Seder Tefillot for the whole year according to Ashkenazi and Polish custom. Amsterdam, . Printed by Dr. Hertz Levi and his son-in-law Kashman.
Prayers for festivals, with Perakim (Pirkei Avot), the weekly portions, Shir HaYichud and zemirot, Sefirat Ha'Omer, etc.
Miniature format, with original leather binding, silver corners and clasp (without the hasp). Gilded edges (with adornments). Fabric bookmark.
The owner’s initials and the Jewish year (in numbers) are impressed in gold on the binding. The inscriptions were impressed at two different times. The first: M.v.H. 5563 (1803) and the second: M.G. 5637 (1877). [Apparently, the second inscription was done for the first owner's son or grandson].
240 leaves. 7 cm (binding: 8 cm). Good-very good condition. Spotting. Minor wear. Clasp is missing the hasp.
Babylonian Talmud, with commentaries. Amsterdam edition, 1644-1648. Printed by Immanuel Benveniste.
Five volumes in very good condition, with the original elaborate bindings. Vellum-covered wooden bindings, with gilded impressed decorations. Original metal clasps. Gilded edges, with floral decorations. Three of the volumes have leather labels on their spines with the names of the tractates.
Five volumes, each containing several tractates (separate title pages for each tractate), as follows: 1. Berachot (1644) and Seder Zera’im (1646). 2. Shabbat (1645) and Eruvin (1646). 3. Pesachim, Hagiga, Betza and Mo’ed Katan (1645). 4. Sanhedrin, Avoda Zara (1645), Horayot and Eduyot (1647), Tractate Avot and Masechtot Ketanot. 5. Nida (1647) and Taharot (1647).
27 cm (binding: 29 cm). Good-very good condition. Spotting. Few tears. Wear and damages (mostly minor) to bindings. Volumes 1 and 4 are lacking one clasp. Damages to leather labels on the spines.
Babylonian Talmud, Tractate Moed Katan. [Pesaro (Italy), 1515]. Printed by Gershom ben Moshe Soncino.
Incomplete copy. Several glosses in Oriental writing.
The following leaves exist: Folio A: Leaves 2-6 (title page missing), folio B: 1-5 (leaf 6 missing), folio D: 6 leaves, folio F: 2-7 (end). Missing: Folios C and E. Total of 22 leaves.
32 cm. Fair condition. Spotting; tears, with damage to text in several places. Professionally restored tears and damages on leaf edges. New binding.
The Soncino family is known as one of the founders of the Hebrew print in Italy, deriving its name from the town of Soncino in Northern Italy where the family settled and established a printing house. Members of the Soncino family were the first to begin printing the Babylonian Talmud (simultaneously, several tractates were printed in Spain). The first tractate, Berachot, was printed in 1484. Due to the difficulties and troubles that befell them, they were forced to leave their city and traversed various cities throughout Italy. Wherever they dwelled, they continued their work and printed important Hebrew books. One of their stops was in the city of Pesaro in Northeast Italy where Gershom ben Moshe Soncino resided for several years and printed a few tractates of the Talmud. This printing, today called the Pesaro print, was a cornerstone in the history of the printing of the Babylonian Talmud. Daniel Bomberg, the renowned Venetian printer, used the tractates printed in Pesaro as the basis for his famous edition of the Talmud. This edition was the first to incorporate the Tosfot as an integral part of the Talmud Daf (Leaf) next to Rashi’s commentary (as opposed to the Spanish printings which printed only Rashi’s commentary beside the text of the Talmud). In addition, this edition determined for generations the type of Tosfot attached to each tractate (usually, Tosfot Rabbi Eliezer of Touques). On the other hand, the “tzurat hadaf” (The layout of the Talmud page) and pagination of this printing differs from the format used today. Today’s “tzurat hadaf” was set in the Bomberg edition which was printed later. Gershom Soncino began to print in Pesaro in 1509, and printed a total of 23 tractates but did not complete the printing of the whole Talmud.
Babylonian Talmud, Tractate Bava Batra. [Venice, 1521]. Printed by Daniel Bomberg. First edition.
A volume from the first edition of the Talmud printed by the renowned printer Daniel Bomberg in Venice. Bomberg’s edition was the first printed edition of the complete Babylonian Talmud. This well-known edition became a common basis for all subsequent editions of the Talmud. It introduced the “tzurat hadaf” (the layout of the page), and the pagination still in use today.
3-217 leaves (the last leaf is mistakenly marked 609). Lacking title page and Leaf 2. 33.5 cm. Generally good condition. Leaves 3-6 have a few stains and restorations for reinforcement at the edges, without damage to text. The last leaf is detached, has restorations without damage to text and a lengthwise tear in the inner corner, restored with damage to text. Few worm damages on the inner edges. Apart from that, the book is clean. Few glosses in ancient Oriental writing (notes of sources and corrections). Many stamps. Later binding with vellum spine. Ex-libris of Lazarus Goldschmidt, the known Judaic studies scholar.
Passover Haggadah, "In the sacred tongue, translated into Italian, with several illustrations of all the wonders performed for our forefathers…". Venice 1629. Printed by Pietro, Alvise & Lorenzo Brag.
Haggadah, arranged according to the Roman custom. With Tzli Esh commentary by Rabbi Yehuda Aryeh of Modena [abridgement of Zevach Pesach by the Abarbanel], and an Italian translation [in Hebrew letters]. Each page is framed in an architectural arch. The Italian translation is printed on the side columns and the bottom of the pages. The Haggadah contains many woodcut illustrations and initials. The poem “Elmachtiger Gott” in Yiddish appears on the last page.
Haggadot in Ladino and in Yiddish were published simultaneously. This haggadah was the basis of several subsequent editions, which were printed in the same format.
 leaves. 33 cm. Fair condition. Spotting. Damages and professionally restored tears (with damage to text in several places). New handsome leather binding.
Ya'ari 41; Otzar HaHaggadot 55.
Hanhagat HaChaim – Libro intitolado rigimeinto dila vira. A composition in Ladino, "composed by the perfect Torah scholar Rabbi Moshe Almosnino", with a composition on the interpretation of dreams "written by the author himself upon the request of Minister Don Yosef Nasi…" [Thessaloniki], Elul 1564. Printed by Yitzchak ben Yosef Ya'avetz.
Apparently, this is the first original composition printed in the Ladino language spoken by Spanish Jews after the expulsion, prevalent throughout the Spanish emigrant communities in Oriental countries.
Ethics, aggada and advice. The book is written entirely in Ladino with an introduction and detailed index in Hebrew. Divided into three parts, as the author writes in his introduction. The first part: "The proper conduct…for eating and drinking, sleeping…laying down to sleep and awakening, walking and sitting, talking and keeping quiet…". The second part is about the ten categories of Aristotle: "Strength and satisfaction, generosity and wealth…largeness of heart and the quality of love of honor and patience, the quality of making others happy using one's speech, and the quality of being content and the quality of truth". The third part discusses the "justice and quality of love…wisdom and sense, understanding and work".
Introduction and index in Hebrew. The Outline and table of contents are listed in Hebrew on the page margins. Printed at the end of the book is a Ladino-Hebrew glossary.
Ladino (Española) is the unique language spoken by exiled Spanish Jews in the countries of their dispersion. The language evolved from various dialects of Spanish which were spoken by Spanish Jews before the expulsion and that preserved words, expressions and structures that don’t exist in spoken Spanish today. A large sector of the Jews expelled from Spain settled within the Ottoman Empire but for hundreds of years they continued preserving their original language and did not adopt the local tongue. For many generations,
Hebrew words and phrases as well as words originating in the many languages of the countries in which the
Spanish Jews dwelled such as Arabic, Turkish, Greek and Bulgarian, were incorporated into the Ladino language. The Ladino dialect was used for daily conversation as well as for prayer and Torah study. Much Torah literature was translated into Ladino and original compositions were written in this language. The most famous among them is the Yalkut Me’Am Loez series written by Rabbi Ya’akov Kuli and his disciples. Today, Ladino speakers are dwindling and many efforts are being expended to preserve this language.
Rabbi Moshe Almosnino (c. 1516-1580, Otzar HaRabbanim 14420) was an extraordinary Torah genius, one of the leading Thessaloniki rabbis of the 16th century and Rabbi of Thessaloniki. Halachic authority, speaker and philosopher who was well versed in science, medicine and several languages. Authored “Torat Moshe”, “Tefilla L’Moshe” and “Yede Moshe”. He also wrote a commentary on the Ibn Ezra and Rashi commentaries, and novellae, Talmud methodologies, etc. As mentioned in the introduction, Rabbi Moshe Almosnino wrote this book to fulfill the request of his niece who beseeched him to write his teachings in “a foreign language” although this was difficult for him due to his great love of Lashon HaKodesh. Apparently, this is the first time a Hebrew-Ladino glossary, such as the glossary the author added to the end of the book was composed.
