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Responsa of the Ralbach – responsa by R. Levi ibn Habib. [Venice, printer not indicated, 1565]. First edition.
Important copy belonging in the 16th century to R. Yosef Katz Rabbi of Kraków and author of She'erit Yosef (brother-in-law of the Rema), with his signature. The copy later reached Maharam Ash Rabbi of Ungvar (Uzhhorod), disciple of the Chatam Sofer.
Main title page and three leaves of table of contents lacking at beginning of the book. These leaves were replaced in neat script, with the title page text set in a fine, ornamental border in black and red ink.
The replacement leaves are followed by leaf 1, the printed half-title.
On the following leaf (leaf 2), signature of the She'erit Yosef: "Yosef son of R. Mordechai Gershon Katz of Kraków".
At the top of the half-title (leaf 1), signature of R. Yechiel Michel Segal of Głogów, rabbi of Eisenstadt (Ishim BiTeshuvot HaChatam Sofer, pp. 180-181, section 271; the Chatam Sofer heard R. Yechiel Michel's sermons when the latter served as maggid in Vienna, stating "I tasted the pleasantness of his speech and sweetness of his honey").
This signature is followed by an inscription dedicating the book to R. Meir Ash Rabbi of Ungvar, by Mordechai Silber of Yarmut. Additional inscription: "This holy book by the Ralbach belongs to R. Meir Ash, rabbi of Ungvar".
Deleted signature on the decorated title page, by a grandson of R. Meir Ash – R. Meir son of R. Menachem Ash.
Additional signature on leaf 2 (in the initial word panel): "Yitzchak son of R. Menachem Bacharach". Another inscription by the same person on the final leaf.
R. Meir Eisenstaedter – Maharam Ash (1780-1852, HaChatam Sofer V'Talmidav, pp. 296-303) was a foremost disciple of the Chatam Sofer and a leading Hungarian rabbi, son-in-law of R. David Deutsch Rabbi of Neustadt. He served as rabbi of several Hungarian cities, and from 1835, as rabbi of Ungvar. He authored Responsa Imrei Esh and other books. He studied under the Chatam Sofer for five years, and the Chatam Sofer attested that no disciple enlightened him like R. Meir did (HaChatam Sofer VeTalmidav, p. 297). A holy man, he fasted every weekday of the Shovavim period, and was known to benefit from Divine inspiration. In 1831, he went to visit his teacher the Chatam Sofer, who expressed amazement at the extent of his disciple's retention of his teachings. He was very attached to the Chatam Sofer. Each day, he would cloister himself in his room for a whole hour, praying for the Chatam Sofer's longevity. On the day of his teacher's demise, after seeing a Sefer Torah cloaked in black, he ceased this custom, knowing that the Chatam Sofer had passed away (HaChatam Sofer VeTalmidav, p. 299 and p. 301). The Ktav Sofer eulogized Maharam Ash as the foremost disciple of his father, the elite of the elite of his foremost disciples, in Torah, piety and character traits. He mentioned the account of the Chatam Sofer's amazement at his proficiency, recalling that the latter had exclaimed to those who were present that he had never seen such an erudite Torah scholar, with exceptional fluency in everything he had learnt, as if it was written before him (Drashot Ktav Sofer, pp. 197-199, Jerusalem 1972 edition).
209, [1], 217-328 leaves. Lacking 6 leaves: title page, three leaves of table of contents, and two leaves of errata. Title page and three leaves of table of contents replaced in handwriting (table of contents over two leaves) at beginning of book. Leaf 8 bound out of sequence, after leaf 3. 29.5 cm. Fair-good condition. Stains, including large, dark dampstains. Wear. Tears, including open tears, slightly affecting text in several places, repaired in part with paper. Minor open tears to decorated title page, due to ink erosion. Minor worming, affecting text. Early leather binding, worn and rubbed.
The book contains many printed glosses by an anonymous proofreader. The book was presumably first printed with the proofreader's glosses, and many leaves were later reprinted, with changes or omission of the glosses. There are therefore many differences between the various copies of the book (in the number of new leaves included, and more). Regarding the differences between the various copies, see: Y. Rivkind, Dikdukei Sefarim, Kiryat Sefer, X, 1933-1934, pp. 492-493, no. 8; Y. Yudlov, Ginzei Yisrael, Jerusalem 1985, pp. 119-120, no. 715.
