Responsa on Even HaEzer (of the Shulchan Aruch), by R. Shmuel de Medina (Maharashdam). Salonika: Avraham Yosef Basevi, [1594]. First edition.
Page 53b bears a long handwritten scholarly gloss, identified as that of R. Akiva Eger. The gloss deals with the topic of "safek sefeka".
The title page bears the signature of R. Akiva Eger's son-in-law, R. "Zeev Wolf Schiff of Wolsztyn" (who possessed an extensive library of books and manuscripts used on occasion by his father-in-law, see below).
The responsa of the Maharashdam were very favored by R. Akiva Eger, as evident from the many times they are cited in his works. To the best of our knowledge, this gloss was never printed.
R. Akiva (Güns) Eger (1761-1837) was the most prominent Torah scholar of his generation. In 1792, he was appointed rabbi of Märkisch Friedland (Mirosławiec) and established a yeshiva there. In 1815, he began serving as rabbi of Posen (Poznań), a position he held for over 20 years, until his passing. In Posen as well, he founded a yeshiva and taught many disciples. He was a holy person with Divine Inspiration. He replied to the thousands of questions addressed to him from around the world and recorded many novellae.
His son-in-law, whose signature appears on the title page of this book, was R. Zeev Wolf Schiff of Wolsztyn. See a responsum addressed to him in Responsa Rabbi Akiva Eger, Mahadura Kama, chapter 178 (see also chapter 160). After his wife Rodisch passed away in Breslau in 1849, R. Zeev Wolf moved to Königsberg. The author of Shoel UMeshiv recounts a visit to the house of R. Wolf in Königsberg in 1855, at which time he had the opportunity to view a manuscript of the Vilna Gaon's book Maase Torah which was in the possession of R. Wolf. (approbation to the book Maase Torah of the Vilna Gaon, Warsaw, 1864). He relates in the name of R. Wolf that he "could not fully comprehend [the Gaon of Vilna]… and he said that his father-in-law too, upon seeing the manuscript was amazed… " (see also Kedem catalog 62, item 241).
R. Akiva Eger devoted his entire life to Torah study and was known for his amazing proficiency and profound definitions which became basic tenets of Torah learning until our times. His books and novellae are key Torah texts for yeshiva students and poskim alike. R. Elazar Menachem Shach, author of Avi Ezri, writes in his approbation to the book Pote'ach She'arim – Teachings of R. Akiva Eger (Jerusalem, 1985) "For us, R. Akiva Eger, his opinions and reasoning are as conclusive as one of the Rishonim…". The glosses of R. Akiva Eger are valued in the yeshiva world and by Torah scholars for their perspicacity and profundity, and they invest much effort in studying them. He himself considered his glosses a composition worth publishing, as is apparent from his letters to his son R. Avraham Eger, printed at the beginning of Hagahot Rabbenu Akiva Eger, Berlin 1862. Especially renowned are his glosses to the Talmud, named Gilyon HaShas (first printed in his lifetime in the Prague and Vilna editions of the Talmud), his glosses to the Shulchan Aruch, and Tosefot R. Akiva Eger on the Mishna. Over the years, his glosses to various books were published in later editions of those books and in Torah anthologies.
Early signature at the top of the title page: "Koppel Segal[?]".
Ownership inscriptions of "Alexander Sender Zeltenreich" on the front endpaper. On the verso of the title page is a penciled inscription: "Belongs to the Rebbe… Moshe Weiss, his disciple Menachem Yaakov Zeltenreich[?]"(apparently, R. Moshe Weiss, Rabbi of Zborov – 1850-1916, see item 138).
Enclosed is a slip of paper with a handwritten testimony of the book’s discovery in a cowshed in the city of Munkatch (Mukacheve) among a pile of books discarded by the Communists: "I have found this important and rare book among thousands of books which were removed and thrown out from the Munkatch synagogue by the evil Red government and discarded into a cowshed in 1863/4 [seemingly, i.e: 1963/4], Yaakov son of R. Moshe HaCohen Kaplan" (his signature also appears at the top of the title page, with the year 1964). Several leaves at the end of the book are torn and missing, noticeably torn deliberately and crudely.
