Auction 75 - Rare and Important Items
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Displaying 61 - 72 of 128
Auction 75 - Rare and Important Items
November 24, 2020
Opening: $1,000
Estimate: $3,000 - $5,000
Unsold
Large notebook, pinkas of the K'hal Sefard community in Mishkoltz (Miskolc, Hungary), containing the community regulations from 1879, with the signatures of the rabbi and the community leaders. With additions and amendments to the regulations, 1903 and 1920. Hebrew and Yiddish.
The leaves at the end of this pinkas were written in 1879, shortly after the founding of the community. These leaves contain an introduction leaf (in Hebrew) and four leaves comprising 26 community regulations (in Yiddish). The regulations are followed by the signatures of 47 members of the K'hal Sefard community, headed by the signature of the rabbi of the community, R. "Chaim Witriol", and the signature of the community leader, R. "Avraham Tzvi Strauss". Beneath the signatures from 1879, a certificate in German dated 1884 was added, signed by the president of the community, "Adolph Strauss" (the above-mentioned R. Avraham Tzvi Strauss).
The first leaves of the pinkas contain additions (in Yiddish) from various periods (one of them dated 1903), including amendments to the original regulations. With the signatures of the community leaders, headed by R. "Avraham Tzvi Strauss". Further in the pinkas: seven leaves with the names of seven community leaders (one name per leaf, written at the top in large, square letters); new additions to the regulations, dated 1920 (transcript, partly in square script, including the transcribed signature of the rabbi of the community, R. Yosef Shlomo Reinitz, and the names of many members of the community).
The lengthy introduction (from 1879) contains a detailed and noteworthy description (to the best of our knowledge hitherto unpublished) of the famous Congress in 1869, the secession of the Orthodox Jews from the Congress, and the establishment of the Orthodox communities in Hungary, led by "the Tzaddik" R. Yitzchak (Ignác) Reich (first president of the Orthodox Bureau in Budapest), with the license of Emperor Franz Joseph. This introduction also describes the circumstances that impelled a group of Orthodox Jews to break off from the Orthodox community in Mishkoltz and establish K'hal Sefard, after the main community reunited with the Neologs.
The introduction includes sharp condemnation of the Neologs ("members of the Congress community"), as well as of the reuniting of the Orthodox community with them. It first describes the schism of Hungarian Jewry: " And our people were divided… one nation into two nations… since they threw religion behind… and several communities, which originally formed one society, one group… were split up…". It then describes the schism in the Mishkoltz community, how two thirds of the community were affiliated with the Orthodox community, and one third, including the rabbi, defected to the "Congress" (Neolog) community. It documents the ban by Hungarian rabbis on the Neologs, their rabbis, shochtim and synagogues, and how eventually, the Neologs of Mishkoltz yielded and returned to the main Orthodox community. However, this reunion was detrimental to the Orthodox community, since the Neologs introduced leniencies in Torah observance and various reforms. It describes how during Selichot, in Elul 1877, several members of the Neolog community burst into the synagogue accompanied by 18 policemen, disrupted the prayers and caused the imprisonment of several worshippers. In the wake of that incident, the K'hal Sefard community was established, with the license of the Minister of Culture "and with the permission of all the Torah leaders of our times".
This pinkas discloses much information about the establishment of K'hal Sefard in Mishkoltz, some of which is not known from any other source. According to the book Kehillot Hungaria, the Mishkoltz community split in 1870 and the Orthodox established an independent community. The book also states: "In 1875, the factions were reunited as an Orthodox community. A short while later, a group of Jews established a Chassidic community named Kehillah Sefardit, with its own synagogue, Mishnayot society, Women's association and Machzikei HaDat society. Educational institutions in Mishkoltz: a Jewish elementary school, 3 yeshivot and 3 boys' schools, attended by young boys from the entire Borsod county" (Kehillot Hungaria, p. 228). This pinkas indicates that the independent K'hal Sefard community was officially founded after Elul 1877, and its regulations were composed in 1879.
The establishment of separate communities in Hungary and Transylvania began after the famous Congress of 1868-1869, when a national representative organization uniting all the Jewish communities was established at the behest of the government, with the purpose of representing the interests of Hungarian Jewry before the authorities. This body, named National Jewish Bureau, was governed from the outset by the Neologs, and the Orthodox therefore seceded from the founding Congress, and after lobbying by the authorities, were allowed to establish their own independent organization, the Central Bureau of the Autonomous Orthodox Jewish Communities. Thus, in 1870-1872, independent Orthodox communities ("K'hal Yere'im") were founded in many Hungarian and Transylvanian cities, and operated beside the Neolog "Congress" communities. Apart from these, a third faction of communities emerged, who refused to belong to either of the two organizations and interacted with the authorities independently. These communities were called "status quo".
In several places, two Orthodox communities were established – an Ashkenazi community, alongside a Chassidic "Sefard" community. Since one could not receive government license to establish two Orthodox communities in the same city, an original solution was reputedly devised. In various cities in Hungary (Temeshvar and elsewhere), there were old Sephardic communities established by Spanish exiles, who emigrated to Hungary during the Ottoman rule. When an Orthodox or Chassidic group wished to establish an independent community, they called themselves K'hal Sefard, the rabbi was titled Chacham, and they thereby received a government license as Sephardic Jews. Such communities were established during the 1870s in Mishkoltz, Klausenburg, and other cities.
The first rabbi of the "Sefard" community in Mishkoltz was Rabbi Witriol. His first name is not recorded in historical documents, and only in one source was he documented as "R. Moshe Witriol" (A. Fuchs, Yeshivot Hungaria BiGedulatan UveChurbanan, II, p. 127). In this pinkas, however, he signed his name "Chaim Witriol" (see picture 71b).
In 1885, R. Yosef Shlomo Reinitz was appointed rabbi of the "Sefard" community in Mishkoltz, and he held this position until his passing in 1925 (see: Shmuel BeRama, Jerusalem 1985, pp. 294-295). The synagogue of K'hal Sefard was located on Kölcsey Street (Kedoshei Mishkoltz VehaSevivah, p. 13). In 1926, R. Chaim Mordechai Yaakov Gottlieb, author of Yagel Yaakov, was appointed rabbi of the community (the foreword to the new edition of Yagel Yaakov, Brooklyn 2014, contains some information about the history of K'hal Sefard in Mishkoltz).
[18] leaves (including approx. 22 written pages). 41 cm. Fair-good condition. Many stains. Dampstains. Marginal wear and tears, not affecting text. Final leaf blank and pasted to the preceding leaf. New leather binding.
The leaves at the end of this pinkas were written in 1879, shortly after the founding of the community. These leaves contain an introduction leaf (in Hebrew) and four leaves comprising 26 community regulations (in Yiddish). The regulations are followed by the signatures of 47 members of the K'hal Sefard community, headed by the signature of the rabbi of the community, R. "Chaim Witriol", and the signature of the community leader, R. "Avraham Tzvi Strauss". Beneath the signatures from 1879, a certificate in German dated 1884 was added, signed by the president of the community, "Adolph Strauss" (the above-mentioned R. Avraham Tzvi Strauss).
The first leaves of the pinkas contain additions (in Yiddish) from various periods (one of them dated 1903), including amendments to the original regulations. With the signatures of the community leaders, headed by R. "Avraham Tzvi Strauss". Further in the pinkas: seven leaves with the names of seven community leaders (one name per leaf, written at the top in large, square letters); new additions to the regulations, dated 1920 (transcript, partly in square script, including the transcribed signature of the rabbi of the community, R. Yosef Shlomo Reinitz, and the names of many members of the community).
