Auction 89 - Rare and Important Items
Cursive Western script.
The manuscript comprises various selections of rulings and responsa, mostly on monetary laws, from the writings of Moroccan Torah scholars, including: R. Yaakov ibn Tzur (the Yaavetz), his son R. Refael, R. Moshe Berdugo (HaMashbir), R. Mordechai Berdugo (HaMarbitz), the writer's father R. Yaakov Toledano, the writer's uncle R. Chaim Toledano, R. Moshe Toledano, R. Vidal HaTzarfati, R. Menachem Serero, R. Yaakov ibn Danan, R. Moshe Maimran, and more.
Additions in smaller script in several places, by the writer, signed "Yehuda", "Yehuda Toledano", and the like. It appears that the writer is R. Yehuda son of R. Yaakov Toledano of Meknes.
As mentioned, most of the manuscript pertains to monetary laws, yet it also contains selections on other topics, as well as extensive documentation of the customs of Moroccan communities.
To the best of our knowledges, the content of this manuscript is mostly unpublished.
The manuscript is lacking beginning and end (begins on leaf 23 in the middle of a topic, and ends with leaf 82 in the middle of a sentence). A different manuscript, with similar content but from a later period, was bound at the beginning. Many ownership inscriptions on the empty leaves (including inscriptions of R. Mordechai Bengio Rabbi of Tangier and his relatives).
[31] leaves; 23-63, 68-82 leaves (lacking leaves at beginning, middle and end), and many blank leaves. 15 cm. Fair condition. Stains and wear. Tears and worming, affecting text. Detached leaves. Binding damaged and partially detached.
Expert report enclosed.
Various selections, mostly on the Torah portions, with selections on Neviim, Tractate Avot, and more. Some of the teachings were gathered from printed books, thought the volume may also comprise some original novellae (the manuscript was not thoroughly studied). The writer is presumably R. Chiya Betesh HaLevi, whose name appears in an inscription on one leaf: "Today, Erev Shabbat, 41st day of the Omer 1836, here in Tiberias, Chiya Betesh HaLevi. Several sections conclude with the signature "Chiya". It is unclear who the writer was, though it appears that he was a Torah scholar in Aleppo. He may have been a grandson of R. Chiya Betesh HaLevi who served as rabbi of Kilis (a town near Aleppo) in 1764, and is mentioned in the book Zechor LeYitzchak by his son-in-law R. Yitzchak Harari (Livorno 1818, section 79, leaf 117).
On the first leaf of the manuscript, the writer quotes teachings from the book Yoshev Ohalim by his teacher, R. Avraham Antebi Rabbi of Aleppo, mentioning him with the blessing for the living. Yoshev Ohalim was published in 1825, and R. Avraham Antebi passed away in 1858.
Inscriptions recording the practice of Goral HaChol (geomancy) in several places, including names.
Approx. 170 written leaves. 14.5 cm. Fair-good condition. Stains, including dampstains and dark stains. Tears and wear. Large open tears to several leaves, affecting text. Several detached leaves. Tape repairs. Ink faded in several places. Old binding, detached and damaged.
Handwritten responsum on the topic of an agent who purchased an object with his money. This responsum was printed in Responsa Emet MeEretz by R. Shaul HaKohen Douek (the first), published by his grandson R. Shaul Douek HaKohen (HaRav HaSadeh) after the author's passing, in Jerusalem 1910. There are open tears to the present leaf, with damage to the text, consistent with the description of HaRav HaSadeh in his foreword to the printed book, where he notes that most of the author's writings were lost over time, and the few extant leaves are fragmented, faded and affected by worming. The printed text includes markings indicating missing words, which correspond to the places where there are open tears and missing words in the present leaf. This is therefore the author's autograph, which was already in a poor state when HaRav HaSadeh prepared it for print.
Late inscription at the top of the leaf: "section 37 (relevant to Choshen Mishpat section 183)". Two emendations by the same writer on the first line of the responsum. Another late inscription on the verso "Agent who purchased an object with his money". These inscriptions may have been handwritten by HaRav HaSadeh.
