Auction 89 - Rare and Important Items
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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the essays published in Gan Yerushalayim, leaves of additions and comments to his book, and draft letters (some may be unpublished).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.
Small notebook, with notes and outlines of sermons. The notebook contains two long drafts (two different versions) of a sermon to be delivered at a thanksgiving festivity for the Prisoners of Zion, underground fighters who were imprisoned during the British mandate. R. Aryeh writes that although the duty of a freed prisoner to give thanks applies specifically upon his release, some (such as the Tosafot Yom Tov) celebrated every year the anniversary of the miracle they experienced, and even instructed their descendants to do so.
In one note, R. Aryeh describes with great emotion his first visit to the prison, holding a Torah scroll in his arms. He describes how he walked towards the prison with the scroll, and soaked the mantle with his tears, as he felt intensely that G-d and the Torah are together with the prisoners in their sorrow. He relates how upon arriving at the prison, he refused to hand over the scroll, and told the prisoners what the Baal HaTanya had said when he was imprisoned in St. Petersburg – how G-d is with us in our troubles. He describes his joy at finally partaking in their thanksgiving celebration. He concludes by assuring that the prophecy of Zechariah would soon be fulfilled with the rebuilding of Jerusalem and the gathering of the Jewish people.
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). Renowned for his dedication to acts of benevolence, he was beloved by one and all, wholeheartedly sharing the difficulties and joys of his brethren. During the British Mandate, he regularly visited the inmates in the British prisons, to lift their spirits, and became known as "Rabbi of the Prisoners". He was revered by all sections of society, whether Orthodox, religious or traditional; including many members of the Herut movement (members of Lehi and Etzel), who remained in touch with him since the days of the underground movements, before the establishment of the State of Israel. He offered each and every person his listening ear and true love.
Stamps of the Etz Chaim boys' school in Jerusalem (where R. Aryeh Levin served as head director). On leaf 2 receipt handwritten by R. Aryeh Levin, signed by one of the school teachers, confirming receipt of his wages for Av 1949.
Notebook, [9] leaves (over 12 written pages). Approx. 10 cm. Fair condition. Extensive wear. Dampstains, mold stains and foxing. One leaf detached. Another leaf loose. Without wrappers.
Two letters related to the activities of R. Aryeh Levin as rabbi of the members of the underground imprisoned during the British Mandate:
• Letter from the management of the Central Prison in Jerusalem, signed by the Assistant Superintendent of Police. The officer thanks him for his letter, and confirms having received the Torah ark, which R. Aryeh brought to benefit the prisoners. Jerusalem, May 5, 1939. English. Hebrew inscription (in pencil) handwritten by R. Aryeh: "receipt for the Torah ark".
[1] leaf, official stationery. 24.5 cm. Fair condition. Stains, traces of past dampness and mold stains. Folding marks, tears and filing holes.
• Typewritten letter from the Lehi fighter Matityahu son of Chaim Zvi Shmuelevitz, addressed to R. Aryeh Levin, in which he describes his reaction in 1944 upon being informed that his death sentence had been commuted; as he writes at the beginning of the letter: "Rabbi! When they came to the dungeon where I was detained while awaiting execution, and informed me that I had been pardoned, they were very annoyed that I didn't thank them. I didn't curse them when they sentenced me to death, and I didn't bless them when they pardoned me, since I believe that it is not their kindness, and not in their hands did I deposit my soul…".
[1] leaf. Approx. 25 cm. Poor condition. Mold stains. Wear and open tears, affecting text.
The recipient of the letter, 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). Renowned for his dedication to acts of benevolence. During the British Mandate, he regularly visited the inmates in the British prisons, to lift their spirits, and became known as "Rabbi of the Prisoners". He was especially renowned for comforting and encouraging the underground prisoners and Olei HaGardom (members of the underground organizations who were sentenced to death by hanging) – see previous item.
