Auction 69 - Part I -Rare and Important Items
Square (scribal) script and semi-cursive Ashkenazic script (similar to Tzene-Rene typeface). Stylized bird, animal and foliate designs at the beginning of each section.
Scribe's colophon at the foot of p. [9]: "Written by the scribe Yosef son of R. Hillel Shm[uel?], sofer in Eiwanowitz". An early owner's signature inscribed at the foot of p. [4]: "Yehuda Leib son of R. Yitzchak Eizek".
The manuscript comprises prayers recited on Shabbat, following the Torah reading in the synagogue, before the Musaf prayers. The manuscript begins (pp. [1-2]) with two prayers – Yekum Purkan and the Mi Sheberach blessing for the community recited thereafter, followed by the Rosh Chodesh blessing (concise version, without the Yehi Ratzon which became accepted in later times).
A Mi Sheberach prayer (an unknown text) for those who undertake to fast on Monday and Thursday is featured on p. [3], with a special prayer for the "Exalted Emperor of Rome (Caralis)…" (presumably referring to Charles VI, emperor of the Holy Roman Empire, d. 1740).
On pp. [4-6]: order of changing the name for a sick person (Metzalin Anachnu and Yehi Ratzon following the name change), Mi Sheberach for a sick person ("…He who healed Miriam the prophetess from her leprosy, and sweetened the bitter waters through Moshe, and healed the waters of Yericho through Elisha, and healed Chizkiyahu king of Yehuda from his illness, and Binyamin HaTzaddik from his illness…" – a similar text is found in Pinkas Worms, quoted by Frumkin in Seder Rav Amram Gaon, Jerusalem 1912. See enclosed material); blessing for a mother who gave birth (unknown text, similar style to the one cited by Frumkin, ibid).
On p. [7]: Prayer "by R. Leib of Prague for Mondays and Thursdays" – prayer against informers: "May it be Your will… to uproot and eradicate… the informers who cause harm to the Jewish people through their tongues, and who destroy the status of the communities, and oppress their Jewish brethren…". (This prayer is mentioned in the Moravia book of regulations, where it is attributed to the Maharal of Prague. It was preserved, with some textual variation, in the synagogue registry of the Krezmir community. The Eisenstadt community would reputedly recite it, but there it was attributed to R. Meir Eisenstadt, author of Panim Me'irot. See enclosed material).
On p. [8]: Prayers for Mondays and Thursdays, and the Achenu Kol Beit Yisrael prayer. P. [9]: Av HaRachamim prayer for those who perished in sanctification of G-d's name. Addition on the final page [10]: Text of Eruv Tavshilin, presumably from a different writer (with a decorated initial word).
5 parchment leaves (10 written pages). 27 cm. Good-fair condition. Stains and wear, several tears. New binding.
A letter from Prof. Gershom Scholem (in English) is enclosed, regarding the prayer against informers found in this manuscript.
Amulet containing the verses of Birkat Kohanim (the Priestly Blessing) "May G-d bless you and protect you…", and a 22-letter Holy Name, derived from the verses of Birkat Kohanim. Neat square script on paper. [Italy, ca. 18th/19th century].
The practice of using the verses of Birkat Kohanim as an amulet is already mentioned in various midrashim, which state that at the time of the giving of the Torah and the building of the Mishkan, G-d wrote the verses of Birkat Kohanim and gave them to the Jewish people as an amulet (Midrash Rabba Parashat Nasso, chapter 12; Pesikta Rabbati chapter 10; Midrash Aggadah Nasso chapter 7: When the Torah was first given to the Jews, it was given publicly, and the evil eye governed it, causing the Tablets to be broken – "When He wished to rest His presence amongst them, what did He do? He first wrote the Birkat Kohanim as an amulet, so that the evil eye shall have no power over it"). In books of segulot, the verses of Birkat Kohanim are included in the texts of various amulets. Toldot HaAdam (Zhovkva, 1720, p. 21b, section 115), attributed to R. Yoel Baal Shem, quotes the text of a protective amulet for a mother and her newborn, which includes the verses of Birkat Kohanim with other verses and Holy Names.
Slip of paper. 7X9 cm. Fair-good condition. Many stains and wear. Several tears and holes to corners.
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The Power of the Birkat Kohanim Amulet Written by Rabbi Kalfon HaKohen of Djerba
R. Kalfon Moshe HaKohen Rabbi of Djerba (Tunisia) once wrote the verses of Birkat Kohanim on a plain piece of paper, and gave it to his granddaughter as an amulet for an easy birth. The residents of Djerba regarded it as a proven amulet, and would use it as a segulah for easy birth and recovery, as quoted below:
"His granddaughter, who experienced difficult births and repeated miscarriages, begged him to write an amulet for her, and after repeated entreaties, he conceded and wrote for her an amulet with plain ink, on plain paper, and it was very beneficial for her, as well as for other women. When the amulet was opened, it was found to contain only the three verses of Birkat Kohanim… No Holy Names, no illustrations, and no Hashbaot" (Or Torah, Tevet 1997, p. 256).
