Auction 92 Part 2 Rare and Important Manuscripts and Items of the Gross Family Collection
Manuscript, Siddur Kavanot HaRashash for the Shabbat meals. [Jerusalem, 18th century].
Kavanot for the Friday night and Shabbat morning kiddush, kavanot for the Shabbat meals and Birkat HaMazon, and kavanot for Torah study.
Pocket format (presumably for use during the Shabbat meals).
The second part of the manuscript (from p. 25b onwards) was neatly scribed by the kabbalist R. Yosef Edrehi, trusted scribe of the Rashash. R. Yosef Edrehi presumably continued where the previous scribe left off. His copying begins with a diagram of the kavanot for the Shabbat meal.
The siddur was later owned by the kabbalist R. Yitzchak Farhi, emissary of the Beit El yeshiva – ownership inscription in his handwriting (somewhat deleted) at the beginning of the manuscript: "Acquired in my youth, emissary of Jerusalem… Yitzchak Farhi".
On the final leaf of the manuscript, four sections with segulot and incantations: "For one who is lost in a forest or on his journey…", "for any trouble at sea or on dry land, thieves and fire…", "lot…", "to annul the plans of enemies…".
R. Yosef Edrehi, kabbalist and expert scribe, served as the trusted scribe of the Rashash in Jerusalem, copying many kabbalistic compositions of the Arizal and of the Rashash. Based on his dated manuscripts, he was active in Jerusalem ca. 1755-1771 (see: Avivi, Kabbalat HaAri II, p. 787). The kabbalist R. Refael Yedidya Abulafia, dean of the Beit El yeshiva for kabbalists (and disciple of the Divrei Shalom, grandson of the Rashash) mentions him in his preface to Sefer HaLikutim as the scribe who produced the manuscript of Siddur HaRashash. There are manuscripts by R. Yosef Edrehi which were annotated by the Rashash, who added his handwritten comments and corrections (see photographs at the end of Ahavat Shalom by R. Yaakov Hillel, Jerusalem 2002; and at the end of some volumes of Siddur HaKavanot published by Ahavat Shalom publications, Jerusalem 1984-2006).
The kabbalist R. Yitzchak Farhi (1782-1853), known as "the Jerusalemite reprover" or "the Jerusalem Maggid", was a leading Torah scholar of Jerusalem in his times. Born in Safed to R. Shlomo Farhi, preacher and Torah disseminator, he was orphaned at a young age and was raised in Jerusalem by R. Yom Tov Algazi, who took him under his wing. He attended leading Jerusalem kabbalists, such as R. Avraham Shalom Mizrachi Sharabi (grandson of the Rashash), and became a member of the Beit El yeshiva. He was renowned as one of the leading Jerusalem Torah scholars and dayanim, as a Torah disseminator, preacher and maggid. He served for a time as emissary, travelling several times on behalf the Kollelot of Jerusalem and the Beit El yeshiva to Turkey, the Balkans and Italy. During the course of his travels, he published his many works, which he would gift to philanthropists. His books include: Matok LaNefesh, Zechut HaRabim, Marpeh LaEtzem, Mussar Haskel, Shevet Mishor, Hadrat Zekenim (on the Idra), Minei Metikah, Tzuf Devash, Rochev Aravot, Zechut UMishor, and more. He is especially known for his book Matok MiDevash, which was cherished throughout the Jewish world and was reprinted already in the 19th century in over 10 editions, in Zhovkva, Zhitomir, Vilna, Warsaw, Lublin, Lviv and elsewhere.
[51] leaves. 11 cm. Good condition. Stains, including dampstains and dark stains. Tears and blemishes to several leaves, slightly affecting text. Inscriptions in Arabic on front endpaper. Old binding, damaged.
Provenance: The Gross Family Collection, Tel Aviv, EI.011.007.
Manuscripts of Siddur HaRashash in the Gross Family Collection
Siddur HaRashash was a siddur with kabbalistic kavanot based on the writings of the Arizal and R. Chaim Vital. The siddur was edited by the kabbalists of the Beit El yeshiva in Jerusalem, based on the siddur compiled by their teacher the Rashash – R. Shalom Mizrachi Sharabi, dean of the Beit El yeshiva in the mid-18th century. For many years, copyings of Siddur HaRashash were produced from accurate manuscripts proofread by the kabbalists in the yeshiva.
Prayer using the manuscripts of the siddur was the privilege of just a few kabbalists. In general, the kabbalists themselves produced various copyings of Siddur HaRashash for their personal use, or entrusted them to reliable kabbalists only. Each of these manuscripts bore the stamp of the kabbalist who copied it, through the emendations and additions he inserted.
