Auction 83 - Part I - Rare and Important Items
Four consecutive leaves. The first leaf (numbered 20) contains novellae on folio 13a; the next three leaves (the first of which is numbered 21) contain a lengthy treatise on the Talmudic topic found in folio 8b.
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the Talmudic novellae in the manuscript, stating his intent to publish them as well, yet the Talmudic novellae remain unpublished.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.
[4] leaves (approx. six written pages). 19 cm. Fair condition. Stains, including dark dampstains. Some words faded. Wax stains on first leaf, affecting text. Marginal tears.
Handwritten by the author Rebbe Tzvi Hirsh, with emendations and deletions in the body of the text.
Sections of various sermons from 1864-1867, delivered on Hoshana Rabba, Yom Kippur, Shabbat Shuva and various year-round Shabbatot. Some leaves bear headings: "That which I said in 1864 on Hoshana Rabba"; "That which I said on Hoshana Rabba"; "Said on Hoshana Rabba 1867"; "On Hoshana Rabba"; "On Parashat HaChodesh"; "On Parashat Acharei"; "Omitted from the above, what I said at the inauguration of the synagogue"; "What I said on Yom Kippur 1866"; "On Yom Kippur, what I said in 1867"; "On Shabbat Teshuvah, delivered in 1864"; "On Shabbat Teshuvah"; "1867 – On Shabbat Teshuvah"; "On Shabbat Teshuvah and Hoshana Rabba".
Most of these sermons were published after the passing of the author in his books Ach Pri Tevuah, Part I (Munkacs 1875) and HaYashar VehaTov, Part I (Munkacs, 1880), after being edited and occasionally under a different heading (for instance, the sermon for Parashat Acharei in the present manuscript appears in HaYashar VehaTov as a sermon for Yom Kippur). The present manuscript contains the original text as recorded by the author, with textual differences compared to the printed edition (see foreword to Ach Pri Tevuah by the publisher R. Ze'ev Wolf, grandson of the author, who explains how he edited and corrected the original text, with the consent of his grandfather).
Comparison of the present manuscript with the printed books reveals many textual differences and entire, unpublished sections.
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 and HaYashar VehaTov. His illustrious disciple was R. Yeshaya of Kerestir, who used to sign: "Who was the close attendant of the pious rabbi of Liska".
[15] leaves (30 written pages). 25 cm. Overall good condition. Stains and wear. Marginal tears (affecting final line of text on some leaves).
Manuscript leaves, four brief compositions on the scrolls of Esther, Kohelet and Ruth, and on the book of Mishlei, by R. Moshe Teitelbaum Rabbi of Ujhel (Sátoraljaújhely), the Yismach Moshe. Written by a scribe, with glosses, transition sentences and many additions, handwritten by his descendants, the Yitav Lev – Rebbe Yekutiel Yehuda Teitelbaum Rabbi of Sighet, and Rebbe Moshe David Teitelbaum Rabbi of Laposch (Târgu Lăpuș).
large-format leaves, written on both sides (two columns per page).
These compositions were edited and prepared for print by Rebbe Moshe David Teitelbaum Rabbi of Laposch in Sighet 1906, and appear in the book Yismach Moshe on Neviim, Ketuvim and Megillot.
Prior to that, in 1849-1861, the Yitav Lev selected sections from these leaves and incorporated them in the book Yismach Moshe on the Torah portions. In some of the sections in this manuscript, the Yitav Lev added notes and transition sentences in his own handwriting.
The four works are:
• Work on Megillat Esther. 12 leaves (24 written pages).
Published under the title Asis Rimoni. In his foreword, the editor explains that he titled the work Asis Rimoni since this name appears in the manuscript (indeed, in the present manuscript this title appears at the top of leaf 3; however, at the top of leaves 1 and 5 appears a different heading – Asis Rimonim). The editor conjectures that this title was chosen since its numerical value corresponds with that of the author's name – Moshe ben Tzvi.
• Work on Kohelet. 10 leaves (19 written pages).
Published under the title Mor ULevonah (numerical value equal to that of Moshe).
These leaves contain several glosses handwritten by the Yitav Lev, on pages: 5b-6a (three of the glosses extend over both pages; the glosses were published in Yismach Moshe, Parashat Lech Lecha); 8a-b (printed in Yismach Moshe, Parashat Re'eh).
• Work on Ruth. 3 leaves (5 written pages).
Published under the title Kelil Tiferet.
• Two leaves from a work on the book of Mishlei.
The second leaf (both sides) contains several glosses handwritten by the Yitav Lev (most printed in Yismach Moshe, Parashat Acharei, one printed in Yismach Moshe on Neviim and Ketuvim).
The leaves of all works also contain dozens of glosses handwritten by the editor Rebbe Moshe David Teitelbaum Rabbi of Laposch.
Altogether 27 leaves. 41-42 cm. Good-fair condition. Stains, including dampstains. Wear. Marginal tears, affecting text in several places.
Rebbe Moshe Teitelbaum Rabbi of Ujhel (Sátoraljaújhely; 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 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 Vishnitsa, author of 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" (Tehillah LeMoshe). 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 homiletics – Yismach Moshe on the Torah, Megillot and on Talmudic Aggadot, Tefillah LeMoshe 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 Nisan Teitelbaum Rabbi of Sighet, and son-in-law of R. Moshe David Ashkenazi – rabbi of Tolcsva who immigrated to Safed. He was a close disciple of his grandfather the Yismach Moshe – Rebbe Moshe Teitelbaum Rabbi of 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 (Sighetu Marmației), capital of the Maramureș region, and founded there a large yeshiva, which numbered at its zenith two hundred students. Amongst his renowned disciples from that time was R. Shlomo Leib Tabak author of Erech Shai and head of the Sighet Beit Din. His grandson attested that "he was a merciful father to his disciples, carrying them on his shoulders as a nurse carries a suckling, and overseeing each one individually to ensure they studied Torah in holiness and purity". In Sighet, he earnt worldwide renown, and thousands of Chassidim flocked to seek his counsel and wisdom, blessing and salvation. He was renowned for his exceptional holiness, and his grandson R. Yoel of Satmar attested that his holiness was never tainted. Numerous stories circulated of the wonders he performed, including incredible insights which were revealed to him with Divine Inspiration and through his exceptional wisdom. He was reputed in his generation as one who could read the minds of those standing before him, and amazing stories were told of this ability. His epitaph reads: "The renowned rabbi, he edified upstanding and reputable disciples, left behind valuable compositions". He is renowned for his books: Yitav Lev on the Torah, Yitav Panim on the Festivals, Rav Tuv on the Torah and Responsa Avnei Tzedek.
