Manuscript, Shitah (novellae) on Tractate Beitzah by R. Yaakov Castro – the Maharikash, author of Erech Lechem – with autograph glosses handwritten by the author. [Egypt, ca. 16th century].

Neat scribal writing. On leaves of manuscript, many corrections and glosses, most lengthy (added passages), handwritten by the author, the Maharikash. On the last page is an inscription: "Corrected by the author".

At the beginning of the manuscript: "Novellae on Tractate Yom Tov by R. Y[aakov] s[on of] A[vraham] C[astro]". The author's colophon on completing the work (in scribe's handwriting): "This time I thank G-d… I came to complete the commentary on this tractate on Thursday, 16th Elul 1577 in the exile in the celebrated city of Egypt. May G-d grant me, my offspring, my offspring's offspring and His entire people of Israel the merit of studying, teaching, observing and performing…". It can be reasonably assumed that the copying was made soon after the completion of the work.

The handwriting of the scribe of the present work is identical to that of the novellae of Maharikash on Bava Kama (Moscow Ms. Ginzburg 950, printed by Machon Ahavat Shalom, Jerusalem 2008; also hand-corrected by the author). This scribe also wrote the (anonymous) novellae on Tractate Shevuot, HUC Ms. 106 (the first leaves of this manuscript were written by R. Avraham Monzon the elder, a peer of Maharikash; see inscription by R. Yehudah Azulai at beginning of manuscript). This scribe also copied a responsum of Maharikash in Ms. Jerusalem 8=2001, vol. 2, leaves 203-206, and part of Benayahu Ms. EG 6. The handwriting resembles that of R. Avraham Skandari (the second), a disciple of Maharikash (who also signed his name at the end of the abovementioned copying in Benayahu Ms.). However, Benayahu believes that it was written by R. Avraham Skandari's scribe (see his article: Teshuvot She'elot LehaRambam, in: Sefer Zikaron LehaRav Yitzchak Nisim, II, Jerusalem 1985, p. 201), who was also the scribe of Maharikash.

The present work – the novellae of Maharikash on Tractate Beitzah – was printed from the present manuscript under the name Toldot Yaakov, Jerusalem: Yisrael Bak, 1865, by the Jerusalem Torah scholar R. Efraim son of R. Moshe, a rabbi and kabbalist of the Beit El yeshiva (brother of R. Sason Preciado, author of Shemen Sason). On p. 65b of the present manuscript appears a signed gloss handwritten by the publisher R. Efraim. The same gloss appears in parentheses in the printed text (two more particularly lengthy glosses by R. Efraim appear in the printed text [pp. 7b, 17a], but were apparently written on a separate leaf; the margins of the manuscript have only the opening words indicating to the printer to incorporate them in the printed edition).

On pp. 108a-b, two glosses handwritten by R. Moshe Mordechai Yosef Meyuchas, signed with his initials. R. Moshe Mordechai Meyuchas (1738-1806), a leading Torah scholar of Jerusalem and the Beit El yeshiva, and Rishon LeTzion. Son-in-law of R. Yom Tov (Maharit) Algazi and friend of the Chida. Author of Berechot Mayim, Mayim Shaal, Shaar HaMayim and more.

On p. 14a, in the margin, gloss by another unidentified writer (in Jerusalem script): "I heard that it's also possible to answer…". This gloss, as well as the glosses of R. Meyuchas, were not printed in the abovementioned Jerusalem edition.

At the beginning of Toldot Yaakov is printed a short introduction by the Maharikash to the present work, written in Kislev 1575. This introduction does not appear in the present manuscript. It may have been written on the first leaf of the manuscript, which was at some point torn off and lost.