Matityahu Shmuelevitz (1921-1995) was born in Lodz (Poland) and immigrated to Eretz Israel as a youth, as part of the "Af Al Pi" Aliyah (the illegal immigration of the Revisionist Movement). Upon arriving in Eretz Israel, in 1938, he joined the Betar Platoon, and later, following the split from the Irgun, joined the Lehi organization (Stern Gang). In 1941 he was arrested for the first time and sent without trial to be detained at Latrun. About a year later he was among twenty Lehi members who managed to escape the internment camp via a tunnel they had dug. After his escape he resumed his underground activities, but in April 1944 he was arrested a second time, after having been caught in an exchange of fire with British police officers in the course of which he wounded one of the officers. Shmuelevitz was imprisoned at the Central Prison in Jerusalem, and his trial, which received extensive press coverage, afforded him the opportunity to present his arguments against British rule. He was sentenced to death by hanging, but following public pressure, his sentence was commuted to life imprisonment. The present letter was written during that time, after his sentence was commuted (earlier letters which Matityahu sent R. Aryeh at the time of the trial, were sold in Kedem Auction 55, part I, item 102).
Matityahu Shmuelevitz later became a leader of the Prisoners of Zion who served prison time in the Mandate prisons. In the course of his imprisonment, he was transferred to Acre Prison. In 1947, he unsuccessfully attempted to escape during a raid by Irgun forces. He was later transferred to the prison in Jerusalem, escaping again in 1948, along with other prisoners. Shmuelevitz was arrested for the third time by British forces following the assassination of U.N. mediator Count Folke Bernadotte in September 1948 (along with Nathan Yellin-Mor). The two were tried for operating a terrorist organization and sentenced to a number of years in prison, but were pardoned a few days later. In 1972 Shmuelevitz joined the Herut Movement, and later served as Director General of the Prime Minister's Office under Menachem Begin.
The notebook comprises a lengthy halachic responsum, written upon the request of Merkaz Brit HaShabbat, with a detailed analysis of the Shabbat laws pertaining to radio broadcasts – whether live or recorded (using an automated system, which broadcasts recordings using gramophone discs). The responsum includes a study of various laws, such as those applying to speaking into a microphone or telephone on Shabbat, whether it is permitted to leave a radio on over Shabbat and hear broadcasts, and more. R. Shlomo Zalman describes the mechanical and electrical mechanisms in detail, explaining how microphones work, how radio waves are received and broadcasted, and more. The responsum was written in regard to the radio station Kol Yerushalayim established by the British Mandatory Authority in Jerusalem.
This responsum was mimeographed and published by Merkaz Brit HaShabbat in 1946. In 1948, R. Shlomo Zalman published an essay on this topic in Sinai (year 22, Tishrei-Adar II 1948, pp. 139-154); later reprinting it in his book Minchat Shlomo (141, section 9). In later publications, the responsum was reprinted basically in the same version, although R. Shlomo Zalman changed his mind regarding certain points, both due to a renewed analysis of the technology, and based on further study of the halachic topic. Furthermore, in later publications, he does not relate to the original questions addressed to him by Merkaz Brit HaShabbat regarding the radio station Kol Yerushalayim (for more information about this responsum, see note to Meorei Esh HaShalem, Jerusalem 2010, II, pp. 576-577; Shulchan Shlomo – laws of Shabbat, Jerusalem 1999, I, pp. 54-57).
R. Shlomo Zalman Auerbach (1910-1995), dean of the Kol Torah Yeshiva and leading posek of his times. Born in Jerusalem to R. Chaim Yehuda Leib Auerbach, dean of the Shaar HaShamayim yeshiva for kabbalists. He was a close disciple of R. Isser Zalman Meltzer, who held him in high esteem and quotes him in his book Even HaEzel. In 1935, at the age of only 24, he published his first book – Meorei Esh on using electricity on Shabbat, which received the approbations of the Torah leaders of the generation, including R. Chaim Ozer Grodzinsky (who was very impressed by the ability of the young Torah scholar from Jerusalem to analyze the halachic status of a new invention, which is not discussed in halachic literature), his teacher – R. Isser Zalman Meltzer and R. Kook. In his youth, R. Shlomo Zalman was a household member of R. Zelig Reuven Bengis, head of the Edah HaChareidit, who despite being an elder Lithuanian Torah scholar, held the young Torah scholar in high regard. In the home of R. Bengis, R. Shlomo Zalman made acquaintance with his colleague R. Yosef Shalom Elyashiv, and elder Jerusalem Torah scholars such as R. Gershon Lapidot and the rabbi of Teplik. In time, R. Shlomo Zalman became one of the leading poskim and the foremost authority in Halachic matters, such as medicine and halachah. His pleasant ways and refinement earned him the veneration of all sects of Orthodox Judaism, as was expressed at his funeral which was attended by some 300,000 people.
