Letter containing sharp censure on Agudath Yisrael and the German Jews standing at its helm, from Rebbe Yosef Yitzchak Schneersohn of Lubavitch. [Rostov], Cheshvan 1923.
Written by a scribe, with one line handwritten and signed by Rebbe Rayatz. Addressed to R. Shlomo Zalman Havlin of Jerusalem.
The body of the letter contains the Rebbe's lengthy condemnation of the Agudath Yisrael organization, "…which has emerged in the last two years and has wreaked havoc contrary to the Torah". The Rebbe adds that he is stating "contrary to the Torah" in the literal sense of the term.
Further in the letter, the Rebbe caustically attacks the political leaders of German Jewry, who served as heads of Agudath Yisrael in those days, with the following unsparing words of admonishment:
"…these German Jews, who believe that they are allowed everything… whilst in truth, what they are doing constitutes a desecration of G-d's name, especially since by means of various deceptions, they have ensnared some faithful and G-d fearing Jews, to implement their scheme of causing secular studies to supersede the holiness of the Torah, something which is deeply enrooted in the hearts of German Torah scholars, whose knowledge has consumed their Torah and fear of G-d, and who have lost their ability to comprehend matters of Torah and worship of G-d, and all the more so to therein experience vitality".
Rebbe Rayatz then reviews the history of German Jewry. He condemns the generation following R. Shimshon Rafael Hirsch, while simultaneously commending the latter for his activities and efforts to save German Jewry. He explains that R. Shimshon Rafael's tactic for rescuing the Jews from assimilation and from the lure of Mendelsohn and his party was to draw them to institutions offering a combination of Torah and secular studies, hoping that they would progressively become more G-d fearing and knowledgeable in Torah. Unfortunately, the situation was perpetuated in the next generation, and those educated in this fashion, with very minimal Torah knowledge, became the leaders and rabbis of the German communities.
He decries the fact that people who do not know what Torah is and are far from it, are the ones leading the organization whose motto is "to resolve in the Torah spirit…". He expresses his great surprise at G-d fearing Jewry in Eretz Israel "how did they not fear the serpent wrapped round the standard of the Agudath Yisrael in its current format…".
The letter concludes with a line handwritten by Rebbe Rayatz, with his signature: "And I am hereby his close friend, who seeks his wellbeing, blesses him and inquires of the wellbeing of the students and blesses them, Yosef Yitzchak Schneersohn".
The letter was published in its entirety in HaMashpia, Jerusalem, 1982, pp. 285-287. It was copied from there to Igrot Kodesh of the Rayatz, vol. I, pp. 284-285, with the omission of the main part of the letter containing the Rebbe's denunciation of Agudath Yisrael, leaving only the opening and concluding passages.
[1] double leaf (4 written pages). 21 cm. Good condition. Many stains. Folding marks.

Letter of blessings for a good year and engagement wishes, handwritten and signed by Rebbetzin Chana Schneersohn. Brooklyn, New York, Elul, 1952.
Letter from the Rebbetzin, addressed to her friend Tamar (Ita) Gluskin, with blessings for a good year and congratulations on the occasion of her daughter's engagement: "…may G-d grant you much satisfaction as you wish, from her together with her fiancé. Now I hereby extend my blessings for a good and happy year, a year of life and peace, and all good in all areas. Seeking your wellbeing, Chana Schneersohn". At the foot of the letter, the Rebbetzin adds regards and good year wishes to all the members of her family.
Rebbetzin Chana Schneersohn (1880-1965) was the pious mother of Rebbe Menachem Mendel Schneersohn, last rebbe of Chabad-Lubavitch. She was the daughter of R. Meir Shlomo Yanovsky Rabbi of Nikolayev (Mykolaiv), and the distinguished wife of the rebbe's father – R. Levi Yitzchak Schneersohn, devotedly assisting him in his activities under the communist rule. She was exiled together with him to Chiali, Kazakhstan, a penalty for their activities in support of religious observance. During this period, she produced ink from weeds, in order to enable her husband to record his Torah novellae, and later smuggled these writings with her on her travels, at risk of her life. The Likutei Levi Yitzchak series on the Zohar was printed based on these writings. R. Levi Yitzchak passed away in Almaty, Kazakhstan in 1944, and in 1946, the Rebbetzin succeeded in crossing the border from Russia to Poland, eventually reaching Paris in Adar 1947.