For many years, the siddur was zealously and intentionally kept in manuscript form only, without being printed at all. Only in 1911-1912 did several Ashkenazi kabbalists of Yeshivat Shaar HaShamayim in Jerusalem finally initiate the printing of the siddur, and parts I and II were published. Parts III-IX were printed later, presumably in 1916.
The Beit El yeshiva of kabbalists, also known as Midrash HaChassidim or Kehal Chassidim, was founded in Jerusalem in 1737 by R. Gedalia Hayun, and was designated as a place for studying kabbalah. Ever since, the kabbalists of Jerusalem have gathered to study there, directed by foremost kabbalists. Of particular prominence were R. Shalom Sharabi (the Rashash), who headed the yeshiva, and his successor R. Yom Tov Algazi. Reputedly, R. Gershon of Kitov – brother-in-law of the Baal Shem Tov, also studied there. Following the passing of R. Chaim Avraham Gagin in 1848, R. Yedidia Refael Abulafia (1806-1869), was appointed in his stead, a position he held until his passing. R. Abulafia's disciples include the sons of Rebbe Moshe of Lelov; the Imrei Binah Rabbi of Jerusalem; R. Shalom Moshe Chai Gagin, who succeeded him as dean of the Beit El yeshiva; and others.
Presented here is a unique collection of manuscripts of Siddur HaRashash from the Gross Family Collection, which reflects the tradition of manuscript transmittal of the Siddur HaRashash amongst kabbalists. Some of the present siddurim were scribed by most prominent kabbalists of the Beit El yeshiva, including R. Yosef Edrehi (scribe of the Rashash), R. Yedidia Refael Abulafia, R. Nissim Zerachya Azulai (grandson of the Chida), R. Yitzchak Moshe Ferrera, R. Masoud HaKohen Alhadad, and others.
Regarding the development of Siddur HaRashash, see: R. Moshe Hillel, The Rashash's Meditation Prayer Books, Between Tradition and Innovation, in: Windows on Jewish Worlds, Essays in Honor of William Gross, ed. Shalom Sabar, Emile Schrijver, Falk Wiesemann, pp. 205-239. An addendum at the end lists the manuscripts of Siddur HaRashash found in the Gross Family Collection.
Manuscript, Siddur Kavanot HaRashash, morning prayers for weekdays and Shabbat, blessing of the new month and Hallel. [Jerusalem, 18th century].
Siddur Kavanot commissioned and owned by R. Nissim Zerachya Azulai, grandson of the Chida and kabbalist in the Beit El yeshiva of kabbalists in Jerusalem, with his handwritten inscription and signature (faded) at the beginning of the manuscript. Glosses in his handwriting in several places.
The manuscript was written entirely by one scribe, in Oriental square and cursive script. Bound at the end – several leaves in a different (earlier) hand, with kavanot of the Aleinu prayer.
R. Nissim Zerachya Azulai, grandson of the Chida (son of R. Avraham Azulai, son of the Chida), was born in Jerusalem before 1780. He was a Torah scholar and a member of the Beit El yeshiva of kabbalists. His signature appears on an incorporation document (Shtar Hitkashrut) of Jerusalem kabbalists, members of the yeshiva, dated 1804 (see: Meir Benayahu, Incorporation Documents of Jerusalem Kabbalists, Asufot, IX [1995], pp. 95-98). He later moved to Turkey where he served as rabbi of Magnesia (Manisa), near Izmir, eventually returning to Eretz Israel and settling in Safed. In 1832, he granted his approbation to the first book printed in Safed, the Sefat Emet siddur according to Sephardi rite, with kavanot of the Arizal. This siddur was compiled by R. Nissim Zerachya, who added various commentaries and selections. In 1836, he published in Safed his book Shulchan HaTahor (on the book Poel Tzedek by the Shach), and it was reprinted in several editions. In 1835, he granted his approbation to the book Afar Yaakov by R. Yaakov Eichhorn (Breslau 1839), together with R. Avraham Anahory and R. Yisrael of Shklow. R. Nissim Zerachya was killed in the great earthquake which took place in Safed in 1837, trapped under the ruins of a house. His manuscripts and the work of his grandfather the Chida on the Zohar were lost together with him in the destruction.
[178] leaves. 16.5 cm. Fair condition. Stains, wear and tears. Extensive worming and open tears, with significant damage to text, repaired with paper (all leaves professionally restored). New leather binding.
Provenance: The Gross Family Collection, Tel Aviv, OT.011.024.
Manuscripts of Siddur HaRashash in the Gross Family Collection
Siddur HaRashash was a siddur with kabbalistic kavanot based on the writings of the Arizal and R. Chaim Vital. The siddur was edited by the kabbalists of the Beit El yeshiva in Jerusalem, based on the siddur compiled by their teacher the Rashash – R. Shalom Mizrachi Sharabi, dean of the Beit El yeshiva in the mid-18th century. For many years, copyings of Siddur HaRashash were produced from accurate manuscripts proofread by the kabbalists in the yeshiva.