[16] leaves (16 written pages) + 5 written pages of notes and additions to the responsum. 19.5 cm. Good condition. Stains and wear. Original paper wrappers, somewhat torn.
The collection includes:
• Over 150 letters and draft letters, mostly from Mrs. Farha Sassoon, addressed to members of her family and others, and some addressed to her, including letters from her father R. David Solomon Sassoon, addressed to her and to her brother R. Solomon David.
• 6 Torah notebooks of Mrs. Farha Sassoon, as well as dozens of leaves with Torah notes. One of notebook is inscribed: "This book belongs to the young Farha David Sassoon, Rosh Chodesh Adar II 1921", another notebook states: "Farha David Sassoon, 21st Shevat 1928 – Lashon HaKodesh, homiletics, etc.". A third notebook (from Tevet 1928) is entitled: "Book of novellae by Farha David Sassoon".
• Drafts of letters which Mrs. Farha wrote to her teacher R. Eliyahu Eliezer Dessler.
Mrs. Farha (Flora) Sassoon, daughter of the famous philanthropist, researcher and collector R. David Solomon Sassoon. She was raised together with her only brother, R. Solomon David Sassoon, in the Sassoon family estate in London. She later married R. Asher Feuchtwanger (rabbi of Letchworth, England, author of Asher LaMelech). Farha and her brother studied in their youth under R. Dessler, and maintained close ties with him over the years.
R. Dessler moved to London from Lithuania in the late 1920s. Several months after his arrival, he received the position of synagogue rabbi in the East End, and some time later, he began teaching the children of the Sassoon family, following the recommendation of R. Shmuel Yitzchak Hillman, rabbi of London, to Mr. David Sassoon who sought a suitable tutor for his two children. Farha was fifteen years old at the time, and Solomon David fourteen. R. Dessler became their private teacher while upholding his position as synagogue rabbi, and would travel three times a week to the Sassoon family estate in the luxurious neighborhood of Mayfair, London. The present draft letters highlight the close relationship the Sassoon children shared with R. Dessler. In her letters, Farha shares all her experiences with R. Dessler, writing to him on a variety of topics. She addresses him as "my teacher and mentor". In one letter, she relates that she is trying to keep to her study quotas, listing her achievements: "…two hours every morning, I have studied so far by heart until chapter 5, Mishnah 3 of tractate Berachot, I am also studying 2 leaves of Kitzur Shulchan Aruch and reviewing 3 mishnayot in Yoma every day".
Approx. 200 paper items. Size varies. Overall good condition.
Notebook with musical scores handwritten by Cantor Josef (Yossele) Rosenblatt. [United States, early 1930s]. Hebrew, Yiddish, and English.
Music manuscript (staff lined) notebook filled with musical scores handwritten by the greatest of 20th-century cantors, known as the "King of Cantors, " Josef (Yossele) Rosenblatt, which he made use of during his recitals. The present notebook contains 69 works – Jewish prayers, liturgical hymns, and traditional songs in Hebrew and Yiddish, and a number of popular songs and operatic arias, some composed by Rosenblatt himself and some by other composers – handwritten onto staff notebook pages. Some of the works contained here have never been published.
Among the works included in the notebook: "Baim Koisel Marovi, " "Lomir Zich Iber Beiten, " "R'tzei Asirosom, " "Kevakoras, " "Vaani S'filosi, " "Racheim No, " "Hashir Shehalviyim, " "Hasom Nafsheinu Bachayim, " "Hamavdil, " and more. Underneath the notes for "Shoshanas Yaakov" (p. 53), the lyrics for the Hanukkah song "Haneiros Halalu" are written in. Apparently, the original melody for "Shoshanas Yaakov" was adapted for other lyrics. This particular work was never published during Rosenblatt's lifetime, nor was it ever recorded by him; indeed, it was recorded only recently – for the first time – by Cantor Moti Boyer.
Next to several works, Rosenblatt adds brief handwritten notations, some regarding the time and place a given piece was composed. For instance, at the end of the melody to the prayer "L'Olom Y'Hei Odom" (p. 15), he inserts the following note (in Yiddish): "Completed on the train from Indianapolis to New York, Sunday, January 16, 1927." "L'Olom Y'Hei Odom" was first recorded just a few days later, on January 20 (see online recordings listed on the website "Discography of American Historical Recordings"), but was apparently never published during Rosenblatt's lifetime.