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 (Târgu Lăpuş, present day: Romania). In his final years, he settled in the United States, where he served as the Volover Rebbe.
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.
Manuscript leaves, novellae of the Yismach Moshe which were being prepared for print, with the glosses of his descendants the Yitav Lev Rebbe of Sighet and Rebbe Moshe David Teitelbaum Rabbi of Laposch, with differences compared to the printed version and unpublished sections:
• Two manuscript leaves, aggadic novellae and homiletics on Torah portions, Neviim, Ketuvim and Megillot, by R. Moshe Teitelbaum Rabbi of Ujhel (Sátoraljaújhely) – the Yismach Moshe. Written by a scribe. With two glosses handwritten by Rebbe Yekutiel Yehuda Teitelbaum Rabbi of Sighet – the Yitav Lev, [Gorlitz? 1849-1851]; and with many glosses handwritten by Rebbe Moshe David Teitelbaum Rabbi of Laposch (Târgu Lăpuș), [Laposch, 1900s].
Two large-format leaves, written on both sides (two columns per page). Copying of the Yismach Moshe's novellae on Aggadah and homilies, in preparation for printing.
A section discussing the topic of Mashiach and the time of its coming is recorded at the end of the first leaf, continuing at the beginning of the second leaf. This section was published in the book Yismach Moshe, Parashat Ki Tissa. In the present manuscript, the Yismach Moshe reckons that the Final Redemption should take place in the 5500s (1740-1840). He explains that the time of the Redemption is alluded to by the letter Vav of G-d's name – the sixth century of the six millennium (i.e. 5500s), and the sixth year of one of the decades of that century (i.e. 5566, 5576, 5586 etc. – 1806, 1816, 1826). However, since this section was eventually printed only in 1851, after the dates indicated by the Yismach Moshe had already elapsed, the Yitav Lev placed it in parentheses to indicate that it should not be printed, and wrote instead: "And the exact time in that millennium is hidden to us". The Yitav Lev also wrote an introductory sentence to this section.
• Six leaves, aggadic novellae and homiletics, including five novellae revealed to the Yismach Moshe in his dreams. In most of them, the Yitav Lev added transition sentences in his handwriting, [Gorlitz? 1849-1851]; with many glosses handwritten by Rebbe Moshe David Teitelbaum Rabbi of Laposch, [Laposch, 1900s].
Six large-format leaves, written on both sides (two columns per page), copying of the novellae in Aggadah and homily of the Yismach Moshe, in preparation for printing. The leaves contain the following dreams:
1. On Motzaei Shavuot it was revealed to him that the Arizal lived 34 years in order to repair what Bilam damaged in the 34 years of his life. This was published in Yismach Moshe on the Torah, Parashat Balak. The section begins with a gloss handwritten by the Yitav Lev (who added the verse to which the section relates to).
This is one of the renowned dreams of the Yismach Moshe, and it is quoted and explained in many books, which discuss the various questions which arise from this dream. See enclosed material.
2. On the eve of Wednesday Parashat Bo 1794, the Yismach Moshe dreamed an answer to a difficulty raised by Tosafot on the topic of a stolen Lulav. This was published in the book Yismach Moshe on the Torah, Parashat Emor. With several transition sentences handwritten by the Yitav Lev. One of the sentences of the Yitav Lev was deleted and not printed (tears to some glosses, affecting text).
3. The Yismach Moshe was explained in his dream the reason for the saying of the sages, that G-d is more particular about the honor of the Tzaddik than His own honor. This was published after being edited in Yismach Moshe on the Torah, Parashat Behaalotecha. With a gloss handwritten by the Yitav Lev. In addition, at the end of this section there is an instruction for the editor handwritten by the Yitav Lev, as to the location of this section in the book.
4. A dream from Thursday night, Parashat Miketz, 5th night of Chanukah, Erev Rosh Chodesh Tevet 1801 in Shinova. This was published in Yismach Moshe on the Torah, Parashat Beshalach. With glosses handwritten by the Yitav Lev.
Another dream is mentioned further on the same page.
This leaf contains other passages with glosses handwritten by the Yitav Lev. Enclosed is the subsequent leaf (the leaves are numbered 11-12), also with glosses handwritten by the Yitav Lev.
5. It was revealed to the Yismach Moshe in a dream that the one who reads the Torah portion in public must first forgive everyone, so that he bears no grudge on any Jewish person. This was published in Yayin HaRekach by the Yismach Moshe, Orach Chaim section 141.
The writings of the Yismach Moshe contain many wondrous novellae revealed to him in dreams. As his great-grandson Rebbe Moshe David Teitelbaum Rabbi of Laposch writes in his book Tehillah LeMoshe: "His visions and dreams were wondrous, and he stated that his dreams are a form of prophecy, and several times he explained in his dream sharp and witty teachings".
[8] leaves. 41-42 cm. Good condition. Stains and wear. Tears affecting text.
