth of the meaning of the teachings of the Arizal, but rather only explained in his writings the allegory of the Arizal's teachings. Yet "he [the Gaon of Vilna] later realized that in one place it is evident that R. Chaim Vital understood the full meaning, and just concealed it very well". R. Avraham Simcha further relates: "I told him [R. Chaim of Volozhin] that the Gaon of Vilna was presumably referring to the letter of R. Chaim Vital named Maamar HaPesiot, which is printed at the end of the Amsterdam [1685] edition of Chesed LeAvraham… he [R. Chaim of Volozhin] replied joyfully: So it is, the Gaon of Vilna was referring to this letter" (first printed at the end of Derech Tevunot by the Ramchal, Jerusalem 1880 edition).
The kabbalist R. Chaim HaKohen of Aleppo (1585?-1655) was a close disciple of R. Chaim Vital in the latter's final years in Damascus. After his teacher's passing, R. Chaim served as one of the rabbis of Aleppo. For twenty years, he toiled on composing many works. Upon completing them, he took all his compositions and travelled by ship to Venice, Italy to have them published, yet during the course of the voyage, his ship was attacked by pirates, and R. Chaim escaped the ship together with his son, leaving all his works behind. When R. Chaim reached Venice, he began reconstructing from memory some of the compositions he had lost. In his final years, he printed some of his works, including Tur Bareket, Mekor Chaim and Torat Chacham. In his works, R. Chaim explains the laws in the four parts of Shulchan Aruch according to Kabbalah, Derush, Musar and inspiration to service of G-d (in a somewhat similar style to Likutei Halachot by R. Natan of Breslov). Many of his works are still unpublished. In his final year, he settled in Livorno to oversee the printing of his books. There, he made acquaintance with the kabbalist R. Natan Natta Hanover, author of the famous kabbalistic siddur Shaarei Tzion. In his preface to his siddur, R. Natan Natta writes: "and a holy man, R. Chaim, close disciple of R. Chaim Vital came here, and I received from him this splendid wisdom first hand, and he transmitted to me several good topics, novellae which he received from his teacher which are not recorded in Etz Chaim, and all his teachings are as if written from Sinai". The Chida quotes the manuscript writings of R. Chaim HaKohen extensively in his books, and even purchased some of his manuscripts (see for instance Ms NY JTS 1185, autograph of R. Chaim HaKohen which was in the possession of the Chida, and compare to Shem HaGedolim in the Ateret Zahav entry). The Chida refers to him as an exceptionally holy kabbalist.
[3] leaves (6 written pages). 20.5 cm. Fair-good condition. Stains. Minor wear. Open tears and worming, affecting text, repaired with paper. The manuscript was bound in a fine leather binding.
Category
Oriental Torah Scholars
Catalogue
Auction 78 - Rare and Important Items
May 25, 2021
Opening: $4,000
Estimate: $8,000 - $12,000
Sold for: $10,000
Including buyer's premium
Two leaves handwritten by R. Chaim Yosef David Azulai – the Chida: kavanot based on the kabbalah of the Arizal for weekdays, and for the Shabbat prayers and meals.
One leaf, written on both sides, contains kavanot for Minchah of Erev Shabbat, Kabbalat Shabbat, Arvit, Shacharit, Mussaf and Minchah of Shabbat. Including kavanot for the Shabbat Torah reading and for the Shabbat Kiddush and meals. The second leaf contains several lines with kavanot for the weekday prayers.
The Chida – R. Chaim Yosef David Azulai (1724-1806) was a leading halachic authority, Kabbalist, outstanding Torah scholar, prolific author and famous emissary. Born in Jerusalem to R. Refael Yitzchak Zerachya Azulai, a Jerusalem scholar and great-grandson of the kabbalist R. Avraham Azulai author of Chesed LeAvraham. From his early years, he was a disciple of leading Jerusalemite Torah scholars and kabbalists, including R. Chaim ben Attar, the Or HaChaim. He began studying kabbalah at the Beit El Yeshiva for kabbalists headed by R. Shalom Mizrachi Sharabi – the Rashash, alongside with his colleague R. Yom Tov Algazi. In 1753, he embarked on his first mission as emissary on behalf of the Hebron community. During the course of his five years of travel, he passed through Italy, Germany, Holland, England and France. During this mission, his name began to spread. Wherever he traversed, he attracted a great deal of attention and many acknowledged his greatness. In 1773, the Chida embarked on an additional mission on behalf of the Hebron community, leaving a profound imprint on all the places he visited. At the end of this journey, he settled in Livorno, Italy, serving there as rabbi. In Livorno he published most of his books.
The Chida was among the greatest authors of all times and composed more than 80 works in all facets of Torah, including his composition Birkei Yosef, a commentary on the Shulchan Aruch which greatly impacted the field of halachic rulings. His books were accepted throughout the Diaspora, and were regarded with great esteem.
