Ancient Torah scroll, early Ashkenazi writing, with many crownlet adornments and unusual odd letters, including rare appearances of these letters. [16/17 century]. With replaced sheets from later times [c. 17/18 century].
This scroll has letters with many crownlets and unusual letters according to the custom of early scribes, including unusual crownlets, upside-down letters, spiral Peh (inner winding of the middle of the letter), odd Chet (the legs of the letter Chet are wide apart and according to Ashkenaz tradition are adorned at the ends of the legs). Special adornments of the letters Lamed, Nun and other letters. This Torah scroll was written according to early Ashkenazi tradition including the tradition regarding chaseirot and yeteirot (with a Vav and Yud or without), open and closed parshiot, large and small letters, dotted letters (special dots above selected list of letters) and the manner in the writing of the last lines of Shirat HaYam in Parshat Beshalach. The Shirat HaYam has unique changes in this scroll in the manner the words are divided among the three columns of the shira (song).
This scroll was written according to the tradition and custom of early scribes as detailed in the early book called Sefer Tagi. This tradition is brought by the Rambam in Hilchot Sefer Torah Chapter 7, Halacha 8. There he writes: "ﾅand he should be careful with large and small letters and with dotted letters and odd letters, such as the spiral Pehs and the crooked letters, in the manner copied from scribe to scribe, and he should be careful with the crownlets and their number, some letters have one crownlet and others have sevenﾅ". This manner of writing has slowly disappeared throughout the generations, due to lack of uniformity in the various versions of this tradition and relying on the Rambam's opinion that a Sefer Torah is not invalid (pasul) without the crownlets and odd lettering. The tradition of crownlets and odd letters is still preserved in some of the Ashkenazi Torah scrolls even from later times. In recent years, Torah scrolls are not written with crownlets and odd letters.
All the above is written according to a detailed opinion (19 leaves) of a researcher of the area of the many crownlets and odd letters, with details of the many differences. According to the finding of the study and the examination, some of the appearances of the many crownlets and odd letters are entirely unknown from other sources.
Some speculate that the scroll was written in Poland, but it is not clear. The replacement sheets were written in different times (most were written especially to restore this scroll).
The height of the parchment is approximately 65 cm. The maximal size including the atzei chaim is 100 cm. 72 sheets, 215 columns. 53 are original and 19 were written as restoration and were changed during various times. The ink of the original sheets has faded and was restored with early reinforcement according to the first writing.
A magnificent Esther Scroll (Megillat Esther) illustrated and decorated by an artist. Central Europe [Austria?], Beginning or mid-18th century.
Ink on parchment. High-standard artistic illustrations and decorations. The writing of the scroll was combined with its illustration and decoration. The scroll is written in the style of HaMelech, i.e. each column begins with the word HaMelech, but unlike other scrolls written according to this custom, HaMelech is written in large letters, integrated into the decoration at the top of each column. Throughout the scroll, there are frames adorned with dense vegetation, with various nesting fowl: a peacock, owl, birds and eagles [one illustration is of a double-headed eagle, perhaps an emblem of the country in which the scroll was illustrated]. At the top of every column is a medal with the word HaMelech, flanked by a pair of animals: lions, hares, deer and eagles. Between the columns are varying illustrations of the figure of a king in attire that is typical for those times. Along the bottom part of the scroll are rectangular frames with illustrations portraying episodes of the Megillah story: Ahasuerus' banquet, the king stretching out his scepter to Esther, Haman leading Mordechai on the horse, Mordechai and Esther writing letters to benefit the Jews. At the beginning of the Megillah, is a single medallion with a European landscape of a castle on the top of a hill and a river with a boat. The ten sons of Haman were written inside the text [in enlarged letters] and not in a separate column as usual.
Height of parchment: 22 cm. Fair condition. Creases, faded text and illustrations in several places. Stains, ink stains. Dark stains on text and frame at the beginning of the scroll. A later childish illustration on one of the illustrations. One loose sheet.
* Megillat Kohelet [Book of Ecclesiastes Scroll]. [Europe, early 20th century].
Miniature manuscript scroll on vellum, in a handsome Hebrew scribal hand in tiny lettering. Profusely illustrated throughout with impressive colorful frames, drawings and artistic adornments. Between the text columns appear illustrations of structures with pointed roofs and turrets. Floral decorations top and bottom consisting of leaved branches bearing various types of fruits and flowers. The top margin adorned with images of doves and the bottom with decorative medallions featuring lions passant regardant.
Height of parchment: 6 cm. Height of text: 3.5 cm, in 19 lines. Good condition, few stains, sporadic peeling of color.
Unlike Esther scrolls, on which it is customary to have illustrated decorations (and at times on Song of Songs scrolls), it is rare to find a decorated Kohelet scroll illustrated with adornments and images.
* Megillah case. [Europe? Late 19th or early 20th century?].
Silver case (unmarked), private silversmith work. Secondary use of a grated cylinder with a stylized stamped and pierced decoration of putti, grape vines and wine goblets. Megillat Esther blessings engraved along the top and bottom margins. Handle for winding scroll. Embedded with turquoise gems (on the clasp and top of case). At a later date, the scroll was incorporated into this case, despite the fact that the case was originally intended for use with an Esther scroll.
Height: approximately 12 cm.
A colorful decorated Ketubah on parchment, recording the marriage of the groom Menashe ben Yitzchak ben Moshe "called Amzaleg", with the bride Simcha bat Yosef ben David ben Aharon "called ben Shabbat". Essaouira (Mogador, Morocco), Tuesday, the 12th of Sivan, 1794.
Witnesses' signatures: Moshe ebn Yosef Elmeliach, Yosef ebn Ya'akov Banebashti.
Elaborate Ketubah in good condition. Handsome Western-Sephardic handwriting. Outer frame adorned with leaves and flowers in colored ink. A frame of verses - blessing for the groom and the bride. Inner frame in brown ink decorated with rocailles and flowers.
One of the earliest Ketubot known to originate in Morocco. The first known Ketubah from Morocco written on parchment [only one other Ketubah is known to originate from the city of Mogador; it preceded this one by several years; written on paper, lacking and damaged].
Unlike the usual custom in Morocco, to hold weddings on Wednesdays (according to Chazal regulations, Tractate Ketubot, Chapter 1, Mishnah 1), this Ketubah was written for a wedding held on Tuesday.
33X40 cm. Framed in a 54X45 cm. frame. Good condition, stains, folding marks. Several tears to margins.
A large illustrated amulet, meant to be hung on the wall. [Italy, 19th century].