15, [1]; 1-162 leaves (originally: 15, [1]; 204 leaves). Lacking leaves 163-204, torn from the book (apparently deliberately, see above). 29.5 cm. Overall good condition. Stains, dampstains. Minor worming. Original binding (leather-covered wood), damaged and torn. Lacking one metal clasp.
Stefansky Classics, no. 291.

Manuscript, Mahadura Kama of the composition Pelach HaRimon by R. Menachem Azariah (Rama) of Fano, with glosses and long additions in his own handwriting. Bound with Chapters 1-8 of the composition Yayin HaRekach, an abridgement of Pelach HaRimon. [Italy, before 1581].
The manuscript was handwritten by the Rama's disciples and scribes, with glosses and long additions handwritten by the Rama himself while editing and proofreading his composition.
An early version of Pelach HaRimon, written during the editing stage of the Mahadura Kama of this work, and preceding the complete manuscript copy of the Mahadura Kama written in 1581 – see below. The present manuscript contains Chapters 12-22 of the work. While other chapters of the Mahadura Kama exist in various libraries in the world (see below), this appears to be the earliest manuscript of Chapters 12-22 in existence today.
The manuscript was written by two scribes. Chapters 12-18 are written in Italian script, whereas Chapters 19-22 are written in an Ashkenazi script. The Rama of Fano wrote long additions in the margins of several leaves; he also edited the text and added corrections between the lines. Afterwards, the Rama crossed out some of his additions (these revisions and additions were later integrated into the 1581 manuscript, see below).
The last section of the manuscript (leaves [81]-[101]) contains Chapters 1-8 of the composition Yayin HaRekach, an abridgement of Pelach HaRimon, written by a third writer in Italian cursive script (this composition should not be confused with a different book by the same name, which is actually Asis Rimonim by R. Shmuel Galiko, later revised by the Rama and retitled Yayin HaRekach).
Pelach HaRimon is in essence a shortened and adapted version of the Kabbalistic teachings of R. Moshe Cordovero, the Ramak, in his book Pardes Rimonim. In 1600, the Rama printed the Mahadura Batra of this composition in Venice. In the preface, he writes that he is hastening to print the Mahadura Batra, because the Mahadura Kama had been copied numerous times and these copies had been spread extensively, even overseas, and he was concerned lest someone decide to print it. Significant differences exist between the two versions, as the Mahadura Kama was written before the Rama was introduced to the Kabbalah of the Ari, whereas the Mahadura Batra was rewritten after he studied the Ari's Kabbalah from his teacher R. Yisrael Saruk.
Several manuscripts of the Mahadura Kama, penned before the printing of the Mahadura Batra, are known today. We will detail those which are of importance to the subject matter: MS Epstein 291 at YIVO, New York, contains four chapters of the composition – Chapters 4-7 – in the hand of a scribe. The Rama edited this manuscript, adding passages, revising and correcting it. The title "Chapter 8" appears on the last leaf of the manuscript, however the scribe did not continue any further. Chapter 8 can be found in the library of Bar Ilan University, MS 1059 (formerly, Moussaieff Collection no. 185). This manuscript contains Chapter 8 only, and also has glosses and additions handwritten by the Rama (see: Y. Avivi, Ohel Shem – List of the Manuscripts in the Collection of R. Shlomo Moussaieff, Jerusalem 1992, no. 59). Now another manuscript has been discovered, with further chapters of the composition copied – Chapters 12-22, that were also under the scrutiny of the Rama of Fano, who continued to edit his work, adding, revising and correcting.
A complete manuscript copy of Pelach HaRimon exists in the library of JTS, New York – MS 1586, written in 1581. Both the revisions in the YIVO manuscript (Chapters 4-7) and those in the Bar Ilan manuscript (Chapter 8) were integrated and copied into the JTS manuscript. Our research has revealed that the revisions and additions in the present manuscript have also been integrated into the JTS manuscript, indicating that the authorship of this manuscript must have also pre-dated 1581.