R. Shaul Douek HaKohen, a close disciple of R. Avraham Antebi, chief rabbi of Aleppo, Syria. He served as rabbi of Aleppo after 1869, and passed away on 4th Shevat 1874. His approbation to a ruling by R. Avraham Antebi was printed in the 1840s in R. Avraham's responsa work Mor VaAhalot (Even HaEzer section 12, Livorno 1842, p. 58a). Almost nothing is known about his life. His writings were published in Responsa Emet MeEretz by his grandson and namesake – R. Shaul Douek HaKohen – known as HaRav HaSadeh (1858-1933), dayan, kabbalist and yeshiva dean in Aleppo and Jerusalem.
[1] leaf. 31 cm. Fair-poor condition. Stains and traces of mold. Closed and open tears, affecting text. Tear across width of leaf. Paper repair in one place. Folding marks and wear.
Homily by the Ben Ish Chai on the verse "You open Your Hands and satisfy every living thing [with] its desire", discussing the abundance of blessing which G-d showers upon us.
R. Yosef Chaim of Baghdad (1833-1909), author of Ben Ish Chai and dozens of other important books. He was the son of R. Eliyahu Chaim son of R. Moshe Chaim Rabbi of Baghdad, and the disciple of R. Abdallah Somekh. He was renowned from a young age for his brilliance and righteousness. After the passing of his father in 1859, at the age of 26, he succeeded him as preacher in the Great Synagogue of Baghdad, upholding this practice every Shabbat for the next fifty years. His sermons on special occasions such as Shabbat Shuva and Shabbat Hagadol drew crowds of over four thousand people, who sat enthralled throughout the sermon, which often lasted for four to five hours. His sermons incorporated Halachah, commentaries of verses and Aggadot, using the various approaches of exegesis.
The Ben Ish Chai was recognized as the de facto leader of Baghdad and the entire Iraq, and all the local rabbis and judges deferred to him. His complete mastery of Torah and Kabbalah, as well as his great piety and holiness, gained him renown throughout the world. In 1869 he travelled to Eretz Israel in order to pray at the graves of tzaddikim. While praying, he received a heavenly message that the source of his soul was that of Benayahu ben Yehoyada. He therefore titled many of his works after the descriptives of Benayahu: Ben Ish Chai, Ben Ish Chayil, Ben Yehoyada, Rav Pe'alim, Od Yosef Chai and others. Some of his other works include Leshon Chachamim, Aderet Eliyahu, Responsa Torah Lishma (published anonymously), Chasdei Avot, Birkat Avot and others.
[2] leaves (4 pages). 13.5 cm. Good condition. New, elegant binding.
Booklet handwritten and signed by the author, the kabbalist R. Yehuda Fatiyah. Title page text on first page: " The order recorded in this notebook is what we unfortunately did in Jerusalem, in 1940, which was a time of trouble for the Jewish people, and we were compelled to print it so that it should be accessible to all… to increase our prayers and supplications so that G-d has mercy on his people and their blood shall not be spilled like water… Yehuda Moshe Yeshua Fatiyah". Heading on second leaf: " Order of pleading for mercy during times of trouble – which occurred in 1940".
This booklet was published by R. Yehuda Fatiyah in Jerusalem in 1940, presumably based on the present manuscript (with some additions); and again in 1940-1941, under the titles Seder HaHakafot and Sefer HaHakafot.
R. Yehuda Fatiyah (1859-Av 1942), prominent kabbalist in Iraq and Jerusalem. Disciple of the Ben Ish Chai in Baghdad. After immigrating to Jerusalem in 1934, he studied in the yeshiva for kabbalists under HaRav HaSadeh, alongside his colleague R. Yaakov Chaim Sofer, author of Kaf HaChaim. A posek and kabbalist, he delt extensively in kabbalistic tikkunim and amulets, and over the years was involved in exorcising dybbukim and evil spirits, as he relates in his book HaRuchot Mesaprot. During WWII, he composed kabbalistic prayers and tikkunim, and arranged prayer gatherings of prominent kabbalists for the rescue of Eretz Israel Jewry. He authored Beit Lechem Yehuda, Matok LaNefesh and other books.
[1], 5 leaves (10 autograph pages – in pencil). 20 cm. Good-fair condition. Stains and wear. Marginal tears. Worming. Detached leaves. Unbound.
A decorated title page at the beginning of the manuscript contains the text of the printed title page set in a colored geometric frame, with the addition of an inscription by the copyist, Yisrael Falk of The Hague, attesting to having copied the work in 1755 from the Altona edition, due to its scarcity.
