Auction 66 - Rare and Important Items
![Tur Yoreh De'ah, with Beit Yosef. [Venice: Giovanni Griffio, 1564. Second edition of Beit Yosef]. Incomplete copy lacking tit](https://files.kedem-auctions.com/files/Sale66-public/104_1.jpg "Tur Yoreh De'ah, Venice 1564 – Glosses from the Beit Midrash of the Se")
![Tur Yoreh De'ah, with Beit Yosef. [Venice: Giovanni Griffio, 1564. Second edition of Beit Yosef]. Incomplete copy lacking tit](https://files.kedem-auctions.com/files/Sale66-public/104_2.jpg "Tur Yoreh De'ah, Venice 1564 – Glosses from the Beit Midrash of the Se")
![Tur Yoreh De'ah, with Beit Yosef. [Venice: Giovanni Griffio, 1564. Second edition of Beit Yosef]. Incomplete copy lacking tit](https://files.kedem-auctions.com/files/Sale66-public/104_3.jpg "Tur Yoreh De'ah, Venice 1564 – Glosses from the Beit Midrash of the Se")
![Tur Yoreh De'ah, with Beit Yosef. [Venice: Giovanni Griffio, 1564. Second edition of Beit Yosef]. Incomplete copy lacking tit](https://files.kedem-auctions.com/files/Sale66-public/104_4.jpg "Tur Yoreh De'ah, Venice 1564 – Glosses from the Beit Midrash of the Se")
![Tur Yoreh De'ah, with Beit Yosef. [Venice: Giovanni Griffio, 1564. Second edition of Beit Yosef]. Incomplete copy lacking tit](https://files.kedem-auctions.com/files/Sale66-public/104_5.jpg "Tur Yoreh De'ah, Venice 1564 – Glosses from the Beit Midrash of the Se")
![Tur Yoreh De'ah, with Beit Yosef. [Venice: Giovanni Griffio, 1564. Second edition of Beit Yosef]. Incomplete copy lacking tit](https://files.kedem-auctions.com/files/Sale66-public/104_6.jpg "Tur Yoreh De'ah, Venice 1564 – Glosses from the Beit Midrash of the Se")
The book contains hundreds of glosses in early Ashkenazic script, by three different writers (ca. 17th century).
Study of the contents of the glosses discloses that the earlier glosses (in tiny script) are novellae from the Beit Midrash of R. Yehoshua Falk HaKohen, author of Sema – some of the novellae featured in these glosses appear in his books Perisha and Derisha. Many of these glosses were never published. In numerous glosses, the writer quotes the glosses of the Maharshal and R. Natan Shapiro on the Tur (in the Polish yeshivot of those times, the Tur was commonly studied with the students, with the yeshiva dean presenting somewhat different novellae in each study cycle of the Tur. These novellae were recorded by the disciples (or by the rabbi himself), resulting in several different editions of the same commentary to the Tur. This phenomenon can be observed in the writings of the disciples of the Maharshal – R. Shlomo Luria, those of the disciples of R. Natan Shapiro, as well as in the writings of the disciples of the Sema).
Many glosses from another writer, whose contents differ slightly to the text of the glosses of R. Aharon Shmuel Koidanover, printed in his book Tiferet Shmuel (Frankfurt am Main, 1696 – approximately twenty years after the passing of the author in 1676. The book was published by his son R. Tzvi Hirsh Koidanover, author of Kav HaYashar). The handwritten glosses include some novellae which were not printed in Tiferet Shmuel, and the printed book includes some glosses which do not appear here. The glosses are apparently in the author's handwriting.
A few glosses from a third writer, from the late 17th century.
The last leaf contains early handwritten inscriptions (deleted), amongst them one can discern: "…R. Avraham Segal ---".
R. Aharon Shmuel Koidanover (1614-1676), a leading Acharon, and foremost Torah scholar of his illustrious generation. Born in Koidanov (present day Dzyarzhynsk, Belarus), he was a disciple of the Chelkat Mechokek in Vilna, R. Yaakov of Lublin and his son Rebbe Heschel of Kraków (teachers of the Shach and Taz). He was renowned in all Ashkenazi communities, and served as rabbi or dean in many prominent communities of Poland and Germany: Vilna, Brisk, Nikolsburg, Głogów, Fürth, Frankfurt am Main, Kraków and others. His books include: Tiferet Shmuel, Birkat Shmuel, Birkat HaZevach, and Responsa Emunat Shmuel. His son was R. Tzvi Hirsh Koidanover, author of Kav HaYashar.
Incomplete copy, containing approx. [379] leaves, between leaves 1-398 only (originally: [31], 398 leaves. Lacking title page, forewords and table of contents, as well as 19 leaves from various places). Approx. 33 cm. Condition varies, good-fair. Damage to first and last leaves, and to a few leaves in middle of volume, repaired. Rest of book in good condition. Dampstains and a few mold stains. New binding.
In the middle of the book, many leaves are lacking, which were presumably removed from this volume in the past and dispersed in various places – some of them were sold separately as autographs of the Tiferet Shmuel – see for instance leaf 44 which is lacking in this copy, and was sold in Kedem Auction 62, item 169; and leaf 167, lacking in this copy, a photocopy of which appears in the enclosed material. The 19 leaves lacking in the middle of the volume are: 29, 31-34, 36, 39-41, 44-47, 50-52, 79, 163, 167.
These novellae were recorded in the lifetime of R. Zerach by one of his disciples. The manuscript features glosses, additions and deletions, presumably handwritten by R. Zerach Eidlitz himself. The disciple wrote: "…and my master and teacher the great Torah scholar R. Zerach wrote to explain the Rambam…". The writer of the glosses crossed out the words "the great Torah scholar" (which seems to indicate that the glosses were written by R. Zerach himself, in addition to the resemblance between this handwriting and his established signature).
R. Zerach Eidlitz (ca. 1725-1780), author of Or LaYesharim. A leading rabbi and Torah disseminator in Prague in the time of the Noda BiYehuda. A preacher and dayan. He devoted himself to the education of young boys, and edified thousands of disciples, whom he enthused in Torah study through his unique and profound study method, and many of them grew up to be the Torah leaders of their generation. His epitaph attests that he imparted knowledge to his disciples unceasingly for forty years.
In his youth, he studied under R. Yehonatan Eybeschutz, who raised him as a son after he was orphaned from his father. R. Zerach relates to this fact in his eulogy of R. Yehonatan Eybeschutz, and recounts that he was particularly cherished by his teacher, "…and of course I loved him very much, more than his other disciples did…". With time, he became a preacher and reprover of the public in the various synagogues in Prague. His sermons created a powerful impact, to the point that the Noda BiYehuda – rabbi of the city, and other Torah scholars would come to hear his passionate discourses, which displayed exceptional brilliance. The Noda BiYehuda wrote in his approbation to Or LaYesharim, R. Zerach Eidlitz's book of homily (Prague, 1785): "… he disseminated Torah with perspicacity and erudition during his entire life, he edified many disciples as is well-known, and apart from being very astute and sharp-witted in the study of Halacha… he was also very wise in delivering Aggadah and words of reproach, as he preached frequently in the synagogues of our community, and I heard from him delightful words, which penetrate the hearts of the listeners, impassioning them in fear of G-d". The Noda BiYehuda concludes: "Certainly one who reads these homilies will acquire thereby fear of his Creator, and will fortify himself like a lion to achieve complete repentance".