Rebbe Moshe Teitelbaum Rabbi of Ujhel (Sátoraljaújhely; 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 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 Vishnitsa, author of 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" (Tehillah LeMoshe). 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 homiletics – Yismach Moshe on the Torah, Megillot and on Talmudic Aggadot, Tefillah LeMoshe 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 Nisan Teitelbaum Rabbi of Sighet, and son-in-law of R. Moshe David Ashkenazi – rabbi of Tolcsva who immigrated to Safed. He was a close disciple of his grandfather the Yismach Moshe – Rebbe Moshe Teitelbaum Rabbi of 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 (Sighetu Marmației), capital of the Maramureș region, and founded there a large yeshiva, which numbered at its zenith two hundred students. Amongst his renowned disciples from that time was R. Shlomo Leib Tabak author of Erech Shai and head of the Sighet Beit Din. His grandson attested that "he was a merciful father to his disciples, carrying them on his shoulders as a nurse carries a suckling, and overseeing each one individually to ensure they studied Torah in holiness and purity". In Sighet, he earnt worldwide renown, and thousands of Chassidim flocked to seek his counsel and wisdom, blessing and salvation. He was renowned for his exceptional holiness, and his grandson R. Yoel of Satmar attested that his holiness was never tainted. Numerous stories circulated of the wonders he performed, including incredible insights which were revealed to him with Divine Inspiration and through his exceptional wisdom. He was reputed in his generation as one who could read the minds of those standing before him, and amazing stories were told of this ability. His epitaph reads: "The renowned rabbi, he edified upstanding and reputable disciples, left behind valuable compositions". He is renowned for his books: Yitav Lev on the Torah, Yitav Panim on the Festivals, Rav Tuv on the Torah and Responsa Avnei Tzedek.
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 (Târgu Lăpuş, present day: Romania). In his final years, he settled in the United States, where he served as the Volover Rebbe.
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.
Leaf (two pages, approximately 40 lines), handwritten by R. Meir of Premishlan.
The leaf was taken from a binding of a book ("binding genizah"; it is known that R. Meir of Premishlan used to conceal his writings in the bindings of his books). The leaf is written on both sides. The text on one side is almost illegible; the more legible text on the other side is a fragment of a Chassidic commentary on Psalm 20, authored by R. Meir of Premishlan, relating to matters of holiness, repentance, Torah study and worship of G-d.
This passage was never published.
The passage is unique. No other manuscripts by R. Meir of Premishlan on the topic of worship of G-d are known to us. His published manuscripts generally contain blessings, recommendations, exhortations to distance oneself from theft and abide to Beit Din rulings (pictures and transcripts of a large part of the manuscripts were published in the book Aspaklaria HaMe'irah, by R. Mordechai Gerlitz, 2 volumes). His teachings on the topic of worship of G-d, recorded in various books, were transmitted orally and do not originate from his manuscripts.
The Chakal Yitzchak of Spinka wrote that the way R. Meir of Premishlan used to expound upon a verse at his tish would bring down salvations and blessings to the Jewish people (Parashat Yitro, quoting there R. Meir's explanation for this practice).
Prominent Chassidic leaders regarded an autograph of R. Meir of Premishlan as a segulah and a holy amulet. R. Tzvi Hirsh of Liska (teacher of R. Yeshaya of Kerestir) possessed a letter handwritten by R. Meir of Premishlan, and he cherished it greatly, guarding it carefully as a holy amulet, and occasionally showing it to his associates (Aspaklaria HaMe'irah, I, p. 253).
Rebbe Meir of Premishlan (1783-1850), a foremost Chassidic luminary. He was the son of R. Aharon Leib of Premishlan and grandson of the great R. Meir of Premishlan (disciple of the Baal Shem Tov). His prime teacher was R. Mordechai of Kremenets (son of R. Michel of Zlotchov), but he also frequented the court of the Chozeh of Lublin. He was particularly celebrated for his righteousness and his farseeing Divine Inspiration. He is credited with hundreds of stories of wonders and salvations. Renowned for his exceptional philanthropy, he would reputedly dispense all his possessions to charity without leaving a penny for himself, and would not go to sleep before having distributed all the charity monies in his possession. He was highly esteemed by one and all, and R. Shlomo Kluger, who was not a Chassid, eulogized him with great reverence, referring to him as "the celebrated, outstandingly righteous man, a G-dly person... and I have merited seeing him twice, it is like being in the Divine presence... He conducted himself with such simplicity and humility, that not all recognized his true stature".
[1] leaf (two written pages). 20 cm. Fair-poor condition. Stains and wear. Tears, affecting text. Ink faded. One page mostly legible; ink faded on the other page – most words illegible. Repaired with paper. Placed in elegant, leather folder.
Expert report enclosed, authenticating the handwriting as that of R. Meir of Premishlan.
Segulot of Reciting Psalm 20
A prominent and ancient custom accepted throughout the Jewish world is to recite Psalm 20 at any time of trouble. This segulah, which is already mentioned in Rashi's Sefer HaPardes, is quoted by many Rishonim and kabbalists, and is alluded to in Midrashim.
The segulah is especially known to apply to a woman during pregnancy, and in particular to a woman experiencing difficult labor (then this Psalm should be recited 12 times, and some say 70 times, at her side). This segulah is mentioned in several places in the Zohar, and in one place the Psalm is even referred to as "the song of the pregnant woman". The Zohar as well as many early books explain that the Psalm comprises nine verses, alluding to the nine months of pregnancy, and seventy words corresponding to the seventy contractions and the seventy cries of a woman during labor. The segulah is mentioned in hundreds of books, and particularly in the books of the Chida. The Chida, at the end of his book Sansan LeYa'ir, writes that studying this Psalm is a segulah for recovery.
The book Shem Tov Katan states that it is "a wonderful segulah for any person who is in trouble, whether an individual or a community, as well as for a woman experiencing a difficult labor, to recited the Psalm Yaanecha Hashem... 12 times". In Yalkut Me'am Loez, after explaining at length the segulah of this Psalm for a laboring mother, it is written: "therefore we recite this Psalm after the Amidah prayer so that G-d should have mercy on us and answer us in our time of trouble, just as He answers the laboring mother..." (Parashat Devarim, p. 540).
Because of the many segulot for salvation this Psalm contains, it has become accepted throughout the Jewish world since the times of the Rishonim to recite this Psalm after the morning prayers, between Ashrei and Uva LeTzion, as the Tur states at the end of section 131 (see also Abudraham who explains this idea at length).