"The granddaughter of the rabbi endured tremendous difficulty while giving birth… she also miscarried several times… in her anguish, she turned to her illustrious grandfather, related her difficulties to him, and begged him to write for her an amulet which would put an end to all her troubles… after she approached him repeatedly and cried to him… his mercy was aroused… he took a plain piece of paper and a pen, dipped it in the inkwell, and wrote out for her the Birkat Kohanim… without Holy Names, illustrations nor Hashbaot… and behold, from the time the granddaughter carried the amulet on herself, she stopped miscarrying and gave birth easily. The news of this wonderful amulet spread quickly throughout Djerba, and soon, any women experiencing difficulty giving birth, began carrying the amulet on herself, and 'before she had travailed, she had already given birth', and it was a miracle. Not only for births did the amulet bring salvation, but also for healing various illnesses, until it earned the reputation of a 'verified amulet'. This amulet was passed on for years from one sick person to the next, and due to its great demand, it was given to each person for the limited period of one week only…" (Peninei HaParasha, VIII, 2007, issue 398).
![Manuscript on a parchment scroll – Ilan Sefirot. [Europe, 18th/19th century?].
Exceptionally long parchment scroll, with ve](https://files.kedem-auctions.com/files/Sale69a-public/7_1.jpg "Manuscript Ilan Sefirot – Long Parchment Scroll – 18th/19th Century")
![Manuscript on a parchment scroll – Ilan Sefirot. [Europe, 18th/19th century?].
Exceptionally long parchment scroll, with ve](https://files.kedem-auctions.com/files/Sale69a-public/7_2.jpg "Manuscript Ilan Sefirot – Long Parchment Scroll – 18th/19th Century")
![Manuscript on a parchment scroll – Ilan Sefirot. [Europe, 18th/19th century?].
Exceptionally long parchment scroll, with ve](https://files.kedem-auctions.com/files/Sale69a-public/7_3.jpg "Manuscript Ilan Sefirot – Long Parchment Scroll – 18th/19th Century")
![Manuscript on a parchment scroll – Ilan Sefirot. [Europe, 18th/19th century?].
Exceptionally long parchment scroll, with ve](https://files.kedem-auctions.com/files/Sale69a-public/7_4.jpg "Manuscript Ilan Sefirot – Long Parchment Scroll – 18th/19th Century")
Exceptionally long parchment scroll, with very detailed illustrations and diagrams of the Sefirot, Partzufim and Hishtalshelut HaOlamot, based on Kabbalah. The scroll begins with the heading "This is the Holy Tree of the Infinite Light, blessed be He and blessed be His Name".
This Ilan is actually a composition in its own right, presenting the Hishtalshelut HaOlamot in a very detailed manner in diagram form, with explications following various opinions, and more.
Such Ilanot Sefirot customarily served as amulets for safeguarding, blessing and protection.
The scroll is read lengthwise. The bottom part of it is missing.
Length of scroll: approx. 2.3 meters. Width: 8 cm. Good-fair condition. Stains and damage. Torn and lacking at end. Enclosed is an additional piece of parchment (15 cm long) from lower in the scroll, which does not complete it entirely. The scroll is placed in a silver case, without a lid.
Large ketubah. The text is surrounded by an elaborate design, with rich foliate and rocaille motifs, in red, green and gilt. The outer frame contains the traditional blessings and verses: "With a good luck and favorable fortune… May G-d make the woman who is entering your home like Rachel and like Leah… May G-d bless you and protect you…".
The text of the ketubah is written in square Stam script. At the foot of the ketubah, the tena'im were added in Italian cursive script. The ketubah is signed by the witnesses: "Daniel son of Moshe Consolo (Nahamu), witness" (R. Daniel Nahamu, an Ancona Torah scholar, grandfather of R. Daniel Tirani author of Ikrei HaDat, who was named after him); "Matzliach son of Moshe Kohen, witness".
Maximum height: 71 cm. Maximum width: 51 cm. Fair condition. Stains, creases and fold lines. Large marginal tears, affecting border and decorations.
![Manuscript, VeYiten Lecha prayer recited on Motzaei Shabbat. [Italy, ca. 19th century]. Vocalized, square Italian script.
R](https://files.kedem-auctions.com/files/Sale69a-public/9.jpg "anuscript, VeYiten Lecha Prayer for Motzaei Shabbat – Segulah for Live")
Reciting the verses of VeYiten Lecha HaElokim and other verses on Motzaei Shabbat as a segulah for livelihood and blessing is an early custom prevalent throughout the Jewish world. Early references to this custom are found in the books of Rishonim, such as Rashi's siddur and Machzor Vitri, the Zohar and more. The Tur explains this custom (section 295): " So that their endeavors should be blessed". This reason is also quoted in the Zohar and books of Rishonim, who write that reciting these blessings at the beginning of the week draws down blessing and success for the new week. Some people recite Veyiten Lecha in public in the synagogue, while others recite it at home after Havdala. Pri Etz Chaim records that the Arizal would recite these verses "in his home, to bring down the beginning of the weekdays with mercy and blessing". The Shelah in his Shaar HaShamayim siddur describes at length the holiness of this custom, and the secrets which lie in the verses of the blessings, writing that "this custom contains a foundation of Torah secrets… and who can grasp the allusions... nevertheless I will reveal a drop of the ocean…".