In the preface to the aforementioned book, his son R. Moshe writes that his father left behind novellae on many Talmudic topics. Most of these novellae disappeared over the years, and a very small part of them were published in recent years in various forums and in Chiddushei Rabbi Zerach Eidlitz – on Tractate Beitza (Jerusalem, 1960). This manuscript is a hitherto unknown remnant of the teachings of this great Torah scholar, a dayan in the Beit Din of the Noda BiYehuda, and one of the most prominent disciples of R. Yehonatan Eybeschutz.
[2] leaves (3 written pages). 35.5 cm. Good-fair condition. Wear and stains.
![Get Pashut, Shulchan Aruch – laws of divorce, with the Get Pashut commentary, by R. Moshe ibn Chaviv. Constantinople, [1719].](https://files.kedem-auctions.com/files/Sale66-public/106.jpg "Get Pashut – Constantinople, 1719 – First Edition – Copy of Rabbi Yesh")
Copy of R. Yeshaya Pick Berlin. At the center of the title page, his abbreviated, handwritten signature: "Y.B. P." (=Yeshaya Berlin Pick).
Ownership inscription at the top of the title page: "Belongs to the outstanding Torah scholar R. Yeshaya Pick of Berlin", with a German signature.
Brief glosses and corrections, presumably in his handwriting, on pp. 4b; 5b; 101b, 111a; 112a and 141a.
R. Yeshaya Pick Berlin (1725-1799), rabbi of Breslau. An outstanding Torah scholar, exceptionally proficient in all realms of Torah, in the Bible, both Talmuds, Midrash and halachic literature. His close colleague, the Noda BiYehuda, acclaimed R. Yeshaya's extraordinary brilliance and righteousness. For most of his life, he did not serve in a rabbinic position. He earned a living from his partnership in a leather business. Only near the end of his life, in 1793, was he appointed rabbi of Breslau, a position he held until his passing. He composed dozens of works which disclose his tremendous knowledge, but was mostly renowned for his glosses printed in the Talmud editions, from the Dyhernfurth 1800 edition onwards. The Chatam Sofer eulogized him: "A renowned Tzaddik… who did not forsake neither large or small topics, and only studied Torah for the sake of Heaven… whom we had said, under his protection we shall live amongst the nations". Rebbe Yitzchak Eizik of Komarno attested in his book Netiv Mitzvotecha, in the name of his teacher, that if R. Yeshaya Pick had attended the Baal Shem Tov, their combined righteousness would have brought the Redemption to the Jewish people (Netiv Emuna, path 6, 11).
[2], 143 leaves. 30.5 cm. Good condition. Stains. Wear to title page and several other leaves. Minor tears to margins of title page and subsequent leaf, not affecting text. New leather binding.
Leaf from the responsa notebook of the Chatam Sofer. Autograph, with interlinear and marginal deletions, corrections and additions. On one side of the leaf is the conclusion of a responsum pertaining to the laws of Shemira BeBaalim. The Chatam Sofer mentions that he corresponded on this topic with R. Mordechai Banet Rabbi of Nikolsburg and chief rabbi of Moravia. The Chatam Sofer then relates his opinion and practice on this matter. The responsum concludes with the date and place of writing: "So are my words, here Mattersdorf, Wednesday 24th Menachem 1804" (this responsum was published in Responsa Chatam Sofer, section 93, see enclosed material. In the book, the responsum was erroneously dated 1802, yet that year the 24th Av did not fall on a Wednesday).
The rest of the leaf contains a responsum addressed to "The senior student", with the Chatam Sofer's guidance in correct conduct and honor due to Torah scholars. In this responsum, the Chatam Sofer reproves him for his disrespect for rabbis (it appears to be a response to a sharp letter which this disciple wrote to him, disparaging a prominent rabbi in his city). The Chatam Sofer originally concluded and signed earlier in the letter: "So are the words of one who awaits to hear of your wellbeing, Moshe Sofer of Frankfurt am Main", and he then reconsidered, added several paragraphs, and crossed out the conclusion and signature from the middle of the letter (this letter was published in Responsa Chatam Sofer, part VI, section 59. See enclosed material).
Careful study of this leaf (with the deleted signature in the middle of the responsum) reveals the Chatam Sofer's method in writing his responsa notebook, simultaneous to the writing of the letters which he sent off to the recipients. Researchers may be able to learn from this manuscript the order in which the Chatam Sofer wrote his responsa - whether the responsa notebook served as a draft for the final responsum sent to the questioner, or conversely, the Chatam Sofer copied the letter into the notebook after he finished writing it. One fact is certain - the printed responsa were based on the responsa notebook, and the text of this manuscript is absolutely identical to that of the printed responsa.
These responsa were written during the Chatam Sofer's tenure as rabbi of Mattersdorf, prior to his move to serve as rabbi of Pressburg, in 1807.
[1] leaf (two written pages. Approx. 70 autograph lines). Approx. 30 cm. Good-fair condition. Stains, wear and minor marginal tears. Folding marks.
Out of love and reverence for his teachings, descendants and disciples of the Chatam Sofer customarily preserve his manuscripts, as a segulah for fear of G-d and salvation (Kedem Auction 64, item 18).
Copy previously owned by R. Akiva Eger, with two lengthy glosses in his handwriting. Both glosses are signed: "Akiva".
The glosses were written by R. Akiva Eger in the margins of a responsum from his son-in-law the Chatam Sofer published in this book (leaf 69). The glosses contain a validation of the words of the Chatam Sofer, including a proof in support of the latter's opinion. The glosses were written in Rashi script, as R. Akiva Eger occasionally did, and consist of approximately 20 lines.
The book bears approbations by foremost Torah scholars of the generation, including R. Akiva Eger and the Chatam Sofer. The former requests of the editors at the end of his approbation: "And with the completion of the printing of this book, I ask to please send me one copy". This is the copy they sent R. Akiva Eger, who even annotated it with two glosses.
About the glosses:
The last section of the book is comprised of correspondence between the Torah scholars editing the book and foremost Torah scholars of their time, including responsa by R. Akiva Eger and his son-in-law the Chatam Sofer, and others. The responsum of the Chatam Sofer regarding the commandment to remember the Exodus from Egypt was printed on pp. 68b-70a (this responsum was later published in Responsa Chatam Sofer, I, Orach Chaim, section 15, and briefly in the glosses of the Chatam Sofer on Shulchan Aruch Orach Chaim, section 67). The Chatam Sofer differs in this responsum with the Magen Avraham, who ruled that whoever recites Shirat HaYam (Song of the Sea) has thereby fulfilled his obligation to remember the Exodus from Egypt. In the margin of this copy (p. 69a), R. Akiva Eger defends the opinion of his son-in-law the Chatam Sofer with a Midrash Rabba on Shemot, which explicitly corroborates the Chatam Sofer's position.
Further in that same responsum, the Chatam Sofer discusses the topic of blessings recited over Mitzvot amongst others the blessing over the Lulav. In this copy (p. 69b), his father-in-law R. Akiva Eger added a handwritten note, stating that the blessing over shaking the Lulav is not inherently connected to the topic at hand, and was just mentioned by rote.
