Auction 83 - Part I - Rare and Important Items
November 23, 2021
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Displaying 73 - 84 of 104
Auction 83 - Part I - Rare and Important Items
November 23, 2021
Opening: $30,000
Estimate: $50,000 - $60,000
Sold for: $37,500
Including buyer's premium
Letter of rabbinic ordination signed by R. Yechezkel Landau – the Noda BiYehuda, and by the dayanim of his Beit Din in Prague. Prague, 3rd Sivan 1760.
The certificate was accorded to R. David son of R. Yitzchak Eizek Bindeles of Prague, granting him the title "Morenu HaRav".
Written by a scribe, the letter concludes: "So are the words of one who is engaged in Torah and worship of G-d, together with the rabbis of the Beit Din here in Prague on Sunday, 3rd Sivan 1760". This is followed by the handwritten signature of the Noda BiYehuda: "One who speaks in honor of the Torah and those who learn it, Yechezkel Segal Landau".
The signature of the Noda BiYehuda is followed by that of the dayanim of his Beit Din, leading Prague Torah scholars: "Yehuda Leib Kassowitz of Prague" – R. Leib Kassowitz (Rassowitz; d. 1783), head of the Beit Din during the time of the Noda BiYehuda; "Yitzchak Wolf son of R. Aharon Austerlitz Segal" – R. Yitzchak Binyamin Wolf Austerlitz (d. 1762), close disciple of R. Yehonatan Eybeschutz, dean of the Prague yeshiva and rabbi of the Chatzer HaGadol synagogue in Prague, one of the first signatories on the rabbinic appointment of the Noda BiYehuda; "Meir son of R. F. Bomsela" – R. Meir son of R. Fishel (Fischels) Bomsela (d. 1770), disciple and associate of R. Yehonatan Eybeschutz, served as head of the Prague Beit Din during the time of the Noda BiYehuda, dean of the Prague yeshiva for forty years, most of the Prague Torah scholars were his disciples; "Asher Anshel son of R. Baruch Osers" – R. Ascher Anschel Osers (d. 1765), a Prague Torah scholar and dayan in the Beit Din of the Noda BiYehuda; "Shlomo Zalman son of R. Gumpel Emerich" – R. Shlomo Zalman Emerich (d. 1794), disciple of R. Netanel Weill author of Korban Netanel, rabbi of the Maisel synagogue in Prague, dayan in the Prague Beit Din, and head of the Beit Din from 1793, author of Shisha Zironei Aruga (Prague 1789).
R. Yechezkel HaLevi Segal Landau (1713-1793) was a leading Halachic authority of all times, whom the entire Jewish nation relied upon. From a young age, he was renowned as a leading Torah scholar of his generation. From the age of 13 until 30, he resided in Brody, a thriving Torah center in those times, home to the celebrated Kloiz – Beit Midrash renowned for the study of all realms of Torah, and for the famous compositions on the Talmud, in Halachah and in Kabbalah which it produced. He served for about ten years as the rabbi of one of the four Batei Din in Brody. During his stay in Brody, he became close to the Kloiz scholars, including R. Chaim Sanzer and R. Gershon of Kitov (brother-in-law of the Baal Shem Tov). During those years, he studied the Arizal's writings together with R. Chaim Sanzer, a leading scholar in the Kloiz.
Ca. 1745, he went to serve as rabbi of Jampol, and in 1754, he began serving as rabbi of Prague and the region. In Prague, he led his community fearlessly, becoming a foremost leader of his generation. He established a large yeshiva there, in which he educated thousands of disciples, including many of the leaders of that generation (his disciple R. Elazar Fleckeles, author of Teshuva MeAhavah, eulogized him: "He edified several thousands of disciples, including hundreds of rabbis and dayanim"; Olat HaChodesh HaShlishi, 17, p. 85a). Thousands of questions were addressed to him from far-flung places. Approximately 850 of his responsa were published in Noda BiYehuda. His books published in his lifetime, Responsa Noda BiYehuda – Mahadura Kama, and Tzelach on Tractates Pesachim and Berachot, earned him worldwide fame already then (Noda BiYehuda – Mahadura Tinyana, printed after his passing, Prague 1811, includes hundreds of his responsa to questions about his first book, addressed to him from various places).
The Chida in Shem HaGedolim greatly praises the book Noda BiYehuda as well as its author, describing him as an exceptionally outstanding Torah scholar who disseminated much Torah through his books and disciples, and mentions the acuity and extensive Torah wisdom apparent in his responsa and books. The Noda BiYehuda himself wrote in a responsum regarding one of his novellae, that in his opinion it is a true Torah thought (Even HaEzer, Mahadura Tinyana, section 23, 2). The Chatam Sofer relates to this responsum in one of his responsa (Part II, Even HaEzer, section 95): "The words of G-d are in his mouth, truth".
[1] double leaf. 21.5 cm. Good condition. Stains. Folding mark.
The certificate was accorded to R. David son of R. Yitzchak Eizek Bindeles of Prague, granting him the title "Morenu HaRav".
Written by a scribe, the letter concludes: "So are the words of one who is engaged in Torah and worship of G-d, together with the rabbis of the Beit Din here in Prague on Sunday, 3rd Sivan 1760". This is followed by the handwritten signature of the Noda BiYehuda: "One who speaks in honor of the Torah and those who learn it, Yechezkel Segal Landau".
The signature of the Noda BiYehuda is followed by that of the dayanim of his Beit Din, leading Prague Torah scholars: "Yehuda Leib Kassowitz of Prague" – R. Leib Kassowitz (Rassowitz; d. 1783), head of the Beit Din during the time of the Noda BiYehuda; "Yitzchak Wolf son of R. Aharon Austerlitz Segal" – R. Yitzchak Binyamin Wolf Austerlitz (d. 1762), close disciple of R. Yehonatan Eybeschutz, dean of the Prague yeshiva and rabbi of the Chatzer HaGadol synagogue in Prague, one of the first signatories on the rabbinic appointment of the Noda BiYehuda; "Meir son of R. F. Bomsela" – R. Meir son of R. Fishel (Fischels) Bomsela (d. 1770), disciple and associate of R. Yehonatan Eybeschutz, served as head of the Prague Beit Din during the time of the Noda BiYehuda, dean of the Prague yeshiva for forty years, most of the Prague Torah scholars were his disciples; "Asher Anshel son of R. Baruch Osers" – R. Ascher Anschel Osers (d. 1765), a Prague Torah scholar and dayan in the Beit Din of the Noda BiYehuda; "Shlomo Zalman son of R. Gumpel Emerich" – R. Shlomo Zalman Emerich (d. 1794), disciple of R. Netanel Weill author of Korban Netanel, rabbi of the Maisel synagogue in Prague, dayan in the Prague Beit Din, and head of the Beit Din from 1793, author of Shisha Zironei Aruga (Prague 1789).
R. Yechezkel HaLevi Segal Landau (1713-1793) was a leading Halachic authority of all times, whom the entire Jewish nation relied upon. From a young age, he was renowned as a leading Torah scholar of his generation. From the age of 13 until 30, he resided in Brody, a thriving Torah center in those times, home to the celebrated Kloiz – Beit Midrash renowned for the study of all realms of Torah, and for the famous compositions on the Talmud, in Halachah and in Kabbalah which it produced. He served for about ten years as the rabbi of one of the four Batei Din in Brody. During his stay in Brody, he became close to the Kloiz scholars, including R. Chaim Sanzer and R. Gershon of Kitov (brother-in-law of the Baal Shem Tov). During those years, he studied the Arizal's writings together with R. Chaim Sanzer, a leading scholar in the Kloiz.
Ca. 1745, he went to serve as rabbi of Jampol, and in 1754, he began serving as rabbi of Prague and the region. In Prague, he led his community fearlessly, becoming a foremost leader of his generation. He established a large yeshiva there, in which he educated thousands of disciples, including many of the leaders of that generation (his disciple R. Elazar Fleckeles, author of Teshuva MeAhavah, eulogized him: "He edified several thousands of disciples, including hundreds of rabbis and dayanim"; Olat HaChodesh HaShlishi, 17, p. 85a). Thousands of questions were addressed to him from far-flung places. Approximately 850 of his responsa were published in Noda BiYehuda. His books published in his lifetime, Responsa Noda BiYehuda – Mahadura Kama, and Tzelach on Tractates Pesachim and Berachot, earned him worldwide fame already then (Noda BiYehuda – Mahadura Tinyana, printed after his passing, Prague 1811, includes hundreds of his responsa to questions about his first book, addressed to him from various places).
The Chida in Shem HaGedolim greatly praises the book Noda BiYehuda as well as its author, describing him as an exceptionally outstanding Torah scholar who disseminated much Torah through his books and disciples, and mentions the acuity and extensive Torah wisdom apparent in his responsa and books. The Noda BiYehuda himself wrote in a responsum regarding one of his novellae, that in his opinion it is a true Torah thought (Even HaEzer, Mahadura Tinyana, section 23, 2). The Chatam Sofer relates to this responsum in one of his responsa (Part II, Even HaEzer, section 95): "The words of G-d are in his mouth, truth".
[1] double leaf. 21.5 cm. Good condition. Stains. Folding mark.
Category
Rabbis – Autographs
Catalogue
Auction 83 - Part I - Rare and Important Items
November 23, 2021
Opening: $15,000
Estimate: $20,000 - $30,000
Unsold
Letter handwritten and signed by the kabbalist R. Moshe Zacuto – the Remez, to his disciple R. Binyamin HaKohen Vitali – the Rabach. Mantua (Italy), [ca. 1680].