162,  leaves (apparently, 3 of the glossary leaves are missing). 21 cm. Wide margins. Spotting. Tear on the title page (with damage to text). Worm damages and moisture stains. Binding with leather spine, worn.
Sefer Shechitot by Rabbi Ya'akov Weil, "with glosses, printed in the name of Rabbi Avraham bar Peretz HaCohen", and Sefer Bedikot, by Rabbi Ya'akov Weil, with glosses and "laws of 'nikur' of the meat according to Rashi". Mantua, Rosh Chodesh Iyar 1556. Printed by Ya'akov Cohen of Gazulo.
Complete copy printed on vellum.
The title page text is framed with a woodcut decoration, bearing the priestly symbol (hands). Separate title page for the book Bedikot. At the beginning of each book are woodcut adornments framing the opening words. Leaves 5-6 have printed illustrations of knives [to illustrate the flaws which invalidate a shechita knife].
Colophon at the end of the book Shechitot: "All the glosses of the Shechitot…proofread by the scribe Rabbi Meir ben Rabbi Efraim of Padua on the 4th of the month of Iyar 1556…". A similar colophon can be found at the end of the book Bedikot.
On the reverse side of the title page are ownership inscriptions and curly signatures: "I have bought it… Yisrael Moshe Chazan" [Rabbi Yisrael Moshe Chazan, Av Beit Din of Rome, Corfu and Alexandria, author of Krach Shel Rome, Iye HaYam glosses on the responsa of the Ge'onim, etc]; "Este libro --- Eliezer Yerucham Elyashar and G-d should give him children and grandchildren, Amen" [perhaps Rabbi Eliezer Yerucham Elyashar, dayan and rabbi in Safed, father of the Rishon L'Zion Rabbi Ya'akov Shaul Elyashar]. "Masod Bitton". (On the reverse side of the second title page is an inscription [incomplete] of Shiviti).
The books Shechitot and Bedikot by Rabbi Ya'akov ben Yehuda Weil, a disciple of the Maharil and one of the leading Ashkenazi Torah authorities, were printed in Venice 1559 as part of the book of responsa by Mahari Weil and afterwards they were printed separately in more than 100 editions by various printers. Eventually, glosses, comments and commentaries by leading rabbis such as the Rama, the Maharshal and others were added to the various editions. This book has become a basic text for halachic rulings of laws of shechita and trefot and the Rama included it in his commentary to the Tur and in his Mapa on the Shulchan Aruch.
During the 14th century, the use of paper spread throughout Europe and slowly replaced vellum. This development made a great contribution to the invention of the printing press which needed an inexpensive material for copying multitudes of books. Hebrew books were usually printed on paper but sometimes, printers prepared a special copy or a small amount of copies which were printed on vellum instead of paper. Due to the high price of vellum, the majority of such printings were ordered specially by affluent people and therefore they are very rare. This is a complete copy of the book Shechitot V’Bedikot printed on vellum.
4 signatures of 4 leaves.  leaves. 15.5 cm. Good-fair condition. Spotting and wear. Tears on first title page. Detached leaves. Without binding.
Only one other copy on vellum is known; kept in the collection of the British Library.
A large collection of approximately 190 books, booklets and proclamations, printed in the first Jerusalem printing houses during 1841-1890. Some books are rare, amongst them the first Hebrew book printed in Jerusalem. The collection includes dozens of books printed in Rabbi Israel Bak's printing house, some unknown books, many books from other printing houses which operated in Jerusalem in 1863-1890 (Solomon, Rottenberg, Gaszinne, Gagin, Lilienthal, Zuckerman, etc.).
The books which were all printed in Jerusalem are very diverse in their types and their content and include Torah compositions from all Jewish ethnic communities: prayer books and commentaries on the Bible, the Zohar and kabbalah, segula books, responsa and Talmudic novellae, Halacha and commentaries on the Shulchan Aruch and the Rambam, Chassidic and musar books, compositions by the Vilna Gaon and his disciples, books of Sephardi, Yemenite and Maghreb (North-African) rabbis, Ladino books, newspapers and Torah compilations, various polemic compositions, letters requesting donations for individuals and for public institutes, etc.
Below is a short sample of the items in this collection (a detailed list will be sent upon request):
• Avodat HaKodesh by the Chida. The 1841 edition – The first Hebrew book printed in Jerusalem, and the 1844 and 1847 editions.
• Chukat HaPesach Passover haggada. Jerusalem, 1843 – The first haggada printed in Jerusalem, and other Passover haggadot (Bizat Mitzrayim, etc.).
• Bat Ayin, by Rebbe Avraham Dov of Ovruch and Safed. Jerusalem, 1847. First edition. Stefansky Chassidut no. 103.
• Be'er Sheva by Rebbe Moshe David Ashkenazi of Tolcsva and Safed [grandfather of the Satmar and Klausenburg rebbes]. Jerusalem, 1853. First edition (copy without title page and approbations). Stefansky Chassidut no. 75.
• Machzor Mo'adei Hashema and Kri'ei Mo'ed. Jerusalem, 1844. Two copies with variations (in one, meant for export to the British Empire countries, the HaNoten Teshu'a prayer is printed with a special blessing for the Queen of England).
• Chibat Yerushalayim. Jerusalem, 1844. With an additional leaf with the approbation of Rabbi Aharon Moshe Migeza Zvi of Brod. S. HaLevi no. 23, lists only , 60 leaves whereas this copy has , 60 leaves.
• The Zohar and Tikunei Zohar printed in 1844-1846; many kabbalistic books, and the book Idra Raba, printed in a miniature edition by Rabbi Yoel Moshe Salomon, in 1885.
• Books by Rabbi Yehosef Shwartz - Tevu’at Ha’Aretz and Divrei Yosef, printed in 1843, 1845, 1861 and 1862. In the first book is a handwritten dedication, by “the author” to Rabbi Gedalya Tiktin Av Beit Din of Breslau.
• Ya’alzu Chassidim, prayers. Jerusalem, 1885. Printed by R’ Yitzchak ben R’ Zvi [Gaszinne] of Warsaw. Bound at the end is a bibliographically unknown composition: “For the Ten Days of Repentance”, the Avinu Malkeinu prayer. [1885?]. “Printed in the printing house of R’ Y. Gashtzinani”. 2 leaves.
• Illustrated Mizrah sheets, some not listed by Shoshana HaLevy.
• Two books with the word “Jerusalem” forged on the title page: Chibat Yerushalayim, [Konigsberg, c. 1858]. Sha’ar HaShamayim, [Lemberg, c. 1870].
Approximately 190 items. Varied size and condition. Bound in various bindings, from various countries and times. Some have ancient ownership signatures and stamps. Printed dedication leaves and handwritten dedications.
The provenance of this collection is from a private collector who professionally collected the books throughout many years. Some of the books in this collection are different from the bibliographic lists that appear in Dr. HaLevy’s comprehensive studies. Some are not listed in any of her lists.