The contents of the first gloss were later published in the glosses of R. Akiva Eger to Shulchan Aruch (Orach Chaim section 67. The glosses were first published as an independent book, in Berlin 1862, and were also included in the Shulchan Aruch edition printed that year in Johannisburg). The text of the printed gloss is as follows: "My son-in-law R. Moshe Sofer Rabbi of Pressburg in his responsum printed at the end of Yam HaTalmud contested this… and in my humble opinion, his argument is correct, since the Midrash says…" (there are slight textual variations between the glosses printed in the Johannisburg and Berlin editions). In the printed gloss, only part of the Midrash is quoted. This caused several Acharonim to question R. Akiva Eger's words, contending that from the words of the Midrash quoted, there is still no contradiction to the Magen Avraham, and some asserted that a typographical error crept in (see enclosed material). But in this handwritten gloss, the Midrash is quoted in its entirety, and consequently, the query becomes irrelevant.
The contents of the second gloss were not published.
Reputedly, R. Akiva Eger would annotate new books he received during his afternoon rest (see his daily schedule published in Alei Zikaron, III, Av 2015, p. 4).
Regarding R. Akiva Eger's practice of occasionally writing his glosses in Rashi script, and signing his glosses "Akiva", see: MiBeit Genazim, Brooklyn, 2010, p. 233; Responsa Ginat Vradim HaShalem, Orach Chaim, Jerusalem, 2008, p. 8; Encyclopedia Rina ViYeshua, III, Bnei Brak 1996, p. 58.
This book was bequeathed to R. Akiva Eger's son, R. Yitzchak Leib Eger. His German stamp appears on the title page: "I.L. Eger – Johannisburg". R. Yitzchak Leib (d. 1871) resided in Łomża and later in Johannisburg (Germany; presently: Pisz, Poland), where he published the Shulchan Aruch with his father's glosses in 1862. In his foreword, he attests that he only published glosses personally handwritten by his father, and not those his disciples recorded in his name. His father mentions him in his novellae: "The question my wise son, the groom
performed on the second day on Yom Tov, mentioning Yitzchak Leib posed" (Drush VeChiddush, on Tractate Ketubbot, p. 40a). In his father's final years, R. Yitzchak Leib kept a special notebook in which he recorded novellae he heard from him, mostly on tractate Chullin.
This copy was later owned by Rebbe Moshe Halberstam of Bardiyov (Bardejov). His (penciled) signature appears on the title page: "Moshe Halberstam". The front endpaper contains many penciled inscriptions, and stamps of "Chevra Mezonot MiTalmud, the Great Torah Scholar Rabbi of Bardiyov". R. Moshe Halberstam, rabbi of Bardiyov (1850-1904, Encyclopedia L'Chassidut, III, p. 269), was a leading Hungarian rebbe, son of R. Baruch Halberstam of Gorlitz and son-in-law of his uncle R. Aharon Halberstam Rabbi of Sanz. His grandfather, R. Chaim of Sanz, entrusted him with the editing of his book Responsa Divrei Chaim.
R. Akiva (Güns) Eger (1761-1837), a leading Torah scholar in his times, was born in Eisenstadt to R. Moshe Güns and his mother - daughter of the first R. Akiva Eger (rabbi of Pressburg, author of Mishnat D'Rabbi Akiva). Before he reached the age of 13, he began studying in the Breslau yeshiva under the tutelage of his uncle and teacher R. Binyamin Wolf Eger and at the age of fifteen, he was already delivering Torah lectures. After his marriage in 1778, he moved to Lissa (Leszno) to the home of his father-in-law R. Itzek Margolies. In spite of his young age, he was regarded as one of the leading scholars of the city which was the hub of Torah study at that time.
In 1792, he was appointed rabbi of Märkisch Friedland (Mirosławiec) and established a yeshiva there. In 1815, he began serving as rabbi of Posen (Poznań), a position he held for 23 years until his death in 1837. In Posen as well, he founded a yeshiva and taught many disciples. He was a holy person with Divine Inspiration, though supremely humble and gracious, he knew how to insist upon the honor due to the Torah and the rabbinate. He issued numerous regulations and established many public institutions. He replied to the thousands of questions addressed to him from around the world and recorded many novellae.
His descendants were also leading Torah scholars: R. Shlomo Eger (1786-1852), one of Warsaw's most influential Jews and his father's successor in the Posen rabbinate, author of Gilyon Maharsha and other books; R. Avraham Eger of Rawicz who edited his father's writings (with his own additions signed "A.A.B.H.H." - acronym of the Hebrew "Amar Avraham ben HaRav HaMechaber" [Avraham, son of the author says]); his renowned son-in-law R. Moshe Sofer, the Chatam Sofer, who after the death of his first wife, married the daughter of R. Akiva Eger (Rebbetzin Sorel, who bore him R. Avraham Shmuel Binyamin Wolf - the Ketav Sofer, and R. Shimon Sofer - rabbi of Kraków).
R. Akiva Eger devoted his entire life to Torah study and was known for his amazing proficiency and profound definitions which became basic tenets of Torah learning until our times. His books and novellae are key Torah texts for yeshiva students and poskim alike. R. Elazar Menachem Shach, author of Avi Ezri, writes in his approbation to the book Pote'ach She'arim – Teachings of R. Akiva Eger (Jerusalem, 1985) "For us, R. Akiva Eger, his opinions and reasoning are as conclusive as one of the Rishonim…".
His works include: Responsa of R. Akiva Eger, published by his sons in his lifetime, under his instruction. After his demise, his sons continued publishing his novellae in Drush VeChiddush, and additional volumes of his responsa series. Other responsa and novellae are being published until this day based on manuscripts (such as the books Kushiot Atzumot, Ketav VeChotam, Michtavei R. Akiva Eger and others). His various books were reprinted in many editions, including some annotated and expanded editions, which were enriched with related selections of his Torah teachings appearing in other places.
The glosses of R. Akiva Eger are valued in the yeshiva world and by Torah scholars for their perspicacity and profundity, and they invest much effort in studying them. He himself considered his glosses a composition worth publishing, as is apparent from his letters to his son R. Avraham Eger, printed at the beginning of Hagahot Rabbenu Akiva Eger, Berlin 1862. Amongst his glosses, renowned are his glosses to the Talmud, named Gilyon HaShas (first printed in his lifetime in the Prague and Vilna editions of the Talmud), his glosses to the Shulchan Aruch, and Tosefot R. Akiva Eger on the Mishna. Over the years, his glosses to various books were published in later editions of those books and in Torah anthologies.
10; 81 leaves. 37 cm. Wide margins. Good condition. Stains. Original binding, torn and damaged.
Withdrawn.
Three booklets handwritten by R. Eliyahu Eliezer Dessler author of Michtav MeEliyahu. Autograph, with deletions and additions, and with the author's stamps. Kelm (Kelmė), summer 1919 – Kislev 1920.
Booklets of Torah novellae encompassing Talmudic topics in profound scholarly study – from R. Dessler's student years and the first year of his marriage. The first booklet contains Torah novellae on tractate Yevamot, recorded in the summer 1919 Zman – the first Zman following the reopening of the yeshiva in Kelm, after an exile of over four years, during WWI. The second booklet pertains to tractate Sotah, composed during Elul 1919, that year. The third booklet concerns a topic in the Chezkat HaBatim chapter, tractate Bava Batra, and was written on Chanukah 1920 in Kelm.