In his letter, R. Moshe Zacuto relates to his disciple R. Binyamin HaKohen that he has resolved to immigrate to Eretz Israel, and that there are those who are trying to dissuade him from taking this step: "For the last three weeks, many letters have been sent to me from individuals as well as leaders of the Amsterdam community, pleading me to serve as their rabbi and offering a high salary, and they even wrote to R. Shmuel Aboab that he should try to convince me to fulfill their wishes. I responded to all of them on the same lines – that I yearn for the Holy City. Also from the Venice community, some of my disciples came to entice me to return to them, and I dismissed them all with good words and they left in peace...". R. Moshe Zacuto writes that he has yet to inform the leaders of the Mantuan community of his decision, since he is waiting to know whether it is possible to safely cross the pirate-ridden sea. Meanwhile, he is holding on to his present position, in case his plans to immigrate do not materialize. R. Moshe Zacuto also mentions in this letter his intentions to establish a yeshiva in Jerusalem, and writes that he revealed this to his associate R. Shlomo Rocca of Urbino, who has started soliciting support for the yeshiva.
This letter reveals the great affection of R. Moshe Zacuto for his disciple R. Binyamin HaKohen (see below). The letter opens with warm expressions of his fondness for R. Binyamin, and concludes with rhymed prayers and wishes, signed: "Mantua, one who loves you like a father, Moshe Zacuto, 47th day of the Omer".
It is known that R. Moshe Zacuto attempted to reach Eretz Israel three times. Already when he left Amsterdam in 1644, he planned on settling in Eretz Israel, but he was retained on the way by the rabbis of Venice and acceded to their requests to serve as rabbi of the city. He later made a second attempt to immigrate in 1670, informing his disciples of his departure, and actually taking leave from them. Yet for reasons unknown to us, he remained in Venice. Ten years later, in 1680, he again began preparations to set out for Eretz Israel, and his disciple R. Binyamin HaKohen asked to accompany him. The present letter was written in Mantua (which R. Moshe Zacuto reached in 1673), and is presumably related to his third attempt to immigrate to Eretz Israel in 1680. This plan too was not ultimately realized.
To the best of our knowledge, the present letter was hitherto unpublished (following the opening line, there is an inscription in Italian script, by a different writer: "Copied but not published"). This letter was also not mentioned by the biographers of R. Moshe Zacuto (see: G. Scholem, LiShe'elat Yachasam shel Rabbanei Yisrael el HaShabta'ut, Zion 13-14 [1948-1949], pp. 57-58; Avraham Naftali Tzvi Roth, Al Tochniot HaAliyah shel R. Moshe Zacut VeTalmido R. Binyamin HaKohen BiShnat 5440, Zion 15 [1950], pp. 146-149; Benayahu, Dor Echad BaAretz, Jerusalem 1988, pp. 338-339. Roth published in his article a later letter from R. Moshe Zacuto to R. Binyamin HaKohen, in which he announces to him the cancellation of his trip to Eretz Israel, as a result of the great pressure exercised on him not to abandon the Mantua community).
The Remez – R. Moshe Zacuto (1612-1697), outstanding Torah scholar and holy kabbalist. He was one of the transmitters of the Arizal's kabbalah in Italy and Europe. Born in Amsterdam, he later studied there under R. Shaul Morteira. He was also a disciple in Torah and kabbalah of R. Yitzchak of Posen and R. Elchanan of Vilna. He received his main education in kabbalah from R. Binyamin HaLevi, a disciple of the Arizal. The Chida in Shem HaGedolim writes that he had a heavenly maggid, and R. Gur Aryeh HaLevi of Mantua testified that he heard the angel speaking to him. He served as rabbi of Venice together with R. Azariah Piccio, and later of Mantua from 1673 until his passing on Sukkot 1697 (year of the birth of the Baal Shem Tov). He authored: Responsa of R. Moshe Zacuto, Kol HaRemez on Mishnayot, Iggerot HaRemez, Shuda DeDayanei, commentary on the Zohar, Tofteh Aruch, Yesod Olam, Tikkun Shovavim, and more. He composed numerous piyyutim and compiled many kabbalistic prayer orders and tikkunim, recited until this day.
R. Moshe Zacuto was the main channel through which the teachings of the Arizal reached Europe. He examined, clarified and corrected the many compositions of the Arizal's teachings which he obtained, until he reached the most precise text (see: R. Yosef Avivi, "Solet Nekiyya" - Rabbi Moses Zacuto's Sifter, Pe'amim 96 [2003], pp. 71-106). The Beit Midrash of R. Moshe Zacuto was an important source of accurate and reliable transcripts of the writings of the Arizal, produced under the supervision and guidance of R. Moshe Zacuto, who thus disseminated kabbalah amongst his disciples and through them to other kabbalists (see: R. Yosef Avivi, Kabbalat HaAri, II, p. 724 onwards).
When his first plans to immigrate to Eretz Israel failed, R. Moshe Zacuto settled in Venice and decided to teach the Arizal's kabbalah to a group of elite disciples, and through them disseminate kabbalah in Italy, seeing it as a protection and antidote against the foreign winds blowing at that time. Two of his foremost disciples were R. Binyamin HaKohen Vitali and R. Avraham Rovigo. When his disciples were compelled to part from him (R. Avraham Rovigo settled in Modena and R. Binyamin HaKohen in Alessandria), they began exchanging letters regularly, in accordance with the wish of R. Moshe Zacuto to continue guiding them and teaching them by correspondence. R. Moshe Zacuto encouraged his disciples to write to him at all times, and sent them many reply letters (several of these letters were published in Iggerot HaRemez, Livorno 1780, from copyings produced by R. Binyamin HaKohen).
R. Moshe Zacuto was particularly attached to his disciple R. Binyamin HaKohen, and he showed him tremendous affection. He drew him close, taught him most of his Torah, and rabbinically ordained him. He would conclude his letters to him with a declaration of his fatherly love for him: "as a father placates his son". In the present letter as well, he signs with a similar expression "one who love you like a father".
R. Binyamin HaKohen later became one of the leading Italian kabbalists in his times, and was also renowned as a prominent halachic authority. Just like his teacher, he copied and disseminated the writings of the Arizal. His son-in-law, R. Yeshayahu Bassan, was the famous teacher of the Ramchal. In his final years, R. Binyamin HaKohen corresponded with the Ramchal. In one of his letters, the Ramchal refers to him as "the leader of the Jewish tribes".
Recipient's address on verso, handwritten by R. Moshe Zacuto – "...R. Biniamin Coen", with his wax seal, featuring a Star of David.
[1] double leaf. 20.5 cm. Good condition. Stains. Folding marks. Minor marginal tears and wear.
In his letter, R. Moshe Zacuto relates to his disciple R. Binyamin HaKohen that he has resolved to immigrate to Eretz Israel, and that there are those who are trying to dissuade him from taking this step: "For the last three weeks, many letters have been sent to me from individuals as well as leaders of the Amsterdam community, pleading me to serve as their rabbi and offering a high salary, and they even wrote to R. Shmuel Aboab that he should try to convince me to fulfill their wishes. I responded to all of them on the same lines – that I yearn for the Holy City. Also from the Venice community, some of my disciples came to entice me to return to them, and I dismissed them all with good words and they left in peace...". R. Moshe Zacuto writes that he has yet to inform the leaders of the Mantuan community of his decision, since he is waiting to know whether it is possible to safely cross the pirate-ridden sea. Meanwhile, he is holding on to his present position, in case his plans to immigrate do not materialize. R. Moshe Zacuto also mentions in this letter his intentions to establish a yeshiva in Jerusalem, and writes that he revealed this to his associate R. Shlomo Rocca of Urbino, who has started soliciting support for the yeshiva.
This letter reveals the great affection of R. Moshe Zacuto for his disciple R. Binyamin HaKohen (see below). The letter opens with warm expressions of his fondness for R. Binyamin, and concludes with rhymed prayers and wishes, signed: "Mantua, one who loves you like a father, Moshe Zacuto, 47th day of the Omer".
It is known that R. Moshe Zacuto attempted to reach Eretz Israel three times. Already when he left Amsterdam in 1644, he planned on settling in Eretz Israel, but he was retained on the way by the rabbis of Venice and acceded to their requests to serve as rabbi of the city. He later made a second attempt to immigrate in 1670, informing his disciples of his departure, and actually taking leave from them. Yet for reasons unknown to us, he remained in Venice. Ten years later, in 1680, he again began preparations to set out for Eretz Israel, and his disciple R. Binyamin HaKohen asked to accompany him. The present letter was written in Mantua (which R. Moshe Zacuto reached in 1673), and is presumably related to his third attempt to immigrate to Eretz Israel in 1680. This plan too was not ultimately realized.
To the best of our knowledge, the present letter was hitherto unpublished (following the opening line, there is an inscription in Italian script, by a different writer: "Copied but not published"). This letter was also not mentioned by the biographers of R. Moshe Zacuto (see: G. Scholem, LiShe'elat Yachasam shel Rabbanei Yisrael el HaShabta'ut, Zion 13-14 [1948-1949], pp. 57-58; Avraham Naftali Tzvi Roth, Al Tochniot HaAliyah shel R. Moshe Zacut VeTalmido R. Binyamin HaKohen BiShnat 5440, Zion 15 [1950], pp. 146-149; Benayahu, Dor Echad BaAretz, Jerusalem 1988, pp. 338-339. Roth published in his article a later letter from R. Moshe Zacuto to R. Binyamin HaKohen, in which he announces to him the cancellation of his trip to Eretz Israel, as a result of the great pressure exercised on him not to abandon the Mantua community).