The scribe who wrote Chapters 19-22, which as mentioned are written in an Ashkenazi script, might have been R. Yitzchak son of Mordechai of Poland, a disciple of the Rama who brought the Rama's responsa to press in Venice in 1600 (in his introduction to that book, he describes his arrival in Italy to study from the Rama of Fano: "G-d's Spirit carried me to Italy and I heard a holy person speaking… He was the G-dly kabbalist R. Menachem Azariah, a member of one of the most important Jewish families… the Fano family…").
For further information on this composition and on the Rama's important manuscripts, see: Y. Avivi, Manuscripts of the Rama of Fano on Kabbalistic wisdom, Sefunot, 4 (19), Jerusalem 1989, pp. 361-362. The Bar Ilan manuscript (formerly Moussaieff) is recorded in the catalog Ohel Shem (ibid). This manuscript does not appear in those records.
R. Menachem Azariah (Rama) of Fano (1548-1620) was the greatest kabbalist in Italy and was among Italy's leading poskim. Initially he studied under R. Moshe Provinzalo and then under the kabbalist R. Ezra of Fano. He also considered himself a disciple of R. Moshe Cordevero (Ramak), for although he never met the Ramak, he studied his writings and followed his school of kabbalistic thought. Later, the Rama met the kabbalist R. Yisrael Sarug (Saruk) of Safed who taught him the Ari's kabbalistic doctrine. He then became a great disseminator of the Ari's kabbalah in Italy, leading the project of editing the Ari's writings, which involved the methodical editing of dozens of works of the Ari's kabbalistic teachings that had reached Italy from Eretz Israel (see: Y. Avivi, Kabbalat HaAri, II, Chapter 9). The Rama also took part in disseminating the teachings of the Ramak. He proofread the book Or Ne'erav (printed in Venice, 1587). R. Gedalia Cordovero, the Ramak's son, writes in his foreword to Or Ne'erav: "I have found the Torah scholar the Rama of Fano… he is faithful throughout my father's house…". The Ramak's famous work, Tomer Devorah, was printed (Venice, 1589) from a manuscript possessed by the Rama of Fano, it seems he edited it as well. In 1574, R. Yosef Karo requested that the Rama supervise the printing of his book Kesef Mishneh and indeed the Rama settled for a while in Venice for that purpose. He was also the dean of an important yeshiva in Reggio and later in Mantua.
The Rama of Fano greatly influenced future generations with the many compositions he wrote (more than 30), most of them kabbalistic works. Among them are Kanfei Yonah, Asarah Maamarot (which is composed of several compositions), and his book of responsa, which is often cited in the books of poskim. Among his disciples are the kabbalist R. Aharon Berachia of Modena, author of Maavar Yabok, and R. Yaakov Lombrozo. In his book Shem HaGedolim, the Chida writes that the Rama's disciple R. Yitzchak Lombrozo attests that a Heavenly Maggid appeared to the Rama of Fano.
Throughout the generations, leading Torah scholars wrote wondrous things about the holiness of the Rama and about the importance of his compositions in both the revealed and hidden facets of Torah. The Chatam Sofer called him " The father of the kabbalists" (Responsa Chatam Sofer, Orach Chaim, Section 159). The Shelah writes in a letter: "I will give you advice and may G-d be with you, cling to the book Yonat Elem by the G-dly scholar, our teacher and rabbi the Rama, because this book is virtuous in the eyes of G-d and man…" (from a letter sent by the Shelah in Jerusalem to R. Shmuel Rabbi of Przemyśl, printed at the beginning of the book Novlot Chochmah by R. Yosef Shlomo Delmedigo). R. Yaakov Emden, the Yaavetz, lavishly praises the greatness and holiness of the Rama: "The wisdom of G-d is in him… All his words are precious, choicer than gold… The Rama is a master of kabbalistic wisdom… The words of the Rama are definitely true, without any doubt… A treasury of Torah…" (Responsa She'elat Yaavetz, I, Section 33).
[101] leaves. 20.5 cm. Good condition. Stains. Ink erosion to several leaves, affecting text. New leather binding.

Manuscript, Sefer HaPeliah, early kabbalistic work, commentaries on Parashat Bereshit. [Europe], 1649. Early Ashkenazi script.
