Passover Haggadah, with Judeo-Arabic translation (sharh). [Bombay, 1856]. Presumably printed without title page. Lithographed manuscript.
Hebrew and Judeo-Arabic, paragraph after paragraph. The text of the Haggadah is in vocalized, square script, while the Judeo-Arabic translation is in Rashi script or unvocalized square script. The text of Birkat HaMazon and Nishmat at the end of the Haggadah were printed without vocalization.
Illustration of the Seder plate on leaf 15. Decorative initial word panel on p. 22b.
Handwritten inscriptions on the endpapers: "Benyamin David Hayaem", in Hebrew and English.
3-40 pages, 41-72 leaves. 14.5 cm. Partially printed on bluish paper. Fair-good condition. Stains. Worming, affecting text. Marginal open tears to some leaves, including open tears slightly affecting text on final leaf. Detached leaves. Early leather binding, detached, with worming and defects (leaves from a Marathi translation of the Bible were used in binding).
Yaari 750; Otzar HaHaggadot 1018; Yaari, HaDfus HaIvri BeArtzot HaMizrach, Bombay, no. 5.
Particularly scarce Haggadah. The Bibliography of the Hebrew Book lists this Haggadah based on two copies (one in photocopy) lacking many leaves. One of these copies (from the Sassoon collection) is held in the NLI (and digitized); it is damaged and mostly lacking. The copy offered here is presumably the only extant complete copy.

Manuscript, Maamar HaMilu'im on kabbalah, by R. Menachem Azariah da Fano; with the Arizal's prayer kavanot, by his disciple R. Yehuda Romano. [Ashkenazic script, ca. 17th century].
The manuscript comprises two works. It begins with Maamar HaMilu'im by the Rema of Fano (leaves [1]-[5]) and continues (page [5b] onwards) with prayer kavanot by R. Yehuda Romano, disciple of the Arizal. The kavanot part is unpublished. The manuscript is an early copying of both works, in neat Ashkenazic script. Two fine illustrations at the top of the first page: a unicorn and a leafy branch.
Maamar HaMilu'im is one of ten essays composed by R. Menachem Azariah (the Rema) of Fano. The essay discusses the full spelling of G-d's name, and is based on the fourth part of his book Kanfei Yonah. This essay is known in various versions, the present manuscript comprising the first, concise version of the essay (see: R. Yosef Avivi, Kabbalistic Writings of R. Menachem Azariah of Fano, Sefunot 19, 1989, pp. 368-379). This version was published in the book Kanfei Yonah, Warsaw 1899 edition, with slight textual variations in comparison with the present manuscript.
The order of kavanot in this manuscript was compiled by R. Yehuda Romano, who is listed by R. Chaim Vital as a member of the fourth group of the Arizal's disciples (see: Sefer HaChezyonot, Jerusalem 1954, p. 219). His book of kavanot reached Italy where it was edited by the school of the Rema of Fano (see: R. Yosef Avivi, Luria's Writings in Italy to 1620, Alei Sefer 11, 1984, pp. 100-101; Avivi, Kabbalat HaAri part I, section 58, note 3, pp. 397-398).
There are two orders of kavanot by R. Yehuda Romano found in several manuscripts (see: Avivi, Kabbalat HaAri, ibid.). The present manuscript contains the first order of kavanot. In the colophon on the final leaf, the scribe notes that this manuscript is "lacking until the end of the Shabbat prayers and other prayers", presumably in reference to the second order of kavanot, which is missing in the present manuscript. The first order of kavanot, found in this manuscript, is hitherto unpublished.
The scribe who produced this manuscript mistakenly considered the kavanot work as part of Maamar HaMilu'im, and therefore wrote in the colophon at the end of the kavanot: "The book Maamar HaMilu'im is completed".
[42] leaves. 19 cm. Good condition. Stains, including dampstains and dark stains. Fine, new leather binding.
Expert report enclosed.

Collection of notebooks, booklets and leaves handwritten by the Torah scholar and kabbalist R. Shmuel Moed Rabbi of Vasilkov (Wasilków), author of Beit Shmuel HaKatan. [Vasilkov, 19th century]. Unpublished works.