R. Yaakov Castro – the Maharikash (ca. 1525-1612), author of Erech Lechem, chief halachic authority of Egypt and a leading Torah scholar of his generation. A disciple of R. Levi ibn Habib in Jerusalem and close disciple of the Radvaz in Egypt (alongside R. Betzalel Ashkenazi, the Shitah Mekubetzet). He was considered a leading posek already in his own generation, and held Torah discussions with many rabbis across the Ottoman Empire. He is best known for his Erech Lechem – glosses on the Shulchan Aruch, and his halachic rulings and decisions became accepted law. Ca. 1570 he visited Safed, where he was hosted by R. Yosef Karo, author of the Shulchan Aruch. According to Kore HaDorot, "R. Yaakov Castro went to Safed and was a guest in the house of R. Yosef Karo, who greatly honored him". In Egypt he was named Mara DeAtra (chief halachic authority), like the Rambam and Radvaz before him. The Chida writes in his entry in Shem HaGedolim: "His rulings have been accepted throughout all of Egypt". Elsewhere he writes that Maharikash is "Mara DeAtra, whom practice follows even when he disputes Maran [the Shulchan Aruch], as is known" (Shiyurei Berachah, Even HaEzer, 129). The Chida further attests that he saw his Talmudic novellae in manuscript (Shem HaGedolim, ibid.), presumably including the present manuscript, which was held in Jerusalem by his friend R. Moshe Mordechai Meyuchas. The novellae of Maharikash on Tractate Bava Kama (two volumes) was printed by Ahavat Shalom, Jerusalem 2008, prepared for print by Prof. R. Yaakov Shmuel Spiegel (see there for an extensive preface detailing his life and works).

117 leaves. 29 cm. Good-fair condition. Stains, including inkstains and dark stains to several leaves. Some wear. Tears to first and second leaves, affecting text, partially repaired with paper. Open tear to bottom half of last leaf, not affecting text. New binding.

Manuscript, Yad David, novellae on Tractates Avodah Zarah (from middle of folio 66), Sanhedrin, Makkot, Shevuot and Horayot, by R. Yosef David Sinzheim. [Strasbourg (France)?, ca. 1790s-1800s].

Large volume in his handwriting, with his signatures. Neat writing, with additions by the author between the lines and in margins.

Title page of volume mounted on endpaper. At the top, inscription handwritten by the author: "Part III of Yad David – the third volume comprises: the rest of Avodah Zarah, Sanhedrin, Makkot, Shevuot and Horayot, which I authored, Yosef David Sinzheim". In the center of the page is a more detailed "title page" written in another hand (subsequent to the author's passing): "Yad David – Part III, Volume III, the remaining novellae on Avodah Zarah left over from Volume II, from folio 66b to the end; novellae on Sanhedrin, Makkot, Shevuot, Horayot, by the great R. Yosef David Sinzheim, already famed for his Yad David on Berachot and Seder Moed".

At the end of the novellae on Tractate Avodah Zarah (p. [8a]), short colophon: "Thank G-d for my finishing Tractate Avodah Zarah". The novellae on Tractate Sanhedrin conclude with a passage of novellae: "A righteous man comes into the world, good comes into the world… May G-d grant our portion to be among the righteous, Amen" (p. [101a], foliated 101). The novellae on Tractate Makkot also conclude with words of blessing built on the contents: "May it be G-d's will for this prophecy to be fulfilled soon in our days, may the elderly yet dwell [in Jerusalem] and may our eyes see Zion rebuilt, Amen" (p. [126b], foliated 125). Tractate Horayot also concludes with words of blessing, based on the Gemara's comparison of the broad knowledge of "Sinai" and the sharp wit of "the uprooter of mountains": "…May G-d grant us the merit to study His Torah and grant our portion among the righteous and wise, both Sinai and uprooters of mountains. And thus we have completed Tractate Horayot and Seder Nezikin, praise and glory to G-d Who has helped me up to this point, so may He grant me the merit to conclude the rest of the Talmud, Amen" (p. [188b]).

R. Yosef David Sinzheim (ca. 1736-1812) was one of the greatest French Torah scholars in the times of the Acharonim and president of the Grand Sanhedrin established by Napoleon. He was born in Trier (South-West Germany), where his father, R. Yitzchak Itzek Sinzheim, served as rabbi. In 1778, he founded a yeshiva in Bischheim (Alsace, France) together with his brother-in-law R. Naftali Hertz Medelsheim (Herz Cerfbeer of Medelsheim). The yeshiva later relocated to Strasbourg (Alsace, France).