Manuscript leaf (two pages), "Derush LeMatan Torah" – homily for Shavuot, handwritten by Rebbe Shlomo HaKohen Rabinowitz Rabbi of Radomsk (Radomsko), author of Tiferet Shlomo. [Radomsk? 1830s?].
The present leaf contains the beginning of a homily for Matan Torah (the giving of the Torah), handwritten by the author. This homily was published in his book Tiferet Shlomo (Warsaw 1869), in vol. II on the Torah portions (in the selections, leaf 162). The sons of the rebbe write (in the foreword in vol. I) that parts of the work were written by the author himself, and parts by his disciple. They note that any section handwritten by the author is introduced with the comment "from his own manuscript" (see below). The present section is introduced in the printed book by the note "from an old manuscript of the author" (meaning from his youth).
Sections of the homily found in this manuscript are quoted and explained in dozens of books.
Rebbe Shlomo HaKohen Rabinowitz Rabbi of Radomsk, author of Tiferet Shlomo (1800/1803-1866) was a prominent Chassidic leader in Poland. From his youth, he frequented the courts of leading Polish rebbes such as R. Fishel of Strikov, R. Meir of Apta, R. Yeshaya of Przedbórz and R. Yissachar Ber of Radoshitz. In Adar 1834, he was appointed rabbi of Radomsk, Poland, a position he held for thirty-two years until his passing. In the mid-19th century, after several leading Polish rebbes passed away, thousands of Chassidim began frequenting his court and accepting his authority. His leadership was both firm and exalted. He was renowned for his elevated level of holiness and asceticism, and often spoke about matters of sanctity and purity. He was also famous for his originality, exceptional wisdom, sharpness and wit. His astute sayings were widespread amongst Polish Chassidim. Prominent Polish rabbis studied under him. Among his students were the German scholar and author, R. Aharon Marcus, author of HaChassidut, who studied under the Tiferet Shlomo during the latter's final four years, and the physician and rebbe R. Chaim David Bernhard. R. Aharon Marcus dedicated an entire chapter in his book (published in 1901 in German) to describing his close teacher the Tiferet Shlomo; there he wrote: "The tremendous impact the rebbe had on me is impossible to commit to writing… any inkling of his holy figure and glowing countenance… his attraction was very great… when the rebbe would gaze at a person, even if he didn't speak to him at all, he would know the essence of the person, his way of life and actions, as if looking into a clear glass cup… he was completely dissociated from materialism, and only occupied in spiritual matters… he was one of the last wonder-workers in his region about whom wondrous, unfathomable stories were reported". He passed away suddenly on Erev Rosh Chodesh Nissan 1866, with his head bent over the Zohar which he was studying. Reports of the many wonders he performed, as well as memoirs from his disciples, were recorded in Ohel Shlomo, two parts, Ateret Shlomo, and Niflaot HaTiferet Shlomo.
[1] leaf (two autograph pages). 21 cm. Good condition. Stains and wear. Marginal tears.
The Holy Book Tiferet Shlomo
Tiferet Shlomo is a most prominent and basic Chassidic book, accepted and venerated by all Chassidic courts. The book outlines all the lofty expectations that the Chassidic approach exacts of a Jew in his worship of G-d in clear, concise and unequivocal terms. The book makes many significant demands in matters of self-sacrifice and holiness. The author elaborates sorrowfully on the Divine Exile, and on elevating sparks of holiness. The book also contains exceptional, original novellae on kabbalah and the teachings of the Arizal, particularly on the topic of the lofty yichudim between G-d and the Jewish people, where the author discloses wondrous teachings. Rebbe Menachem Mendel of Warka remarked that the book taught him three new principles, which we would not have known until the coming of Mashiach, if not for the author revealing them to us. The Divrei Chaim of Sanz writes in his approbation to the volume on festivals that the book "will be of great benefit to the world, in particular to Chassidim, since his teachings are pleasant".
Tiferet Shlomo was published in two volumes after the author's passing. The first volume, on festivals, was published in 1867, while the second volume, on the Torah portions, was published in 1869. Parts of the book were recorded directly by the author, as in the case of the present leaf, while other parts are teachings of the Tiferet Shlomo recorded by the disciple who compiled the book, R. Shmuel Zanvil Tzvi of Pławno. Each passage copied from the author's own manuscript is marked (at the beginning or end): "from his own manuscript", to differentiate between what was originally written by the author and what was recorded by his disciple.
In their foreword to the volume on festivals, the sons of the author write about the manuscripts used to compile this work: "These manuscripts were written upon his instructions for several years before his passing… and several writings which were actually written by him, are marked in the printed book as copied 'from his own manuscript'… in the final year before his passing, he commanded to take all the booklets… and divide them into two parts. One part on the festivals as well as Chanukah and Purim, and a second part on the Torah portions. We saw how very precious the writings were to him, as they did not leave his possession, he guarded them like the pupil of his eye".
In their foreword to the second volume, the sons of the author add: "And these manuscripts… we heard from him that his wish is to disseminate them amongst the Jewish people… and we noted at the end 'from his own manuscript' so that the reader realizes that it is the author's own writings". At the beginning of the second volume, the following introduction is printed from the author's manuscript: "…I hereby begin writing for myself words of fear of G-d and ethical reproach following the order of the Torah portions".
Attached to the front endpaper is a letter from Rebbe Yechezkel Shraga Halberstam to R. Naftali HaKohen Schwartz Rabbi of Mád, author of Beit Naftali, filled with blessings on the occasion of the marriage of his son, R. Yosef HaKohen Schwartz author of VaYelaket Yosef. The letter, dated 1st day of Rosh Chodesh Adar 1896, was written on the rebbe's official stationery. Mostly written by a scribe, with the final two lines and signature handwritten by the rebbe.