The majority of his compositions were written while he was preoccupied with his travels or other matters, and with access to very few books, and this attests to his tremendous erudition and phenomenal memory. In each city the Chida visited, he would visit the local libraries and search for unknown manuscripts and compositions written by prominent Torah scholars. Due to the great respect and admiration he evoked, he was granted authorization to enter large libraries and museums, such as the National Library of France, where he spent many hours copying important manuscripts. The vast knowledge he gleaned during these opportunities pervade all his books, particularly his bibliographic masterpiece Shem HaGedolim.
[2] leaves (one leaf written on both sides and another leaf with writing on upper part of one side; approx. 60 autograph llines). 15.5 cm. Good condition. Stains. Open tears along margins, affecting text, professionally restored with paper. New, elegant leather binding.
One leaf, written on both sides, contains kavanot for Minchah of Erev Shabbat, Kabbalat Shabbat, Arvit, Shacharit, Mussaf and Minchah of Shabbat. Including kavanot for the Shabbat Torah reading and for the Shabbat Kiddush and meals. The second leaf contains several lines with kavanot for the weekday prayers.
The Chida – R. Chaim Yosef David Azulai (1724-1806) was a leading halachic authority, Kabbalist, outstanding Torah scholar, prolific author and famous emissary. Born in Jerusalem to R. Refael Yitzchak Zerachya Azulai, a Jerusalem scholar and great-grandson of the kabbalist R. Avraham Azulai author of Chesed LeAvraham. From his early years, he was a disciple of leading Jerusalemite Torah scholars and kabbalists, including R. Chaim ben Attar, the Or HaChaim. He began studying kabbalah at the Beit El Yeshiva for kabbalists headed by R. Shalom Mizrachi Sharabi – the Rashash, alongside with his colleague R. Yom Tov Algazi. In 1753, he embarked on his first mission as emissary on behalf of the Hebron community. During the course of his five years of travel, he passed through Italy, Germany, Holland, England and France. During this mission, his name began to spread. Wherever he traversed, he attracted a great deal of attention and many acknowledged his greatness. In 1773, the Chida embarked on an additional mission on behalf of the Hebron community, leaving a profound imprint on all the places he visited. At the end of this journey, he settled in Livorno, Italy, serving there as rabbi. In Livorno he published most of his books.
The Chida was among the greatest authors of all times and composed more than 80 works in all facets of Torah, including his composition Birkei Yosef, a commentary on the Shulchan Aruch which greatly impacted the field of halachic rulings. His books were accepted throughout the Diaspora, and were regarded with great esteem.
The majority of his compositions were written while he was preoccupied with his travels or other matters, and with access to very few books, and this attests to his tremendous erudition and phenomenal memory. In each city the Chida visited, he would visit the local libraries and search for unknown manuscripts and compositions written by prominent Torah scholars. Due to the great respect and admiration he evoked, he was granted authorization to enter large libraries and museums, such as the National Library of France, where he spent many hours copying important manuscripts. The vast knowledge he gleaned during these opportunities pervade all his books, particularly his bibliographic masterpiece Shem HaGedolim.
[2] leaves (one leaf written on both sides and another leaf with writing on upper part of one side; approx. 60 autograph llines). 15.5 cm. Good condition. Stains. Open tears along margins, affecting text, professionally restored with paper. New, elegant leather binding.
Category
Oriental Torah Scholars
Catalogue
Auction 78 - Rare and Important Items
May 25, 2021
Opening: $8,000
Estimate: $10,000 - $15,000
Unsold
Two handwritten leaves, from the book Chukot HaDayanim by R. Avraham son of R. Shlomo ibn Tazarat, disciple of the Rashba. [Spain or Italy, ca. 15th/16th century].
Manuscript on paper. Neat semi-cursive Sephardic script (with headings and initial words in square script). Calligraphic signature of the Chida on the first page: "Chaim Yosef David Azulai".
These leaves are from a manuscript which was in the possession of the Chida. The Chida mentions this manuscript in Shem HaGedolim (entry about the Ritva), where he discusses the identity of the author of this work: "You should know that there are doubts about the identity of the author of Chukot HaDayanim, and I have a manuscript of it, and it says there that it was authored by R. Y.T. Asevilli [the Ritva] disciple of the Rashba…". It appears from his words that when it was in his possession, the manuscript was of greater scope, since the section where the composition is attributed to the Ritva is not found in the present leaves (in reality, it has been established that the author of Chukot HaDayanim was R. Avraham son of R. Shlomo ibn Tazarat, as most of the manuscripts of the work attest and based on other considerations. See introduction to Chukot HaDayanim published by the Harry Fischel Institute, Jerusalem 1970, where the present manuscript is mentioned p. 11).