The lengthy introduction (from 1879) contains a detailed and noteworthy description (to the best of our knowledge hitherto unpublished) of the famous Congress in 1869, the secession of the Orthodox Jews from the Congress, and the establishment of the Orthodox communities in Hungary, led by "the Tzaddik" R. Yitzchak (Ignác) Reich (first president of the Orthodox Bureau in Budapest), with the license of Emperor Franz Joseph. This introduction also describes the circumstances that impelled a group of Orthodox Jews to break off from the Orthodox community in Mishkoltz and establish K'hal Sefard, after the main community reunited with the Neologs.
The introduction includes sharp condemnation of the Neologs ("members of the Congress community"), as well as of the reuniting of the Orthodox community with them. It first describes the schism of Hungarian Jewry: " And our people were divided… one nation into two nations… since they threw religion behind… and several communities, which originally formed one society, one group… were split up…". It then describes the schism in the Mishkoltz community, how two thirds of the community were affiliated with the Orthodox community, and one third, including the rabbi, defected to the "Congress" (Neolog) community. It documents the ban by Hungarian rabbis on the Neologs, their rabbis, shochtim and synagogues, and how eventually, the Neologs of Mishkoltz yielded and returned to the main Orthodox community. However, this reunion was detrimental to the Orthodox community, since the Neologs introduced leniencies in Torah observance and various reforms. It describes how during Selichot, in Elul 1877, several members of the Neolog community burst into the synagogue accompanied by 18 policemen, disrupted the prayers and caused the imprisonment of several worshippers. In the wake of that incident, the K'hal Sefard community was established, with the license of the Minister of Culture "and with the permission of all the Torah leaders of our times".
This pinkas discloses much information about the establishment of K'hal Sefard in Mishkoltz, some of which is not known from any other source. According to the book Kehillot Hungaria, the Mishkoltz community split in 1870 and the Orthodox established an independent community. The book also states: "In 1875, the factions were reunited as an Orthodox community. A short while later, a group of Jews established a Chassidic community named Kehillah Sefardit, with its own synagogue, Mishnayot society, Women's association and Machzikei HaDat society. Educational institutions in Mishkoltz: a Jewish elementary school, 3 yeshivot and 3 boys' schools, attended by young boys from the entire Borsod county" (Kehillot Hungaria, p. 228). This pinkas indicates that the independent K'hal Sefard community was officially founded after Elul 1877, and its regulations were composed in 1879.
The establishment of separate communities in Hungary and Transylvania began after the famous Congress of 1868-1869, when a national representative organization uniting all the Jewish communities was established at the behest of the government, with the purpose of representing the interests of Hungarian Jewry before the authorities. This body, named National Jewish Bureau, was governed from the outset by the Neologs, and the Orthodox therefore seceded from the founding Congress, and after lobbying by the authorities, were allowed to establish their own independent organization, the Central Bureau of the Autonomous Orthodox Jewish Communities. Thus, in 1870-1872, independent Orthodox communities ("K'hal Yere'im") were founded in many Hungarian and Transylvanian cities, and operated beside the Neolog "Congress" communities. Apart from these, a third faction of communities emerged, who refused to belong to either of the two organizations and interacted with the authorities independently. These communities were called "status quo".
In several places, two Orthodox communities were established – an Ashkenazi community, alongside a Chassidic "Sefard" community. Since one could not receive government license to establish two Orthodox communities in the same city, an original solution was reputedly devised. In various cities in Hungary (Temeshvar and elsewhere), there were old Sephardic communities established by Spanish exiles, who emigrated to Hungary during the Ottoman rule. When an Orthodox or Chassidic group wished to establish an independent community, they called themselves K'hal Sefard, the rabbi was titled Chacham, and they thereby received a government license as Sephardic Jews. Such communities were established during the 1870s in Mishkoltz, Klausenburg, and other cities.
The first rabbi of the "Sefard" community in Mishkoltz was Rabbi Witriol. His first name is not recorded in historical documents, and only in one source was he documented as "R. Moshe Witriol" (A. Fuchs, Yeshivot Hungaria BiGedulatan UveChurbanan, II, p. 127). In this pinkas, however, he signed his name "Chaim Witriol" (see picture 71b).
In 1885, R. Yosef Shlomo Reinitz was appointed rabbi of the "Sefard" community in Mishkoltz, and he held this position until his passing in 1925 (see: Shmuel BeRama, Jerusalem 1985, pp. 294-295). The synagogue of K'hal Sefard was located on Kölcsey Street (Kedoshei Mishkoltz VehaSevivah, p. 13). In 1926, R. Chaim Mordechai Yaakov Gottlieb, author of Yagel Yaakov, was appointed rabbi of the community (the foreword to the new edition of Yagel Yaakov, Brooklyn 2014, contains some information about the history of K'hal Sefard in Mishkoltz).
[18] leaves (including approx. 22 written pages). 41 cm. Fair-good condition. Many stains. Dampstains. Marginal wear and tears, not affecting text. Final leaf blank and pasted to the preceding leaf. New leather binding.
Category
Jewish Communities – Pinkasim and Documents
Catalogue
Auction 75 - Rare and Important Items
November 24, 2020
Opening: $500
Estimate: $1,000 - $2,000
Sold for: $4,750
Including buyer's premium
Collection of documents from Berditchev (Berdychiv), from the years 1893-1901, documenting the societies, organizations and institutions which operated in Berditchev during those years, with signatures of the gabbaim.
• 12 handwritten documents from 1893-1901, written by R. Ze'ev (Wolf) son of R. Koppel Kaminka of Berditchev. The documents are similar to each other (with minor variations), and confirm the transfer of funds from R. Ze'ev to four societies in the Berditchev community: "Talmud Torah", "Bikur Cholim", "Hachnassat Orchim" and "Yetomim VeAlmanot". The documents are signed by the gabbaim of the societies, and some also bear stamps of the societies. Some of the documents were written on the official stationery of R. Ze'ev Kaminka.
The money donated to these societies came from dividends of two funds, one in the sum of 100 rubles which R. Ze'ev Kaminka dedicated to these four societies, and the other from the estate of his brother-in-law R. Chaim Gad son of R. Ze'ev Feinsilver (d. Moscow, 29th Nissan 1885), in the amount of 400 rubles.
The document dated 1st Nissan 1898 records an additional donation, for "Beit Osef HaYetomim". The document dated 1900 records an additional donation, for "Moshav Zekenim (the new and precious institution, yet small in quantity but great in quality, to the glory of the city)".
• Five printed receipts, filled-in by hand (in Russian), for donations received from R. Ze'ev Kaminka in 1898. Two for donations made out to the Talmud Torah, two for Yetomim VeAlmanot and one for Bikur Cholim. Two receipts are stamped (in Russian) by "Talmud Torah".
• Handwritten leaf, transcript of an official document, listing the names and details of the members of the Kaminka family, 1885. Russian.
18 documents. Size varies, overall good-fair condition.
Mentioning the Name Berditchev as a Segulah for the Sweetening of Judgements
Several Chassidic leaders have been quoted stating that mention of the name Berditchev alone serves as a segulah. R. Naftali of Ropshitz reputedly said that mentioning the name Berditchev is "a segulah for being judged favorably and sweetening judgements". The first rebbe of Sadigura was likewise quoted affirming that "even just mentioning the name Berditchev is a segulah for sweetening judgements". Some explain that the Tzaddik sanctifies the city with his noble attributes, to the extent the city itself is named after the Tzaddik, since a part of his soul is left behind in the city for eternity (see material enclosed with item 72).
