Auction 92 Part 2 Rare and Important Manuscripts and Items of the Gross Family Collection
Manuscript, anthology of practical kabbalah, including: Sefer Taalumot UMekorot HaChochmah, Sefer HaShemot – with additions by Moroccan rabbis, and other selections; scribed by R. Immanuel Mansano and his son R. Eliyahu Mansano (disciple of the Or HaChaim). Fez, [1766].
Complete volume, in neat (square and cursive) Sephardic-Maghrebi script. Ornamented words; kabbalistic diagrams and illustrations.
The main part of the manuscript comprises Sefer HaShemot – the book Shorshei HaShemot by R. Moshe Zacuto, the Remez, in its full, expanded version, as it was copied in Maghrebi countries, with additions by Moroccan rabbis (see below). This part was scribed by R. Immanuel son of R. Yehonatan Mansano, a prominent 18th century Torah scholar in Fez. Title page text at the beginning of the work, signed by his son R. Eliyahu Mansano, attesting that the work was scribed by his father: "…copied here in Fez by my father, the expert scribe R. Immanuel Mansano son of R. Yehonatan. I, Eliyahu son of R. Immanuel Mansano" (calligraphic signature).
The beginning of the manuscript contains a copying of the book Taalumot UMekorot HaChochmah, based on the Venice 1667 printed edition. This part was copied by R. Eliyahu Mansano. Concludes with a colophon, dated Friday 26th Av 1766, with his calligraphic signature (the part written by his father may have been scribed earlier). At the end of the manuscript, additional selections of Goralot (lots), segulot and hashbaot, presumably scribed by R. Eliyahu Mansano.
Sefer HaShemot contains in-text glosses, notes and additions (some in brackets and smaller script), including additions by Moroccan Torah scholars (such as R. Yosef ibn Tzur, R. Yeshaya Bakish, and others). Some of them may be R. Immanuel Mansano's own glosses. Additional marginalia by other writers. On p. 31b, marginal gloss signed: "In the name of R. Efraim Ankava (Alnaqua)… so says Immanuel". Addition in the name of R. Yaakov ibn Danan on p. 27a. In several places, additions in the name of the Yaavetz – R. Yaakov ibn Tzur.
Sefer HaShemot, better known as Shorshei HaShemot, is a comprehensive work on the Holy Names, with a detailed description of their functions and use in hashbaot and amulets. The work is formatted as an alphabetical encyclopedic lexicon, and includes thousands of Holy Names and kabbalistic name combinations, as well as much practical kabbalah. The core of the work was composed by the kabbalist R. Moshe Zacuto – the Remez, and it includes kabbalistic secrets he received from his teachers. The work of the Remez was of limited scope, but it was later expanded upon significantly by R. Eliyahu Shapira. The Chida in Shem HaGedolim (Maarechet HaGedolim in the entry about R. Moshe Zacuto), lists Shorshei HaShemot amongst his works, relating that he saw a manuscript of the work. In Maarechet Sefarim, he mentions two additional manuscripts of Shorshei HaShemot: one with many additions by R. Eliyahu Shapira, and the second: "A remarkable manuscript in quantity and quality, from Maghrebi Torah scholars".
R. Eliyahu Shapira, author of Birkat Eliyahu on the Talmud (Wandsbek 1728) and a Polish kabbalist. Served as rabbi of Ulanów and Kulczyny. Due to a libel against him, he escaped to Amsterdam and later reached Italy, where he met the Chida (who writes about him in Shem HaGedolim: "…this rabbi told me that he finished the Talmud seven times, and he is a pious, holy and ascetic man"). Towards the end of his life, he travelled to Tunis, where he passed away ca. 1760. His writings, including the present work, thereby reached the Torah scholars and kabbalists of North Africa. As mentioned, R. Eliyahu Shapira expanded upon the work Shorshei, inserting many additions. A copying of the work, which was in the possession of the Chida, is extant (Los Angeles University, Ms. 779 bx. 1.1), with a note from the Chida describing the additions of R. Eliyahu Shapira. R. Eliyahu Shapira is also mentioned on the title page of the work in the present manuscript: "This holy book was copied in short by the Torah scholar, complete in Torah, wisdom and piety… R. Eliyahu Shapira Ashkenazi… from the writings of R. Moshe Zacuto… it contains many wonders for one who executes them in holiness and purity…".