When her son, the Rebbe, who at that time already lived in Brooklyn, was informed that his mother had arrived in Paris, he immediately boarded a plane to be reunited with her, after a separation of twenty years imposed by the Iron Curtain. The Rebbe remained in Paris for three months to arrange all the documents required for her immigration to the United States, and in Sivan, boarded a ship headed for the Unites States together with her. Approximately three years later, Rebbe Rayatz passed away, and R. Menachem Mendel succeeded him. Until her passing, Rebbetzin Chana assisted her son, who accorded her tremendous respect.
She was very involved in the lives of the Chassidim and in the various activities of Chabad Chassidism, and served as member of the board of Neshei and Bnot Chabad in the United States. Her memoirs were serialized in the Di Yiddishe Heim newspaper in 1964, and she nobly asked the editor to omit sections depicting the suffering and torture her illustrious husband endured, so as not to distress her son, the Rebbe. Em BeYisrael, a biography of the Rebbetzin portraying her remarkable personality, was published in 1983.
Recipient of the letter: Mrs. Tamar-Ita Gluskin (d. 1987) was the wife of R. Naftali Gluskin and daughter of R. Shimon Moshe Diskin Rabbi of Lechovitz (Lyakhavichy), author of Midrash Shimoni. In the years 1944-1945, while Rebbetzin Chana was a widow living alone in Almaty, Tamar-Ita assisted her devotedly, despite the risk involved. In one of her letters, the Rebbetzin wrote to her: "I remember well how you treated me… at a time when no one wanted to be in my vicinity". Several years later, Tamar-Ita immigrated to Tel Aviv and settled in the Hadar Yosef neighborhood. A few letters from her correspondence with Rebbetzin Chana were printed in Kovetz LeChizuk HaHitkashrut – Tishrei 2014, but this letter was never published.
Aerogram. 30 cm. Good-fair condition. Marginal tears and wear, not affecting text. Stains. Wear. Folding marks.

Pnei Yehoshua on the Talmud, by R. Yaakov Yehoshua Rabbi of Metz, Lviv and Frankfurt. Complete set in four volumes, printed in Frankfurt and Fürth ca. 1752-1780. Second edition of the first three parts, and first edition of Part IV.
On the title page of vol. II: Handwritten signatures of prominent Torah scholars from the renowned Brody Kloiz, during the times of the Noda BiYehuda and the Baal Shem Tov (18th century): R. Chaim Sanzer, R. David Tevele of Brody (later rabbi of Lissa) and R. Menachem Nachum Heilprin (later rabbi of Starokostiantyniv), grandson of R. Chaim Sanzer.
Four volumes: • Part I, on Tractate Berachot and Order Mo'ed. Frankfurt am Main [second, emended edition, presumably printed in the author's lifetime, since he is mentioned on the title page as amongst the living – between 1752-1756]. • Part II, on Tractates Ketubot, Gittin and Kiddushin. Fürth, [1766. Second edition]. • Part III, on Tractates Bava Kama and Bava Metzia. Fürth, [1779. Second edition]. • Part IV, on Tractates Chullin, Makot and Shevuot, and on Shulchan Aruch Choshen Mishpat. Fürth, [1780. First edition].
Signatures and ownership inscriptions in all the volumes, from rabbis and study halls in Vilkomir (Ukmergė) and Aniksht (Anykščiai; famous Lithuanian towns), and a few handwritten glosses. On the title page of Part II (on Tractate Ketubot): Two signatures of the holy kabbalist R. Chaim Sanzer, head of the Kloiz Torah scholars: "Chaim", "Chaim of Sanz"; signature of R. David Tevele of Brody: "David… Tevele of Brody" (also a Torah scholar of the Brody Kloiz at that time, prior to serving as rabbi of Lissa); many signatures of R. Menachem Nachum Heilprin of Brody, grandson of the aforementioned R. Chaim Sanzer.
R. Chaim Sanzer (1720-1783), a holy, G-dly man, outstanding Torah scholar and kabbalist. A leading Torah scholar of the famous Brody Kloiz. R. Chaim headed the Kloiz already in 1745, at the time when R. Gershon of Kitov (brother-in-law of the Baal Shem Tov) and the Noda BiYehuda studied there. He delved extensively in the study of Kabbalah, and in prayers with kabbalistic kavanot, engaging considerably in asceticism and fasts. He studied the writings of the Arizal with his colleague the Noda BiYehuda, and a halachic correspondence they exchanged was published in Responsa Noda BiYehuda, with mutual expressions of affection and reverence.