Category
Jewish Communities – Pinkasim and Documents
Catalogue
Auction 75 - Rare and Important Items
November 24, 2020
Opening: $50,000
Estimate: $50,000 - $80,000
Unsold
Huge archive of about 1900 commercial and legal documents, from the collection of the Assaraf family in Fez, Morocco. Late 19th and early 20th centuries.
The Assaraf family of Fez was one of the most prominent Moroccan-Jewish families, due to their wealth, their ties with the government and the influence they yielded. In the 19th and 20th centuries, the family supplied food and other items, such as fabric and tools, to Berber tribes who were isolated from the large Moroccan cities. The transactions executed by the family members were authorized by the Sharia (Islamic law) courts, in accordance with the law at that time.
The present impressive collection comprises authorizations, documents and certificates, of transactions made by three generations of the Assaraf family, beginning in the mid-19th century and up to the 1920s. These documents were preserved in the family archive.
These documents and certificates were written for the most part by the Sharia court in Fez, and are written entirely in Arabic, with the calligraphic signatures of the judges in the Islamic court. The documents provide many facts, and include sale and purchase contracts of property in the mellah (Jewish quarter) of Fez, with data regarding the Jewish residents of the city, alongside much information on the mercantile activities of the Assaraf family, shedding light on the economic state of the city, the relations between the Jews and the Muslims in Fez, and more.
The documents and certificates were accordion-folded for safekeeping, and a brief summary of the content of the document is noted on the outside in Hebrew and Judeo-Arabic (Hebrew characters, Western script).
Historian Jessica Marglin based her doctorate thesis on the present collection (J.M. Marglin, In the courts of the nations: Jews, Muslims, and legal pluralism in nineteenth-century Morocco, Princeton University, 2013; later published as a book: J.M. Marglin, Across Legal Lines: Jews and Muslims in Modern Morocco, Yale University Press, 2016). See also a review of documents in this collection in an article by Prof. Yehoshua Frenkel, Commercial and Judicial Documents from the Assaraf Archives in Fez: A New Historical Source for the Jewish History in Fez at the End of the XIXth and the Beginning of the XXth Centuries, Miqqedem Umiyyam IX, pp. 77-92.
Approx. 1900 paper documents. Size varies. Overall good condition.
The Assaraf family of Fez was one of the most prominent Moroccan-Jewish families, due to their wealth, their ties with the government and the influence they yielded. In the 19th and 20th centuries, the family supplied food and other items, such as fabric and tools, to Berber tribes who were isolated from the large Moroccan cities. The transactions executed by the family members were authorized by the Sharia (Islamic law) courts, in accordance with the law at that time.
The present impressive collection comprises authorizations, documents and certificates, of transactions made by three generations of the Assaraf family, beginning in the mid-19th century and up to the 1920s. These documents were preserved in the family archive.
These documents and certificates were written for the most part by the Sharia court in Fez, and are written entirely in Arabic, with the calligraphic signatures of the judges in the Islamic court. The documents provide many facts, and include sale and purchase contracts of property in the mellah (Jewish quarter) of Fez, with data regarding the Jewish residents of the city, alongside much information on the mercantile activities of the Assaraf family, shedding light on the economic state of the city, the relations between the Jews and the Muslims in Fez, and more.
The documents and certificates were accordion-folded for safekeeping, and a brief summary of the content of the document is noted on the outside in Hebrew and Judeo-Arabic (Hebrew characters, Western script).
Historian Jessica Marglin based her doctorate thesis on the present collection (J.M. Marglin, In the courts of the nations: Jews, Muslims, and legal pluralism in nineteenth-century Morocco, Princeton University, 2013; later published as a book: J.M. Marglin, Across Legal Lines: Jews and Muslims in Modern Morocco, Yale University Press, 2016). See also a review of documents in this collection in an article by Prof. Yehoshua Frenkel, Commercial and Judicial Documents from the Assaraf Archives in Fez: A New Historical Source for the Jewish History in Fez at the End of the XIXth and the Beginning of the XXth Centuries, Miqqedem Umiyyam IX, pp. 77-92.
Approx. 1900 paper documents. Size varies. Overall good condition.
Category
Jewish Communities – Pinkasim and Documents
Catalogue
Auction 75 - Rare and Important Items
November 24, 2020
Opening: $1,000
Estimate: $2,000 - $3,000
Sold for: $5,500
Including buyer's premium
Letter handwritten and signed by Moses Montefiore, addressed to the Chief Rabbi of the British Empire, R. Nathan Marcus Adler. Written on official stationery. Ramsgate (England), 12th November 5632 (1871).
Montefiore writes: "I hope it may be agreeable to you to convene a meeting of the Holy Land Committee… some measures must be taken conducive to the improvement of the Jaffa Estate. I understand the land is becoming more and more valuable and I deeply regret that so many months have elapsed without our hearing the least information respecting the progress made in the cultivation of the land".
The estate which Montefiore discusses in this letter is presumably the orchard he purchased in Jaffa in 1855. The orchard, known as Montefiore Orchard (or Montefiore Garden) is considered to be the first Jewish orchard in Eretz Israel. Over the years, the orchard knew better and worse times, encountered various difficulties and changes in the management. Many of Montefiore's colleagues, including R. Nathan Marcus Adler, attempted to arrange the sale or lease of the orchard, claiming it was unprofitable. Nevertheless, Montefiore refused to give up ownership of the orchard, which was important to him for reasons beyond profit.
Montefiore, who headed the Sephardic community of London, had a long-standing friendship with R. Nathan Marcus Adler (1803-1890), the Chief Rabbi of the British Empire. The cordial relationship between them, which was accompanied by extensive correspondence, led to cooperation in a variety of community projects, including raising funds for the Jewish Yishuv in Eretz Israel. R. Adler, who by the power of his position as Chief Rabbi headed the United Synagogue, an organization that united all the orthodox communities of Britain, gathered the funds raised by the synagogues and sent them to Eretz Israel through Montefiore's representatives.
[1] leaf folded in half (three pages handwritten by Montefiore). Approx. 17.5 cm. Good condition. Folding marks and creases. A few stains. Several tears to folding marks.
Moses Montefiore would usually dictate his letters to his secretary, and sign his name at the end. Letters entirely handwritten by Montefiore are rare.
Montefiore writes: "I hope it may be agreeable to you to convene a meeting of the Holy Land Committee… some measures must be taken conducive to the improvement of the Jaffa Estate. I understand the land is becoming more and more valuable and I deeply regret that so many months have elapsed without our hearing the least information respecting the progress made in the cultivation of the land".
The estate which Montefiore discusses in this letter is presumably the orchard he purchased in Jaffa in 1855. The orchard, known as Montefiore Orchard (or Montefiore Garden) is considered to be the first Jewish orchard in Eretz Israel. Over the years, the orchard knew better and worse times, encountered various difficulties and changes in the management. Many of Montefiore's colleagues, including R. Nathan Marcus Adler, attempted to arrange the sale or lease of the orchard, claiming it was unprofitable. Nevertheless, Montefiore refused to give up ownership of the orchard, which was important to him for reasons beyond profit.
Montefiore, who headed the Sephardic community of London, had a long-standing friendship with R. Nathan Marcus Adler (1803-1890), the Chief Rabbi of the British Empire. The cordial relationship between them, which was accompanied by extensive correspondence, led to cooperation in a variety of community projects, including raising funds for the Jewish Yishuv in Eretz Israel. R. Adler, who by the power of his position as Chief Rabbi headed the United Synagogue, an organization that united all the orthodox communities of Britain, gathered the funds raised by the synagogues and sent them to Eretz Israel through Montefiore's representatives.