Toward the end of the composition "Rabi Yishmoeil" (p. 19), Rosenlatt added (in Hebrew): "I began [this] on Dec. 17, 1926 in Seattle, Wash. and finished [it] on the way from New York to Chicago on March 10, 1927." The melody was recorded on October 18, 1928.
After "Di Tefilin" (p. 75), Rosenblatt writes (in Yiddish): "composed by Herman Wohl, piano accompaniment by Cantor Josef Rosenblatt, ‘Shliyach Tzibur' in New York." For many years, the Jewish-American composer Herman Wohl (1877-1936) served as the conductor of the choir that accompanied Rosenblatt at his public performances.
At the end of the score to "Minachal Baderech" (p. 104), Rosenblatt writes (in English) "Composed by Josef Rosenblatt." It seems that this melody was never printed or recorded by Rosenblatt.
In addition, Rosenblatt writes down in his notebook the names of the artists who composed and arranged most of the works. He also inserts various comments, instructions, and directions regarding how a given work is to be performed, and assorted corrections. Some of the scores in the notebook have lyrics added in a different handwriting, in pen or pencil, underneath the staff lines, and some have an indication of the date of the composition. The pages are all numbered by hand.
A Table of Contents – typewritten on the personal stationery of Yossele's son, Henry Rosenblatt – appears at the beginning. It lists most of the works included in the notebook. Notations penciled in next to most of the segments indicate the times when the individual works are to be performed. Ownership inscription by Henry Rosenblatt on the front flyleaf (English).
[210] pages of handwritten musical scores on staff lined sheets (and additional blank pages) + [1] f. table of contents, typewritten on personal stationery of Henry Rosenblatt. Approx. 30 cm. Fair-good condition. Minor stains. Brittle paper. Closed and open tears, causing minor damage to text or musical scores. Repairs with adhesive tape on some leaves. Upper edges of several leaves trimmed, causing minor damage to text and page numbering. Detached and partially detached leaves. Leather binding with gilt impression. Wear and blemishes to binding. Spine detached and torn (with losses).
Provenance:
1. Henry Rosenblatt, Josef's son (ownership inscription appears on front flyleaf).
2. Collection of G. Atlas, student and close friend of Henry Rosenblatt.
Josef (Yossele) Rosenblatt (1882-1933), cantor and composer, widely regarded as the greatest cantor in the Jewish world in the 20th century. Vocalist whose singularly virtuosic skills immeasurably enriched the art of cantorial music. Rosenblatt's distinctive, ethereal tenor voice earned him recognition among Jewish communities – and the general public – around the world, throughout Europe, the United States, and Palestine.
Josef Rosenblatt was born in Bila Tserkva (southern Russian Empire, today in Ukraine). In his early childhood, the family moved to Sadigura (Sadhora), Bukovina (part of the Austro-Hungarian Empire), where he was exposed to the Hasidic melodies that profoundly influenced his artistic development and molded his musical style. He began performing at the tender age of nine, and gained a reputation early in life as a popular, crowd-pleasing "chazan" (cantor). At the age of 17, he sharpened his skills with vocal training in Vienna, and following that, he began appearing before audiences throughout the Austro-Hungarian Empire. After getting married, he was hired to serve as a cantor in Munkatch (Mukachevo or Mukacheve, today in western Ukraine). In 1901, he moved to Bratislava (Pressburg); it was here that his reputation as a cantor possessing rare, beautifully musical vocal skills began to spread throughout Europe. He was subsequently appointed Chief Cantor of the prosperous Hamburg Jewish community. In 1912 he immigrated to the United States, where he became Cantor of New York's Ohab Zedek Congregation, whose membership consisted largely of Hungarian-Jewish émigrés. Soon thereafter, he began touring the length and breadth of the United States and entertaining ever-larger audiences.