Rabbi Yosef Katz Author of She'erit Yosef – Brother-in-Law of the Rema, Leading Halachic Authority, Rabbi and Yeshiva Dean in Kraków
R. Yosef son of R. Mordechai Gershon Katz (ca. 1511-1591), rabbi of Kraków, brother-in-law of the Rema and leading Torah scholar in his times. He was appointed dayan in the Kraków Beit Din in 1541, as a young man. With time, he was promoted to the highest panel of the Beit Din, sitting alongside R. Moshe Segal Landau and R. Moshe Isserles – the Rema (author of HaMapah on the Shulchan Aruch). The Rema later became his brother-in-law when he married Kreindel, the sister of R. Yosef Katz (in 1542, after the passing of the first wife of the Rema, Golda daughter of R. Shachna of Lublin). At the end of a ruling from 1558 (section 78 in the present book, last responsum in the responsa section), the community scribe lists the three dayanim in the following order: R. Moshe Landau, R. Yosef Katz, and the Rema. The Rema, when referring to this ruling in one of his responsa (section 17, 2), humbly writes that he was included as third dayan by default – "I am the least of them"
Apart from his position as dayan, R. Yosef Katz served as yeshiva dean in Kraków, and after the passing of the Rema, he was recognized as the foremost Torah disseminator and community leader in Kraków. He was reputed throughout the Jewish world as an outstanding Torah scholar, posek and halachic authority, and even his brother-in-law the Rema took his rulings into consideration and accepted his teachings. Amongst the Torah leaders who sent R. Yosef Katz their rulings and asked for his opinion was the Maharshal, who despite being known as a resolute individual who would not flatter anyone, writes of him with admiration and self-effacement, describing his own teachings as the discussions of a student before his teacher. One of R. Yosef Katz's Torah enterprises was the publication of Sefer HaAgudah by R. Alexander Suslin HaKohen of Frankfurt, in Kraków 1571, after toiling to proofread and correct it based on an old manuscript he obtained. A year before his passing, R. Yosef Katz brought to print his book She'erit Yosef, comprising for the main part responsa, as well as novellae and commentaries on the Mordechai (on various tractates) and on Tur Choshen Mishpat. She'erit Yosef spread rapidly after its publication amongst the Torah scholars of the generation, who discuss the novellae and rulings found in the book and quote them in their works. These include his contemporaries (disciples of the Rema and the Maharsha) R. Binyamin Aharon Slonik in his book Mas'at Binyamin and R. Yehoshua Falk, the Sema, in his book Derisha UPerisha. R. Yoel Sirkis, the Bach, who succeeded him as rabbi of Kraków, mentions him in his work; followed by R. Shabtai Katz, the Shach, who discusses his teachings several times in his work on the Shulchan Aruch.
His contemporary, R. David Ganz of Prague (disciple of the Rema), describes R. Yosef Katz in his book Tzemach David as bearing four crowns: the crown of Torah, the crown of priesthood, the crown of royalty and greatness, and the crown of a good name.
His epitaph reads: "…R. Yosef son of R. Mordechai Gershon Katz, rabbi and yeshiva dean here in Kraków for over fifty years…".
(For a detailed biography of R. Yosef Katz, see introduction by R. Moshe David Chechik at the beginning of She'erit Yosef, Zichron Aharon edition, Jerusalem 2017).
This is the first book published by the Chavot Yair, containing the teachings of three generations: responsa and novellae by his grandfather R. Avraham Shmuel Bacharach, by his father R. Moshe Shimshon Bacharach, and several responsa by R. Yair Chaim Bacharach himself. In his preface, R. Yair Chaim Bacharach writes of nine books he intends to publish, including: Mekor Chaim on Shulchan Aruch (ultimately only printed in 1982 by Machon Yerushalayim), Responsa Chavot Yair (published by the author twenty years later, in 1699), and other works (which are still unpublished).
The present copy was owned by the publisher and author, the Chavot Yair; signed on the title page: "Yair Chaim Bacharach". A brief gloss in his handwriting on leaf 107.
Ownership inscription (deleted with ink) of R. Shaul Berlin, author of Besamim Rosh: "Shaul son of R. Tzvi Hirsh Rabbi of London". On the title page, stamp of "Jews' College London" (R. Shaul Berlin passed away in London; the book may have been given to the Jews' College together with the library of his brother R. Shlomo Hirschell, rabbi of London).
R. Yair Chaim Bacharach (1638-1701), rabbi of Worms, prominent Torah scholar of his generation and leading halachic authority of all times. A disciple of his father R. Shimshon Bacharach and R. Mendel Bass Rabbi of Frankfurt. In 1666, he was appointed rabbi of Koblenz, and in 1669, he returned to Worms where he succeeded R. Aharon Teomim as rabbi and dayan in the city. After the destruction of Worms in 1689, he fled together with the community, and upon their return, he was appointed rabbi of the city, a position he held until his passing. He was known as a tremendous Torah scholar, well-versed in all Torah fields, with a phenomenal memory and outstanding erudition which are reflected in his works. He was also well versed in sciences. He composed dozens of works, most of which remained in manuscript; some were published in recent times. He is however known for all generations for his responsa work Chavot Yair. Although Chavot Yair only contains a small part of over six hundred responsa which he prepared for print, the book was received as a fundamental responsa work and important source for halachic ruling, and is mentioned repeatedly in halachic literature until this day. His other works include: Mekor Chaim, commentary on Shulchan Aruch Orach Chaim, which he prepared for print but before it was actually published, Meginei Eretz appeared, containing the Turei Zahav and Magen Avraham commentaries, which are arranged in a similar way to his work. He was therefore compelled to rewrite his work (it was eventually published based on his manuscript in 1982-1984); Mar Keshisha – Talmudic methodology, published in 1983; a huge encyclopedic work of forty-six volumes which was lost, of which only the index part titled Yair Netiv is extant.