R. Eliyahu Eliezer Dessler (1892-1954), an alumnus of the Kelm yeshiva. He was the son-in-law of R. Nachum Ze'ev Ziv of Kelm, and son of R. Reuven Dov Dessler – both heads of the Talmud Torah in Kelm. In 1906, the young prodigy came to study in the Kelm yeshiva, alongside the best learners of Lithuanian yeshivot (most students were several years his seniors). During WWI, he was exiled with his parents to Gomel, Ukraine. With the termination of the war in 1919 and the return of the exiles to Lithuania, the students of the Talmud Torah began gathering once again in Kelm. The student Eliyahu Dessler – then 27 years old, resumed his studies in his regular corner of the Kelm Beit Midrash, where he had always engaged in profound study with great diligence. After a short while, he was betrothed to Rebbetzin Bluma, daughter of R. Nachum Ze'ev (R. Nachum Velvel), and their wedding took place in Kelm in Adar 1920. This was a stately match between princes of the Musar movement and families of Lithuanian Torah nobility: R. Eliyahu Dessler – great-grandson of R. Yisrael of Salant, to the granddaughter of the Saba of Kelm, foremost disciple of R. Yisrael of Salant. In 1927, R. Eliyahu Eliezer arrived in England and was appointed rabbi of Dalston, London. He was one of the founders of the Gateshead Kollel, and of Torah institutions throughout England. Near the end of his life, he went to serve as mashgiach of the Ponovezh yeshiva in Bnei Brak, and was the spiritual mentor who guided the founding of the Pe'ilim organization, which fought for the souls of the immigrants to Israel and directed their children to religious, Torah education. His profound lectures constructed upon the fundamentals of ethics, Kabbalah and Chassidism were published by his disciples in the five volumes of Michtav MeEliyahu and in Sefer HaZikaron – LeBaal HaMichtav MeEliyahu.
The majority of R. Dessler's novellae on the Talmud were not published, and were presumably lost over the years. A small part of his novellae was recorded by his disciple (whom he taught in England), R. Solomon David Sassoon, and published in 1992 under the title Chiddushei R. Eliyahu Eliezer Dessler on the Talmud. In 2005, the book was reprinted, with the addition of a second part. These novellae were not printed there, and are presumably a revelation of another small part of the Torah light of R. Dessler.
3 notebooks: 26 leaves (including: 3 title pages + 46 written pages). Approx. 17.5-18.5 cm. Condition varies, good to good-fair. Folding marks. Stains and wear. Leaves stitched together with thread. Without binding or cover.
Three books bound together: • Mechilta, Halachic Midrash on Shemot. Venice: Daniel Bomberg, 1545. Second edition. • Sifra, Halachic Midrash on Vayikra. Venice: Daniel Bomberg, 1545. Second edition. • Sifre, Halachic Midrash on Bamidbar and Devarim. Venice: Daniel Bomberg, [1545]. First edition.
Annotated volume, with hundreds of handwritten glosses on Sifra and Sifre, by several writers. This volume was annotated within the framework of the annotation enterprise undertaken by the yeshiva of Egyptian Torah scholars in the turn of the 16th and 17th centuries (see adjoining article), which was headed by R. Betzalel Ashkenazi author of Shita Mekubetzet, and where the Arizal and other disciples of R. Betzalel Ashkenazi studied. The annotators whose handwriting was identified with certainty are R. Chaim Havraya – disciple of R. Betzalel Ashkenazi and one of the authors of Shita Mekubetzet, and R. Menachem de Lonzano, author of Shtei Yadot. Apart from their glosses, there are additional glosses by other writers who were not identified.
Hundreds of glosses, including dozens of glosses handwritten by R. Chaim Havraya (by comparison with his established handwriting). In Sifre, p. 8b, one gloss is signed: "Havraya" (as he customarily signed – see below).
On pp. 38b and 46b of Sifra, and on pp. 22a, 31b, 32a, 55a, 56a and 57a of Sifre – glosses in a handwriting ascribed to R. Menachem de Lonzano.
The contents of the writing correspond with the style of glosses written by Egyptian Torah scholars, and include textual variations, corrections and additions, based on accurate manuscripts in their possession. The glosses of R. Chaim Havraya also contain some of his original commentaries.
Apart from these two writers, there are glosses by other writers, mostly from one writer which we were not successful in identifying (one gloss reads: "…so says the writer, so it is written in Ot Emet, but I say…". Regarding the Ot Emet book, see adjoining article).
On p. 36a of Sifre, a lengthy gloss appears, signed: "Yehuda ibn Moreli", quoting amongst others teachings in the name of R. Astruc Sangi: "…Though I heard from the holy mouth of R. Astruc ibn Sangi, who offered the following explanation…" (R. Astruc ibn Sangi, born ca. 1570, a disciple of the Maharshach in Salonika. He began serving as rabbi of Sofia around 1590; in ca. 1640, he immigrated to Eretz Israel and settled in Jerusalem, where he passed away in 1643. His halachic responsa were published in Responsa of R. Astruc son of R. David ibn Sangi, Moshe Amar edition, Ramat Gan 1982). Two other lengthy glosses by this writer were found in the book.
Ownership inscription on the title page of Sifre: "Yeshivat R. Avraham HaLevi". In Sifra, p. 23a, at the beginning of Parashat Shemini, ownership inscription: "R. Avraham HaLevi" (presumably, referring to the yeshiva of R. Avraham HaLevi author of Ginat Vradim,
rabbi of Egypt).
R. Chaim Havraya, an Egyptian Torah scholar in the 17th century, close disciple of R. Betzalel Ashkenazi author of Shita Mekubetzet. R. Chaim studied in his yeshiva in Egypt, recorded his teacher's lectures, and was a co-author of Shita Mekubetzet. R. Chaim was also proficient in Kabbalah, and copied some homilies of the Arizal's kabbalah (See: Avivi, Kabbalat HaAri, Index of Key Figures).
Several compositions he authored are known to us, including his book of sermons, which contains sermons from 1608-1612, and serves as an exceptional documentation of the Egyptian Torah center in the times of the Shita Mekubetzet, the Arizal, and the local Torah scholars. Reputedly, he delved into Halachic Midrashim, and wrote commentaries to Sifra and Sifre, as he writes in the preface to his commentary on Sifra: "And I named the composition I wrote on Sifre – Sefer Chaim, and this commentary on Sifra – Chever Kohanim, and the commentary which I composed on Haftarot and a bit of verses from the Torah – Chever HaKeini, and the commentary I authored on a few teachings and verses – Etz Chaim…" (HaMaalot LiShlomo, in his entry). The Chida saw the composition Chever HaKeini and mentions it in his book Shem HaGedolim (Maarechet Sefarim, Chet). The manuscripts of these books were in the possession of R. Avraham Gadilia, and he quotes excerpts of them in his commentary to Yalkut Shimoni. Some of these compositions did not survive, and some are extant in manuscript and have not yet been published.