Brown, red, green and light blue ink on paper. Impressive artistic work. In the center of the leaf, incorporated into an illustration of the Temple Menorah are the verses of the Psalm LaMenatzeach and other verses. Above the Menorah are the inscriptions Shiviti Hashem LeNegdi and other Shiviti verses. At the base of the Menorah are two vases from which branches, leaves and flowers are growing, with nesting birds. Surrounding the Menorah is a decorated colorful frame in the shape of a Hamsa. On the background of the leaf, around the Hamsa and inside it, are the words of the amulet with Hashba'ot and Holy Names for protection for those who live in the home where the amulet hangs. The amulet is bordered by three frames decorated with flowers and geometric patterns. At the top of the middle frame is the phrase "Blessed shall you be when you come in" and at the bottom: "blessed shall you be when you go out". On the sides of the frame is the Holy Name of 22 letters. At both bottom sides of the Hamsa are illustrations of Temple vessels: the golden altar, the table, Lechem HaPanim, Menorah vessels, and two illustrations of the steps leading to the Menorah. At the edges of the Hamsa is the signature of the artist: "Made by Michael Alon".
Michael Alon, a scribe born in Morocco. Alon lived in Italy. In1828 he was appointed by the Jerusalem emissary Rabbi Yosef Yisrael HaLevi as an emissary on his behalf to the small Italian communities. Later this caused a dispute between them. [See enclosed material].
Leaf, 39 cm. glued on heavy paper and framed. Overall good condition. Holes from ink burn and several [restored] tears to margins.
"Remember G-d from afar and Jerusalem shall rise in your hearts" – Mizrah – "From this side is the spirit of life". Jerusalem, [187-].
Large "Mizrach". On the top appears an illustration of the Temple Mount and holy sites of Jerusalem and its surroundings, with complementary explanations.
Printed on the bottom is a long Yiddish letter by Rabbi Shimon Deutsch, head of Kollel Shomrei HaChomot in Jerusalem and disciple of the Chatam Sofer (died in 1878), calling for contributions for the marriage of a young Torah scholar with a needy bride and he promises to pray for all donors at the Western Wall.
At the bottom of the letter are illustrations of the grave of Zecharya the Prophet, Cave of Machpelah and Rachel's Tomb. Impressive copy of a stamp [of Rabbi Shimon Deutsch?] with the illustration of a tree and a ladder standing on the ground with its top in the Heavens, with verses hinting to the city of Jerusalem and with the initials of the name Shimon.
 leaf. 52X37.5 cm, framed: 62X49 cm. Fair-good condition. Creases, tears (some glued), missing pieces at the margins. Stains. Glue stains at the margins.
Rare. Not found in the JNUL. Not listed in the book Sifrei Yerushalayim HaRishonim by Shoshana Ha-Levi.
"Cherem Chamur (Severe ban) – organized by Jewish leaders in the city of Vilna at the time and with the approval of the Vilna Gaon". Printed proclamation with the wording of the famous ban against Chassidism from Rosh Chodesh Iyar 1772, by rabbis and dayanim of Vilna headed by the Vilna Gaon and Rabbi Shmuel, Av Beit Din of Vilna. [Lacking place and name of printer, 19th century?].
"Our brothers, the House of Israel… new arrivals have come… suspicious cult of Chassidim… form groups among themselves… therefore the leaders must don the cloak of zealousness… to destroy and annihilate and raise our cries of bans and curses… and as we have uprooted them from this place so they shall be uprooted from all place and not leave any memory forever…".
In 1772, the first ban against the Chassidic movement was announced by the rabbis of Vilna. It was printed that year in the book Z'mir Aritzim V'Charvot Tzurim (Oleksinets, 1772), signed by the Vilna Gaon and two Batei Din in Vilna (altogether 18 signatures). The text in this proclamation has been printed in an abridged form, with an interesting change in the order of the signatures: in the book Z'mir Aritzim, the Vilna Gaon's signature appears in the first line next to the signature of Av Beit Din of Vilna. Here it appears only in the fifth line in the right column. See Vinograd, Otzar Sifrei HaGra, page 219. Vinograd listed this proclamation according to the catalog of the exhibition "Aderet Eliyahu, The Gaon of Vilna: The Man and his Legacy", published by Beit HaTfutsot (Tel Aviv, 1998). This copy is the same copy that appeared in that exhibition.
Printed sheet, 40 cm. Good condition, few stains, file holes.
This proclamation does not appear in the JNUL collection and in the large libraries in the US and Europe and is not known to exist in any private library. To the best of our knowledge, it is the only copy in the world.
Notebook of the Po'alei Tzedek tailors' association. Bacău, Romania, 1832.
Handsome illustrations in ink. Illustrated title page: "The pure notebook of the Po'alei Tzedek association". The next leaf has another title page, with an illustration of a two-headed eagle and a shield with the inscription "The year 1832", a pair of lions holding a medallion with the name of the author and the illustrator: "I, the writer and illustrator Asher David ben Rabbi Mordechai of Dărmăneşti ".
The opening leaf has an article on the virtue of having an occupation quoted from Talmudic sources. Six leaves follow with the association's regulations. After the regulations is a letter of authorization of the notebook with signatures of the Bacău community leaders. On the next leaves are the names of the members [some in their own handwriting], "Column of the association's workers". These leaves are decorated and illustrated with attractive gates, animals and fowl. Further are more leaves with entries of the association's decisions, appointing gaba'im,etc.
The notebook includes five letters of approbation and blessing to the Poalei Tzedek association by the following rabbis:
* A letter by "Aharon Moshe MiGeza Zvi of Brody" – Rabbi Aharon Moshe MiGeza Zvi (1775-1845), one of the most prominent Chasiddic leaders, disciple of the Chozeh of Lublin and Rabbi Uri of Novyye Strelishcha (Strelisk), one of the first Chassidim to ascend to Jerusalem. This signature is from 1838, when he was passing through Bacău on his way to Eretz Israel (reached Eretz Israel in 1839). Rabbi Aharon Moshe encourages the society and blesses them that "their work should by doubly blessed with life for us and all the Jewish people…". [Nine lines in his handwriting].
* Letter by "Yechiel Michel ben Rabbi M. Yitzchak of Medzhybizh" – Rebbe Yechiel Michel (Drahbtisher) of Yampoli, son of Rabbi Yitzchak Drahbtisher of Medzhybizh. From his paternal side, was grandson of Rabbi Yechiel Michel, the Maggid of Zlotchov. On his maternal side, he was grandson of Rabbi Yechiel Ashkenazi son-in-law of the Besht [grandfather of Rabbi Nachman of Breslov]. Son-in-law of Rabbi Mordechai of Chernobyl son of Rabbi Nachum of Chernobyl. Rabbi Yechiel Michel writes that he happened upon Bacău, read the regulations in the notebook and they found favor in his eyes. Therefore, he blesses the society with "the G-d's blessing of success in their endeavors, children life and sustenance and they should merit ascending to Zion with joy…". [6 lines in his handwriting].