Various books name the recital of VeYiten Lecha on Motzaei Shabbat as a segulah for livelihood. Several prominent Chassidic leaders (R. Yisrael of Ruzhin, R. Menachem Mendel of Rimanov, the Divrei Chaim of Sanz and R. Yechezkel of Shinova) are known to have declared that they cannot fathom how a Jew can bring down an abundance of livelihood for the week without reciting VeYiten Lecha on Motzaei Shabbat. The VaYechi Yosef, rebbe of Pupa once told one of his disciples, that reciting YeYiten Lecha with joy is a segulah for livelihood (Hemenuta DiShlomo, Jerusalem 2016, p. 275). Some leading rebbes (R. Menachem Mendel of Rimanov, rebbes of Chabad and others) were particular to recite VeYiten Lecha together with another person, so that each can be blessed by the other's blessing.
(Sources: R. Elchanan Halpern, Imrei Chen, I, Jerusalem 2013, p. 95; R. Eliyahu Yochanan Gur Aryeh, Chikrei Minhagim, I, Kfar Chabad 1999, pp. 132-134; R. Yosef Wichlder, HaMevaser Torani, Parashat Toldot 2015, p. 19; Moshe Chalamish, Hanhagot Kabbaliot BeShabbat, Jerusalem 2006, pp. 474-476).
[8] leaves (13 written pages; the other pages contain various inscriptions and simple sketches of human figures). 26.5 cm. Thick, high-quality paper. Fair condition. Stains and mold stains. Marginal worming. Original cardboard binding, damaged and worn.
Beautiful manuscript, with an illustrated title page and eight illustrations within the text.
Square, vocalized Ashkenazic script. Instructions in non-vocalized semi-cursive (Rashi) script.
The text of the title page is set within an architectural border comprising a paved platform with two wreathed columns supporting a vaulted dome, topped by a crown.
The title page indicates the name of the person for whom the manuscript was penned, the year of writing, the name of the scribe and illustrator, and his location: " Keter Kehuna – Belongs to the esteemed… HeChaver R. Leib Harsh, son of HeChaver R. Yissachar HaKohen. Completed on Thursday, 11th Shevat 1833, by Tzvi Hirsch Chazan of Pápa".
The manuscript comprises various blessings and selected prayers for the following occasions: Eruv Tavshilin, removing the Torah scroll from the ark on Rosh Hashana, Yom Kippur and the Three Festivals, Birkat Kohanim, Tashlich, "A beautiful prayer to be recited at
the sukkah ("May it be Your will… to allow Your Divine night before entering the sukkah", Pidyon HaBen and Birkat HaLevana.
Every page is delineated with a square border. Some texts are accompanied by fine, painted illustrations, as follows:
Leaf [2a]: A basket with flowers. A woman points to the basket as a man holding a book recites the appropriate blessing.
Leaf [2b]: Two angels hover on either side of the words "Hashem, Hashem" (initial words of the thirteen attributes of mercy).
Leaf [4b]: A Levi washes the hands of a Kohen in preparation for Birkat Kohanim.
Leaf [5b]: A spray of flowers tied with a bowed ribbon.
Leaf [6a]: A pair of lions, a wreath in their mouths.
Leaf [6b]: Two men seated at a table for a business meeting (presumably symbolizing prosperity, as this illustration accompanies the prayer "In the book of life, blessing, peace and abundant livelihood…").
Leaf [7b]: Two men with prayerbooks standing on the grassy banks on either side of a river, reciting Tashlich.
Leaf [8a]: A pair of birds perched on branches flank the initial word "Yehi" of the prayer recited before entering Presence to reside amongst us, and spread over us the canopy of Your peace…").
The woman and men depicted in the illustrations are in contemporary European dress.
The manuscript was presumably named Keter Kehuna, since it was written for a Kohen, and it includes the orders of Birkat Kohanim (the priestly blessing) and Pidyon HaBen (redemption of the male first born), which are pertinent for kohanim. It appears that the common denominator between all the texts in this manuscript is that they are recited at times when it is more convenient to hold a small book or manuscript, such as during Tashlich (prayer recited on Rosh Hashana by a body of water), Birkat HaLevana (blessing of the new moon), and others. Likewise, the manuscript includes the prayers of "Avinu Malkeinu… Zechor Rachamecha" and "BeSefer Chaim… HaYom TeAmetzenu", which are recited during the High Holidays while the kohanim are still standing on the dais, to spare the kohen the need of bringing his personal machzor with him to the dais.