• Beit Yosef HaChadash, Torah novellae in Halacha and aggada, musar and public matters. By Rabbi Akiva Yosef Schlesinger author of Lev HaIvri. Kollel Yerushalayim, [1875-1881]. The book was printed between 1875 and 1881 in two printing houses. First it was printed in Rabbi Yoel Moshe Solomon's printing house but when Rabbi Solomon saw the polemic content of the book, he refused to continue printing the rest and it was continued by "HaIvri" printing house [belonging to Rabbi Yitzchak Gaszinne]. Parts of the book were distributed before the printing was finished which caused many variations among the single copies of the books that remained. This copy of Beit Yosef Chadash has  leaves at its beginning which are not found in most copies including a "Kol mevaser" letter by the author, letters of approbation in support of Rabbi Akiva Yosef Schlesinger by rabbis of Jerusalem, Safed and Hebron, detailed indexes and the article Kol BaRama. The book also includes Leaves 7-9 which are missing in many copies [these leaves contain a ruling against the reform - the author's attack against the Charedi rabbis of Hungary of "Nusach Ashkenaz" who lecture in the German and Hungarian and not in Yiddish]. Also found in this copy are the last Leaves 119-144: Bedek HaBayit – Omissions and additions which were printed in 1881. , 2-144 leaves (without the additional title page which is found in some copies after Leaf 10), approximately 28 cm. Good-fair condition, some leaves are printed on dry paper, wear and spotting, tears and worm damages. Elaborate semi-leather binding. S. HaLevy 231. • Nitutz HaBayit, letters by rabbis and Batei Din opposing the book Beit Yosef Chadash – "Beit Yosef Chadash (literally, the new house of Yosef) built by Rabbi Akiva Yosef Schlesinger shall be destroyed and demolished and is looked upon like an affliction by all Jewish Torah scholars in the house and therefore all the rabbis have come to remove this work from all Jewish communities". Jerusalem, 1875. , 8 pages. 19.5 cm. Good condition. Bound among the leaves of the book Beit Yosef Chadash. S. HaLevi 232 [the listing in S. HaLevy no. 233 "about the composition…Beit Yosef Chadash", which is actually this pamphlet Nitutz HaBayit – is listed by S. HaLevy according to the copy which is lacking the title page, see the letters below]. • Three rare pamphlets which were published on this polemic: Cherev Pifiyot. [Jerusalem, 1875 – Gaszinne printing house]; with Tza'akat HaDal, a letter printed by Rabbi Akiva Yosef Schlesinger about the polemic on the book Beit Yosef Chadash; and another leaf: Ve'Ela Divrei Chevrat Ezrat Yisrael – Ashkenazim M'Chassidim U'Perushim – a printed letter supporting Rabbi Akiva Yosef Schlesinger. [Jerusalem, 1875].  pages. (Without the printed cover - title page). Approximately 18 cm. Fair condition, damages to margins (with paper mounting). Shoshana HaLevy in her book (no. 232) mentions Tza'akat HaDal according to the letter by the Maharam Schick about Rabbi Akiva Yosef and she writes that she has not found a trace of the composition. These booklets do not exist in the National Library of Israel [see the enclosed article by Y. Freidman: Cherev Pifiyot and Tza'akat HaDal – lost pamphlets of the polemic of Beit Yosef Chadas – according to the copy found in the archives of the Jerusalem Municipality]. • Letters about the scarceness and the content of these pamphlets, by the bibliographers: Shoshana HaLevy [the author of Sifrei Yerushalayim HaRishonim], Dr. Ya'akov Yosef Cohen [manager of the Hebrew catalog of National Library of Israel] and Rabbi Re'uven Elizur [one of the managers of the HaRambam Library in Tel Aviv]. The correspondence was exchanged in the spring of 1976 so the details of this correspondence could not be included in the second edition of Shoshana HaLevy's book which she finished earlier in Tamuz 1975 and it was printed in mid-1976. Shoshana HaLevy writes in this letter that she cannot correct the things she wrote in the book. 6 letters, varying size, good condition. The author of the book Beit Yosef Chadash – Rabbi Akiva Yosef Schlesinger (1835-1922) author of Lev HaIvri was the son-in-law of Rabbi Hillel Lichtenstein of Kolomyya, disciple of leading Hungarian rabbis and one of the most prominent zealots who fought the reform and haskala movements. In 1870, he ascended to Jerusalem, where he continued his struggle against the heretics and the "modernists". He was very active in supporting the Jewish settlements throughout Eretz Israel and fell into a sharp dispute and arguments with the leaders of the "Old Yishuv" because of his opposition to the Chaluka (distribution of money) method and concerning his stand on other affairs and polemics. In his book Beit Yosef Chadash, Rabbi Akiva Yosef Schlesinger sharply criticizes the public institutes in Jerusalem and the unfair Chaluka methods of Kollel Ungarin to which it belonged and he called to establish a new kollel, named Kollel HaIvrim, which would encourage agricultural settlements to save European Jewry endangered by assimilation and haskala. With the publication of Beit Yosef Chadash, a fierce dispute broke out. Several publications were published opposing the book, protesting the author's impertinence towards the heads of Kollel Ungarin. They ruled that the book be burnt and banned its author. Moreover, they attempted to plot against his life by slandering him before the Ottoman government. For a long while, Rabbi Akiva Yosef was afraid for his life and did not leave his home. Those who banned him performed various actions to find the books and burn them. Some who had connections with the Austrian consulate attempted to halt the delivery of the books to Jaffa by means of the Austrian post and return them to Jerusalem to be burnt. Even after they knew that the books left Eretz Israel for abroad they tried to bring them back. In Hungary, the opinions among the rabbis in regard to the book differed. Rabbi Schlesinger's teacher, Rabbi Chaim Sofer, author of Machane Chaim, who was at that time Av Beit Din of Mukacheve supported his disciple and wrote several letters to attempt to calm the disputers. But the managers of the Kollel, rabbis from Pressburg and Ungvár did not concede to support him. Even his teacher and rabbi the Maharam Schick Av Beit Din of Chust, wrote reservedly in response to a person who asked him if he should be concerned with the ban of the book Beit Yosef Chadash: "I have not seen this book and it has not come my way and although the rabbi who wrote it is known as a proper G-d fearing man, nonetheless, when I was sent the content of the book which was banned by the Beit Din in Jerusalem, I was concerned by their words…and today I have seen the pamphlet Cherev Pifiyot printed in Jerusalem with a small pamphlet printed at the end named Tza'akat HaDal by the aforementioned author who cries out that he is pursued for naught and that the slander rumored about him is false. Who can know and comprehend this. In any case, we must be concerned until the truth emerges and the matter will be clarified…" (Maharam Schick responsa, Yoreh Deah, Siman 211). In the meantime, Rabbi Akiva Yosef joined the Sephardi Torah scholars in Jerusalem and Hebron who supported him. In Cherev Pifiyot he received supportive letters from the Rabbi of Radoshkovichi and from other rabbis [who were later defamed in the booklet Shomer Yisrael]. The letters of support Rabbi Schlesinger received from the Sephardi rabbis in Eretz Israel appear at the beginning of this copy. His opponents did not spurn any means and with the continuation of the polemic they published another booklet, name Shomer Yisrael, with many claims against the book. Among them: 1. He transgressed the Cherem D'Rabbeinu Gershom, by permitting a man whose wife refused to ascend to Eretz Israel with him to marry a second wife [Rabbi Akiva Yosef responded to this claim that Rabbeinu Gershom banned a woman who was separated from her husband for over 18 months]. 2. The writer pretends to be the Messiah according to sentences in the book which were taken out of context and from quotes which the author brings in the name of Eliyahu HaNavi from Tana D'Vei Eliyahu. 3. The book was printed in a missionary printing house [a false claim as we already noted it was printed by Rabbi Yitzchak Gaszinne]. 4. The author is organizing a rebellion against the Turkish government, a claim which risked the life of the author. The struggle against Rabbi Akiva Yosef worsened and the management of Kollel Shomrei HaChomot refused to distribute the Chaluka to those who refused to sign that they join the ban. Various proclamations were published opposing him and his well-known signature "A.Y.S." was given the derogatory acronym of Ocher Yisrael (same Hebrew initials). [S.Y. Agnon used the acronym A.Y.S. many times in his book Tmol Shilshom in which he describes the character of Rabbi Akiva Yosef. The settlement Ayish near Gedera is named after Rabbi Akiva Yosef]. Finally, Rabbi Akiva Yosef reached a compromise with his opponents and they removed the ban. Interestingly, at his death, he was eulogized by Rabbi Yosef Chaim Zonnenfeld who was one of the heads of Kollel Ungarin. Rabbi Akiva Yosef wrote halachic novella throughout his life, some which were not accepted by the rabbis of his times such as blowing the shofar at the Kotel on Rosh Hashana which falls on Shabbat, wearing techelet in tzitzit, etc.
"A prayer of the Jews who live in the holy city of Jerusalem in honor of the coronation day of the magnificent Caesar Alexander the III… the Russian Tsar…". [Jerusalem], 1883. Unknown printing house.
A leaf printed in golden ink. Prayer and blessing for Tsar Alexander, for his wife Maria Feodorovna and for his son Nicholai (the II). The prayer was conducted in his honor in the Beit Ya'akov synagogue in Jerusalem.
Leaf, 32 cm. Good-fair condition. Tears on the folding marks.
Sefer Tehilim [Hebrew], Liber Psalmorum Hebraice cum notis selectis ex editione Francisci Hare; et cum selecta lectionum varietate ex ed. Vet. Test. Heb. Benj. Kennicott. [Harvard University Press]. Hilliard et Metcalf printing house, Cambridge, 1809. Hebrew and Latin.
Book of Psalms in Hebrew, with translation and commentaries in Latin.
Reprint of the 1736 edition published by the English Bishop Francis Hare, with text from Kennicott Bible. First Printing of Any Part of the Bible in Hebrew in America.
The first Bible books printed in America were printed in English to meet the needs of the Puritan Christian community that attributed great significance to Jewish Holy Scriptures. The beginning of the 19th century witnessed a surge of interest in the publication of a Hebrew Bible. The printing of the Hebrew Book of Psalms presented here was the first time that any part of the bible was printed in Hebrew in America. Shortly after that, the printing of the complete Bible in Hebrew has been planned and in 1814 the first Hebrew Bible was published in America (see following item).
The book passed through several generations of the Osgood family. Originally owned by Hannah P. Osgood, it passed to her nephew, Jacob Osgood, upon her death.
On the blank leaves preceding the title page: A handwritten ownership inscription (eight lines), and Peter Osgood’s signature.
, 495 pp, 18 cm. Good condition. Original fine leather binding. With red title plate on spine. Spotting. Front cover slightly loose, with tears to spine.
Not recorded by Singerman, nor in the Bibliography Institute CD, the National Library of Israel catalogue or “Otzar HaSefer HaIvri”.