The rebbe extends his blessings and wishes to the young couple "...may the match be successful and the happiness complete, may he merit to see from them sons and grandsons delving in Torah and mitzvot, and reap satisfaction and pleasure from his descendants".
The rebbe then adds in his own handwriting an apology for having the letter written by a scribe, concluding with additional congratulations and his signature.
The letter states that the book Ayalah Sheluchah will be sent as a wedding gift (the letter was later attached to the front endpaper of the book).
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. In the present book, the rebbe of Shinova published the Torah novellae of his son R. Naftali Halberstam, who passed away at a young age, alongside the novellae of his father-in-law the Aryeh D'Vei Ilai, R. Aryeh Leib Lifshitz.
Stamps on the endpapers of R. Yosef HaKohen Schwartz, rabbi of Machzikei Torah in Grosswardein and author of VaYelaket Yosef, recipient of the present book and son of the recipient of the letter – R. Naftali HaKohen Rabbi of Mád.
Brief handwritten gloss on p. 20b of first sequence.
Letter: [1] leaf. 23 cm. Fair condition. Stains. Marginal tears. Folding marks. Filing holes. Ayalah Sheluchah: [2], 48; 30 leaves. 25 cm. Dry, brittle paper. Most leaves in good condition. Stains. Minor marginal open tears to title page, not affecting border. Minor worming (primarily to endpapers). Handwritten inscriptions. Binding damaged and partially detached.
Written by a scribe, with the closing line handwritten by the Rebbe: "Seeking his wellbeing wholeheartedly, Shemaryahu Noach".
The letter is addressed to a young rabbi named Yaakov, who was supposed to succeed his late father as rabbi of a town. The rebbe writes to him that if he is suited to serve as rabbi, he certainly has precedence over other candidates, and blesses him. The rebbe adds that he does not wish to intervene on his behalf, since he does not know him personally, and he does not know if he is indeed suited for the position and sufficiently learned.
Rebbe Shemaryahu Noach Schneersohn Rabbi of Bobroisk (1842-1923), grandson of the Tzemach Tzedek of Lubavitch. He served as rebbe to the Chabad-Kopust Chassidim. A holy man and prominent rabbi in his times. He was a foremost Chabad Chassidic leader in Belarus. He was the third son of R. Yehuda Leib Schneersohn of Kopust, and the son-in-law of his uncle Rebbe Yisrael Noach Schneersohn of Niezhin. He was appointed rabbi of Bobroisk ca. 1871, following the request of his uncle Rebbe Maharash of Lubavitch. In 1900, he was appointed rebbe of Chabad-Kopust, succeeding his brother Rebbe Shlomo Zalman Schneersohn, the Magen Avot. He was one of the leading speakers at the rabbinic conference in 1910, along with his cousin Rebbe Rashab of Lubavitch.
[1] double leaf. 21 cm. Good-fair condition. Stains and wear. Folding marks. Tape on verso.
An inscription in Sephardic script appears at the top of the title page. The first line of the inscription is missing, due to the trimming of the upper margin. The second line reads: "Avraham Gershon Kitover". Apparently, the book belonged to R. Avraham Gershon of Kitov, the famous brother-in-law of the Baal Shem Tov and a leading kabbalist. Possibly, the book was given to him by the author himself, R. Shneur Feivish of Bolekhiv, an Ashkenazi scholar in Jerusalem and emissary of the Ashkenazi community at the time R. Gershon resided in Jerusalem (see below).
R. Avraham Gershon of Kitov (Kuty; d. Adar 1761), a prominent Torah scholar and kabbalist, was among the members of the Kloiz in Brody. He was the brother-in-law of the Baal Shem Tov, and one of the first Chassidim to immigrate to Eretz Israel. The book Shivchei HaBesht cites wondrous stories of his relationship with his brother-in-law, the Baal Shem Tov. At first, he did not recognize the stature of the Baal Shem Tov and thought him to be simple and unlearned, however, eventually he clung to him with his entire soul, joining his circle. The Baal Shem Tov revealed esoteric secrets to his brother-in-law and showed him the way to elevate souls during the Minchah prayer on Erev Shabbat. R. Avraham Gershon lived in Brody, where he studied in the celebrated Brody kloiz. At the kloiz, he served as the cantor, and there he became acquainted with the Noda BiYehuda, a friendship which lasted for years. After escaping Brody in 1744 (see Kedem Auction 63, lot 13), R. Avraham Gershon stayed for two years by his brother-in-law the Baal Shem Tov in Medzhybizh, teaching his son, R. Tzvi. In 1746, R. Gershon began his journey to Eretz Israel. Some say that he was sent to Eretz Israel by the Baal Shem Tov, who hoped to disseminate Chassidut in the Orient. The letters exchanged between the Baal Shem Tov and R. Gershon while living in Eretz Israel attest to the deep spiritual and emotional ties between them. Especially well known is the letter from the Baal Shem Tov in which he told of his conversation with the Messiah: "When are you coming, my master? When your wellsprings will spread outward". R. Gershon first settled in Hebron, and ca. 1754 he moved to Jerusalem, where he became a leading Torah scholar and head of the developing Ashkenazi community. He joined the kabbalistic Beit El yeshiva and studied under the great kabbalist, the Rashash. At that time, R. Yitzchak Zerachia Azulai, father of the Chida, was his close friend.
Historian R. Yechiel Goldhaber has recently discovered some important specifics regarding R. Gershon's extensive activities in organizing and rebuilding the Ashkenazi community in Jerusalem (after its destruction and the expulsion of the Ashkenazim from the city in 1721), and his high stature as contact person between the Jerusalem community and the Constantinople clerks, who were in charge of the funds collected for the needy of Eretz Israel, and as mediator between the Ashkenazi and Sephardi communities in Jerusalem. R. Goldhaber's research reveals that R. Gershon was one of the most influential figures in Jerusalem is those days, trusted by both Sephardim and Ashkenazim. He maintained close ties with the Constantinople clerks and with the organization in Brody which gathered the funds collected in Ashkenazi countries. In these activities he worked together with his friend the Noda BiYehuda and with other Brody scholars.