R. Shaul Berlin (1740-1794), son of R. Tzvi Hirsch Levin, rabbi of London and Berlin, and grandson of Chacham Tzvi. A tremendous Torah scholar. He was rabbinically ordained at a young age, and at the age of 28, he was appointed rabbi of Frankfurt an der Oder. He later resigned from the rabbinate and moved to Berlin, where his father served as rabbi. He published booklets challenging the Chida's Birkei Yosef, and against the books of R. Refael HaKohen of Hamburg. These booklets aroused great polemics, and caused bans to be issued against him. In 1793, R. Shaul published the responsa work Besamim Rosh, which he claimed was an anthology of responsa by the Rosh and other Rishonim, compiled by a Torah scholar named R. Yitzchak de Molina, who lived in the times of the Beit Yosef and added his glosses to the work. R. Shaul also added his own commentary to the book – Kasa DeHarsena. The book received the approbation of his father R. Tzvi Hirsh, who praised him profusely. The book also contains a letter by the Noda BiYehuda, who extols the virtues of the author and describes him as a Torah leader whose novellae don't need an approbation. A great controversy aroused surrounding the book, as some claimed that it was forged, and that the responsa were not authored by the Rosh or other Rishonim, rather by R. Shaul himself. The responsa and R. Shaul's commentaries contain strange passages and unaccepted halachic leniencies, such as the permission to drink non-kosher wine – yayin nesech, travel on Shabbat, shave on Chol HaMoed; as well as problematic arguments to alter Torah commandments due to various considerations. The book drew public opposition from several Torah leaders of the generation, especially R. Mordechai Banet and the Chatam Sofer, who even dubbed the book Kizvei HaRosh (Lies of the Rosh). R. Shaul's father, R. Tzvi Hirsch Levin Rabbi of Berlin, refused to accept the contentions of those who questioned the book, and even published a special book in which he valiantly defends his son (Ish Anav, Berlin 1793). The authenticity of the book remained disputed throughout the generations. While certain rabbis entirely rejected it, many halachic authorities quote passages from the book and discuss its teachings, even writing on it glosses and commentaries. Until this day, the attitude towards the book remains mixed; some refrain entirely from using it, while others refer to it warily, without seeing it as an authoritative source from the time of the Rishonim.
[1], 92, 95-115 leaves. 18 cm. Good-fair condition. Stains and wear. Leaves trimmed, with damage to headings in several places. Open tear to final leaf (of errata), affecting text (repaired with paper). Minor worming. Stamps. New leather binding.
The author cut out the original leaves 23-24, and pasted in their place two reprinted leaves, with his own responsa (these leaves originally comprised responsa 19-20, while the new leaves comprise: part of the conclusion of responsa 18, an unnumbered responsa, and the beginning of responsa 21 – see Bibliography of the Hebrew Book. Only a few books are extant with the original leaves. The Bar-Ilan University library contains an uncorrected copy, with the omitted sections. See: Y.Sh. Spiegel, HaMaayan, 47, issue 3, Nissan 2007, pp. 69-76 (where a photocopy of the original leaves was included).
This copy contains glosses by R. Moshe Hagiz. On p. 21b, gloss handwritten by R. Moshe Hagiz in Ashkenazic script, beginning with the acronym he customarily signs his glosses with: "so says HaMeniach…" [HaMeniach = HaTza'ir Moshe ben Yaakov Hagiz]. The present gloss was photographed and printed in the Kerem Shlomo anthology (issue 85, year IX, booklet 5, Adar 1986, pp. 8-9; and later printed in the margins of the 2010 edition of Responsa Shaar Efraim).
Three additional glosses handwritten by R. Moshe Hagiz, in Sephardic script, on pp. 87a, 93b and 95a (the glosses contain references to books printed in ca. 1710s). These glosses are unpublished.
Early signature (deleted), and stamp of "Jews' College London" on the title page.
R. Moshe Hagiz (1672 – ca. 1750-1760) – outstanding Torah scholar in halachah and kabbalah, a foremost Sephardic rabbi in Jerusalem, and prominent Torah leader in Ashkenazic countries. He was born in Jerusalem in 1672 to R. Yaakov Hagiz, author of Halachot Ketanot. He was orphaned of his father at a young age, and was raised by his grandfather R. Moshe Galante, HaRav HaMagen, who was the head of the Jerusalem rabbis. R. Moshe Hagiz was the disciple of the leading Sephardic Torah scholars in Jerusalem, and of his brother-in-law R. Moshe ibn Habib (son-in-law of R. Yaakov Hagiz). In 1694, after the passing of his grandfather R. Moshe Galante, he travelled as emissary to Egypt and other countries. His travels extended into an exile of forty years, during which he wandered through Europe and lived in Livorno, Venice, Amsterdam, London, Berlin, Emden and Hamburg. During those years, he adapted to writing in Ashkenazic script as well (which facilitated his correspondence with prominent European rabbis). Examination of the script of his first gloss in this book, reveals motives derived from the Sephardic script he was accustomed to from a young age.