The Remez – R. Moshe Zacuto (1612-1697), outstanding Torah scholar and holy kabbalist. He was one of the transmitters of the Arizal's kabbalah in Italy and Europe. Born in Amsterdam, he later studied there under R. Shaul Morteira. He was also a disciple in Torah and kabbalah of R. Yitzchak of Posen and R. Elchanan of Vilna. He received his main education in kabbalah from R. Binyamin HaLevi, a disciple of the Arizal. The Chida in Shem HaGedolim writes that he had a heavenly maggid, and R. Gur Aryeh HaLevi of Mantua testified that he heard the angel speaking to him. He served as rabbi of Venice together with R. Azariah Piccio, and later of Mantua from 1673 until his passing on Sukkot 1697 (year of the birth of the Baal Shem Tov). He authored: Responsa of R. Moshe Zacuto, Kol HaRemez on Mishnayot, Iggerot HaRemez, Shuda DeDayanei, commentary on the Zohar, Tofteh Aruch, Yesod Olam, Tikkun Shovavim, and more. He composed numerous piyyutim and compiled many kabbalistic prayer orders and tikkunim, recited until this day.
R. Moshe Zacuto was the main channel through which the teachings of the Arizal reached Europe. He examined, clarified and corrected the many compositions of the Arizal's teachings which he obtained, until he reached the most precise text (see: R. Yosef Avivi, "Solet Nekiyya" - Rabbi Moses Zacuto's Sifter, Pe'amim 96 [2003], pp. 71-106). The Beit Midrash of R. Moshe Zacuto was an important source of accurate and reliable transcripts of the writings of the Arizal, produced under the supervision and guidance of R. Moshe Zacuto, who thus disseminated kabbalah amongst his disciples and through them to other kabbalists (see: R. Yosef Avivi, Kabbalat HaAri, II, p. 724 onwards).
When his first plans to immigrate to Eretz Israel failed, R. Moshe Zacuto settled in Venice and decided to teach the Arizal's kabbalah to a group of elite disciples, and through them disseminate kabbalah in Italy, seeing it as a protection and antidote against the foreign winds blowing at that time. Two of his foremost disciples were R. Binyamin HaKohen Vitali and R. Avraham Rovigo. When his disciples were compelled to part from him (R. Avraham Rovigo settled in Modena and R. Binyamin HaKohen in Alessandria), they began exchanging letters regularly, in accordance with the wish of R. Moshe Zacuto to continue guiding them and teaching them by correspondence. R. Moshe Zacuto encouraged his disciples to write to him at all times, and sent them many reply letters (several of these letters were published in Iggerot HaRemez, Livorno 1780, from copyings produced by R. Binyamin HaKohen).
R. Moshe Zacuto was particularly attached to his disciple R. Binyamin HaKohen, and he showed him tremendous affection. He drew him close, taught him most of his Torah, and rabbinically ordained him. He would conclude his letters to him with a declaration of his fatherly love for him: "as a father placates his son". In the present letter as well, he signs with a similar expression "one who love you like a father".
R. Binyamin HaKohen later became one of the leading Italian kabbalists in his times, and was also renowned as a prominent halachic authority. Just like his teacher, he copied and disseminated the writings of the Arizal. His son-in-law, R. Yeshayahu Bassan, was the famous teacher of the Ramchal. In his final years, R. Binyamin HaKohen corresponded with the Ramchal. In one of his letters, the Ramchal refers to him as "the leader of the Jewish tribes".
Recipient's address on verso, handwritten by R. Moshe Zacuto – "...R. Biniamin Coen", with his wax seal, featuring a Star of David.
[1] double leaf. 20.5 cm. Good condition. Stains. Folding marks. Minor marginal tears and wear.
Category
Rabbis – Autographs
Catalogue
Auction 83 - Part I - Rare and Important Items
November 23, 2021
Opening: $3,000
Estimate: $5,000 - $8,000
Sold for: $5,000
Including buyer's premium
Notebook of R. Ben Tzion Avraham Koenka of Jerusalem, editor of HaMe'asef, containing lists of subscribers from his trip to the United States in 1902, with dozens of letters of support and signatures of rabbis and community leaders in the United States, as well as letters from rabbis of Poland and Eretz Israel. United States, 1902-1903; Poland and Eretz Israel, 1898-1902.
The present notebook contains both recommendations and signatures of subscribers to the HaMe'asef anthology compiled by R. Koenka, including dozens of letters from rabbis and gabbaim of synagogues and congregations throughout New York. It serves as an important documentation of American Jewry at the turn of the 20th century. The notebook includes letters of support from leading American rabbis of those times: R. Chaim Yaakov Widrewitz of Moscow, chief rabbi of America; R. Shalom Elchanan HaLevi Yaffe – rabbi of Beth Medrash HaGadol in New York; R. Yehoshua Seigal – rabbi of the United Israelite Congregation of New York; R. Shmuel Tzvi Wein – rabbi of Vizhon; R. Avraham Eliezer Alperstein; R. Aharon Gordon – rabbi in New York; R. David Radinsky – rabbi of Beth Medrash HaGodol in Brownsville, New York; R. Shimon Yitzchak Finkelstein - rabbi of Brownsville; and others (see below).
Pasted at the beginning of the notebook are four letters from rabbis of Poland and Eretz Israel, recommending the HaMe'asef anthology and its editor R. Ben Tzion Avraham Koenka: • letter of recommendation from the Rishon LeTzion, rabbi of Jerusalem R. Yaakov Shaul Elyashar (official stationery, with signature-stamp of R. Yaakov Shaul). Jerusalem, Adar I 1902. • Letter of recommendation from R. Rachamim Yosef Franco, rabbi of Hebron. Cheshvan 1898. • Letter of recommendation from R. Yosef Levenstein Rabbi of Seratsk (Serock, Poland). Kislev 1899. • Postcard with letter of recommendation from R. Tzvi Yechezkel Michelsohn, rabbi of Płońsk (Poland). Tishrei 1898.
Various notes handwritten by R. Ben Tzion Avraham Koenka on the first and final leaves and on other pages.
R. Ben Tzion Avraham Koenka (1867-1936), leading Sephardi Torah scholar in Jerusalem. Dayan and posek in Jerusalem and Hebron. He was the founder and editor of the periodical HaMe'asef which was published in Jerusalem from Tammuz 1896 until Tishrei 1914. HaMe'asef became the central forum for discussions on halachic questions and Talmudic topics, with the participation of rabbis worldwide: rabbis of Poland and Hungary, alongside rabbis of Egypt and Iraq; rabbis of Eretz Israel and Turkey, alongside rabbis of the United States and England. In 1899-1907, R. Koenka travelled several times as an emissary to various countries (India and Iraq, Egypt and North Africa, Greece and France). During the course of these missions, R. Koenka raised funds for the communal institutions in Jerusalem, and worked to promote the HaMe'asef anthology he had founded (HaMe'asef continued appearing regularly even during his travels, under the care of his deputies, the heads of the editorial staff in Jerusalem).
In spring 1902, R. Koenka travelled to the United States, remaining there for close to a year. The trip garnered more contributions to the anthology from rabbis in the United States, as well as new subscribers.
Notebook, over [64] written pages. 15 cm. With 4 letters of varying size pasted in notebook. Overall good condition. Stains and wear. Tears to some letters. Original cloth binding.
Rabbis and Congregations in New York at the Turn of the 20th Century
The present notebook offers a wealth of information on New York Jewry at the turn of the 20th century. It provides many details about rabbis, gabbaim, and presidents of various communities throughout the city of New York, and about the various synagogues and congregations ("Chevrah") made up of immigrants originating from specific communities and countries, operating in the city.
The notebook contains letters signed (and stamped) by rabbis and gabbaim of various synagogues and congregations in New York, including:
R. Chaim Yaakov Widrewitz of Moscow, chief rabbi of America; R. Shalom Elchanan HaLevi Yaffe, rabbi of Beth Medrash HaGadol in New York; R. Aharon Broude, rabbi of the Anshei Volozhin synagogue in New York; R. Avraham Yitzchak Fein; R. Yehoshua Seigal, rabbi of the United Israelite Congregation of New York; R. Shmuel Tzvi Wein (rabbi of Vizhon), New York; R. Yosef Yitzchak Lefkowitz of Congregation Shaarey Zion; R. Tzvi Hirsch Lass, "rabbi of Jieznas, currently dayan and posek in New York"; R. Aryeh Leib Binkowitz, author of Rishon LeTzion, Maon Aryeh and Nehamat Aryeh; R. Aharon Gordon, rabbi and posek in New York; R. Shabtai Sofer, author of Shaarei De'ah on Hilchot De'ot by the Rambam; R. Baruch Cohen of Braynsk; R. Avraham Eliezer Alperstein; R. Yehuda David Bernstein; R. Moshe Weinberger, rabbi of the Hungarian Congregation Beth HaMedrash HaGodol, and R. Ze'ev Wolf Weinberger, scribe of the congregation; R. Yitzchak Leib Kadushin, rabbi and dean in Minsk; R. Chaim Moshe Kamenetzky, rabbi of Congregation Nachlath Zevi on 114th Street, New York; R. Baruch Ze'ev Moost; Khal Adath Jeshurun synagogue; Bnei Emeth – Marijampolė synagogue; Khal Adath Zichru Torath Moshe synagogue; R. Moshe Chaim Rabinowitz of Brownsville; R. Joseph Horowitz – rabbi of Anshei Sfard of Austria and Hungary; R. Avraham Chaim Charlap; Mishkan Yisrael – Anshei Suvalk synagogue; Rishon LeTzion – Anshei Yerushalayim Beit Midrash; R. Moshe Wexler, head of the Brit Shalom Beit Din in New York; Kol Yisrael – Anshei Polin Beit Midrah; R. Yeshaya Shlomo Rishpan of Przedbórz; R. Shabtai Rosenberg, rabbi of Kehillot Yisrael; Chevrat Mishnayot – Anshei Slutsk; Shaarei Torah Beit Midrash; Chayei Adam – Anshei Lomza; Congregation Sons of Israel - Kalwarier; Tiferet Bachurim congregation; R. David Radinsky rabbi of the Brownsville Great Synagogue, New York; R. Shimon Yitzchak Finkelstein, rabbi of Brownsville; Ahavat Gerim congregation; and other subscribers and signatories.