Prayer using the manuscripts of the siddur was the privilege of just a few kabbalists. In general, the kabbalists themselves produced various copyings of Siddur HaRashash for their personal use, or entrusted them to reliable kabbalists only. Each of these manuscripts bore the stamp of the kabbalist who copied it, through the emendations and additions he inserted.
For many years, the siddur was zealously and intentionally kept in manuscript form only, without being printed at all. Only in 1911-1912 did several Ashkenazi kabbalists of Yeshivat Shaar HaShamayim in Jerusalem finally initiate the printing of the siddur, and parts I and II were published. Parts III-IX were printed later, presumably in 1916.
The Beit El yeshiva of kabbalists, also known as Midrash HaChassidim or Kehal Chassidim, was founded in Jerusalem in 1737 by R. Gedalia Hayun, and was designated as a place for studying kabbalah. Ever since, the kabbalists of Jerusalem have gathered to study there, directed by foremost kabbalists. Of particular prominence were R. Shalom Sharabi (the Rashash), who headed the yeshiva, and his successor R. Yom Tov Algazi. Reputedly, R. Gershon of Kitov – brother-in-law of the Baal Shem Tov, also studied there. Following the passing of R. Chaim Avraham Gagin in 1848, R. Yedidia Refael Abulafia (1806-1869), was appointed in his stead, a position he held until his passing. R. Abulafia's disciples include the sons of Rebbe Moshe of Lelov; the Imrei Binah Rabbi of Jerusalem; R. Shalom Moshe Chai Gagin, who succeeded him as dean of the Beit El yeshiva; and others.
Presented here is a unique collection of manuscripts of Siddur HaRashash from the Gross Family Collection, which reflects the tradition of manuscript transmittal of the Siddur HaRashash amongst kabbalists. Some of the present siddurim were scribed by most prominent kabbalists of the Beit El yeshiva, including R. Yosef Edrehi (scribe of the Rashash), R. Yedidia Refael Abulafia, R. Nissim Zerachya Azulai (grandson of the Chida), R. Yitzchak Moshe Ferrera, R. Masoud HaKohen Alhadad, and others.
Regarding the development of Siddur HaRashash, see: R. Moshe Hillel, The Rashash's Meditation Prayer Books, Between Tradition and Innovation, in: Windows on Jewish Worlds, Essays in Honor of William Gross, ed. Shalom Sabar, Emile Schrijver, Falk Wiesemann, pp. 205-239. An addendum at the end lists the manuscripts of Siddur HaRashash found in the Gross Family Collection.
Manuscript, Siddur Kavanot HaRashash, prayers for weekdays and Rosh Chodesh, scribed by the kabbalist R. Yedidya Refael Abulafia (HaYareh). [Jerusalem, 19th century].
Kavanot for the weekday Arvit prayer, the Shacharit prayer (from after the cantor's repetition until the end), Rosh Chodesh prayers, and for the cemetery.
This siddur was copied in the distinct hand of R. Yedidya Refael Abulafia.
The siddur later came into the possession of R. Yitzchak Bounan of Tunisia who immigrated to Jerusalem (shortly before the passing of R. Abulafia). A gilt inscription on a piece of leather mounted to the binding reads: "Prayer part IV, Yitzchak Bounan". This inscription indicates that the present siddur was one of four parts which were in the possession of R. Yitzchak Bounan.
R. Yedidya Refael Abulafia – known as HaRav HaYareh (1807-1869), prominent kabbalist and grandson of the Rashash. He served as dean of the Beit El yeshiva of kabbalists in Jerusalem from 1848 until his passing, and was one of the prominent editors of Siddur HaRashash. His disciples include the sons of Rabbe Moshe of Lelov; the Imrei Binah Rabbi of Jerusalem (who instituted the ban on playing musical instruments at weddings upon his advice); R. Shalom Moshe Chai Gagin, who succeeded him as dean of the Beit El yeshiva; and others.
The owner of the manuscript, R. Yitzchak Bounan, signed as witness and scribe in the Pinkas of the Portuguese community in Tunis in ca. 1840-1860 (see: Avrahami, Le Mémorial de la communauté israélite portugaise de Tunis, p. 151). In his final years, he immigrated to Jerusalem, where he passed away in 1886.
[102] leaves. Approx. 18 cm. Fair-good condition. Stains, including dampstains. Worming, affecting text. Several detached leaves. Original binding, partially detached and damaged.
Provenance: The Gross Family Collection, Tel Aviv, TU.011.005.