R. Moshe Hagiz was involved in rabbinic matters in Ashkenazi countries, and his opinion on halachic and communal matters was respected by the Torah leaders of the generation. He was renowned for his uncompromising battle against the Sabbatian Nehemia Hayyun of Amsterdam, alongside Chacham Tzvi and the Yaavetz. He was consequently compelled to relocate to Germany, where he lived for over twenty years. He authored many works, on halachah, ethics and kabbalah (he also composed polemic books against Sabbatianism and the writings of Nehemia Hayyun). His Torah thoughts also appear in the many books he published of the teachings of his father, grandfathers and teachers, where he inserted his additions, glosses and forewords, signing: "so says HaMeniach". (See M. Benayahu: Books Composed and Books Edited by Rabbi Moses Hagiz, Alei Sefer, II, 1976, pp. 154-160).
In 1738, he finally returned to Eretz Israel, settling in Sidon and Safed. There are conflicting opinions about the year of his death and his place of burial. The Chida in Shem HaGedolim writes that he reached Sidon in 1738, and passed away in Safed in 1760 at the age of close to ninety (see: Shem HaGedolim, Maarechet Gedolim, Mem, 123). According to a different version, he passed away ca. 1750. According to Luncz (Jerusalem, year I, 1882, pp. 119-120), he travelled from Safed to Beirut to seek medical care, passed away there, and was buried in Sidon.
[2], 3-114 leaves. 32 cm. Fair-good condition. Dark stains. Wear and tears. Damage to text at foot of final leaf. Tears and wear to foot of first three leaves, repaired with paper. Several detached leaves. New leather binding.
The Bamidbar volume was issued by a different printer, and its title page differs typographically from the other title pages.
Copies of R. Efraim Zalman Margolies, with his signatures on the title pages of Bereshit and Bamidbar: "Efraim Zalman Margolies of Brody, Tammuz 1825".
R. Efraim Zalman Margolies (1760-1828), author of Beit Efraim and Mateh Efraim. A prominent Torah scholar, he was renowned throughout the Jewish world as a leading halachic authority, and exchanged halachic correspondence with the Torah leaders of his time. A contemporary of the Netivot HaMishpat and Ketzot HaChoshen. He reputedly traced his lineage to Rashi, and was a descendant of Torah leaders such as the Maharsha and the Rema. His father and grandfather studied in the famous Brody Kloiz. In his youth, he served as rabbi of Uhniv, yet he returned a short while later to Brody, resolving not to take on a rabbinic position, just like his teacher the Tevuot Shor. He enjoyed Torah prominence together with extraordinary wealth. He was renowned as a leading Torah scholar of his times, and halachic questions were sent to him from around the world. He corresponded with the Noda BiYehuda, the Shaagat Aryeh, R. Akiva Eger, the Chatam Sofer and others. Although he wasn't considered a Chassid, he associated with Chassidut and with the leading disciples of the Maggid of Mezeritch, and accorded his approbations to many Chassidic works. His responsa and halachic works are classic books in halachic literature, and became widespread already in his lifetime, as the Chatam Sofer stated in his eulogy: "His teachings are heard in our Batei Midrash every day, from the books he authored" (Ishim BiTeshuvot HaChatam Sofer, pp. 79-81).
Five volumes. Bereshit: [1], 1, 3-126, [2] leaves. Lacking [2] leaves before final leaf, with haftarot. Shemot: [1], 128 leaves. Vayikra: [1], 106 leaves. Lacking 5 leaves at end (107-111), with haftarot and Shir HaShirim. Bamidbar: [1], 100 leaves. Devarim: 78, 7, [1] leaves. Approx. 37 cm. Overall good condition. Stains, including dampstains. Minor wear to some leaves. Minor worming in several places. Tears, including open tears affecting text in several places. Marginal open tears to title pages of Shemot and Bamidbar, repaired in part with paper. Stamps. New (uniform) leather bindings.
Four volumes of the Babylonian Talmud, previously owned by R. Elazar Löw author of Shemen Roke'ach, with some hundred glosses in his handwriting, most of which are unpublished. Vienna: Anton Schmidt, 1811.
The volumes comprise: Tractates Arachin, Temurah, Keritot and Me'ilah.
Each volume contains dozens of glosses handwritten by the Shemen Roke'ach, mostly scholarly glosses; some are particularly lengthy. In a gloss on folio 11a of Tractate Me'ilah, the Shemen Roke'ach mentions his book: "See what I wrote in Torat Chessed, section 29…".
To the best of our knowledge, the glosses in Tractates Temurah, Keritot and Me'ilah (approx. sixty glosses) are unpublished. The glosses in Tractate Arachin (approx. 40 glosses) were printed based on this volume in Kerem Shlomo, issue 202 (1999).
4 volumes (Tractate Arachin lacking title page). Approx. 38 cm. Overall good condition. Stains, including large dampstains to several leaves. Tears and wear. Stamps. New leather bindings.
