Auction 92 Part 2 Rare and Important Manuscripts and Items of the Gross Family Collection
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Remarkable, rare manuscript – encyclopedic compendium of practical kabbalah of tremendous scope: remedies, segulot, protections, amulets, hashbaot and goralot; includes thousands of alphabetical entries, with much information not known from any other source, with numerous diagrams and illustrations. [Eastern Europe, ca. first half of 18th century].
This is the most important manuscript known today on remedies, segulot and practical kabbalah from Ashkenazic countries, superior in its scope and quality to all manuscript compendiums and printed works on these topics. It includes rare material, some of which does not appear in any other source, and bears witness to the medical knowledge, segulot, amulet texts, incantations and hashbaot used by the Baalei Shem (healers) of that period – in the time of the Baal Shem Tov.
The exceptional significance of this manuscript also lies in its early mentions of the Baal Shem Tov, and in the explicit documentation it provides of the kabbalistic secrets which the Baal Shem Tov received from R. Adam Baal Shem – a fact hitherto undocumented in research literature (see below).
The main part of the manuscript – leaves 1-240 – was written by a skilled scribe, who compiled thousands of prescriptions and texts from various sources, and arranged them alphabetically in chapters. Neat Ashkenazic script, with many precise and beautiful, masterfully drawn diagrams and illustrations. Additions were later inserted by various writers in different places in the manuscript and in the blank leaves that remained. Later leaves were also bound with the manuscript. It is evident that the manuscript served several generations of folk healers and Baalei Shem, and was passed on from one to the other for practical use.
The manuscript comprises thousands of entries covering a wide range of topics, including: texts of amulets, hashbaot and incantations for various matters – protection of the home, against thieves, fire and demons; protection for journeys, from enemies, wild beasts, bandits and sorcerers; hashbaot for kefitzat haderech (miraculous travel between two distant places in a brief time); amulets and segulot for pregnancy, easy birth, protection for the mother and baby; remedies and segulot for a wide range of illnesses and ailments; instructions for uncovering hidden matters and future events, to become invisible, and more; annulling sorcery, evil spirits and evil eye; amulets and hashbaot against dybbuk; hashbaot of angels and demons; goralot (lots); segulot for plentiful livelihood and wealth; and many more topics.
The manuscript also includes rare, detailed instructions on how to create a Golem (p. 237a). This section concludes with a warning that it should only be done in case of great necessity.
In many places, the writer notes "tried-and-true".
The Writer's Sources
On a few occasions, the writer mentions his sources. He quotes several times the kabbalist R. Naftali Katz author of Semichat Chachamim (who passed away in 1719; for instance: "In the name of the prominent Torah scholar, the late R. Naftali Katz – p. 173b). The latest book he quotes (p. 41a) is the book Amtachat Binyamin by R. Binyamin Benush son of R. Yehuda Leib HaKohen (printed in Wilhelmsdorf 1716).
On pp. 22a and 88b, he mentions R. Eliyahu Baal Shem, rabbi of Chelm.
On p. 158b, he cites the expert physician R. Daniel Doktor.
On p. 34b there is a mention of the "expert and renowned physician, R. Yitzchak Chazak of Reisha". R. Yitzchak Chazak, mentioned here with the blessing for the living, is R. Avraham Yitzchak Chazak Fortis, representative of the Vaad Arba Aratzot (Council of Four Lands) and leader of the community of Reisha (Rzeszów) in the first half of the 18th century. His signature appears on decisions of the Vaad Arba Aratzot, dated 1718-1730. He first lived in Lviv and Jarosław, and later settled in Reisha as the physician of Prince Lubomirski of Reisha and Count Potocki of Lizhensk. R. Yaakov Emden mentions him in his book Edut BeYaakov, Altona 1856, p. 66a (see: Yisrael Heilperin, Pinkas Vaad Arba Aratzot, index).
However, the most important source quoted in the present manuscript is undoubtedly the Baal Shem Tov.
Kabbalistic Secrets Transmitted by R. Adam Baal Shem to the Baal Shem Tov – Important, Hitherto Unknown Historical Documentation
On pp. 118b-119b, there is a long section containing an extensive series of procedures, hashbaot and texts to recite, for healing a sick person. The source is noted at the end: "From the writings of R. Yisrael Baal Shem, transmitted to him by R. Adam Baal Shem, who received from Gur Aryeh". This record is of unparalleled importance, as it documents the transmittal of kabbalistic secrets from R. Adam Baal Shem to the Baal Shem Tov. This documentation is of great significance for the study of the biography of the Baal Shem Tov.
