Shulchan Aruch HaRav, selected laws from Choshen Mishpat, by R. Shneur Zalman of Liadi, the Baal HaTanya. Zhitomir: R. Chanina Lipa and R. Yehoshua Heshel Shapira, grandsons of the Rabbi of Slavita, 1855.
Fine, wide-margined copy, with handwritten glosses. The handwriting was identified as that of Rebbe Menachem Mendel Schneersohn, author of Tzemach Tzedek of Lubavitch.
These glosses, on the laws of theft and robbery (sections 4, 15, pp. 156a, 157b), are replacements of entire sections omitted by the censor.
The first three editions of Shulchan Aruch HaRav were not censored; however, starting with the fourth edition (Warsaw 1838), the censors started removing passages and sometimes even entire sections of the Shulchan Aruch. The censorship was especially strict in regards to halachic works related to Choshen Mishpat (see: R. Yehoshua Mondshine, Sifrei Halacha shel Admor HaZaken – Bibliography, p. 36 onwards).
In this copy, the Tzemach Tzedek added, in his own handwriting, the omitted sections dealing with taxes, robbery and a gentile's mistake, in their entirety, as they were printed in the first edition of Shulchan Aruch HaRav. The Tzemach Tzedek also added parenthesis in several places, around words which were added by the censors.
R. Menachem Mendel Schneersohn, the Tzemach Tzedek of Lubavitch (1789-1866) – third rebbe in the Chabad Chassidic dynasty. Grandson and close disciple of Rebbe Shneur Zalman of Liadi, the Baal HaTanya, and son-in-law of his uncle, the Mitteler Rebbe, R. Dov Ber Shneuri. He was orphaned of his mother at the age of three, and was raised as a cherished son in the home of his grandfather the Baal HaTanya, remaining faithfully at his side for many years. After the passing of his father-in-law the Mitteler Rebbe in 1827, he began leading the Chabad Chassidut, a position he held for over 36 years.
During the Tzemach Tzedek's leadership, the Chabad Chassidic court expanded greatly, until it became the largest faction of Russian Jewry. Hundreds of thousands of Jews from throughout Belarus, Lithuania and Ukraine followed the Tzemach Tzedek, cleaving to him with absolute devotion. Apart from serving as rebbe and guide for his Chassidim, the Tzemach Tzedek was a leading halachic authority of his generation. He issued thousands of responsa (in response to queries he received from rabbis and dayanim throughout Eastern-European countries). The Tzemach Tzedek also disseminated the teachings of his grandfather the Baal HaTanya, whether via his thousands of oral discourses, or through his prolific writing – in Halacha, Chassidut and Kabbalah. The books that theTzemach Tzedek edited and published – Torah Or and Likutei Torah were heavily censored by the Russian authorities; dozens of sections of the original text were omitted and censored. These sections were copied by his disciples and some were later printed as supplements to new editions of Torah Or and Likutei Torah. R. Eliyahu Yosef Rivlin, author of Ohalei Yosef, a foremost disciple of the Tzemach Tzedek, was in the possession of a copy of Likutei Torah, the volumes of which were filled with marginalia – copyings from the manuscript of his teacher Tzemach Tzedek, including sectioned omitted by the cencorship and not yet printed (see: R. Yehoshua Mondshine, HaMasa HaAcharon, pp. 140-143, and in the notes).
The Tzemach Tzedek was the authoritative figure in all personal and communal matters of Belarus Jewry – "Every marital match, divorce and business deal, was only concluded with his blessing. Every dispute was brought to be judged before him. Without his approbation, no community appointed a rabbi nor Shochet… all the needs of the Jewish people were beknown to him, their business dealings, familial and communal lives" (Alexander Ziskind Rabinowitz – Azar, History of the Schneersohn Family, HaAsif, 1889, p. 166). In 1843, he spent a half a year in St. Petersburg together with R. Yitzchak of Volozhin, participating in various conferences convened by the Tsarist government, to determine many crucial communal matters relating to Russian Jewry. During these conferences, he fiercely opposed the maskilim who wished to revise the Jewish education system.