At the start of his multi-faceted musical career, while leading synagogue services as a cantor, Yossele Rosenblatt would typically improvise his melodies on the spot. Eventually, however, he began writing down the musical scores for his tunes, and thus, over time the various melodies developed into fixed musical works that he would perform over and over in his appearances before audiences. In total, he is thought to have composed over 600 different works. He even authored a number of books containing his compositions, including "Zemorot Yosef" (1906) and "Tefillot Yosef" (1906). Rosenblatt also recorded many albums that feature him singing his own original compositions and arrangements, as well as popular Jewish folk tunes and works by various other composers. In addition, he contributed vocal segments to the motion picture "The Jazz Singer" (1927), the world's first feature-length movie to offer a recorded musical soundtrack and segments of dialogue and song produced in synchrony with the motion picture. The movie quickly gained fame; it marked the end of the era of silent movies and ushered in the era of sound films. As far as Rosenblatt was concerned, it earned him a place of honor in the annals of cinema.
In early 1933, Rosenblatt traveled to Palestine where he embarked on a concert tour, accompanied by his son Henry and the pianist-composer Nahum Nardi. He also took part there in the filming of another movie, the Yiddish-language film "Cholom Fun Mein Folk" ("Dream of my People"). In this film, Rosenblatt is shown performing songs in sites all over the country, including Mt. Scopus (Jerusalem), the Cave of the Patriarchs (Hebron), the Dead Sea, and other places. While making this movie, Rosenblatt fell in love with the Land of Israel and he decided to settle here. Unfortunately, his days in this country were numbered; on June 19, 1933, while still involved in the filming of the movie, he suddenly felt unwell, was rushed to hospital, and passed away shortly thereafter. He was interred on the Mt. of Olives in Jerusalem. Following his death, Henry Rosenblatt committed himself to the task of rearranging his father's musical compositions.
The letter is addressed to the rebbe's mechutan R. Yehoshua, the latter's brother-in-law, and his Chassidim in general. The main part of the letter (4 pages) is a profound, in-depth Chassidic-kabbalistic essay, on the holiness of Shabbat and principles of faith. Most of the letter was printed, with minor variations, in his book Yesod HaAvodah (letter section, letter 33) and in his book Be'er Avraham (Parashat Behar). The first page – the opening of the letter, and parts of the conclusion were not printed there, and are presumably hitherto unpublished.
The rebbe concludes the letter by asking the recipient to address him simply, without profuse expressions of praise.
Apart from the five pages of the letter, an additional page comprises drafts of the opening section of the letter (presumably also at least partly handwritten by the rebbe).
Rebbe Avraham Weinberg, first rebbe of Slonim, author of Yesod HaAvodah (1803-1883), a brilliant and holy kabbalist, and an original and innovative scholar. He was a close disciple of his teachers, Rebbe Noach of Lechovitz and Rebbe Moshe of Kobryn. In the 1830s, he headed the Anaf Etz Chaim yeshiva in his hometown of Slonim, a branch of the renowned Etz Chaim yeshiva in Volozhin (Moshe Tzinovitz, Etz Chaim, p. 433; Aharon Surasky, Marbitzei Torah MeOlam HaChassidut, I, pp. 177, 183-186). In his youth, he studied Torah under extreme deprivation. He would study for eighteen hours a day until absolute exhaustion. In his old age, when one of his disciples remarked that one can discern on him revelations of Divine Inspiration, he replied: "I don't know about Divine Inspiration, but I did study Torah under deprivation, and the sages state that whoever studies Torah under deprivation will be satiated from the splendor of the Divine presence". After the passing of his teacher, Rebbe Moshe of Kobryn, in Nissan 1858, he established his court in Slonim, and most of the Kobryn Chassidim accepted his authority and began frequenting his court. He would conduct Tish not only on Shabbat and festivals, but also on weekdays. Like an ever-flowing wellspring, he delivered many extremely profound Chassidic discourses, and produced many works on all parts of the Torah (most were lost during the Holocaust). Some of his writings were published after his passing. His renowned books are Chessed LeAvraham, a profound, very abstract and impenetrable book on Kabbalah and philosophy; Yesod HaAvodah – on the topic of studying Torah for the sake of Heaven and Chassidic principles on the worship of G-d (in this book, he sharply criticizes the book Nefesh HaChaim by R. Chaim of Volozhin, primarily on his views on the study of Torah for the sake of Heaven; the original manuscript of this work reputedly states several times "contrary to the Nefesh HaChaim"); Be'er Avraham on Mechilta. After the Holocaust, his writings were published in additional volumes of Chessed LeAvraham and Be'er Avraham.