[1] leaf folded in half (three pages handwritten by Montefiore). Approx. 17.5 cm. Good condition. Folding marks and creases. A few stains. Several tears to folding marks.
Moses Montefiore would usually dictate his letters to his secretary, and sign his name at the end. Letters entirely handwritten by Montefiore are rare.
Category
Jewish Communities – Pinkasim and Documents
Catalogue
Auction 75 - Rare and Important Items
November 24, 2020
Opening: $800
Estimate: $1,000 - $2,000
Sold for: $1,000
Including buyer's premium
Unique collection of identity papers, documents, and permits shedding light on the biography of Sala Helzel, a Jewish woman who escaped from the Krakow Ghetto in 1942, and managed to keep her Jewish origins secret and survive the Second World War under the fictitious name Ludwika Halska. The documents in the collection represent two periods: Papers and documents from the war years, under the fictitious name; and documents issued in the postwar years, after Sala had gone back to using her real name. Poland and Austria, early to mid-1940s. German, Polish, and English.
The collection recounts the story of the survival of Sala Helzel through the Holocaust years. Sala was born in 1923 in the Polish village of Rzepiennik, and following the fall of Poland in 1940, she was deported with her family to the Krakow Ghetto. She somehow managed to escape the Ghetto in 1942, and acquire official papers, certified with the inked stamps of the German authorities. These papers testified to the veracity of her fabricated identity, namely a Polish woman born in Krakow by the name of Ludwika Halska. With the help of these documents, she lived in Warsaw and worked as an X-ray lab technician until 1943. That year, she was drafted into a company of Polish forced-labor workers, and deported to Austria where she apparently worked as a cleaning woman in hospitals in the vicinity of Feldkirch. In 1945, she was liberated by Free French forces. It appears she subsequently immigrated to the United States, and from there to Israel.
Papers and documents issued to Helzel under her assumed identity as Ludwika Halska, including: • Kennkarte – an official identity document issued in territories occupied by Nazi Germany (document is gray, the color reserved for Poles). 1942. • An identity card for "Nichtdeutsche Verwaltungsdienst Angehörige" (Non-German Public Servants), giving her position as "laborantin" (lab technician). Warsaw, 1943. • An order issued by the Generalgouvernement (German occupation authorities governing Poland) in Krakow, Labor Division, to appear for deportation to Austrian territory for forced labor. • Cloth badge worn by Polish forced-labor workers ("Zivilarbeiter"), with the letter "P" in the middle. • Residence permit for the Austrian town of Kufstein (apartment shared with three flatmates), with detailed quota allotment of foodstuffs: sugar, potatoes, jam, eggs, fresh milk, and soap. 1943. • Additional items.
Papers and documents issued to Helzel after the war, including: • Identity document issued by the Austrian Republic, with Sala's photo. 1946. • Form, issued by the United Nations Relief and Rehabilitation Administration (UNRRA), filled-in, with personal details pertaining to Sala’s life during the war. 1946. • UNRRA Certificate of Temporary Residence Pending Repatriation, in transit camp (probably Displaced Persons' Camp) in Kleinmünchen (Linz), 1946. • Temporary identity certificate issued by the Polish (government's) Mission of Repatriation in Austria, 1946. • Additional items.
About 25 items. Size and condition vary. Overall good condition.
The collection recounts the story of the survival of Sala Helzel through the Holocaust years. Sala was born in 1923 in the Polish village of Rzepiennik, and following the fall of Poland in 1940, she was deported with her family to the Krakow Ghetto. She somehow managed to escape the Ghetto in 1942, and acquire official papers, certified with the inked stamps of the German authorities. These papers testified to the veracity of her fabricated identity, namely a Polish woman born in Krakow by the name of Ludwika Halska. With the help of these documents, she lived in Warsaw and worked as an X-ray lab technician until 1943. That year, she was drafted into a company of Polish forced-labor workers, and deported to Austria where she apparently worked as a cleaning woman in hospitals in the vicinity of Feldkirch. In 1945, she was liberated by Free French forces. It appears she subsequently immigrated to the United States, and from there to Israel.
Papers and documents issued to Helzel under her assumed identity as Ludwika Halska, including: • Kennkarte – an official identity document issued in territories occupied by Nazi Germany (document is gray, the color reserved for Poles). 1942. • An identity card for "Nichtdeutsche Verwaltungsdienst Angehörige" (Non-German Public Servants), giving her position as "laborantin" (lab technician). Warsaw, 1943. • An order issued by the Generalgouvernement (German occupation authorities governing Poland) in Krakow, Labor Division, to appear for deportation to Austrian territory for forced labor. • Cloth badge worn by Polish forced-labor workers ("Zivilarbeiter"), with the letter "P" in the middle. • Residence permit for the Austrian town of Kufstein (apartment shared with three flatmates), with detailed quota allotment of foodstuffs: sugar, potatoes, jam, eggs, fresh milk, and soap. 1943. • Additional items.
Papers and documents issued to Helzel after the war, including: • Identity document issued by the Austrian Republic, with Sala's photo. 1946. • Form, issued by the United Nations Relief and Rehabilitation Administration (UNRRA), filled-in, with personal details pertaining to Sala’s life during the war. 1946. • UNRRA Certificate of Temporary Residence Pending Repatriation, in transit camp (probably Displaced Persons' Camp) in Kleinmünchen (Linz), 1946. • Temporary identity certificate issued by the Polish (government's) Mission of Repatriation in Austria, 1946. • Additional items.
About 25 items. Size and condition vary. Overall good condition.
Category
Jewish Communities – Pinkasim and Documents
Catalogue
![Manuscript, segulot, cures, and various recommendations. Handwritten by R. Chaim Vital. [Turn of the 17th century].
Leaf wr](https://files.kedem-auctions.com/files/Sale75-public/79_1.jpg "Leaf Handwritten by Rabbi Chaim Vital – Segulot and Cures")
![Manuscript, segulot, cures, and various recommendations. Handwritten by R. Chaim Vital. [Turn of the 17th century].
Leaf wr](https://files.kedem-auctions.com/files/Sale75-public/79_2.jpg "Leaf Handwritten by Rabbi Chaim Vital – Segulot and Cures")
Auction 75 - Rare and Important Items
November 24, 2020
Opening: $30,000
Estimate: $30,000 - $40,000
Sold for: $37,500
Including buyer's premium
Manuscript, segulot, cures, and various recommendations. Handwritten by R. Chaim Vital. [Turn of the 17th century].
Leaf written on both sides, two columns per page. Approximately 160 lines handwritten by R. Chaim Vital. Fragment of a composition on segulot and cures authored by R. Chaim Vital, part II, sections 162-175.
This leaf contains various segulot by R. Chaim Vital, including: "The method of giving an ill person a cup of asparagus to drink…", "the method of preparation of tablets that strengthen the heart of an ill person…", "for a healthy or ill person suffering from a headache…", "wonderful ointments… for every injury and wound…", "for killing lice that grow on a woman's head…", "for a wasp sting or the sting of a bee that doesn't produce honey, whose sting is worse than a wasp sting…", "for a toothache…".
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 recorded the primary teachings of the Ari in his composition Etz Chaim and in Shemona She'arim which his son R. 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 subsequent 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. His writings were published only after his passing, in various forms and redactions. 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 more.
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 described the preeminence 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 (2 written pages, approx. 160 autograph lines). 19.5 cm. Good condition. Stains. Marginal tears, repaired in part. Placed in elegant leather binder, with gilt decorations.
Expert report enclosed.