Manuscripts of Siddur HaRashash in the Gross Family Collection
Siddur HaRashash was a siddur with kabbalistic kavanot based on the writings of the Arizal and R. Chaim Vital. The siddur was edited by the kabbalists of the Beit El yeshiva in Jerusalem, based on the siddur compiled by their teacher the Rashash – R. Shalom Mizrachi Sharabi, dean of the Beit El yeshiva in the mid-18th century. For many years, copyings of Siddur HaRashash were produced from accurate manuscripts proofread by the kabbalists in the yeshiva.
Prayer using the manuscripts of the siddur was the privilege of just a few kabbalists. In general, the kabbalists themselves produced various copyings of Siddur HaRashash for their personal use, or entrusted them to reliable kabbalists only. Each of these manuscripts bore the stamp of the kabbalist who copied it, through the emendations and additions he inserted.
For many years, the siddur was zealously and intentionally kept in manuscript form only, without being printed at all. Only in 1911-1912 did several Ashkenazi kabbalists of Yeshivat Shaar HaShamayim in Jerusalem finally initiate the printing of the siddur, and parts I and II were published. Parts III-IX were printed later, presumably in 1916.
The Beit El yeshiva of kabbalists, also known as Midrash HaChassidim or Kehal Chassidim, was founded in Jerusalem in 1737 by R. Gedalia Hayun, and was designated as a place for studying kabbalah. Ever since, the kabbalists of Jerusalem have gathered to study there, directed by foremost kabbalists. Of particular prominence were R. Shalom Sharabi (the Rashash), who headed the yeshiva, and his successor R. Yom Tov Algazi. Reputedly, R. Gershon of Kitov – brother-in-law of the Baal Shem Tov, also studied there. Following the passing of R. Chaim Avraham Gagin in 1848, R. Yedidia Refael Abulafia (1806-1869), was appointed in his stead, a position he held until his passing. R. Abulafia's disciples include the sons of Rebbe Moshe of Lelov; the Imrei Binah Rabbi of Jerusalem; R. Shalom Moshe Chai Gagin, who succeeded him as dean of the Beit El yeshiva; and others.
Presented here is a unique collection of manuscripts of Siddur HaRashash from the Gross Family Collection, which reflects the tradition of manuscript transmittal of the Siddur HaRashash amongst kabbalists. Some of the present siddurim were scribed by most prominent kabbalists of the Beit El yeshiva, including R. Yosef Edrehi (scribe of the Rashash), R. Yedidia Refael Abulafia, R. Nissim Zerachya Azulai (grandson of the Chida), R. Yitzchak Moshe Ferrera, R. Masoud HaKohen Alhadad, and others.
Regarding the development of Siddur HaRashash, see: R. Moshe Hillel, The Rashash's Meditation Prayer Books, Between Tradition and Innovation, in: Windows on Jewish Worlds, Essays in Honor of William Gross, ed. Shalom Sabar, Emile Schrijver, Falk Wiesemann, pp. 205-239. An addendum at the end lists the manuscripts of Siddur HaRashash found in the Gross Family Collection.
Manuscript, Siddur Kavanot HaRashash for Passover and the Seder, and for the counting of the Omer, scribed by the kabbalist R. Yitzchak Moshe Ferrera. [Jerusalem, ca. 1890-1900].
Scribe's colophon on p. 120b: "Scribed by [---] Yitzchak Moshe Ferrera…". Marginal glosses in a different hand in several places.
At the foot of the first leaf, signatures in Ashkenazic script of the kabbalist R. Tzvi Aryeh Goldman of Mezeritch.
R. Yitzchak Moshe Ferrera (ca. 1840 – 1917), son of the renowned kabbalist R. Aharon Refael Chaim Moshe Ferrera (d. 1887, author of Toldot Aharon VeMoshe and Efer Moshe). As a child, he immigrated from Salonika to Jerusalem together with his father. A Jerusalem Torah scholar, and one of the elite kabbalists of the Beit El yeshiva. He would deliver sermons every night in the yeshiva for laymen in the Old City. He was one of the scribes of the Beit El yeshiva for kabbalists, copying the kabbalistic works of the Rashash and of his father. He earned a living from writing amulets. He authored several works of ethics in Ladino, and published his father's work Me'il Kodesh UBigdei Yesha (Jerusalem, 1888), with the addition of his profound kabbalistic comments.
R. Tzvi Aryeh Goldman of Mezeritch (d. 1916), a kabbalist and wondrous man. Since his childhood, he exhibited knowledge of wondrous matters. Upon immigrating in his youth to Eretz Israel, he immediately joined the Beit El yeshiva, where he was considered one of the elite kabbalists. He was held in very high esteem, and commonly referred to as "the White Angel" and "the Tall Tzadik". He authored: Cheshbon Pirtei HaMitzvot (Jerusalem, 1904), Derech Chaim, and other works.
125 leaves (including several blank leaves). 23 cm. Fair condition. Stains, including dampstains. Dark wine stains to first leaves (Passover Haggadah). Tears and wear. Open tears to several leaves, repaired with paper. First leaf detached. Early, particularly elegant gilt-decorated leather binding (owner's name in center deleted).