Neat Ashkenazic script. The present copying was produced in 1755, the year the first edition was printed, in the lifetime of R. Yehonatan Eybeschutz. As the copyist states on the title page, the book was already scarce at the time.
Luchot Edut comprises essays, letters and proclamations from rabbis and community leaders who supported R. Yehonatan Eybeschutz after the later was falsely accused of Sabbatianism by R. Yaakov Emden, due to amulets he had written. The book opens with a foreword by R. Yehonatan, in which he describes how the dispute evolved.
The present manuscript contains a copying of the book until leaf 47 (the book originally comprised: [12], 2-78 leaves).
Inscription at top of title page: "Aharon".
[1], 47 leaves. 23 cm. Good condition. Stains. Worming, slightly affecting text. Stamps. Original binding, damaged.
Leaf (two pages, approx. 50 lines) handwritten by R. Moshe Sofer, the Chatam Sofer, Torah novellae on Parashiot Vayigash, Vayechi and Shemot. [Dresnitz? 1797?].
The present leaf comprises three passages. The first page contains half of a passage on Parashat Vayigash (printed in Chatam Sofer on the Torah, Bereshit, Jerusalem 1958, p. 226). This is followed by a passage from Parashat Vayechi, on the verse "Your father commanded before his passing". This passage appears in its entirety on the present leaf, and is dated in the heading 1797 (published in Chatam Sofer on the Torah, ibid., pp. 244-245). The second page contains the first half of a passage on Parashat Shemot (printed in Chatam Sofer on the Torah, Shemot, pp. 15-16).
These novellae were composed by Chatam Sofer at an early stage in his life. The two passages which were not dated by the Chatam Sofer in the present leaf, were also written (or taught) by the Chatam Sofer in 1797 (see Chatam Sofer on the Torah, ibid; alongside the third passage on the present leaf, there is an inscription in a later hand: "For Parashat Shemot 1797"). That year, the Chatam Sofer was still serving as rabbi of Dresnitz (present day Strážnice, Czech Republic; a year later, in 1798, he was appointed rabbi of Mattersdorf, and in 1807 rabbi of Pressburg).
[1] leaf. 24 cm. Fair condition. Stains. Open tears, affecting text. Tape repair at top of leaf. Inscriptions.
Out of love and reverence for his teachings, descendants and disciples of the Chatam Sofer customarily preserve his manuscripts, as a segulah for fear of G-d and salvation (see below).
The Handwriting of the Chatam Sofer – Segulah for Fear of G-d
R. Mordechai Banet reputedly stated that just seeing the handwriting of the Chatam Sofer is a segulah for acquiring fear of G-d. R. Yosef Naftali Stern cited the following story in the name of his father-in-law R. Shmuel Alexandri Sofer, who heard it from his father the Ktav Sofer:
As an elderly man, the Maharam Banet dealt with a complex halachic issue concerning an agunah. The members of the Nikolsburg Beit Din wrote a long booklet on the matter and sent it to the Chatam Sofer, requesting his opinion. Upon receiving the booklet, the Chatam Sofer studied it for a short while and responded that same day. The dayanim of the Nikolsburg Beit Din were amazed at the speed of his response and began to peruse his answer. Maharam Banet took the letter from them, and upon seeing the Chatam Sofer's conclusion permitting the agunah to remarry, immediately instructed the Beit Din to issue the ruling permitting her remarriage, and then resumed studying the Chatam Sofer's responsum. The members of the Beit Din thought that R. Banet had lingering doubts about the ruling, however, the Maharam Banet told them to continue with the proceedings to release the agunah and explained that he was looking at the responsum because just seeing the handwriting of the Chatam Sofer is a segulah for acquiring fear of G-d.
R. Aharon Kotler, who particularly cherished the teachings of the Chatam Sofer, often repeated this story.
This story is cited with minor variations in the name of the Satmar Rebbe, in Chaim Sheyesh Bahem (Mahadura Kama, Parshat Shemini, pp. 200-201): A Satmar Chassid presented his rebbe with a gift of a handwritten letter by the Chatam Sofer. At first, the rebbe refused to accept the gift due to its great monetary value. He said that had the Chassid given the rebbe its worth in money, the rebbe would never have accepted the gift, and therefore refused the valuable manuscript. However, after the Chassid persisted, the Satmar Rebbe finally agreed to accept the letter. The letter by the Chatam Sofer gave him excessive pleasure and he read it over and over. On that occasion, the Rebbe recounted the story about the Maharam Banet, who while holding a handwritten responsum of the Chatam Sofer stated that although he understood its content immediately upon the first reading, "I read the words repeatedly because reading the handwriting of the Chatam Sofer is a segulah for fear of G-d".