Leaf written on both sides, two columns per page. Approximately 160 lines handwritten by R. Chaim Vital. Fragment of a composition on segulot and cures authored by R. Chaim Vital, part II, sections 162-175.
This leaf contains various segulot by R. Chaim Vital, including: "The method of giving an ill person a cup of asparagus to drink…", "the method of preparation of tablets that strengthen the heart of an ill person…", "for a healthy or ill person suffering from a headache…", "wonderful ointments… for every injury and wound…", "for killing lice that grow on a woman's head…", "for a wasp sting or the sting of a bee that doesn't produce honey, whose sting is worse than a wasp sting…", "for a toothache…".
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 recorded the primary teachings of the Ari in his composition Etz Chaim and in Shemona She'arim which his son R. 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 subsequent 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. His writings were published only after his passing, in various forms and redactions. 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 more.
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 described the preeminence 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 (2 written pages, approx. 160 autograph lines). 19.5 cm. Good condition. Stains. Marginal tears, repaired in part. Placed in elegant leather binder, with gilt decorations.
Expert report enclosed.
Category
Eretz Israeli, Oriental and Maghrebi Rabbis
Catalogue
Auction 75 - Rare and Important Items
November 24, 2020
Opening: $8,000
Estimate: $15,000 - $20,000
Sold for: $16,250
Including buyer's premium
– With Unpublished Novellae by the Arizal – Jerusalem, 1640s
Category
Eretz Israeli, Oriental and Maghrebi Rabbis
Catalogue
Auction 75 - Rare and Important Items
November 24, 2020
Opening: $8,000
Estimate: $15,000 - $20,000
Sold for: $17,500
Including buyer's premium
Letter from R. Chaim Yosef David Azulai – the Chida.
Most of the letter is in Spanish, and it concludes with two lines in Hebrew, handwritten and signed by the Chida. The letter was presumably sent to the Vaad Pekidei Kushta (committee based in Constantinople centralizing the financial assistance to the residents of Eretz Israel), and mentions the appointment of the Chida as emissary on behalf of the Hebron community; an appointment which was authorized by the Vaad Pekidei Kushta.
At the foot of the letter in Spanish, the Chida added blessings in his handwriting: " Blessings of goodness, as our forefathers Avraham, Yitzchak and Yaakov were blessed... May He take them and carry them everlastingly, and their sons forever, as princes in the entire land, for eternal life", followed by the Chida's famous calligraphic signature: " Chaim Yosef David Azulai".
The Chida – R. Chaim Yosef David Azulai (1724-1806) was a leading halachic authority, Kabbalist, outstanding Torah scholar, prolific author and famous emissary. Born in Jerusalem to R. Refael Yitzchak Zerachya Azulai, a Jerusalem scholar and great-grandson of the kabbalist R. Avraham Azulai author of Chesed LeAvraham. From his early years, he was a disciple of leading Jerusalemite Torah scholars and kabbalists, including R. Chaim ben Attar, the Or HaChaim. He began studying kabbalah at the Beit El Yeshiva for kabbalists headed by R. Shalom Mizrachi Sharabi – the Rashash, alongside with his colleague R. Yom Tov Algazi.
In 1753, he embarked on his first mission as emissary on behalf of the Hebron community. During the course of his five years of travel, he passed through Italy, Germany, Holland, England and France. During this mission, his name began to spread. Wherever he traversed, he attracted a great deal of attention and many acknowledged his greatness. In 1773, the Chida embarked on an additional mission on behalf of the Hebron community, leaving a profound imprint on all the places he visited. At the end of this journey, he settled in Livorno, Italy, serving there as rabbi. In Livorno he published most of his books.
The Chida was among the greatest authors of all times and composed more than 80 works in all facets of Torah, including his composition Birkei Yosef, a commentary on the Shulchan Aruch which greatly impacted the field of halachic rulings. His books were accepted throughout the Diaspora, and were regarded with great esteem. The majority of his compositions were written while he was preoccupied with his travels or other matters, and with access to very few books, and this attests to his tremendous erudition and phenomenal memory. In each city the Chida visited, he would inspect the local libraries and search for unknown manuscripts and compositions written by prominent Torah scholars. Due to the great respect and admiration he evoked, he was granted authorization to enter large libraries and museums, such as the National Library of France, where he spent many hours copying important manuscripts. The vast knowledge he gleaned during these opportunities pervade all his books, particularly his bibliographic masterpiece Shem HaGedolim.
[1] leaf. 27 cm. Good condition. Some stains. Folding marks.
Most of the letter is in Spanish, and it concludes with two lines in Hebrew, handwritten and signed by the Chida. The letter was presumably sent to the Vaad Pekidei Kushta (committee based in Constantinople centralizing the financial assistance to the residents of Eretz Israel), and mentions the appointment of the Chida as emissary on behalf of the Hebron community; an appointment which was authorized by the Vaad Pekidei Kushta.
At the foot of the letter in Spanish, the Chida added blessings in his handwriting: " Blessings of goodness, as our forefathers Avraham, Yitzchak and Yaakov were blessed... May He take them and carry them everlastingly, and their sons forever, as princes in the entire land, for eternal life", followed by the Chida's famous calligraphic signature: " Chaim Yosef David Azulai".
The Chida – R. Chaim Yosef David Azulai (1724-1806) was a leading halachic authority, Kabbalist, outstanding Torah scholar, prolific author and famous emissary. Born in Jerusalem to R. Refael Yitzchak Zerachya Azulai, a Jerusalem scholar and great-grandson of the kabbalist R. Avraham Azulai author of Chesed LeAvraham. From his early years, he was a disciple of leading Jerusalemite Torah scholars and kabbalists, including R. Chaim ben Attar, the Or HaChaim. He began studying kabbalah at the Beit El Yeshiva for kabbalists headed by R. Shalom Mizrachi Sharabi – the Rashash, alongside with his colleague R. Yom Tov Algazi.
In 1753, he embarked on his first mission as emissary on behalf of the Hebron community. During the course of his five years of travel, he passed through Italy, Germany, Holland, England and France. During this mission, his name began to spread. Wherever he traversed, he attracted a great deal of attention and many acknowledged his greatness. In 1773, the Chida embarked on an additional mission on behalf of the Hebron community, leaving a profound imprint on all the places he visited. At the end of this journey, he settled in Livorno, Italy, serving there as rabbi. In Livorno he published most of his books.
The Chida was among the greatest authors of all times and composed more than 80 works in all facets of Torah, including his composition Birkei Yosef, a commentary on the Shulchan Aruch which greatly impacted the field of halachic rulings. His books were accepted throughout the Diaspora, and were regarded with great esteem. The majority of his compositions were written while he was preoccupied with his travels or other matters, and with access to very few books, and this attests to his tremendous erudition and phenomenal memory. In each city the Chida visited, he would inspect the local libraries and search for unknown manuscripts and compositions written by prominent Torah scholars. Due to the great respect and admiration he evoked, he was granted authorization to enter large libraries and museums, such as the National Library of France, where he spent many hours copying important manuscripts. The vast knowledge he gleaned during these opportunities pervade all his books, particularly his bibliographic masterpiece Shem HaGedolim.
[1] leaf. 27 cm. Good condition. Some stains. Folding marks.
Category
Eretz Israeli, Oriental and Maghrebi Rabbis
Catalogue
Auction 75 - Rare and Important Items
November 24, 2020
Opening: $3,000
Estimate: $5,000 - $10,000
Unsold
Tikunei HaZohar, by R. Shimon Bar Yochai, with the commentary of R. Moshe Zacuto – the Remez. Livorno: Castello and Saadon, [1789]. First edition to include the commentary of the Remez.