Sefer HaPeliah is known to be a segulah for its owners, "to bring blessing into the home" (see below).
Written in various hands; most of the manuscript is written in a large widely-spaced script. Scribe's colophon at the end of the manuscript: "…ended the holy Sefer HaPeliah composed by HaKanah, father of R. Nechunya… today Rosh Chodesh Adar 1649".
This text differs from the printed version. Kabbalistic squares.
Title page with illustrated border. Many drawings and inscriptions on both sides of the title page. Ownership inscription(?) on verso of title page: "…Yehoshua called Feivelman son of R. Aharon". Another inscription on a blank page at the end of the volume: "Mordechai son of… so says Shimon son of Yaakov". Several other signatures, inscriptions and quill trials at the beginning and end of the volume; the signatures were deleted with an inscription written over them (Hebrew alphabet in reverse order). Early marginal note in Yiddish on p. 92a.
Stamp of "Jews' College, London" on the title page. Stamps of Daniel Itzig (on the second leaf and on p. 40a), and an ownership inscription on p. 10a: "R. Daniel Berlin" – R. Daniel Yoffe (Itzig) of Berlin (1723-1799), a community head and the primary leader of the Jewish communities of Berlin and Prussia from 1764 until his passing in 1799. He was an avid collector of books and manuscripts and established a library and study hall in his home, for the use of rabbis and scholars, whom he also supported financially. R. Yosef Teomim, the Pri Megadim, composed most of his books in the house of R. Daniel Yoffe in Berlin, and he acknowledges and thanks him in the prefaces of his books.
[234] written leaves. Original foliation to some leaves. Lacking one leaf (leaf 1) following the title page, which apparently, contained the preface and the beginning of the book. Leaves 2-5 are bound at the end of the volume (some of them were possibly written at a later time). 18.5 cm. Good condition. Stains. A few tears. Trimmed margins, affecting text of several leaves. New binding.
Provenance:
1. The Beth Din & Beth HaMidrash Collection – London, MS 67.
2. Christie's, New York, June 1999, lot 92.

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Sefer HaPeliah – Segulah Book
In the approbations to the Przemyśl 1884 edition of Sefer HaPeliah, leading Chassidic masters attest to the segulah of
possessing a copy of this book. Rebbe Aharon of Sanz (son of the Divrei Chaim) writes that "it is a tradition of the Jewish People that it [Sefer HaPeliah] possesses the segulah to bring blessing into the home". The Rebbe of Husiatyn writes that "undoubtedly, anyone who purchases this holy book, his home will be protected". Rebbe Uri HaKohen of Sambir writes an especially interesting approbation which reflects his great humility: "…Although I do not understand anything of this holy book, it is worthwhile purchasing Sefer HaPeliah to see the holy letters of this book… to enlighten us with the holy Torah, to understand even a little of this book".

Manuscript volume, containing several works of the Ari's kabbalah, by his disciple R. Chaim Vital (Maharchu). [Europe, ca. early 18th century].
The volume contains the following compositions: Mevo Shearim, Sefer HaGilgulim, Parts III-IV of Pri Etz Chaim, and kavanot for mikveh immersions and yichudim of Kabbalat Shabbat corresponding to the weekly Torah portions (see details below), some with hitherto unprinted sections and revisions. Fine scribal writing in cursive Ashkenazi script, with marginalia containing glosses and corrections.
The volume is divided into four sections, each of which opens with a title page. The center of each title page is inscribed by hand, with borders decorated using the printed woodcut borders of the Keter Yosef siddur (Berlin, 1699), cut from its title page and reapplied here (this is a woodcut that was commonly used by printing presses in Berlin and Frankfurt an der Oder; it bears the Tetragrammaton on top and the German eagle on bottom). Hence, it appears that this volume was written close to that time.
The content of this manuscript:
1. Sefer Toldot HaAdam (Mevo Shearim) authored by R. Chaim Vital and arranged by R. Natan Shapira (see: Y. Avivi, Kabbalat HaAri, II, pp. 703-704), containing the glosses of R. Y. Tzemach and R. M. Zaccuto (Kol HaRemez).