The Chida – R. Chaim Yosef David Azulai (1724-1806) was a leading halachic authority, Kabbalist, outstanding Torah scholar, prolific author and famous emissary. Born in Jerusalem to R. Refael Yitzchak Zerachya Azulai, a Jerusalem scholar and great-grandson of the kabbalist R. Avraham Azulai author of Chesed LeAvraham. From his early years, he was a disciple of leading Jerusalemite Torah scholars and kabbalists, including R. Chaim ben Attar, the Or HaChaim. He began studying kabbalah at the Beit El Yeshiva for kabbalists headed by R. Shalom Mizrachi Sharabi – the Rashash, alongside with his colleague R. Yom Tov Algazi.
In 1753, he embarked on his first mission as emissary on behalf of the Hebron community. During the course of his five years of travel, he passed through Italy, Germany, Holland, England and France. During this mission, his name began to spread. Wherever he traversed, he attracted a great deal of attention and many acknowledged his greatness. In 1773, the Chida embarked on an additional mission on behalf of the Hebron community, leaving a profound imprint on all the places he visited. At the end of this journey, he settled in Livorno, Italy, serving there as rabbi. In Livorno he published most of his books.
The Chida was among the greatest authors of all times and composed more than 80 works in all facets of Torah, including his composition Birkei Yosef, a commentary on the Shulchan Aruch which greatly impacted the field of halachic rulings. His books were accepted throughout the Diaspora, and were regarded with great esteem. The majority of his compositions were written while he was preoccupied with his travels or other matters, and with access to very few books, and this attests to his tremendous erudition and phenomenal memory. In each city the Chida visited, he would visit the local libraries and search for unknown manuscripts and compositions written by prominent Torah scholars. Due to the great respect and admiration he evoked, he was granted authorization to enter large libraries and museums, such as the National Library of France, where he spent many hours copying important manuscripts. The vast knowledge he gleaned during these opportunities pervade all his books, particularly his bibliographic masterpiece Shem HaGedolim.
[2] leaves. Approx. 20 cm. Good condition. Stains. Marginal open tears, affecting text, professionally restored with paper. Inscriptions. New, elegant leather binding.
Manuscript on paper. Neat semi-cursive Sephardic script (with headings and initial words in square script). Calligraphic signature of the Chida on the first page: "Chaim Yosef David Azulai".
These leaves are from a manuscript which was in the possession of the Chida. The Chida mentions this manuscript in Shem HaGedolim (entry about the Ritva), where he discusses the identity of the author of this work: "You should know that there are doubts about the identity of the author of Chukot HaDayanim, and I have a manuscript of it, and it says there that it was authored by R. Y.T. Asevilli [the Ritva] disciple of the Rashba…". It appears from his words that when it was in his possession, the manuscript was of greater scope, since the section where the composition is attributed to the Ritva is not found in the present leaves (in reality, it has been established that the author of Chukot HaDayanim was R. Avraham son of R. Shlomo ibn Tazarat, as most of the manuscripts of the work attest and based on other considerations. See introduction to Chukot HaDayanim published by the Harry Fischel Institute, Jerusalem 1970, where the present manuscript is mentioned p. 11).
The Chida – R. Chaim Yosef David Azulai (1724-1806) was a leading halachic authority, Kabbalist, outstanding Torah scholar, prolific author and famous emissary. Born in Jerusalem to R. Refael Yitzchak Zerachya Azulai, a Jerusalem scholar and great-grandson of the kabbalist R. Avraham Azulai author of Chesed LeAvraham. From his early years, he was a disciple of leading Jerusalemite Torah scholars and kabbalists, including R. Chaim ben Attar, the Or HaChaim. He began studying kabbalah at the Beit El Yeshiva for kabbalists headed by R. Shalom Mizrachi Sharabi – the Rashash, alongside with his colleague R. Yom Tov Algazi.
In 1753, he embarked on his first mission as emissary on behalf of the Hebron community. During the course of his five years of travel, he passed through Italy, Germany, Holland, England and France. During this mission, his name began to spread. Wherever he traversed, he attracted a great deal of attention and many acknowledged his greatness. In 1773, the Chida embarked on an additional mission on behalf of the Hebron community, leaving a profound imprint on all the places he visited. At the end of this journey, he settled in Livorno, Italy, serving there as rabbi. In Livorno he published most of his books.
The Chida was among the greatest authors of all times and composed more than 80 works in all facets of Torah, including his composition Birkei Yosef, a commentary on the Shulchan Aruch which greatly impacted the field of halachic rulings. His books were accepted throughout the Diaspora, and were regarded with great esteem. The majority of his compositions were written while he was preoccupied with his travels or other matters, and with access to very few books, and this attests to his tremendous erudition and phenomenal memory. In each city the Chida visited, he would visit the local libraries and search for unknown manuscripts and compositions written by prominent Torah scholars. Due to the great respect and admiration he evoked, he was granted authorization to enter large libraries and museums, such as the National Library of France, where he spent many hours copying important manuscripts. The vast knowledge he gleaned during these opportunities pervade all his books, particularly his bibliographic masterpiece Shem HaGedolim.