Unique copy printed especially for the Chida, by his disciples and associates, Torah scholars of Livorno, who were involved in the publication of this edition: the publishers – R. Yaakov Nunes Vais (rabbi of Livorno) and R. Avraham Alnakar (who inserted fourteen of his piyyutim in this edition), and the printers – the partners R. Avraham Yitzchak Castello and R. Eliezer Saadon (most of the works of the Chida were printed in their press).
The title page features a special inscription: "Printed for the outstanding Torah scholar… R. Chaim Yosef David Azulai…". The inscription was included in the present copy only. Other copies of this edition feature a decorative element instead (one other unique copy of this book is known to us, with the following dedication: "For the wealthy… Avraham Franchetti…". Regarding the practice of printing special copies for wealthy or important figures, see post of R. Avishai Elbaum, in the Am HaSefer blog, 29th January 2014).
In 1738, upon completing his second mission, the Chida settled in Livorno. He remained there until his passing, and was engaged in studying and disseminating Torah, composing and publishing his books. Despite repeated entreaties, he refused to serve as rabbi of the community, yet was nevertheless considered the foremost Torah scholar in the city. All the rabbis in Livorno deferred to him, and his decision was conclusive on all important questions and problems in the community.
A group of Torah scholars gathered around the Chida in Livorno; it is also known that the Chida established there the Chadashim LaBekarim society. Prof. Meir Benayahu (in his book on the Chida, p. 67) suggests that the Chida founded in Livorno another, secret society of elite Torah scholars who adopted kabbalistic practices, and reached a particularly high level in knowledge of Torah and kabbalah, perhaps a kind of continuation of the Ahavat Shalom society in Jerusalem. The society which gathered around the Chida in Livorno was comprised of his associates, local rabbis who reverently regarded him as their teacher. These include the partners who produced this Tikunei HaZohar edition, and one can assume that the Chida had an impact on this edition.
The publishers of this edition were R. Yaakov Nunes Vais (rabbi of Livorno; mentions the Chida in every section of his book with the reverence of a disciple to his teacher, and the Chida from his part refers to him with much love and honor) and R. Avraham Alnakar (rabbi and kabbalist, a Torah scholar of Fez, settled in Livorno and became associated with the Chida. Reputed for the Zechor LeAvraham machzor which he published in Livorno with the help and guidance of the Chida). R. Eliezer Saadon, a young Torah scholar in Livorno, was also very attached to the Chida and published most of the latter's works in his printing firm (originally in partnership with R. Avraham Yitzchak Castello. After the latter's passing, the printing press remained in his sole ownership).
Inscriptions on the title page, including: "Acquired from the wealthy and exalted scholar, R. Sh.T. [Shem Tov] son of R. Refael HaLevi". Several glosses in Sephardic script on p. 73b (somewhat resembling the handwriting of the Chida). Several brief glosses on other leaves.
[4], 166 leaves. 22 cm. Good condition. Stains, including dampstains and dark stains. Damage and extensive worming, affecting text in several places, professionally restored with paper. New binding.
Unique copy printed especially for the Chida, by his disciples and associates, Torah scholars of Livorno, who were involved in the publication of this edition: the publishers – R. Yaakov Nunes Vais (rabbi of Livorno) and R. Avraham Alnakar (who inserted fourteen of his piyyutim in this edition), and the printers – the partners R. Avraham Yitzchak Castello and R. Eliezer Saadon (most of the works of the Chida were printed in their press).
The title page features a special inscription: "Printed for the outstanding Torah scholar… R. Chaim Yosef David Azulai…". The inscription was included in the present copy only. Other copies of this edition feature a decorative element instead (one other unique copy of this book is known to us, with the following dedication: "For the wealthy… Avraham Franchetti…". Regarding the practice of printing special copies for wealthy or important figures, see post of R. Avishai Elbaum, in the Am HaSefer blog, 29th January 2014).
In 1738, upon completing his second mission, the Chida settled in Livorno. He remained there until his passing, and was engaged in studying and disseminating Torah, composing and publishing his books. Despite repeated entreaties, he refused to serve as rabbi of the community, yet was nevertheless considered the foremost Torah scholar in the city. All the rabbis in Livorno deferred to him, and his decision was conclusive on all important questions and problems in the community.
A group of Torah scholars gathered around the Chida in Livorno; it is also known that the Chida established there the Chadashim LaBekarim society. Prof. Meir Benayahu (in his book on the Chida, p. 67) suggests that the Chida founded in Livorno another, secret society of elite Torah scholars who adopted kabbalistic practices, and reached a particularly high level in knowledge of Torah and kabbalah, perhaps a kind of continuation of the Ahavat Shalom society in Jerusalem. The society which gathered around the Chida in Livorno was comprised of his associates, local rabbis who reverently regarded him as their teacher. These include the partners who produced this Tikunei HaZohar edition, and one can assume that the Chida had an impact on this edition.
The publishers of this edition were R. Yaakov Nunes Vais (rabbi of Livorno; mentions the Chida in every section of his book with the reverence of a disciple to his teacher, and the Chida from his part refers to him with much love and honor) and R. Avraham Alnakar (rabbi and kabbalist, a Torah scholar of Fez, settled in Livorno and became associated with the Chida. Reputed for the Zechor LeAvraham machzor which he published in Livorno with the help and guidance of the Chida). R. Eliezer Saadon, a young Torah scholar in Livorno, was also very attached to the Chida and published most of the latter's works in his printing firm (originally in partnership with R. Avraham Yitzchak Castello. After the latter's passing, the printing press remained in his sole ownership).
Inscriptions on the title page, including: "Acquired from the wealthy and exalted scholar, R. Sh.T. [Shem Tov] son of R. Refael HaLevi". Several glosses in Sephardic script on p. 73b (somewhat resembling the handwriting of the Chida). Several brief glosses on other leaves.
[4], 166 leaves. 22 cm. Good condition. Stains, including dampstains and dark stains. Damage and extensive worming, affecting text in several places, professionally restored with paper. New binding.
Category
Eretz Israeli, Oriental and Maghrebi Rabbis
Catalogue
![Emissary letter for R. Yaakov Ashkenazi, signed by leading rabbis of Jerusalem. Jerusalem, [1758].
Addressed to the Rabbi o](https://files.kedem-auctions.com/files/Sale75-public/83.jpg "Emissary Letter from 1758 – Signed by Leading Jerusalemite Rabbis – Th")
Auction 75 - Rare and Important Items
November 24, 2020
Opening: $2,000
Estimate: $5,000 - $8,000
Sold for: $2,500
Including buyer's premium
Emissary letter for R. Yaakov Ashkenazi, signed by leading rabbis of Jerusalem. Jerusalem, [1758].
Addressed to the Rabbi of the Alessandria della Paglia community in Italy.
Neat scribal script, with the calligraphic signatures of four leading rabbis in Jerusalem (in order of signatures): R. Refael Meyuchas son of R. Shmuel, author of Pri HaAdamah; R. Refael Moshe Bula, author of Get Mekushar; R. Refael Yitzchak Zerachya Azulai, father of the Chida; and R. Nissim Beracha, father-in-law of the Chida.
In this letter, the rabbis of Jerusalem describe the devastation wrought by the rains in Jerusalem, including the destruction of the synagogue which housed the boys' school, where over 500 young boys studied, and the damage to the cemetery.
the address of the recipient, "To the great Torah scholar… rabbi of Alessandria della Paglia…", appears on verso.