This is an early, expanded copying of the work (made several years after the passing of R. Eliyahu Shapira in Tunis; and before the Chida's second trip to Europe), with additions by leading Moroccan Torah scholars and kabbalists.
The scribe, R. Immanuel Mansano (the second) son of R. Yehonatan, was a leading Fez Torah scholar. He authored a book of homilies in 1734, as well as memoirs describing the troubles and sufferings which befell Moroccan Jewry in the first half of the 18th century (published by Benayahu, Divrei HaYamim shel Fez, Tel Aviv 1993, p. 133 onwards). He was a kabbalist and pious person (in his memoirs, he relates that he fasted six consecutive days, and posed a dream question whether to continue fasting on Shabbat, after hearing that a Torah scholar from Tafilalt passed away after such a fast; he was then told to cease his fast; see: Benayahu, ibid, p. 45). He also served as the Beit Din scribe in Fez, and his impressive penmanship is apparent in the present manuscript. One of the synagogues of Fez was named after him.
The second scribe, R. Eliyahu Mansano, son of R. Immanuel, was also a prominent Torah scholar of Fez. The book Malchei Rabbanan (p. 21b) quotes a letter he wrote in which he describes studying under the Or HaChaim (this was after the Or HaChaim returned from Amsterdam where he had published his book Chefetz Hashem in 1734; he settled for a while in Fez where he studied Torah with the yeshiva dean R. Shmuel ibn Elbaz, also mentioned in the aforementioned letter).
Taalumot UMekorot Chochmah: 1-8, 10-12 leaves (lacking leaf 9); Sefer HaShemot: 14-97 leaves; Selections: 98-102 leaves (later, penciled foliation). Approx. 21 cm. Fair-good condition. Stains, including dark stains and dampstains. Tears, worming and wear, including open tears (primarily to inner margins), slightly affecting text, repaired with paper. Some marginal glosses slightly trimmed. New leather binding.
Provenance: The Gross Family Collection, Tel Aviv, MO.011.087.
Manuscript, Otzrot Chaim, teachings of the Arizal as recorded by R. Chaim Vital – Maghrebi redaction, with unpublished glosses by Moroccan kabbalists. Marrakesh (Morocco), [1752].
Title page illustrated and decorated in color (a horseshoe arch, with floral and geometric designs, typical of Moroccan architecture). Neat Sephardic-Maghrebi script, with many marginal glosses by various writers. The title page states the name of the scribe – R. Aharon son of R. Avraham Corcos. Colophon on p. 234b, dated Thursday 5th Sivan 1752 (Erev Shavuot), with the scribe's calligraphic signature.
In-text "windows" with glosses by Moroccan kabbalists. The manuscript also features many marginal glosses by various writers. Several leaves at the end of the manuscript with additional glosses by various writers. Some of these are copyings of glosses by R. Avraham Azulai, R. Avraham ibn Mussa and other Moroccan kabbalists (see below).
The book Otzrot Chaim was edited by R. Yaakov Tzemach, and it comprises Seder HaAtzilut as R. Chaim Vital received it from his teacher the Arizal. Since the book does not include the complete Seder HaAtzilut, it was rearranged by the Moroccan kabbalists, who added several chapters from Mevo She'arim. The present manuscript is a Maghrebi redaction of this work – a combination of Otzrot Chaim with parts of Mevo She'arim. This version is only found in manuscripts copied in North Africa, and it was first printed in Livorno in 1849.
The present manuscript contains glosses by leading 18th century Moroccan kabbalists – R. Avraham Azulai (d. 1741), a teacher of R. Shalom Buzaglo author of Mikdash Melech on the Zohar; and R. Avraham ibn Mussa (d. 1733), disciple of R. Yaakov Marrache. Their glosses are signed for the most part with the initials "A.A." [Avraham Azulai] and "A.B.M" [Avraham ben Mussa]. Some of the glosses were copied by the scribe in "windows" within the text, while some were added later in the margins and in the leaves at the end of the book, in a different hand (presumably copied from a different source). On one of the final leaves, there is a page with the heading: "New, recently added glosses by R. A.A.".