[2] leaves. Approx. 20 cm. Good condition. Stains. Marginal open tears, affecting text, professionally restored with paper. Inscriptions. New, elegant leather binding.
Category
Oriental Torah Scholars
Catalogue
Auction 78 - Rare and Important Items
May 25, 2021
Opening: $1,000
Estimate: $3,000 - $5,000
Sold for: $2,000
Including buyer's premium
Kli Yakar, commentary on Neviim Rishonim, by R. Shmuel Laniado. [Venice: Zuan di Gara, 1603]. Only edition.
The text of the Neviim occupies the center of the page, and the commentary is printed around it.
The author, R. Shmuel Laniado (1530-1605; LiKedoshim Asher BaAretz, 275), a Safed Torah scholar, head of the Aleppo community in Syria, where he was sent to by his teacher R. Yosef Karo author of Shulchan Aruch. Known as Baal HaKelim after his compositions: Kli Chemdah, Kli Paz, Kli Golah and Kli Yakar.
Brief explanations of words were printed in the margins of the Books of Yehoshua, Shoftim and Shmuel. In the first two books, most the explanations are in Hebrew, while in the book of Shmuel, most are in Ladino.
Inscription and calligraphic signature on the leaf following the title page: "That which G-d granted his young servant Avraham Yitzchaki" – signature of the Rishon LeTzion R. Avraham Yitzchaki author of Zera Avraham. The book contains four glosses in his handwriting (on pp. 193a, 210a, 293a), including one with his signature: "Avraham Yitzchaki", one signed "Avraham" and one beginning with the acronym "A.A." [=Amar Avraham, Avraham says].
A lengthy gloss on p. 9a, with a calligraphic signature (slightly faded): "I, Shmuel B.B.M.[?]".
A gloss by a third writer on p. 104b, beginning with the words: "And I say…".
In the book of Yehoshua, dozens of references to midrashim in early Sephardic script. At the end of the book of Yehoshua: "The references for the book of Yehoshua were completed". Additional references on some leaves of the book of Shoftim.
Signature on the title page: "This is my book, Yehuda Abarbanel". Another of his signatures on the leaf following the title page; inscription on verso of the title page: "I acquired it for the service of my Creator… Avraham Danon".
R. Avraham Yitzchaki (1661-1729), Rishon LeTzion and leading Jerusalem Torah scholar in his times, author of Responsa Zera Avraham. His maternal grandfather was R. Avraham Azulai author of Chesed LeAvraham, whom he studied Kabbalah with. He was also a disciple of R. Yaakov Yisrael Hagiz and R. Moshe Galante (the second). One of his fellow students and a leading Torah scholar was R. Chizkiyahu di Silva, author of Pri Chadah. He married the daughter of R. Avraham Yisrael Ze'evi, rabbi of Hebron. The disciples of R. Avraham Yitzchaki in the Beit Yaakov Beit Midrash in Jerusalem included R. Yitzchak HaKohen Rappaport, R. Moshe Hagiz and R. Yitzchak Zerachya Azulai, father of the Chida (the Chida himself relates that he heard a eulogy from him on R. Eliyahu HaKohen, at the age of five: "When I was a youth who had not yet reached the age of Chinuch, I heard from R. A.Y. a eulogy in 1729". See Shem HaGedolim, in his entry, and see: Benayahu, R. Chaim Yosef David Azulai, I, p. 91, note 52; several months later, R. Avraham Yitzchaki passed away). In 1708, R. Yitzchaki left on a ten-year mission on behalf of the Jerusalem community. During his mission, he fought fiercely against the rise of the Sabbatian movement, and especially against the Sabbatian Nechemia Hayyun. R. Yaakov Emden, who met him in Amsterdam, writes about him: "And in my youth, I saw in Amsterdam an emissary from Eretz Israel Chacham Yitzchaki… he was tall and strong, of great stature…" (Mor UKetziah, II, errata and omissions, p. 91b). In 1715, he was appointed rabbi of Jerusalem and Rishon LeTzion.
[1], 3-564 leaves. 29.5 cm. Condition varies. First and final leaves in fair condition. Some leaves in middle of book in good-fair condition. Stains, including dampstains. Wear and creases. Marginal tears. Large open tears to title page, with significant damage to border and text on both sides, repaired with paper (missing border and text replaced in photocopy). Worming, affecting text. Stamps. New binding.
The text of the Neviim occupies the center of the page, and the commentary is printed around it.
The author, R. Shmuel Laniado (1530-1605; LiKedoshim Asher BaAretz, 275), a Safed Torah scholar, head of the Aleppo community in Syria, where he was sent to by his teacher R. Yosef Karo author of Shulchan Aruch. Known as Baal HaKelim after his compositions: Kli Chemdah, Kli Paz, Kli Golah and Kli Yakar.
Brief explanations of words were printed in the margins of the Books of Yehoshua, Shoftim and Shmuel. In the first two books, most the explanations are in Hebrew, while in the book of Shmuel, most are in Ladino.