The name of R. Adam Baal Shem is known to us from the book Shivchei HaBaal Shem Tov (first printed in Kopust 1815), which states that the Baal Shem Tov received kabbalistic secrets from the son of R. Adam Baal Shem. Researchers and historians tried to identify R. Adam Baal Shem, and many articles were written on this topic, containing divergent opinions on the matter. Horodezky doubted the existence of R. Adam Baal Shem. Prof. Scholem identified him as R. Heshel Tzoref, and claimed that the authors of Shivchei HaBaal Shem Tov concealed his identity due to his ties to Sabbateanism. Prof. Shmeruk later discovered an earlier source than Shivchei HaBaal Shem Tov mentioning R. Adam Baal Shem – a booklet in Yiddish featuring stories about R. Adam Baal Shem. According to Shmeruk, this booklet was printed in Prague in the 17th century. The booklet indicates that R. Adam Baal Shem lived in Prague, and describes his meeting with Emperor Maximillian II. This emperor reigned in 1564-1576, during the Maharal's tenure as rabbi of Prague. Prof. Shmeruk thereby contradicted the statement of Prof. Scholem, and claimed that the authors of Shivchei HaBaal Shem Tov knew of R. Adam Baal Shem from the 17th century booklet and connected his name with that of the Baal Shem Tov (the various opinions on this topic are presented in: David Assaf and Esther Liebes [editors], The Latest Phase: Essays on Hasidism by Gershom Scholem, Jerusalem 2008, pp. 41-47, and in the addendums there, pp. 56-63).
All assumptions up until now were based on one source only, and that is the mention of the name R. Adam Baal Shem in Shivchei HaBaal Shem Tov. This is however a new, contemporary, hitherto unknown source, which mentions the relationship between the Baal Shem Tov and R. Adam Baal Shem explicitly. It furthermore reports in detail the actual teachings the Baal Shem Tov received from him.
This source, which was not known to researchers, is of invaluable importance for the study of the Baal Shem Tov's biography and in particular his relationship with R. Adam Baal Shem. The present manuscript is worthy, in this context as well, of its own comprehensive scholarly analysis.
It must be noted that assuming R. Adam Baal Shem quoted in this manuscript is indeed R. Adam Baal Shem of Prague mentioned in the 17th century booklet, one can conjecture that "Gur Aryeh" mentioned here is in fact the Maharal of Prague, in which case this manuscript documents an interesting chain of transmission of practical kabbalah: "From the writings of R. Yisrael Baal Shem [=the Baal Shem Tov], transmitted to him by R. Adam Baal Shem, who received from Gur Aryeh [=the Maharal of Prague].
The book Shivchei HaBaal Shem Tov relates that the Baal Shem Tov hid his writings in a stone in the mountain, and quotes the reprover of Polonne who stated in his old age that although he was capable of retrieving the writings, as he was aware of their location, he did not wish to go against the wishes of the Baal Shem Tov. He also attested that these writing had been in the hands of Avraham Avinu and Yehoshua Bin Nun (Shivchei HaBaal Shem Tov, Rubinstein edition, p. 59). The present manuscript also serves as an early record of the existence of these "writings of the Baal Shem Tov".
An Additional Mention of the Baal Shem Tov ("Protection for the Home by R. Yisrael Baal Shem Tov") – Source of the Amulet of R. Yeshaya of Kerestir – The Manuscript Amongst the Groups of Disciples of the Baal Shem Tov
Detailed instructions for protection of the home, including amulets and other procedures, are scribed on leaf [18] – one of the later leaves bound at the beginning of the manuscript. Stated at the top of the page: "Protection for the home by the late R. Yisrael Baal Shem Tov". This inscription attests that the manuscript was in the possession of the first groups of the Baal Shem Tov's Chassidim.
An interesting fact revealed here for the first time is that the famous amulet attributed to R. Yeshayale of Kerestir, which was customarily given by the Yismach Moshe and other Chassidic leaders, in fact originated from the Baal Shem Tov himself. Additionally, in contrast with the other known sources, the present manuscript includes further detail on the usage of this amulet, with instructions on how to write it, where to place it in the home, and more (regarding the amulet of R. Yeshaya of Kerestir, see: part I of this catalog, item 68).
Another inscription attesting that this manuscript was used by the groups of the Baal Shem Tov's disciple, appears on the (unnumbered) leaf bound before leaf 201 (in later script): "Amulet from the rabbi of Radvil…" – this is presumably referring to R. Yitzchak of Radvil (Radyvyliv) son of R. Yechiel Michel of Zlotchov, a prominent Chassidic leader close to the times of the Baal Shem Tov.
The Manuscript Illustrations
The manuscript is filled with masterfully drawn, rare and impressive kabbalistic illustrations, produced with remarkable detail and accuracy. The manuscript includes large amulet illustrations, some covering entire pages. Especially notable is an illustrated amulet on p. 185a – an amulet against demons, with a human figure in the center. Another particularly impressive amulet, depicting a human figure, appears on a double-spread (pp. 214b-215a); this amulet is meant to protect a woman from imaginations and evil spirits. Other illustrations include Stars of David, hands, menorahs, and other shapes. Pp. 193-196 feature angelic script; stating at the beginning: "The Alphabet of the Divine Presence". On leaf 71, illustrations of the seals of the angels who control the zodiacs. On pp. 176-177, 186-187, illustrations of demons' seals, including: the seal of Asmodeus king of the demons, seal of the wife of Asmodeus, and more.
[18], 247, [1] leaves. 19 cm. Condition varies, good to fair. Mostly scribed on light-bluish paper. Stains, including dampstains and dark stains. Wear. Tears in several places. Open tears to a few leaves, affecting text, repaired with paper. Original leather binding, with gilt lettering on front board: "Belongs to the leader R. Leib son of R. Alexander". Blemishes to binding. New spine.
Enclosed: two amulets found inside the manuscript, one on parchment and the second on paper.
The manuscript is documented in the exhibition catalog: Shema Israel, On Amulets, Recipes and Magic, Nancy Benovitz and Dudi Mevorach (editors), The Israel Museum, Jerusalem 2021, p. 78.