Torah, Nevi’im, Ketuvim [Hebrew], Biblia Hebraica, Secundum Ultimam Editionem Jos. Athiae, a Johanne Leusden Denuo Recognitam, Recensita Variisque Notis Latinis Illustrata Ab Everardo Van der Hooght. Philadelphia: Thomae Dobson, Gulielmi Fry printing house, 1814. Hebrew, some Latin. Two volumes. Without vowels.
Bible in two volumes, reprinting of the second edition of the Joseph Athias bible (Amsterdam), edited by Johann Leusden, with introduction and notes in Latin by Van der Hooght.
The first Hebrew Bible ever printed in America. In 1812 Jonathan Horwitz proposed the publication of a Hebrew Bible using the font of Hebrew type which he brought with him to the America, but he soon discovered that he was not alone in his desire to produce such a bible. In early 1813, in the face of stiff competition, Horwitz sold the Hebrew type to William Fry and transferred his right to publish and the subscription lists to Philadelphia publisher Thomas Dobson; It were they who printed and published the present edition.
Volume 1: , 296 leaves. (Similar pagination recorded by Goldman; some copies have additional  leaves at the beginning of the book). Volume 2: , 3-312 leaves, 22 cm. Overall good condition Minor spots. Professional restoration to corners of several leaves at the beginning of the first volume. Second volume: professional restoration to corners of first leaves, last leaf (margins), and leaves no. 32-33 (vertical tears- restored, with danage to text). Leaves 305-308 bound upside down. Fine new period style leather bindings.
Singerman 236, Goldman 4.
The Law of G-d. Printed by C. Sherman, Philadelphia, 1845-1846. Hebrew and English, page facing page.
Pentateuch and Haftarot, translated into English by Isaac Leeser. Five volumes. Title pages in Hebrew and English. At the end of the Book of Leviticus: Esther Scroll; at the end of the Book of Exodus: the manner of writing Shirat HaYam and instruction for reading the Ten Commandments, at the end of the Book of Exodus: manner of liturgies (Hebrew), and rules of reading the Torah (English).
This is the first translation of the Pentateuch into English done by a Jew. Previous translations were based on the King James version (English translation of the Bible for the Church of England, completed in 1611 – the authorized version of the translation).
Isaac Leeser (1806-1868), leader of American Jewry, a philosopher and writer; literary editor who translated the holy scriptures into English and composed numerous essays and sermons.
Leeser worked diligently on this translation all by himself, with no assistance, for about seven years. In the introduction opening the first volume, Leeser writes about the importance of the Pentateuch being translated into English by a Jew: “I speak of my Jewish friends in particular, for however much a revised translation may be desired by all believers in the Word of G-d, there is no probability that the gentiles will encourage any publication of this nature, emanating from a Jewish writer. My intention was to furnish a book for the service of the synagogue, both German and Portuguese”.
X, 175 leaves; 168 leaves; 153 leaves; 149 leaves; 135 leaves, 136-147 pages. Five volumes 19.5 cm. Good condition. Minor spots.
In all volumes: An Ex-Libris label of Rabbi Julius Josef Nodel on the volumes (Rabbi Nodel served as a rabbi in Portland, in Missouri and some other places) and small labels with owners’ name (Mrs. Ludwig Hirsch). Fine leather bindings. Title embossed on the spines. Minor damages to bindings and spines.
Singerman 88, Goldman 7.
Kedushat Levi, Chassidic articles. Slavita, 1798. First edition, printed by the author.
Articles on Chanuka and Purim (the chapters of the articles are called Kedushot), explanations on the Agaddot of Savi D'Vei Atuna, and other compilations [novellae on the Talmud by the author's father and son].
Rabbi Levi Yitzchak of Berdychiv (1740-1810, Encyclopedia L'Chassidut 3, pp. 17-23), one of the most glorious figures of the Chassidic movement who was famous by his cognomen "Advocate of the Jewish people". According to Chassidic lore, at Rabbi Levi Yitzchak's birth, the Ba'al Shem Tov offered his disciples to drink "lechaim" saying that a great soul has entered this world whose future task is to be an advocate for the Jewish people. He was born to his father Rabbi Meir Av Beit Din of Husakiv (Ukraine) a descendent of the Maharsha and a scion of the ancient dynasty of 36 rabbis. In his youth, he lived in the city of Lubartów and studied with the author of the Pri Megadim. At that time, he met Rebbe Shmelke of Nikolsburg who influenced him to become a Chassid and to travel to the illustrious Magid of Mezritch. From a very young age, Rabbi Levi Yitzchak served in the rabbinate of several communities (Ryczywół, Żelechów, Pinsk). In some places, he was pursued by the Mitnagdim because he was associated with the Chassidic movement. From 1785, he began to serve as the Rabbi of the city of Berdychiv, where he established an important Chassidic center and taught Torah to a multitude of disciples. In Berdychiv, he became famous as one of the foremost Chassidic leaders of his generation and was active until his death. Besides his piety and Torah knowledge, he was known as a symbol of Ahavat Yisrael (love of his fellow Jew) and as an advocate for all Jews including the sinners and offenders. Dozens of stories are told of his justification of every Jew in any state. These tales became inalienable assets of Chassidic lore and are the source of Rabbi Levi Yitzchak's cognomen "Advocate of the Jewish people". The tsaddikim of his generation greatly revered and acclaimed him. Rabbi Shmelke of Nikolsburg called him "my disciple in revealed Torah and my teacher and rabbi of the hidden (parts of the Torah)" and he used to say that even Rabbi Levi Yitzchak's mundane conversations were full of Torah secrets and yichudim. The Chozeh of Lublin said that he sets aside one hour each day to thank G-d for sending a soul like Rabbi Levi Yitzchak to this world and at Rabbi Levi Yitzchak's death, Rabbi Nachman of Breslov alleged that the light of the world was extinguished and darkness had ensued. Rabbi Levi Yitzchak's poems and prayers are well-known including his prayer G-t Fun Avraham which many recite every Motzei Shabbat.
This is the first edition of the book Kedushat Levi printed by Rabbi Levi Yitzchak of Berdychiv himself. The book is named after the articles of Kedushot on Chanuka and
Purim which constitute the main part of the book. In 1806, the book was reprinted in this format in Zolkva during the author’s life.
Approximately one year after Rabbi Levi Yitzchak’s death, his sons and grandsons published another edition of the book and added novellae on the weekly portions of the Torah from writings left by the author (Berdychiv 1811). Thereafter, the book has been reprinted in many enlarged editions. Later, a commentary on Pirkei Avot which was found in the estate of the Magid of Kozhnitz was printed as a third part of the book.
According to the tradition handed down among Breslov Chassidim, some of Kedushot on Chanuka and Purim of this work were written by the Tsaddik Rebbe Natan of Nemirov, the famous disciple of Rebbe Nachman of Breslov at the time Rebbe Natan studied from Rabbi Levi Yitzchak in Berdychiv. The style of the Kedushot are discernable by their length and their style of writing which are different from some of the articles on the Torah.
Torah scholars and tsaddikim testify that the segula of the book Kedushat Levi is very profound and it has the power to influence the reader with fervor and devotion of love and fear of G-d. They also say that just possessing the book eliminates harsh judgments and constitutes a protection from harmful elements. Rebbe Avraham Yehoshua Heshel – the Rabbi of Apta [in his approbation on the Berdychiv edition 1815] writes: “And certainly the merit of the author and the holiness of these books will provide protection and shelter wherever they will be…”. Similar inferences were written by Rabbi Aharon of Zhitomir in his approbation of this edition. The rabbis of Mukacheve [in their approbation to the Mukacheve edition 1939] wrote: “It is known and accepted by the tsaddikim of each generation that the holy book Kedushat Levi has the segula to sweeten any harsh decrees or judgements”.
A complete copy on bluish paper. 30, 22 leaves. 19 cm. Good-very good condition. High-quality paper, whole leaves. Spotting. Tiny worm holes on the title page and on several leaves, several tears. Pasted on the title page is a strip of paper stamped with the censor’s authorization. New elaborate leather binding.
Stefansky Chassidut, no. 507.
• Me'or Einayim, Chassidic articles on the Torah, by Rebbe Menachem Nachum [Twersky] of Chernobyl. Slavita, . [Printed by Rabbi Moshe Shapira]. First edition. Approbations of Chassidic leaders: Rabbi Levi Yitzchak of Berdychiv, Rabbi Zusha of Annopol, Rabbi Ya'akov Shimshon of Shepetivka [on his way to Eretz Israel], etc. (Stefansky Chassidut, no. 308).
• Yismach Lev [Part 2 of Me'or Einayim], commentary on aggadot and midrashei Chazal [according to the order of the Talmudic tractates], by Rebbe Menachem Nachum [Twersky] of Chernobyl. Slavita, . [Printed by Rabbi Moshe Shapira]. First edition. (Stefansky Chassidut, no. 237).