Inscription and calligraphic signature on the leaf following the title page: "That which G-d granted his young servant Avraham Yitzchaki" – signature of the Rishon LeTzion R. Avraham Yitzchaki author of Zera Avraham. The book contains four glosses in his handwriting (on pp. 193a, 210a, 293a), including one with his signature: "Avraham Yitzchaki", one signed "Avraham" and one beginning with the acronym "A.A." [=Amar Avraham, Avraham says].
A lengthy gloss on p. 9a, with a calligraphic signature (slightly faded): "I, Shmuel B.B.M.[?]".
A gloss by a third writer on p. 104b, beginning with the words: "And I say…".
In the book of Yehoshua, dozens of references to midrashim in early Sephardic script. At the end of the book of Yehoshua: "The references for the book of Yehoshua were completed". Additional references on some leaves of the book of Shoftim.
Signature on the title page: "This is my book, Yehuda Abarbanel". Another of his signatures on the leaf following the title page; inscription on verso of the title page: "I acquired it for the service of my Creator… Avraham Danon".
R. Avraham Yitzchaki (1661-1729), Rishon LeTzion and leading Jerusalem Torah scholar in his times, author of Responsa Zera Avraham. His maternal grandfather was R. Avraham Azulai author of Chesed LeAvraham, whom he studied Kabbalah with. He was also a disciple of R. Yaakov Yisrael Hagiz and R. Moshe Galante (the second). One of his fellow students and a leading Torah scholar was R. Chizkiyahu di Silva, author of Pri Chadah. He married the daughter of R. Avraham Yisrael Ze'evi, rabbi of Hebron. The disciples of R. Avraham Yitzchaki in the Beit Yaakov Beit Midrash in Jerusalem included R. Yitzchak HaKohen Rappaport, R. Moshe Hagiz and R. Yitzchak Zerachya Azulai, father of the Chida (the Chida himself relates that he heard a eulogy from him on R. Eliyahu HaKohen, at the age of five: "When I was a youth who had not yet reached the age of Chinuch, I heard from R. A.Y. a eulogy in 1729". See Shem HaGedolim, in his entry, and see: Benayahu, R. Chaim Yosef David Azulai, I, p. 91, note 52; several months later, R. Avraham Yitzchaki passed away). In 1708, R. Yitzchaki left on a ten-year mission on behalf of the Jerusalem community. During his mission, he fought fiercely against the rise of the Sabbatian movement, and especially against the Sabbatian Nechemia Hayyun. R. Yaakov Emden, who met him in Amsterdam, writes about him: "And in my youth, I saw in Amsterdam an emissary from Eretz Israel Chacham Yitzchaki… he was tall and strong, of great stature…" (Mor UKetziah, II, errata and omissions, p. 91b). In 1715, he was appointed rabbi of Jerusalem and Rishon LeTzion.
[1], 3-564 leaves. 29.5 cm. Condition varies. First and final leaves in fair condition. Some leaves in middle of book in good-fair condition. Stains, including dampstains. Wear and creases. Marginal tears. Large open tears to title page, with significant damage to border and text on both sides, repaired with paper (missing border and text replaced in photocopy). Worming, affecting text. Stamps. New binding.
Category
Oriental Torah Scholars
Catalogue
Auction 78 - Rare and Important Items
May 25, 2021
Opening: $15,000
Estimate: $20,000 - $30,000
Sold for: $30,000
Including buyer's premium
Ein Yaakov, by Rabbenu Yaakov ibn Habib, two parts. [Salonika: Judah Gedaliah, ca. 1516-1522]. Both parts of the first edition, in two volumes. The first volume was published by the author and the second volume by the author's son, R. Levi ibn Habib.
First volume lacking several leaves. Second volume complete.
In the first volume, several glosses by various writers (mostly in Italian script). On f. 36, signature of R. Ezra Attiya (Syrian Torah scholar, dean of the Porat Yosef yeshiva).
The second volume contains many hundreds of particularly lengthy glosses, in Sephardic script [ca. 18th century]. These amount to an extensive composition on Aggadah by an author we were unable to identify. Some of the glosses are of kabbalistic nature.
In one of the glosses, the author mentions the Arizal as deceased (gloss on p. 389). In several places, the author refers to his novellae in other places.
Ein Yaakov is a compilation of the Aggadot in the Babylonian Talmud (and a few from the Jerusalem Talmud), with selections of commentaries by the Rishonim, authored by R. Yaakov ibn Habib, a Spanish Torah scholar in the time of the expulsion. R. Yaakov left Spain together with the exiles and settled in Salonika, where he disseminated Torah. He managed to print the first part of his composition, yet passed away before completing it. The second part was completed and printed by his son – R. Levi ibn Habib. Ein Yaakov was widely distributed, and became a classic work printed in hundreds of editions. Throughout the generations, special groups were formed for the study of this work (often dubbed "Chevrat Ein Yaakov"), and many compositions were written on it.