Part III contains an additional chapter – Chapter 18, which does not appear in the printed editions; the first edition (Korets, 1783) closes this part with Chapter 17. This chapter was added, apparently by the compiler of this manuscript, from other writings of the Ari (teachings from Derech Etz Chaim and from Pri Etz Chaim are cited). Following this appears Chapter 19, which while absent in the abovementioned Korets edition, does appear at the end of Part III of the second printed edition (Salonika, 1806, edited by R. Sh. Molcho, p. 80a).
Many glosses appear in this section, including glosses of "Tzemach" and "Kol HaRemez" as well as some completions of omissions and errata (in one place, a leaf with a gloss was cut and folded to protect the gloss from being trimmed).
2. Part II of Sefer Gilgulim by R. Chaim Vital.
Sefer HaGilgulim was printed in two separate redactions: one by R. M. Poppers, printed in Frankfurt am Main in 1684 (see Y. Avivi, pp. 653, 656), and another by R. N. Shapira, printed in Przemysł in 1875 (see Y. Avivi, pp. 708-710). Both redactions comprise 36 chapters, which are followed by chapters of selections. The chapters of selections were called by some "Part II", as mentioned by Rebbe Yechezkel Shraga Halberstam of Sieniawa, author of Divrei Yechezkel, in his introduction to the Przemysł 1875 edition.
This manuscript apparently contains a third redaction, which was never printed (possibly the original redaction of R. Y. Tzemach, found in MS Bodleian 1867, leaf 364 and onwards – see Y. Avivi, p. 610 – which we did not inspect).
3. Pri Etz Chaim, Part III, Tikunim for sins that R. Chaim Vital received from the Ari.
Appearing in a "window" within the text on the first page is an enumeration of nine things which sanctify a person, the only other known source for which is Shenei Luchot HaBrit (p. 242a), quoting "the holy writings of the disciples of the Ari".
4. Pri Etz Chaim, Part IV, Shaar HaYichudim by R. Chaim Vital that he received from the Ari.
At the end of the volume – kavanot for mikveh immersions and yichudim of Kabbalat Shabbat corresponding to the weekly Torah portions.
Only the kavanot of mikveh immersions for the weekly portions of Toldot through VaYigash and the weekly portion of Shemot appear here, and the yichudim of Kabbalat Shabbat only appear for the portions of Vayigash through Shemot. To the best of our knowledge, this composition has never been printed.
Several kabbalistic illustrations, angelic script, and various forms and combinations of Divine Names.
The following are some additions which to the best of our knowledge have never been printed: Section 1, p. 73b, bears a long gloss in a "window" within the text; Section 4, p. 38a, contains two glosses opening with the letters "A.M." [Says Meir?]; ibid, p. 40a, in parentheses: "It seems to me, Meir…"; ibid, p. 48b, a gloss in a "window": "It seems to me to correct…".
Stamp of "Jews' College, London" on the first leaf. Stamp of Daniel Itzig (on the second leaf and on p. 41b), and an ownership inscription on p. 10a: "R. Daniel Berlin" – R. Daniel Yoffe (Itzig) of Berlin (1723-1799), a community head and the primary leader of the Jewish communities of Berlin and Prussia from 1764 until his passing in 1799. He was an avid collector of books and manuscripts and established a library and study hall in his home, for the use of rabbis and scholars, whom he also supported financially. R. Yosef Teomim, the Pri Megadim, composed most of his books in the house of R. Daniel Yoffe in Berlin, and he acknowledges and thanks him in the prefaces of his books.
[231] written leaves (original foliation on some leaves). 19.5 cm. Good condition. Stains and dampstains. Tears and wear. Last leaves are in fair condition, with damage and coarse tears, repaired. New binding.
Provenance:
1. The Beth Din & Beth HaMidrash Collection – London, MS 88.
2. Christie's, New York, June 1999, lot 73.

Chiddushei HaRashba on Tractate Niddah, and Chiddushei HaRashbatz on Tractates Niddah and Kinnim. Metz, [1777]. With a handwritten booklet, containing the glosses of R. Betzalel Ronsburg of Prague, on Chiddushei HaRashbatz to Tractate Niddah. [Cheshvan 1786].