R. Shach, dean of the Ponovezh Yeshiva, paid a condolence visit to an important rabbi in Bnei Brak who was a descendent of the Chatam Sofer. The rabbi's sons told Rav Shach that they possess an autograph leaf of the Chatam Sofer and he asked to see it, requesting that it be removed from its protective cover since actually touching the handwriting of the Chatam Sofer leads to fear of Heaven.
The manuscripts of the Chatam Sofer are also regarded as a segulah for protection and for deliverance from various difficulties. Whenever he travelled, R. Shimon Sofer, rabbi of Krakow, would take manuscripts written by his father, the Chatam Sofer, as a segulah for protection. Many Holocaust survivors attribute the miracle of their survival to the holy writings of the Chatam Sofer which they carried with them. R. Yitzchak Zilberstein of Bnei Brak often mentions in his sermons that possessing writings of the Chatam Sofer is a segulah for healing and deliverance.
Leaf handwritten by the author. The leaf contains a complete passage on a Talmudic topic discussed in chapter IV of Tractate Sanhedrin (folio 33a). This passage was published in his book Pnei Shlomo on Tractate Sanhedrin. The source given there is: "Kuntres HaShonot". On the second page of the present leaf, a short passage is incorporated, marked "(B.K.)" [Bava Kama], pertaining to a Tosafot in tractate Bava Kama (folio 100a). This passage was published in Pnei Shlomo on Bava Kama, with the omission of several words (the omissions are marked there with ellipses) – the printers presumably were in possession of an incomplete copying.
R. Shlomo Ganzfried (1804-1886), son of R. Yosef (rabbi and posek in Ungvar). From the age of 8, with his father's untimely passing, he was raised by R. Tzvi Hirsh Heller (R. Hirshele Charif), author of Tiv Gittin. R. Ganzfried's first book, Keset HaSofer, on the laws of scribal writing of Torah scrolls, tefillin and mezuzot (Óbuda, 1834), earned the effusive approbation of the Chatam Sofer, who stated that no scribe should be ordained without demonstrating proficiency in this book. The Chatam Sofer even wrote glosses to this book. R. Ganzfried served as head of the Ungvar Beit Din from 1850, until his passing in 1886. He was a prominent leader of Hungarian Orthodox rabbinate.
He authored dozens of important works; however, he is best known for his Kitzur Shulchan Aruch, a clear summary of the Shulchan Aruch, printed in many editions since its first publishing in 1864 in Ungvar (Otzar Yisrael, New York, 1909, records that up until that point, half a million copies had already been published, and according to the bibliographer Dr. Yitzchak Rivkind, over a million copies had been published by 1960).
[1] leaf. Two written pages (over 80 autograph lines). 31 cm. Fair-good condition. Stains and wear. Marginal open tears. Traces of wax seal. Elegant leather binding.
Torah responsum addressed to "the grandson of my uncle… R. Chaim". The responsum was presumably sent to the young Torah scholar, R. Chaim Berlin son of the Netziv (who was a grandson of R. Yitzchak of Volozhin, cousin of R. Avraham Simcha). The contents of the letter indicate that it was part of an ongoing correspondence.
R. Avraham Simcha relates to a letter from R. Chaim, which attempts to resolve a difficulty in the Ran on Tractate Avoda Zara regarding cooking with Orlah peels, in contradiction with an explicit Mishnah in Tractate Orlah. R. Avraham Simcha rejects his response, explaining that the Ran simply overlooked the Mishnah, something that happened even to Torah scholars mentioned in the Talmud (this question on the Ran is discussed in a few places in the writings of R. Chaim Berlin – see enclosed material).