R. Elazar Löw (1758-1837) was a renowned and outstanding Torah scholar. He served for most of his life as rabbi in several prominent communities throughout Europe. In 1778, he was appointed rabbi of Piltz (Pilica; near Kraków). In 1801, he went to serve as rabbi of Trieschet (Třešť), Bohemia, and later served in other cities in Moravia and Hungary. He served as yeshiva dean for most of his life, and taught more than 1000 disciples, including many future Torah leaders. His son was the famed R. Binyamin Wolf Löw, author of Shaarei Torah. R. Elazar was a prolific writer and was famous for 13 works which he authored (12 were printed in his lifetime). A large part of his writings deal with Talmudic methodology. He pondered Torah even in his sleep and many of his novellae would appear to him in his dreams. Reputedly, his diligence and holiness were so profound that he would not break his fast on the night after Yom Kippur, studying the entire night, and every year on that night, he would merit the revelation of Eliyahu HaNavi (Zichron Elazar). His biographers extol the effectiveness of his prayers. In 1833, he was hit by lightning and became blind. Nevertheless, he continued studying from memory until his last days. At that time, his exceptional memory and proficiency in the entire Torah was apparent. The Chatam Sofer mentioned this in his eulogy: "He was blind for several years, yet this did not impair his amazing erudition and sharpness". The Chatam Sofer cites his books in several places, although he was his contemporary. R. Mordechai Banet stated in awe that his book "Shaarei Chochmah – Shev Shemateta" was "not composed by a human but rather by an angel, and the world has never seen anything like it". Although R. Elazar considered printing his books a G-dly mission, he never went into debt to print them: "He would not allow himself to print too much at once, fearing that he will not be able to pay the expenses... Therefore, he would print his novellae one part at a time… using the profits from the sale of each part to continue printing, for his sole aim was to magnify and strengthen the Torah" (Beit Asher Ohel Sarah, p. 103, at the beginning of Menuchat Asher, Brooklyn, 1963). In his testament, he requested that the names of all his books be inscribed on his tombstone.
Ateret Tzvi – Beit Lechem Yehuda – Shulchan Aruch Yoreh De'ah, with the Beit Lechem Yehuda commentary and Shaar Efraim, by R. Tzvi Hirsch Rabbi of Olik (Olyka), son of R. Azriel of Vilna. Fürth: Tzvi Hirsch son of Chaim, [1747]. Second edition.
Important ownership – signatures, various ownership inscriptions and stamps.
In the center and margin of the title page, several ownership inscriptions handwritten and signed by the Shemen Roke'ach: "Elazar, rabbi of Piltz"; "I acquired this, Elazar Rabbi of Piltz".
Other ownership inscriptions: "I received this as a gift from my relative Yaakov Speyer of Fürth, may G-d grant me the merit of studying it, Shmuel ----"; "G-d granted this to me, Yehuda Leib son of R. Y. ---"; and other inscriptions.
Stamp of R. Yehuda Segal Rosner Rabbi of Sekelhid and the region.
R. Yehuda Segal Rosner (1879-1944), a leading Hungarian rabbi. He served for 39 years as rabbi of Sekelhid (Székelyhíd, Săcueni) and dean of the local yeshiva, one of the largest and most prominent Hungarian yeshivot. He was affiliated with the rebbes of Satmar. He authored Imrei Yehuda – responsa and novellae on the Torah. He perished in the Holocaust together with his family.
[1], 2-64, 62-71, [2], 78-103, 102-103, 106-109, 130-132, 104-107, 117-120, 119-120, [8] leaves. 32 cm. Good-fair condition. Stains. Wear and some tears. Leaves trimmed with damage to text of title page and other leaves. Worming to first leaves. New leather binding.
R. Elazar Löw (1758-1837) was a renowned and outstanding Torah scholar. He served for most of his life as rabbi in several prominent communities throughout Europe. In 1778, he was appointed rabbi of Piltz (Pilica; near Kraków). In 1801, he went to serve as rabbi of Trieschet (Třešť), Bohemia, and later served in other cities in Moravia and Hungary. He served as yeshiva dean for most of his life, and taught more than 1000 disciples, including many future Torah leaders. His son was the famed R. Binyamin Wolf Löw, author of Shaarei Torah. R. Elazar was a prolific writer and was famous for 13 works which he authored (12 were printed in his lifetime). A large part of his writings deal with Talmudic methodology. He pondered Torah even in his sleep and many of his novellae would appear to him in his dreams. Reputedly, his diligence and holiness were so profound that he would not break his fast on the night after Yom Kippur, studying the entire night, and every year on that night, he would merit the revelation of Eliyahu HaNavi (Zichron Elazar). His biographers extol the effectiveness of his prayers. In 1833, he was hit by lightning and became blind. Nevertheless, he continued studying from memory until his last days. At that time, his exceptional memory and proficiency in the entire Torah was apparent. The Chatam Sofer mentioned this in his eulogy: "He was blind for several years, yet this did not impair his amazing erudition and sharpness". The Chatam Sofer cites his books in several places, although he was his contemporary. R. Mordechai Banet stated in awe that his book "Shaarei Chochmah – Shev Shemateta" was "not composed by a human but rather by an angel, and the world has never seen anything like it". Although R. Elazar considered printing his books a G-dly mission, he never went into debt to print them: "He would not allow himself to print too much at once, fearing that he will not be able to pay the expenses... Therefore, he would print his novellae one part at a time… using the profits from the sale of each part to continue printing, for his sole aim was to magnify and strengthen the Torah" (Beit Asher Ohel Sarah, p. 103, at the beginning of Menuchat Asher, Brooklyn, 1963). In his testament, he requested that the names of all his books be inscribed on his tombstone.