Both parts were printed without a title page. In his preface to Part I, the author describes the composition as "a book compiling all the beliefs, Aggadot and Midrashim… and it was given a new title determined by G-d – Ein Yaakov…". At the beginning of Part II, foreword by R. Levi ibn Habib, son of the author, lamenting the passing of his father. This foreword begins with the words "Beit Yaakov, please hearken…", and based on these opening words, Part II was titled Beit Yaakov (this became the title beginning from the subsequent edition, Venice 1547, and in following editions).
Two volumes. First volume lacking several leaves; partially damaged. Second volume complete. 28.5-31 cm. Vol. I: 7, 9-57, [2], 58-138, 140-144, 146-198 leaves; 394-405, [10] pages. Lacking 7 leaves (leaf 8 of first sequence and pages 392-394, 385-390, 401-403 originally bound after leaf 198). Last [4] leaves of this volume, indexes, were bound in Vol. II. Leaf 152 was bound out of sequence, after leaf 154. First 36 leaves supplied from a different copy (narrower margins). These leaves are in fair-poor condition, with large open tears affecting text (the first leaf is lacking half), repaired with paper and photocopy replacements. Rest of leaves in good-fair condition. Stains. Tears, some repaired with paper. Strips of paper for reinforcement to margins of several leaves. Vol. II (leaves bound out of sequence). [1], 3-40, 45-46, 41-44, 47-208, 211-212, 209-210, 213-228, 231-236, 229-230, 237-292, 295-296, 293-294, 297-421, [7] pages (final page blank); [4] leaves; [16] leaves. Following pages bound out of sequence: 45-46, 211-212, 229-230, 295-296. [4] leaves of indexes belonging to Vol. I were bound before [16] leaves of indexes of this volume. Fair condition. Stains, including large dampstains. Wear. Many tears and worming. Open tears to some leaves, and worming affecting printed text and handwritten glosses (with many paper repairs, primarily to first leaves). First and final leaves mounted on paper for reinforcement. Handwritten inscriptions. New, matching leather bindings.
Rare book.
First volume lacking several leaves. Second volume complete.
In the first volume, several glosses by various writers (mostly in Italian script). On f. 36, signature of R. Ezra Attiya (Syrian Torah scholar, dean of the Porat Yosef yeshiva).
The second volume contains many hundreds of particularly lengthy glosses, in Sephardic script [ca. 18th century]. These amount to an extensive composition on Aggadah by an author we were unable to identify. Some of the glosses are of kabbalistic nature.
In one of the glosses, the author mentions the Arizal as deceased (gloss on p. 389). In several places, the author refers to his novellae in other places.
Ein Yaakov is a compilation of the Aggadot in the Babylonian Talmud (and a few from the Jerusalem Talmud), with selections of commentaries by the Rishonim, authored by R. Yaakov ibn Habib, a Spanish Torah scholar in the time of the expulsion. R. Yaakov left Spain together with the exiles and settled in Salonika, where he disseminated Torah. He managed to print the first part of his composition, yet passed away before completing it. The second part was completed and printed by his son – R. Levi ibn Habib. Ein Yaakov was widely distributed, and became a classic work printed in hundreds of editions. Throughout the generations, special groups were formed for the study of this work (often dubbed "Chevrat Ein Yaakov"), and many compositions were written on it.
Both parts were printed without a title page. In his preface to Part I, the author describes the composition as "a book compiling all the beliefs, Aggadot and Midrashim… and it was given a new title determined by G-d – Ein Yaakov…". At the beginning of Part II, foreword by R. Levi ibn Habib, son of the author, lamenting the passing of his father. This foreword begins with the words "Beit Yaakov, please hearken…", and based on these opening words, Part II was titled Beit Yaakov (this became the title beginning from the subsequent edition, Venice 1547, and in following editions).
Two volumes. First volume lacking several leaves; partially damaged. Second volume complete. 28.5-31 cm. Vol. I: 7, 9-57, [2], 58-138, 140-144, 146-198 leaves; 394-405, [10] pages. Lacking 7 leaves (leaf 8 of first sequence and pages 392-394, 385-390, 401-403 originally bound after leaf 198). Last [4] leaves of this volume, indexes, were bound in Vol. II. Leaf 152 was bound out of sequence, after leaf 154. First 36 leaves supplied from a different copy (narrower margins). These leaves are in fair-poor condition, with large open tears affecting text (the first leaf is lacking half), repaired with paper and photocopy replacements. Rest of leaves in good-fair condition. Stains. Tears, some repaired with paper. Strips of paper for reinforcement to margins of several leaves. Vol. II (leaves bound out of sequence). [1], 3-40, 45-46, 41-44, 47-208, 211-212, 209-210, 213-228, 231-236, 229-230, 237-292, 295-296, 293-294, 297-421, [7] pages (final page blank); [4] leaves; [16] leaves. Following pages bound out of sequence: 45-46, 211-212, 229-230, 295-296. [4] leaves of indexes belonging to Vol. I were bound before [16] leaves of indexes of this volume. Fair condition. Stains, including large dampstains. Wear. Many tears and worming. Open tears to some leaves, and worming affecting printed text and handwritten glosses (with many paper repairs, primarily to first leaves). First and final leaves mounted on paper for reinforcement. Handwritten inscriptions. New, matching leather bindings.