Category
Rabbis – Autographs
Catalogue
Auction 83 - Part I - Rare and Important Items
November 23, 2021
Opening: $5,000
Estimate: $6,000 - $8,000
Unsold
Large and comprehensive collection of campaign material printed in the course of the polemic surrounding the appointment of a rabbi for R. Shimshon Refael Hirsch's community – Khal Adath Jeshurun, in the 1920s. Frankfurt am Main, 1926-1929. German (with some Hebrew).
Large collection (approx. 140 items) arranged in chronological order, providing comprehensive documentation of the polemic (see below). The collection includes open letters, leaflets, booklets, invitations to conferences, and more. All the items are printed.
The collection includes: • Announcements from the community board. • Campaign material and invitations to meetings of Das Wahl-Komitee für die Kandidatur des Herrn Rabbiner Dr. Raphael Breuer (The election committee of the candidacy of Rabbi Dr. Raphael Breuer) and from Das Aktionskomitee für die Wahl des Herrn Rabbiner Dr. Klein (The action committee for the election of Rabbi Dr. Klein). • Ballot inscribed "Rabbi Dr. Refael Breuer of Aschaffenburg". • Campaign material from various figures (some using pen names), including: R. Yosef Breuer of Frankfurt; R. Refael Breuer Rabbi of Aschaffenburg; R. Avraham Yitzchak Klein of Nuremberg; the dayan R. Gershon Posen of Frankfurt; R. Yaakov Rosenheim of Frankfurt; R. Yosef Tzvi Carlebach Rabbi of Altona; R. Yonah Bondi Rabbi of Mainz; "A true admirer of the late rabbi"; "Some community members"; "An elder who foresees the future"; "One person on behalf of hundreds of anonymous persons"; "A simple member of the people"; "A Jew from the East".
This collection was assembled in Frankfurt at the time of the polemic, by one Mr. Heidingsfeld; some of the personal invitations (to meetings or elections) bear his name. Dates inscribed by Mr. Heidingsfeld on some items.
The majority of the material can be divided into three periods: March-May 1927; August-September 1928; April-September 1929.
The earliest document in this collection is a leaflet dated 29th July 1926 (less than two weeks after the passing of the rabbi of the community, R. Shlomo Zalman Breuer) – protest against "unrespectful and totally unfitting propaganda" regarding the rabbinate publicized already during the shivah. Signed in print: "A large number of community members".
Some of the documents pertain to the appointment of R. Yosef Yonah Tzvi Horowitz of Unsdorf (who ultimately received the position of the Frankfurt rabbinate). The collection also includes five typewritten leaves – copyings of three letters from R. Horowitz to an unknown recipient (without opening and concluding lines). These letters, in which R. Horowitz presents his views on the approach of R. Shimshon Refael Hirsch's community, were written (in Unsdorf, 1926) several years before his appointment. They were presumably copied in the context of his appointment as rabbi of the Frankfurt community. The latest document in the archive is the program of R. Horowitz's appointment ceremony (on 26th September 1929), at which point the affair finally came to an end.
R. Shimshon Refael Hirsch was succeeded in his capacity as rabbi of Khal Adath Jeshurun in Frankfurt by his son-in-law, R. Shlomo Zalman Breuer. After R. Breuer's passing, in July 1926, a fierce dispute broke out regarding who should serve as his successor. At first, the son of R. Breuer – Rabbi Dr. Refael Breuer of Aschaffenburg was proposed as a suitable candidate to the rabbinate, as per his father's will, yet a group of community notables, including R. Yaakov Rosenheim, categorically opposed this appointment. After some discussion, it was decided to hold elections, and a second candidate was proposed to run alongside R. Refael Breuer – Rabbi Dr. Avraham Yitzchak HaKohen (Arnold) Klein of Nuremberg. At a certain point, R. Klein removed his candidacy, following the involvement of the elderly dayan of Frankfurt, R. Gershon Posen, who felt that the wishes of the late R. Breuer should be respected and his son should be appointed in his stead. Even after R. Klein removed his candidacy, the polemic did not subside and the opposition against R. Breuer persisted. The fierce polemic surrounding the position persisted for several years, with both sides issuing manifestos and circulars, and holding various conferences and meetings. The polemic ended in 1929 with the appointment of R. Yosef Yonah Horowitz of Unsdorf (who was not one of the original candidates for the position). For more information on the affair, see: Yehuda Ben-Avner, Polemic Surrounding the Rabbinate of Adath Jeshurun in Frankfurt am Main in the 20th Century, Sinai 106, Jerusalem 1990, pp. 72-79 (many documents from the present collection were not at his disposition at the time of writing the article; he wrote for instance that "in July 1926… Dr. Breuer passed away. The polemic surrounding the choice of successor presumably began immediately, yet no documentation to that effect was found… until March 1927", while the present archive contains a document on this matter from end of July 1926); Dr. Marc Shapiro, The Disagreement Concerning the Frankfurt Rabbinate: A Look from Within, Beloved Words (Milin Havivin) 3, New York 2007, pp. 26-33.
Approx. 140 paper items (duplicate copies of a few documents). Size varies. Overall good condition.
Large collection (approx. 140 items) arranged in chronological order, providing comprehensive documentation of the polemic (see below). The collection includes open letters, leaflets, booklets, invitations to conferences, and more. All the items are printed.
The collection includes: • Announcements from the community board. • Campaign material and invitations to meetings of Das Wahl-Komitee für die Kandidatur des Herrn Rabbiner Dr. Raphael Breuer (The election committee of the candidacy of Rabbi Dr. Raphael Breuer) and from Das Aktionskomitee für die Wahl des Herrn Rabbiner Dr. Klein (The action committee for the election of Rabbi Dr. Klein). • Ballot inscribed "Rabbi Dr. Refael Breuer of Aschaffenburg". • Campaign material from various figures (some using pen names), including: R. Yosef Breuer of Frankfurt; R. Refael Breuer Rabbi of Aschaffenburg; R. Avraham Yitzchak Klein of Nuremberg; the dayan R. Gershon Posen of Frankfurt; R. Yaakov Rosenheim of Frankfurt; R. Yosef Tzvi Carlebach Rabbi of Altona; R. Yonah Bondi Rabbi of Mainz; "A true admirer of the late rabbi"; "Some community members"; "An elder who foresees the future"; "One person on behalf of hundreds of anonymous persons"; "A simple member of the people"; "A Jew from the East".
This collection was assembled in Frankfurt at the time of the polemic, by one Mr. Heidingsfeld; some of the personal invitations (to meetings or elections) bear his name. Dates inscribed by Mr. Heidingsfeld on some items.
The majority of the material can be divided into three periods: March-May 1927; August-September 1928; April-September 1929.
The earliest document in this collection is a leaflet dated 29th July 1926 (less than two weeks after the passing of the rabbi of the community, R. Shlomo Zalman Breuer) – protest against "unrespectful and totally unfitting propaganda" regarding the rabbinate publicized already during the shivah. Signed in print: "A large number of community members".
Some of the documents pertain to the appointment of R. Yosef Yonah Tzvi Horowitz of Unsdorf (who ultimately received the position of the Frankfurt rabbinate). The collection also includes five typewritten leaves – copyings of three letters from R. Horowitz to an unknown recipient (without opening and concluding lines). These letters, in which R. Horowitz presents his views on the approach of R. Shimshon Refael Hirsch's community, were written (in Unsdorf, 1926) several years before his appointment. They were presumably copied in the context of his appointment as rabbi of the Frankfurt community. The latest document in the archive is the program of R. Horowitz's appointment ceremony (on 26th September 1929), at which point the affair finally came to an end.