* Letter by Rabbi Yosef Landau, a leading Chassidic figure. Disciple of Rabbi Levi Yitzchak of Berdychiv, Rabbi Baruch of Medzhybizh, Rabbi Avraham Yehoshua Heshel of Apta and Rebbe Yisrael of Ruzin. Rabbi in the city of Lityn and Kamyanyets (Kaminetz) and by recommendation of his teacher Rabbi Yisrael of Ruzhyn was appointed as Rabbi of Iaşi in Romania in 1834. Author of Birkat Yosef responsa. [13 lines of his handwriting].
Further in the notebook, an interesting, enigmatic letter is concealed between empty leaves which ends with the following words:
I have signed, I who worry about the Jewish people's travails and am waiting for the salvation of G-d's presence and the consolation of Zion and Jerusalem, spoken by the lowly person and an undesired vessel, Gilgul Baruch ben Eliezer.
We do not know who wrote this and if he was an important figure. Apparently, he encrypted his name.
The Bacău Tailor Association was known for its large impact on the city. The Jewish tailors instituted the modern European attire which replaced the Turkish mode of dress. The society had a synagogue [a contract of sale of a Torah scroll to the society's synagogue appears on a leaf of this notebook]. Besides being an economic guild, the spiritual elements were also stressed, such as banning work on Chol HaMoed, reciting Tehillim and studying Chumash with Rashi every Shabbat. [See enclosed article about the Tailors' Society in Bacău, based on a Romanian translation of the notebook from 1887: Yitzchak Shwartz-Kara, Notebook of the Po'alei Tzedek Tailors' Society, Bacău 1832, in the book, Kehillat Bacău, Tel-Aviv 1990, pages 225-228].
The empty leaves of the notebook were used for recording births and deaths and family inscriptions of the owner of the notebook who brought the notebook from Bacău to Eretz Israel. These leaves [21-34] will be removed from the notebook after the auction and returned to the owner.
120 leaves [most of the inscriptions and illustrations mentioned above appear in the first 20 leaves, most of the notebook leaves are empty]. 33 cm. Good condition, stains, minor wear. Moth marks to several leaves. Leather binding [damaged].
The notebook has been partially and imprecisely described in an article by Eliyahu Feldman, The Affinity of the Workers' Societies in Moldavia to the Community and Rabbinate, Sinai, Vol. 86, Tishrei-Adar 1980, pp. 73-85, according to a defective copy to which he had access.
Illustrated manuscript, Etz Chaim, Torah learned from the Ari HaKadosh by his disciple Rabbi Chaim Vital. [Eastern Europe, second half of 17th century].
Eloquent Ashkenazi writing. This composition was edited by Rabbi Meir Poppers, with introductions by him and by Rabbi Chaim Vital. Variations in the text, compared to the printed editions. Glosses on sheet margins by the scribe who wrote the manuscript and by another writer, most glosses by Rabbi Ya'akov Tzemach, Rabbi Meir Poppers and other known glosses. Some are additions or corrections from a different manuscript [the glosses were not closely examined]. At the end of the second volume are replacement leaves in the handwriting of the scribe, and indexes by another writer.
The manuscript is illustrated throughout, with impressive artistic illustrations, in ink colored in hues of gold, gray and brown. The illustrations adorn the opening of each Heichal [the composition is divided into Heichalot, each Heichal is divided into chapters]. All the illustrations differ one from another. Some illustrations are designed as architectural structures in the Eastern European style [onion-shaped roof domes, castles and tower turrets crowned by flags]. Illustrations of fowl, deer and lions. Decoration in floral and leaf patterns. In the third Heichal, Heichal Keter (Crown), is an illustration of a crown, with a lion on each side. The sixth Heichal has an illustration of a pair of winged lions with heads of birds. At the end of the manuscript is a medallion adorned with leaf patterns, with a pair of eagles on its top, and clusters of grapes on the edges [the inside of the medallion is empty. Apparently, it was intended to be used by the scribe to write a colophon]. Illustrated decoration at the ends of Heichalot 1 and 2.
Complete manuscript. 3, 257, 2,  leaves. Good-fair condition. High-quality paper, most leaves in good condition. Several leaves restored with glued paper [on the text in several places and on an illustration on the first title page]. Stains, few moth holes. Tears and damages to several leaves. Ancient vellum binding.
Imrei Binah manuscript, index to Chazal's sayings according to the alphabet. Handsome Italian-Sephardic Rashi writing. Italy, 1734. The title page is an illustrated etching in Rococo style (adornments of acanthus leaves and flower bouquets, a shell crown and an animal figure in the center).
Early writing. Not printed.
On the title page appears an opening in rhyme.
 written pages, 20 cm. Very high-quality paper, good condition, minor stains. Ancient worn binding with adorned leather back.
A complete large pamphlet written in the Chatam Sofer's own handwriting, novellae on the treatise "Ein Me'Abrin Nisan B'Nisan", written at the time the Chatam Sofer served in the Mattersburg rabbinate. Autographic writing with many erasures and corrections in his own handwriting, on large-format leaves [folio].
On page , the Chatam Sofer mentions his teacher Rabbi Pinchas HaLevi Horowitz, author of the Hafla'ah with Birkat Hachaim (which means that Rabbi Horowitz was still alive at the time he wrote the pamphlet). Rabbi Pinchas Horowitz died in the month of Tamuz that same year. On page , the Chatam Sofer mentions "that which my elder uncle Moshe Frankfurter found difficult in his commentary on the Mechilta…". [Rabbi Moshe Frankfurter was a Dayan in Amsterdam and wrote many books]. He also copies "that which I have written in my Torah novellae Parashat Bo…".
In the city of Mattersburg, the name of the Chatam Sofer began to spread as the leading Torah authority of his times and as a pillar of Torah and halacha rulings. In Mattersburg, he stood at the helm of a yeshiva for many disciples. There he began to write some of his novellae which spread throughout the world. Two year after these novellae were written, at the beginning of 1807, the Chatam Sofer moved to serve as Rabbi of Pressburg. There he moved his famous yeshiva and from there he influentially led his generation until his death in 1840.
These novellae were printed in Chiddushei Chatam Sofer on the Talmud, Jerusalem 1969, Siman 3 (Page 18 and on).
