Lengthy and interesting letter handwritten and signed by R. "Wolf HaLevi Boskowitz". Kelin (Kolín), Adar II 1810.
Addressed to his friend, R. Shmuel Leib Kauder, a foremost rabbi of Prague. At the beginning of the letter, R. Wolf relates briefly to two questions on Torah topics which R. Shmuel Leib had sent him, and refers him to R. Baruch Jeitteles of Prague and to R. Betzalel Ronsburg of Prague, whom he had sent answers to these very questions in the past. Further in the letter, he mentions two brothers, of Prague's influential and wealthy figures: R. Moshe and R. Shimon Yerushalmi. Most of the letter pertains to R. Wolf's personal matters, and to his reaching a juncture in his rabbinic career. The letter relays his concerns of losing out both ways, and of remaining in Kelin indefinitely.
Ishim BiTeshuvot HaChatam Sofer (section 113, p. 89) recounts that R. Wolf Boskowitz was appointed rabbi of Kelin in ca. 1803, a position he was compelled to vacate in 1810, due to a royal decree, following which he went to serve as rabbi of Bonyhád. In a biographical essay on R. Boskowitz printed at the end of his book Seder Mishneh on Sefer HaMada (Jerusalem, 1991, p. 437), the historian R. Yitzchak Yosef HaKohen writes: "R. Wolf Boskowitz left Balassagyarmat and Hungary despite the good conditions he enjoyed there, to reside in the same country as his father. In 1804, he was appointed rabbi of Kelin, birthplace of his father the Machatzit HaShekel. He hoped to find peace and tranquility in Bohemia, yet there too, as in Moravia, the authorities persecuted him and he was only authorized to remain in the country for a limited period of time. In 1809, he was commanded to leave the city and the country. That year, he was appointed rabbi of Bonyhád… R. Wolf arrived in Bonyhád in the summer of 1810… and there, his travails finally ended and he was able to settle down". This letter discloses new and different details surrounding this same episode. The letter was written in Kelin on 7th Adar II 1810, and R. Wolf relates in it that he is still residing with his family in Kelin, yet is already receiving a monthly salary from the Bonyhád community. He writes that he fears that the Bonyhád community will give up waiting for him, since a large part of the year has already passed since he was appointed, on 19th Tammuz 1809, and he still hasn't moved there. He mentions in passing that he and his family endured much tribulation for over six years (presumably since 1803, when he returned to Bohemia).
R. Binyamin Ze'ev Wolf Boskowitz (1740-1818), an eminent Hungarian rabbi, son and disciple of the Machatzit HaShekel - R. Shmuel HaLevi of Kelin Rabbi of Boskovice (1724-1806). He served as rabbi of Aszód, Prostitz (Prostějov; during this tenure, he developed a close relationship with the Chatam Sofer, see Ishim BiTeshuvot Chatam Sofer, section 113), Pest, Balassagyarmat, Kelin and Bonyhád and taught hundreds of disciples. His Torah erudition and perspicacity were venerated by leading Torah scholar of his times such as the Noda BiYehuda, R. Betzalel Ronsburg, R. Mordechai Banet, the Chatam Sofer, R. Akiva Eger, and others. He authored many printed and manuscript compositions, most prominently his monumental Seder Mishneh on all parts of Yad HaChazaka by the Rambam, which has not yet been fully published. His Talmudic glosses named Agudat Ezov are printed in the Vienna 1830-1833 Shas edition, with an approbation by the Chatam Sofer.
R. Shmuel Kauder (1766-1838), a close associate of R. Betzalel Ronsburg, and dayan in his Beit Din in Prague. He was a prime disciple of R. Michael Bacharach Rabbi of Prague, and later of R. Elazar Kalir author of Or Chadash, in Kelin. He resided in Kalady (Koloděje), and from 1812 served as rabbi in the communities of Tábor and Budweis (České Budějovice) in Bohemia. In 1835 he was appointed head of the Prague Beit Din, where he disseminated Torah and was renowned as a prominent halachic authority. Of his many writings, only Responsa Olat Shmuel (on Orach Chaim), Ahavat Emet (homily) and Zikaron BaSefer (on tractate Megillah) were published.
[1] leaf. Approx. 23 cm. Good condition. Folding marks and stains. Address inscribed on verso.

Letter handwritten by R. Eliyahu Guttmacher, with his full signature. [Greiditz (Grodzisk Wielkopolski)], 1851. Yiddish.
Familial letter addressed to his son in Pleschen (Pleszew; presumably his eldest son R. Tzvi Hirsh, who served as rabbi of Pleschen). The letter opens with blessings "May joy and gladness reach my son". R. Eliyahu Guttmacher mentions another son, Yaakov, in the letter. The letter concludes with his full signature: "So are the words of your father, Eliyahu son of R. Sh., residing in Greiditz".