Provenance:
1. Kedem, Auction 46, 7 June 2015, lot 267.
2. The Gross Family Collection, Tel Aviv, EI.011.023.
Manuscripts of Siddur HaRashash in the Gross Family Collection
Siddur HaRashash was a siddur with kabbalistic kavanot based on the writings of the Arizal and R. Chaim Vital. The siddur was edited by the kabbalists of the Beit El yeshiva in Jerusalem, based on the siddur compiled by their teacher the Rashash – R. Shalom Mizrachi Sharabi, dean of the Beit El yeshiva in the mid-18th century. For many years, copyings of Siddur HaRashash were produced from accurate manuscripts proofread by the kabbalists in the yeshiva.
Prayer using the manuscripts of the siddur was the privilege of just a few kabbalists. In general, the kabbalists themselves produced various copyings of Siddur HaRashash for their personal use, or entrusted them to reliable kabbalists only. Each of these manuscripts bore the stamp of the kabbalist who copied it, through the emendations and additions he inserted.
For many years, the siddur was zealously and intentionally kept in manuscript form only, without being printed at all. Only in 1911-1912 did several Ashkenazi kabbalists of Yeshivat Shaar HaShamayim in Jerusalem finally initiate the printing of the siddur, and parts I and II were published. Parts III-IX were printed later, presumably in 1916.
The Beit El yeshiva of kabbalists, also known as Midrash HaChassidim or Kehal Chassidim, was founded in Jerusalem in 1737 by R. Gedalia Hayun, and was designated as a place for studying kabbalah. Ever since, the kabbalists of Jerusalem have gathered to study there, directed by foremost kabbalists. Of particular prominence were R. Shalom Sharabi (the Rashash), who headed the yeshiva, and his successor R. Yom Tov Algazi. Reputedly, R. Gershon of Kitov – brother-in-law of the Baal Shem Tov, also studied there. Following the passing of R. Chaim Avraham Gagin in 1848, R. Yedidia Refael Abulafia (1806-1869), was appointed in his stead, a position he held until his passing. R. Abulafia's disciples include the sons of Rebbe Moshe of Lelov; the Imrei Binah Rabbi of Jerusalem; R. Shalom Moshe Chai Gagin, who succeeded him as dean of the Beit El yeshiva; and others.
Presented here is a unique collection of manuscripts of Siddur HaRashash from the Gross Family Collection, which reflects the tradition of manuscript transmittal of the Siddur HaRashash amongst kabbalists. Some of the present siddurim were scribed by most prominent kabbalists of the Beit El yeshiva, including R. Yosef Edrehi (scribe of the Rashash), R. Yedidia Refael Abulafia, R. Nissim Zerachya Azulai (grandson of the Chida), R. Yitzchak Moshe Ferrera, R. Masoud HaKohen Alhadad, and others.
Regarding the development of Siddur HaRashash, see: R. Moshe Hillel, The Rashash's Meditation Prayer Books, Between Tradition and Innovation, in: Windows on Jewish Worlds, Essays in Honor of William Gross, ed. Shalom Sabar, Emile Schrijver, Falk Wiesemann, pp. 205-239. An addendum at the end lists the manuscripts of Siddur HaRashash found in the Gross Family Collection.
Manuscript, Siddur Kavanot HaRashash, prayers for Rosh Hashanah and Sukkot, scribed by R. Shem Tov Gagin. [Jerusalem], 1905.
The manuscript was scribed by R. Shem Tov Gagin for the Imrei Emet Rebbe of Ger, and was sent from Jerusalem to the rebbe together with other volumes of Siddur Kavanot which the rebbe commissioned from R. Shem Tov's father – R. Yitzchak Gagin (see below).
Includes kavanot for part of the Rosh Hashanah prayers, kavanot for shofar blowing, and kavanot for shaking the Lulav on Sukkot and Hoshana Rabba.
Two sermons of inspirations precede the kavanot of shofar blowing (leaves 6-10), for the first and second day of Rosh Hashanah respectively – the first by R. Shalom Mizrachi Sharabi, and the second by R. Chaim Avraham Gagin.
The second sermon is signed by the writer: "Handwritten by his grandson Sh.T. Gagin, written on Erev Rosh Chodesh Elul 1905".
Another inscription on the front endpaper: "Siddur for Rosh Hashanah according to the Arizal, written on 13th Cheshvan 1905, Shem Tov Gagin".
The Min HaGenazim anthology, Vol. XIV (published by Ahavat Shalom, 2021), features 37 letters written by R. Yitzchak Gagin to his son R. Shem Tov Gagin between 1912-1921. Amongst the wealth of important information these letters contain, we learn that the Imrei Emet of Ger commissioned several kabbalistic manuscripts from R. Yitzchak Gagin, wishing to enrich his famous library with siddurim with kavanot of the Rashash, which were not at all available in Europe.