Me'or Einayim is one of the most basic books of the Chassidic movement and one of the earliest Chassidic books presenting the teachings of the Ba'al Shem Tov and of the Magid of Mezritch. The author, the Magid Rebbe Menachem Nachum of Chernobyl (1730-1798, Encyclopedia L'Chassidut Vol. 3, pp. 168-175), one of the founders of Chassidism and the first Rebbe of the Chernobyl dynasty merited studying directly from the Besht and was a close disciple of the Magid of Mezritch. He served as a magid in Norinsk, Pogrpbisht and Chernobyl. His disciples convinced him to print his Torah thoughts and he appointed his disciple Rabbi Eliyahu ben R' Ze'ev Wolf Katz to print the writings "in the handsome elegant printing press which was established in Slavita…" [the printing house of Rabbi Moshe Shapira which was still in its initial stages]. Some say that originally the book was 18 times longer but at the time it was edited, Rabbi Nachum of Chernobyl instructed his disciples to burn many leaves and left only the words which "the shechina spoke from his throat".
The book was divided by his disciples into two parts, one on the Torah and compilations which was named Me’or Einayim and the second part is on Talmudical aggadot called Yismach Lev. The two parts were printed simultaneously in Slavita in the same year. In later editions, the two parts were combined into one. Rabbi Nachum of Chernobyl died while in the midst of preparing his book for printing.
Chassidic leaders revered the importance and holiness of this book and would study it every day and cherished it as protection. The Chozeh of Lublin and Rabbi Yitzchak of Skvira [the author’s grandson] are quoted as saying that the book has the hidden properties to light a person’s soul, similar to the holy Zohar. Rabbi Yitzchak Isaac of Komarno asserted that “If the book Me’or Einayim is not removed from before your eyes, all your words will be lofty and holy”.
Me’or Einayim: , 160 leaves (Leaves 23-26 were bound between Leaves 32 and 33). 19 cm. Good condition, spotting on several leaves. Professionally restored damages on title page (with minor damage to text) and on several leaves. New binding. Inscriptions in Oriental writing (on title page and on Leaf 10): “Meir Shlomo ben R’ Ya’akov Pirchi”.
Yismach Lev: Incomplete copy, , 1-10, 15- leaves [lacking Leaves 11-14]. 19 cm. Overall good condition, with the exception of the last leaf which has restored tears and damages (with damage to text). New binding.
Avodat HaKodesh, called Marot Elokim – G-d's service according to Kabbalistic wisdom, Part 1 [Yichud] and Part 2 [Avodah], by Rabbi Meir Ibn Gabai. Lvov, 1848.
Copy of the rebbe, author of Darkei Teshuva and his son the rebbe author of Minchat Elazar of Mukacheve: on the title page and book leaves are many stamps of the father and son [Zvi Hirsh Shapira and Chaim Elazar Av Beit Din of Mukacheve].
Ownership inscriptions and other signatures: the signature of Rebbe Shmuel Zvi Weiss Ra'avad of Mukacheve, his father the Rebbe, author of Imrei Yosef of Spinka; signature of Rebbe Shmuel Zvi's son-in-law Rabbi Ze'ev Asher Antschil Bash of Spinka and of his son Rabbi Chaim Elazar Bash (apparently, the book passed on to his teacher, the Mukacheve rebbe, author of Darkei Teshuva), more signatures.
Rebbe Zvi Hirsh Shapira, author of Darkei Teshuva (1855-1914, Encyclopedia L'Chassidut Vol. 3, 618-620), son of Rabbi Shlomo Shapira Av Beit Din of Mukacheve, author of Shem Shlomo, son of Rabbi Elazar of Łańcut, son of Rabbi Zvi Elimelech of Dynów, author of Bnei Yissaschar. A leading Torah scholar and Chassid, succeeded his father as rabbi of Mukacheve. He fortified the Mukacheve Chassidism and had thousands of followers. Founder of Kollel Munkatch and Nesi Eretz Israel. Wrote: Darkei Teshuva, Be'er Lachai Ro'I, Zvi Tiferet, etc.
His son, Rebbe Chaim Elazar Shapira, outstanding in his knowledge of Torah, Halacha and Chassidut and one of the leading Kabbalists (1872-1937, Otzar HaRabbanim 6243), fought to safeguard the holiness of the Jewish
people. His teachings in Halacha and kabbalah were accepted all over the world. Among his books: Minchat Elazar responsa, Sha’ar Yissachar, Nimukei Orach Chaim, 9 volumes of his book Divrei Torah, and others. [See Darkei Chaim V’Shalom].
Rebbe Shmuel Zvi Weiss Ra’avad of Mukacheve (died in 1879), was born in Mukacheve and was a disciple of the Bnei Yissaschar of Dynow, the Maharitz of Rozdil, “Sar Shalom” of Belz, Rabbi Meir of Peremyshlyany and the Mahari of Zhydachiv. The Bnei Yissaschar happened to be in Mukachave and arranged the Chupah (mesader kiddushin) of Rebbe Shmuel Zvi Weiss; and said “Even if I would have come here only for this, it would have been sufficient”. His teacher Rabbi Yitzchak Isaac of Zhydachiv held him in great esteem. He also urged his Chassidim to submit kvitlach to Rabbi Shmuel Zvi and gave his word that “He will be a wonder worker”. His son was Rebbe Yosef Meir of Spinka, author of Imrei Yosef, the first rebbe of the Spinka dynasty.
Part 1: 49 [should be: 45] leaves. Part 2: 20, 25-65 [should be: 69] leaves. 20 cm. Good condition, spotting and minor wear. Worm damages. Separate title page for Part 2. The Bibliography Institute CD lists that Part 1 was printed without a title page but this copy has a title page for Part 1.
Tur Bareket, Part 3 of Mekor Chaim, commentary on the Shulchan Aruch Orach Chaim, Simanim 129-497 [the laws of Passover and the festivals], according to simple and Kabbalistic interpretations, by the Kabbalist Rabbi Chaim HaCohen of Allepo, disciple of Rabbi Chaim Vital. Amsterdam, . With the text of the Shulchan Aruch without the Rama's glosses.
The book first belonged to Rabbi Shmuel Heller (1786-1884, Otzar HaRabbanim 19134) Av Beit Din of Safed, who signed his name several times on the first leaf and on many leaves inside the book. Afterward, Rabbi Shmuel Heller gave the book to Rebbe Moshe of Savran and wrote him a dedication on the first leaf (Leaf 9): "A gift in honor of the Rabbi…Moshe of Savran, from me, Shmuel Heller".
Rabbi Moshe Zvi Gutterman of Savran (1775-1837, Encyclopedia L'Chassidut Vol. 3, pp. 369-371), son of Rabbi Shimon Shlomo – The Magid of Savran (disciple of the Magid of Mezritch). One of the foremost Chassidic leaders of his times, a famous tsaddik and holy person, close disciple of Rabbi Baruch of Medzhibozh, who sent him together with Rabbi Yisrael of Ruzhin and with Rabbi Yitzchak Yoel of Linitz to spread Chassidism in the Podolia region and in Ukraine [Rabbi Baruch of Medzhibozh said that if he had a minyan of disciples like Rabbi Moshe Zvi, he could easily bring the Messiah]. He was also the disciple of Rebbe Avraham Yehoshua Heshel, author of the Ohev Yisrael of Apta and of Rabbi Levi Yitzchak of Berdychiv, and he also learned Chassidism from the Saba of Shpola. He succeeded his father as Rabbi of Savran and of Uman where he established his elegant court. After the death of the Rebbe of Apta, he became the central figure of the Volhynia and Podolia, Bessarabia and Moldova Chassidism. He was regarded as the eldest of the Chassidic rebbes and assembled thousands of Chassidim around him who accepted his authority. His pronounced influence caused many cities and villages to send him a letter accepting him as their rabbi and were utterly subject to his words. He was known for his sharp opposition to Breslov Chassidism and among other steps he banned them and ruled that it is prohibited to eat from their shechita. Nonetheless, Breslov Chassidim listed him among the greatest tsaddikim of his generation. For some unknown reason, in his later years he moved to serve in the village of Tiszalonka. His disciples included many Chassidic leaders, such as: Rabbi Avraham Dov of Ovruch, Rabbi Aharon Moshe of Brody, Rabbi Gedalya Aharon of Linitz, Rabbi Chaim of Kosov, Rabbi Moshe of Kobryn, and others. A Chassidic legend circulates that following Rabbi Moshe Zvi’s death, an earthquake shook the earth. His words of Torah were printed in the book Likutei Shoshanim by his disciple Rabbi Azriel Dov HaLevi Av Beit Din of Karasan. His holy brother was Rabbi Aryeh Leib of Bender. His son and descendants after him constituted the magnificent dynasty of Savran rebbes.