In Shita Mekubetzet on Tractate Chullin, published by the Ahavat Shalom institute (Jerusalem 2003, vol. II), remnants of novellae from R. Chaim Havraya to Tractate Ketubot were printed, from the time when he studied in the yeshiva of R. Betzalel Ashkenazi. The colophon he wrote was transcribed there: "I praise G-d who granted me the merit of studying in the yeshiva of my teacher R. Betzalel Ashkenazi, yeshiva dean in Egypt, from after Sukkot until Parashat Tazria, and I only missed one day under duress…", "This is the booklet of Chaim Havraya which I composed from what I learnt in the yeshiva of my teacher R. Betzalel Ashkenazi, light of the Diaspora". The contents of these novellae appear with variations in the printed Shita Mekubetzet on Tractate Ketubot, which indicates that R. Chaim was involved in the writing of Shita Mekubetzet (see: foreword to Shita Mekubetzet, Ahavat Shalom edition, by R. Elazar Horowitz).
In Beit Aharon VeYisrael, 79 (year 14, I; Tishrei-Cheshvan 1999, pp. 5-8), Torah thoughts from a manuscript of R. Chaim Havraya were printed, where he signed: "the aforementioned Havraya", in a similar style to the signature of one of the glosses in this book.
R. Menachem de Lonzano (1550?-before 1626; known as Ramdal), foremost Torah scholar and kabbalist in the time of the Arizal. He was born in Italy and migrated extensively throughout his life. In 1575, he published his work Derech Chaim in Constantinople, and close
to that time immigrated to Eretz Israel, where he met and became close to the disciples of the Arizal. He first settled in Jerusalem, and then moved to Safed. In 1587, he published there Midrash Agur (Midrash Shloshim UShtayim Midot) which he edited. He later settled in Egypt, and then returned to Jerusalem, from where he reached Damascus, and subsequently returned to Italy. At the end of his life, he returned to Jerusalem, and passed away there. In 1618, he published in Venice his book named Shtei Yadot, comprising ten of his compositions (corresponding with the fingers of both hands). These include: Or Torah, Maarich, Avodat HaMikdash, Derech Chaim, Tova Tochachat and others. For lack of funding, he did not complete the printing of all ten compositions at that time. Over the years, his many works were reprinted in new editions, yet some remained in manuscript form (see a detailed list of his compositions in the foreword to Derech Chaim, Ahavat Shalom, Jerusalem 2012).
R. Menachem de Lonzano toiled extensively over establishing correct texts, whether in Written or Oral Torah, based on early manuscripts, and some of his compositions are built on this study. His book Or Torah, which establishes the text of the Masorah, has become a fundamental reference book for the accurate text when writing a Torah scroll. Likewise, he corrected and edited some of the Midrashim and the Zohar, and wrote glosses on other compositions.
R. Menachem de Lonzano was a kabbalist, he authored several kabbalistic compositions. While in Eretz Israel, he met the disciples of the Arizal and studied from them, as he wrote in his glosses to the Levush (quoted in Matzat Shimurim by R. Natan Shapiro), in relation to the structure of the Tefillin knot: "This knot was concealed from many, and in my youth I found it difficult… and I was not satisfied until I immigrated to Eretz Israel and the disciples of the Arizal fashioned for me a knot in the form of a double Dalet…".
R. Menachem de Lonzano resided for a while in Egypt, presumably around 1610, and he then copied the homilies of the Arizal's kabbalah. In one place, he relates of an argument on kabbalistic topics which he held with R. Chaim Capusi, a leading Egyptian Torah scholar, and he copies teachings of R. Yisrael Binyamin, also an Egyptian Torah scholar and kabbalist of that period. There is another documentation of his stay in Egypt: R. Yosef Sambari in his book Divrei Yosef (Ahavat Shalom edition, p. 53) related that he found a gloss handwritten by R. Menach (to the book Tikun Yissachar, Venice 1579), in which R. Menachem de Lonzano recounted that while in Cairo, he went to the Ben Ezra Synagogue, and personally inspected the Torah scroll attributed to Ezra. In his book Or Torah, he mentions the version he found in Egypt (Parashat Vaera: "And so I found in Egypt"), and in another place he writes: "…and so I found also in the printed Rambam which was edited in Egypt" (ibid, Parashat Yitro).
Three books bound together. Mechilta: 2-37 leaves. Title page torn and mostly lacking. Sifra: 59 leaves. Sifre: 63 leaves. Page size varies, 28.5-29.5 cm. Condition varies: First book in fair-poor condition, with numerous stains, open tears and worming. Two other books in fair-good condition. Stains and minor traces of past dampness. Worming. Many detached leaves and gatherings. Old, damaged binding, detached.
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The Annotation Enterprise of the Egyptian Torah Scholars
In the 16th century, as Hebrew printing became well established, the prevalence of printed books increased and they began replacing manuscripts. The transition between manuscript and print generated an interesting phenomenon amongst Oriental Torah scholars: the correction of mistakes and errors in printed books, based on accurate texts of manuscripts in their possession. One of the renowned projects from that time was the anthology of glosses printed under the title of Ot Emet in Salonika 1565. This book is a compilation of hundreds of corrections to the printed editions of the Midrash books being printed in those days - the early years of the printing press, in Constantinople, Salonika and Venice, based on accurate manuscripts and texts.
The Torah scholars of Eretz Israel and Egypt were particularly engaged in this project, headed by R. Betzalel Ashkenazi and his group, including the Arizal. These scholars worked systematically, with the goal of correcting the error-ridden printed books. The books they chose to correct were generally basic books, such as the printed editions of the Babylonian and Jerusalemite Talmud, the Mishna, the books of the Rif and Rambam, as well as books of Halachic and Aggadic Midrashim. Foremost Torah scholars, including the Arizal, R. Avraham Monson, R. Chaim Havraya and others, sat in the yeshiva of Egyptian Torah scholars, headed by R. Betzalel Ashkenazi, and corrected the printed books, consulting the rich library of manuscripts at their disposal. This study hall also produced the Shita Mekubetzet, written in part by R. Betzalel Ashkenazi and partially by his disciples, including the Arizal and his colleagues. Shita Mekubetzet is an anthology on Talmudic tractates, containing the various opinions of the Rishonim, which these Torah scholars compiled from the host of manuscripts at their disposal. That large library of manuscripts also served as basis for the annotation project. The products of the annotation project survived only in part. Of R. Betzalel Ashkenazi's corrections to the Babylonian Talmud, which originally covered the entire Talmud (as the Chida attests in Shem HaGedolim, in the entry on R. Betzalel), only the glosses to Order Kodashim are extant, and they were printed in the Vilna edition, at the foot of the page of Gemara, under the name Shita Mekubetzet (this composition was arranged for print by his disciple R. Shlomo Adani, who originally named it Melechet Shlomo LeChochmat Betzalel). Corrections to other tractates as well as other works were also published in several places, sometimes only partially. Glosses which are not extant are mentioned in books of leading Torah scholars, such as Sefer HaMugah on Mishneh Torah by the Rambam, which is mentioned in Kesef Mishneh by R. Yosef Karo ("Sefer Mugah, which came from Egypt"), or the glosses to Masoret HaTorah, which are mentioned extensively in Kesef Mishneh and in the books of R. Menachem de Lonzano on matters of Masorah, and others.