The Tzemach Tzedek earnt the reputation of a holy, G-dly man, benefitting from Divine Inspiration and effecting salvations, whose prayers and blessings did not go unanswered. Wondrous stories surrounding him abound, regarding the Divine inspiration with which he was able to guide agunot to find their husbands, living or dead, allowing them to remarry. Several of these stories were written soon after his passing by his disciple R. Yaakov Kadanir at the end of his book Sipurim Nora'im (Lviv, 1875).
[1], 133-167 leaves. 22.5 cm. Wide margins. Good condition. The glosses are slightly trimmed, with damage to a few words. Stains. Stamp. New binding.

Leaf (2 written pages) in the handwriting of R. Mordechai Dov Twersky, the Rebbe of Hornostaipil, consisting of sections of his posthumously printed composition on the laws of interest (Ribit), Torei Zahav (Jerusalem, 1933).
Autograph composition of the author, with his handwritten corrections and additions (see enclosed photocopy for comparison).
Rebbe Mordechai Dov Twersky (Chanukah 1839–Elul 1903) was the son of R. Meshulam Zusha of Tlumach and son-in-law of the Divrei Chaim of Sanz. Orphaned of his mother at a young age, he 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. He was a holy, exalted man, exceptionally well-versed in halacha and kabbalah. His father-in-law the Divrei Chaim attested that he studied Torah for the sake of Heaven. In 1863, when his grandfather moved to Cherkas (Cherkasy), the latter appointed him as Rebbe and Rabbi of Hornostaipil, and many Chassidim flocked to his court. In 1876, following his grandfather's passing, the number of Chassidim frequenting his court increased, and he grew to become one of the most prominent rebbes in Russia.
He was also renowned as one of the foremost halachic authorities of his time and exchanged halachic correspondence with the leading rabbis in his country and beyond (such as 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 – homilies and pilpul on halachah and Chassidut, Kad HaZahav on kabbalah (which remained in manuscript form, and was unfortunately destroyed by rioters during a pogrom in Ukraine).
[1] leaf, written on both sides. 21 cm. Good condition. Small marginal tears (affecting the text with the author's additions).

Manuscript, Yemenite rite Tiklal siddur with commentaries, prayers for every day, Jewish festivals, holidays and fast days. [Yemen, ca. 1653].
This Tiklal siddur is written in a neat, early Yemenite script, characteristic of the 17th century, with predominantly supralinear vocalization. In "windows" within the text, the scribe wrote (relatively short) commentaries, most by Rabbi Yitzchak (Mahari) Wanneh. Each commentary is titled with the letter "Peh" (perush = commentary). The Passover Haggadah contains a full-length commentary attributed to R. Yitzchak Wanneh, written as a surrounding border to the Haggadah text. The siddur also contains many glosses – some long – in other Yemenite hands, containing additional commentary.
At the beginning of the siddur are [7] leaves with additions and supplements, in a later, simple script (characteristic of the 19th/20th centuries).
The manuscript contains: prayers for every day, prayers for Shabbat, Pirkei Avot, songs for Shabbat and Motzei Shabbat, prayers for Rosh Chodesh, prayers for Passover, Passover Haggadah, prayers for Shavuot, Azharot of R. Shlomo ibn Gabirol, prayers for fast days, Megillat Eichah and Kinot, prayers for the High Holidays, prayers for Sukkot and Shemini Atzeret, Hoshaanot, a prayer for rain, Hakafot and Piyyutim for Simchat Torah, prayers for Chanukah and Purim, Purim songs, Megillat Esther (with Tafsir), eulogies, Selichot, "Maranot", Seder HaAvodah for Yom Kippur (by R. Avraham ibn Ezra), blessings, leap years and calendars of the Tekufot, texts for Ketubot, Gittin and contracts.
[166] leaves, approx. 29.5 cm. Lacking leaves at the beginning and end. Condition varies, good-fair to fair-poor. Many stains. Wear and tears. Minor worming. New binding.
The Tekufot calendars begin from the year 1653; this was the basis for our assessment of the date of this work's authorship.