R. Shimshon Refael Hirsch was succeeded in his capacity as rabbi of Khal Adath Jeshurun in Frankfurt by his son-in-law, R. Shlomo Zalman Breuer. After R. Breuer's passing, in July 1926, a fierce dispute broke out regarding who should serve as his successor. At first, the son of R. Breuer – Rabbi Dr. Refael Breuer of Aschaffenburg was proposed as a suitable candidate to the rabbinate, as per his father's will, yet a group of community notables, including R. Yaakov Rosenheim, categorically opposed this appointment. After some discussion, it was decided to hold elections, and a second candidate was proposed to run alongside R. Refael Breuer – Rabbi Dr. Avraham Yitzchak HaKohen (Arnold) Klein of Nuremberg. At a certain point, R. Klein removed his candidacy, following the involvement of the elderly dayan of Frankfurt, R. Gershon Posen, who felt that the wishes of the late R. Breuer should be respected and his son should be appointed in his stead. Even after R. Klein removed his candidacy, the polemic did not subside and the opposition against R. Breuer persisted. The fierce polemic surrounding the position persisted for several years, with both sides issuing manifestos and circulars, and holding various conferences and meetings. The polemic ended in 1929 with the appointment of R. Yosef Yonah Horowitz of Unsdorf (who was not one of the original candidates for the position). For more information on the affair, see: Yehuda Ben-Avner, Polemic Surrounding the Rabbinate of Adath Jeshurun in Frankfurt am Main in the 20th Century, Sinai 106, Jerusalem 1990, pp. 72-79 (many documents from the present collection were not at his disposition at the time of writing the article; he wrote for instance that "in July 1926… Dr. Breuer passed away. The polemic surrounding the choice of successor presumably began immediately, yet no documentation to that effect was found… until March 1927", while the present archive contains a document on this matter from end of July 1926); Dr. Marc Shapiro, The Disagreement Concerning the Frankfurt Rabbinate: A Look from Within, Beloved Words (Milin Havivin) 3, New York 2007, pp. 26-33.
Approx. 140 paper items (duplicate copies of a few documents). Size varies. Overall good condition.
Category
Rabbis – Autographs
Catalogue
Auction 83 - Part I - Rare and Important Items
November 23, 2021
Opening: $1,000
Estimate: $2,000 - $3,000
Sold for: $2,375
Including buyer's premium
Five letters signed by R. Aharon Kotler. Lakewood, New Jersey, 1953-1961.
The letters are typewritten, with signatures and additional blessings handwritten by R. Aharon Kotler. Four of the letters are in Hebrew, and pertain to fundraising on behalf of the Lakewood yeshiva. The fifth letter is in English, and contains a recommendation and confirmation of study for the yeshiva student Kalman Gruman.
R. Aharon Kotler (1892-1962), disciple of the Alter of Slabodka, and a prominent, outstanding Torah scholar (while he was still a young student, the Or Same'ach predicted that he would be the "R. Akiva Eger" of the next generation). He was the son-in-law of R. Isser Zalman Meltzer. He served as lecturer and dean of the Slutsk yeshiva, and during WWI, he fled with the yeshiva students to Poland, reestablishing the yeshiva in Kletsk. He was one of the yeshiva deans closely associated with R. Chaim Ozer and the Chafetz Chaim. A founder of Vaad HaYeshivot and member of the Moetzet Gedolei HaTorah in Lithuania. During the Holocaust, he escaped to the United States, and established the famous Lakewood yeshiva in New Jersey (a yeshiva which changed the face of the yeshiva world in the United States, by inculcating its students with the passion and absolute devotion to Torah study, which was typical of Lithuanian yeshivot). He was one of the heads of the Moetzet Gedolei HaTorah in the United States, and of Merkaz Chinuch HaAtzma’i in Eretz Israel.
5 letters, on official stationery. Approx. 26-28 cm. Overall good condition. Stains, wear and folding marks.
The letters are typewritten, with signatures and additional blessings handwritten by R. Aharon Kotler. Four of the letters are in Hebrew, and pertain to fundraising on behalf of the Lakewood yeshiva. The fifth letter is in English, and contains a recommendation and confirmation of study for the yeshiva student Kalman Gruman.
R. Aharon Kotler (1892-1962), disciple of the Alter of Slabodka, and a prominent, outstanding Torah scholar (while he was still a young student, the Or Same'ach predicted that he would be the "R. Akiva Eger" of the next generation). He was the son-in-law of R. Isser Zalman Meltzer. He served as lecturer and dean of the Slutsk yeshiva, and during WWI, he fled with the yeshiva students to Poland, reestablishing the yeshiva in Kletsk. He was one of the yeshiva deans closely associated with R. Chaim Ozer and the Chafetz Chaim. A founder of Vaad HaYeshivot and member of the Moetzet Gedolei HaTorah in Lithuania. During the Holocaust, he escaped to the United States, and established the famous Lakewood yeshiva in New Jersey (a yeshiva which changed the face of the yeshiva world in the United States, by inculcating its students with the passion and absolute devotion to Torah study, which was typical of Lithuanian yeshivot). He was one of the heads of the Moetzet Gedolei HaTorah in the United States, and of Merkaz Chinuch HaAtzma’i in Eretz Israel.
5 letters, on official stationery. Approx. 26-28 cm. Overall good condition. Stains, wear and folding marks.
Category
Rabbis – Autographs
Catalogue
Auction 83 - Part I - Rare and Important Items
November 23, 2021
Opening: $3,000
Estimate: $5,000 - $8,000
Sold for: $8,750
Including buyer's premium
Official document dating from the earliest beginnings of the Jewish community of Mantua, granting the community's administration permission to establish a kosher slaughterhouse, and detailing the conditions for its maintenance. Written in brown ink on vellum; signed. With large wax seal (broken) of Federico II, Duke of Mantua. Mantua, September 5, 1532. Latin.
Charter bestowed to the Jewish community of Mantua by Duke Federico II of Gonzaga. Grants permission to establish and maintain a separate (kosher) slaughterhouse, with a Jewish ritual slaughterer, and supply the city's Jews with meat, to be slaughtered in accordance with their religious requirements. This manuscript contains important documentation concerning the composition of the community's governing bodies during its early years: a six-member Jewish council consisting of three moneylenders and three elected officials (according to the historian Shlomo Simonsohn, these councils were the Jewish community's earliest governing bodies, predating the establishment of more formal committees).
The Jewish community of Mantua gained formal recognition from the authorities in 1511, in a charter issued in the name of Duke Federico II. The present charter was issued some twenty years after the Jewish community was formally recognized, and it is among the earliest extant documents to refer to the community by name.
See: Shlomo Simonsohn, "History of the Jews in the Duchy of Mantua." Tel Aviv and Jerusalem: Tel Aviv University and the Ben-Zvi Institute, 1963-63, Hebrew. pp. 246, 368, and 569-70.
Approx. 33X43.5 cm. Good-fair condition. Stains. Fold lines. Small holes and open tears to edges and fold lines (with minor damage to date listing), mostly repaired with paper. Long tear (8.5 cm) to bottom right corner, sewn (contemporary repair; no damage to text). Wax seal deteriorated, with large missing piece. Handwritten notation to back.
Charter bestowed to the Jewish community of Mantua by Duke Federico II of Gonzaga. Grants permission to establish and maintain a separate (kosher) slaughterhouse, with a Jewish ritual slaughterer, and supply the city's Jews with meat, to be slaughtered in accordance with their religious requirements. This manuscript contains important documentation concerning the composition of the community's governing bodies during its early years: a six-member Jewish council consisting of three moneylenders and three elected officials (according to the historian Shlomo Simonsohn, these councils were the Jewish community's earliest governing bodies, predating the establishment of more formal committees).
The Jewish community of Mantua gained formal recognition from the authorities in 1511, in a charter issued in the name of Duke Federico II. The present charter was issued some twenty years after the Jewish community was formally recognized, and it is among the earliest extant documents to refer to the community by name.
See: Shlomo Simonsohn, "History of the Jews in the Duchy of Mantua." Tel Aviv and Jerusalem: Tel Aviv University and the Ben-Zvi Institute, 1963-63, Hebrew. pp. 246, 368, and 569-70.
Approx. 33X43.5 cm. Good-fair condition. Stains. Fold lines. Small holes and open tears to edges and fold lines (with minor damage to date listing), mostly repaired with paper. Long tear (8.5 cm) to bottom right corner, sewn (contemporary repair; no damage to text). Wax seal deteriorated, with large missing piece. Handwritten notation to back.
Category
Italian Jewry – Books and Documents
Catalogue
Auction 83 - Part I - Rare and Important Items
November 23, 2021
Opening: $1,000
Estimate: $2,000 - $3,000
Sold for: $2,750
Including buyer's premium
Discorso circa il stato de gl'hebrei et in particolar dimoranti nell'inclita città di Venetia – "Discourse on the State of the Jews, and in particular those dwelling in the illustrious city of Venice, " by Simone Luzzatto. Venice: Gioanne Calleoni, 1638. First edition. Italian.
First edition of the "Discourse on the state of the Jews of Venice, " the highly influential book written by Simone (Simcha) Luzzatto (1582-1663), published roughly a hundred and fifty years after the Expulsion from Spain (1492) and approximately seventy years after the expulsion of Jews from the Papal States. Luzzatto's book represented an attempt to convince the rulers of Venice that the Jews were bringing prosperity to the Republic of Venice, and did not in any way pose a threat to its Christian character.