7 leaves – 14 pages written in his own handwriting [aprox. 50 lines per page]. 36 cm. Good condition, stains, ink stains. Minor wear at the edges. Few tears to lower margins, some with minor damage to text.
Hilchot Rav Alfas, with Rashi commentary. Part 1 – Seder Mo'ed (including Tractate Brachot and Halachot Ketanot), Part 2 – Seder Nashim (with Tractate Hullin) and Part 3 – Seder Nezikin. Amsterdam, . Printed by Emanuel Benbenishti.
The three parts include all the Hilchot HaRif [Rav Alfas] on the Talmud tractates, bound in one volume. Separate title page for each part.
On the first title page appears the signature of Rabbi "Yair Chayim Bacharach" author of the Chavat Ya'ir responsa, and another inscription [partially erased] in his handwriting and with his signature: "This book of the Rif, I have given – to my mechutan -- , Yair Chayim Bacharach".
This copy belonged to the renowned Torah scholar Rabbi Yair Chayim Bacharach Av Beit Din of Worms and author of the Chavat Ya'ir responsa. He studied from this copy and added hundreds of glosses, corrections and notes in his own handwriting on the sheet margins. This volume was the source for the glosses of the Chavat Ya'ir on the Rif in the editions of the Talmud first printed in Zhitomir in 1858-1864, and reprinted a second time by the printers of the Vilna Talmud. Since that printing, all editions of the Rif include these glosses.
This volume was bequeathed by the Zhitomir printers, the holy Shapira brothers, to their great-grandson Rabbi Yitzchak Meir Shapira of Uman who made it available to the Vilna printers who wished to reprint the glosses in a more precise fashion with the addition of glosses which were omitted from the first printing.
While examining the manuscript, we discovered that between the hundreds of glosses in the handwriting of the Chavat Ya'ir, there are dozens of glosses written in another handwriting, apparently the handwriting of Rabbi Shimshon Bacharach, father of the Chavat Ya'ir and Rabbi of Worms, who apparently bequeathed the book to his son. Astoundingly, both the Zhitomir printers and the Vilna printers did not discern this fact in spite of the clear differences between both handwritings and they printed all the glosses under the name of the Chavat Ya'ir. The importance of this volume among other qualities, is the identification of the author of the glosses, as well as a new understanding of part of the glosses [for example, sometimes Rabbi Shimshon asks a question and his son the Chavat Ya'ir answers. At other times, he comments or complements the words of his father].
Tractates Bava Kama and Bava Metzia include dozens of additional scholarly glosses in a later handwriting, most refer to glosses by the Chavat Yair. We were not able to identify the handwriting, but from the content of the glosses, they were apparently written by an exceptional Torah scholar, who prepared the glosses for print [in Zhitomir or Vilna]. The glosses were marked in parentheses, and to the best of our knowledge were not printed.
Rabbi Yair Chayim Bacharach (1638-1701) Rabbi and Av Beit Din of Worms, one of the foremost Torah leaders of his times and leading Torah authority for all following generations. Disciple of his father Rabbi Shimshon Bacharach and of Rabbi Mendel Bass Av Beit Din of Frankfurt, in 1666, was appointed Av Beit Din of Koblenz and in 1669, returned to Worms and was appointed as successor of Rabbi Aharon Te'omim and as dayan in the city. After the city of Worms was destroyed in 1689, he was exiled with all the city's Jews. After they returned to their community, he served as Av Beit din of the community succeeding his father and grandfather until his death. Known as a tremendous Torah genius and very proficient in all realms of Torah knowledge, with an incredible memory and breadth of knowledge evident in his writings. Was knowledgeable and proficient in worldly wisdom as well. Wrote dozens of works, most remain in manuscript form and some were recently printed, but he was famous for his book of responsa "Chavat Ya'ir" which he named after his mother, Chava. Although he printed only a small part of more than 600 responsa which were prepared for printing in this book, his book was accepted as one of the basic books of responsa an as an important source of Torah decisions and is often mentioned in halachic literature until this day. Among his other works is a commentary named Mekor Chaim on Shulchan Aruch Orach Chaim, which he prepared for printing but before it reached print, the Maginei Eretz books - Turei Zahav and Magen Avraham, all which were similar to his book, were published. He therefore had to re-edit his book (printed from his handwriting in 1982-1984); the book Mar Keshisha – rules of the Talmud, printed in 1993; a huge encyclopedic work of 46 volumes was lost, only the index named Ya'ir Netiv remained. See enclosed material.
His father, Rabbi Moshe Shimshon Bacharach (1607-1670), was born to his father Rabbi Shmuel Darshan Av Beit Din of Worms, from which he was expelled with his family and the rest of the city's Jews in 1615. After his father died on the way, he reached Prague together with his mother and sisters, where he was raised by his grandfather Rabbi Yitzchak HaCohen disciple of the Maharal of Prague. Served as rabbi of several important communities. In 1729, when 22 years old, he was appointed Av Beit Din of Hodonín and a year later was chosen to serve as Rabbi of Lipník nad Bečvou where his only child, Rabbi Ya'ir Chayim, author of Chavat Ya'ir was born. In 1744, he was appointed darshan in his native city of Prague until 1750 when he was chosen to succeed his father as Rabbi and Av Beit Din of Worms. He remained in that capacity for 20 years until his death. One of the most outstanding rabbis of his knowledgeable generation, proficient in all parts of Torah knowledge, revealed and hidden, a posek and commentator, preacher and liturgical poet. A prolific writer, one of his most well-known works is the book Shemen HaMa'or (remained in manuscript). Some of his halachic responsa was printed in the book Chut HaShani edited by his son Rabbi Chaim Ya'ir, who quoted some of his father's words and piyutim in his book Chavat Ya'ir.
211 leaves; 160 leaves; 104 leaves, 21 cm. Most of the leaves are in good condition. Tears and holes to few leaves [damage to text in several places], some pages restored with reinforcement paper and adhesive tape. Stains. Moisture stains to some leaves. Ancient parchment binding, slightly damaged.
A leaf from the Mizrachi commentary [by Rabbi Eliyahu Mizrachi – the Re'em] on Rashi's commentary on the Torah. Venice, 1527. With a long gloss [5 lines] in the handwriting of Rabbi Shlomo Luria – the Maharshal.