Familial birth records on one of the empty parchment leaves at the end of the manuscript, mentioning the years 1853 and 1854.
Inscription on the back endpaper (in cursive Ashkenazic script) of the owner for whom this manuscript was penned: " R. Leib Harsh Kahn – 1847".
[11] leaves. Several blank parchment leaves at beginning and end of manuscript. 15.5 cm. Good condition. Stains. Traces of past dampness, with slight damage to ink in several places. Top of title page cropped, affecting points of crown illustration. Original leather binding, with gilt tooled decorations, repaired. Placed in new, elegant case, with gilt decorations (slightly damaged).
Provenance: Sotheby's, New York, 30th November 2005.
Manuscript on large parchment leaf – certificate of appointment for R. Meir Margolies, author of Meir Netivim and disciple of the Baal Shem Tov, as rabbi of Ostroh and its suburbs, signed by 21 community leaders. Ostroh, Tammuz 1777. On the verso: Extension of the rabbinic appointment, accorded after six years, with 8 signatures. Ostroh, Nisan 1784.
Neat, cursive script. The three lines of the heading are in Stam script: "For good fortune and blessing, from the One who appoints kings and kingship is His…". The appointment, proffered by all the communities in the city, begins with the following words: "These are the words of the communities, how glorious is the day the king of Israel is revealed…", and addresses R. Meir Margolies with numerous titles of honor and veneration.
R. Meir Margolies' appointment as rabbi of Ostroh constituted the fulfillment of the prophecy of his teacher, the Baal Shem Tov. This prophecy was pronounced after R. Meir Margolies, together with the Noda BiYehuda and R. Gershon of Kitov, brother-in-law of the Baal Shem Tov, stood firm against some powerful members of the Brody community, prohibiting a distinguished woman to her husband, despite the persecution they would endure on this account (see article for more details). According to Chassidic lore, when the Baal Shem Tov was informed of this episode, he declared that all three would be accorded greatness from Heaven for sanctifying G-d's Name in public, prophesizing that R. Yechezkel would become rabbi of Prague, R. Meir Margolies would become rabbi of Lviv and Ostroh, and R. Avraham Gershon would settle in the Holy Land, and so it was.
In those days, the city of Ostroh was split into two communities ("sides"). The division of the community was a result of the division of the city in 1690 between two nobles. Most parts of the city enclosed within the wall were under the jurisdiction of one ruler, and were known as the "duke's side"; whilst the streets beyond the wall belonged to a different ruler and where known as the "voivode's side" (see: Mazkeret LiGedolei Ostraha, Berditchev 1907, p. 4).
Both of the Ostroh communities accepted upon themselves the Meir Netivim as their rabbi. This certificate of appointment was drawn up and signed by the leaders of the "duke's side" community, while the leaders of the "voivode's side" community affixed their signatures in the margin. The certificate includes each side's commitment in regard to the rabbi's salary.
The certificate concludes: "So are the words of the distinguished heads… leaders of the Ostroh community, from the side of the mighty ruler Starosta Sandecki, who hereby affix their signatures today Thursday, 26th Tammuz 1777". This is followed by 14 signatures handwritten by the community leaders.
At the bottom of the certificate, the signatures of the community leaders of the "voivode's side" – from the streets beyond the wall: "We too, leaders of the Krasnohirska community, outside the wall, Tatarska and Belmazh streets, we all wish, with love and affection, to accept this rabbi…", with 7 signatures.
The certificate stipulates that the appointment is in effect for six consecutive years from the date stated, while on the verso of the leaf, an extension of the rabbinic contract, dated Chol HaMoed Pesach 1784, was recorded, without any time limitation: "We have come now to renew the kingship and make a new covenant… that he should serve as our rabbi and dean, here in Ostroh and the region, for his entire life, from now forever, we will not exchange him for someone else… so are the words of the heads… leaders of Ostroh, from the side of the mighty ruler Referendarz Koronny, Thursday Chol HaMoed Pesach 1784". This extension contract bears eight signatures.
R. Meir Margolies Rabbi of Ostroh (1700/1708-1790), author of Meir Netivim, was a leading and prominent rabbi in his times. In his youth, he served as rabbi of Yazlovets and Horodenka. In 1755, he was appointed rabbi of the Lviv region, an area covering a huge territory, which included the city of Brody (R. Meir served as rabbi of the Lviv region, but not of the city of Lviv itself, which had its own rabbi. After the Partition of Poland in 1772, this region was divided between Poland and Austria, and R. Meir served as rabbi of the Polish area). In 1766, he was appointed by the King of Poland as chief rabbi of Ukraine and Galicia. In 1776, he received an official letter of appointment from the King of Poland, Stanisław August Poniatowski (the rabbinical appointment, in gilt letters, is preserved until this day in the Dubnow archives in New York). In 1777, he was appointed, in addition to his position as rabbi of the Lviv region, as rabbi of Ostroh and the vicinity. R. Meir was a member of the famous Brody Kloiz most of his life. He was closely attached to the Kloiz Torah scholars, and quotes their teachings extensively in his book.