The book consists of eighteen short chapters ("considerations"), written in the flowery style characteristic of 17th-century baroque Europe, and presents a comprehensive overview. This is one of the most important of extant testimonies regarding the Jews of Venice in this period of history, dealing with the customs and character of the typical Jewish subject; the Jewish faith and its universalist foundations; the proficiency of Jews in trade and the Jewish contribution to the economic development of large cities; an analysis of the deficiencies of the Jewish character; and, in addition, a detailed account of the dispersion of the Jewish people throughout the lands of the world, from Persia in the east to the Atlantic coast in the west – the first published account of its kind since the time of Benjamin of Tudela (1130-1173 CE). Some of the chapters of the work – whose intended readership is Christian scholars and rulers – include surprisingly unconventional and uniquely curious "defense arguments." For instance, in the fifth consideration ("Of the Deference and Promptness of the Jews in Obeying"), Luzzatto describes – as a positive attribute – the ease with which edicts and taxes can be imposed on the Jew: " The Jews, however, were always willing to obey public commands with swift compliance, for they are dispersed and scattered all over the world and deprived of any source of protection, so that when particular taxes were imposed on them, they never dared to utter or formulate so much as a simple complaint." In the eighteenth chapter, Luzzatto attempts to underline the similarities between Jewish and Catholic views regarding the afterlife: " And even though their authors do not frequently mention the word 'purgatory, ' they divide the fate of the separated soul into three parts: beatitude, finite temporal punishment, and the eternal." In addition, the eleventh chapter – one of the most beautifully written segments of the book – features a lengthy and poetic testimony regarding the character, weaknesses, and strengths of the Jews as a people: " Nonetheless, should someone still wish to investigate the universal habits [they share], one could say that they are a Nation of a fainthearted, cowardly, and half-hearted spirit, incapable in their present situation of any political government... Their errors and offences are almost always more spineless and wretched than atrocious... The internal image of our soul is composed of a mosaic that appears to form a single idea. Upon approaching it, however, one sees that it is made up of various fragments of cheap and precious stones put together."
The English quotes above are taken from Simone Luzzatto, "Discourse on the State of the Jews." Bilingual edition edited, translated, and commented by Giuseppe Veltri and Anna Lissa. Berlin/Boston: De Gruyter, 2019. For more information, see Dante Lattes, "Ma'amar al Yehudei Venezia." Jerusalem: Mossad Bialik, 1950. Introductions by Riccardo Benjamin Bachi and Moses Avigdor Shulvass.
92 ff., approx. 20 cm. Includes a listing of errata absent from most other copies. Good condition. Creases and stains. Open tears and worming to several leaves (with damage to text on final leaf), some professionally restored. Handwritten notations and marks to title page and a number of additional leaves. New vellum binding, with ribbon ties and gilt lettering to spine. Bookplate to front inside binding.
First edition of the "Discourse on the state of the Jews of Venice, " the highly influential book written by Simone (Simcha) Luzzatto (1582-1663), published roughly a hundred and fifty years after the Expulsion from Spain (1492) and approximately seventy years after the expulsion of Jews from the Papal States. Luzzatto's book represented an attempt to convince the rulers of Venice that the Jews were bringing prosperity to the Republic of Venice, and did not in any way pose a threat to its Christian character.
The book consists of eighteen short chapters ("considerations"), written in the flowery style characteristic of 17th-century baroque Europe, and presents a comprehensive overview. This is one of the most important of extant testimonies regarding the Jews of Venice in this period of history, dealing with the customs and character of the typical Jewish subject; the Jewish faith and its universalist foundations; the proficiency of Jews in trade and the Jewish contribution to the economic development of large cities; an analysis of the deficiencies of the Jewish character; and, in addition, a detailed account of the dispersion of the Jewish people throughout the lands of the world, from Persia in the east to the Atlantic coast in the west – the first published account of its kind since the time of Benjamin of Tudela (1130-1173 CE). Some of the chapters of the work – whose intended readership is Christian scholars and rulers – include surprisingly unconventional and uniquely curious "defense arguments." For instance, in the fifth consideration ("Of the Deference and Promptness of the Jews in Obeying"), Luzzatto describes – as a positive attribute – the ease with which edicts and taxes can be imposed on the Jew: " The Jews, however, were always willing to obey public commands with swift compliance, for they are dispersed and scattered all over the world and deprived of any source of protection, so that when particular taxes were imposed on them, they never dared to utter or formulate so much as a simple complaint." In the eighteenth chapter, Luzzatto attempts to underline the similarities between Jewish and Catholic views regarding the afterlife: " And even though their authors do not frequently mention the word 'purgatory, ' they divide the fate of the separated soul into three parts: beatitude, finite temporal punishment, and the eternal." In addition, the eleventh chapter – one of the most beautifully written segments of the book – features a lengthy and poetic testimony regarding the character, weaknesses, and strengths of the Jews as a people: " Nonetheless, should someone still wish to investigate the universal habits [they share], one could say that they are a Nation of a fainthearted, cowardly, and half-hearted spirit, incapable in their present situation of any political government... Their errors and offences are almost always more spineless and wretched than atrocious... The internal image of our soul is composed of a mosaic that appears to form a single idea. Upon approaching it, however, one sees that it is made up of various fragments of cheap and precious stones put together."
The English quotes above are taken from Simone Luzzatto, "Discourse on the State of the Jews." Bilingual edition edited, translated, and commented by Giuseppe Veltri and Anna Lissa. Berlin/Boston: De Gruyter, 2019. For more information, see Dante Lattes, "Ma'amar al Yehudei Venezia." Jerusalem: Mossad Bialik, 1950. Introductions by Riccardo Benjamin Bachi and Moses Avigdor Shulvass.
92 ff., approx. 20 cm. Includes a listing of errata absent from most other copies. Good condition. Creases and stains. Open tears and worming to several leaves (with damage to text on final leaf), some professionally restored. Handwritten notations and marks to title page and a number of additional leaves. New vellum binding, with ribbon ties and gilt lettering to spine. Bookplate to front inside binding.
Category
Italian Jewry – Books and Documents
Catalogue
Auction 83 - Part I - Rare and Important Items
November 23, 2021
Opening: $1,000
Estimate: $2,000 - $3,000
Sold for: $1,250
Including buyer's premium
"[...] Capitulaciones del modo que se deve governar la hebra de casar huerfanas y donzellas [...] de nuevo reformadas, y acresentadas este año 5466" ["Regulation governing the form of management of the Dowry Society for the Marriage of Female Orphans and Maidens... reformed and added this year, 5466 (1706 CE)]." Livorno: Jacopo Valfisi, 1706. Spanish.
Booklet of rules and regulations for the dowry society of the community of Jews of Spanish-Portuguese extraction in Livorno (Italy), "la hebra de casar huerfanas y donzellas" ("Society for the Marriage of Female Orphans and Maidens"), reformed and ratified in 1706.
Rare. Not in OCLC.
Handwritten addendum (Spanish) dated 17th of Nisan, 5471 (April 6, 1711) on back flyleaf.
The society known as "la hebra de casar huerfanas y donzellas" ("Society for the Marriage of Female Orphans and Maidens") of the community of Jews of Spanish-Portuguese extraction in Livorno, was established in 1644 with the approval of Ferdinando II de' Medici, Grand Duke of Tuscany. The Livorno society modeled itself after earlier, existing funds for dowering brides in Amsterdam and Venice, and in its founding rules and regulations, it expressly declared its intention to operate in accordance with the Venetian example. Although the name of the society underscored the charity work it had conducted, it fundamentally functioned as a mutual aid society; it was, in effect, an instrument in preserving the social and financial status of the community's wealthier members. Membership in the society served as an indicator of wealth and social status in the Jewish community, and was passed on as an inheritance from one generation to the next. Society members were required to deposit a significant sum of money in its coffers, and after a number of years of unblemished membership, their daughters and female family members would qualify for generous dowries, even if the family had lost its personal wealth in the meantime. If sufficient funds were still available in the society's treasury after dowries had been granted to brides with priority status, dowries would also be granted to orphans and brides from poor families; even then, however, priority would be given to young women who had worked as servants in the homes of the society's members.
Among members of the Italian merchant class at the dawn of the Modern Era, the dowry represented the financial cornerstone of the family business, and by granting a respectable dowry to the next generation, the joint fund would be giving the younger generation a fiscal head start. The society's code included an extensive section that dealt in great detail with the manner in which the society's money would be invested; it listed numerous stipulations and provisos ensuring that the fund's assets would not be squandered through risky or potentially harmful investments. For instance, an investment in maritime commerce would necessitate the purchase of a comprehensive insurance policy. In addition, the society's liquid assets would be kept in a house secured with three separate locks, with the keys kept in a locked room in the synagogue, which also had a triple lock.
The society's rules and regulations reflected, among other things, its wish to strengthen adherence among its members and beneficiaries to Judaism; it was forbidden to invest in merchant ships destined for the Iberian Peninsula (where practicing Judaism was banned); society members who renounced their Jewish faith, or returned to Spain and Portugal and remained there for over a year – an act considered tantamount to converting to Christianity – had their membership revoked. If it was discovered that a couple had carnal knowledge of each other prior to the actual Jewish wedding ceremony, the husband would be compelled to return the dowry money he had been granted.
The historical records indicate that the actions of the society's founders – their financial acumen and their insistence on conducting the society according to their own meticulous rules and regulations – proved themselves over time; the society steadily augmented its assets, and functioned until the outbreak of the First World War, when the state finally expropriated its holdings and diverted them to assist war orphans.
67 pp., 20 cm. Parchment binding. Good condition. Stains, mostly minor. On p. 22, a printed strip of paper was pasted on as a means of amending the text at the time of printing. Worming to endpapers. Minor blemishes. Blemishes and stains to boards.