The signatories of this letter:
R. Refael Meyuchas son of R. Shmuel (1695-1771), Rishon Letzion and rabbi of Jerusalem, author of Pri HaAdama and Mizbach Adama. The Chida served as dayan in his Beit Din.
R. Refael Moshe Bula (d. 1773), served as Rishon LeTzion for a half a year before his passing. Authored Get Mekushar and other works.
R. Refael Yitzchak Zerachya Azulai (1702-1765), a leading Torah scholar and kabbalist in Jerusalem, member of the Beit Yaakov Beit Midrash, dean of the yeshiva founded by the wealthy Mordechai Tallouk (named Gedulat Mordechai), alongside his brother-in-law R. Yonah Navon. His eldest son was the Chida, who quotes him extensively in his works.
R. Nissim Beracha, leading Jerusalem rabbi and Torah scholar of the Neveh Shalom yeshiva. The Chida married his daughter Rachel. The Chida refers to his father-in-law with great titles of honor.
[1] double leaf. 33 cm. Good-fair condition. A few stains. Marginal wear and tears. Folding marks and creases. Early (erroneous) inscription beneath the signature of R. Refael Meyuchas. Owner's stamp on verso.
Addressed to the Rabbi of the Alessandria della Paglia community in Italy.
Neat scribal script, with the calligraphic signatures of four leading rabbis in Jerusalem (in order of signatures): R. Refael Meyuchas son of R. Shmuel, author of Pri HaAdamah; R. Refael Moshe Bula, author of Get Mekushar; R. Refael Yitzchak Zerachya Azulai, father of the Chida; and R. Nissim Beracha, father-in-law of the Chida.
In this letter, the rabbis of Jerusalem describe the devastation wrought by the rains in Jerusalem, including the destruction of the synagogue which housed the boys' school, where over 500 young boys studied, and the damage to the cemetery.
the address of the recipient, "To the great Torah scholar… rabbi of Alessandria della Paglia…", appears on verso.
The signatories of this letter:
R. Refael Meyuchas son of R. Shmuel (1695-1771), Rishon Letzion and rabbi of Jerusalem, author of Pri HaAdama and Mizbach Adama. The Chida served as dayan in his Beit Din.
R. Refael Moshe Bula (d. 1773), served as Rishon LeTzion for a half a year before his passing. Authored Get Mekushar and other works.
R. Refael Yitzchak Zerachya Azulai (1702-1765), a leading Torah scholar and kabbalist in Jerusalem, member of the Beit Yaakov Beit Midrash, dean of the yeshiva founded by the wealthy Mordechai Tallouk (named Gedulat Mordechai), alongside his brother-in-law R. Yonah Navon. His eldest son was the Chida, who quotes him extensively in his works.
R. Nissim Beracha, leading Jerusalem rabbi and Torah scholar of the Neveh Shalom yeshiva. The Chida married his daughter Rachel. The Chida refers to his father-in-law with great titles of honor.
[1] double leaf. 33 cm. Good-fair condition. A few stains. Marginal wear and tears. Folding marks and creases. Early (erroneous) inscription beneath the signature of R. Refael Meyuchas. Owner's stamp on verso.
Category
Eretz Israeli, Oriental and Maghrebi Rabbis
Catalogue
Auction 75 - Rare and Important Items
November 24, 2020
Opening: $3,000
Estimate: $5,000 - $8,000
Sold for: $6,875
Including buyer's premium
Lengthy letter handwritten and signed by R. Chaim Palachi Rabbi of Izmir, addressed to R. Tzvi Hirsch Lehren head of the Pekidim and Amarkalim in Amsterdam. Izmir, Rosh Chodesh Sivan 1845.
Appeal letter sent by R. Chaim Palachi following the fire which broke out in Izmir in 1845. R. Chaim describes the destruction caused by the fire and his distress, particularly from the loss of his books: "The fire has left us destitute… especially the lack of books which are our very life and without which we are deemed dead… not to mention the absence of many material necessities, the lack of sustenance and adequate clothing. Especially since we have two adult girls, my daughter and the daughter of my eldest son R. Avraham… Woe to us that this has happened in our times…".
R. Chaim Palachi relates that he sent appeal letters to others, including Baron Rothschild of Frankfurt am Main and R. Aharon Fuld (a rabbi in Frankfurt), and complains that he didn't receive a response. He concludes with blessings: "Until old age, with much wealth, honor, strength and peace, Chaim Palachi".
Izmir was struck by large fires every few years. In his books, R. Chaim Palachi mentions the fires of 1772, 1811, 1837, 1841 and 1845. These fires destroyed houses with all their contents, and many were left without a roof over their head, with no food or clothing. These fires also caused a lost for posterity, with the destruction of thousands of precious manuscripts and books. R. Chaim himself lost over fifty manuscript compositions to the fire of 1841 (regarding the loss of books in fires in Izmir, see: Yaari, HaDfus HaIvri BeIzmir, Areshet I, 1959, pp. 115-116; see also: Meir Benayahu, The Great Fires in Izmir and Adrianopolis, Reshumot II, 1946, pp. 144-155).
R. Chaim Palachi – HaChabif (1787-1868), an outstanding Torah scholar well versed in hidden and revealed realms of the Torah. He served as rabbi of Izmir and was a leading Torah scholar of his generation. He composed seventy-two books (corresponding with the numerical value of his name Chaim, adding the number of letters), on Halachah, Aggadah and ethics. He was the close disciple of his mother's father, the renowned Torah scholar R. Refael Yosef Hazan, author of Chikrei Lev. In his books, R. Chaim extensively quotes his grandfather, as well as his father R. Yaakov Palachi. At the age of 25, in a ceremony attended by the entire community, R. Chaim was accorded rabbinical ordination by his grandfather, who bedecked him with a special rabbinic robe he personally purchased, in honor of his earning the title of "HaChacham HaShalem".
Over the years, he rose in the ranks of rabbinic hierarchy, reaching the position of "HaRav HaKollel", head of the Izmir Beit Din, and was recognized by the Turkish government as Chacham Bashi. His exceptional wisdom and eminence in Torah earned him the status of rabbi of the city. The Jewish community in Izmir was comprised in those days of various congregations, each with different customs and their own rabbi, and only R. Chaim bore absolute authority, his rulings and opinions being accepted by all the congregations in the city. His halachic authority exceeded the boundaries of the city, and he earned worldwide recognition as a posek, responding to thousands of queries addressed to him from all over the world, even beyond the Ottoman Empire, such as Poland, Germany and North Africa.
R. Chaim was a most prolific author, covering all subjects of the Torah. He composed many works, of Talmudic commentary, halachic rulings, homiletics and Aggadah. When the fire broke out in 1841, he had already produced dozens of manuscript compositions, which he toiled on from a young age. The fire consumed 54 of his compositions (see in more detail in Kedem Auction 63, item 66). Despite the great tragedy of the loss of most of his writings, he gathered strength and went ahead composing new works. In the books he printed after the fire, he would add at the foot of the title page the serial number of the composition. The names of his books usually allude to his name Chaim in various ways (Nefesh Chaim, Chaim Techila, Torah VeChaim, Chaim LeRosh, Chaim VeShalom, Kaf HaChaim, Re'eh Chaim, HaKatuv LaChaim, Yimtza Chaim, Birkat Moadecha LeChaim, Tzavaa MeChaim, Artzot HaChaim, Tzedakah LeChaim, and others).