The Maharshal – Rabbi Shlomo Luria (c. 1510-1573, Otzar HaRabbanim 18496), Rabbi of Lublin. One of the spiritual giants of Polish Jewry at the beginning of the period called Achronim. Belongs to the generation of Torah scholars such as Maran Beit Yosef, the Rama and the Arizal. A leading Torah authority and Talmud commentator. Lived in Brisk, Lithuania and in Ostroh where he taught Torah. After Rabbi Shalom Shachna Rabbi of Lublin died, was appointed Rabbi of the city and head of the yeshiva. With his Torah authority and hundreds of disciples, he established the largest Torah center in Poland and its surroundings. Many of his generation's leaders and the rabbis of Polish communities were his disciples. Among them are Rabbi Yehoshua Falk HaCohen author of the Sma, Rabbi Shlomo Efraim of Łęczyca author of the Kli Yakar commentary, Rabbi Chaim of Freidberg brother of the Maharal of Prague, Rabbi Eliyahu Ba'al Shem of Chelm, Rabbi Binyamin Selnik author of Masat Binyamin responsa, Rabbi Moshe Meth of Przemyśl author of Mateh Moshe, and the Holy Shla.
The leading Torah leaders of his generation and following generations testified to his greatness and his enormous impact. The Rama, his friend and relative was also a leader of Polish Jewry at that time and a head of a large yeshiva in his native city of Cracow. The two had halachic responsa connections which at times developed into sharp polemics, but at the same time, the Rama revered the Maharshal and self-deprecated himself before him. The Rama wrote, "it is fitting to rely on him as if his words were from Moses who learned from the mouth of G-d". In the following generation, Rabbi Ya'ir, author of Chavat Ya'ir, wrote of his greatness: "It has already been said of the Maharshal that if Torah had been forgotten from Israel, he would bring it back with his ability to study Torah", and "From Shlomo to Shlomo, no one like Shlomo arose".
His renowned work, Yam Shel Shlomo is used as a kind of halachic summary of the Talmud tractates [only writings on some of the tractates survived]. Moreover, he wrote glosses and explanations on the Talmud. Glosses of his version appear in the Talmud editions, some were incorporated into the text of the Talmud itself. His commentary on the tractates is printed in Talmud editions [beside the Maharsha novellae] and is called Chochmat Shlomo. He also wrote halachic responses and more compositions on revealed and hidden parts of Torah.
His glosses on the book of Mizrachi were printed in Yeri'ot Shlomo, Prague 1609, and became a basis for the other commentators on Rashi.
This leaf is from Parshat Metzorah, with five lines written in the Maharshal's own handwriting: "There are those who ask, why does the leper bring birds to purify the houses in the week before it was cured…". This gloss was printed in the book Yeri'ot Shlomo [Prague 1609, page 29].
Leaf, 29 cm. Good condition, stains. Several restored moth holes. Bound with new elaborate leather binding.
Enclosed is an expert’s authorization, identifying the Maharshal’s handwriting.
Nishman HaChaim manuscript – volume of novellae by Rabbi Chaim Amram. Damascus and Safed, 1788 and after.
Large manuscript composed of hundreds of leaves. Illustrated title pages and introductions handwritten and signed by the author. Many handwritten inscriptions in the handwriting of his son Rabbi Natan Amram. In one section he writes "This book of novellae and simple meaning and ways and jests and riddles and homiletics which I have written on the Talmud, on Torah verses and on the Nevi'im and Ketuvim".
From studying the manuscript it appears that this is a general notebook of novellae which the author wrote on various topics, from which his son Rabbi Natan Amram edited several works. Many inscriptions and titles of the names of works related to the novellae, some in the author's handwriting and some written by his son.
Most of the author's Torah was printed in his books MiTa'am HaMelech: Part 5 and Part 6 (Thessaloniki, 1829). Part 4 (Livorno, 1836). Part 2 (Thebes, 1908). Part 1 and Part 3 arranged for print were lost throughout the years. In the introduction by the author's son to his book Noam HaMidot, he relates of the loss of Part 3 of the book MiTa'am HaMelech and from his words we learn his method in editing his father's books. This is what he writes: "… It was lost by Rabbi the Emissary Rabbi Shlomo Zalman Ashkenazi when he went on the mission of the Rabbi of Jerusalem in 1832, I sent it with him to the city of Trieste, and after a while he informed me that it never reached him and woe to us is the loss. And the truth is that its source is included inside my father's holy writings nonetheless it entails much effort to compile it from its primary writing, and I toiled greatly until I arranged it in such a pleasing manner, G-d should remember me for the good". And indeed, this volumes is its "primary writing", many sections are inscribed "MiTa'am HaMelech Part 1" and "MiTa'am HaMelech Part 3".
This volume contains novellae on halacha and the Talmud, homiletics and explanations of the Bible and Chazal Agadot, explanations to Megillat Esther and the Passover Haggadah, jests [=opening to homiletics in rhyme and riddle] and many Cabalistic matters.
Apparently, most of the text of this manuscript has not yet been printed.
The names of works mentioned in the manuscript in titles as named by the author or his son:
* The six parts of his book MiTa'am HaMelech – only four were printed and two were lost. * Leshon Limudim. * Ma'aseh HaTzedaka. * Pri Shabbat on Tractate Shabbat and Kuntress Korban Shabbat. * Succat David on Tractate Succah. * Chanukat HaBait – on matters of Chanukah. * Pirsumei Nisa on matter of Purim and Kuntress Divrei HaPurim. * Chukat HaPesach and Korban Pesach. * Brit Olam on matters of circumcision. * Likutei Shas. * Likutei Tehillim and Likutei Tanach. * Other works.
During the editing, some of the names of the works were changed. But as already mentioned, most of the works were not yet printed.
Rabbi Chaim Amram (c. 1759-1825), was born in Safed and at the age of seven traveled to Damascus to study in the Beit Midrash of the rich descendants of the Farchi family, where the best students in the city gathered. In this yeshiva, he studied for 40 years and was renowned for his greatness. Eventually, Rabbi Chaim became the head of the Beit Midrash, a teacher and Dayan in the city's Beit Din. During these years, he wrote most of his works and became proficient in Kabala as well. In 1805, he returned to Safed and was one of its leading Torah scholars. In his later years, he moved to Alexandria in Egypt.
His father and uncles were leading Torah scholars in Safed and Damascus. In this manuscript, he mentions many things in the name of his father and his uncles and in the name of his grandfather [apparently, Rabbi Chaim Amram of Safed, one of the most prominent rabbis of his times. Died in 1760, and was buried in Tzippori].
His son is the renowned Rabbi Natan Amram (1790-1870) author of Kinyan Perot, Kinyan HaGuf and No'am HaMidot, emissary of Tiberias and Hebron. He expended great efforts in editing and printing his father's works and his own. From 1863, he was Rabbi in Alexandria (Thebes). While there, he tried very hard to print the rest of his father's books and even brought printing machinery to Thebes.