References:
1. Nourit Melcer-Padon, "Charity Begins at Home: Reflections on the Dowry Society of Livorno." In: Religious Changes and Cultural Transformations in the Early Modern Western Sephardic Communities, 2019.
2. Moises Orfali, "The Portuguese Dowry Society in Livorno and the Marrano Diaspora." In Studia Rosenthaliana, Vol 35, 2001.
Booklet of rules and regulations for the dowry society of the community of Jews of Spanish-Portuguese extraction in Livorno (Italy), "la hebra de casar huerfanas y donzellas" ("Society for the Marriage of Female Orphans and Maidens"), reformed and ratified in 1706.
Rare. Not in OCLC.
Handwritten addendum (Spanish) dated 17th of Nisan, 5471 (April 6, 1711) on back flyleaf.
The society known as "la hebra de casar huerfanas y donzellas" ("Society for the Marriage of Female Orphans and Maidens") of the community of Jews of Spanish-Portuguese extraction in Livorno, was established in 1644 with the approval of Ferdinando II de' Medici, Grand Duke of Tuscany. The Livorno society modeled itself after earlier, existing funds for dowering brides in Amsterdam and Venice, and in its founding rules and regulations, it expressly declared its intention to operate in accordance with the Venetian example. Although the name of the society underscored the charity work it had conducted, it fundamentally functioned as a mutual aid society; it was, in effect, an instrument in preserving the social and financial status of the community's wealthier members. Membership in the society served as an indicator of wealth and social status in the Jewish community, and was passed on as an inheritance from one generation to the next. Society members were required to deposit a significant sum of money in its coffers, and after a number of years of unblemished membership, their daughters and female family members would qualify for generous dowries, even if the family had lost its personal wealth in the meantime. If sufficient funds were still available in the society's treasury after dowries had been granted to brides with priority status, dowries would also be granted to orphans and brides from poor families; even then, however, priority would be given to young women who had worked as servants in the homes of the society's members.
Among members of the Italian merchant class at the dawn of the Modern Era, the dowry represented the financial cornerstone of the family business, and by granting a respectable dowry to the next generation, the joint fund would be giving the younger generation a fiscal head start. The society's code included an extensive section that dealt in great detail with the manner in which the society's money would be invested; it listed numerous stipulations and provisos ensuring that the fund's assets would not be squandered through risky or potentially harmful investments. For instance, an investment in maritime commerce would necessitate the purchase of a comprehensive insurance policy. In addition, the society's liquid assets would be kept in a house secured with three separate locks, with the keys kept in a locked room in the synagogue, which also had a triple lock.
The society's rules and regulations reflected, among other things, its wish to strengthen adherence among its members and beneficiaries to Judaism; it was forbidden to invest in merchant ships destined for the Iberian Peninsula (where practicing Judaism was banned); society members who renounced their Jewish faith, or returned to Spain and Portugal and remained there for over a year – an act considered tantamount to converting to Christianity – had their membership revoked. If it was discovered that a couple had carnal knowledge of each other prior to the actual Jewish wedding ceremony, the husband would be compelled to return the dowry money he had been granted.
The historical records indicate that the actions of the society's founders – their financial acumen and their insistence on conducting the society according to their own meticulous rules and regulations – proved themselves over time; the society steadily augmented its assets, and functioned until the outbreak of the First World War, when the state finally expropriated its holdings and diverted them to assist war orphans.
67 pp., 20 cm. Parchment binding. Good condition. Stains, mostly minor. On p. 22, a printed strip of paper was pasted on as a means of amending the text at the time of printing. Worming to endpapers. Minor blemishes. Blemishes and stains to boards.
References:
1. Nourit Melcer-Padon, "Charity Begins at Home: Reflections on the Dowry Society of Livorno." In: Religious Changes and Cultural Transformations in the Early Modern Western Sephardic Communities, 2019.
2. Moises Orfali, "The Portuguese Dowry Society in Livorno and the Marrano Diaspora." In Studia Rosenthaliana, Vol 35, 2001.
Category
Italian Jewry – Books and Documents
Catalogue
Auction 83 - Part I - Rare and Important Items
November 23, 2021
Opening: $1,000
Estimate: $2,000 - $4,000
Sold for: $1,500
Including buyer's premium
Micrography forming the Hebrew letter "aleph" in Ashkenazi style; consisting of the Hebrew piyyut (liturgical poem) for Rosh HaShanah, "Ahot Ketanah" ("Little Sister") by Rabbi Abraham Hazan Gerondi. [Italy, 1828]. Hebrew.
A distinctively unique work of micrography. Ink on paper. Evidently inscribed towards Rosh HaShanah of Hebrew Year 5589 (1828). The Hebrew year is noted at the end of the poem, following the (Hebrew) words "Let the year and its blessings begin."
The piyyut "Ahot Ketanah" ("Little Sister') was written in the 13th century by the famed kabbalist, Rabbi Abraham Hazan Gerondi (i.e., "of Gerona"), who belonged to a select group of kabbalists living in Gerona, Spain. Included among the members of the group were Nahmanides, Rabbi Jonah ben Abraham Gerondi (author of "Sha'arei Teshuvah"), and Rabbi Zerachiah ben Isaac ha-Levi Gerondi (author of "Menorat HaMa'or"). This piyyut, which opens with the words "The little sister – her prayers / she prepares and proclaims her praises, " and concludes with "Let the year and its curses conclude… Let the year and its blessings begin, " was particularly cherished and beloved by Jewish communities. For hundreds of years, the piyyut has served as the opening words to the Rosh HaShanah prayers, and although it is chanted primarily in Sephardi congregations, it also appears in Ashkenazi "mahzorim" (special High Holiday prayer books).
Approx. 5.8X5.5 cm (uneven margins). Good condition. Stains. Framed in 13X9 cm frame (openable).
A distinctively unique work of micrography. Ink on paper. Evidently inscribed towards Rosh HaShanah of Hebrew Year 5589 (1828). The Hebrew year is noted at the end of the poem, following the (Hebrew) words "Let the year and its blessings begin."
The piyyut "Ahot Ketanah" ("Little Sister') was written in the 13th century by the famed kabbalist, Rabbi Abraham Hazan Gerondi (i.e., "of Gerona"), who belonged to a select group of kabbalists living in Gerona, Spain. Included among the members of the group were Nahmanides, Rabbi Jonah ben Abraham Gerondi (author of "Sha'arei Teshuvah"), and Rabbi Zerachiah ben Isaac ha-Levi Gerondi (author of "Menorat HaMa'or"). This piyyut, which opens with the words "The little sister – her prayers / she prepares and proclaims her praises, " and concludes with "Let the year and its curses conclude… Let the year and its blessings begin, " was particularly cherished and beloved by Jewish communities. For hundreds of years, the piyyut has served as the opening words to the Rosh HaShanah prayers, and although it is chanted primarily in Sephardi congregations, it also appears in Ashkenazi "mahzorim" (special High Holiday prayer books).
Approx. 5.8X5.5 cm (uneven margins). Good condition. Stains. Framed in 13X9 cm frame (openable).
Category
Graphic Art, Drawings, Jewish Ceremonial Art and Various Objects
Catalogue
Auction 83 - Part I - Rare and Important Items
November 23, 2021
Opening: $1,500
Estimate: $3,000 - $5,000
Sold for: $2,375
Including buyer's premium
Small "Shiviti, " with fine representations of the "LaMenatze'ah" Menorah and Temple vessels, and with Biblical verses, abbreviations, and kabbalistic names, used for purposes of protection and defense. Scribe: Joshua Nahman of Ancona (Italy). Rome, 5591 [1831].
Ink and pencil on parchment.
An artistically rendered "Shiviti" with illustrations of the Temple Menorah (Seven-branched Candelabrum) and Temple vessels, and an additional illustration of a small Menorah enclosed within a Star of David (at the base of the large Menorah). The illustrations are in pencil, with ink delicately added to create an illusion of shadows and depth.
The work is replete with letter combinations, initials (abbreviations), Biblical verses, and names, bearing the potential, in kabbalistic thought, of offering protection and defense. Some of the specific devices used here are rather unusual, and not commonly found on "Shiviti" of this sort. For instance, the verses of Psalms 4 are enclosed within rectangular ornaments on either side of the shaft of the large Menorah; they are written in reverse, beginning at the end on the bottom left and concluding at the beginning, on the top right.
The artist-scribe has signed his name in the bottom margin: " Created by … Joshua Nahman … of the City of Ancona [Italy], here in Rome, Year 5591 [1831 CE]."
Approx. 17.5X10 cm. Good condition. Stains and some fading to ink. Framed in 29X20 cm carved wooden frame (openable).
Ink and pencil on parchment.
An artistically rendered "Shiviti" with illustrations of the Temple Menorah (Seven-branched Candelabrum) and Temple vessels, and an additional illustration of a small Menorah enclosed within a Star of David (at the base of the large Menorah). The illustrations are in pencil, with ink delicately added to create an illusion of shadows and depth.
The work is replete with letter combinations, initials (abbreviations), Biblical verses, and names, bearing the potential, in kabbalistic thought, of offering protection and defense. Some of the specific devices used here are rather unusual, and not commonly found on "Shiviti" of this sort. For instance, the verses of Psalms 4 are enclosed within rectangular ornaments on either side of the shaft of the large Menorah; they are written in reverse, beginning at the end on the bottom left and concluding at the beginning, on the top right.