R. Yitzchak Gagin was an elite member of the Beit El yeshiva and a descendant of the Rashash (through his grandfather R. Chaim Avraham Gagin, son-in-law of R. Refael Avraham Shalom Mizrachi – grandson of the Rashash). His son, R. Shem Tov Gagin (writer of the present siddur), later served as rabbi of the Sephardic community in Manchester and eventually head of the Sephardic Beit Din in London. R. Yitzchak Gagin earned a livelihood by trading in books and manuscript, and published catalogs of the manuscripts being sold from the library of the Rashash. The rebbe of Ger maintained close ties with him, acquiring books for his prominent library through him. The aforementioned letters indicate that upon the request of the rebbe of Ger, R. Yitzchak Gagin instructed his son R. Shem Tov Gagin to work on copying the siddurim of the Rashash, in a project which extended over a period of seven years, from 1905 until 1911. This project is mentioned several times in the letters, which indicate that R. Shem Tov copied and sent the rebbe manuscripts of the siddur.
There are a few extant manuscript siddurim with kavanot copied by R. Shem Tov Gagin for the Imrei Emet, including the present volume for Rosh Hashanah and Sukkot, as well as the Yom Kippur part, held in the library of R. Y.M. Hillel, and the Bedtime Shema service part – held in the Columbia University Library, New York, SH 893 x 2 (dated: Tevet 1911).
[14], 20, [48] written leaves (and several blank leaves). 20 cm. Good condition. Stains. faded ink on two leaves. One leaf detached. Marginal tears and wear to a few leaves. Minor worming. Original binding, with leather spine, damaged.
Regarding the provenance of the present manuscript from the library of the Imrei Emet of Ger, see Min HaGenazim, ibid, p. 277 note 248; see also: R. Moshe Hillel, The Rashash's meditation prayer books, between tradition and innovation, in: Windows on Jewish Worlds, Essays in Honor of William Gross, ed. Shalom Sabar, Emile Schrijver, Falk Wiesemann, p. 236.
Provenance: The Gross Family Collection, Tel Aviv, EI.011.018.
Manuscripts of Siddur HaRashash in the Gross Family Collection
Siddur HaRashash was a siddur with kabbalistic kavanot based on the writings of the Arizal and R. Chaim Vital. The siddur was edited by the kabbalists of the Beit El yeshiva in Jerusalem, based on the siddur compiled by their teacher the Rashash – R. Shalom Mizrachi Sharabi, dean of the Beit El yeshiva in the mid-18th century. For many years, copyings of Siddur HaRashash were produced from accurate manuscripts proofread by the kabbalists in the yeshiva.
Prayer using the manuscripts of the siddur was the privilege of just a few kabbalists. In general, the kabbalists themselves produced various copyings of Siddur HaRashash for their personal use, or entrusted them to reliable kabbalists only. Each of these manuscripts bore the stamp of the kabbalist who copied it, through the emendations and additions he inserted.
For many years, the siddur was zealously and intentionally kept in manuscript form only, without being printed at all. Only in 1911-1912 did several Ashkenazi kabbalists of Yeshivat Shaar HaShamayim in Jerusalem finally initiate the printing of the siddur, and parts I and II were published. Parts III-IX were printed later, presumably in 1916.
The Beit El yeshiva of kabbalists, also known as Midrash HaChassidim or Kehal Chassidim, was founded in Jerusalem in 1737 by R. Gedalia Hayun, and was designated as a place for studying kabbalah. Ever since, the kabbalists of Jerusalem have gathered to study there, directed by foremost kabbalists. Of particular prominence were R. Shalom Sharabi (the Rashash), who headed the yeshiva, and his successor R. Yom Tov Algazi. Reputedly, R. Gershon of Kitov – brother-in-law of the Baal Shem Tov, also studied there. Following the passing of R. Chaim Avraham Gagin in 1848, R. Yedidia Refael Abulafia (1806-1869), was appointed in his stead, a position he held until his passing. R. Abulafia's disciples include the sons of Rebbe Moshe of Lelov; the Imrei Binah Rabbi of Jerusalem; R. Shalom Moshe Chai Gagin, who succeeded him as dean of the Beit El yeshiva; and others.
Presented here is a unique collection of manuscripts of Siddur HaRashash from the Gross Family Collection, which reflects the tradition of manuscript transmittal of the Siddur HaRashash amongst kabbalists. Some of the present siddurim were scribed by most prominent kabbalists of the Beit El yeshiva, including R. Yosef Edrehi (scribe of the Rashash), R. Yedidia Refael Abulafia, R. Nissim Zerachya Azulai (grandson of the Chida), R. Yitzchak Moshe Ferrera, R. Masoud HaKohen Alhadad, and others.