The Chida (in Shem HaGedolim) relates that R. Avraham ibn Mussa would debate on kabbalistic topics with R. Avraham Azulai of Marrakech; and seems to indicate that the disagreement between them was apparent in their glosses. Some of their glosses were printed in the Livorno edition, however, the printed glosses do not reveal any dispute between the two luminaries. Conversely, there is a booklet in the Meir Benayahu Collection containing copyings of the glosses of R. Avraham Azulai and of R. Avraham ibn Mussa, as an independent work (rather than in the margins of Otzrot Chaim). In this booklet, which contains glosses which were not printed in the Livorno edition, disagreements and disputes between the two kabbalists are indeed apparent (see: M. Benayahu, R. Avraham Ibn Mussa et son fils R. Moshé – deux grands kabbalistes lurianiques de l'Afrique du Nord, in Michael 5, Tel Aviv 1978, pp. 22-24). Some of these glosses were printed before the 1844 Livorno edition as an independent section within the book Mekom Binah, Salonika 1813, however, there too, the glosses were not printed in their entirety.
The present manuscript also includes glosses in the name of other kabbalists, such as R. Yaakov Pinto (sometimes referred to as "the Rif") and R. Avraham son of R. Yaakov Pinto.
Additionally, the manuscript includes dozens of glosses by R. Yosef Alcasoli, most of them signed with his initials "Yoel". The final leaves contain additional glosses from him, three of them signed with his full name: "Yosef Alcasoli", "Yosef son of R. Yehuda Alcasoli". These glosses were written in two different hands, one neat and organized, and the second unskilled; it is possible that one of them was written by R. Alcosili himself.
We have no information about the kabbalist R. Yosef son of R. Yehuda Alcasoli. He was presumably a kabbalist in Marrakesh; perhaps this is the dayan "R. Y. Alcasoli" mentioned in a responsum by R. Avraham Coriat, in Responsa Zechut Avot, section 20 (R. Avraham Coriat of Tétouan, d. Cheshvan 1805; it appears from the responsum that the R. Alcasoli he mentions was from the previous generation).
To the best of our knowledge, the glosses by R. Yosef Alcasoli found in the present manuscript were never published, and they presumably do not appear in any other manuscript of the book Otzrot Chaim. Some of the glosses by other Moroccan kabbalists were also presumably never published.
On p. 135a, stamp of Rabbi Chaim David Serero Rabbi of Fez.
[1], 234; [5] leaves. 21.5 cm. Condition varies. Most leaves in good condition, several leaves in fair-poor condition. Stains and wear. Tears and worming. Large open tears and blemishes to leaves 157-233, due to ink erosion, affecting text. New binding, incorporating parts of original binding.
Reference: Shalom Sabar, Sephardi Elements in North African Hebrew Manuscript Decoration, in: Jewish Art, vol. 18 (1992), pp. 168-191.
Exhibition: Yeshiva University Museum, New York, "The Sephardic Journey: 1492-1992", 1990-1992. See exhibition catalog, p. 296, no. 398.
Provenance: The Gross Family Collection, Tel Aviv, MO.011.017.
Manuscript, Shiur Komah – a Tikkun corresponding to the parts of the human body. [Morocco, 1789].
Colorful decorated title page – multifoil arch (inspired by Moorish architecture in Morocco) surrounded by a foliate border, topped by two pillars. Sephardic-Maghrebi semi-cursive and cursive script. At the foot of the title page, chronogram indicating the year 1789. Writer's colophon on final page: "I completed the copying on 17th Elul 1789, Yehuda Elbaz".
Shiur Komah is a kabbalistic tikkun originating from Italy. It is a compilation of passages from the Bible, the Zohar and Tikkunei Zohar, for each and every limb in the human body. It was first mentioned in print in the book Chemdat Yamim, Livorno 1764 (leaf 71), where the printer added an abridged version of this tikkun, containing only the references to the passages of the Bible, Zohar and Tikkunim, without quoting each passage in full. Only in 1825 was the tikkun printed in full by the kabbalist R. Yosef Corcos, as part of his book Yosef Chen (Livorno 1825). The present manuscript contains a complete copying of the tikkun, produced in Morocco before it was first printed in Livorno.
The manuscript opens with the following statement: "Found written in the book Chemdat Yamim, a tikkun for the soul, to cleanse it from its impurity – Shiur Komah… whoever performs this tikkun correctly is assured to merit the World to Come…". This is followed by a prayer to be recited before beginning the tikkun.