, 285 leaves. Approximately 24 cm. More than 550 closely written pages. Fair condition, wear and heavy moth damage. Some pages have fungus stains. New binding.
Manuscript, Sefer HaGoralot, by Rabbi Abraham Ibn Ezra. Handsome Ashkenazi handwriting from the 16th century [c. 1530].
Title at top of the manuscript: "The author said, I command the person who uses these lots for a query, only to ask if he wishes to hear a correct true answer". The chart of queries [luach ha'she'elot] is divided according to constellations and a chart of faces [luach ha'partzufim] is incorporated into it. This version is unique and different from the printed version and from that of other manuscripts of Sefer HaGoralot. The Ashkenazi manuscripts of this book from such an early time are rare; only three other manuscripts are known to originate at that time.
25 leaves. 19.5 cm. High-quality paper, good-fair condition, stains, wear (restored), fancy leather binding.
All the above was written according to the expert opinion of Yael Okun, the Manager of the Department of Hebrew Manuscripts of the JNUL. Dated by water marks on paper to 1531.
A large handwritten volume, novellae on Talmudic tractates by Rabbi Simcha Bunim Ginz-Eiger Av Beit Din of Mattersburg, and his brother Rabbi Akiva Eiger, autograph with many additions in the handwriting of his son Rabbi Moshe Ginz. [c. 1830].
Novellae on the Talmud, Tractates: Pesachim, Beitzah, Succah, Megillah, Chullin, Yevamot, Ketubot, Kiddushin, Gittin, Bava Kama, Bava Metzia and Bava Batra. Copy of responsa by Rabbi Akiva Eiger and Rabbi Bunim's responses to him, etc. Additional novellae and comments on the sheet margins signed by his son Rabbi Moshe (who copied and prepared the manuscript for printing) – "His son and disciple Rabbi Moshe said".
Rabbi Simcha Bunim Ginz-Eiger Rabbi of Mattersburg (1770-1829), younger brother and Torah companion of Rabbi Akiva Eiger. An outstanding leading Torah genius of his times; had much responsa correspondence with the Chatam Sofer. Dozens of responses written to Rabbi Simcha Bunim in the responsa of his brother Rabbi Akiva Eiger and the Chatam Sofer's responsa. Rabbi Akiva Eiger quotes him many times in his books and writes about him with great esteem "…If my brother the Torah genius agrees with this…"; "I was very happy to see that you approved of my words" (at the end of the book Drush V'Chiddush); "…And if this does not seem acceptable to my brother, my words shall be void" (ibid); "…All these are hidden from my blind eyes, perhaps you have ways to understand me and explain our Rabbis' words properly" (ibid); "My lowly opinion is annulled before your great opinion" (Ginzei Rabbi Akiva Eiger, 13) "Inform me your lofty thoughts about this…Your friend, who is attached to you with love". (A compilation with a collection of about 40 letters of correspondence between the great brothers named Alei Esev was published in London in 1995). Among his famous sons and sons-in-law are his son Rabbi Moshe Ginz-Schlesinger who wrote this manuscript; his son Rabbi Yosef Ginz-Schlesinger (son-in-law of his uncle's wife); his son Rabbi Shmuel and his renowned son-in-law Rabbi Shlomo Zalman Ulman Av Beit Din of Makova author of Yeri'ot Shlomo.
His son Rabbi Moshe Ginz-Schlesinger (died 1857), disciple of his uncle Rabbi Akiva Eiger. Served as rabbi in Wieluń (near Posen). In 1830, was accepted into the Kloiz in Hamburg in the Beit Midrash of Rabbi Leib ben Shaul. (in Igrot Sofrim, Letters of Rabbi Akiva Eiger, 22, Rabbi Akiva Eiger writes to his brother Rabbi Bunim: "…to give good tidings that his son my friend the sharp minded Rabbi Moshe became a resident of the Beit Midrash in Hamburg…"). He assisted and prepared for print much of the Torah of his uncle Rabbi Akiva Eiger as brought in the introduction of Drush V'Chidush. Mentioned dozens of times in the writings of Rabbi Akiva Eiger and the Chatam Sofer. See: Chachmei Altona, Hamburg and Wandsbek (Hamburg, 1908, p. 119).
Approximately 121 leaves. 32 cm. Written in two columns, with comments on sheets. Good-fair condition, wear and restored tears on first and last leaf margins. Manuscript lacking approximately two leaves at beginning. Elaborate leather binding.
Magenei Eretz, Shulchan Aruch Orach Chaim, Dyhernfurth, 1811]. Printed by Yosef Maya.
Ownership inscription on title page: "I can testify that this Magenei Eretz belongs to my father …Rabbi Zvi Hirsch Kalischer ". The leaf before the title page has a dedication signed by his son "Yehuda Leib Kalischer", who gave this book "which belonged to my father the Gaon with his glosses" to his son-in-law Rabbi Meir Reisner in 1886.
Dozens of long scholarly glosses in the handwriting of Rabbi Zvi Hirsch Kalischer. These glosses were copied (partially) and sent to the Vilna printers to print them in the edition of the Shulchan Aruch. The Vilna printers printed only the glosses on Yoreh De'ah under the name of Zvi LaTzaddik, while the glosses on Orach Chaim were not printed in Vilna. The manuscript of that copy reached the JNUL in Jerusalem together with the collection of manuscripts of the Romm publishing house. These glosses on Orach Chaim were printed only in the edition of the Shulchan Aruch HaShalem published by Machon Yerushalayim – the Freidman edition, in the column of a compilation of commentaries from manuscripts, with the name Zvi LaTzaddik. A few of the glosses were printed earlier in the compilation Zechor L'Avraham (Holon, 1991, pp. 151-156). Some of the glosses which were printed in Zechor L'Avraham were omitted for some reason from the edition of the Shulchan Aruch HaShalem (for example, see one of the two glosses on Siman 331, and the interesting gloss in Siman 404 concerning traveling on Shabbat out of the Techum Shabbat in an Eisenbahn = train).
The results of examining the original glosses in comparison to the printed version of the glosses portray that 40 of the glosses were printed in the aforementioned books (with minor changes from the original), and more than 15 glosses were not yet printed. (For example, see the glosses in this manuscript in Simanim 11, 120, 124, 127, 248, 311, 325, 330, 333, 338, 340, 350, 362).
The famous Rabbi Zvi Hirsch Kalischer (1795-1874), a leading Torah scholar of his times, disciple of Rabbi Akiva Eger and Rabbi Ya'akov Av Beit Din of Leszno, author of Netivot Mishpat, and of his uncle Rabbi Yehuda Leib Kalischer Rabbi of Leszno. Served as Rabbi of Torun without remuneration. Authored the books Moznayim LaMishpat on Choshen Mishpat (Krotoszyn, 1855); Zvi LaTzaddik glosses on Mishnayot and Shulchan Aruch, Even Bochan, Emuna Yeshara, and more.