Copy of R. Betzalel Ronsburg. At the top of the title page of the printed book, his signature: " Belongs to me, Betzalel R.B." [Betzalel Ronsburg]. On the margins are some fifteen handwritten glosses and corrections. Several leaves in his handwriting are bound at the end of the book, with a signed preface dated 30th Cheshvan 1786, in which he writes that while studying Chiddushei HaRashbatz, he decided to compose a separate composition for his glosses, rather than recording them in the margins (on the first leaf of this copy of Chiddushei HaRashbatz, there are several glosses in his handwriting, and R. Betzalel Ronsburg presumably later decided to record his glosses as an independent composition).
In his noteworthy preface to this composition, R. Betzalel writes that " when I studied tractate Niddah, I also studied in depth the novellae of the Rashbatz to tractate Niddah", and occasionally succeeded " to relate to his teachings which required notations… and I first considered recording my comments in the margins of the page, but I worried that I may G-d forbid sometimes make a mistake… I therefore decided to designate an independent section for my thoughts… and to carefully review my words, to the best of my ability". He then notes that this is the first time he is studying this tractate: " This is my first time studying this tractate and I have never studied it before nor learned it from my teachers". The preface concludes with an interesting signature: "… these are the words of the smallest of the students, B.R.B. son of R. Y. R.B. [Betzalel Ronsburg son of R. Yoel Ronsburg], Tuesday, Rosh Chodesh Kislev 1786".
R. Betzalel composed his illustrious composition Pitchei Niddah on tractate Niddah in 1786-1806 (published under the title Chochmat Betzalel, Jerusalem 1957), and it covers all the commentaries and teachings of the Rishonim on the Talmudic topics of this tractate. In his preface to Pitchei Niddah, he relates that he only began studying tractate Niddah and its laws after his wedding: "…all the years I lived in the various yeshivot, it didn't work out for my teachers to teach this tractate, and therefore I hurried and didn't delay, as I desired and I finished it in two years… and in 1787-1788, I composed the Mahadura Kama of this work". This manuscript, from the end of Cheshvan 1786, precedes the writing of the Mahadura Kama of Pitchei Niddah, which was written after two years of studying tractate Niddah in 1787-1788, as he writes in his preface to the present manuscript: " This is my first time studying this tractate, I have never studied it before nor learned it from my teachers". R. Betzalel composed the Mahadura Batra of his book Pitchei Niddah in 1802-1806, and it remained in manuscript form for many years, until it was published by Mossad HaRav Kook in 1957. As soon as it was published, it became one of the basic books for studying tractate Niddah, and it has since been reprinted in several editions.
R. Betzalel Ronsburg (R.B.; 1762-1820), a leading rabbi of his generation and a Torah scholar of Prague. He was the close disciple of the Noda BiYehuda. In his preface to his book Horah Gaver, R. Betzalel mentions his teacher: "Every single Shabbat… I did not desist from hearing Torah from him" and in his responsa, he terms him "the greatest of the Acharonim". His books include: Horah Gaver on Tractate Horayot (the only book which was published in his lifetime). Many of his compositions and novellae were lost over the years, and in recent time, his composition Chochmat Betzalel – Pitchei Niddah, and his book of responsa were published. His glosses on the Talmud were printed in the Prague edition of the Talmud, and later in the Vilna edition, under the title Hagahot R. B. Ronsburg. His commentary to the Rosh – Sedeh Tzofim, is also printed in the Talmud editions.
Other inscriptions and signatures: on the front endpaper, an inscription recording the borrowing of the book: "This book was lent to me by R. Betzalel R.B.". Many signatures and stamps of R. David HaKohen Salzer (a rabbi and dayan in Munkacs).
[1], 33 leaves + booklet of [8] additional leaves, containing 5 handwritten pages. 20 cm. Good-fair condition. Large dampstains. Extensive wear. Minor tears. Damage to page corners (repaired with paper). Stamps. New leather binding.