Included:
• Makom Shmuel – kabbalistic work on the Passover Haggadah and Sefirat HaOmer.
• A large kabbalistic work on prayer, relating to the topics: Tikkun Chatzot, Tzitzit, writing of tefillin, donning tefillin, synagogue, the four kabbalistic worlds, kavanot and blessings for Chanukah, the Three Weeks and Tisha B'Av, Rosh Chodesh Elul and Selichot, Purim and the Megillah blessings and omissions (supplements to all the parts of Sod HaTefillah).
• Single leaves and booklets: Sermon for Shabbat Shuvah; novellae on Shulchan Aruch Even HaEzer and on the Rambam; four pages from a notebook of halachic responsa, signed on the fourth page: "Shmuel son of R. Yehuda"; and additional single booklets and leaves of novellae and notes on Tractate Berachot, other Tractates of Order Mo'ed, and Tractate Zevachim (novellae on the mishnayot, Gemara, Rif and Rishonim).
• Sections from part II of Beit Shmuel HaKatan, his commentary on the Mordechai – on Tractates Yevamot and Ketubot, handwritten by the author (part I of Beit Shmuel HaKatan – on Tractates Berachot, Halachot Ketanot and Order Mo'ed, was published in two volumes in 2010, based on a manuscript copied by a scribe, held in the Bar-Ilan University Library, Ms. 0923).
One of the leaves from his notebook on the Mordechai on Tractate Yevamot was written on the verso of a ruling from the Vasilkov Beit Din, dated Elul 1849 – with the signature of the author and rabbi of the city, and the other dayanim: "Shmuel son of R. Yehuda Leib, posek of this community", "Yitzchak son of R. Shlomo Zalman" and "Yitzchak son of R. Eli. Kahana". Further on the same leaf, there is an additional authorization, signed again by the author and the other dayanim.
R. Shmuel son of R. Yehuda Leib Moed (1784-1875), served for over fifty years as rabbi of his hometown Vasilkov, near Białystok and Grodno. He was a prominent Torah scholar, both in revealed and kabbalistic parts of the Torah. He was a close disciple of the kabbalist R. Mendel of Shklow, who taught him the kabbalah he received from his teacher the Gaon of Vilna, rendering R. Shmuel the third in the chain of transmission of the Gaon of Vilna (as he is termed in the approbation by R. Sh. Auerbach and R. Elyashiv to the book Beit Shmuel HaKatan). He was a pious and holy man, known as a wonder worker. He spent all his life wrapped in tallit and tefillin, and studied Torah unceasingly. His grandson R. Gedaliah Nachman Broder (author of Gan Yerushalayim) relates that he would stand every night by the lectern in the synagogue, learning uninterruptedly from after the Arvit prayer until the Shacharit prayer the next morning. He upheld this practice for fifteen years, from when he was appointed rabbi of the city in 1819, until his legs weakened. In his later years, he lost his eyesight, yet he continued studying and praying as usual, reviewing mishnayot and Talmudic topics by heart, from all parts of the Talmud. During those years, he even continued leading the mussaf prayers during the High Holidays, reciting all the piyyutim and Yom Kippur temple service by heart. He lived until the age of 91, and passed away on the last day of Passover, while the cantor recited the verse from Hallel "Precious in the eyes of G-d is the death of his pious ones".
R. Shmuel Moed wrote novellae on all parts of the Torah. In his preface to his book Beit Shmuel HaKatan, part I (published based on a manuscript in 2010, see above), the author mentions the present manuscript volumes: "…just as You assisted me in producing the first portion of my composition, assist me in producing the second portion, as well as my compositions on the Siddur according to the mystic teachings of the Kabbalah, on Aggadah… and the notes and new insights on the Talmud that are in my possession". Likewise, in various places in the book he refers to additional novellae he authored, some of which are indeed found in the present manuscripts (the publishers of Beit Shmuel HaKatan were presumably not aware of the present manuscripts, which were held in a different place).