R. Avraham Simcha Rabbi of Amtchislav (ca. 1795-1864), a prominent Torah scholar in his times. Nephew and close disciple (both in revealed Torah and in kabbalah) of R. Chaim of Volozhin. He was regarded as one of the Torah leaders of his generation already in his youth, and in the final years of his prominent uncle, he assisted him in lecturing in the Volozhin yeshiva, acting as deputy Rosh Yeshiva (in the Volozhin yeshiva, the dean traditionally lectured on Sundays, Tuesdays and Thursdays, while his assistant delivered the lectures on Mondays, Wednesdays and Fridays). After the passing of R. Chaim of Volozhin in 1821, and the appointment of his son R. Itzele of Volozhin as dean in his place, R. Avraham Simcha retained his position as lecturer in the yeshiva, and continued assisting the dean in directing the yeshiva. R. Avraham Simcha was also one of the editors of the book Nefesh HaChaim (his name is mentioned in the approbations and forewords to the book). After the great fire in Volozhin in 1827, which consumed most of R. Avraham Simcha's writings, he went to serve as rabbi of Rakow, and later of Bichov-Yashan (Bykhaw, Belarus). In 1839, he was appointed rabbi of Amtchislav, where he gained renown as a Torah leader of his times. His responsa work Binyan shel Simcha (Vilna, 1869) was published after his passing, by his son R. Yosef Chaim. The present responsum was not published in his book, and to the best of our knowledge was never published.
R. Avraham Simcha was known for his comprehensive knowledge of kabbalah and the teachings of the Gaon of Vilna, which he absorbed from his prominent uncle R. Chaim of Volozhin. The latter guided him in the study of kabbalah, and instructed him on practical kabbalah, segulot and amulet writing. R. Avraham Simcha's amulets were passed down from generation to generation, including the renowned "verified" amulet for women experiencing a difficult labor which was in the possession of the Tzadik of Jerusalem R. Aryeh Levin and his son R. Refael Levin. With the guidance of his eminent uncle, R. Avraham Simcha served as a wonder-worker, through prayers and segulot, and many would turn to R. Avraham Simcha with requests to pray from sick people, barren women, and the like.
In the conclusion of the present letter, he apparently relates to such a request from R. Chaim, as he writes: "I have met his request… may the One who hears prayers fulfill his request for the good and for blessing, and may he receive peace and blessing… Avraham Simcha son of R. Nachman".
At the foot of the letter, R. Avraham Simcha added (in a different ink) an interesting note regarding the aforementioned request: "I stopped praying a few days ago, since I am concerned that it is after 40 days" (see Berachot f. 54, and Shulchan Aruch Orach Chaim, section 230, regarding praying for something which has already occurred, such as praying for a male child after 40 days into the pregnancy, which is considered a prayer in vain).
[1] leaf, 11 autograph lines. Approx. 11X17 cm. Good condition. Stains. Tears and wear. Folding marks. Tape repairs on verso of letter.
Written by a scribe and signed by the Chafetz Chaim in his old age (at the age of over 90 – as is evident in his tremulous signature): " Yisrael Meir HaKohen"; with his stamp: " Yisrael Meir HaKohen of Radin – author of Chafetz Chaim and Mishnah Berurah".
Addressed to R. Meir Berlin (Meir Bar-Ilan; a leader of the Mizrachi movement in Poland), with a request to sponsor the medical fees of R. Yaakov Shapira dean of the Volozhin yeshiva, nephew of R. Meir Bar-Ilan (son of his sister Dreizel, wife of R. Refael Shapira and daughter of the Netziv of Volozhin). R. Yaakov served at the time as rabbi of Volozhin and yeshiva dean. The Chafetz Chaim describes the need for an urgent surgery due to the deterioration in R. Yaakov's health; the heavy expenses it entails, and the difficult financial situation of R. Yaakov and his family. The Chafetz Chaim asks R. Meir Berlin to help, both with his own donation and by soliciting donations from friends and acquaintances.
The Chafetz Chaim concludes by insisting that R. Meir devote his full attention and efforts to this life-saving project, and blesses him with "life, peace and all goodness, and may he merit to see the salvation of the Jewish people and the raising of the Torah glory speedily…".
R. Yisrael Meir HaKohen of Radin (ca.1838-1933), leader of the Jewish people, was widely known by the name of his first book, the Chafetz Chaim. He founded the Radin yeshiva and authored many halachic and ethical works: Mishna Berura, Shemirat HaLashon, Ahavat Chessed and dozens more.
[1] leaf, official stationery. 27 cm. 19 lines written by a scribe, followed by the Chafetz Chaim's signature. Good condition. Filing holes. Minor tears. Marginal open tears close to filing holes, not affecting text. Folding marks. Inscriptions.