The rebbe corresponded continuously with his Chassidim (in particular those who immigrated to Eretz Israel and settled in Tiberias) on profound topics of Chassidut and worship of G-d. Some of these letters (such as the present letter) were printed after his passing in his book Yesod HaAvodah (in the letters section), as well as at the end of the book Be'er Avraham on the Torah.
[1] large leaf folded in four (6 written pages). Approx. 21.5 cm. Fair condition. Stains, including dark stains. Tears and wear, slightly affecting text. Ink fading. Folding marks (tears and wear to folds, repaired).
• Letter handwritten and signed by Rebbe Shmuel Weinberg of Slonim, author of Divrei Shmuel, to his Chassidim in Tiberias, and to the renowned Chassid R. Eliezer HaKohen. Mir, [ca. 1890s].
• Letter handwritten and signed by Rebbe Avraham Weinberg son of the rebbe of Slonim (later the Beit Avraham of Baranovich), to the renowned Chassid R. Eliezer HaKohen. With an addition on verso (some seven lines) handwritten and signed by his brother – Rebbe Yissachar Leib Weinberg [Slonim, ca. 1900s].
The letter from the Divrei Shmuel was written in Mir, during his trip to Lithuania to raise funds for Kollel Reisin in Tiberias.
The letter from Rebbe Avraham and Rebbe Yissachar Leib, was written during their father's lifetime, and pertains to matchmaking, purchasing a house (presumably in Tiberias) and funds for Kollel Reisin. Rebbe Avraham blesses the elderly recipient of the letter with longevity, and that he should merit to marry off his youngest son and even serve as sandek at his grandson's brit.
Rebbe Shmuel Weinberg of Slonim, author of Divrei Shmuel (1850-1916), grandson and close disciple of the Yesod HaAvodah. He began serving as rebbe ca. 1883. He always led his flock in Europe and Tiberias with love and exceptional devotion. He was personally involved in the education and spiritual guidance of the youth and saved many from spiritual decline. For most of his life, he was engaged in raising funds for Kollel Reisin, supporting the immigrants to Tiberias. His most remarkable accomplishment was the establishment of the Or Torah yeshiva in Tiberias. He was also one of the founders of Agudath Yisrael in 1912.
His son Rebbe Avraham Weinberg of Slonim (the second), author of Beit Avraham (1884-1933), began leading the Slonim Chassidut in 1916, expending great effort to rebuild the Chassidut after WWI. In 1918, he founded the Torat Chessed yeshiva in Baranovich together with his close friend R. Moshe Midner. The yeshiva was a unique combination of the Lithuanian style of learning together with Chassidic fervor in worship of G-d. He lived in Bialystok until 1929, and then in Baranovich.
The recipient of the letters was the prominent Chassid R. Eliezer HaKohen Rozovsky (Reb Leiza Yalovker), a Slonim Chassid in Tiberias (1822-1915), an outstanding Jew, one of the elite disciples of the rebbes of Kobryn and Slonim. He was renowned for his passionate, inspiring prayers. His teacher the Yesod HaAvodah defined him as one who worships G-d with joy. R. Mordechai Chaim of Slonim praised him profusely, wishing himself that he once in his life merit to pray like R. Leizer's weekday Arvit prayer (see more about him: A. Surasky, Yesod HaMaalah, I, Bnei Brak 2000, pp. 263-264).
Two letters. First letter: double leaf, two written pages. 21.5 cm. Good-fair condition. Stains. Marginal open tear to first leaf, with paper repair to cover tear (tear possibly intentional, perhaps made by recipient, to omit personal content). Second letter: [1] leaf, written on both sides, official stationery. 28 cm. Good-fair condition. Stains, traces of past dampness and wear.
Calligraphic square script, set in a colored, ornamental border. Some words emphasized in copper and gold. Enlarged heading at the top of the leaf: "Keter Torah" with verses of blessings. The rebbe's name is also scribed in enlarged letters, in gold and red.