[74] leaves. 15 cm. Good condition. Stains, including dampstains. Wear. Marginal tears. Worming, affecting text in several places. New leather binding.
Exhibitions:
• Yeshiva University Museum, New York, "The Sephardic Journey: 1492-1992", 1990-1992. See exhibition catalog, p. 297, no. 400.
• Kabbalah – Om judisk mysticism (curator: Erika Aronowitsch), Stockholm Jewish Museum, April-December 2002. See exhibition catalog, p. 16.
Provenance: The Gross Family Collection, Tel Aviv, MO.011.008.
Manuscript, Sefer HaKavanot (Shaar HaKavanot), Part II, prayers for Shabbat, festivals and Rosh Chodesh – by R. Chaim Vital, from the teachings of his teacher the Arizal – written by R. Yehuda Djian, with glosses and additions by various kabbalists. Tlemcen, ca. 1790s-1810s.
Decorated title page. Fine, wide-margined copy, in neat semi-cursive Western script, with headings and initial words in square script. Ornaments on several leaves.
In-text "windows" with glosses by R. Chaim Vital and his son R. Shmuel Vital, pertaining to the words of the Arizal.
Dozens of profound marginal glosses in cursive script; many of them are copyings of glosses by R. Shmuel Vital (introduced with: "Am.Sh." = Amar Shmuel). These glosses were copied from a different manuscript, which was presumably not available to the copyist of the main manuscript. One gloss contains a copying "from an old Sefer HaKavanot" (p. 150b). Some of the glosses are signed "A.Y.N", possibly the initials of R. Yosef Abulkhair (see below). Three pages were added at the end of the manuscript (presumably by the writer of the aforementioned glosses), with a copying of glosses from an old Sefer HaKavanot of R. Yaakov Pinto. At the end of the last page of these glosses, a gloss signed: "Says Yosef Abulkhair…". This is followed by a page with another copying: "I found written in the name of the kabbalist R. Sh. Shamama".
On the decorated title page, the writer states: "I copied it upon the wish of the Torah scholar and dayan, R. Yitzchak Abulkhair, I, the copyist, Yehuda son of R. Natan Djian, in Tlemcen". [The center of the title page was left blank by the scribe, and an inscription in a different, later hand was added, containing the writer's prayer and date of the completion of the manuscript in Shevat 1744 (both false)].
The manuscript was written by R. Yehuda Djian, son of R. Natan Djian rabbi of Tlemcen, Algeria in 1790s-1820s (see: Malchei Yeshurun, p. 88), for his father's friend R. Yitzchak Abulkhair, rabbi of Algiers at that time.
R. Yitzchak son of Yosef Abulkhair (Aboulker), rabbi of Algiers in 1790s-1810s, was executed by the authorities in 1815 – see: A. Morgenstern, The Return to Jerusalem (Hebrew), Jerusalem 2007, pp. 264-265. The Abulkhair family was an old, prestigious Algerian family. One of patriarchs of the family, R. Abu'l-Khayr Taherti from Tahert (Tiaret), lived at the end of the Geonim period; see Tzion, 27, 1962, pp. 156-157 (Malchei Yeshurun, pp. 19-20).
On the page preceding the title page, interesting inscription dated 1891, handwritten and signed by the emissary R. Shmuel Karkus of Jerusalem: "This book was brought by R. Shmuel Abulkhair from Algiers, and he settled in Jerusalem where he lived for two years before he passed away. His wife then sold his books, and G-d granted me this book of his… 17th Shevat 1891, Shmuel Karkus". R. Karkus's stamp appears above the inscription. R. Shmuel Abulkhair (son of R. Yosef son of R. Shmuel), leading rabbi of Algiers in the late 19th century, immigrated to Jerusalem ca. 1888, and passed away in 1890 (see: Malchei Yeshurun, pp. 20-21).
[3], 1-109, 150-159, [6] leaves (one leaf at beginning and three leaves at end – blank). 24 cm. High-quality paper. Wide margins. Good-fair condition. Stains. Worming to several leaves (some repaired). New leather binding.
Provenance: The Gross Family Collection, Tel Aviv, AL.011.003.