The volume comprises essays prepared for print, "lofty and exalted concepts", on kabbalah and Jewish philosophy, by R. Gedalia Nachman Broder. These essays were published in his books: Gan Yerushalayim – seven essays, Jerusalem 1899; and Ruach HaGan – eight essays, Jerusalem 1923 ("Gan Yerushalayim" lettered in gilt on the spine of the manuscript).
Enclosed with the volume are handwritten booklets, with additional drafts of the essays published in Gan Yerushalayim, leaves of additions and comments to his book, and draft letters (some may be unpublished).
The original letters of approbation granted by prominent rabbis in Eretz Israel to the book Gan Yerushalayim are attached at the beginning of the volume. Most of the approbations were printed at the beginning of the book (published in 1899):
• Letter from R. Shaul Chaim HaLevi Horowitz, rabbi of Dubrovna (son-in-law of the Nachalat David and founder of the Me'ah She'arim yeshiva). Jerusalem, Iyar 1899.
• Letter from R. Naftali Hertz HaLevi – rabbi of Jaffa (prominent kabbalist, author of Siddur HaGra BeNigleh UbeNistar). Jaffa, Elul 1898.
• Letter from R. Yosef Chaim Sonnenfeld. Jerusalem, Iyar 1899.
• Letter from R. Yitzchak Vinograd – dean of the Torat Chaim yeshiva. Jerusalem, Sivan 1899.
• Letter from R. Yosef Eliyahu Vinograd – one of the deans of the Torat Chaim yeshiva. Jerusalem, Iyar 1899.
• Letter from R. David Mazivetzky of Argentina. Jerusalem, Nissan 1899.
• Letter from R. Chaim Chizkiyahu Medini – the Sdei Chemed. Hebron, Shevat 1901.
• Lengthy letter (2 large pages) from R. Avraham Yitzchak HaKohen Kook – rabbi of Jaffa and the moshavot. Jaffa, Iyar 1906.
• Letter from R. Chaim Berlin, rabbi of Moscow. Jerusalem, Iyar 1907.
• Enclosed: printed leaf featuring the last three letters (from the Sdei Chemed, R. Kook and R. Chaim Berlin). It was printed seperately and included in some copies of Gan Yerushalayim.
• An additional letter, on kabbalah, handwritten and signed by R. Naftali Hertz HaLevi Rabbi of Jaffa, is attached in the book. With mention of his kabbalistic work Kesef Mishneh on Mishnat Chassidim. [Jaffa, 1900s].
R. Gedalia Nachman Broder (1857-1940), author of Gan Yerushalayim and Ruach HaGan. A multifarious Torah scholar and communal worker, trustee of Kollel Horodna in Jerusalem and one of the leaders of the Vaad HaKlali. Born in Vasilkov, near Białystok, he absorbed Torah in his childhood from his elderly grandfather, rabbi of the city, R. Shmuel Moed (1784-1875; a holy man and wonder-worker, disciple of R. Mendel of Shklow disciple of the Gaon of Vilna. Author of Beit Shmuel HaKatan on the Mordechai – see item 31). After his marriage, in 1885, he immigrated to Eretz Israel together with his family. He first served as private teacher to the children of a Jewish family on an agricultural farm near Jaffa. Over the years, he became well-versed in natural sciences and botany, and was one of the foremost experts in distinguishing grafted and non-grafted etrog trees in the orchards of Eretz Israel. He later moved to Jerusalem, and devoted himself to its spiritual and material development for many years. In honor of his eightieth birthday, the book Ish Yerushalayim was published (Jerusalem, 1937), with articles in appreciation of a half a century of his communal work in Jerusalem. His son-in-law was R. Moshe HaMeiri-Ostrovsky – rabbi of Mazkeret Batya (during WWI), one of the heads of the Mizrachi movement and a leader of the Yishuv in Mandatory Eretz Israel.
Volume, approx. 420 written leaves + single booklets and leaves + 10 rabbinic letters (attached in volume). Altogether over 500 written leaves. 28 cm. Overall good condition. Detached leaves and gatherings. Several leaves with stains and traces of past dampness. Original binding, detached and damaged, with leather spine.
Neat, organized manuscript; two columns per page. At the foot of the pages, reference section titled Mekor Ne'eman, listing the sources of the commentary. The volume begins with a 15-chapter preface on the laws of impurity and impurity of utensils (lacking beginning of preface, starts in the middle of section 2). The preface is followed by the detailed commentary following the order of the mishnayot, until the middle of chapter 24. The work ends in the middle of the chapter (in the middle of a sentence), with blank leaves at the end (the author presumably didn't manage to copy the rest of the work from the drafts).