He was one of the first leaders active in inspiring the Jewish people to establish the Jewish settlement and purchase land in Eretz Iisrael, and he published his books Drishat Zion (Tehran, 1866) and Shlom Yerushalayim (Tehran, 1868). His book Drishat Zion was reprinted in several editions after the founding of the Hovevei Zion movement and Rabbi Kalischer is considered one of the spiritual fathers of Hibbat Zion. Many Israeli cities have streets named after him. Rabbi Kalischer was also famous for his great vision of renewing the sacrifices in the temple, a subject which he wrote of in his books and periodicals of that time. He had contact concerning responsa with leading Torah scholars of his times, especially with his friend Rabbi Eliyahu Guttmacher Av Beit Din of Grodzisk Mazowiecki.
, 300,  leaves. 38.5 cm. Good-fair condition, wear and stains, wear damages to several leaves. Detached leaves. Colored edges. Original leather binding, worn and torn.
Manuscript, Chesed L'Avraham on Seder Zera'im (Birkot Bikurim), handsome neat writing [with additions in the same handwriting], autographic writing of the author, Rabbi Avraham, Av Beit Din of Tomashpil. 1840.
Rabbi Avraham, son of Rabbi Yechiel served for approximately 40 years in the Tomashpil Rabbinate (Podolia region, Central Ukraine) and died ca. 1850. His work on Seder Zera'im is a comprehensive commentary explaining and expounding upon the words of the leading commentaries, Rabbi Ovadia of Bartenura and the Tosfot Yom Tov. This work was finally printed only 30 years after the author died (Chernivtsi, 1884) with the approbations of Rebbes: Rabbi David of Tolna, Rabbi David Moshe of Chortkiv, Rabbi Yitzchak and Rabbi Israel of Sadigura, and others.
In the introduction to the printed book, the author's son-in-law Rabbi Ya'akov Shapira Av Beit Din of Vinnytsia, relates that Rebbe Yitzchak Meir of Zinkov, the Apta Rebbe's son, participated in Rabbi Avraham's funeral and afterward at the mourners' home he studied Mishnayot. When the manuscript of this book was brought before him, the Rebbe studied it and claimed, "From this book, it is clear that the author studied Torah Lishma and feared Heaven. The city of Tomashpil does not know what it has lost".
3-129 leaves (few leaves lacking at beginning and end). Approximately 22 cm. Good-fair condition, wear and stains. Non-original semi-leather binding.
Complete booklet, sermon for Shabbat Tshuva. Autographic handwriting of Rabbi Yoseph Chaim of Baghdad author of Ben Ish Chai. [Baghdad], 1901.
At the top of the first leaf: "In the name of G-d we will do and be successful…the sermon I have delivered in the year 1901 on Shabbat Tshuva. G-d in His mercy and kindness has given me the merit and assistance to speak every year Torah Lishma for good life and peace, Amen".
At the end of the sermon: "Our eyes shall see and our hearts rejoice at the coming of our Redeemer, the Messiah our Righteous One quickly in our days, Amen. G-d should help us and protect us… Amen".
Rabbi Yoseph Chaim of Baghdad (1833-1909), author of Ben Ish Chai and dozens of other important books. Son of Rabbi Eliyahu Chaim, son of Rabbi Moshe Chaim Rabbi of Baghdad. Disciple of Rabbi Abdullah Somech, was famous for his genius and righteousness. After the death of his father in 1859, when only 26 years old, Rabbi Yoseph Chaim succeeded his father is speaking at the Great Synagogue, and spoke there every Shabbat for 50 years. When he spoke on special Shabbatot such as Shabbat Tshuva and Shabbat HaGadol, more than 4000 people would congregate to hear him and he would enthrall the audience for four to five hours while spicing his words with pleasing parables. His sermons were a mixture of halacha and agadda and explanations of verses and agadot Chazal, according to their simple meaning, remez and their hidden meanings.
The author of Ben Ish Chai was the leading Torah scholar of his city and the entire country. All the rabbis and dayanim of Baghdad submitted to his authority and he was the unchallenged leader of Babylonian Jews. He studied Torah Lishma, his greatness in revealed and hidden Torah became renowned throughout the world and he was famous for his great holiness. In 1869, he travelled to Eretz Israel to pray at the graves of tzaddikim, and at that time, it was revealed to him from Heaven that his neshama (soul) originated from the neshama of Benayahu ben Yehoyada and therefore he named many of his works after him: Ben Ish Chai, Ben Ish Chayil, Ben Yehoyada, Rav Pe'alim, Od Yoseph Chai, etc. His other books are Leshon Chachamim, Aderet Eliyahu, Torah Lishma responsa (which he printed anonymously), Chasdei Avot, Birkat Avot etc.
Approximately 58 leaves, more than 110 written pages, approximately 18 lines written on each page. 13.5 cm. Brittle paper, good-fair condition. Wear and detached leaves. Erasures and additions between the lines, all in the handwriting of the Ben Ish Chai.
Enclosed is an authorization by an expert. The content has been printed in his book Teshuva MeChaim, Jerusalem 2009, pp. 230-276. There the sermon was apparently printed according to another manuscript with difference from this manuscript.
Manuscript, Metek Sefatayim, novellae and commentary on Tractate Shabbat, by Rabbi Avraham Avli Yaffe. Viekšniai, 1782-1787.
Complete volume. Illustrated title page. Autographic handwriting by the author, arranged in two columns [with additions on margins of some pages]. The book was written during 1782-1787: on the title page appears the year 1882 and at the end of the volume is the author's stamp (Leaf 122/2), "By the author…Avraham ben Rabbi Israel Yaffe in the city of Viekšniai and its region". At the omissions at the end of the volume, the author mentions the "Homiletics of Parshat VaYakhel of 1787 and the "Homiletics of Parshat VaYakhel of 1788".
At the beginning of the manuscript are two added leaves with novellae on various topics, signed by the author, with dates: Chol HaMo'ed Pesach 1786; the 9th of Av 1890; "This I have delivered on Shabbat Teshuva 1791". Leaves 90-91 have sketches of the boards of the Mishkan (Shabbat Leaf 98).