Over 710 written pages. Size and condition vary. Most leaves approx. 20-22 cm. Stains and extensive wear. Open tears and dampness damage to some leaves. Title page of Makom Shmuel torn and lacking (repaired with paper).
• Enclosed: photocopies of certificates of appointment signed by the members of the Vasilkov community, who renewed the author's position as rabbi several times.
Also enclosed are negatives and copies of a picture of the author wearing Tallit and Tefillin.

Shenei Luchot HaBrit (Shelah), words of ethics and fear of G-d, kabbalah and halachah, by R. Yeshaya HaLevi Horowitz. Amsterdam: Immanuel son of Yosef Athias, 1698. Engraved title page (by Avraham son of Yaakov HaGer).
Shenei Luchot HaBrit contains many halachic novellae, Kabbalistic principles, homiletics and ethics, and incorporates all realms of the Torah. The book was received with awe throughout the Jewish world, and its teachings are quoted in the books of leading poskim and kabbalists. Many renowned Chassidic leaders were extraordinarily devoted to the study of the books of the Shelah.
The Bach – R. Yoel Sirkis, notably acclaimed the author and his works in his approbation to the Shaar HaShamayim siddur: "R. Yeshaya HaLevi… he left behind blessing in his holy compositions, and upon seeing and reading them we sensed holiness in all our limbs, and this is the sign that his works were composed for the sake of Heaven, to elevate future generations…". The Tosafot Yom Tov writes in his approbation to the siddur: "He is a holy, awe-inspiring man… no doubt he was invested with a heavenly spirit".
This edition of the Shelah was printed in Amsterdam in 1698, birth year of the Baal Shem Tov, and Chassidic lore ties these two events. The Rebbe Rayatz of Lubavitch writes (Igrot, 2853) of the elaborate edition of the Shelah printed in the year "Nachat" (gratification; the numerical value of 'nachat' corresponds to the Hebrew year 5458, i.e. 1698). He states that "this alludes to the heavenly gratification caused by the revelation of the holy book, and in that year the Baal Shem Tov was born". The Baal Shem Tov was used to saying that he was born in the year of the printing of the Shelah HaKadosh, in order to enlighten the world with G-d's light of Torah and fear of Heaven with service of the heart. The Rebbe Rayatz brings a wondrous tradition from R. Mendel of Vitebsk regarding the first and second editions of the Shelah: "During the printing of the Shelah… this holy book enthused and inspired the hearts of the Jewish people, drawing the Evil Eye, which brought about the infamous Chmielnicki pogroms"; "In the year the Baal Shem Tov was born, the second edition of Shelah was printed in Amsterdam, and then as well there was an accusation in heaven against the Jewish people in Poland, similar to the first accusation upon the initial publication of the Shelah, yet thank G-d, it was a year of serenity" (Likutei Diburim HaMeturgam, I, p. 50).
Particularly fine copy, complete leaves and light-colored paper. [4], 1-421; 2-3, 422, [1], 4-44, [12] leaves. Leaves 2-3 of second sequence bound out of order, after leaf 421 of first sequence. Approx. 31 cm. Good condition. Stains. Faded and partially deleted stamp on title page. Early leather binding, with new spine and endpapers.

Orchot Chaim – Five books of the Torah, with Targum and Rashi, and with the Or HaChaim commentary by Rabbenu Chaim ibn Attar – The Or HaChaim HaKadosh. Venice: Meir de Zara, [1741]. Two parts in one volume; first edition of the Or HaChaim commentary on the Torah.
The title page reads: "…a new commentary on the five books of the Torah… was prepared and researched… by the scholar who is complete in wisdom, fear and humility, R. Chaim ibn Attar, a resident of the Maghreb, who went to set up his study hall in Jerusalem… innovative novellae which our predecessors did not envision…". The author begins his commentary with the statement: "The skies opened up and I perceived heavenly sights…".