The present volume was never published and was considered to be one of the lost volumes of R. Aryeh Levin's comprehensive work on the Six Orders of the Mishnah. His descendants (from the Yakobovits family) are only in the possession of the commentary to four other Orders: Moed, Nashim, Nezikin and Kodashim. The volume on order Zera'im was presumably lost already in the lifetime of R. Aryeh (see introduction to Mishnat Aryeh, Jerusalem 2011, p. 10). In his work on Tractate Megillah (Mishnat Aryeh, Moed II, p. 397), R. Aryeh writes that he plans to write a commentary on Order Taharot as well, and indeed, here is the volume on Mishnayot Tractate Kelim, which is the first tractate of Order Taharot.
Five volumes of Mishnat Aryeh were published in 2011-2013 – on Orders Mo'ed, Nashim and Nezikin, by the committee for the publication of the writings of R. Aryeh Levin, headed by his son R. Simcha Shlomo Levin. Passages of the commentary on Tractate Avot were published early in the book Reb Aryeh Haya Omer (Jerusalem-Mevaseret Zion, 1997).
This work was composed by R. Aryeh in the late 1910s. At the end of the commentary to Avot, the author noted the date "Erev Shabbat Kodesh Parashat Lech Lecha, 1915". This was during the difficult years of famine in WWI. The situation in Jerusalem was critical and thousands of people perished of hunger, including two daughters of R. Aryeh Levin who didn't survive the severe famine. At this time, he diligently composed this huge commentary, producing this exceptional work (according to the introduction to Mishnat Aryeh, Jerusalem, 2011).
The work was written systematically on each and every mishnah. The author relates to each passage which requires clarification, both for comprehending the words of the mishnah and its laws, and discusses all the questions which arise from the basic understanding of the Mishnah. He especially focuses on the wording of the Mishnah, explaining why specific expressions are used and not others, resolving apparent redundancies, and the like. To this end, the author quotes extensively from all the mishnah commentators, adding the Talmudic analysis followed by the commentaries of Rashi and Tosafot, the Rishonim and Acharonim.
The "Tzadik of Jerusalem" R. Aryeh Levin (1885-1969), excelled in Torah and in charitable deeds. He served as the spiritual director and supervisor of the Etz Chaim Talmud Torah (boy's school). An alumnus of Lithuanian yeshivot: Hlusk, Slutsk, Volozhin and the Torat Chaim yeshiva in Jerusalem, he was a cherished disciple of the leading Torah scholars of the generation: R. Refael Shapiro of Volozhin, R. Chaim Berlin, R. Shlomo Elyashiv the Leshem, R. Baruch Ber Leibovitz, R. Avraham Yitzchak HaKohen Kook, his brother-in-law R. Tzvi Pesach Frank and R. Yitzchak Zev Soloveitchik of Brisk. He immigrated to Jerusalem as an adolescent and married the granddaughter of the head of the Jerusalem Beit Din, R. Chaim Yaakov Shapira. He was renowned for his dedication to acts of benevolence. He was a beloved friend to one and all, wholeheartedly sharing the difficulties and joys of his brethren.
R. Aryeh, the "hidden Tzadik", concealed his greatness in the knowledge and study of mishnah, and despite his substantial composition on the Six Orders of Mishnah, he wrote in his will with exceptional humility: "…I am not fully proficient in even one chapter of mishnayot…". None of his disciples and associates knew about the comprehensive work he composed. Only in his final years did he give his grandson R. Elchanan Yakobovits (a Chabad Chassid) his manuscript notebooks on four orders. After the passing of R. Aryeh, his grandson (upon the advice of his teacher the Lubavitcher Rebbe) began editing this important commentary, yet its publication was delayed for many years, and only in 2011-2013 were three parts of the work finally published. R. Yosef Shalom Elyashiv, in his approbation to Mishnat Aryeh, writes about the author, his father-in-law: "My father-in-law R. Aryeh Levin, who in his great humility concealed and hid his Torah prominence…".
3-78 written leaves (lacking 2 leaves at beginning of work). 22 cm. Good-fair condition. Stains and tape repairs in several places. Minor marginal tears, affecting text. Leaf [3] with open tears (repaired with paper). New binding.