The present certificate of appointment is signed by the Torah leaders of Jerusalem: yeshiva deans, rebbes, Torah scholars and rabbis of Jerusalem, and prominent leaders of Orthodox Jewry, including: R. Isser Zalman Meltzer (dean of the Etz Chaim yeshiva, his signature appears on the right-hand corner); R. Mordechai David Levin (author of Darchei David); R. Yisrael Grossman; R. Menachem Mendel Gafner (Ben Dinah); R. Yisrael Taussig (rabbi of Mattersdorf); R. Mordechai Chaim Slonim (rebbe of Slonim); R. Yitzchak HaLevi Reisman (dayan of the Edah HaChareidit); R. Moshe Aryeh Freund (later Gaavad of the Edah HaChareidit); R. Yehuda Horowitz (rebbe of Dzikov); R. David HaLevi Jungreis (dayan of the Edah HaChareidit); R. Yisrael Moshe Dushinsky (later Gaavad of the Edah HaChareidit); R. Shalom HaLevi Eisen; R. Avraham Yitzchak Kohn (rebbe of Toldot Aharon); R. Chanoch Dov Padwa (leading posek in Jerusalem, later a rabbi in London); R. Eliyahu Zlotnik (dayan of the Edah HaChareidit); R. Nata Freund; R. Shlomo Zalman Brizel; R. Avraham Mordechai Breitstein; R. Yosef Sheinberger; R. Eliyahu Tzvi Kroizer; R. David Sokolowsky; and others.
Heading the list of signees are the heads of the communal council, including: R. Eliyahu Nachum Porush Glickman; R. Amram Blau (head of Neturei Karta); R. Yonah Yitzchak Lefkowitz (head of Kollel Shomrei HaChomot); R. Baruch Grünfeld; R. Yonah Ze'ev Zwebner; R. Avraham Yochanan Blumenthal; R. Yeshaya Sheinberger; R. Avraham Kohen Roth; R. Yaakov Meir Schechter; and others.
At the foot of the leaf, there is an interesting letter handwritten and signed by R. Epstein, who served in practice as head of the Edah HaChareidit Beit Din in Jerusalem. R. Epstein confirms that he "authorizes and approves all the above wholeheartedly", bestows upon the rebbe of Satmar the official position of rabbi of the Edah HaChareidit, and blesses him upon his appointment.
Rebbe Yoel Teitelbaum of Satmar (1887-1979), one of the greatest leaders of his generation, president of the Eda HaCharedit and leader of American Orthodox Jewry, one of the founding pillars of Chassidic Jewry after the Holocaust. Born in Sighet (Sighetu Marmației), he was the son of Rebbe Chananya Yom Tov Lipa, the Kedushat Yom Tov, and grandson of Rebbe Yekutiel Yehuda, the Yitav Lev, who both served as rabbis of Sighet and were leaders of Chassidic Jewry in the Maramureș region. He was renowned from his youth for his perspicacity and intellectual capacities, as well as for his holiness and outstanding purity. After marrying the daughter of Rebbe Avraham Chaim Horowitz of Polaniec, he settled in Satmar (Satu Mare) and taught Torah and Chassidut to an elite group of disciples and followers. He served as rabbi of Irshava, Karoly (Carei, from 1925) and Satmar (from 1934), managing in each of these places a large yeshiva and Chassidic court. He stood at the helm of faithful, uncompromising Orthodox Jewry in the Maramureș region. During the Holocaust, he was rescued by the Kastner Train, and after a journey through Bergen-Belsen and Eretz Israel, he reached the United States, where he established the largest Chassidic group in the world – Satmar Chassidut, until today the dominant faction in American Orthodox Jewry.
In 1951, he was appointed president of the Edah HaChareidit in Jerusalem. In 1953, after the passing of the elderly R. Bengis, the rebbe of Satmar was appointed in his place as "rabbi of all the Ashkenazi Communities – the Edah HaChareidit in Jerusalem". The rebbe was appointed to this position even though he lived in the United States, and in Jerusalem, R. Pinchas Epstein was appointed as head of the Beit Din. (To this day, the leadership of the Edah HaChareidit is split into two positions – Gaavad and the Raavad. For example, after the passing of R. Epstein and R. David Jungreis, R. Yitzchak Yaakov Weiss, author of Minchat Yitzchak, was appointed as Raavad of the Eda HaCharedit. After the passing of the rebbe of Satmar, he was succeeded him as Gaavad of the Edah HaChareidit).