Provenance:
1. The Shlomo Moussaieff Collection.
2. Sotheby's New York, December 2016, lot 143.
3. The Gross Family Collection, Tel Aviv, EE.011.039.
Manuscript – practical kabbalah: amulets, hashbaot, segulot and cures. [Europe], 1805.
Comprehensive anthology of practical kabbalah, comprising hundreds of sections with texts of amulets, hashbaot of angels, segulot and cures for various matters, with impressive kabbalistic diagrams. Complete manuscript; neat script in a fine layout.
The manuscript opens with a decorated title page (with a border of flowers, birds and animals). The title page states: "Book of practical kabbalah, transmitted individually from holy, prominent men… R. Yoel Baal Shem Tov, R. Naftali Katz Baal Shem Tov and R. Eli. Baal Shem Tov… from the prophets and the forefathers… which they received from the angels… in 1805". Ornaments on verso of title page and final leaf (floral designs, lions).
On p. 10a, a name was incorporated in one of the amulet texts, presumably the name of the writer: "…may you attire me in garments of salvation and with a robe of righteousness, for Yaakov son of Gittel…".
On p. 30a, detailed instructions for creating a Golem, concluding with the warning: "One should not do this unless there is a great necessity".
On p. 41b, illustrated amulet for protection – a figure brandishing a sword, with various Holy Names.
On p. 24b – instructions for splitting a river to be able to cross it, by engraving Holy Names on a stick. The writer notes: "One should not do this unless there is a great necessity".
The manuscript also includes: list of names of angels; angels' seals; Angelic script (including the alphabet of the angels of destruction); explanations of Holy Names and hashbaot; many segulot and amulets for childless women, for pregnancy, for protection of the fetus, for an easy birth; for special situations: to knock a sword out of the hand of a thief, to find favor in the eyes of the king, to find a lost item, to understand the conversations of demons and their actions, to knock out an enemy, to understand the language of birds, to chase demons out the house, to know what others are feeling, to avoid being caught, to see in a dream what is taking place somewhere else; and much more.
Various diagrams and amulet illustrations, including: amulet for one who can't sleep (p. 13a), amulet for difficult labor (p. 15b), amulet against quartan fever by the Ramban (p. 17a), amulet against illness (p. 17b), amulet for success (p. 18b), amulet against epilepsy (p. 23a), amulet for a new mother (p. 24a), protection from various ills (p. 42a), amulet for a childless woman and against miscarriage (p. 44a), and more.
60 leaves. 17 cm. Good condition. Stains, including dampstains and dark stains (with minor damage to text in several places). Tears and blemishes to several leaves (slightly affecting text in several places). Worming to several leaves, affecting text, repaired with paper. Old leather binding, repaired.
An annotated edition of this manuscript, with a facsimile, was published by Rabbi Chaim Fuchs, Bnei Brak, 2015.
Provenance: The Gross Family Collection, Tel Aviv, EE.011.026.
Two manuscript volumes, two parts of a work on practical kabbalah – comprising amulets, hashbaot and segulot. [Europe, ca. turn of the 19th century].
Neat cursive Ashkenazic script (in large characters) with diagrams, tables, angelic script and kabbalistic illustrations.
The two volumes contain a comprehensive compilation of segulot, instructions for preparing amulets, with texts of amulets, Holy Names, names of angels, and more. Both volumes feature double-spread illustrations of amulets, including amulets with figures comprised of Names and passages of text, circles and various geometric shapes, Stars of David, and more.
Each volume opens with a decorated title page. The title page of the first volume states: "Part II of the book of practical kabbalah, transmitted individually from the Talmudic sages, who received it from the prophets, who received it from Moshe, who learned directly from G-d…". The title page of the second volume states: "Part III of the book on practical kabbalah…". The title pages indicate that the manuscript originally comprised three parts, the first of which is missing.
The writer repeatedly warns of the caution that must be taken when writing amulets and doing hashbaot, and the importance of dealing with them in holiness and purity. He mentions R. Nata of Kraków ("Part II", p. 15), and the expert physician R. Yosef Rofe, brother of R. Chasda of Barcelona ("Part III", p. 54)
The manuscript includes various amulets for protection: from plague, illness, fear, trouble, destructive forces and evil eye; for a barren woman; protections for pregnancy and easy birth; protections for the newborn and mother; amulets against sorcery; for a fire; to draw wine from the wall; amulets against thieves; to revive a dying person; for love, for opening the heart; to receive a revelation of a Heavenly maggid; and more.
Vol. I ("Part II"): [1], 95 pages. Vol. II ("Part III"): [1], 134 pages (both volumes include blank pages). 23 cm. Good condition. Stains. Minor wear. Several detached leaves. Labels of paper manufacturer Dupré, Au Griffon from Paris on endpapers of both volumes. Old bindings, with blemishes.
Exhibitions:
• Jews and Medicine – Religion, Culture, Science, Museum of the Jewish Diaspora, Tel Aviv 1995. See exhibition catalog, p. 127.
• Angels and demons: Jewish magic through the ages, Bible Lands Museum, Jerusalem 2010. See exhibition catalog, pp.142-143.
Provenance:
1. "Etz Chaim Ashkenazi Beit Midrash in Amsterdam" (stamps of the Beit Midrash in both volumes).