Regarding the development of Siddur HaRashash, see: R. Moshe Hillel, The Rashash's Meditation Prayer Books, Between Tradition and Innovation, in: Windows on Jewish Worlds, Essays in Honor of William Gross, ed. Shalom Sabar, Emile Schrijver, Falk Wiesemann, pp. 205-239. An addendum at the end lists the manuscripts of Siddur HaRashash found in the Gross Family Collection.
Manuscript, Siddur Kavanot HaRashash, for the Shabbat meals, bedtime Shema service and morning blessings, scribed by R. Masoud HaKohen Alhadad and R. Yichye Tzarum. [Jerusalem, 19th/20th century].
Most of the manuscript was scribed by R. Masoud HaKohen Alhadad, apart from pp. 70a-80b (and a small section of p. 39b), which were scribed by R. Yichye Tzarum.
R. Masoud HaKohen Alhadad (1820-1927), elder kabbalist of his generation in Jerusalem. Born in Morocco, he immigrated to Eretz Israel in his childhood together with his parents. Once he was well versed in Talmud and halachic literature, he devoted himself to the study of kabbalah for sixty years. In 1902, he travelled as emissary to Tunis and Tripoli, earning the reputation of a wonder-worker during his travels for the miracles he performed (see testimonies in Maamar Esther, Djerba, 1946, leaves 7-9). In 1903, he was appointed dean of the Beit El yeshiva, heading the yeshiva for over twenty years. For many years, he served as cantor, praying according to the kavanot of the Arizal in Siddur HaRashash. He passed away at the exceptional age of 107.
R. Yichye son of R. Yosef Tzarum (1843-1917), a leader of the Yemenites from Sana'a who settled in Jerusalem in the E'eleh BeTamar immigration in 1882, and one of the heads of the Yemenite community. Shortly after his immigration, he was appointed head of the Yemenite Beit Din and rabbi of the Yemenite community in Jerusalem.
The manuscript contains several glosses by both Torah scholars.
82 leaves. 22 cm. Good condition. Stains. Tears to several leaves. One leaf detached. New binding.
Provenance: The Gross Family Collection, Tel Aviv, EI.011.005.
Manuscripts of Siddur HaRashash in the Gross Family Collection
Siddur HaRashash was a siddur with kabbalistic kavanot based on the writings of the Arizal and R. Chaim Vital. The siddur was edited by the kabbalists of the Beit El yeshiva in Jerusalem, based on the siddur compiled by their teacher the Rashash – R. Shalom Mizrachi Sharabi, dean of the Beit El yeshiva in the mid-18th century. For many years, copyings of Siddur HaRashash were produced from accurate manuscripts proofread by the kabbalists in the yeshiva.
Prayer using the manuscripts of the siddur was the privilege of just a few kabbalists. In general, the kabbalists themselves produced various copyings of Siddur HaRashash for their personal use, or entrusted them to reliable kabbalists only. Each of these manuscripts bore the stamp of the kabbalist who copied it, through the emendations and additions he inserted.
For many years, the siddur was zealously and intentionally kept in manuscript form only, without being printed at all. Only in 1911-1912 did several Ashkenazi kabbalists of Yeshivat Shaar HaShamayim in Jerusalem finally initiate the printing of the siddur, and parts I and II were published. Parts III-IX were printed later, presumably in 1916.
The Beit El yeshiva of kabbalists, also known as Midrash HaChassidim or Kehal Chassidim, was founded in Jerusalem in 1737 by R. Gedalia Hayun, and was designated as a place for studying kabbalah. Ever since, the kabbalists of Jerusalem have gathered to study there, directed by foremost kabbalists. Of particular prominence were R. Shalom Sharabi (the Rashash), who headed the yeshiva, and his successor R. Yom Tov Algazi. Reputedly, R. Gershon of Kitov – brother-in-law of the Baal Shem Tov, also studied there. Following the passing of R. Chaim Avraham Gagin in 1848, R. Yedidia Refael Abulafia (1806-1869), was appointed in his stead, a position he held until his passing. R. Abulafia's disciples include the sons of Rebbe Moshe of Lelov; the Imrei Binah Rabbi of Jerusalem; R. Shalom Moshe Chai Gagin, who succeeded him as dean of the Beit El yeshiva; and others.
Presented here is a unique collection of manuscripts of Siddur HaRashash from the Gross Family Collection, which reflects the tradition of manuscript transmittal of the Siddur HaRashash amongst kabbalists. Some of the present siddurim were scribed by most prominent kabbalists of the Beit El yeshiva, including R. Yosef Edrehi (scribe of the Rashash), R. Yedidia Refael Abulafia, R. Nissim Zerachya Azulai (grandson of the Chida), R. Yitzchak Moshe Ferrera, R. Masoud HaKohen Alhadad, and others.
