Manuscript, Sefer HaKavanot, by R. Chaim Vital (Maharchu), containing the teachings of his master, the Arizal. [North Africa, ca. 17th/18th century].

Western scripts, semi-cursive and cursive, penned alternately by several scribes (as indicated by some catchwords, referencing the continuation by the next scribe). Many marginal glosses. Headings to some pages: "Sefer HaKavanot", "Sefer HaKavanot of the Arizal".

The present volume contains the prayers kavanot for weekdays and Shabbat, festivals, and the High Holidays. The contents correspond to Sefer HaKavanot HaYashan, from the Mahadura Kama of R. Chaim Vital's writings. However, it appears to contain at least one passage not found in parallel manuscripts or printed editions of Sefer HaKavanot – the section on leaves 44-45, titled Seder Asiyat HaTzitzit, concluding with "Up to here I have found in an Ashkenazi Sefer HaKavanot brought by… R. Yisrael HaKohen". It is possible that additional unknown sections exist in this manuscript, but further research is required.

[192] leaves. Incomplete, lacking leaves at beginning, middle and end. Fair condition. Stains, including many dark stains and dampstains. Tears and wear. Worming. Detached leaves. Without binding, placed in a new box.

Manuscript, Otzrot Chaim, teachings of the Arizal transmitted by R. Chaim Vital, in North African recension. [Morocco, ca. first half of 18th century].

Western script, by one scribe. The scribe incorporated glosses of the kabbalists in "windows", including glosses of R. Yaakov Tzemach as well as several glosses by kabbalists of Marrakesh – R. Avraham Azulai and R. Avraham ibn Musa. R. Avraham Azulai is mentioned several times with the blessing for the living (see for instance p. 7b; R. Avraham Azulai passed away in 1741).

On margins of leaves, glosses by several writers. We were not able to identify the scribe of the manuscript or the writers of the marginal glosses. On p. 4b, gloss signed: "Avraham Assaban" (this may be an autograph gloss of R. Avraham son of R. Yitzchak Assaban, a rabbi in Meknes; see: Malchei Rabanan, p. 12b).

On p. 31a, stamp of R. Refael Abensour the last, Rabbi of Fez, who inherited his ancestors' writings and was known for his rich library.

After the conclusion of Otzrot Chaim, on p. 207b: "I found this addition in a copy of the book I had…", followed by a copying of "General introduction to the ten Sefirot of Atzilut" (Shaar Tlat Reishin); on p. 212b: "Again I found this, this is the Shaar HaMakifin…".

Otzrot Chaim, edited by R. Yaakov Tzemach, contains the order of Atzilut as transmitted to R. Chaim Vital by the Arizal. Since the book does not contain the complete order of Atzilut, Moroccan kabbalists edited it in a new recension incorporating several chapters from Mevo Shearim. The present manuscript is of the North African recension of the work, containing Otzrot Chaim integrated with parts of Mevo Shearim. This recension is found only in manuscripts of the Maghreb region, and was first printed in Livorno, 1849 (see: R. Yosef Avivi, Binyan Ariel, p. 59, note 31).

214 leaves. 20 cm. Good-fair condition. Stains. Tears to several leaves, slightly affecting text. Worming, slightly affecting text. Placed in new binding (detached) with matching case.

Provenance:

1. The Abensour Family Collection, Fez, Morocco.

2. The Victor Klagsbald Collection – Morocco, no. 5.

Reference: Victor Klagsbald, Catalogue des manuscrits marocains de la collection Klagsbald, Paris, 1980, p. 23.

Manuscript, Pri Etz Chaim, kavanot for prayers and mitzvot – based on the kabbalistic teachings of the Arizal, transmitted by his disciple R. Chaim Vital. [Europe, ca. 18th century].

Neat scribal writing. Minute Ashkenazic cursive script. The scribe incorporated the glosses of kabbalists in "windows" inside the text, including glosses by R. Natan Shapiro, "MeLikutei HaChaverim" and others. The present manuscript's recension differs from that of R. Meir Poppers, which was printed in the Korets 1785 edition, as well as from that of R. Natan Shapiro (Meorot Natan and Machberet HaKodesh). The precise nature of this recension remains to be researched.

The present copy appears to have belonged to kabbalist R. Aryeh Leib HaLevi Epstein, Rabbi of Königsberg and author of Sefer HaPardes, an associate of the Gaon of Vilna. On bottom of p. 103b, at the end of a gloss handwritten by the scribe on the order of the Biblical books, is added a signature: "So seems to me[?], Aryeh Leib HaLevi Epstein" – this can be presumed to be the signature of the Baal HaPardes, although we know of no other signature of his.