In 1806 he was appointed by Napoleon as president of the Grand Sanhedrin – a Jewish high court convened by Napoleon in order to regulate Judaism in France. In this function, he sagaciously handled various attempts to reform Jewish practices. R. Sinzheim was eulogized by the Chatam Sofer and his words portray the unique esteem in which he held him: "…This tzaddik whom we are eulogizing, R. David Sinzheimer, author of Yad David, was very honored and close to Paris royalty and was asked about a number of issues. He responded to their questions and was greatly esteemed by the king and the officers, and they honored him upon his death, as is known. Nonetheless, he was great among the Jews, studying Torah all his life, completing the Talmud several times, and was proficient in all the books of the Rishonim and Acharonim as can be discerned from his book. I knew him in my youth and now too I could see his righteous simplicity in our correspondence. Thus, in addition to gaining lordship by his wisdom in laws and politics, he remained master rather than being led astray by them…". R. Sinzheim left behind voluminous Torah writings, including Yad David on the Talmud, Minchat Ani on Talmudic topics and Shelal David on the Torah. Many volumes of his works were printed by Machon Yerushalayim.

In 1799, R. Yosef David Sinzheim had the first two parts of his Yad David printed, covering Tractate Berachot and Seder Moed (Offenbach, 1799). The rest of the work remained in manuscript, and was only printed recently by Machon Yerushalayim. His novellae on Tractate Sanhedrin were printed from the present manuscript in 1977, and reprinted in 2002 along with his novellae on Tractates Makkot, Shevuot and Horayot from the present manuscript. His novellae on Tractate Avodah Zarah were printed by Machon Yerushalayim in 2016, based on the present manuscript.

[188] leaves (old foliation on some leaves, handwritten by author). 32.5 cm. Good condition. Stains and some wear. Open tears to corners of several leaves, not affecting text. New parchment binding, with portions of original endpapers mounted inside boards.

Manuscript booklet, halachic query and responsum handwritten and signed by R. Yehudah Navon, with responsum on the issue handwritten and signed by the Rishon LeTzion, R. Shlomo Moshe Suzin. [Jerusalem, 1835].

Question and answer regarding a woman who was betrothed to a certain man, while her brother claims that she had been betrothed as a minor by her father to another man. The query begins: "A question that came from Safed, from R. Avraham Anhori, referred to him from Deir al-Qamar [Lebanon] by R. Mordechai Shuraki…".

R. Yehudah Navon's responsum extends for ten pages. At the beginning of the responsum, R. Yehudah Navon writes that R. Mordechai Shuraki wanted to permit the woman to remarry, but R. Avraham Anhori disagreed, and he was asked to refer the question to the Rishon LeTzion R. Shlomo Moshe Suzin. In his lengthy responsum, R. Yehudah Navon permits the woman to remarry, but conditions his ruling on the agreement of "our teacher, the great rabbi, rabbi of Israel".

On the last page of the booklet appears the responsum of the Rishon LeTzion R. Shlomo Moshe Suzin, who affirms R. Yehudah Navon's permissive ruling.

Since R. Yehudah Navon's responsum cites a testimony from Adar 1835, and the Rishon LeTzion R. Shlomo Moshe Suzin passed away at the end of the same year (in Kislev), the present responsum must have been written in that year, mere months before the passing of R. Suzin. In his responsum, he mentions that he is sickly and weak: "I am very sickly and crushed, and I do not have the strength to stand…".

R. Shlomo Moshe Suzin (d. 28th Kislev 1835) was a leading Torah scholar and Chief Rabbi of Jerusalem – the Rishon LeTzion (from 1824). He was a Torah scholar at the Beit El kabbalistic yeshiva, and travelled several times as an emissary to North Africa. He headed the Bnei Moshe yeshiva he founded in Jerusalem. He entertained close ties with R. Menachem Mendel of Shklow, disciple of the Gaon of Vilna, and with his colleagues, founders of the Ashkenazi settlement in Jerusalem, and assisted them in acquiring the ancient Ashkenazi courtyard – the Hurva.