The Baal Shem Tov described his greatness in effusive terms, despite the fact R. Chaim himself did not adopt the way of the Baal Shem Tov, rather fiercely opposing it, according to various traditions. The Baal Shem Tov nonetheless greatly revered him, accepted his opposition with love, and spoke often of his great stature. A Chassidic tradition relates that R. Chaim sent R. Moshe Ostrer, author of Arugat HaBosem, a leading Torah scholar of the Brody Kloiz, to determine the character of the Baal Shem Tov. When R. Moshe took leave of the Baal Shem Tov, the latter requested that when he returns to R. Chaim, he should report all the strange practices he had witnessed, to cause R. Chaim to laugh heartily, since R. Chaim never laughed so, being that his soul originated from that of R. Yochanan ben Zakai, who maintained that a person is proscribed from laughing unrestrainedly in this world. The Baal Shem Tov stated that "whoever causes him pleasure so that he laughs, will thereby acquire a portion in the World to Come" (Shemen HaTov, Piotrków 1905). A different source reports that the Baal Shem Tov sent him his disciples to relay to him tales of the wonders he had performed, so that he should laugh, saying: "The entire celestial entourage rejoices when he is happy and content" (Gedulat Rabbenu Yisrael Baal Shem Tov, Șimleu Silvaniei 1941). Rebbe Tzvi Hirsh of Munkacs, author of Darchei Teshuva, relates in his book Tiferet Banim (Parashat Devarim) that the Baal Shem Tov sent R. Tzvi Hirsh Rabbi of Chortkov to him to request a blessing for offspring, and in the merit of the words of R. Chaim who blessed him "that he should merit sons who illuminate the Diaspora", he bore his holy sons, R. Pinchas author of Haflaa and R. Shmelke of Nikolsburg (see: Tiferet Banim, Bardejov 1921, p. 136b).
Shivchei HaBaal Shem Tov quotes the Baal Shem Tov who attested that he was a spark from the soul of R. Yochanan ben Zakai. His disciple the Maggid of Mezeritch stated that R. Chaim Sanzer even resembled R. Yochanan ben Zakai in his features (Shivchei HaBaal Shem Tov, Rubinstein edition, p. 304). R. Yaakov Yosef of Polonne, author of Toldot Yaakov Yosef, quotes Torah thoughts from R. Chaim Sanzer repeatedly in his books. See for instance in Ketonet Pasim (Parashat Tazria), where he writes: "And so I heard in the name of my mechutan, the pious R. Chaim Sanzer". R. Tzvi, son of R. Chaim Sanzer, was the son-in-law of the Toldot Yaakov Yosef. Their common granddaughter was orphaned of her mother at a young age and was raised in the home of her grandfather, the Toldot Yaakov Yosef. She later married Rebbe Avraham Dov Ber Auerbach Rabbi of Chmelnik, who was one of the Chassidic leaders in his times, and had frequented the court of the Baal Shem Tov in his youth.
R. Chaim was very influential in the Lviv and Brody regions. He was involved in the famous Cleves divorce affair. He was likewise concerned by the amulets polemic which erupted between R. Yaakov Emden and R. Yehonatan Eybeschutz, and sided with R. Yaakov Emden. Of his many writings, only a few books were published: his glosses on Shulchan Aruch Orach Chaim (Zhitomir 1861) and Ne'dar BaKodesh on Tractate Avot (Lviv 1862).
R. Menachem Nachum Heilprin – whose signature appears many times on the same title page – was the son of R. Shmuel Aharon Rabbi of Matzeyev (Lukov, Ukraine), son of R. Chaim Sanzer. R. Menachem Nachum served as rabbi of Starokostiantyniv, and was buried in Brody. He was presumably named after his great-grandfather R. Menachem Nachum, father of R. Chaim, and his surname was derived from that of his paternal grandmother, wife of R. Chaim, who was the daughter of R. Yosef Heilprin of Brody.
R. David Tevele, Rabbi of Lissa (d. Tevet 1792), was a leading Torah scholar of the Brody Kloiz. He was the son of R. Natan Nota Rabbi of Brody. A foremost Torah scholar in the times of the Noda BiYehuda, and one of the ten Brody scholars involved in the Cleves divorce polemic. He served as rabbi of Zaslov (Iziaslav) and Horchov, and in 1776 was appointed rabbi of Lissa. All the leading Torah scholars of the generation accepted his authority and he exchanged halachic correspondence with many of them, especially with the Noda BiYehuda, R. Meshulam Igra, R. Chaim Kohen of Lviv, R. Meir Posner of Schottland author of Beit Meir, R. Meir Weil of Berlin and R. Akiva Eiger (who in his youth was a cherished disciple of R. David Tevele in Lissa). One of his famous disciples was R. Baruch Fränkel, author of Baruch Taam.