![Manuscript, passages on alchemy. Autograph of R. Chaim Vital. [Turn of the 16th-17th century]. Leaf written on one side, two](https://files.kedem-auctions.com/files/Sale66-public/111.jpg "Leaf Handwritten by Rabbi Chaim Vital – From a Composition of Segulot,")
Leaf written on one side, two columns per page. Over 70 lines handwritten by R. Chaim Vital. Section from a composition on segulot, cures and practical Kabbalah, which R. Chaim Vital wrote. This leaf contains special instructions in the science of alchemy (which was considered by kabbalists as related to the secrets of Kabbalah); including instructions and directives on working and refining gold and other precious metals. He guides on how "to melt copper more easily then naturally" (section 63), "to give a beautiful color to poor quality gold…" (section 67), "to make gold or silver into fine, small beads and grains, to fashion from them a piece" (section 68), "to harden quicksilver (mercury) and make it hard like stone so that it can withstand fire" (section 69), and more.
The holy kabbalist R. Chaim Vital (Maharchu) was the foremost disciple and transmitter of the teachings of the holy Arizal. He was born in 1542 in Safed, which was at the time the spiritual center for eminent and G-d fearing Torah scholars. R. Yosef Karo, author of Shulchan Aruch, led the Torah scholars of the city at that time, including the Ramak, R. Shlomo Alkabetz (author of Lecha Dodi), the Mabit, R. Moshe Alshech and others. R. Chaim Vital studied Torah from R. Moshe Alshech, leading disciple of the Beit Yosef. In his book Sefer HaChezyonot, R. Chaim Vital mentions his studies under the Alshech in 1557 (at the age of 14), and relates that R. Yosef Karo instructed his teacher R. Moshe Alshech that year, in the name of the angel who spoke to him, to be very conscientious to teach him with all his might. R. Moshe Alshech also ordained R. Chaim with the authority of the semicha he himself received from R. Yosef Karo. Concurrently, R. Chaim Vital began studying Kabbalah in the study hall of R. Moshe Cordovero, the Ramak. In 1570, R. Yitzchak Luria, the Arizal, moved from Egypt to Eretz Israel and settled in Safed. That year, the Ramak died and the Arizal succeeded him. The Arizal's eminence was recognized in Safed and R. Chaim Vital became his closest disciple and the supreme authority on the Arizal's kabbalistic teachings. For two years, R. Chaim Vital sat before the Arizal and recorded every word his teacher uttered.
The writings of R. Chaim Vital are the fundaments of the Arizal's teachings which were disseminated in later generations. The Chida relates (Shem HaGedolim, R. Chaim Vital) that R. Chaim Vital did not permit anyone to copy these writings, however once, while he was seriously ill, the kabbalists bribed his household members to give them 600 leaves of his writings, which they had copied in three days by "100 scribes". After the passing of the Arizal, R. Chaim Vital moved to Egypt. He then returned to Eretz Israel and resided for a while in Jerusalem, later moving to Damascus where he passed away in 1620. He wrote the primary teachings of the Ari in his composition Etz Chaim and in Shemona Perakim which his son Shmuel Vital arranged following his instructions. Although the Arizal authorized only R. Chaim Vital to write and explain his teachings, compositions written by his other disciples exist as well. The leading kabbalists of following generations constantly stressed that R. Chaim Vital is the supreme authority for explaining the Ari's teachings and warned not to rely on the writings of any other disciple. R. Chaim Vital himself writes in the preface to his book Etz Chaim: "Know that from the day my teacher began to reveal this wisdom, I did not leave him even for a moment. And any writings you may find in his name, which differ from that which I have written in this book, is a definite error since they did not comprehend his words…". R. Chaim Vital attempted to limit spreading the Arizal's teachings and instructed to bury many of his writings on the Arizal's teachings in his grave. Only after his passing did his writings become publicized in various forms and editions. The scholars of his times performed a "dream question", consequently removing many leaves from his grave, which served as a basis for other compositions on the Arizal's teachings (see Kabbalat HaAri by R. Yosef Avivi). The books he wrote of the Arizal's teachings include: Etz Chaim, Shemona She'arim, Otzrot Chaim, Adam Yashar, Derech Etz Chaim, Pri Etz Chaim, Shaarei Kedusha, and other.
This book of cures by R. Chaim Vital is known by several titles: Sefer HaPe'ulot, Taalumot Chochma, Sefer Kabbalah Maasit, Sefer HaRefuot, Refuot U'Segulot. This composition was not printed together with the rest of his writings. Over the years, only a few sections were printed in books of Segulot and cures. Recently, it has been printed in full (Sefer HaPe'ulot, Modiin Illit, 2010).
The Chida wrote of the greatness and holiness of R. Chaim Vital "his soul was very exceptional, and cleaner than that of all other people in his times". It is known that he foresaw many events with his divine spirit. He documented his amazing visions in his diary, which was partially printed under the name Shivchei R. Chaim Vital and was recently published in full in the book Sefer HaChezyonot.
[1] leaf (written on one side). 19 cm. Fair condition. Stains. Tears, repaired. Mounted on paper for restoration.
Booklet of 4 leaves, handwritten by the author – R. Yisrael Yaakov Algazi, with deletions, markings, corrections and interlinear additions.
The following title was written at the top of p. 1a: "I will preach on 4th Iyar 1744, upon hearing the news (of the passing) of R. Chaim Abu[lafia]". The homily begins with the verse: "You shall afflict yourselves, the native and the stranger who dwells among you…".
This homily was not published. The leaves presumably contain the draft R. Yisrael Yaakov Algazi wrote in preparation for the eulogy he was to deliver (as the title suggests: "I will preach…"). The sermon he actually delivered was published in his book She'erit Yaakov (Constantinople 1751, leaf 36). The contents of the printed homily differ entirely from this homily, apart from the opening verse ("You shall afflict yourselves…"). There is one paragraph with similar contents, though with some variations. The title of the printed homily is: "I preached here in Jerusalem 14th Iyar 1744 upon hearing the news of (the passing of) R. Chaim Abulafia".
This homily consists of expressions of lamentation, eulogy and sorrow over the passing of R. Chaim Abulafia, who was the teacher of R. Yisrael Yaakov Algazi in his hometown, Izmir.
The first page contains the conclusion of a different homily, in flowery terms, with supplications for the Redemption and blessing: "Show us, G-d, Your kindness… show us wonders, and remember your only son whom you love, Mashiach of the G-d of Israel, and Jerusalem, heal her breaches and the people who reside there…".
R. Yisrael Yaakov Algazi (1680-1757, Otzar HaRabbanim 12226), was born in Izmir to R. Yom Tov Algazi. He was the disciple of R. Chaim Abulafia (the second – rabbi of Izmir and the one who reinstated the Jewish settlement in Tiberias), whom he eulogizes in this homily, and of R. Yitzchak HaKohen Rappaport author of Batei Kehuna. He immigrated to Jerusalem prior to 1737. He was one of the leading dayanim and Torah disseminators in Jerusalem, a dean of the Beit El yeshiva for kabbalist during the time of R. Gedalia Hayun and the Rashash. From 1756, he served as Rishon LeTzion and rabbi of Jerusalem. His books include: Shalmei Tzibbur, Shema Yaakov, Ar'a DeRabbanan, and more. He published the book Chemdat Yamim and signed his name on the title page "Tolaat Yaakov son of R. Yom Tov Algazi". Some maintain that he actually composed the book. His disciples include leading Jerusalem Torah scholars and kabbalists, including his renowned son R. Yom Tov Algazi and the Chida.
[4] leaves, written on both sides. 16 cm. Good condition. Stains. Light marginal wear. New, elegant leather binding.