9-55, 61 [should be: 58]-264, 267-298, 297-442 leaves. Mispaginated. Missing: Leaves 1-8 and Leaf 56. (Leaf 87 was mistakenly bound before Leaf 86). 18 cm. Fair-good condition, spotting and moisture traces. Worm damages. Margins cut on the border of the upper title. Tears on several leaves (with damage to text). New leather binding.
Hilchot Rav Alfas, Part 6, on Tractates Bava Kama and Bava Metzia with the Mordechai and the Tosefta. Pressburg, 1838.
This copy was passed as an inheritance in the family of the rebbes of Siget and Satmar. On the title page is an ancient ownership inscription of Rebbe "Yekutiel Yehuda Teitelbaum" [author of Yitav Lev] and the ownership stamp of his grandson Rabbi "Yoel Teitelbaum Av Beit Din of Károly and its region" [the famous rebbe of Satmar who served earlier in the Károly rabbinate], in the middle and at the end of the volume, his signature appears twice more. On Leaf 100/2 is a long (cutoff) scholarly gloss in the handwriting of the rebbe author of Yitav Lev and with his signature: "Yitav". On leaf 23a is a correction of a word, in handwriting similar to that of Rabbi Yoel of Satmar.
The holy Rebbe Yekutiel Yehuda Teitelbaum (1808-1883), son of Rabbi Elazar Nissan Teitelbaum Av Beit Din of Drohobych and Siget, and son-in-law of Rabbi Moshe David Ashkenazi – Rabbi of Tolcsva who ascended to Safed.
Close disciple of his grandfather, author of Yismach Moshe Rebbe Moshe Teitelbaum Av Beit din of Uhlya, who was close to Rabbi Yekutiel and revealed to him Heavenly revelations, things that were revealed to him by his Divine Inspiration. He was also a Chassid of Rebbe Asher Yeshaya of Rupshitz [he arranged the meeting of Rebbe Asher and his grandfather author of Yismach Moshe who said that Rebbe Asher is a true G-d fearing man]. In 1833 (at age 25), he was appointed Rabbi of Stropkow and after the death of his great grandfather he was asked to succeed him as Av Beit Din of Uhlya. One of the community public activists demanded him to leave his position as rebbe, not to receive pidyonot from Chassidim and not to lecture in length. After Rebbe Yekutiel refused, he applied to the government to expell him from the city. At that time, he was appointed as Rabbi in Gorlice and after a while he moved to serve in the Drohobych rabbinate.
In 1858, he moved to serve in the rabbinate of Siget, the capital of the Maramureş region where he established a large yeshiva at which 200 students studied in its prime. Among his disciples is the well-known Rabbi Shlomo Leib Tabak, author of Erech Shai and Ra'avad of Siget. His grandson testifies that "he was like a father, and carried them on his shoulders like a nurse carries a baby, and guided them to study Torah in holiness and purity". From Siget, his name spread throughout the country and thousands of Chassidim flocked to the city to receive his advice, blessings and salvation. He was known for his great holiness. Many stories are told of wonders he performed including wondrous things that were revealed to him by Divine Inspiration and also of his amazing wisdom. People in his generation said that he knew to read the minds of those who stood before him and many incredible stories circulate about this ability.
Written on his tomb: “The famous rabbi whose name is known, taught respectable and straight disciples, left behind valuable works”. Known for his books: Yitav Lev on the Torah, Yitav Panim on the festivals and Rav Tov on the Torah, and the Avnei Tzedek responsa.
His son who succeeded him was Rebbe Chananya Yom Tov Lipa Av Beit Din of Siget author of Kedushat Yom Tov, father of Rabbi Chaim Zvi Av Beit Din of Siget author of Atzei Chaim and Rebbe Yoel Teitelbaum Av Beit Din of Satmar.
His grandson, Rebbe Yoel Teitelbaum (1847-1979), was known from his youth for his sharp cleverness and his genius, his holiness and his amazing purity. After his marriage to the daughter of Rebbe Horowitz the Rabbi of Polaniec he settled in Satmar and taught Torah and Chassidism to a selected group of disciples and Chassidim. He served in the rabbinate of Orşova, Karoly (from 1925), Satmar (from 1934). In all the cities in which he served, he led a yeshiva and a large congregation of Chassidim. He stood at the helm of the faithful Orthodox Jewry in the Maramureş region and was known for his uncompromising zealousness. During the Holocaust years, he was saved in the famous Kastner train, reached Eretz Israel via Bergen Belsen and then traveled on to the US. There he established the largest Chassidic community in the world – Satmar Chassidim, which is until today one of the most dominant communities of Orthodox Jews in the US. He headed those who opposed Zionism and the State of Israel. He responded to many halachic queries and his works have published in dozens of books: VaYoel Moshe, Divrei Yoel responsa, Divrei Yoel on the Torah, etc.
, 2-60, 60-155 leaves. 43 cm. Good condition. Spotting, the first few leaves have old paper restorations on the corners. New leather binding.
Siddur according to Sefardic custom, with Tefillah L'Moshe commentary by Rabbi Moshe Cordovero (the Ramak), with the siddur Or HaYashar by Rabbi Meir Poppers, and with the book Derech HaChaim by Rabbi Ya'akov of Lissa. Przemyśl, 1892.
With commentary and detailed kabbalistic kavanot on the version of the prayers. Two parts (separate title page for Part 2). Part 1, prayers for weekdays and for Shabbat. Part 2, mussaf prayers of Shabbat and Rosh Chodesh, Haggada, Rosh Hashana and Yom Kippur prayers (amidot), Seder Tiki'ot and Seder Ha'avodah, Hosha'anot (with a short commentary), the Yichud, Selichot for Bahab and for fastdays and Yotzrot for the four parshiot.
On the flyleaf preceding the title page is a handwritten inscription by Rabbi Baruch Avraham Bindiger, son-in-law of Rabbi Moshe Panet Av Beit Din of Dej: "I have received this holy siddur from my holy…father-in-law, [Rabbi Moshe Panet] during the month of Kislev in the year – and I pray from it almost every day. It should be His will that its merit should protect me and I should succeed in all my endeavors. Baruch Avraham son-in- law of the holy Rebbe”. [Romanian] stamp: Bindiger Ábrahám – Dés.
Rebbe Moshe Panet (1843-1904, Encyclopedia L’Chassidut Vol 3, p. 296), the third rebbe of the Dej dynasty, son of Rebbe Menachem Mendel Panet of Dej and grandson of the Rebbe author of Mareh Yechezkel was appointed at a young age as rabbi of the village of Urişor and after his marriage he served as Rabbi of Nimisha. In 1885, he succeeded his father as Av Beit Din and Rebbe of Dej and served as head of Kollel Ahavat Zion – Zibnbergen in Eretz Israel. In his times, the Dej Chassidism greatly expanded and it counted thousands of Chassidim. The rebbe was renowned for his holiness and piety and was famous for his patience and compassion for each and every disconsolate forlorn person. There were times that he would write 400 kvitlach daily and many people were helped by his prayers and wonders. His son was Rebbe Yechezkel Panet of Dej, author of Knesset Yisrael.
, 2-432, 8; , 48,  leaves. (Missing 2 leaves of approbations and Leaf 1 from the first pagination). 23 cm. Fair condition. Worm damages, detached leaves. Spotting, wear and tears. Damaged detached binding.
A leaf in the handwriting of Rabbi Shabtai of Rashkov, a close disciple of the Ba'al Shem Tov, sections of Etz Chaim, the teachings of the Arizal written by his disciple Rabbi Chaim Vital. .
The leaf is written on both sides, in the handwriting of Rabbi Shabtai of Rashkov. It contains the end of Sha'ar HaNesira and the title of Sha'ar HaPartzufim.
The G-dly Kabbalist Rabbi Shabtai of Rashkov (Rashkover; Encyclopedia L'Chassidut Vol. 3, pp. 654-655), author of Siddur Rabbi Shabtai. Disciple and scribe of the Besht. A tsaddik and Kabbalist, one of the lofty holy men who basked in the shadow of the Besht in Medzhybizh and was counted among his disciples. Some say that Rabbi Shabtai was a disciple of the Magid of Mezritch. The tsaddik Rabbi Meir of Peremyshlyany served as a teacher in his home and a story is told of the journey of the Besht to be with them to cancel the power of the Frankists which was spreading at that time by yichudim and kavanot. The Besht and his disciples were careful to don tefillin written with special holiness and purity and with specific preparations and Rabbi Shabtai was one of the holy scribes who wrote holy writings with yichudim and lofty kavanot. Moreover, he was known as an expert copier and editor of manuscripts, especially the holy writings of the Ari's teachings and those of his disciples. For example, written in the book Pri Etz Chaim [by Rabbi Chaim Vital] printed in Koritz in 1785 which contains many additions by the Ari's disciples not found in the first edition: "These are added to the first (edition) which we have toiled and found the book Pri Etz Chaim proofread carefully and copied from the handwriting of Rabbi Shabtai Roshkover. All his writings are known to be correct…". The story is told that the Besht requested Rabbi Shabtai to copy the work of the kabbalist Rabbi Heshel Tzoref "and he gave it to him to copy but only a short while elapsed and Rabbi Yisrael Ba'al Shem Tov died".