R. Meir was a leading disciple of the Baal Shem Tov, and one of the first to cleave to him, as early as 1737, before the latter became renowned. Reputedly, his teacher the Baal Shem Tov requested that he write his name in the siddur he prayed from, to enable him to mention R. Meir in prayer, and the latter did so. His signature in the siddur of the Baal Shem Tov was preserved until this day (Kevutzat Yaakov, Berditchev 1896, p. 52b; MiBeit Genazim, Brooklyn 2010, p. 230). R. Meir refers to his teacher the Baal Shem Tov in several places in his books as "my teacher" and "my colleague". In his book Sod Yachin UBoaz (Ostroh 1794), he describes the level of learning Torah for the sake of Heaven: "…as I was instructed by my teachers who were prominent in Torah and Chassidism, headed by my friend the pious R. Yisrael Baal Shem Tov… and from my youth, when I attached myself with bonds of love to my teacher and friend R. Yisrael Baal Shem Tov… I knew with absolute certainty that his conduct was in holiness and purity, piety and ascetism… occult matters were revealed to him…". In his book Meir Netivim (part II, end of Parashat Vayigash), he quotes a segulah from his teacher for dissipating anger: "I learnt from my teacher that a wonderful segulah for dissipating anger is to say the verse…". His son R. Betzalel, his successor as rabbi of Ostroh, wrote in his approbation to Shivchei HaBaal Shem Tov (Berditchev 1815 edition): "...and as I heard from my father… who from his youth was one of the Torah scholars associated with the Baal Shem Tov, and R. Meir would frequently extol his virtues…". Rebbe Yitzchak Izek of Komarno attested in his book Netiv Mitzvotecha (Netiv HaTorah, pathway 1): "Our teacher R. Yisrael son of Eliezer… he was accorded sixty warriors, souls of righteous men, to protect him, and one of them was the Meir Netivim".
The Meir Netivim was one of the foremost halachic authorities in his times in matters of agunot. In 1768, a pogrom struck the community of Uman and its surroundings, and thousands of Jews were murdered. This tragic episode generated numerous complex questions of agunot. Many of the responsa recorded in his book Meir Netivim pertain to agunot. He describes there the trepidation and anguish which overcame him whenever he approached such a question (section 62). Reputedly, he would undertake to fast on the day he was to sign a permission for an agunah (Meorei Galicia, III, p. 940).
R. Meir authored several prominent compositions in revealed and esoteric realms of the Torah, in Halacha and in homily. His series of books was named Or Olam, and includes his books on Halacha, homily and Kabbalah: His renowned book Responsa Meir Netivim, two parts (Polonne 1791), Sod Yachin UBoaz (Ostroh 1794), HaDerech HaTov VehaYashar (Polonne 1795) and Kotnot Or (Berditchev 1816).
[1] parchment leaf. Approx. 44X41 cm. Good-fair condition. Stains. Fold lines. A few tears to folds, affecting several letters. Several tiny holes.
Based on this manuscript, the certificate of appointment was printed, with errors and omissions, by Menachem Nachum Litinsky in his book Korot Podolia VeKadmoniyot HaYehudim Sham (Odessa 1895, pp. 58-60); from there, it was copied into the book Mazkeret LiGedolei Ostraha (Berditchev 1907, pp. 206-208), and in the book Niflaot HaYehudi (Warsaw 1930, pp. 96-98). See enclosed material.
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The Fulfillment of the Baal Shem Tov's Prophecy
In ca. 1744, at the age of 30, R. Yechezkel Landau, the Noda BiYehuda, who lived in Brody at that time, composed a halachic responsum prohibiting to her husband a local woman about whom severe testimonies of adultery were received. The responsum was published in Noda BiYehuda (Even HaEzer, Mahadura Kama, section 72). In order to protect the honor of the woman's family, the printed responsum states that it was sent to "Ashkenazi scholars, at the extremities of a foreign country", although this affair actually took place in Brody. Amongst those involved in investigating the matter were R. Avraham Gershon of Kitov – brother-in-law and associate of the Baal Shem Tov, and R. Meir Margolies, author of Meir Netivim – disciple of the Baal Shem Tov.
Reputedly, the woman concerned was the daughter and wife of powerful members of the Brody community, who had close contacts with the authorities. They had threatened to fine or flog anyone who would dare judge her unfavorably, causing many dayanim to refrain from getting involved in this affair. R. Yechezkel, together with two of his colleagues, Brody Torah scholars, R. Meir Margolies and R. Gershon of Kitov, decided to endanger themselves and publicized that this woman was prohibited. This act cost them dearly: R. Yechezkel was compelled to pay a high fine, giving up all his wealth and possessions, and the Meir Netivim was flogged, while R. Gershon of Kitov fled to Mezhibuzh to his brother-in-law the Baal Shem Tov. Chassidic lore relates that when the Baal Shem Tov heard about this, he declared that all three would be accorded greatness from Heaven for sanctifying G-d's Name in public, prophesizing that R. Yechezkel would become rabbi of Prague, R. Meir Margolies would become rabbi of Lviv and Ostroh, and R. Avraham Gershon would settle in the Holy Land, and so it was (Emunat Tzadikim, Warsaw 1900, p. 19; for more information regarding this affair, see Kedem Auction 63, item 13).