R. Eliyahu Guttmacher Rabbi of Greiditz (1796-1875), disciple of R. Akiva Eger, served as rabbi of Pleschen (Pleszew) until 1841, thereafter moving to serve in the Greiditz rabbinate. His eldest son, R. Tzvi Hirsh, succeeded him as rabbi of Pleschen. Famed as a holy kabbalist, in his senior years his name spread throughout the Jewish world as a wonder-worker, with amazing stories circulating of the great miracles and salvations attained through the blessings of "der Greiditzer Tzaddik" (the Tzaddik of Greiditz), "from all countries people came to seek his blessings and prayers, each one according to his needs" (Igrot Sofrim, at the foot of letter 29).
After his eldest son, R. Tzvi Hirsh Rabbi of Pleschen, died in his lifetime childless (in 1871), he published his son's books Nachalat Zvi 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 Mishna with the Rav (Bartenura), Tosafot Yom Tov and my son's commentary and then stand to pray in any language he is comfortable in… detailing his request so he will be answered…".
[1] leaf (approx. 5 autograph lines). 14.5X16.5 cm. Good condition. Folding marks and light stains. Postmarks and part of the address inscribed on verso.

Letter addressed to Hungarian rabbis, regarding a petition against the Rabbinical Seminary decree, to be signed by rabbis and community leaders. With one line handwritten and signed by R. Yehuda Aszód. [Serdahely (Dunajská Streda), ca. 1864-1865].
The letter, addressed to the rabbi of a Hungarian city and to his community (the name of the rabbi and community are not indicated), contains a request that he send a petition to the royal court of the Austro-Hungarian emperor, signed by the community leaders, opposing the establishment of a Rabbinical Seminary, and instructs that it be transferred via R. Yehuda Aszód, rabbi of Serdahely.
At the foot of the letter, R. Yehuda Aszód added one line in his handwriting and with his signature: "To confirm and uphold all the above, I am signing in person, Yehuda Aszód".
The letter reports that a rabbinical conference convened to oppose the establishment of a rabbinical seminary by the Neologs in collaboration with the government. The letter also alludes to a rabbinical audience with the Emperor Franz Joseph on this topic, which met great success (in this audience, R. Yehuda Aszód served as the Oberland delegate). In the conference, the rabbis resolved to resume the activism, and to collect letters and signatures from rabbis and community leaders, demanding the abolishment of this initiative.
R. Yehuda Aszód (1796-1866), a foremost rabbi and yeshiva dean in Hungary. A disciple of R. Aharon Suditz and R. Mordechai Banet. He was appointed rabbi of Semnitz (Senica) and Serdahely, at the initiative of the Chatam Sofer. His books include: Responsa Mahari – Yehuda Yaaleh, Chiddushei Mahari on the Talmud, Divrei Mahari on the Torah.
R. Yehuda led the battles for faithful Judaism and the secession of the Orthodox community, together with the Ketav Sofer and foremost Austro-Hungarian rabbis. In 1864, when the Neologs attempted to establish a rabbinical seminary, he stood at the helm of the battle the rabbis waged against this initiative, for fear that the seminary would impinge upon the appointment of G-d fearing, Torah observant rabbis (when Emperor Franz Joseph reduced the fine imposed on the Jewish communities following the Hungarian Revolution of 1848, and agreed to direct it to educational and social purposes within the Jewish communities, the Neologs seized the opportunity to request that the funding be allocated to a rabbinical seminary, which would compel the young generation of rabbis to undergo secular training in order to qualify for rabbinic positions). R. Yehuda Aszód convened a rabbinical conference on the matter in Nyíregyháza (see his letter to the Ketav Sofer, dated Cheshvan 1863, Igrot Sofrim, letter 27). Following the conference, a delegation of seven rabbis went to meet the young Emperor Franz Joseph in Vienna. The emperor was very moved by the dignified appearance of R. Yehuda Aszód, the elder rabbi, who blessed him with a lengthy sovereignty. Many years following this historic meeting, Franz Joseph attributed his longevity to the blessing he had received (Emperor Franz Joseph reigned for close to seventy years). This delegation comprised the Ketav Sofer, R. Yirmiyahu Löw of Ujhel, R. Menachem Eisenstädter of Ungvar and other rabbis. Three days of prayer were announced throughout Hungary for the success of the audience, and the members of the delegation undertook to fast (R. Menachem Eisenstädter later related that R. Yehuda Aszód, eldest delegate, sat in the corner of the carriage during the entire duration of the two-day trip to Vienna, praying with copious tears, to the extent that the carriage upholstery was completely moistened from his tears). Reputedly, during that historic audience, while walking throughout the palace entrance halls which were lined with large mirrors, R. Yehuda Aszód turned to his colleagues and remarked that their mission would surely be crowned with success, since a G-dly angel was accompanying them. R. Yehuda Aszód, who had never gazed in a mirror, did not realize that the angel he had seen was actually his own reflection (Divrei Mahari, Jerusalem 1970, Biography of the Author, pp. 21-22). Following that successful audience, efforts continued to lobby in the upper echelons of the government for the rescindment of the decree, which presented a great threat to the Orthodox communities and the rabbinical world. Drashot Maharam Schick (Klausenburg, 1937, pp. 13b-14a) mentions this audience with the emperor, in which R. Yehuda Aszód served as head speaker, and quotes a letter the latter wrote to Maharam Schick in Nissan 1864, in which he informs him of the success they met, and of the necessity for further lobbying, in the form of letters from community leaders to the Royal Court chancellor expressing their opposition to the proposed seminary.