Copy of R. Akiva Eger. Ownership inscription in the center of the title page (somewhat indistinct and trimmed), handwritten and signed by R. Avraham Eger, eldest son of R. Akiva Eger: " Belongs to my father, the great luminary R. Aki[va Eger] of Eisenstadt, presently rabbi of Märkisch Friedland, signed by his son… Avraham… Erev Shabbat 26th day of the Omer, 17[98]".
R. Akiva Eger (1761-1837), an eminent Torah scholar in his times. Born in Eisenstadt to R. Moshe Güns and the daughter of the first R. Akiva Eger (rabbi of Pressburg, author of Mishnat D'Rabbi Akiva). Before he reached bar-mitzvah age, he already studied in the Breslau Yeshiva under the tutelage of his uncle and teacher R. Binyamin Wolf Eger and at fifteen, began delivering Torah discourses. After his marriage in 1778, he moved to Lissa to the home of his father-in-law R. Itzik Margolies. In spite of his young age, he was regarded as one of the leading scholars of the city which was the hub of Torah study at that time.
In 1792, he was appointed rabbi of Märkisch Friedland (Mirosławiec) and established a yeshiva in the city. In 1815, he began his 23-year tenure as rabbi of Posen until his death in 1837. In Posen, he founded a yeshiva and taught many disciples. He cherished teaching his disciples and this pursuit took precedence over writing Torah novellae and responsa to the thousands of queries which reached him daily from all corners of the world. A holy person with Divine inspiration, although supremely humble and gracious, he insisted upon the honor due to the Torah and the rabbinate. He used his authority to lead the communities in the Posen district (Northern Poland and Prussia) and fiercely and successfully fought the Reform movement and those who attempted to tear down the walls of Torah observance. He issued many regulations and established many public institutes. (In the realm of his rabbinical duties, he was accustomed to visiting every ill person who resided in the communities. After his strength waned in his senior years, he appointed special emissaries to visit the ill in his stead and requested to receive their names so he could pray for them).
His descendants were also leading Torah scholars: His eldest son R. Avraham Eger (1781-1853) from the city of Rawicz, who edited his father's writings (with his own additions signed "A.A.B.H.H." – Amar Avraham Ben HaRav HaMehaber, Avraham, son of the author said); R. Shlomo Eger (1786-1852), one of Warsaw's most influential Jews and his father's successor in the Posen rabbinate, author of Gilyon Maharsha and other books; his renowned son-in-law R. Moshe Sofer, author of the Chatam Sofer who after the death of his first wife, wed the daughter of R. Akiva Eger (Rebbetzin Sorel, mother of R. Avraham Shmuel Binyamin Wolf, author of the Ktav Sofer and R. Shimon Sofer, rabbi of Krakow).
[1], 2-38, [2] leaves. 19 cm. Good-fair condition. Stains and wear. Open tear to title page, affecting printed text and ownership inscription (with old paper repair). New binding.
Copy of the Ktav Sofer – the title page is inscribed by the author, dedicating the book to the Ktav Sofer who had recently been appointed as rabbi of Pressburg: " …sent to the great luminary, rabbi of Pressburg, son of R. Moshe Sofer, from the author".
The elderly 70-year-old Torah scholar sent his book to his young colleague, who had been selected to succeed his father, the Chatam Sofer, as rabbi of Pressburg and dean of the yeshiva. It is interesting to note that in Responsa Ktav Sofer (Yoreh De'ah part, responsum 7), there is a responsum from the Ktav Sofer to R. Wolf Hamburg, in which he thanks him for the book and discusses one of the responsa found in the present book.
R. Avraham Shmuel Binyamin (Wolf) Sofer (1815-1871), eldest son of the Chatam Sofer and his successor as rabbi of Pressburg and dean of the Pressburg Yeshiva. A Torah leader of his generation. His disciples were prominent rabbis in Hungary and the region. His works of responsa, Talmudic and Torah novellae were titled Ktav Sofer. Even before his birth, his illustrious father the Chatam Sofer foresaw that the soul of a tzaddik was to descend to the world and indeed, his holiness and devotion to Torah were evident already in his youth. At the young age of 17-18, he exchanged halachic correspondence with his father's leading disciples. He at first concealed his tremendous diligence and his vast Torah knowledge from his father, but with time, his father discerned his Torah stature and designated him as his successor in delivering discourses in the yeshiva and in responding to the halachic queries received from various rabbis throughout the world. His illustrious father guided him down the path to greatness in revealed Torah and kabbalah, and sent him kabbalistic works to peruse. After his father's sudden death in 1839, he succeeded him as rabbi and yeshiva dean at the young age of 24 and he gained recognition as a Torah leader of his times. He stood at the helm of the battles against the Neolog movement in Hungary and instructed the Hungarian communities to secede and form independent Orthodox communities. His halachic authority was widely accepted even by the elder Torah leaders of his times. The Pressburg yeshiva which he headed was the most prominent Hungarian yeshiva – during the Ktav Sofer's tenure, 300-400 students attended the yeshiva, most of them the elite products of other Hungarian yeshivot. A substantial percentage of the rabbis serving in Hungary and central-Europe were alumni of the Pressburg yeshiva.