This book was accepted in the entire Jewish Diaspora and became a classic commentary in Chumash editions. It was especially sacred to the leaders of the Chassidic movement. The book became instantly recognized, due to the Baal Shem Tov's praise of the preeminence of the author's soul, as the Chida, disciple of the Or HaChaim, relates in his book Shem HaGedolim: "The commentary on the Torah by the outstanding and holy R. Chaim ibn Attar, was printed in Venice in the Chumash edition with Targum and Rashi. We heard that it is now held in high regard in Poland, and was printed there in another two editions. And this was due to the praise of the holy R. Yisrael Baal Shem Tov on the greatness of R. Chaim's soul" (Maarechet Sefarim, I, 54).
Chassidic leaders describe the importance and holiness of the book in effusive terms. Rebbe Yisrael of Ruzhin stated that learning the Or HaChaim commentary purifies the soul. His son, Rebbe David Moshe of Chortkov related that after hearing this, he began learning the Or HaChaim commentary on the weekly portion consistently. R. Pinchas of Korets testified that he was the one who publicized the Or HaChaim, through an episode which occurred in Tcherin (Chyhyryn), when he exclaimed that he could see a great light in the city and he inquired whether anyone held a book of the Or HaChaim commentary in their possession. When the book was found, he asserted that it was what was illuminating the whole town. On a different occasion, his son took ill, and he undertook to learn a page a day of the Or HaChaim commentary (Imrei Pinchas HaShalem, I, p. 281).
The Arvei Nachal, in one instance, before elucidating an ambiguous passage of the Or HaChaim commentary, described it as unfathomable without Divine Inspiration.
The author, R. Chaim ibn Attar (1696-1743), known as the holy Or HaChaim, was a Torah scholar from Salé, Morocco, who spent the years 1739-1741 in Livorno, Italy, on his way to Eretz Israel. He completed his composition Or HaChaim while in Livorno (on 15th Av, 1741), and sent it to Venice to be published. The book was printed in autumn 1741.
In his biographic description of the Or HaChaim, his disciple the Chida wrote: "R. Chaim ibn Attar, a holy man from Salé, came to Jerusalem in the summer of 1742. And I merited to be a member of his elevated yeshiva, and my eyes saw the greatness of his Torah, he uprooted mountains, and his holiness was wondrous… he was like an ever-gushing fountain… and in Tammuz 1743 he was called up to Heaven at the age of 47. He authored Chefetz HaShem, Rishon LeTzion, Or HaChaim and Pri Toar, and his sagacity is discernable in his books, yet this is only a tenth of his wisdom… his sharpness was unbelievable, he exercised continuous separation from materialism …" (Shem HaGedolim, Maarechet Gedolim, 8, 42).
Rebbe Yitzchak Isaac of Komarno, in his book Netiv Mitzvotecha, quotes the exalted terms the Baal Shem Tov used to describe the soul of the Or HaChaim, "…every night he heard Torah from G-d, most of his holiness is not possible to describe in words, and he descended from the Merkava…".
R. Efraim Zalman Margolies, the Beit Efraim, also described him in superlative terms, as a heavenly being, father of all Torah bearers in the Western countries.
On both title pages, the title was originally printed as "Orchot Chaim", and only in the author's preface and in the body of the book is the commentary named Or HaChaim.
Two parts in one volume. [4], 86; 78; 8; [2], 60; 72; 58; 4, 7-9, 5-6, 10-12 leaves. First title page lacking, presumably replaced with title page of part II from a different copy, with the words "part I" professionally inserted in the title (additional repair around the words "part II" on second title page). 8 leaves with haftarot of Bereshit and Shemot bound at end of part I (originally, all haftarot leaves bound at end of part II). Leaves 5-6 of final sequence bound after leaf 9. 32 cm. Good-fair condition. Stains, including dampstains and traces of past dampness. Closed and open tears to title page of part II and other leaves, affecting text and border, repaired with paper; title page border completed in photocopy. Marginal paper repairs to first leaves of part I and to several other leaves. Leaves trimmed with damage to headings in several places. Stamps of "Chevrat Ohavei Torah" and other stamps. New leather binding.