[1] leaf. 22.5 cm. Fair-good condition. Stains and folding marks. Tear through one line in middle of leaf, repaired with tape on verso (affecting several words). Ink corrosion to autograph and signature of R. Yehuda Aszód.

Lengthy letter (3 pages, approx. 45 lines) handwritten and signed by R. Meir Arik, rabbi of Tarnów. Tarnów, Aseret Yemei Teshuvah, 1923.
A letter on a Talmudic topic pertaining to monetary laws. Addressed to R. David Zeidman, the letter opens with blessings: "May the year and its blessings begin… May G-d in His mercy conclude the sealing for the good, for him and for those close to him, for good and sound life, and may we merit to study and teach, observe and accomplish in happiness, much satisfaction and bounty, in serenity for many years". The letter concludes with blessings: "And may G-d lengthen his years and renew upon him and upon the entire Jewish nation a good, blessed year, with much satisfaction, redemption and salvation… With much love, Meir Arik Rabbi of the aforementioned community".
At the foot of the letter (on the third page), R. Meir relates to his being prevented from travelling to the first Knessia Gedolah of Agudath Yisrael (which took place in Vienna, Elul 1923), despite his wishes take part in it: "… and though my strength has waned, I nevertheless truly wished to travel to it, but was not able to, as I described the actual facts to the Agudah. The abovementioned".
HaMeir LeOlam, biographical essay on R. Meir Arik (printed at the end of Chiddushei R. Meir Arik on Mikvaot, Antwerp 2006 edition, pp. 78-79) relates that R. Meir Arik's initial plan was to travel by train together with the Chafetz Chaim and the Imrei Emet, yet he was unable to do so since his passport (which was needed for crossing the border between Galicia and Austria), was delayed. This was the official reason, though in reality, the impediment was surreptitiously orchestrated by several zealous Chassidim, residents of Tarnów. These did not approve of their rabbi's attendance of the Knessia Gedolah of Agudath Yisrael, and devised various schemes to hinder his participation, causing him much anguish. R. Meir was a member of Agudath Yisrael throughout his life, and during his stay in Vienna in WWI, was extensively involved in the activities of Agudath Yisrael on behalf of the war refugees. In the first Knessia Gedolah, which, as mentioned, he was held back from attending, he was appointed in absentia as member of the Moetzet Gedolei HaTorah of Agudath Yisrael. This responsum was printed in Tzefunot (issue 16, Tammuz 1992, pp. 41-42) and in Responsa Imrei Yosher HaChadash (Jerusalem, 1997, Inyanim, section 111, pp. 120-121).
R. Meir Arik (1855-1925), a leading Galician Torah scholar, served as rabbi of Yazlovets, Buchach and Tarnów. He was a disciple of R. Yaakov of Rimalov (Hrymailiv) and of the Maharsham. From 1885, he served as rabbi of Yazlovets, in place of his teacher the Maharsham who moved to Berezhany. From 1912, he served as rabbi of Buchach. During WWI, he fled to Vienna, studying Torah there with his friend R. Yosef Engel. Following the war, he returned to Galicia and was appointed rabbi of Tarnów. Many of Poland's leading Torah scholars were his close disciples, the most renowned ones include R. Meir Shapiro of Lublin, R. Aryeh Tzvi Frumer – the Gaon of Koziegłowy, R. David Sperber – Gaon of Brașov, R. Yehuda Horowitz – Rebbe of Dzikov, R. Meshulam Roth author of Kol Mevaser, R. Reuven Margolies and R. Yehoshua Erenberg Rabbi of Tel Aviv.
He published many books, yet most of his manuscripts were lost in his escape to Vienna during WWI, including five large volumes of halachic responsa. His books include: Sheyarei Tahara on Mishnayot Order Taharot (Kolomyia, 1890); Minchat Kenaot on Tractate Sota (Lviv, 1894); Minchat Pitim on Shulchan Aruch Yoreh De'ah and Even HaEzer (Munkacs, 1898-1908); Tal Torah (Vienna, 1921); Responsa Imrei Yosher Part I (Munkacs, 1913), Part II (Kraków-Tarnów, 1925). Other books containing selections of his Torah thought and letters: Minchat Aharon – Me'irat Einayim (Brooklyn, 1978) and Imrei Yosher HaChadash – Tal Torah HaChadash (Jerusalem, 1997).