This certificate of rabbinic appointment for the Meir Netivim as rabbi of Ostroh, which was issued some thirty years after those events in Brody, constituted the ultimate fulfillment of the Baal Shem Tov's prophecy regarding his illustrious disciple.
The leaf (two pages), which contains a copying from the book Sefer HaChezyonot by R. Chaim Vital, is handwritten by R. Natan of Breslov. The following heading appears at the top of both pages: "Sefer HaChazon – Part II" (this was how R. Natan referred to Sefer HaChezyonot, as seen in a letter sent to his son, in which he quotes this work: "And I explicitly saw in the book of R. Chaim Vital, named Sefer HaChazon" – Alim LiTerufa, letter from Sunday eve, Vaera 1836, Jerusalem 2000 edition, p. 412).
Sefer HaChezyonot is the personal diary of R. Chaim Vital (Maharchu) – the prominent disciple of the Arizal, in which he records his dreams and visions. This leaf comprises the following passages: In the first passage, R. Chaim Vital documents the Arizal's arrival in Safed and later, his passing: "And two years later, my teacher the Ashkenazi came to Safed… and my teacher passed away…". The second passage contains a lengthy description of a dream R. Chaim Vital had on 13th Av 1572, in which a battle with Evil forces transpired. The third passage documents a dream-question posed by R. Chaim Vital, in which he requests to attain understanding in Kabbalah. The fourth passage recounts his dream of praying on Simchat Torah in the Greek synagogue in Safed, prayer which was attended by R. Moshe Cordovero and another prominent figure, whose identity he forgot upon awakening ("And after I awoke, I forgot whether it was the Tanna R. Pinchas ben Yair or Elazar ben Yochai of our generation…").
R. Natan Sternhartz of Nemirov (Nemyriv) – Moharnat of Breslov (1780-1844), close disciple and disseminator of the teachings of Rebbe Nachman of Breslov, and his successor as leader of Breslov Chassidism. During his teacher's lifetime, he was the personification of a disciple, and just like R. Chaim Vital disseminated and revealed the teachings of the Arizal, R. Natan revealed and disseminated the teachings of R. Nachman throughout the world. He arranged and published his teacher's works (including: Likutei Moharan, Sefer HaMidot, Sipurei Maasiot, and others). Reputedly, R. Nachman once declared that if not for R. Natan, not even one leaf of his writings would have survived. R. Natan's own compositions expound upon and explain the teachings of R. Nachman. His magnum opus was Likutei Halachot – Chassidic instructions based on the teachings of R. Nachman of Breslov, following the order of topics in Shulchan Aruch. R. Natan was renowned from his youth as an exceptional Torah scholar, who worshipped G-d with complete devotion and extraordinary fervor. His prayers and holiness were legendary. His detailed biography is recorded in Chayei Moharnat and BaEsh UBaMayim – Toldot Moharnat, Jerusalem, 1996.
[1] leaf (2 written pages. Approx. 50 autograph lines). 17 cm. Good-fair condition. Stains. Tears, worming and damage (slightly affecting several letters), professionally restored. Elegant leather binding.
• Letter handwritten and signed by Rebbe Ze'ev Wolf. Strikov (Stryków), 21st Adar 1860.
In this letter, which is addressed to "My friend, father and teacher… ", the son informs his father of his projected journey to his son's wedding, via Tshechnov. He relates that his wife will not travel with them due to her poor health, "May G-d send her a complete and speedy recovery, and compensate for my travails with joyous occasions, since I too am weak from all my troubles".
• Letter handwritten and signed by Rebbe Dov Berish. Biala (Biała Podlaska), Tishrei 1865.
In this letter, which is addressed to "My honored and dear father, the rebbe…", the son informs his father of the purchase of a house in Biala, and of the match arranged for his son R. Aharon Tzvi with the daughter of the wealthy R. Fishel Litzbarsky of Mława, granddaughter of R. Aryeh Leibush Charif, rabbi of Polotsk.
Rebbe Ze'ev Wolf Landau of Strikov (1807-1891), close disciple of Rebbe Mendele of Kotsk and of his successor the Chiddushei HaRim. In 1866, following the passing of the Chiddushei HaRim, most of the Chassidim recognized Rebbe Chanoch Heinich of Alexander as their rebbe, but a small part began frequenting the court of R. Ze'ev Wolf's father, the rabbi of Tshechnov. In 1878, following his father's passing, R. Ze'ev Wolf was appointed rebbe, with thousands of Chassidim accepting his authority and leadership, which followed the Kotsk style.