2. The Gross Family Collection, Tel Aviv, EE.011.041; EE.011.042.
Manuscript, segulot and cures. Berditchev (Berdychiv), 1832.
Decorated title page. Each page of text enclosed in border. Neat cursive Ashkenazic script, with headings in square script.
A comprehensive anthology of cures and segulot, arranged in chapters containing hundreds of sections, with folk cures, prescriptions and segulot for various matters. The writer quotes: "R. Moshe Baal Shem Tov of Vinnytsya" (f. 46a), "R. Yehuda Chassid" (ibid), "R. Toviah the physician" (f. 57b), "Tried and tested from a prominent doctor" (f. 56a).
The title page states: "Book of segulot and cures, compiled from books of physicians… for internal and external diseases; for any wound, injury or illness, head; eyes; ears; and pain in other limbs of the body; and wonderful segulot for difficult labor; to be rescued from all misfortune…". At the foot of the title page: "Copied in Berditchev in 1832".
The final leaves contain a table of contents of all the cures.
[1], 73 leaves. 20.5 cm. Good condition. Stains. Tears to several leaves. Tears due to ink erosion in a few places, slightly affecting text. Stamps. New binding.
Provenance: The Gross Family Collection, Tel Aviv, EE.011.002.
Manuscript – Chassidic essays on the Torah portions, by R. Yisrael of Ruzhin. [Galicia, 19th century].
Decorated manuscript. Ornamental initial panels at the beginning of each book of the Torah. Tailpiece ornaments at the end of each book. Cursive Ashkenazic script, with headings in square script.
The manuscript begins with Parashat Noach, and ends in the middle of Parashat Shoftim (Book of Devarim). Headings with name of Parasha and the name of the author. Two essays are dated: 1844 and 1824.
Most of the contents of the present manuscript was published, occasionally with textual variations, in the books Irin Kadishin, Nachalat Yisrael and Pe'er LaYesharim. However, several sections we have not found published.
R. Yisrael of Ruzhin's Torah thoughts, which he delivered to his Chassidim, were not published for several decades, as a matter of principle. R. Yisrael of Ruzhin would state regarding himself: "Everyone produces works, but I produce sons – we'll see who takes the lead… (his grandson R. Levi Yitzchak Monson, Becha Yevarech Yisrael, Parashat Noach). The notes recorded by his leading disciples were preserved amongst Chassidim as classified manuscripts, and they were particular to only allow those suitable of studying them to copy them. Even when the book Irin Kadishin was published in 1885, it aroused a great polemic amongst the Ruzhin Chassidim, and the publisher added an extra leaf to the book where he listed the names of the rebbes of Ruzhin who agreed that publishing the book was correct and beneficial.
1-58 (lacking end). Approx. 19 cm. Good condition. Stains. Minor tears and worming to several leaves. Inner margins of several leaves strengthened and repaired with paper. Old binding, with minor blemishes.
Provenance: The Gross Family Collection, Tel Aviv, EE.011.008.
Manuscript, Torah thoughts by R. Ze'ev Wolf of Zbaraż, son of R. Yechiel Michel of Zlotchov – Chassidic essays following the order of the Torah portions. [Sadigura, 1867].
The manuscript was gifted to Rebbe Nachum Dov Ber Friedman of Sadigura, who signed on the front endpaper: "This book belongs to Nachum Dov Ber Friedman". With two of his stamps on the title page, one with his name and a lion-emblem in the center, and the other reading "Minchat Shai".
Detailed illustrated title page (in brown and red ink): the upper part of the title page depicts two griffins bearing a medallion topped with a Torah crown. The title page text is flanked with the figures of Moses and Aaron. A cityscape – houses, towers with pointed turrets and a bridge – decorates the bottom part of the title page.
The year, which is partially deleted, presumably reads 5627 (1866-1867). Beneath the date: "Written here, Sadigura" (this appears to have been scribed over the name of a different place, which was erased).
Neat Rashi script. Colophon on final page, followed by a tailpiece in color (tree with branches and flowers, set in a frame).
R. Ze'ev Wolf (R. Velvel) of Zbaraż (1832-1862) was one of the five sons of the maggid R. Yechiel Michel of Zlotchov, who attested that his sons were equivalent to the Five Books of the Torah. The Maggid of Zlotchov regarded his son R. Ze'ev Wolf as supremely holy, comparable to the book of Vayikra, which deals with the Temple service; and considered him pious and perfect like the Olah offering.
The contents of the present manuscript were later published (with slight variations) in the book Razin DeOraita, Warsaw 1903. Sections of the manuscript were published previously in the book Tiferet Tzvi Ze'ev, Lviv 1896.
Rebbe Nachum Dov Ber Friedman of Sadigura (d. 1883), grandson of Rebbe Yisrael of Ruzhin. He was the son of R. Shalom Yosef and son-in-law of Rebbe Avraham Yaakov of Sadigura. R. Nachum Dov Ber was a prominent collector of early manuscripts and books, and possessed a large library (see: David Assaf, Derech Malchut, p. 454, footnote 34; R. Zusha Dinkeles, Library of R. Nachum Bernyu, MiBeinei Amudei, Betar 2017, pp. 419-439). R. Nachum Dov used several types of stamps in his library. Books he inherited from his father were stamped "Nachalat Avotai", books acquired with his money were stamped "Kinyan Kaspi" and books received as a gift (such as the present book) were stamped "Minchat Shai".