Rare book.
Category
Oriental Torah Scholars
Catalogue
Auction 78 - Rare and Important Items
May 25, 2021
Opening: $8,000
Estimate: $12,000 - $18,000
Unsold
Letter handwritten and signed by R. Yaakov Abuchatzeira, the Abir Yaakov of Morocco.
11 lines in his handwriting, with his signature (in cursive Western script): "Yaakov". Written in the Moroccan dialect of Judeo-Arabic. The letter begins: "…R. Yaakov son of Avraham, from the undersigned, servant of G-d, who seeks your well-being".
R. Yaakov Abuchatzeira – the Abir Yaakov (1806-1880), renowned from a young age as a brilliant Torah scholar, well versed in revealed parts of the Torah and Halachah, and a holy kabbalist. He served as rabbi of Tafilalt (the main community in the Ziz valley, southern Morocco). Already in his twenties, his authority was accepted by most the rabbis in the region. R. Yaakov is considered one of the leading halachic authorities in his generation, and he exchanged halachic correspondence with prominent rabbis throughout North Africa. A holy, G-dly man accustomed to miracles, many wondrous accounts are told about him, including his meriting the revelation of Eliyahu HaNavi (Malchei Rabbanan, leaf 66 – see also Maaseh Nissim, Jerusalem 1968, written based on accounts heard from the Baba Sali and other rabbis from the Abuchatzeira family). He was also famous amongst the local Muslims who reverently dubbed him al-Hasan al-Kabir [=the great rabbi].
He passed away while traveling to Eretz Israel, and was buried in Damanhur, Egypt. His tombstone is inscribed with profuse tributes that portray the extent to which he was venerated by his generation.
His compositions include: Ginzei HaMelech, Yagel Yaakov, Responsa Yoru Mishpatecha LeYaakov, Pituchei Chotam, Doresh tov, Bigdei HaSerad, Machsof HaLavan, and many other works.
Dozens of piyyutim were composed in his memory and honor, and some of them are recited by Moroccan Jews until this day. The famous picture of him sitting with his legs crossed, with a holy book in his hands, was displayed in many homes in Morocco and around the world.
His sons and grandchildren were renowned for their holiness and Torah knowledge. The most famous are R. Yisrael Abuhatzeira – the Baba Sali and his brother R. Yitzchak – the Baba Chaki, R. Meir Abuhatzeira – the Baba Meir and many other prominent rabbis and wonder-workers.
[1] leaf. 13 cm. Good condition. Stains. Open tears, affecting several words, professionally restored.
Expert report enclosed.
11 lines in his handwriting, with his signature (in cursive Western script): "Yaakov". Written in the Moroccan dialect of Judeo-Arabic. The letter begins: "…R. Yaakov son of Avraham, from the undersigned, servant of G-d, who seeks your well-being".
R. Yaakov Abuchatzeira – the Abir Yaakov (1806-1880), renowned from a young age as a brilliant Torah scholar, well versed in revealed parts of the Torah and Halachah, and a holy kabbalist. He served as rabbi of Tafilalt (the main community in the Ziz valley, southern Morocco). Already in his twenties, his authority was accepted by most the rabbis in the region. R. Yaakov is considered one of the leading halachic authorities in his generation, and he exchanged halachic correspondence with prominent rabbis throughout North Africa. A holy, G-dly man accustomed to miracles, many wondrous accounts are told about him, including his meriting the revelation of Eliyahu HaNavi (Malchei Rabbanan, leaf 66 – see also Maaseh Nissim, Jerusalem 1968, written based on accounts heard from the Baba Sali and other rabbis from the Abuchatzeira family). He was also famous amongst the local Muslims who reverently dubbed him al-Hasan al-Kabir [=the great rabbi].
He passed away while traveling to Eretz Israel, and was buried in Damanhur, Egypt. His tombstone is inscribed with profuse tributes that portray the extent to which he was venerated by his generation.
His compositions include: Ginzei HaMelech, Yagel Yaakov, Responsa Yoru Mishpatecha LeYaakov, Pituchei Chotam, Doresh tov, Bigdei HaSerad, Machsof HaLavan, and many other works.
Dozens of piyyutim were composed in his memory and honor, and some of them are recited by Moroccan Jews until this day. The famous picture of him sitting with his legs crossed, with a holy book in his hands, was displayed in many homes in Morocco and around the world.
His sons and grandchildren were renowned for their holiness and Torah knowledge. The most famous are R. Yisrael Abuhatzeira – the Baba Sali and his brother R. Yitzchak – the Baba Chaki, R. Meir Abuhatzeira – the Baba Meir and many other prominent rabbis and wonder-workers.