He endeavored to quieten the polemic against the Chassidic movement, his words carrying weight amongst the leaders of his generation. Historic literature of Polish Chassidism includes two stories relating to this: Shem HaGedolim HaChadash (Maarechet Gedolim, Pe, entry R. Pinchas author of Haflaa) records that R. Tzvi Hirsh HaLevi, author of Likutei Tzvi, possessed a letter written by the Haflaa to R. David Tevele of Lissa, requesting that the latter speak to R. Yosef of Poznań, to ask his father-in-law the Noda BiYehuda, rabbi of Prague, not to distress the holy R. Michel of Zlotchov, nor disrupt him from his worship of G-d, since his intent is solely for the sake of Heaven, as R. Shmelke of Nikolsburg testified. Another source recounts that when the Noda BiYehuda, opposing the book Toldot Yaakov Yosef, wished to issue a ban commanding the book to be burnt, R. Shmelke and his brother the Haflaa wrote to R. Tevele of Lissa requesting he quieten the polemic, and R. Tevele wrote a letter to the Noda BiYehuda asking him not to quarrel with disciples of the Baal Shem Tov and of the Maggid of Mezeritch, since "though their ways differ from ours, their intent is for the sake of Heaven". The Noda BiYehuda obeyed him and withdrew (Shemen HaTov, Piotrków 1905, p. 94, section 85, quoting the introduction to Nefesh David). In his book Nefesh David on the Torah, printed in Przemysl in 1878, R. David Tevele quotes a thought in the name of the Maggid of Mezeritch (Nefesh David, Parashat Vayeira, p. 6a).
Part I: [1], 52; 66; 50; 36; 27; 28; 10, [1] leaves. Part II: 4, 214, 219-296, 23 leaves. Part III: [2], 152, [2] leaves. Part IV: [1], 81 leaves.
4 volumes. Approx. 31 cm. Overall good to good-fair condition. Wear and stains. Slight worming. Marginal damage and paper repairs to several leaves. Matching early half-leather bindings, with marbled paper sides. Bindings slightly worn and damaged.
Enclosed: Report from R. Yitzchak Yeshaya Weiss attesting to the authenticity of the signatures of R. Chaim Sanzer, R. David Tevele of Brody and R. Menachem Nachum Heilprin Rabbi of Starokostiantyniv.

Siddur Beit VeShaarei Tefilla, with commentaries and textual corrections by R. Shlomo Zalman Katz Hanau; with Shaarei Tefillah (separate title page), regarding the correct pronunciation of prayers, by R. Shlomo Zalman Katz Hanau. Dyhernfurth: R. Yechiel Michel May, 1794.
Stamps of the library of the "Beit Midrash of the Ashkenazi community in London – Jews' College London" on the title page. At the end of the Shacharit prayers (p. 43b), various additions were inscribed in early Ashkenazic script, including Psalm 83 (recited in Ashkenazi communities every day at the conclusion of Shacharit). These additions were presumably handwritten by R. Tzvi Hirsch Rabbi of Berlin.
R. Tzvi Hirsch Levin Rabbi of Berlin (1721-1800, Otzar HaRabbanim 17206), a leading Torah scholar of his generation. A grandson of Chacham Tzvi, he was the son of R. Aryeh Leib Rabbi of Głogów and Amsterdam and brother of R. Shaul Lowenstam Rabbi of Amsterdam. He served as rabbi in Głogów, London, Halberstadt and Mannheim. In 1772, he was appointed rabbi of the capital city of Berlin, a position he held for 27 years.
His son, R. Shlomo Hirschell-Berlin (1761-1843), rabbi of Prenzlau and London. In 1802, he succeeded his father as rabbi of the Ashkenazi community in London and Great Britain, until his passing in 1842. All his descendants married into families of distinguished lineage, and went to live in Poland following his directives not to reside in England, for a reason he did not disclose (Kelilat Yofi, pp. 134-135).
R. Shlomo Hirschell's extensive library was sold after his passing to the library of the Ashkenazi community in London, including several books containing glosses and additions from his father, R. Tzvi Hirsch Berlin. Based on these glosses, the surviving Torah novellae of R. Tzvi Hirsch were published in the book Tzava Rav. The latter would sign many of his glosses and letters with the acronym Tzava (Tzvi Ben Aryeh; similar to his grandfather who would sign Tzvi – acronym of Tzvi ben Yaakov), and his book was named Tzava Rav based on this acronym.
Incomplete copy (lacking end of Shaarei Tefilla): [11], 2-[120] leaves (mispagination); 24 leaves (originally: 29 leaves – lacking last 5 leaves). 18.5 cm. Overall good condition. Stains and wear. Title page and two subsequent leaves in fair condition: Marginal tears, repaired with paper. Old binding with worn leather spine.