On endpapers and several other leaves, ownership inscriptions and signatures: "Belongs to me, Natan Aryeh Leib son of R. Dov Ber Segal of Grodno"; "This book belongs to… R. Natan Aryeh Leib son of R. Dov Ber Segal Epstein of the capital Grodno, known by all as R. Berel Mordechai Neches of the Epstein family of the same community"; "I purchased it with my money in order to fulfill the command of my Rock and Maker, so says Natan son of R. Dov Ber Neches"; "Natan Aryeh Leib Segal" (top of p. 1a); "Natan Aryeh Leib son of R. Dov Ber Segal Epstein" (top of p. 130b) – apparently the nephew (brother's son) of R. Aryeh Leib Epstein; see enclosed material.

Glosses by several writers on some pages.

R. Aryeh Leib HaLevi Epstein (1708-1775), Rabbi of Königsberg, was a leading rabbi and kabbalist of his generation, a companion of the Gaon of Vilna and a teacher of the Yesod VeShoresh HaAvodah. He authored 23 books in both revealed and hidden aspects of the Torah, some of which were printed in his lifetime, including Sefer HaPardes, for which he is best known, and Siddur Or HaShanim. Born in Grodno, he served as preacher and rabbi in several communities. In 1745 he was appointed Rabbi of Königsberg (Kaliningrad), where he served for about thirty years until his death. He was a friend of R. Aryeh Leib of Metz, the Shaagat Aryeh; and of R. Yehonatan Eibeshitz, who signs one of his letters to him: "eternally dedicated to your love and whose soul is tied with yours". R. Yehonatan Eibeshitz addressed his kabbalistic questions to him, and consulted with him on the proper custom for the kavanot of the High Holidays prayers. When the controversy around R. Yehonatan Eibeshitz broke out, R. Aryeh Leib defended him and praised him.

The Gaon of Vilna was a friend of the Pardes and discussed Torah, halachah and kabbalah with him. Although the Gaon of Vilna did not generally write approbations for books, he made an exception for only two authors, one of whom was R. Aryeh Leib (the second was R. Shmuel of Kalvarija). R. Aryeh Leib first printed the Vilna Gaon's approbation (which doesn't specify which book it was written for) in his Halachah Acharonah and Kuntres HaReayot, Königsberg 1759, and thereafter reprinted it in Or HaShanim, Königsberg 1765 (see: Vinograd, Otzar Sifrei HaGra, no. 991).

One of the famous disciples of the Pardes was R. Alexander Ziskind of Grodno, the Yesod VeShoresh HaAvodah, who quotes his teacher in his works.

130 leaves (leaves 104-108 blank). 20.5 cm. Good-fair condition. Stains, including dark stains in several places. Browning of paper in part of volume. Tears and wear to several leaves. Damage, affecting text, on first leaf. New binding.

Manuscript, Zimrat HaAretz – kabbalistic kavanot for prayer, and Kesef HaKipurim – tikun for a plague, by kabbalist R. Avigdor Azriel. [Jerusalem, between 1777-1797].

The present manuscript is the copy of the author R. Avigdor Azriel, containing his kabbalistic works – Zimrat HaAretz and Kesef HaKipurim. The first work (Zimrat HaAretz) was mostly written by one writer, in Oriental semi-cursive script, apart from three leaves in the middle (41-43) written in another hand, in Oriental rounded cursive script (Hebron style, resembling the handwriting of the Chida). The second work (Kesef HaKipurim) was written entirely in the second hand. Both writers were likely kabbalists of the Beit El yeshiva in Jerusalem, peers of the author.

At the beginning of each work, the author added a title page text in his handwriting and with his signature. The text of the first title page begins: "I, a lowly creature, made this booklet, small in quantity, and named it Zimrat HaAretz, regarding important practice, to do the will of our Father in Heaven and to rectify the Shechinah and bring the redemption nearer…", and at the end: "So says the servant of G-d, Avigdor Azriel" (calligraphic signature). Text of second title page: "I, the small one of Eretz Israel, made this booklet as a tikun for plague, may it not come to be, I called it Kesef HaKipurim, and I collected all the teachings of the Arizal… and also gathered some Segulot and added my own innovations… So says the servant of G-d, Avigdor Azriel" (calligraphic signature).

On p. 11b, gloss handwritten by author.

The present manuscript was written after 1777, the year of death of the author's teacher – the Rashash, whom he mentions with a blessing for the deceased, but before the author's own passing in 1797.

The two works were printed in Jerusalem in 1892 by R. Avraham Azriel, a descendant of the author, but the present manuscript contains many differences from the printed version in organization and text.