Regarding the development of Siddur HaRashash, see: R. Moshe Hillel, The Rashash's Meditation Prayer Books, Between Tradition and Innovation, in: Windows on Jewish Worlds, Essays in Honor of William Gross, ed. Shalom Sabar, Emile Schrijver, Falk Wiesemann, pp. 205-239. An addendum at the end lists the manuscripts of Siddur HaRashash found in the Gross Family Collection.
Manuscript, Siddur Kavanot HaRashash, for the Mincha prayer of Erev Shabbat, Mincha of Erev Pesach, Birkat Kohanim, Vihi Noam, the Amidah prayer for the Three Festivals, Hallel and Musaf for Rosh Chodesh. [Jerusalem, ca. late 19th century].
Neat copying, in square script and Oriental Rashi script, in the style used by the scribes of the Beit El yeshiva when producing copies of the siddur with kavanot.
Complete manuscript, with gilt-decorated leather binding; name of owner lettered in gilt: "Masoud HaKohen" – R. Masoud HaKohen Alhadad, kabbalist in the Beit El yeshiva in Jerusalem and dean of the yeshiva for many years (see previous item).
Leaves 74-80: Introductions to the Amidah prayer by R. Yedidya Refael Abulafia; leaves 81-89: additional introductions to the Amidah prayer.
Leaves 99-100 (written in different hands): comments to Seder night kavanot; Shema Kolenu blessing with prayer for times of drought.
[100] leaves. 20.5 cm. Good condition. Stains and wear. Original leather binding, with gilt ornaments, slightly damaged.
Provenance: The Gross Family Collection, Tel Aviv, EI.011.004.
Manuscripts of Siddur HaRashash in the Gross Family Collection
Siddur HaRashash was a siddur with kabbalistic kavanot based on the writings of the Arizal and R. Chaim Vital. The siddur was edited by the kabbalists of the Beit El yeshiva in Jerusalem, based on the siddur compiled by their teacher the Rashash – R. Shalom Mizrachi Sharabi, dean of the Beit El yeshiva in the mid-18th century. For many years, copyings of Siddur HaRashash were produced from accurate manuscripts proofread by the kabbalists in the yeshiva.
Prayer using the manuscripts of the siddur was the privilege of just a few kabbalists. In general, the kabbalists themselves produced various copyings of Siddur HaRashash for their personal use, or entrusted them to reliable kabbalists only. Each of these manuscripts bore the stamp of the kabbalist who copied it, through the emendations and additions he inserted.
For many years, the siddur was zealously and intentionally kept in manuscript form only, without being printed at all. Only in 1911-1912 did several Ashkenazi kabbalists of Yeshivat Shaar HaShamayim in Jerusalem finally initiate the printing of the siddur, and parts I and II were published. Parts III-IX were printed later, presumably in 1916.
The Beit El yeshiva of kabbalists, also known as Midrash HaChassidim or Kehal Chassidim, was founded in Jerusalem in 1737 by R. Gedalia Hayun, and was designated as a place for studying kabbalah. Ever since, the kabbalists of Jerusalem have gathered to study there, directed by foremost kabbalists. Of particular prominence were R. Shalom Sharabi (the Rashash), who headed the yeshiva, and his successor R. Yom Tov Algazi. Reputedly, R. Gershon of Kitov – brother-in-law of the Baal Shem Tov, also studied there. Following the passing of R. Chaim Avraham Gagin in 1848, R. Yedidia Refael Abulafia (1806-1869), was appointed in his stead, a position he held until his passing. R. Abulafia's disciples include the sons of Rebbe Moshe of Lelov; the Imrei Binah Rabbi of Jerusalem; R. Shalom Moshe Chai Gagin, who succeeded him as dean of the Beit El yeshiva; and others.
Presented here is a unique collection of manuscripts of Siddur HaRashash from the Gross Family Collection, which reflects the tradition of manuscript transmittal of the Siddur HaRashash amongst kabbalists. Some of the present siddurim were scribed by most prominent kabbalists of the Beit El yeshiva, including R. Yosef Edrehi (scribe of the Rashash), R. Yedidia Refael Abulafia, R. Nissim Zerachya Azulai (grandson of the Chida), R. Yitzchak Moshe Ferrera, R. Masoud HaKohen Alhadad, and others.
Regarding the development of Siddur HaRashash, see: R. Moshe Hillel, The Rashash's Meditation Prayer Books, Between Tradition and Innovation, in: Windows on Jewish Worlds, Essays in Honor of William Gross, ed. Shalom Sabar, Emile Schrijver, Falk Wiesemann, pp. 205-239. An addendum at the end lists the manuscripts of Siddur HaRashash found in the Gross Family Collection.