15 leaves. 25 cm. Good condition. Stains. Wormhole to title page. Minor blemishes to endpapers. Worming to inside boards. Early leather binding, damaged, with restored spine.
Reference: Batsheva Goldman Ida, Hasidic Art and the Kabbalah, Leiden-Boston: Brill, 2018. The present manuscript is photographed on p. 69.
Provenance:
The manuscript was offered at auction in 1927 in a special sale of books and manuscripts from the library of R. Nachum Dov Ber, and is listed in the auction catalog (catalog number 9, typewritten and mimeographed), lot 15.
Formerly Library of Mossad HaRav Kook Ms. 372; listed by Naftali ben Menachem in Manuscripts from the Library of Rabbi Nahum Dov-Ber Friedman, Areshet I (1959), p. 404, no. 10.
The Gross Family Collection, Tel Aviv, EE.011.020.
Decorated manuscript, Likutim Nechmadim – Chassidic essays following the order of the Torah portions, by R. Menachem Mendel of Vitebsk, produced by "the scribe Yeshayahu Mordechai son of Yosef". Sadigura, 1869.
Impressive, beautiful manuscript produced in Sadigura, and gifted to Rebbe Nachum Dov Ber Friedman of Sadigura (presumably prepared especially for him). His signature appears on the front endpaper: "This book belongs to Nachum Dov Ber Friedman". Two of his stamps on the second leaf, one with his name, with a lion-emblem in the center, and another one reading "Minchat Shai". Bookplate inside front board, reading: "Library of Rebbe Nachum Dov Friedman of Sadigura".
The manuscript opens with two decorated leaves, in color: the first is a title page set in a floral border, with two columns topped by a medallion and a pair of peacocks. The title page states the name of the book – Likutim Nechmadim, the name of the author – R. Menachem Mendel son of R. Moshe of Tiberias, the name of the scribe – Yeshayahu Mordechai son of Yosef, and the place and date the manuscript was scribed – Sadigura, 1869.
The second leaf states: "This book Likutim Nechmadim belongs to… 1869, Sadigura". The book title is set in a decorative panel, with a vase of flowers beneath it containing an empty medallion, presumably for inscribing the name of the owner (this medallion was stamped "Minchat Shai").
The entire manuscript is written in neat, calligraphic Rashi script. Tailpiece in color on p. 67.
On the penultimate page, table of planetary hours. The final page is framed in a colored border, and contains a poem by the scribe (forming an acrostic of his name), signed: "Yeshayahu Mordechai son of Fruma for salvation…".
The present manuscript contains essays by R. Menachem Mendel of Vitebsk, which are not included in his book Pri HaAretz (Kopust, 1814). The contents of the present manuscript were later published in Zhitomir in 1874, under the title "Pri Etz", from a copying which was in the possession of Rebbe Aharon of Chernobyl (the title page there states: "Copied word for word from a manuscript in the possession of R. Aharon of Chernobyl… which he received as a gift from Jerusalem").
A printed leaf was bound at the beginning of the manuscript, after the two decorated leaves, with the will of R. Menachem Mendel of Vitebsk, from the aforementioned Zhitomir edition.
Rebbe Nachum Dov Ber Friedman of Sadigura (d. 1883), grandson of Rebbe Yisrael of Ruzhin. He was the son of R. Shalom Yosef and son-in-law of Rebbe Avraham Yaakov of Sadigura. R. Nachum Dov Ber was a prominent collector of early manuscripts and books, and possessed a large library (see: David Assaf, Derech Malchut, p. 454, footnote 34; R. Zusha Dinkeles, Library of R. Nachum Bernyu, MiBeinei Amudei, Betar 2017, pp. 419-439). R. Nachum Dov used several types of stamps in his library. Books he inherited from his father were stamped "Nachalat Avotai", books acquired with his money were stamped "Kinyan Kaspi" and books received as a gift (such as the present book) were stamped "Minchat Shai".
[3] leaves; 2-67, 2 pages. 18.5 cm. Good condition. Stains. Minor marginal tear to one leaf, repaired with acidic tape (several minor tears to endpapers). Stamps: "F.T. Dent Collection, London". Original binding, red velvet with gilt decorations (binding partially detached; wear and blemishes to binding).
The manuscript appears in the exhibition catalog "BeIkvot HaBaal Shem Tov" – exhibition of the National Library in honor of the 250th anniversary of the passing of the Baal Shem Tov and the 200th anniversary of the passing of R. Nachman of Breslov, Jerusalem, 2010-2011, p. 79, no. 74.
Reference: Batsheva Goldman Ida, Hasidic Art and the Kabbalah, Leiden-Boston: Brill, 2018. The present manuscript is photographed on p. 70.
Provenance:
The manuscript was offered at auction in 1927, in a special auction of books and manuscripts from the library of R. Nachum Dov Ber. It is listed in the auction catalog (catalog no. 9; typewritten and mimeographed), lot 48, where it is described: "Beautiful manuscript in Rashi script, copied in Sadigura by Yeshaya Mordechai son of Yosef for the famous book collector R. Nachum Dov Friedman".