[1] double leaf (3 written pages, approx. 45 lines), official stationery. Approx. 22.5 cm. Good-fair condition. Tears and dampstains.

Two notebooks – visitors' books – of the Fischer-Heilprin family of Amsterdam, with inscriptions handwritten and signed by rebbes and rabbis, including visiting cards and photographs. [Amsterdam, 1920s-1930s].
R. Avraham Fischer of Amsterdam and his wife Mrs. Kreindel daughter of R. Shmuel Heilprin, ran a free guesthouse in their home in Amsterdam, and had the merit of hosting Torah leaders who visited their city, rebbes, rabbis and public figures. Some of them left their mark in these notebooks, with handwritten and signed inscriptions, as well as with their visiting cards and photographs which were pasted on the leaves of these notebooks.
Most of the important inscriptions and signatures are concentrated in one book, which contains inscriptions to R. Avraham Fischer and his wife Mrs. Kreindel, with praises, thanks and blessings for the couple. The second notebook belonged to one of the female household members, and contains a few inscriptions.
In the first notebook: • Postcard with the portrait of R. Meir Shapiro of Lublin (founder of the Daf HaYomi and dean of the Chachmei Lublin yeshiva) – his signature on the front of the photograph: "Meir Shapiro Rabbi and dean of Piotrkow" (the portrait was published in the book Yeshivat Chachmei Lublin by R. Mandelbaum, part I, p. 140, from this photograph). Apart from his signature, R. Meir Shapiro inscribed the Daf HaYomi of that day (instead of the date): "Beitza 10". (R. Meir Shapiro was a friend of R. Shmuel Heilprin, and they were both prominent Chortkov Chassidim). • Visiting card of R. Meir Shapiro. • Inscription signed by Rebbe Yisrael Friedman of Boyan, with his photograph and visiting card. • Inscription handwritten and signed by Rebbe Shmuel Twersky of Chernobyl, with his photograph. • Inscription handwritten and signed by Rebbe Menachem Nachum Yosef Twersky of Miropol, with his photograph. • Inscription handwritten and signed by R. Yehuda Leib Fein Rabbi of Slonim, with his photograph (the inscription was inscribed on the photograph, and was later cut out and mounted alongside it in the notebook). • Inscription handwritten and signed by R. Yaakov Yona HaKohen Erlichman posek in Lodz, with his photograph and visiting card. • Inscription handwritten and signed by R. Yisrael Jungreis Rabbi of Nádudvar, with his photograph and visiting card. • Inscription handwritten and signed by R. Shimon Hirschler, Rabbi of Modern (Modra), dayan and posek in Pressburg, with his visiting card. • Inscription handwritten and signed by R. Avraham Dov Sonnenfeld of Jerusalem, with his photograph. • Postcard with the photograph of R. Yosef Chaim Sonnenfeld. • Inscription handwritten and signed by R. Moshe Blau, with his photograph and visiting card ("Moshe Blau, Manager of Agudath Yisrael Palestine Central"). • Visiting card of Dr. Wallach of Jerusalem. • Inscription handwritten and signed by R. Moshe Glickman-Porush of Jerusalem, with his photograph. • Inscription by R. Shimon HaKohen Strasser and R. Tzvi Yehuda Fettmann of Pressburg, with the photograph of the two and visiting card of the latter. • At the end of the notebook, two postcards were pasted. One with a photograph of Rebbe Yisrael of Chortkov; the second with a photograph of his father Rebbe David Moshe of Chortkov, with the inscription "Blessings for a good final sealing…". Handwritten signature on the second postcard: "Your husband (?) Shmuel Heilprin" (R. Shmuel Heilprin, father of Mrs. Kreindel Fischer, was an elder and rabbi of the Chortkov Chassidic dynasty, and later served as rabbi of the Zichron Meir neighborhood in Bnei Brak – neighborhood founded by his brother R. Yaakov Heilprin).
In the second notebook:
• Inscription by R. Binyamin Ze'ev Jacobson of Hamburg (later rabbi of Copenhagen and Stockholm), with his photograph. • Inscription by Dr. Shmuel (Leo) Deutschländer (founder and initiator of Beit Yaakov, together with Sarah Schenirer), with his photograph. • Inscription by R. Moshe Glickman Porush, with his visiting card. • Inscription by R. Moshe Blau, with his visiting card. • And other inscriptions in Hebrew, German and English.
2 notebooks. 18.5 cm. Approx. 20 inscriptions, 20 photographs and 10 visiting cards. Overall good condition, stains and wear. Several detached photographs and leaves. Damage to covers.