Rebbe Yoel Teitelbaum was a leading opponent of Zionism and of the founding of the State of Israel, and zealously led crucial battles for the preservation of the unique character of the Jewish people and its holiness, fearful for the honor of the Torah and the future of faithful Jewry. He was renowned as an exceptionally charitable person; his door was open to the poor and his ear attentive to the needy from every stream of the Jewish people. An outstanding Torah scholar, he responded to many halachic queries, and his writings were published in dozens of books: VaYoel Moshe, Responsa Divrei Yoel, Divrei Yoel on the Torah and more.
[1] large leaf. 70X40 cm. Thick Bristol board. Good-fair condition. Stains. Creases. Marginal tears (repaired).
Addressed to the philanthropist R. Fishel Feldman, with a request to assist the rebbe's relative, the rabbi of Limanov, who would be approaching him in person for help.
The rebbe signs the letter with blessings: "…may G-d raise his glory and fortune higher and higher in all his affairs… Yoel Teitelbaum".
Rebbe Yoel Teitelbaum of Satmar (1887-1979), a leader of his generation, president of the Edah HaChareidit and leader of American Orthodox Jewry, one of the founding pillars of Chassidic Jewry after the Holocaust. Born in Sighet, he was the son of Rebbe Chananya Yom Tov Lipa, the Kedushat Yom Tov, and grandson of Rebbe Yekutiel Yehuda, the Yitav Lev, who both served as rabbis of Sighet (Sighetu Marmației) and were leaders of Chassidic Jewry in the Maramureș region. He was renowned from his youth as a leading Torah scholar, for his perspicacity and intellectual capacities, as well as for his holiness and outstanding purity. After his marriage to the daughter of Rebbe Avraham Chaim Horowitz of Polaniec, he settled in Satmar and taught Torah and Chassidut to an elite group of disciples and followers. He served as rabbi of Irshava, Karoly (Carei; from 1925), and Satmar (Satu Mare; from 1934), managing in each of these places a large yeshiva and Chassidic court. He stood at the helm of faithful, uncompromising Orthodox Jewry in the Maramureș region. During the Holocaust, he was rescued through the famous Kastner Train, and after a journey through Bergen-Belsen, Switzerland and Eretz Israel, he reached the United States, where he established the largest Chassidic group in the world – Satmar Chassidut, until today the dominant faction in American Orthodox Jewry. He served as president of the Edah HaChareidit in Jerusalem. A leading opponent of Zionism and of the founding of the State of Israel, he zealously led crucial battles for the preservation of the unique character of the Jewish people and its holiness, fearful for the honor of the Torah and the future of faithful Jewry. He was renowned as an exceptionally charitable person; his door was open to the poor and his ear attentive to the needy from every stream of the Jewish people. An outstanding Torah scholar, he responded to many halachic queries, and his writings were published in dozens of books: VaYoel Moshe, Responsa Divrei Yoel, Divrei Yoel on the Torah and more.
The printed letterhead on the present leaf reads: "Rabbi of Satmar and the region – in Jerusalem – P.O.B. 5105". The letter was presumably written ca. 1945, when R. Yoel lived in Jerusalem (the ship with the survivors of the Kastner train reached Haifa a week before Rosh Hashanah 1945, while the rebbe already celebrated Rosh Hashanah 1946 in the United States).
The rabbi mentioned in the letter was presumably R. Yechezkel Shraga Teitelbaum-Halberstam Rabbi of Limanov (ca. 1900 – Tevet 1983), who lost his family in the Holocaust, and later reached the United States. He was a great-grandson of the Yitav Lev of Sighet, and the grandson of Rebbe Shlomo Halberstam of Bobov (the first). His father, R. Chaim Yaakov Teitelbaum Rabbi of Limanov (1878- Cheshvan 1933), was the son-in-law of Rebbe Shlomo of Bobov, and son of R. Moshe Yosef Teitelbaum Rabbi of Ujhel (uncle of Rebbe Yoel Teitelbaum of Satmar). R. Yechezkel Shraga married the daughter of R. Menachem Unger of Dombrova in 1922, and his wedding in Dombrova was attended by his uncle the Kedushat Tzion of Bobov. He lived in Jerusalem at the end of his life, and was buried on Har HaZeitim (see enclosed material).
[1] leaf, official stationery. Approx. 22.5 cm. Good-fair condition. Wear. Folding marks. Reinforced with tape on verso. Filing holes.