Formerly Library of Mossad HaRav Kook Ms. 137 (old number – Ms. 215); listed by Naftali ben Menachem in Manuscripts from the Library of Rabbi Nahum Dov-Ber Friedman, Areshet I (1959), pp. 403-404, no. 9.
The Gross Family Collection, Tel Aviv, EE.011.019.
Emissary letter of R. Yisrael HaLevi, who travelled on a fundraising mission on behalf of the Hebron community, signed by the rabbis of the city. Hebron, 1811.
The letter bears the calligraphic signatures of the rabbis of Hebron: R. Yehuda son of R. Shmuel, R. Chaim HaLevi, R. Chaim Yeshua Bijaoui, R. Yosef HaLevi, R. Yaakov Turgeman, R. Yehuda Russo, R. Eliezer ibn Arha.
At the top of the manuscript, the scribe left an empty space for inscribing the name of the philanthropist to whom the emissary letter would be addressed. In the letter, the rabbis of Hebron describe the difficult state of their community, suffering from the burden of heavy debt.
In 1811, R. Yisrael HaLevi travelled to Italy on behalf of the Hebron community. in 1814, he passed through Pesaro, where he wrote in the Emissary Pinkas (see: Dessler, Shenot Dor VaDor, II, p. 294). In 1827, his signature appears alongside the Torah scholars of the Magen David yeshivah in Jerusalem (see: Encyclopedia L'Chachmei Eretz Israel, II, p. 229).
[1] folded leaf. Approx. 28 cm. Good condition. Stains. Folding marks. Minor tear to fold.
Provenance: The Gross Family Collection, Tel Aviv, 057.011.017.
Manuscript certificate, emissary letter for R. Shalom Hamdi Levi, who was sent to Yemen to raise funds on behalf of the Yemenite community in Jerusalem. Signed by 12 leaders and rabbis of the community, including R. Yichye Tzarum, R. Shalom Yosef Iraqi, R. Yosef Masoud, R. Saadia Tzefirah (author of Kesef Tzaruf) and his son the kabbalist R. Yosef Tzefirah. Jerusalem, [1894].
Parchment leaf; neat scribal script with calligraphic ornaments. Signatures and stamps. At the top of the certificate, poem forming the acrostic "Jerusalem". In the upper left corner, the date, "Sunday 26th Adar I 1894", followed by graphically arranged verses.
The certificate describes the tribulations of the destitute members of the community, and the high cost of living in Jerusalem. The signatories authorize the appointment of R. Shalom Hamdi Levi as emissary of Jerusalem to Yemen, and confirm that his appointment was approved by the heads of the Kollelim in Jerusalem.
The signatories, rabbis and leaders of the Yemenite community in Jerusalem: R. Yichye son of R. Yosef Tzarum (1843-1917; head of the Yemenite Beit Din and leader of the Yemenite community in Jerusalem); R. Shalom Yosef Iraqi (1842-1917; head of the Yemenite Beit Din together with R. Yichye Tzarum); R. Yehuda son of R. Yichye Efraim; R. Saadia son of R. Yosef Madmuni (president of the Hafid community, one of the first immigrants in 1881, father of R. Yosef Madmuni mukhtar of Silwan); R. Saadia son of R. Yosef Tzefirah (author of Kesef Tzaruf); R. Avraham son of R. Saadia Shab; R. Yosef son of R. Suleiman Masoud (b. 1832, dayan in Sanaa, travelled to Constantinople on behalf the community in 1875 – this mission led to the 1881-1882 Yemenite immigration to Jerusalem. R. Yosef headed the second wave of immigrants, who reached Jerusalem in summer 1881, before the great immigration of Nissan 1882). Additional signature, faded and difficult to decipher: "Amar son of Yichye…".
The certificate is also signed by R. Salam son of R. Yichye a-Hamdi (presumably the uncle of the emissary R. Shalom son of R. Shlomo son of R. Yichye Hamdi Levi); R. Aharon son of R. Aharon Hoter (b. 1852 in Sanaa, immigrated to Jerusalem in 1882); R. Aharon son of R. Shalom Damti. This is followed by a pledge to pray by the Western Wall on behalf of the donors, signed by the kabbalist R. Yosef son of R. Sa'id Tzefirah (R. Yosef Tzefirah of Tanam, a kabbalist in the Beit El yeshiva, immigrated to Jerusalem in 1890, where he published the books of his elderly father, author of Kesef Tzaruf). Stamp of R. Yosef Nadaf (who accompanied R. Shalom Hamdi on his first mission to Yemen in 1883; see below), and two additional stamps (deleted).
This is an early document, from the beginning of the establishment of the Yemenite community's Torah and charity institutions in Jerusalem. The Yemenite immigration to Jerusalem, which began in 1881-1882 (E'eleh BeTamar), was fraught with many difficulties, with the immigrants barely eking out a living from manual labor and the funds remaining from the Chalukah of the Sephardi Kollelot. Only in 1892-1894 did the Yemenite immigrants begin organizing themselves as an independent group, establishing a yeshiva and boys' school for the children of their community, and the Tehillah LeDavid society for prayer at the Western Wall (see: Kedem Auction 74, item 241). An independent Kollel for the Yemenite community was first established in 1909, and it received financial support from Yemen until WWI. After the war, the tables turned, and the Yemenite immigrants in Eretz Israel, who had become more financially established, came to the rescue of their brethren in Yemen, whose situation deteriorated under Imam Yahya (Tobi, E'eleh BeTamar, p. 31).