Written by a scribe, semi-cursive script, two columns per page, with hundreds of revisions and additions in the author's own handwriting (in Sephardic cursive script – including entire sections in the author's handwriting). [4] leaves of novellae on a few sections of Shulchan Aruch Orach Chaim (written by a scribe, Sephardic cursive script) are bound at the end of the volume.
The manuscript partially parallels (with textual differences) the novellae printed in the author's well-known book Mateh Yehuda on Shulchan Aruch Orach Chaim, and contains many sections which are not found in the printed book. Approximately half the manuscript has never been printed. Most of the additions and revisions in the handwriting of the author were not included in the printed book. Apparently, this is a different edition and possibly a Mahadura Kama of the composition (for example, the section on Halachot Ketanot Siman 140, on p. 165b of the manuscript, was integrated in the printed version within Siman 550:1, with textual differences: "I am surprised at the Mahari Chagiz in Halachot Ketanot Part 2 Siman 140…").
R. Yehuda Ayash (1688-Tishrei 1760) was a prominent Torah scholar of the later generations, in Algiers and Jerusalem. Primary disciple of R. Refael Tzror of Algiers. He served there as a rabbi and preacher, and in 1728, was appointed as the rabbi of Algiers. In 1756, after a tenure of 28 years, he left his position as rabbi and moved to Eretz Israel, travelling via Livorno. Upon arriving in Jerusalem in 1757, he was appointed Raavad of the Jerusalem Beit Din and joined the Knesset Yisrael Yeshiva. Among his books: Mateh Yehuda and Shevet Yehuda on the Shulchan Aruch, Lechem Yehuda on the Rambam, Bnei Yehuda on the Rambam, Responsa Beit Yehuda, Kol Yehuda on the Torah, and more.
He was venerated in his times as a leading Torah scholar, and in his approbation to R. Ayash's book V'Zot LiYehuda (Sulzbach, 1776), R. Yehonatan Eybeschutz refers to him as "rabbi, gaon, glory of the generation… famous among the Jewish people, he is great and his deeds are great". The Maharit Algazi also uses lavish praise in his approbation to the same book. R. Ayash's novellae are much cited in the books of the poskim, such as the Chida and R. Akiva Eger. The Chida refers to him with great reverence and cites him dozens of times in his books. In one place, the Chida writes that he merited thinking along the same lines as R. Ayash: "And now, the book Mateh Yehuda by Mahari Ayash was printed… and I saw that I concurred with his exalted opinion…" (Machazik Beracha, Orach Chaim 47:2). R. Ayash gave an approbation to the Chida's first book, Shaar Yosef (Livorno, 1757).
[20] leaves, comprising approx. 19 written leaves (first 16 leaves paginated: 151-166). 31.5 cm. Fair condition. Stains. Wear and tears, slightly affecting text. Worming and mold. Old binding.
Thousands of lengthy glosses in the margins (most are damaged and trimmed), handwritten by R. David Chaim Corinaldi, one of the renowned commentators of the Mishna. Study of the contents of these glosses discloses that this is a preliminary version of Beit David, his renowned composition on the Mishna.
R. David Chaim Corinaldi – Radak (1700-1770), an Italian Torah scholar and leading commentator of the Mishna. He authored Beit David on the Six Orders of the Mishna (printed in Amsterdam, 1738-1739). He was the son-in-law of R. Yitzchak son of R. Asher Pacifico of Venice. He served as rabbi of various Italian cities. He first lived in Rovigo, and from ca. 1747 served as rabbi of Trieste. He was a posek and grammarian, with extensive knowledge of sciences. He testified that he studied Torah amidst great suffering. Following the publication of his book Beit David, he was involved in a fierce polemic with R. David Pardo, who refutes his writings extensively in his book Shoshanim LeDavid (Venice, 1752). The rabbis of Livorno endeavored to make peace between them, and R. David Pardo subsequently included a special apology at the beginning of the second part of his book. During the course of the dispute, some accused R. David of not being the true author of Beit David, yet R. Yitzchak Lampronti, who was his close friend (and quotes R. David's responsa in Pachad Yitzchak) wrote him a letter to appease and comfort him: "Do not pay attention to all the things said by your adversaries, for this is the way of faultfinders - when they cannot find fault with the composition, they instead criticize the author, and this is the case with your excellent book Beit David… I swear that I never entertained the thought that it was written by anyone else".
R. David Corinaldi would record his novellae as glosses in the margins of his books, and from these volumes, one can deduce that his comprehensive composition on the Mishna was also first written as glosses in the margins of his books. The glosses of R. David Chaim Corinaldi on Shulchan Aruch were seen by the Chida, as he writes in Shem HaGedolim (Maarechet Sefarim, Beit David and Hagahot VeChiddushei Dinim), and he quotes them dozens of times in many of his books (such as Chaim Shaal, Shiyurei Beracha, Tov Ayin, and others).
Two volumes. The volume of Order Kodashim is lacking the beginning, and comprises only Tractates Kritot-Kinnim. Leaves 114-163 only. The volume of Order Taharot is complete: [1], 223 leaves. Approx. 21 cm. Fair-poor condition. Many stains. Extensive wear and worming, affecting text of Mishna and glosses (some leaves are repaired). Margins trimmed, severely affecting text of glosses. New half-leather bindings.
Complete manuscript, in Sephardic cursive script typical of the place and period, with intervals between the paragraphs for inserting additions.
The front endpaper states: "This booklet was arranged and composed by R. Y.B.D. (Yitzchak Bachar David)".
The manuscript was in the possession of the grandson of the author, R. Yaakov son of R. David, who wrote beneath the above inscription: "And I, his grandson, Yaakov Bachar David, added Ashkenazi names". Indeed, throughout the composition, additions handwritten by R. Yaakov are found, many of them consisting of Ashkenazi names (such as Hinda, Hirsh, Wolf, Zalman, Mindel, Feiga, Freida, and others).
In several places, glosses and additions in neat, tiny script, one of them signed: "A.B.Y.". One can surmise that this writer is the son of the author, R. Avraham Bachar Yitzchak. A few glosses from other writers.
This composition, which is quoted extensively in halachic literature and was heretofore deemed lost, is a fundamental work on the rigorous laws of writing a get. The composition documents the rulings of the Divrei Emet, a foremost halachic authority of that generation, for practical usage, as applied in his Beit Din in Constantinople. The Chida mentions this composition in Shem HaGedolim (Maarechet Sefarim, Divrei Emet): "And he has another, lovely composition on the names in divorce documents". This composition, which contains rulings and practical instructions regarding the spelling of names in divorce documents, was available to many of the leading later poskim, while still in manuscript form, and they relied upon it for complex questions concerning these laws. Up until now, this composition was only known from the many citations found in halachic literature, and no copying of it was extant. The composition had gone missing and was considered lost, and only now did it resurface, with the addition of glosses from the author's son and grandson.
The leading Acharonim who quote this work include R. Chaim Moda'i in his book Tiv Gittin (who mentions it under the name: "Nimukim of R. Yitzchak Bachar David"), R. Eliezer de Toledo in his book Mishnat Rabbi Eliezer (who refers to it: "The booklet of Shemot Gittin in manuscript of R. Y.B.D., rabbi of our city"), R. Refael Chaim Menachem Frandji in his book Yismach Lev ("The booklet Shemot Gittin in manuscript, by the famous rabbi, author of Divrei Emet"), R. Aharon Avraham Arroyo in his book Mayim HaChaim ("The words of the Divrei Emet, in the booklet on Gittin in manuscript form, which is available to us"), R. Shmuel son of Chaim Moshe in his book Shemen HaMishcha ("the great R. Y.B.D. author of Divrei Emet, in the manuscript Seder HaGet"), and others. The contents of these citations appear in this manuscript of Shemot Gittin (see enclosed material).