Rebbe Dov Berish Landau of Biala (1820-1876), a disciple of his illustrious father, and a Chassid who cleaved to Rebbe Yitzchak of Warka and his son Rebbe Menachem Mendel of Warka. His teacher, Rebbe Menachem Mendel of Warka, would speak sparingly, and was renowned for his silence. R. Dov Berish, who was his leading disciple, would explain the depth of his teacher's intent in his concise words. In 1868, the rebbe of Warka passed away, and most of his Chassidim went over to follow R. Dov Berish, appointing him as their rebbe. He was overflowing with Torah thoughts, which he would give over even during weekdays, unlike other rebbes. His sons were Rebbe Aharon Tzvi of Biala (d. 1910) and Rebbe Elimelech Menachem Mendel Landau of Strikov, leading Polish rebbe and ancestor of the current rebbes of Strikov.
2 letters (each on a folded leaf). Approx. 21 cm. Good condition. With address inscribed on back leaf of each. Fold lines.
Provenance: Prominent private collection, New York. Acquired at Kedem, auction 48, item 48.
Letter of good year wishes: " …may we be remembered and granted salvation and mercy from the Source of blessings… with a twofold good inscription and sealing, in body and soul, with children, life and sustenance, perfect health… a good and sweet year, a life of satisfaction, joyous heart, and peace of mind for Torah study and worship of G-d…".
The first Rebbe of Biala – R. Yitzchak Yaakov Rabinowitz (1847–1905), a leading Polish rebbe. He was the son of Rebbe Natan David of Shidlovtsa, who was the grandson of the Yid HaKadosh, R. Yitzchak Yaakov of Peshischa. Already as a young child, he stood out for his exceptional intellectual capacities and his exalted soul (his father testified that he benefitted from a revelation of Eliyahu HaNavi as a child, and even before reaching the age of 13. R. Yechezkel of Kuzmir called him "Rebbi" and R. Eliezer of Dzikov presented him with a Kvittel. When he went with his father to the Divrei Chaim of Sanz, the latter stood up before the child and accorded him great honor). In 1873, he succeeded his father-in-law Rebbe Yehoshua of Ostrova-Lentsha as rebbe, with a following of thousands of Chassidim. Following the directive of Rebbe Yaakov Aryeh of Radzymin, he assumed the yoke of leadership, and many flocked to his court, which later relocated to Biala.
He was accepted and revered by all the great Chassidic leaders of Poland. Rebbe Yechiel Meir of Gostynin attested: "I didn't believe that there would be another
person with such mental capacities after the Rebbe of
Kotsk". The Rebbe of Gostynin would also send him a letter every Erev Rosh Hashanah, requesting that he mention him "in his eloquent prayers", with the approach of the High Holidays. Rebbe Chaim Yisrael of Pilov applied to him the saying: "the sage is preferable to the prophet". Rebbe Yaakov Aryeh of Radzymin, who was an elder rebbe of his generation, once honored him with giving over Torah thoughts at his Tish. Despite his young age, R. Yitzchak Yaakov had no alternative but to deliver some Torah thoughts. When he finished speaking, Rebbe Yaakov Aryeh of Radzymin exclaimed "True! True! True!". His teachings were published in the Divrei Binah and Yishrei Lev series.
He passed away during the Arvit prayers, and his soul departed in purity, while reciting "And all will accept the yoke of Your Kingship" in the Alenu LeShabe'ach prayer.
All his sons and grandsons were prominent rebbes in Poland, with large followings: His son Rebbe Yerachmiel Tzvi of Shedlitz (ancestor of the current rebbes of Biala), his son Rebbe Natan David of Partzeva (father of the rebbe of Munkacs-Petach Tikva), his son Rebbe Meir Shlomo Yehuda of Mezeritch, his son Rebbe Avraham Yehoshua Heshel of Lublin and his son-in-law Rebbe Yosef Tzvi Kalish of Skiernivitz – first rabbi of Bnei Brak.
[1] leaf. Written by a scribe, with the rebbe's signature. 20 cm. Good condition. Dry paper. Filing holes and light wear to folds.
Provenance: Prominent private collection, New York. Acquired at Kedem, auction 48, item 49.
![Letter signed by Rebbe "Mordechai Dov son of R. M.Z." [Hornostaipil, ca. 1890s].
Request to interrupt the sale pr](https://files.kedem-auctions.com/files/Sale69a-public/20.jpg "Letter Signed by Rebbe Mordechai Dov Twersky of Hornostaipil, Son-in-L")
Request to interrupt the sale process of a house, given that the seller had regretted the transaction, and this could endanger his life, "…and regarding the buyer's claims, they should arrange a Din Torah…".