The first journey of emissaries from the Yemenite community in Jerusalem to their brethren in Yemen took place in 1883, when R. Shalom Hamdi and R. Yosef Nadaf were sent to Yemen (by the Sephardi Kollelot, who held exclusive authority over sending emissaries to various countries; regarding this mission, see: A. Yaari, Shluchei Eretz Israel, pp. 752-753). The mission was not successful, due to a lack of coordination with the leaders of the community in Yemen, and after two years, in 1885, they returned to Jerusalem empty-handed. The failure of the mission was so acute that they didn't even have enough money to pay for their return trip. Their request from the gabba'im of the Eretz Israel funds in Yemen to sponsor their trip back to Eretz Israel was refused, since they did not have an explicit authorization from the rabbis in Jerusalem (see: Tobi, Korot UMaasim, 1973-1975, p. 25). In 1887, R. Shalom Hamdi was sent on another trip to Yemen (Tobi, ibid. pp. 28-29).
To the best of our knowledge, the present certificate is the only source documenting the mission of R. Shalom Hamdi in 1894.
[1] parchment leaf. Approx. 38 cm. Good-fair condition. Stains. Faded ink and some erased characters.
Provenance: The Gross Family Collection, Tel Aviv, 057.012.003.
Manuscript, Sefer HaBrit, including order to be recited on the night preceding the Brit, with selections on the topic of Brit Milah from halachic works and books on Jewish thought, by the mohel R. Moshe David Gallichi. [Siena (Italy), 1740].
Ornate, gilt-decorated reddish leather binding. Emblem of the Gallichi family on front and back boards, with the inscription: "Sefer HaBrit, belonging to me, Moshe David son of R. Avraham Gallichi 5500; Moise David Gallichi 1740".
Italian script on high-quality paper. The manuscript opens with verses to be recited on the night preceding the Brit, according the rite of Siena, Italy, followed by a compilation of sources on Brit Milah. A piece of paper at the beginning of the manuscript lists the verses found in the body of the manuscript, with the heading: "Order of verses customarily recited on the night before the Brit in the Siena community…".
The first part of the manuscript (ff. 1-11) contains the aforementioned verses in vocalized, square script. These are followed by various texts, mostly in cursive Italian script. The compilation includes selections from the sages, poskim and commentators on the topic of Brit Milah: passages of Mishnah, Talmud, Midrash and Zohar pertaining to Brit Milah; chapters from the book Menorat HaMaor; Nefesh Yehuda commentary to the above chapters; laws of Milah from Shulchan Aruch Yoreh De'ah with the commentaries of the Taz and Shach at the end of each section; responsum of the Radvaz on section 282 (with passages of the Magen Avraham, Minchat Kohen and Knesset HaGedolah on this topic); responsa by R. Sh. Aboab on the topic of Milah; Leket HaKemach laws of Milah; Panim Chadashot laws of Milah; commentary of R. Gur Aryeh HaLevi on laws of Milah.
Some of the Gallichi family members served as mohalim in Siena (see circumcision ledger of the Gallichi family, Ms NY JTS 3830). Not much is known about R. Moshe David son of R. Avraham Gallichi, owner of the present manuscript (apart from the fact that his signature appears on a ketubah signed in Nissan 1739 in Siena; Siena State Archive, no. 11). The elaborate binding of the present manuscript reflects the wealth and status of the Gallichi family in Siena. The Gallichi family is known to have sponsored the building of a new synagogue in Siena, which began in 1756; the synagogue was inaugurated in 1786 (see Kedem auction 16, item 352).
92 written leaves (and many more blank leaves) + [1] folded leaf. 22 cm. High-quality paper. Good condition. Stains. Tiny marginal tears to two leaves, one repaired with tape. Decorated, gilt edges. Ornate, original leather binding, with many gilt ornaments. Decorated metal clasps (minor blemishes to binding). Placed in a clamshell box.
See: Index of Jewish Art, Gross Family Collection, Jerusalem, Centre of Jewish Art, 1985, Part One: Objects, pp. 283-285.
Provenance: The Gross Family Collection, Tel Aviv, IT.011.004.
Illustrated manuscript, Pinkas of the Ner Tamid society – shoemakers' synagogue. [Eastern Europe, 1829/1830].
Ink and paint on thick, high-quality paper, with many illustrations.
The title page states: "This Pinkas belongs to the Ner Tamid society in the shoemakers' synagogue, in this merit they shall be worthy of lighting candles in the Temple, speedily in our times" (chronogram indicating the year 5530 – 1829/1830).
Leaves 2-3 were set aside for inscribing the names of the society members. The first two pages indeed contain a handwritten list of names (in a different hand to that of the scribe).
The following leaves contain the society's regulations – a poetic, partially rhyming text. The rest of the Pinkas is mostly empty.
The manuscript includes ornaments and decorative borders, some of which are colored in red, green, brown and yellow. Four pages are framed in architectural borders (leaves 1 and 6), one page features a medallion in a rectangular ornamented border (p. 2a) and another seven pages are framed with rectangular borders in various patterns (pp. 2b-5b). The architectural borders depict an arch resting on a pair of pillars, surmounted by a pair of lions, langued (in the first two borders) and a pair of unicorns (in the last two borders); surrounded by foliate and floral designs. On p. 1b, a large oil jug is seen between the pillars, with a seven-branched candelabra decorated with knobs and flowers.