[1] leaf. 13 cm. Good condition. Stains. Open tears, affecting several words, professionally restored.
Expert report enclosed.
Category
Oriental Torah Scholars
Catalogue
Auction 78 - Rare and Important Items
May 25, 2021
Opening: $1,000
Estimate: $2,000 - $3,000
Unsold
Printed leaf containing a special prayer "so that he and his family be rescued from danger", with a gloss handwritten by the kabbalist R. Yehuda Fatiyah. Jerusalem: HaOt Press, [WWII].
The leaf contains various verses which one should recite in time of danger. The heading at the top of the leaf mentions the concern of an air raid (Eretz Israel was attacked several times by the air force of fascist Italy): " And if G-d forbid, this should never happen, there is an air raid, one should say this again and again continuously, and no harm will befall them". This leaf was presumably printed and distributed at that time at the initiative of R. Yehuda Fatiyah.
This leaf, which was part of the library of R. Yehuda Fatiyah, bears his handwritten gloss (penciled; at the foot of the leaf). In his gloss, R. Yehuda Fatiyah explains one of the verses printed on this leaf: "But to all the children of Israel, not one dog will whet its tongue against either man or beast…", demonstrating how it contains allusions to the enemies of the Jewish people: Edom (presumably in reference to Rome, Italy, whose planes bombed Eretz Israel) and Yishmael (the Arabs). He states that the numerical value of Kelev (dog) is equal to that of Edom, while the word "LeMeIsh" (against either man) shares the same letters as Yishmael, without the letter Ayin, since "the eyes of the wicked shall fail".
R. Yehuda Fatiyah (1859-Av 1942), prominent kabbalist and Iraqi Torah scholar, disciple of the Ben Ish Chai in Baghdad. After immigrating to Jerusalem in 1934, he studied in the yeshiva for kabbalists under HaRav HaSadeh, alongside his colleague R. Yaakov Chaim Sofer, author of Kaf HaChaim. A posek and kabbalist, he delt extensively in kabbalistic tikkunim and amulets, and over the years was involved in exorcising dybbukim and evil spirits, as he relates in his book HaRuchot Mesaprot. During WWII, he composed kabbalistic prayers and tikkunim, arranged prayer ceremonies of prominent kabbalists for the rescue of Eretz Israel Jewry from the hands of the Nazis. He authored Beit Lechem Yehuda, Matok LaNefesh and other books. R. Yehuda Fatiyah passed away shortly after the printing of this leaf, during WWII.
[1] leaf. 23 cm. Good condition. Many stains. The leaf was mounted on card and bound in a special binding (with gilt decorations; card partially detached from binding).
Expert report enclosed (pasted inside binding).
The leaf contains various verses which one should recite in time of danger. The heading at the top of the leaf mentions the concern of an air raid (Eretz Israel was attacked several times by the air force of fascist Italy): " And if G-d forbid, this should never happen, there is an air raid, one should say this again and again continuously, and no harm will befall them". This leaf was presumably printed and distributed at that time at the initiative of R. Yehuda Fatiyah.
This leaf, which was part of the library of R. Yehuda Fatiyah, bears his handwritten gloss (penciled; at the foot of the leaf). In his gloss, R. Yehuda Fatiyah explains one of the verses printed on this leaf: "But to all the children of Israel, not one dog will whet its tongue against either man or beast…", demonstrating how it contains allusions to the enemies of the Jewish people: Edom (presumably in reference to Rome, Italy, whose planes bombed Eretz Israel) and Yishmael (the Arabs). He states that the numerical value of Kelev (dog) is equal to that of Edom, while the word "LeMeIsh" (against either man) shares the same letters as Yishmael, without the letter Ayin, since "the eyes of the wicked shall fail".
R. Yehuda Fatiyah (1859-Av 1942), prominent kabbalist and Iraqi Torah scholar, disciple of the Ben Ish Chai in Baghdad. After immigrating to Jerusalem in 1934, he studied in the yeshiva for kabbalists under HaRav HaSadeh, alongside his colleague R. Yaakov Chaim Sofer, author of Kaf HaChaim. A posek and kabbalist, he delt extensively in kabbalistic tikkunim and amulets, and over the years was involved in exorcising dybbukim and evil spirits, as he relates in his book HaRuchot Mesaprot. During WWII, he composed kabbalistic prayers and tikkunim, arranged prayer ceremonies of prominent kabbalists for the rescue of Eretz Israel Jewry from the hands of the Nazis. He authored Beit Lechem Yehuda, Matok LaNefesh and other books. R. Yehuda Fatiyah passed away shortly after the printing of this leaf, during WWII.
[1] leaf. 23 cm. Good condition. Many stains. The leaf was mounted on card and bound in a special binding (with gilt decorations; card partially detached from binding).
Expert report enclosed (pasted inside binding).
Category
Oriental Torah Scholars
Catalogue