R. Avraham Binyamin Zev Wolf Hamburg (1770-1850) was a leading German rabbi in his generation. A close disciple of R. Meshulam Zalman HaKohen, author of Bigdei Kehuna, and his successor as rabbi and yeshiva dean of Fürth. An outstanding Torah scholar and leader of German Jewry, he was also a wealthy figure. He authored Shaar HaZekenim (two parts), Simlat Binyamin and other works. He battled against the Reform movement, and during his tenure, the yeshiva was shut down due to his refusal to introduce secular subjects and transform it into a modern seminary for rabbinical training. He expended almost all his wealth on this battle. He edified many disciples, including R. Yaakov Yukev Ettlinger, the Aruch LaNer. The Chatam Sofer in his letters to him addresses him as "The outstanding and renowned Torah scholar… a double-edged sword… first to speak up in every place…". The Ktav Sofer eulogized him: "The prominent Torah scholar, erudite and sharp… who served as yeshiva dean for many years in Fürth, he was the leading Torah scholar of the generation and a righteous man, pillar of the world, stood in the breach to stave off destructive forces, he gave up his life for Torah and fulfilled the commandment of loving G-d with all one's being and possessions – even if He takes one's life and wealth" (see: Kinstlicher, Ishim UTeshuvot Chatam Sofer, pp. 39-40; see Hamburger, HaYeshiva HaRama BeFiurda, vol. III, pp. 35-144 for a detailed biography of R. Wolf Hamburg).
[5], 2-176 leaves; [2], 134, [3] leaves. 20.5 cm. Good-fair condition. Stains. Worming, affecting text in several places. Stamps. New leather binding.
The title page mentions three parts, though the third part, Shaar Binyamin, was ultimately not printed. See Bibliography of the Hebrew Book.
Copy of the Rashash of Vilna, with his signature on the title page: "Shmuel Strashun". Inscription in square script at the end of the foreword: "Shmuel Strashuner". Two brief glosses in his handwriting.
R. Shmuel Strashun – the Rashash (1793-1872) was a leading Vilna Torah scholar. Disciple of R. Avraham Danzig, author of Chayei Adam. Son of R. Yosef of Zaskevich and son-in-law of the wealthy R. David from the village of Strashun, who moved with his family to Vilna and became one of the leaders of the Vilna community. His glosses on the Talmud were printed in the Vilna editions of the Talmud under the title Hagahot HaRashash, and they cover the entire Talmud (with the exception of only 8 pages – Gedolei HaDorot, II, p. 683). Hagahot HaRashash is a classic work on the Talmud, widely discussed in the books of the Acharonim and in discourses of yeshiva deans. His glosses to the Mishnah, Midrash Raba and the Rambam were also printed.
[2], 24, 24-29; 9; 9 leaves. 31 cm. Good-fair condition. Stains and wear. Worming, affecting text. New binding.
Important ownership. On the title page, ownership inscriptions of R. Hillel Lichtenstein of Kolomyia and his son-in-law R. Akiva Yosef Schlesinger; stamps of R. Akiva Yosef (depicting the Western Wall); signature and stamp of R. Yechezkel Roth (later Karlsburger Rav, United States – Meron). Early, trimmed signature at the top of the title page.
R. Hillel Lichtenstein (1815-1891), prominent disciple of the Chatam Sofer. Born in Vécs to the dayan R. Baruch Bendit. He was renowned from a young age for his fear of G-d and attachment to his Creator, and when he studied in the Pressburg yeshiva, he was a cherished disciple of the Chatam Sofer, who held him in high regard for his pure fear of G-d. He served as rabbi of Marghita (Hungary, present day: Romania) and Szikszó, Hungary, and in 1867 was appointed rabbi of Kolomyia, Galicia (present day: Ukraine). A famous preacher, he battled to preserve faithful Judaism, and reproved his generation for breaches made to Torah observance. He was held in high esteem by the leading rabbis of his generation, and the Divrei Chaim Rebbe of Sanz praised him profusely. His responsa were published in Teshuvot Beit Hillel (Satmar 1908) and his sermons were published in the four parts of his book Maskil El Dal, Et Laasot, and more.
His son-in-law, R. Akiva Yosef Schlesinger (1838-1922), author of Lev HaIvri. Born in Pressburg, he was circumcised by the Chatam Sofer. He studied under leading Hungarian rabbis, and was extremely zealous in fighting the Reform and Haskalah movements, continuing this struggle after immigrating to Jerusalem in 1870. He was active in support of Jewish settlement and agriculture in Eretz Israel, and also came into conflict with members of the Old Yishuv over his opposition to the methods of the Chaluka (distribution of funds), and over other affairs. The Bnei Ayish settlement was named after him.
R. Yechezkel Roth, the Karlsburger Rav (1935-2021), grandson of R. Moshe Roth Rabbi of Homorod, a descendant of Rebbe Yechezkel Paneth Rabbi of Karlsburg. He immigrated to Eretz Israel after the Holocaust and studied in the Beit Yosef Tzvi and Yitav Lev yeshivot in Jerusalem, under R. Moshe Aryeh Freund. After his marriage, he served as posek of the Edah HaCharedit and rabbi of the Satmar community in Katamon. In 1972, he was summoned by the rebbe of Satmar to serve as rabbi of the Satmar community in Boro Park, U.S., where he founded his Beit Midrash – K'hal Yir'ei Hashem – Karlsburg. In 1983, he built a house and Beit Midrash in Meron, and in his later years, he would spend many months a year in Meron. He authored many works: Emek HaTeshuvah, Emek Shemateta, Chazon Yechezkel, Keren HaTorah, and more.