The author of this book, R. Shneur Feivish of Bolekhiv, was also involved in the activities on behalf of the Ashkenazi community in Jerusalem. He was one of the leading Torah scholars in Jerusalem, well-versed in both the revealed and hidden realms of the Torah. He immigrated to Jerusalem in 1749 and on his way to Eretz Israel, he printed this book. In 1754, some five years after his immigration, he was sent to Europe as an emissary of the Jerusalem Ashkenazi community, as part of R. Gershon's efforts to establish steady support for the Ashkenazi community in Jerusalem. As mentioned above, it is possible that R. Shneur Feivish himself gave this book as a gift to R. Gershon.
Calligraphic signature on title page: "Shlomo Halegua" (his signature appears on the last page as well: "Salomon Halegua").
[1], 35 leaves. 19 cm. Good-fair condition. Stains. Worming, mostly to margins. Tears and damage to several leaves, slightly affecting text in some places. Tape repairs to inner margins of title page and several other leaves. Top margins trimmed with damage and loss to headings. Bottom margins trimmed with loss of text on verso of title page. New leather binding.
This book was printed in several variants. The differences between them are listed in the Bibliography of the Hebrew Book. This copy includes a blessing to the wealthy brothers R. Yehoshua and R. Moshe Soncino and to the wealthy R. Yosef son of R. Yehuda of Jerusalem; a blank space was left for adding another name by hand. The author's preface on verso of title page is not signed (as found in some copies). The text of the last page (35b) reaches the bottom of the page, ending with: "I am compelled to stop... and hope to finish as planned, in Jerusalem".
This copy belonged to the first Gerrer Rebbe, R. Yitzchak Meir Alter (the Chiddushei HaRim), and bears the inscriptions and signatures of his grandsons R. Aryeh Leib Alter (the Sfat Emet) and Rebbe Pinchas Menachem Justman of Piltz (Pilica), author of Siftei Tzaddik.
On the front flyleaf, an ownership inscription signed by the Siftei Tzaddik: "G-d has granted me [this] from the estate of my grandfather the Rebbe, I am an atonement for his resting place, Pinchas Menachem Mendel son of R. B.E. of Ger" [the phrase "I am an atonement for his resting place" (Hareini Kaparat Mishkavo) customarily used during the first year after a parent's death, indicates that this inscription was penned within the year of the Chiddushei HaRim's passing]. Stamps of the Siftei Tzaddik appear at the top of the first leaf of Bereshit and at the end of Shemot: "Pinchas Menachem son of R. B.E. Justman of Ger". The ownership inscription of the Sfat Emet, "G-d has granted me [this], Aryeh Leib", appears in the top corner of the first leaf of Bereshit. This copy also bears ownership inscriptions, signatures and stamps of R. Avraham Abba Bomatz of Lodz (son-in-law of the Siftei Tzaddik); his inscription reveals how he came to possess the book: "G-d has granted me this precious book, which I have received from the rebbe in exchange for a different book, Avraham Abba Bomatz here in Ger – from Lodz" (apparently, the Siftei Tzaddik inherited the book from the estate of his grandfather the Chiddushei HaRim, and later gave it to his brother-in-law the Sfat Emet. Eventually the book was given back to R. Avraham Abba Bomatz by one of the Gerrer Rebbes – the Sfat Emet or perhaps his son the Imrei Emet).
Several other signatures and stamps (some early) appear on the first leaves, including the signature and stamps of R. Mordechai Mottel Katz Zilberstein of Kalisch. The blank page facing the title page bears a kvitel inscription of "Reuven Yisrael, son of Chana, HaLevi of Kalisch", who it seems gave the book to his teacher the Chiddushei HaRim (R. Reuven Yisrael Frankel of Kalisch was the son of the Kotzker chassid R. Shmuel Frankel of Kalisch and son-in-law of the wealthy R. Yehuda Leib Kushmirak of Kalisch).
A scholarly handwritten gloss appears on p. 7a. A number of textual corrections by several different writers can also be found throughout the book (the corrections on p. 35b are written in handwriting similar to that of the Chiddushei HaRim, see enclosed material for comparison). A censor's deletion appears at the end of Parashat Tazria (p. 97b), and a censor's stamps and signature appear on the title page.
R. Yitzchak Meir Alter, the first Gerrer Rebbe and author of Chiddushei HaRim (1799-1866, Encyclopedia L'Chassidut, II, pp. 413-423), was one of the greatest scholars of Torah and Chassidut in his generation. He was raised in the home of the Maggid of Kozhnitz and became his close disciple. At the age of 13, he moved to his father-in-law's house in Warsaw and studied under R. Aryeh Leib Zünz. Shortly, he became known throughout Poland as "the prodigy from Warsaw". After the passing of the Maggid of Kozhnitz, he became one of the primary disciples of R. Simcha Bunim of Peshischa. Then, with R. Simcha Bunim's passing, he accepted the authority of his colleague R. Menachem Mendel of Kotzk, influencing most of the Chassidim to follow his lead. In 1859, R. Yitzchak Meir was appointed as the Kotzker Rebbe's successor and moved to nearby Ger (Góra Kalwaria). In Ger, he served as rabbi and established the Gerrer Chassidic court, which flourished with thousands of followers during his seven-year tenure. His works of responsa and novellae in halachah and aggada are called collectively Chiddushei HaRim (abbreviation of R. Yitzchak Meir), the moniker which he later came to be known by.