We know of several corresponding manuscripts which were also copied for the author. One is JTS Ms. 2137, which comprises both of the above works, all written in the first hand of the present manuscript, and contains many glosses and corrections handwritten by the author. The first work begins with a title page handwritten and signed by the author, and the second work has a title page written by the copyist. The order and text of that manuscript accord with the printed text, and can be posited to be the manuscript used by the printers (the author's corrections are incorporated into the printed text).

A second manuscript, Benayahu Ms. K 159, contains only Zimrat HaAretz. It too is in the hand of the first copyist of the present manuscript, with a title page handwritten and signed by the author. This copy does not contain glosses by the author.

A third manuscript, JTS Ms. 3639, contains only Kesef HaKipurim, by the same copyist, with no title page and without the author's glosses (it may be the second part of the Benayahu Ms.).

As an example of a notable variant, the title page of Kesef HaKipurim in the first JTS Ms. reads (like the printed version): "I announce that all the kavanot written here are the very words of… the Arizal, and apart from him I wrote nothing, but rather arranged and expanded…". The present version, however, reads: "I collected all the teachings of the Arizal… and also gathered some Segulot and added my own innovations…".

The kabbalist R. Avigdor Azriel (d. 1797), a prominent kabbalist in the Beit El yeshiva in Jerusalem, and a close disciple of R. Shalom Mizrachi Sharabi (the Rashash). He was also a member of the Chesed LeAvraham yeshiva in Jerusalem headed by R. David Pardo, author of Chasdei David on the Tosefta, and was later appointed a member of the Beit Din of the Maharit Algazi. Three of his halachic responsa were printed by the Maharit Algazi in his Simchat Yom Tov (Thessaloniki, 1794, sections 2, 9, 27). The Yisa Berachah, in his approbation to Zimrat HaAretz (Jerusalem 1892), describes him with epithets such as "a lofty personage, pious, holy and abstinent…".

[3], 2-40, [41-44]; 1-16 leaves; [15] leaves (total of 75 written leaves). 21 cm. Fair condition. Stains, including large, dark dampstains. Worming in many places, affecting text. New binding.

Letter (15 lines) handwritten and signed by the Tzaddik R. Eliyahu Guttmacher, Rabbi of Greiditz. [Greiditz (Grodzisk Wielkopolski)], Nisan 1874.

Addressed to R. Zelig Groneman Rabbi of Strasbourg, in response to his request to pray for a sick person in his city. The contents of the letter are interesting and include various details on the use and performance of the Pidyon Nefesh which are unknown from any other source: "…Today I received five Reichsthaler, and I freed myself of all my occupations and did a Pidyon Nefesh to erect the tree of life, combined with prayer, for R. Yehudah son of Frumt, and I wrote down his name to further mention in prayer. And since it's proper for the person for whom the Pidyon is performed to also receive some of the Pidyon money for his body to enjoy something to strengthen him, enclosed is one Silbergroschen to purchase sugar or anything else the sick person can take for his benefit. If sugar then it should be used to sweeten his drink. And please visit him to tell him that the Rabbi of Greiditz is praying for G-d to send him a complete recovery, and blesses him with recovery of both soul and body. You can tell him this in any language you want; it doesn't have to be specifically in accordance with my letter in Hebrew. And may G-d enable him from now to begin to heal. Your friend, at your service in whatever is possible, Eliyahu son of R. Sh., residing here in Greiditz".

R. Eliyahu Guttmacher (1796-1875), Rabbi of Greiditz, was a disciple of R. Akiva Eger. He served as Rabbi of Pleschen (Pleszew) until ca. 1840, thereafter serving as Rabbi of Greiditz (Grodzisk Wielkopolski), at which time his eldest son, R. Tzvi Hirsh, succeeded him as Rabbi of Pleschen. Famed as a holy kabbalist, in his senior years his reputation spread throughout the Jewish world as a wonder-worker, with amazing stories circulating of the great miracles and salvations attained through the blessings of the "Greiditzer Tzaddik". "From all countries people came to seek his blessings and prayers, each one according to his needs" (Igrot Sofrim, footnote to letter 29). After his son, R. Tzvi Hirsh, died young (in 1871) with no descendants, he published his son's books Nachalat Tzvi and Ken Meforeshet (Lviv, 1873). In the introduction to Ken Meforeshet, R. Eliyahu promises: "If someone seeks deliverance from G-d… he should study a mishnah with the Rav (Bartenura), Tosafot Yom Tov and my son's commentary, and then get up to pray in whatever language he is fluent in… detailing his request so he will be answered…".

[1] double leaf. 23 cm. Good condition. Light stains and folding marks.