[1], 2-98 leaves. 32.5 cm. Good-fair condition. Stains, wear and tears. New leather binding.
Ownership inscription handwritten and signed by the Malbim at the top of the title page: " I acquired this book… Meir Leibush Malbim author of Artzot HaChaim VehaShalom, rabbi of Wreschen". A different signature on leaf [2]: "Nathan of Lissa". On the final leaf, stamp of R. Chaim Berlin, who later owned a large part of the Malbim's library.
R. Meir Leibush Malbim (=Meir Leibush ben Yechiel Michel; 1809-1879), a Biblical commentator and leading rabbi of his generation, well versed in both revealed and hidden realms of the Torah (his teacher for Kabbalah was R. Tzvi Hirsh of Zidichov). In his youth, he authored the book Artzot HaChaim on Shulchan Aruch, which earned the effusive approbation of the Chatam Sofer and gained him renown as an exceptional Torah scholar.
Wherever he served as rabbi or visited (he served as rabbi of Wreschen, Kempen, Bucharest, Kherson, Łęczyca, Mogilev and Königsberg), he was renowned for the uncompromising battle he waged against modernism, Haskalah and Reform, which elicited much harassment. During his tenure in Bucharest, he fought the Maskilim, who retaliated by contriving a blood libel. This resulted in him being imprisoned and sentenced to death, and only thanks to the intervention of Sir Moses Montefiore was his punishment reduced to expulsion from Romania.
The spread of Haskalah drove him to devote his time and skills to composing a systematic commentary to the Bible, with the goal of clarifying the depth of wisdom which lies in the words of the sages, and proving the veracity of Oral law. Thus came to be his famous commentary to the Bible, which was well-received throughout the Jewish world and reprinted in hundreds of editions.
The signature in this book is from the time the Malbim served as rabbi of Wreschen (Września, Poznań County), between 1837-1841, and mentions the first books he printed: Artzot HaChaim on the Shulchan Aruch (printed in Breslau, 1837), and Artzot HaShalom, homilies (printed in Krotoszyn, 1839).
[2], 24, 27-33 leaves (originally: [1], 33 leaves; lacking leaves 25-26). Approx. 31 cm. Fair condition. Stains, including dampstains. Wear, open tears and extensive worming, affecting text. Marginal paper repairs to most leaves. New cloth binding.
This copy includes an additional leaf (leaf [2] – approbations), which is not found in all copies. It is printed on one side only (the Bibliography of the Hebrew Book lists a copy in which this leaf was pasted on the verso of the title page, over the proofreader's foreword).
Addressed to the wealthy members of the Ancona community, with an appeal for financial assistance to publish a book by his grandfather, R. Yom Tov Tzahalon – the Maharitatz. Concludes with his calligraphic signature: "Yom Tov Tzahalon, in Jerusalem 1672".
R. Yom Tov son of R. Akiva Tzahalon (d. 1697), grandson of the Maharitatz, a Torah scholar of Jerusalem and Safed, dayan in the Beit Din of R. David Yitzchaki and R. Moshe ibn Habib. In his youth, he travelled to Europe as an emissary of Safed (in 1655-1658). He later lived in Egypt, where he was one of the opponents of Sabbatai Zevi and Nathan of Gaza. R. Yaakov Sasportas mentions him in his letter to R. Refael Supino of Livorno (in Iyar 1667), praising him for his wisdom and fear of G-d. He then immigrated to Jerusalem, where he lived until his passing, serving as a dayan. A lengthy responsum he authored is found in Responsa Chut HaMeshulash by R. Yehuda Diwan (Constantinople 1739, section 11). Likewise, there is a Jerusalem regulation from Sivan 1694 regarding a widow collecting her ketubah, by the Beit Din of R. David Yitzchaki, on which R. Yom Tov Tzahalon signed second (ibid., section 26). His also signed second on a letter from the Beit Din of R. David Yitzchaki regarding R. Moshe Hagiz's exit to Egypt. He later signed second on a letter from the Beit Din of R. Moshe ibn Habib, alongside R. Yaakov Molcho (see Responsa Maharam Habib, section 142; a responsum he authored is also printed there). Benayahu writes that the first evidence of him being in Jerusalem is from 1694, and presumes that he immigrated there that year. The present letter however indicates that he was already there in 1672. His efforts to publish his grandfather's book, Responsa Maharitatz, which are manifest in the present letter, eventually bore fruit and the book was published in Venice in 1694. The book opens with a lengthy foreword by R. Yom Tov Tzahalon, in which he describes his travels and the history of the Safed community. see: M. Benayahu, Documents from Italy Relating to the Temporary Abandonment of Safed by the Jews, Eretz Israel III (1954), pp. 244-246.
[1] double leaf. 30 cm. Good condition. Stains. Tears, affecting several characters. Folding marks.