Rabbi Shabtai is especially celebrated throughout the following generations for his Siddur with kavanot of the Ari which he himself arranged according to the writings of the Ari and his disciples. The siddur was first printed in Koritz in 1794, and the disciples of the Besht and leading Chassidic Rebbes prayed from this siddur and accepted its version and guidelines. The siddur of Rabbi Shabtai is one of the primary sources of the Chassidic nusach of prayer and is the source for many Chassidic customs. The siddur of Rabbi Asher, a similar siddur of kavanot accepted by leading Chassidic authorities which was edited by the Kabbalist Rabbi Asher Margaliot, one of the Torah scholars from the Brody kloiz, based his siddur (among other sources) on the “siddur of the kabbalist…Rabbi Shabtai of Rashkov…” which he possessed in manuscript form. Rabbi Shabtai also wrote a composition named Klalut Tikum V’Aliyot HaOlamot, printed in Lvov in 1788.
In the name of the Rabbi of Otyniya, a story circulates about the holiness of Rabbi Shabtai’s writings. Once, inadvertently a manuscript of Rabbi Shabtai’s siddur fell into a fireplace and unwittingly, a fire was lit throughout the whole winter. Nonetheless, only the blank sheets were burned and the rest remained entirely unscathed.
The dates of Rabbi Shabtai’s birth and death are unclear. A glorious lineage of tsaddikim and rebbes descended from him. Among them are his son Rebbe Yosef – a disciple of Rabbi Pinchas of Koritz, his grandson – Rebbe Shlomo Zalman of Rashkov, his great-grandson – Rabbi Shabtai [the second] of Rashkov.
1 leaf, written on both sides. 19 cm. Very good condition.
Enclosed is an authorization by an expert identifying the handwriting of Rabbi Shabtai of Rashkov.
A letter by Rabbi Menachem Mendel Halberstam Av Beit Din of Frysztak and Dukla, and a letter by his son Rabbi Chaim Baruch Halberstam of Frysztak, to the "Young man, the Chassid" Rabbi Zvi Hirsh Steinmetz [in America]. Frysztak, Parshat Noach 1920.
The two letters were written consecutively on two adjoining leaves. Rabbi Chaim Baruch Halberstam writes first; among other things he describes the Rosh Hashana and Yom Kippur prayers in Frysztak. He also asks if the "Rabbi of Mielec… succeeded in America" and "If one of his grandfather's grandchildren are planning to travel to America, if they can conduct themselves there in the path of Torah and fear of G-d…".
After this letter, his father Rabbi Menachem Mendel Halberstam adds a letter in his handwriting and with his signature in which he requests among other things to "send his regards to the Frysztaker…".
Rabbi Menachem Mendel Halberstam Rabbi of Frysztak and Dukla (1870-1926), son-in-law of Rebbe Yechezkel Rabbi of Sieniawa author of Divrei Yechezkel; son of Rabbi Leibish of Dukla, son of Rabbi David of Chrzanów, son of Rebbe author of Divrei Chaim of Sanz. The tsaddikim of that generation testified that he was an incredible tsaddik. His sons and sons-in-law served as rebbes. Among them are Rabbi Hana of Kolaczyce, Rebbe David of Tshebin and Rabbi Yechezkel Shraga Rabbi of Dukla. His son Rebbe Chaim Baruch Halberstam (the writer of this letter) succeeded his father as Av Beit Din of Frysztak. He died in 1942 and all his children perished in the Holocaust.
 pages. 23 cm. Fair condition. Tears on folding marks and wear.
Woolen kippah (yarmulke), which belonged to Rebbe Chaim Zanvil Abramowitz – the Rebbe of Ribnitz (the Ribnitzer).
Rebbe Chaim Zanvil Abramowitz – The Rabbi of Ribnitz (1898-1996) was born in Botoșani, Romania and was orphaned from his father at the age of two and a half. An exceptional Torah genius, tsaddik and wonder-worker, he served as rebbe under the Communist rule in Romania jeopardizing his life. As a young orphan, he was raised in the house of Rabbi Yehuda Aryeh Leib Frankel of Botoșani and was ordained by Rabbi Yehuda Leib Tzirelson but was especially close to Rebbe Avraham Matityahu Freidman of Ştefăneşti. Stories are told that the Rebbe of Ştefăneşti who had no children called Rebbe Abramowitz "my dear son" and said that "You are my chiddush" and Rebbe Chaim Zanvil used to say of the Rebbe of Ştefăneşti, "I am his only son". On the rebbe's deathbed, he told Rebbe Abramowitz: "I am bequeathing you three things, my ruach hakodesh, my tzura (form) and my chen (grace)". He was an outstanding Torah genius and extremely erudite in Torah knowledge. He himself said that at the age of 18, he knew all the Talmud. In his youth, he was already known for his virtuous ascetic conduct. He used to practice self-denial, immerse in icy water, fast for days wrapped in his tallit and donning tefillin and he would say Tikun Chatzot wearing sackcloth and shedding bitter tears for many hours.
After World War II, many rabbis left the areas occupied by the Russians due to the difficult conditions conducting the life of a religious Jew under Communist rule, but he remained in the city of Râbniţa (today in Moldova) and devotedly served there as a Chassidic rebbe. In spite of the government's prohibitions, he continued observing all the mitzvoth openly, worked as a Shohet, performed circumcisions and taught Torah.
In his merit, full Chassidic life was preserved behind the Iron Curtain. The Communist officials knew of his activities but they respected him. Once he was taken into custody for his actions but he was released when he promised the judge that his wife would be cured if he was released. After the Iron Curtain collapsed, he ascended to Jerusalem but thereafter immigrated to the US where masses flocked to his door.
He was known to possess “ruach hakodesh” and he himself said that he could see “from one end of the world to the other”. He became famous as a tsaddik and a wonder-worker. Many thousands came to ask his advice and to receive his blessing and they saw incredible divine salvation. He would cure illnesses with his blessing and many found their matrimonial matches and gave birth to children in his merit. He was an exceptional Ohev Yisrael and would bitterly shed tears when he heard the pain of another Jew. He used to say that the salvations he brought were in the merit of the pain he felt for the other person and his tears and prayers on his behalf.
He died at a very old age, almost 100 year old. He is buried in the city of Monsey, NY and his grave is a frequently visited each year by thousands of people. Mordechai ben David (Werdiger), the Chassidic singer who was attached to him with all his heart and soul dedicated the songs “Oy, Rebbe” and “Ein Od Milvado” to the rebbe.
Enclosed is a photo of the kippha and an authorization signed by the rebbe’s gabai testifying that the kippah belonged to the rebbe and that he wore it for a long time.
Diameter: 21 cm. Stains.
Archive of letters and leaves handwritten by the mekubal Rabbi Yehuda Ze'ev Leibowitz. [Tel Aviv, 1962-1969].
Approximately 70 letters and handwritten leaves. Most of the letters were sent to his friend the mekubal Rabbi Yoseph Weinstock who was also a disciple of the author of HaSulam and spread his teachings. Several letters were sent to his friend the mekubal Rabbi Moshe Ya'ir Weinstock.
The letters contain important kabbalistic ideas, explanations of the Zohar and of the kabbalah, Chassidic compositions and Torah teachings and stories of Chassidic leaders. In one letter he writes: "In honor of the yartzeit of the Rebbe, I will reveal some things passed down…These things cannot be printed because the general population will anyhow not comprehend them… but it is forbidden to print such lofty matters". In another letter, he writes about the Russian missiles brought to Egypt during the Six Day War: "The Jewish people anticipate Heavenly compassion…We do not know what the Russian Bear is seeking here, but G-d in His great compassion and goodness will confuse them because they are atheists and blasphemers and I fear them greatly. I do not fear their missiles as much as I fear their harmful atheistic opinions which they are liable to spread all over the world, G-d forbid…". In some of the letters, Rabbi Leibowitz confers with Rabbi Yosef Weinstock over the printing of the book Talmud Eser Sefirot written by their teacher the author of the Sulam.