The artist-scribe has signed his name in the bottom margin: " Created by … Joshua Nahman … of the City of Ancona [Italy], here in Rome, Year 5591 [1831 CE]."
Approx. 17.5X10 cm. Good condition. Stains and some fading to ink. Framed in 29X20 cm carved wooden frame (openable).
Category
Graphic Art, Drawings, Jewish Ceremonial Art and Various Objects
Catalogue
Auction 83 - Part I - Rare and Important Items
November 23, 2021
Opening: $1,500
Estimate: $3,000 - $5,000
Sold for: $3,000
Including buyer's premium
Ketubah recording the marriage of the groom Shlomo son of R. Avraham Pariente, with the bride Freha daughter of R. Avraham Wahnoun. Tétouan (Morocco), Sivan 1862.
Ink on parchment; oil paint.
Decorated ketubah; the text is framed by a fine Moorish arch, surrounded by foliate ornaments in tones of green and orange. The arch is flanked by two birds, and surmounted by the traditional blessing "BeSimna Tava...". The ketubah is topped with a cornice decorated with diamond shapes filled with foliage.
Witnesses' signatures at the foot of the ketubah: R. Yitzchak ben Walid Rabbi of the city, and R. Vidal Israel – a local dayan.
R. Yitzchak Ben Walid (1777-1870), chief rabbi of Tétouan and leading kabbalist in Morocco. Renowned as a holy man and wonder-worker. Already in his youth, he stood out for his purity, holiness and asceticism. He was the disciple of two Moroccan Torah leaders, R. Menachem Nahon and R. Moshe HaLevy. After the passing of R. Moshe HaLevy, he was asked by the Tétouan community to succeed him as rabbi of the city. He initially refused, and fled to Gibraltar to avoid having to assume this position, yet after his hideout was discovered, he eventually acceded to the pleas of the community rabbis and accepted the position. R. Yitzchak Ben Walid was known as a leading halachic authority, and many halachic questions were sent to him from throughout Morocco and even other countries. His responsa were published in the two volumes of his book Responsa VaYomer Yitzchak (Livorno, 1876). He passed away at the age of 93 as Shabbat was entering, while reciting Mizmor Shir LeYom HaShabbat.
R. Yitzchak Ben Walid was renowned amongst Moroccan Jews as a holy man and wonder-worker, and even after his passing, he was famous for the great salvations which occurred in his merit. His holy staff helped barren women conceive and healed the sick. There is a longstanding tradition of visiting his gravesite on the anniversary of his passing, and this day is commemorated throughout the world.
R. Vidal Israel, whose signature also appears on this ketubah, was a leading Tétouan Torah scholar, and served as dayan alongside R. Yitzchak ben Walid. He is mentioned on the certificate of rabbinic appointment of R. Yitzchak ben Walid as one of the leading rabbis appointing him to this position.
40.5X29 cm. Good condition. Minor defects and creases. Stains. Tiny holes. Ink smudging and losses to paint in a few places.
Ink on parchment; oil paint.
Decorated ketubah; the text is framed by a fine Moorish arch, surrounded by foliate ornaments in tones of green and orange. The arch is flanked by two birds, and surmounted by the traditional blessing "BeSimna Tava...". The ketubah is topped with a cornice decorated with diamond shapes filled with foliage.
Witnesses' signatures at the foot of the ketubah: R. Yitzchak ben Walid Rabbi of the city, and R. Vidal Israel – a local dayan.
R. Yitzchak Ben Walid (1777-1870), chief rabbi of Tétouan and leading kabbalist in Morocco. Renowned as a holy man and wonder-worker. Already in his youth, he stood out for his purity, holiness and asceticism. He was the disciple of two Moroccan Torah leaders, R. Menachem Nahon and R. Moshe HaLevy. After the passing of R. Moshe HaLevy, he was asked by the Tétouan community to succeed him as rabbi of the city. He initially refused, and fled to Gibraltar to avoid having to assume this position, yet after his hideout was discovered, he eventually acceded to the pleas of the community rabbis and accepted the position. R. Yitzchak Ben Walid was known as a leading halachic authority, and many halachic questions were sent to him from throughout Morocco and even other countries. His responsa were published in the two volumes of his book Responsa VaYomer Yitzchak (Livorno, 1876). He passed away at the age of 93 as Shabbat was entering, while reciting Mizmor Shir LeYom HaShabbat.
R. Yitzchak Ben Walid was renowned amongst Moroccan Jews as a holy man and wonder-worker, and even after his passing, he was famous for the great salvations which occurred in his merit. His holy staff helped barren women conceive and healed the sick. There is a longstanding tradition of visiting his gravesite on the anniversary of his passing, and this day is commemorated throughout the world.
R. Vidal Israel, whose signature also appears on this ketubah, was a leading Tétouan Torah scholar, and served as dayan alongside R. Yitzchak ben Walid. He is mentioned on the certificate of rabbinic appointment of R. Yitzchak ben Walid as one of the leading rabbis appointing him to this position.
40.5X29 cm. Good condition. Minor defects and creases. Stains. Tiny holes. Ink smudging and losses to paint in a few places.
Category
Graphic Art, Drawings, Jewish Ceremonial Art and Various Objects
Catalogue
Auction 83 - Part I - Rare and Important Items
November 23, 2021
Opening: $12,000
Estimate: $15,000 - $20,000
Sold for: $30,000
Including buyer's premium
Mahzor (prayer book) for regular use during the entire year, according to the Italian ("Italiani") rite. Venice, [1772]. Two parts in one volume, with ornate silver binding bearing emblem of the Pugliese family.
Front and back binding with cartouches and scrolling acanthus leaves as decorative elements; the front cartouche contains the Pugliese family emblem – a house with a spiraling chimney. The back cartouche remains blank. Spine with vegetal patterns.
A Pugliese family emblem, similar to the one on the present binding, has also been documented on a ketubah (marriage contract) from Casale Monferrato in the Piedmont region of Italy, dated 1672, now in the collection of the Jewish Theological Seminary (JTS) of America, KET 32. Another ketubah originating from the same place, dated 1756, also bears a Pugliese family emblem, albeit slightly different from the others insofar as it features a house with flames erupting through the doorway (see "Il matrimonio ebraico, le ketubbot dell'Archivio Terracini, a cura di Micaela Vitale, " Torino, 1997, p. 164). A third ketubah relevant to this subject, also from the JTS collection (KET 333), drawn in Mantua, Italy, and dated 1865, documents the marriage of a son of the Pugliese family to a daugher of the Segre family (see below). A faded ownership notation on the flyleaf opposite the title page, dating from the 19th century, gives the name " Elisa Ottolenghi Segre"; in all likelihood, this is the signature of Elisa (Leah) Ottolenghi née Segre (d. 1922), wife of Giuseppe Ottolenghi (1838-1904), a Jewish Italian politician and army officer who served as a senator and as the Italian government's minister of war, and also held a number of high-ranking military positions.
Binding: Silver (unmarked), repoussé and engraved. Height: 18 cm. Width: 13.5 cm. Spine width: 6 cm. Good condition. Silver clasps, head cap and tail cap may have been replaced in the 19th century.
Prayer book: 224 [i. e. 284] ff; 322 ff. Stains. Minor creases. Minor worming and few tears (with minor damage to text). Detached leaf and several loose leaves. Margins of two final leaves reinforced with paper strips.
For an additional binding bearing the Pugliese family emblem, see: Sotheby's, Important Judaica, New York, 20 December 2017, lot 86.
Front and back binding with cartouches and scrolling acanthus leaves as decorative elements; the front cartouche contains the Pugliese family emblem – a house with a spiraling chimney. The back cartouche remains blank. Spine with vegetal patterns.
A Pugliese family emblem, similar to the one on the present binding, has also been documented on a ketubah (marriage contract) from Casale Monferrato in the Piedmont region of Italy, dated 1672, now in the collection of the Jewish Theological Seminary (JTS) of America, KET 32. Another ketubah originating from the same place, dated 1756, also bears a Pugliese family emblem, albeit slightly different from the others insofar as it features a house with flames erupting through the doorway (see "Il matrimonio ebraico, le ketubbot dell'Archivio Terracini, a cura di Micaela Vitale, " Torino, 1997, p. 164). A third ketubah relevant to this subject, also from the JTS collection (KET 333), drawn in Mantua, Italy, and dated 1865, documents the marriage of a son of the Pugliese family to a daugher of the Segre family (see below). A faded ownership notation on the flyleaf opposite the title page, dating from the 19th century, gives the name " Elisa Ottolenghi Segre"; in all likelihood, this is the signature of Elisa (Leah) Ottolenghi née Segre (d. 1922), wife of Giuseppe Ottolenghi (1838-1904), a Jewish Italian politician and army officer who served as a senator and as the Italian government's minister of war, and also held a number of high-ranking military positions.
Binding: Silver (unmarked), repoussé and engraved. Height: 18 cm. Width: 13.5 cm. Spine width: 6 cm. Good condition. Silver clasps, head cap and tail cap may have been replaced in the 19th century.
Prayer book: 224 [i. e. 284] ff; 322 ff. Stains. Minor creases. Minor worming and few tears (with minor damage to text). Detached leaf and several loose leaves. Margins of two final leaves reinforced with paper strips.
For an additional binding bearing the Pugliese family emblem, see: Sotheby's, Important Judaica, New York, 20 December 2017, lot 86.
Category
Graphic Art, Drawings, Jewish Ceremonial Art and Various Objects
Catalogue