Apart from its halachic significance, the composition contains valuable material regarding the sources of men and women's names, the modifications the names underwent, and other interesting information (such as the secular names used in Constantinople and the vicinity in those days, their meaning in Hebrew, their hypocorism, and more; see Hebrew adjoining article). In several places, the author brings proof from divorce documents drawn up in earlier periods, in Constantinople and other places.
The last three leaves of the manuscript contain (in a different handwriting) Seder HaGet – instructions and directions on writing and handing over a get – in Ladino.
R. Yitzchak Bachar David (ca. 1695-ca. 1752), author of Divrei Emet, a native of Constantinople and one of its foremost Torah scholars. The Chida refers to him in his books as "The leader of the generation" and other such remarkable titles. He served as dayan in Constantinople, alongside the Machaneh Efraim and other foremost Torah scholars, and later, as rabbi. His renown spread throughout the Jewish world already in his lifetime, and the Noda BiYehuda sent him his famous responsum with R. Gershon of Kitov, addressing him with extraordinary titles of honor – see below. After his passing, his book Divrei Emet was published (Constantinople 1760), and it includes halachic responsa, "Kuntressim" with novellae on Talmudic topics, and some of his sermons. Though the book contains only a small part of his teachings, it gained fame already in his generation as a basic book in Halacha and pilpul, and its author's greatness was recognized through it, as the Chida writes (Shem HaGedolim, ibid): "…R. Y. Bachar David… he was the leader of Constantinople rabbis, and his book demonstrates the splendor of his glorious preeminence, and his wide-ranging erudition". The "Kuntressim" section of his book in particular is renowned for its profundity and incisive questions, and was considered at that time one of the prominent books of in-depth study.
R. Yitzchak Bachar David exchanged halachic correspondence with R. Yechezkel Landau, the Noda BiYehuda, who referred to him with great reverence. This correspondence resulted from the famous responsum of the Noda BiYehuda, which stirred up the Torah world at the time, in which he ruled that a certain woman in Brody who had committed adultery was forbidden to her husband. Following this ruling, the Noda BiYehuda and R. Gershon of Kitov (brother-in-law of the Baal Shem Tov), who were being harassed by powerful members of the community – relatives of this woman whom he had forbidden, were compelled to leave Brody, and R. Gershon of Kitov immigrated to Eretz Israel (for further details, see Kedem Auction 63, item 13, and adjoining article). On his way, he passed through Constantinople, where he met R. Yitzchak Bachar David and showed him the responsum of the Noda BiYehuda. The Divrei Emet countered with a lengthy responsum addressed to the Noda BiYehuda, in which he disagrees with his ruling, and the latter responded with a letter refuting the objections of the Divrei Emet. The responsum of the Noda BiYehuda to the Divrei Emet was published in his responsa book (Noda BiYehuda, Even HaEzer, Mahadura Kama, section 73). At the top of the responsum, the Noda BiYehuda wrote: "Says Yechezkel: My responsum reached the hands of the renowned Torah scholar, R. Yitzchak Bachar David in Constantinople, and he replied with a lengthy responsum…". At the beginning of the responsum, the Noda BiYehuda expresses his great esteem for the Divrei Emet with dozens of praises and titles of honor. Further in the responsum, the Noda BiYehuda mentions R. Gershon of Kitov as the one who made the connection between them, and apologizes for having the audacity to counter the objections of the Divrei Emet. Reputedly, the Divrei Emet did not agree to the refutations of the Noda BiYehuda to his objections, and instructed the Brody community to convene a Beit Din and, with his sanction, permit this woman to her husband, which is indeed what they did (as recorded by R. Refael Natan Nata Rabinowitz, in his glosses to Shem HaGedolim, which were published in Yeshurun, 23, p. 271).
This veneration for the Divrei Emet was sustained by the disciples of the Noda BiYehuda. R. Elazar Fleckeles refers to him as "The holy, G-dly man, the great Torah scholar R. Yitzchak Bachar David…" (Responsa Teshuva MeAhava, Part I, section 168), and in a different place, he writes about his teachings: "Penetrating, erudite and true teachings, fortunate is the eye who saw these" (ibid, part III, in the notes following responsum 408). His colleague R. Betzalel Ronsburg wrote about the Divrei Emet: "…and one must obey him, since he is the master, and all his words are like glowing embers" (Pitchei Niddah, p. 61b).
In the following generation, esteem for the book Divrei Emet is found in the responsa of R. Yosef Shaul Nathansohn, author of Shoel UMeshiv. In one instance, he writes: "And behold, today I had the merit of holding a wonderful book, which I have been longing to see for many years, and that is the book Divrei Emet by the great Torah scholar, Bachar David…" (Responsa Shoel UMeshiv, Mahadura Telitaa, section 157). The Shoel UMeshiv then quotes him in several responsa, and concludes one of them with (Mahadura Reviaa, end of section 45): "…and in Birkat HaZevach… he brought this difficulty… and in Tumim… he deliberates on it… and look in Ketzot HaChoshen… who discussed this at length, him and his brother, and had they seen the words of the Divrei Emet on this topic, which address every point in this topic, they would have reveled in the fragrance of his Torah". The reprinting of his book in Halberstadt, Germany, in 1861, demonstrates the high demand for this book in Western Europe.
Another composition authored by R. Yitzchak Bachar David is known of, apart from his book Divrei Emet. Several copyings of it survived in the possession of Constantinople Torah scholars. This work is named Zichronot, and was published in part, in 1977, from a copying belonging to R. Shlomo Eliezer Alfandari, under the name Maarachot Divrei Emet, with the glosses of R. Alfandari. The large part of it remains in manuscript form.
Another composition he authored is this work on Shemot Gittin, which as mentioned was quoted extensively in halachic literature, was heretofore believed to be lost, and has only now reappeared.
R. Avraham Bachar Yitzchak, one of the three sons of the Divrei Emet, who were all Torah scholars and rabbis in Constantinople. The other two sons were R. Yaakov and R. David.
R. [Nissim] Yaakov Bachar David, grandson of the Divrei Emet, was a renowned Constantinople Torah scholar, who served as Chacham Bashi from 1841. At the beginning of his approbation to Shemen HaTov by R. Yaakov son of Yosef HaRofeh (Constantinople 1849), he is referred to with the titles: "The exceptional rabbi, filled with honor of G-d, our master and king, who is crowned with royalty, R. Yaakov Bachar David". He is likewise referred to prominently at the head of his approbation to Yismach Moshe by R. Shabtai Galipoliti (Izmir, 1868), and by R. Chaim Palachi in his book Chukot HaChaim (Choshen Mishpat, section 91; see enclosed material).
[49] leaves. 17 cm. Fair condition. Several leaves in poor condition. Stains and dampstains. Worming and mold to all leaves. Severe damage to first leaves, in lower left corner, affecting text. Lighter damage to other leaves, with loss of words. Original leather binding, damaged.