The mekubal Rabbi Yehuda Ze'ev Leibowitz (1922-2010), disciple of the author of the Sulam and one of the hidden tsaddikim of his generation, was born in the village of Satmar and studied Torah from Rebbe Yoel of Satmar and from Rabbi Yehuda Rosner Av Beit Din of Sekelheid, author of Imrei Yehuda. During the Holocaust, he lost his family in Auschwitz, suffered abuse which later prevented him from marriage and was miraculously saved from hanging. After the liberation, he ascended to Eretz Israel and settled in Tel Aviv living alone. In Eretz Israel he joined a group of mekubalim, disciples of Rebbe Yehuda Leib Ashlag author of the Sulam: Rabib Yehuda Zvi Brandvein, Rabbi Moshe Yair Weinstock and Rabbi Yoseph Weinstock. Contrary to the other disciples, Rabbi Leibowitz remained anonymous for many years but had close contact with the leading Torah scholars, rabbis and rebbes of his times, such as Rabbi Aharon Rokeach of Belz, Rebbe Yekutiel Yehuda Halberstam of Sanz-Kloizenburg, etc. These great individuals held him in high esteem and some of them considered him as one of the lamed vav hidden tsaddikim. In his old age, he moved to Bnei Brak and among those who used to visit him and study under him were Rabbi Wosner and Rabbi Mordechai Gross. Extraordinary stories are told of him, of his ruach hakodesh and of his ability to “read” sins and their reparation in people’s faces and of people who were cured with his assistance and who saw great salvation. People say that he merited the appearance of the Prophet Eliyahu and that the souls of tsaddikim came to visit him. [In one of these letters, he writes: “I have seen my teacher when awake”]. He was an outstanding Torah genius, in revealed and hidden Torah and his letters were printed in the books: Kol Yehuda Ba’al HaKetavim, V’Zot L’Yehuda, Yizal Mayim MeDalyo, Or Levi Ziv Yehuda, etc. See attached material.
Approx. 70 letters and paper items in a binder. General good condition, folding marks, spotting and filing holes.
Enclosed is a medallion with the blessing of Chayei Mezonei by Rabbi Yehuda Ze’ev Leibowitz, a gift from the institutes of Rabbi David Chaim Stern in the Holy Land.
Levush HaButz V'Ha'argaman, Even HaEzer. By Rabbi Mordechai Yaffe. [Venice, 1620. Printed by Pietro and Lorenzo Bragadini, Giovanni Cajon].
Copy of Rabbi Shmuel Vital, with dozens of glosses in his own handwriting.
The book contains 74 glosses in the handwriting characteristic to Rabbi Shmuel Vital; 40 of them are long. 12 are signed at the beginning (Hebrew): A.S. = Amar Shmuel [Shmuel said]. There are also corrections and additions of subjects in the index at the end of the book, in his handwriting (19 additions). Most of the glosses have never been printed.
Rabbi Shmuel Vital
Rabbi Shmuel Vital (1598-1677), one of the leading disciples who copied kabbalistic teachings of the Ari and the great rabbis of the Ari's generation; a tsaddik and kabbalist, head of yeshiva and Av Beit Din of Damascus, one of the most prominent disciples of his father, Rabbi Chaim Vital . He copied and arranged his father's writings and the writings of his father's teacher, the Arizal. Son-in-law of Rabbi Yoshiya Pinto (the Rif) of Damascus (author of the Nivchar M'Kesef responsa, Rif commentary on Ein Ya'akov, etc.), and his successor as Rabbi of Damascus. An outstanding Torah genius of revealed and hidden Torah, he answered halachic questions sent to him from Eretz Israel, Egypt and other places (his responsa were printed in the Be’er Mayim Chaim responsa). A close disciple of his holy father Rabbi Chaim Vital, whom he calls in all his books “Mori” [my teacher]. His father held him in great esteem and praised him excessively. He said that his soul is from the root of the Ari’s soul and is a spark of the soul of Rabbi Meir, and Rabbi Chaim transmitted to Rabbi Shmuel kabbalistic hidden secrets. In Damascus, he headed the yeshiva in which he taught the Ari’s kabbalah and one of his disciples was Rabbi Ya’akov Tzemach [who arranged the writings of Rabbi Chaim Vital]. In 1663, Rabbi Shmuel Vital left Damascus and traveled to Egypt. Part of his possessions which were sent to Egypt before he arrived were lost or stolen on the way, together with a load of books and manuscripts. This caused Rabbi Shmuel great pain and he wrote: “Due to my sins, when I was expelled from my home and city and country and sojourned in a foreign land… I was robbed several times of my money and my books, both my responsa and books of poskim…”. He lived in Egypt until his death; there he began to arrange his writings. He signed Torah rulings together with the dayanim and Torah scholars of Egypt. His son, Rabbi Moshe Vital served as rabbi in Egypt.
Rabbi Shmuel received the Ari’s Kabbalistic teachings from his father and he inherited his writings, thereby becoming one of the most important editors of the Ari’s kabbalah and among the foremost transmitters of the Ari’s teachings and conduct. From his father’s teachings, he arranged and edited the work Shmone She’arim (also called Etz Chaim) which was the first reliable composition officially published with the arrangement of the Ari’s kabbalah. The Chida (entry: Rabbi Chaim Vital) writes of this composition: “Thirty years and more have passed since Shmona She’arim has been published arranged by the Maharchav‘s son Shmuel and they can be relied upon…”. The subsequent editors also followed Rabbi Shmuel; amongst them are Rabbi Ya’akov Tzemach (his disciple) and his disciple Rabbi Meir Popers.
Rabbi Shmuel also wrote works on the revealed Torah. Among them are Totzot Chaim on the Torah; Mekor Chaim – homiletics; Chochmat Nashim on the laws of Gittin, Yibum and Chalitza; Be’er Mayim Chaim responsa; Chaim Shnayim Yeshalem – novellae on the Talmud and Halacha; etc.
The author of Kore HaDorot (Rabbi David Conforte) wrote about him: “Rabbi Shmuel Vital…wrote many books of homiletics and halachic rulings and he also wrote a book of responsa and was proficient in kabbalistic wisdom and was very virtuous and humble”.
We can learn of the greatness and holiness of Rabbi Shmuel Vital from that which he himself relates to his father at the end of Sha’ar HaGilgulim about an event that happened to him while yet in Egypt; a dybbuk entered a young girl and said: “I am a Jewish spirit…therefore hurry and call the Chacham Rabbi Shmuel Vital to cure me…”. When Rabbi Shmuel Vital reached the place, the spirit requested him to perform his tikkun and to remove it from the body, with his great wisdom, which is known from what is announced about him in Heaven. Rabbi Shmuel performed kavanot and tikkunim and removed the spirit from the girl. He writes that he documented the things “so that people should know that Jews have a G-d”.
Glosses by Rabbi Shmuel Vital on the Levush
Rabbi Shmuel was very fond of the Levush. He studied it at length and wrote novellae and glosses on the Levush. Some of his glosses on the Levush were first published in the book Petach HaDvir [Parts 2 and 3; Izmir, 1863-1873]. The author, Rabbi Chaim Binyamin Fontrimoli, attached the work by Rabbi Shmuel Vital – “Chaim Shnayim Yeshalem” - to his book, from a manuscript which came into his possession.
“Chaim Shnayim Yeshalem” is novellae on the Shulchan Aruch written by Rabbi Shmuel Vital in the last years of his life at the time he lived in Egypt (in his introduction he wrote that he began to write in the month of Elul 1675 when in Egypt). The book contains compilations of his novellae which he wrote in his younger years. In the introduction he writes that some of the novellae that he wrote are no longer in his possession (they were stolen on his way to Egypt). In this book, he incorporated some of his glosses on the Levush. In the book Petach HaDvir, he only included the part on Orach Chaim. The composition was printed in its entirety (on the rest of the Shulchan Aruch and with his novellae on the Rambam) from a manuscript in 2000 by the Harerei Kedem Institute. That same year, the edition of the Levush was published by the Zichron Aharon Institute with the “Glosses of Rabbi Shmuel Vital” which actually were taken and “cut out” from the composition “Chaim Shnayim Yeshalem”.
In comparison to the original glosses of Rabbi Shmuel Vital that appear in this copy of the Levush (a copy that belonged to him), which he wrote while studying the Levush throughout many years, it becomes apparent that Rabbi Shmuel copied and incorporated only a few of his glosses on the Levush in his work “Chaim Shenayim Yeshalem” and that these are the original complete glosses on the Tur Even HaEzer (from Siman 14) which contain dozens of glosses that are not brought in that edition and were never printed. Furthermore, approximately 11 of these glosses which appear in the book “Chaim Shenayim Yeshalem” appear here in their original wording with variations of editing and content from the glosses printed by the Zichron Aharon Institute. Apparently, the original glosses were not in front of Rabbi Shmuel at the time he wrote the composition “Chaim Shenayim Yeshalem”.
Evidently, the glosses were very important to Rabbe Shmuel and he called them novellae (in his introduction to Chaim Shenayim Yeshalem). An interesting example to the love he felt for the Levush can be seen by the effort he expended in adding many lines in his handwriting to the index at the end of the book.
11-15, 18-87 leaves. (Attached are Leaves 1-10 and Leaves 16-17 replacement from another copy). 35.5 cm. Overall good-fair condition. Spotting, tears and worm damages. Detached leaves and signatures. Ancient binding, non-original, damaged and detached.
Enclosed is an authorization by an expert identifying the handwriting of Rabbi Shmuel Vital.