The title page and other leaves have stamps: "Beit Midrash Menachem Zion in the Churva of Rabbi Y. HaChassid", whose library was managed by Rabbi Yosef Zundel of Salant. A long inscription on the title page in the handwriting of Rabbi Zundel. "These books given to Rabbi…Shabtai Rabbi of Viekšniai, as a contribution to the Midrash Menachem Zion… Jerusalem, Zundel of Salant". [Some leaves have other inscriptions in his handwriting: "To Midrash Menachem Zion"]. Other ownership inscriptions by the author's family.
Rabbi Avraham Avli Yaffe (died 1820), a Lithuanian Torah genius. Born to his father Rabbi Israel Yaffe Av Beit Din of Joniškis descendant of the author of HaLevushim. After his father's death, his mother moved to New Žagarė [in this book, he writes of his father's writings burnt in the big fire that broke out in this community], and there he began to write this work [on Leaf 92/2, he writes: "Until here I wrote when living with my mother and from here on I wrote here in the community of Viekšniai in 1785]. Served as Rabbi of Viekšniai and its region. Afterward, appointed as Rabbi of Panevėžys and the first rabbi in the history of this important city where famous leading Lithuanian rabbis served. [For more information see enclosed material]. After his death, the manuscript passed on to his son Shabtai Yaffe Rabbi of Viekšniai, who ascended to Eretz Israel and placed it for safekeeping in the Menachem Zion Beit Midrash in the Churva of Rabbi Yehuda HaChassid in Jerusalem. The work was printed according to this manuscript in 1997.
, 144,  leaves. 31 cm. Good condition. The title page is pasted on paper for reinforcement. Stains, minor wear, moth marks. Worn binding.
"Special notebook for the Torah novellae I have written when I was studying or reviewing with my friends"; the 26th of the month of Tevet, 1924 I have begun to write my novellae. Jerusalem, Eretz Israel". Novellae on treatises in Tractate Bava Kama and Bava Batra and "Omissions".
The renowned Torah genius Rabbi Shlomo Zalman Auerbach, head of the Kol Torah Yeshiva and a leading Torah authority (died 1994), was born in Tamuz 1910. When writing these novellae in the winter of 1924, he was still a young boy, 14 years old, and yet the novellae in this notebook are on the high level of an adult Torah scholar. His Torah proficiency at a young age does not contradict the youthful joy that apparent in this notebook, such as scribbles and many curly signatures which he signed in many places in the notebook. He mentions things learned in group and quotes others: "…We can explain this according to the words of my father, my teacher…", "My teacher gave a very strained answer…", "Question of Rabbi Akiva Eiger, answered by R' Yeshaya Vinograd…", "and it was answered by Rabbi Gedalya Neiman…", etc. Throughout the notebook, his love for Torah is apparent as well as his love of the novellae he wrote: [such as, "And I have proven from Rashi…if you look well you will find that the answer shows good understanding and knowledge"].
21 cm. Original black soft cover. Approximately 40 written pages. Most of the leaves are in good condition. Several leaves are torn or scribbled.
Torah Or, Part 1, compilation of discourses on Bereshit, Shemot and Megillat Esther. Rabbi Shneur Zalman of Liadi [Admor HaZaken (elder Rebbe) of Chabad]. Kopys, 1836. First edition edited and prepared for print by the Rebbe, author of Tzemach Tzedek [based on a manuscript by Rabbi Yehuda Leib (the Maharil) of Yanovichi, brother of the Admor HaZaken].
Two title pages. First is short and the second is detailed. Part of the text in both title pages was printed in red ink. The Russian government closed the Hebrew publishing house in Tevet 1937, therefore only the first part of the work was printed [on Bereshit, Shemot and Megillat Esther] and not as written in the second title page [i.e. on the rest of the Chumash, Shir HaShirim and on the festivals].
, 187 leaves. Last leaf with "list of mistakes and corrections" is lacking in this copy. 20 cm. Good condition. Stains, moth damages. Ownership inscriptions and stamp. Ancient leather binding, damaged.
Stephansky Chassidut, no. 610.
Orach LaChaim, on the Torah, five parts. By Rebbe Avraham Chaim of Żelechów. Berdychiv, 1817. Printed by Rabbi Irael Beck. First edition.
Interesting approbations by Chassidic leaders: Rabbi Levi Yitzchak of Berdychiv [who writes "This book was written by a giant among giants who wrote this work with holy purity"]; Rabbi Israel of Kozhnitz [who concludes "My prayer is always on my lips before G-d our Redeemer, that we shall serve him day and night and gather strength until the day on which he will give us joy just as the days we were afflicted, and he will bring us to his Holy Mountain"]; Rabbi Ya'akov Yitzchak "the Chozeh of Lublin" [who writes: "Although I usually do not conduct myself in greatness, because each person knows his own way and I am neither a Rabbi or a Maggid, however, love changes a person's conduct. Out of my love of G-d… and I also love every Jew and much more so the tzaddikim, therefore I am writing an approbation…"]; Rabbi Avraham Yehoshua Heshel of Apta; Rabbi Chaim of Botosani (author of Siduro Shel Shabbat) and a long introduction by Rabbi Efraim Zalman Margaliot of Brody.
52; 59; 29; 37; 31 leaves. 20 cm. Greenish paper, varying condition, most leaves are in good condition. First and last leaves are damaged and restored. Some leaves have damages to margins with lacking text. Many inscriptions in later handwriting. Handsome leather binding.
Rare. Stefansky Chassidut, no. 34.
Sefer Shnei Luchot HaBrit (Shla) by Rabbi Isaiah HaLevi Horowitz. Amsterdam, 1698. Printing press of Emmanuel son of Yosef Atiash. Illustrated title page (by Avraham son of Ya’akov Hager).
Signed inscription indicating that book was given as Mishlo’ach Manot to “great esteemed genius” Rabbi Shmuel Av Beit Din of Greigen, Purim 1804. [The Ga’on Rabbi Shmuel Bernstein, 1773-1839, among leading rabbis of Holland. Son-in-law of Rabbi Ya’akov Moshe Levenstam Av Beit Din of Amsterdam. From 1802 served as Av Beit Din of Greigen (Holland) and from 1815 Av Beit Din of Amsterdam].
, 422, 44,  leaves. 30.5 cm. Fair condition; stains, wear and moth damage. Ancient leather binding.
In letters of Rabbi Yosef Yitzchak Schneersohn of Lubavitch (letter II 853) he refers to Sefer HaShla HaKadosh “which was printed in 1698 - numerical value of Nachat [satisfaction], and this is a sign that the revelation of the holy book caused heavenly satisfaction, and in that same year the Ba’al Shem Tov was born… and the Ba’al Shem Tov stated that he was born in the year that the Shla HaKadosh was printed to enlighten the world with inspiration of the Almighty…”.