The purpose of the Ner Tamid society was to provide oil for lighting up the synagogue. One of its customs was to arrange a special meal every year for all its members. Four times a year, on the Shabbatot where lights are mentioned in the Torah reading (Shabbat Chanukah, and Parashiot Tetzaveh, Emor and Behaalotecha), the honors for the Torah reading were reserved for the members of the society. Such societies were established in various communities in Europe, as stated on the final leaf: "The mitzvah of Ner Tamid is a very great mitzvah… the dividends of which a person enjoys in this world, while the principle reward is saved for him for the World to Come. Hence, Ner Tamid societies were established in Jewish communities…".
6 leaves (12 written and decorated pages), and some 45 more blank leaves. 27 cm. Good condition. Stains and wear. Original leather binding, with embossed decorations, damaged.
Exhibition: La Menorà, culto, storia e mito (curators: A. Di Castro, F. Leone, A. Nesselrath), Vatican Museum, 2017. See exhibition catalog, p. 274.
Provenance: The Gross Family Collection, Tel Aviv, EE.011.029.
Illustrated manuscript, Pinkas Chevra Kadisha (burial society register) of the Körmend community (Körmend, Hungary), ca. 1807-1912.
Large, thick manuscript volume, with colorful illustrations and ornaments, bound in an elegant binding with a silver ornament in the center. The title page states the date of completion of the Pinkas – 1812. The following leaves contain a poem and the society's regulations, dated 1807. The Pinkas was in use in the Körmend community until ca. 1912, and includes various entries in Hebrew, Yiddish, German and Hungarian.
The first five pages of the Pinkas are written in calligraphic script, with colorful illustrations and ornaments. The first page – the title page – depicts Moses and Aaron with the Tablets of the Law above them. Scribed at the center of the title page: "Belongs to the Chevra Kadisha Gemilut Chassadim of the Körmend community, written and completed in 1812". A verse mentioning Moses and Aaron surrounds the illustration, and at the foot of the page, verses and part of a piyyut regarding the death of Moses and Aaron.
A fine micrography composed of text from Shir HaShirim occupies the center of the second page. It depicts King Solomon holding a scepter, sitting by a table with the scroll of Kohelet. A draped canopy surrounds the micrography. At the foot of the page, poem forming the acrostic "Leib Sofer", concluding with the date 1807. The poem is surrounded with verses from Mishlei and Kohelet regarding death.
In the center of the third page, note by the scribe Yehuda Leib son of R. Moshe, within frames consisting of text – verses and sayings regarding preparation for death.
The fourth page features six medallions on a colorful, floral background, with quotations pertaining to the different stages in a person's life – birth, childhood, youth, adulthood, old age and death; from the Talmud, Chovot HaLevavot and Sefer HaBrit.
The fifth leaf contains a memorial inscription for the young man Yosef son of R. Feish… who took care of his four brothers, and passed away on 27th Elul 1806. Beneath the inscription, colorful illustration of four trees, with a tree fallen to the ground near them.
The decorated leaves are followed by a list of 50 regulations dated Tuesday, 15th Adar I 1807. This list was copied when the Pinkas was made; two additional regulations were added later. A list of decision from 1874 was added before the regulations. The regulations are followed by a document in German dated October 1852, signed by the community leaders, with the wax seal of the Körmend community.
The Pinkas then contains various entries in Yiddish, German and Hungarian – decisions reached at Chevra Kadisha meetings, documentation of donations received by the society from relatives of the deceased. The records include the names of the donors and the sum donated, mostly with a commitment to mention the deceased in the Yizkor prayers (the names of some of the donors appear in the list of men and women on pp. 68-76; see below). Other entries contain protocols, summaries of meetings, and various decisions of the directors of the Chevra Kadisha.
On pp. 68-76, list of names (men and women) to be mentioned in the Yizkor prayers, opening with an architecural title page.
The list is followed by a colorful leaf, inscribed: "His majesty Prince Fülöp Batthyány, honorary member of the society" (Yiddish); topped with a crown. Prince Fülöp Batthyány was declared honorary member of the Chevra Kadisha of Körmend in 1869, after he granted the community a large plot of land for establishing a new cemetery (see Pinkas HaKehillot, Hungary, p. 494).
This is followed by over two hundred leaves with names of members of the society (Hebrew; one name per leaf, mostly without any other details).
The Pinkas is bound in an elaborate, leather covered, gilt-decorated binding. Fine metal corners. Silver, heart-shaped plaque in center of front board, with engraved inscription "Serve G-d with kindness and truth" [chronogram indicating the year 1838].
[272] leaves (including several blank leaves). Most pages numbered (various paginations, some original, some added later in pencil). 44.5 cm. Gilt edges. Good-fair condition. Stains and wear. Closed and open tears, mostly not affecting text. Large tears to a few leaves; two leaves torn down the length (lacking approx. half of each leaf). Several leaves torn out and lacking. Abrasions and blemishes to binding. Clasp remnants.
Provenance:
1. Perry's, Judaica, Books, Manuscripts and Works of Art, Tel-Aviv, 22 January 1986, lot 282.
2. The Gross Family Collection, Tel Aviv, HU.011.002.