Monetary contract, signed by the 18th century dayanim of the Sanaa Beit Din, R. Pinchas Shlomo [HaKohen Iraqi] and R. Yichye son of Yosef Tzalach, the Maharitz. [Sanaa, Yemen, 1771].
Long Judeo-Arabic monetary contract concerning the daughters of Suleiman Elgamal (Gamliel), undersigned by the renowned Sanaa dayanim. The calligraphic rabbinic signature of the Maharitz appears second.
The first signatory, R. Pinchas son of Shlomo HaKohen Iraqi (1695-ca. 1771), was the author of Matte Oz and served as a dayan in the central Beit Din of Sanaa beginning in 1747 (succeeding R. Yosef Bashari). In 1757, after the passing of the head of the Beit Din, R. Saadia Qati'i, R. Pinchas was appointed in his place and served in that position until his death (at which time he was succeeded by the Maharitz). Interestingly, although the year of R. Pinchas Iraqi's passing is recorded in all sources as 1770, the present contract bearing his dated signature from 1771 proves otherwise. According to the tradition of Sanaa Jews, prayers at the gravesite of Mori Pinchas HaKohen "are answered immediately" (Halacha UMesorah, XXIII, Elul 1949, p. 164). R. Pinchas signed this contract in plain handwriting (as opposed to the calligraphic signature common among many Yemenite sages), which correlates with the testimony of Yemenite elders that the writing of Dayan Mori Pinchas HaKohen "was not so neat" (Halacha UMesorah, ibid).
The second signee, R. Yichye son of R. Yosef Tzalach – the Maharitz (1715-1805), was the foremost Yemenite rabbi of the 18th century and a leading halachic authority. He was a disciple of his grandfather Mori Tzalach, and of R. Aharon HaKohen Iraqi, R. Yichye Iraqi, and R. David Mishreqi, author of "Shetilei Zeitim". In 1757, the Maharitz was appointed as a member of the Sanaa Beit Din (after the death of R. Saadia Qati'i). Eventually, the Maharitz was promoted to the position of Chief Rabbi of all Yemenite communities, a position he held for decades. His authority was unequivocally accepted throughout Yemen, and his customs and rulings are adhered to by many Yemenite Jews to this day. He compiled the Tiklal siddur with the Etz Chaim commentary, as well as many halachic works: Zevach Toda and Shaarei Kedusha on the laws of shechita, Shaarei Tahara on the laws of Niddah, Responsa Peulat Tzaddik, and other books of halacha, ethics and kabbalah.
[1] leaf. 17 cm. 28 handwritten lines. High-quality paper. Good-fair condition. Stains. Folding marks. Tears and wear to folds and margins.

Manuscript volume containing several works of practical kabbalah – amulets, Hashbaot, kabbalistic combinations of Divine Names, Segulot, Mazalot, Goralot and more, with kabbalistic illustrations and sketches. [Yemen, 18th century].
Written in Yemenite script by several writers, the present manuscript contains a broad collection of practical kabbalah, and incorporates numerous tables, circles and sketches, some in brown ink.
The manuscript opens with a composition entitled Sefer HaMargalit, a compilation of many topics related to practical kabbalah (not to be confused with the commentary on Midrash HaGadol bearing the same name). This composition is attributed to R. Shalom Shabazi and his son R. Shimon and has not yet seen print. It includes prayers, combinations of Divine Names and Hashbaot for use in various situations, Galgalei Mazalot, Divine Names corresponding to the 12 Mazalot, laws of amulets and their practical application, charts of the Tekufot and months with the names of the Mazalot and the angels and with combinations of Divine Names, Angelic script, texts for amulets and Segulot for various matters, and more. Numerous kabbalistic illustrations and sketches appear in this work. This work is followed by several leaves of the work Moed David on Mazalot. At the end of the volume are three works in Judeo-Arabic, including a work which contains Segulot and Angelic script, and a work titled Bab al-Tanjim (on astrology).
[110] leaves. 16.5 cm. Good-fair condition. Stains. Worming, affecting the text of some leaves. Old damaged leather binding.
Enclosed: Expert report from Dr. Benjamin Richler, emeritus director of the Institute of Microfilmed Hebrew Manuscripts in the NLI.