R. Yehuda Aryeh Leib Alter, the second Gerrer Rebbe and author of Sfat Emet (1847-1905, Encyclopedia L'Chassidut, II, pp. 8-16), was a prominent Rebbe and leader of Polish Jewry. Under his leadership, the Gerrer Chassidut grew to become the largest and most influential Chassidic dynasty in Poland. When his grandfather the Chiddushei HaRim died in 1866, R. Yehuda Aryeh Leib was appointed, as per his grandfather's testament, to become rabbi of Ger at the young age of 19. The Chassidim wanted to appoint him Rebbe as well, however he adamantly refused, instead joining a group of Ger Chassidim who accepted the leadership of R. Chanoch Henich HaKohen of Aleksander (a disciple of the Kotzker Rebbe). When R. Yehuda Aryeh Leib would travel to see him each year, the Aleksander Rebbe (who was very old at that time) showed great respect for the young man and would seat him at the head of the table. Then, when the Aleksander Rebbe died in 1870, the Chassidim repeated their request that the Sfat Emet serve as Rebbe. After much imploring on the part of the Chassidim, the Sfat Emet accepted their request. Interestingly, since the Sfat Emet refused to sit at the head of the table, it became customary for future Gerrer Rebbes, as well, to sit in the middle of the table and not at its head. Notwithstanding his original refusals to serve as Rebbe, after accepting the post he employed his brilliance and wisdom to elevate and strengthen his multitudes of Chassidim, counseling them in matters both spiritual and material. As his reputation grew, tens of thousands more – from all over Poland and the neighboring countries – began to flock to Ger in quest of the Sfat Emet's counsel and guidance. Before long, the Gerrer Chassidut had developed into the largest Chassidut in Poland, with approximately 100,000 people coming to visit each year. In 1899, a special railway line was launched between Ger and Warsaw to service the thousands of Chassidim who thronged to Ger. This railway was dubbed "The Rebbe's Line" and the Sfat Emet personally participated in funding its construction. The Sfat Emet's classic work on the Torah, renowned for its depth and originality, is quite likely the Chassidic book which has achieved the most popularity in circles unaffiliated with Chassidut, such as the Lithuanian yeshiva world. The profound Talmudic novellae of the Sfat Emet are likewise widely studied.
Rebbe Pinyele of Piltz – R. Pinchas Menachem Justman (1848-1920) was a holy Chassidic Torah scholar, a leader of Polish Jewry and one of the founders of Agudath Yisrael. He was the son of R. Binyamin Eliezer (son-in-law of the Chiddushei HaRim) and the son-in-law of his uncle R. Avraham Mordechai (son of the Chiddushei HaRim). He lived in Ger and was one of the foremost Chassidim of his brother-in-law, the Sfat Emet. After the latter's passing, the Chassidim wanted to appoint R. Pinchas as Rebbe, however he refused and instead moved to Piltz to serve as rabbi there. Even after he moved to Piltz, Chassidim continued to throng to him in attempt to declare him their Rebbe, and after their many entreaties he did agree to accept the position. However, he remained faithful and subject to the leadership of the new Gerrer Rebbe, the Imrei Emet, and all communal matters were managed jointly by the two. R. Pinchas wrote Siftei Tzaddik on the Torah, as well as other works. His illustrious son-in-law was R. Avraham Abba Bomatz of Lodz.
[2], 3-165 leaves. 29.5 cm. Good-fair condition. Stains. Title page heavily stained, with marginal damage (mounted on paper for preservation). Marginal damage to final leaves (repaired with paper). Library stamps. New leather binding.
Bound with: Nefesh David on the Torah portions – Michtav LeDavid, novellae and pilpulim, by R. David Tevele Rabbi of Lissa. Przemyśl, 1878. First edition.
On the title page and subsequent leaf of the book Divrei Chaim, stamps of R. Yeshaya of Kerestir, close attendant of the Tzaddik of Liska (handwritten inscription near the second stamp: "Yesha"; this may be an abbreviation of the name Yeshaya).
Additional signature at the top of the same title page: "Yitzchak Kohn, Becherov, which is near Zborov". Handwritten inscriptions on the verso of the title page.
R. Yeshaya Steiner of Kerestir (Bodrogkeresztúr; 1852-1922) was the disciple of Rebbe Tzvi Hirsh of Liska (Olaszliszka) author of Ach Pri Tevua and reverently followed in his footsteps. He was orphaned from his father R. Moshe at the age of three and was raised in the home of R. Tzvi Hirsh of Liska from the age of twelve. Drawn to Chassidut, he frequented the courts of Rebbe Chaim Halberstam of Sanz and Rebbe Mordechai of Nadvorna. However, his primary rebbe and mentor remained Rebbe Tzvi Hirsh of Liska, and he eventually became his close attendant (even when R. Yeshaya already served as rebbe, with throngs flocking to his court from all over Hungary, he would still sign: "...who served as attendant of the righteous Rebbe of Liska"). Rebbe Yeshaya was revered by the leading rebbes of his day, including Rebbe Chaim of Sanz and Rebbe Yissachar Dov of Belz (who stated that the "key to sustenance" is in the hands of R. Yeshaya of Kerestir). He performed thousands of charitable deeds, personally engaging in hospitality, and was considered one of the pillars of kindness and prayer in his times. He was renowned as a holy man, and thousands of Jews (as well as non-Jews) from all over Hungary would travel to his court to seek his advice. He was also renowned as a wonder-worker and for providing amulets. Until this day, his portrait is hung in homes as a segulah against mice. The story behind this custom is related in his biography, Mei Be'er Yeshayahu.
Divrei Chaim on the Torah and festivals was published after the passing of the author. In the foreword to the composition on the Torah, the sons describe their holy father and the day of his death: "...his great holiness and piety... was well-known. He dedicated his entire life to Torah study, devoted service and great fear of Heaven from his youth... Our own eyes saw on the day of his death... that he sanctified himself like the heavenly Seraphim with yichudim and great fervor which did not cease for one moment until his soul clung to the Heavenly Light...". The sons relate that their father, the Divrei Chaim studied tractate Bava Metzia "with great concentration with a group of eminent Torah scholars for over 20 years and that he composed wonderful novellae...". They also write that their father's novellae follow both revealed and esoteric approaches. At the end of the foreword, they write about their father's will to publish these books: "...We, the sons of our holy father the author, have expended effort in printing this composition in compliance with his command before his death to print and publish it speedily. The merit of our father should protect us and the entire Jewish People, and strengthen Torah and fear of Heaven, and we and all our Jewish brethren should be graced with an abundance of blessing and success".