Rebbe Mordechai Dov Twersky (Chanukah 1839–Elul 1903), son of R. Meshulam Zusha of Tlumach and illustrious son-in-law of the Divrei Chaim of Sanz. He was orphaned of his mother at a young age, and was raised by his maternal grandfather Rebbe Yaakov Yisrael Twersky of Cherkas. From a young age, his intellectual capacities and fear of G-d were outstanding. A holy, exalted man, he was exceptionally well-versed in Halacha and Kabbalah. His father-in-law the Divrei Chaim attested that he studies Torah for the sake of Heaven. In 1863, when his grandfather moved to Cherkas (Cherkasy), the latter appointed him rebbe and rabbi of Hornostaipil, and many Chassidim began flocking to his court. In 1876, following his grandfather's passing, the number of Chassidim frequenting his court increased, and he became known as one of the most prominent rebbes in Russia.
He was also renowned as a foremost halachic authority of his times, and exchanged halachic correspondence with leading rabbis in his country and beyond (the Shoel UMeshiv, the Maharil Diskin, R. Chaim Berlin, and others). His books include Responsa Emek She'ela, Torei Zahav on the laws of interest, Emek HaChochmah – homily and pilpul in Halachah and Chassidism, Kad HaZahav – Kabbalah (the book remained in manuscript, and was destroyed by rioters during a pogrom in Ukraine).
[A renowned native of his city was R. Yaakov Yisrael Kanievsky, who was born in 1899, after his parents got married upon the counsel and blessing of the rebbe. He grew up in Hornostaipil, which earned him the appellation of "Steipler"].
[1] leaf. Written by a scribe, with the rebbe's signature. 20.5 cm. Good condition. Minor creases.
Provenance: Prominent private collection, New York. Acquired at Kedem, auction 48, item 50.
This manuscript was authored by R. Asher Tuch, who signed his name in many places in the manuscript. His stamp appears inside the front cover, together with inscriptions featuring the name of his town: Zduńska Wola. R. Asher studied in the yeshiva of R. Avraham Yitzchak HaLevi Rabbi of Zagórów (d. 1910), and mentions him repeatedly in the manuscript under the title: "HaRav" (the rabbi). Likewise, thoughts are quoted in the name of his teacher's father, R. Shlomo HaLevi Poisner (d. 1890).
This manuscript includes two novellae from Rebbe Menachem Mendel Morgenstern – the "Saraf" of Kotsk, which are not known from any other source. On leaf [37], the writer offers a solution to the difficulty raised by the Tosafot on Tractate Pesachim (regarding the chametz of a non-Jew): " I remember that I heard from our master and teacher, rabbi of Kotsk, on the difficulty raised by the Tosafot… and he answered…". The second novellae is on the topic of an ox which must be stoned: "The rabbi [=R. Avraham Yitzchak HaLevi] repeated to me a question in the name of the holy one of Kotsk…" [p. 42a]. Neither of these novellae are recorded in compilations of the teachings of the "Saraf" of Kotsk, and they are disclosed here for the first time.
This manuscript likewise contains unknown novellae from Rebbe Avraham Bornsztain Rabbi of Sochatchov, the Avnei Nezer, son-in-law of the "Saraf" of Kotsk. See Hebrew description for details.
There are also some novellae from Rebbe Avraham Landau Rabbi of Tshechnov [p. 41b] and from R. Yisrael Yehoshua Rabbi of Kutno, author of Yeshuot Malko [pp. 51b, 61a].
Inscriptions and personal notes (in Yiddish) on several leaves.
The "Saraf" of Kotsk was renowned for his sharpness, profundity and innovation in Torah study, and as the teacher of outstanding Torah scholars such as his son-in-law the Avnei Nezer, and the Chiddushei HaRim. Nonetheless, not many of his novellae on Talmudic topics remain, and his legacy mostly consists of his sharp and exacting sayings on worship of G-d. The dozens of gems and concise insights which survived of his novellae in Halacha and Aggada, where compiled in the book Emet MiKotsk Titzmach (Tel Aviv 1961), but the book does not include novellae on the topics mentioned above. Likewise, most of the novellae of the Avnei Nezer quoted in this manuscript are not included in Responsa Avnei Nezer.
This manuscript presents a significant discovery for seekers of the teachings of the "Saraf" of Kotsk and his distinguished son-in-law – the Avnei Nezer.
The words of the Avnei Nezer in his famous preface to his book Eglei Tal are well-known: "I entered the inner sanctum of the home of my father-in-law, the rebbe of Kotsk, source of wisdom and understanding, from whom I absorbed methods of in-depth study, and from whom I became cognizant of what is considered true Torah novellae, since not all pilpulim can be termed novellae. And he kept an incredibly watchful eye over me, even in my study program and novellae". The Avnei Nezer once attested regarding his method of Torah study, that just like the soul of the Arizal was sent down to this world to reveal a new method in Kabbalah, so he was sent down "to discover a new path in revealed parts of the Torah" (Siach Sarfei Kodesh, V, p. 95).
[80] leaves (160 written pages). 20 cm. Good-fair condition. Stains. Wear and tears in several places. Binding damaged. Front board detached. Lacking spine.