R. Yehudah Navon, known as Morenu, "our teacher" (ca. 1765-1844), a rabbi and leader of Jerusalem, served in the Beit Din of R. Suzin. He went out several times as emissary to North Africa on behalf of Hebron and Jerusalem (his second trip was in 1836). In 1841, after the passing of his relative R. Yonah Moshe Navon, who succeeded R. Suzin as Rishon LeTzion, R. Yehudah Navon was also briefly appointed Rishon LeTzion, for less than a year, after which (due to a dispute between his supporters and supporters of R. Chaim Avraham Gagin) he was compelled to relinquish the position to R. Gagin. In Jerusalem, R. Yehudah Navon served as head of the Damesek Eliezer yeshiva. In addition, he served as a treasurer of the kollels and was a leader of the Sephardic community in Jerusalem.

[8] leaves (11 written pages; two leaves blank). 21 cm. Good-fair condition. Stains. Tears and wear to margins.

Fortalicium fidei contra iudeos saracenos aliosque christiane fidei inimicos, by Alonso de Espina. Nuremberg: Antonij Koberger, 1494 (printing details in the colophon). Latin.

Copy lacking title page.

This influential work by Alonso de Espina (1410-1464), a Franciscan monk and the "royal confessor" to King Henry IV of Castile (Confesor real), advocating for the expulsion of Jews from the Iberian Peninsula and the establishment of the Spanish Inquisition.

The work was completed circa 1460 and became one of the most influential anti-Semitic books in 15th-century Spain. The book likens the Christian faith to a fortress with five turrets, each corresponding to a chapter. It discusses various opponents of Christianity – Muslims, heretics, Jews, and demons – and provides 'means of defense' against each.

The book's second part is almost entirely dedicated to the Conversos of Spain, calling for the establishment of an active Spanish Inquisition to investigate their actions and eradicate their Judaism from the roots.

The third part of the book is dedicated to unconverted Jews – calling for their expulsion from Spain and the Iberian Peninsula.

The present edition was printed in February 1494, during the expulsion of Jews from the Iberian Peninsula (approximately two years after the Expulsion of Jews from Spain and about three years before the expulsion of Jews from Portugal).

[9], cclxxxix leaves. 19.5 cm. Good-fair condition. Copy lacking title page. Stains. Handwritten inscriptions (old, in the margins). Trimmed margins. Bookplate. Strip of paper glued to the margins of the last page, with a handwritten inscription. Several tears and perforations, most professionally restored. Fine leather binding, with gilt embossing on spine.

See: Alisa Meyuhas-Ginio, "The Fortress of Faith" at the End of the West: Alonso de Espina and his "Fortalitium Fidei", in: Proceedings of the World Congress of Jewish Studies, Division B, Volume I, World Union of Jewish Studies, Jerusalem, 1989, pp. 101-108 (Hebrew).

Victoria adversus impios Hebraeos, in qua tum ex sacris litteris tum ex dictis Talmud ac cabbalistarum, by Porchetus Salvagus. Paris: Guillaume des Palins, 1520 (printing details in the colophon). Latin. First edition.

Illustrated title page; decorated initial words (woodcuts).​

A rare copy of the first edition of "Victory Against the Impious Hebrews" by Porchetus. A copy of this edition was owned by Martin Luther, who translated parts of it into German and included them in his work "On the Jews and Their Lies" (Luther's personal copy, with his handwritten notes, is currently preserved in the Badische Landesbibliothek [catalogue number: 42B 297 RH]).

The book was composed in the early 14th century by the Italian theologian Porchetus Salvagus (deceased ca. 1315) and presented a series of arguments in favor of Christianity drawn from the Holy Scriptures and from Jewish writings, namely, the Talmud and Kabbalah. The title of the book was likely chosen in response to the Jewish polemical work Sefer Nitzachon (Book of Victory), which presented arguments against the Church Fathers and their interpretations of the Hebrew Bible.

This first edition was printed by the Dominican friar Agostino Giustiniani and, upon its publication, became one of the first printed books describing Jewish Kabbalah. It includes a preface by the printer, and the title page features small illustrations of two scholars, a Jew and a Christian, each pointing to his book (the Jewish scholar's book is formatted with divided margins, reminiscent of the Talmudic page layout). ​

xciiii, [1] leaves. 27.5 cm. Good condition. Stains and creases. Tears to several leaves (some with losses). Few handwritten notes. Decorated initial words. Non-original binding and endpapers. Binding covered with embroidered fabric, damaged and frayed at the spine and edges (with a piece of the original binding glued onto the spine).