Divrei Chaim: [2], 72; 48 leaves. Nefesh David: [4], 36, 11 leaves (lacking final leaf). 21.5 cm. Good-fair condition. Stains, including dark stains. Several tears, slightly affecting text. Nefesh David – open tear to title page, tears and leaves trimmed with damage to text. Old binding.
Copy of R. Meir Margolies, author of Meir Netivim, disciple of the Baal Shem Tov and one of his "sixty warriors", which he gave to his son R. Betzalel Margolies Rabbi of Ostroh. Owner's signature at the top of p. 10a (using the "י" of the page numeral): " Meir", in square script, presumably handwritten by the Meir Netivim. Inscription on the title page, handwritten by R. Betzalel Margolies, attesting that he received this book from his father the Meir Netivim, and listing their lineage up to R. Yeshaya HaLevi Rabbi of Dubno, brother of the author of this book and of the Taz: " I received this responsa book as a gift from my father the outstanding Torah scholar... R. Meir Margolies, grandson of R. Yeshaya Rabbi of Dubno, brother of the author and of the Taz. So are the words of his son, Betzalel Margolies".
On the approbation leaf following the title page (on the blank side), R. Betzalel records their lineage in further detail: " Betzalel son of R. Meir, son of R. Tzvi Hirsh Margolies, son-in-law of the leader of the entire diaspora R. Mordechai Mordush Auerbach of Germany, son-in-law of R. Tzadok Shebreshiner a leader of the Council of the Four Lands, son-in-law of R. Yeshaya HaLevi Rabbi of Dubno, brother of R. Yitzchak HaLevi author of this book".
There is an additional inscription at the top of the same page, also handwritten by R. Betzalel, torn and partly lacking.
R. Meir Margolies (1700/1708-1790) was a leading disciple of the Baal Shem Tov and one of the first to cleave to him, as early as 1737, before the latter became famous. Reputedly, his teacher the Baal Shem Tov requested that he write his name in the siddur he prayed from, to enable him to mention R. Meir in prayer, and the latter did so. His signature in the siddur of the Baal Shem Tov was preserved until this day (Kevutzat Yaakov, Berditchev 1896, p. 52b; MiBeit HaGenazim, Brooklyn 2010, p. 230). R. Meir refers to his teacher the Baal Shem Tov in several places in his books as "my teacher" and "my colleague". In his book Sod Yachin UBoaz (Ostroh, 1794), he describes the level of learning Torah for the sake of Heaven: "...as I was instructed by my teachers who were 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...". In his book Meir Netivim (Part II, end of Parashat Vayigash), he quotes a segulah from his teacher for dissipating anger: "I learnt from my teacher that a wonderful segulah for dissipating anger is to say the verse...". His son R. Betzalel, his successor as rabbi of Ostroh, wrote in his approbation to Shivchei HaBaal Shem Tov (Berditchev 1815 edition): "...and as I heard from my father... who from his youth was one of the Torah scholars associated with the Baal Shem Tov, and R. Meir would frequently extol his virtues...". Rebbe Yitzchak Izek of Komarno attested in his book Netiv Mitzvotecha (Netiv HaTorah, Shevil 1): "Our teacher R. Yisrael son of Eliezer... he was accorded sixty warriors, souls of righteous men, to protect him, and one of them was the Meir Netivim".
R. Meir Margolies was a leading and prominent rabbi in his times. In his youth, he served as rabbi of Yazlovets and Horodenka. In 1755, he was appointed rabbi of the Lviv region. In 1766, he was appointed by the King of Poland as chief rabbi of Ukraine and Galicia. In 1776, he received an official letter of appointment from the King of Poland, Stanisław August Poniatowski (the rabbinical appointment, in gilt letters, is preserved until this day in the Dubnow archives in New York). In 1777, he was appointed, in addition to his position as rabbi of the Lviv region, as rabbi of Ostroh and the vicinity. R. Meir was a member of the famous Brody Kloiz most of his life. He was closely attached to the Kloiz Torah scholars, and quotes their teachings extensively in his book.
R. Meir authored several prominent compositions in revealed and kabbalistic realms of the Torah, in Halachah and in homily. His series of books was named Or Olam, and includes his books on Halachah, homily and Kabbalah: His renowned book Responsa Meir Netivim, two parts (Polonne 1791), Sod Yachin UBoaz (Ostroh 1794), HaDerech HaTov VehaYashar (Polonne 1795) and Kotnot Or (Berditchev 1816).
His son, R. Betzalel Margolies (d. 1821), first served as rabbi of Zvhil (Novohrad-Volynskyi), and after the passing of R. Meir in 1790, he succeeded him as rabbi of Ostroh, a position he held for over thirty years. He was renowned as a great Torah scholar and kabbalist, pious and humble. During his tenure, he penned dozens of approbations, some in the form of a poem. He authored Keter Shabbat (unpublished). R. Betzalel was very close to R. Zusha of Anipoli, and whenever R. Zusha came to Ostroh, he would stay at his home.
The lineage inscription found here was published (with a picture) in Kerem Shlomo, Iyar-Sivan 1989, pp. 44-45.
[2], 31 leaves. Lacking final two leaves. 30.5 cm. Fair condition. Stains and wear. Worming and tears to title page and other leaves, affecting text.
Variant: the approbations on verso of title page do not appear in all copies. In some copies, a leaf with the approbations was attached to the verso of the title page.
The book is bound with:
Torat Chaim, novellae on Tractates Bava Kama, Bava Metzia, Bava Batra, Eruvin, Sanhedrin, Shevuot, Pesachim, Avoda Zara and Chulin, by R. Avraham Chaim Schorr. Frankfurt an der Oder, [1734].
[1], 103, 105-148 leaves. Engraved title page. Fair condition. Stains and wear. Worming. Tears to title page, affecting engravings. Tears to several other leaves, affecting text.
2 books in one volume. New leather binding.