The fire mentioned in this letter broke out some four years after the great fire of 1841. In a responsum by R. Chaim Palachi printed in Responsa Shema Avraham (by his son R. Avraham Palachi; no. 51), he writes: "In 1841 and 1845 there were large fires in our city of Izmir, may trouble not occur again, and charity monies were sent from all over for the needy whose homes were burned in the fire…". There he adds that in the fire of 1845, the non-Jews were affected more than the Jews, whereas in the fire of 1841, the Jews suffered more than the non-Jews.
[1] double leaf (folded and sent by post). 20 cm. Bluish paper. Good condition. Stains. Folding marks. Tear (from opening the letter), not affecting text.
Appeal letter sent by R. Chaim Palachi following the fire which broke out in Izmir in 1845. R. Chaim describes the destruction caused by the fire and his distress, particularly from the loss of his books: "The fire has left us destitute… especially the lack of books which are our very life and without which we are deemed dead… not to mention the absence of many material necessities, the lack of sustenance and adequate clothing. Especially since we have two adult girls, my daughter and the daughter of my eldest son R. Avraham… Woe to us that this has happened in our times…".
R. Chaim Palachi relates that he sent appeal letters to others, including Baron Rothschild of Frankfurt am Main and R. Aharon Fuld (a rabbi in Frankfurt), and complains that he didn't receive a response. He concludes with blessings: "Until old age, with much wealth, honor, strength and peace, Chaim Palachi".
Izmir was struck by large fires every few years. In his books, R. Chaim Palachi mentions the fires of 1772, 1811, 1837, 1841 and 1845. These fires destroyed houses with all their contents, and many were left without a roof over their head, with no food or clothing. These fires also caused a lost for posterity, with the destruction of thousands of precious manuscripts and books. R. Chaim himself lost over fifty manuscript compositions to the fire of 1841 (regarding the loss of books in fires in Izmir, see: Yaari, HaDfus HaIvri BeIzmir, Areshet I, 1959, pp. 115-116; see also: Meir Benayahu, The Great Fires in Izmir and Adrianopolis, Reshumot II, 1946, pp. 144-155).
R. Chaim Palachi – HaChabif (1787-1868), an outstanding Torah scholar well versed in hidden and revealed realms of the Torah. He served as rabbi of Izmir and was a leading Torah scholar of his generation. He composed seventy-two books (corresponding with the numerical value of his name Chaim, adding the number of letters), on Halachah, Aggadah and ethics. He was the close disciple of his mother's father, the renowned Torah scholar R. Refael Yosef Hazan, author of Chikrei Lev. In his books, R. Chaim extensively quotes his grandfather, as well as his father R. Yaakov Palachi. At the age of 25, in a ceremony attended by the entire community, R. Chaim was accorded rabbinical ordination by his grandfather, who bedecked him with a special rabbinic robe he personally purchased, in honor of his earning the title of "HaChacham HaShalem".
Over the years, he rose in the ranks of rabbinic hierarchy, reaching the position of "HaRav HaKollel", head of the Izmir Beit Din, and was recognized by the Turkish government as Chacham Bashi. His exceptional wisdom and eminence in Torah earned him the status of rabbi of the city. The Jewish community in Izmir was comprised in those days of various congregations, each with different customs and their own rabbi, and only R. Chaim bore absolute authority, his rulings and opinions being accepted by all the congregations in the city. His halachic authority exceeded the boundaries of the city, and he earned worldwide recognition as a posek, responding to thousands of queries addressed to him from all over the world, even beyond the Ottoman Empire, such as Poland, Germany and North Africa.
R. Chaim was a most prolific author, covering all subjects of the Torah. He composed many works, of Talmudic commentary, halachic rulings, homiletics and Aggadah. When the fire broke out in 1841, he had already produced dozens of manuscript compositions, which he toiled on from a young age. The fire consumed 54 of his compositions (see in more detail in Kedem Auction 63, item 66). Despite the great tragedy of the loss of most of his writings, he gathered strength and went ahead composing new works. In the books he printed after the fire, he would add at the foot of the title page the serial number of the composition. The names of his books usually allude to his name Chaim in various ways (Nefesh Chaim, Chaim Techila, Torah VeChaim, Chaim LeRosh, Chaim VeShalom, Kaf HaChaim, Re'eh Chaim, HaKatuv LaChaim, Yimtza Chaim, Birkat Moadecha LeChaim, Tzavaa MeChaim, Artzot HaChaim, Tzedakah LeChaim, and others).
The fire mentioned in this letter broke out some four years after the great fire of 1841. In a responsum by R. Chaim Palachi printed in Responsa Shema Avraham (by his son R. Avraham Palachi; no. 51), he writes: "In 1841 and 1845 there were large fires in our city of Izmir, may trouble not occur again, and charity monies were sent from all over for the needy whose homes were burned in the fire…". There he adds that in the fire of 1845, the non-Jews were affected more than the Jews, whereas in the fire of 1841, the Jews suffered more than the non-Jews.
[1] double leaf (folded and sent by post). 20 cm. Bluish paper. Good condition. Stains. Folding marks. Tear (from opening the letter), not affecting text.
Category
Eretz Israeli, Oriental and Maghrebi Rabbis
Catalogue
Auction 75 - Rare and Important Items
November 24, 2020
Opening: $1,000
Estimate: $3,000 - $5,000
Sold for: $1,250
Including buyer's premium
Leaf (2 pages) handwritten by R. Yosef Chaim of Baghdad, the Ben Ish Chai.
On the first page, the Ben Ish Chai wrote two paragraphs containing allusions to the name of Eliyahu HaNavi.
The second page contains a special prayer which he composed, beseeching G-d to end our suffering and bring the Redemption.
R. Yosef Chaim of Baghdad (1833-1909), author of Ben Ish Chai and dozens of other important books. He was the son of R. Eliyahu Chaim son of R. Moshe Chaim Rabbi of Baghdad, and the disciple of R. Abdallah Somekh. He was renowned from a young age for his brilliance and righteousness. After the passing of his father in 1859, at the age of 26, he succeeded him as preacher in the Great Synagogue of Baghdad, upholding this practice every Shabbat for the next fifty years. His sermons on special occasions such as Shabbat Shuva and Shabbat Hagadol drew crowds of over four thousand people, who sat enthralled throughout the sermon, which often lasted for four to five hours. His sermons incorporated Halachah, commentaries of verses and Aggadot, using the various approaches of exegesis.
The Ben Ish Chai was recognized as the de facto leader of Baghdad and the entire Iraq, and all the local rabbis and judges deferred to him. His complete mastery of Torah and Kabbalah, as well as his great piety and holiness, gained him renown throughout the world. In 1869 he travelled to Eretz Israel in order to pray at the graves of tzaddikim. While praying, he received a heavenly message that the source of his soul was that of Benayahu ben Yehoyada. He therefore titled many of his works after the descriptives of Benayahu: Ben Ish Chai, Ben Ish Chayil, Ben Yehoyada, Rav Pe'alim, Od Yosef Chai and others. Some of his other works: Leshon Chachamim, Aderet Eliyahu, Responsa Torah Lishma (published anonymously), Chasdei Avot, Birkat Avot and others.
[1] leaf (two pages in the handwriting of the Ben Ish Chai). 11.5 cm. Good condition. Stains. Ink faded in several words. In fine leather binding.
On the first page, the Ben Ish Chai wrote two paragraphs containing allusions to the name of Eliyahu HaNavi.
The second page contains a special prayer which he composed, beseeching G-d to end our suffering and bring the Redemption.
R. Yosef Chaim of Baghdad (1833-1909), author of Ben Ish Chai and dozens of other important books. He was the son of R. Eliyahu Chaim son of R. Moshe Chaim Rabbi of Baghdad, and the disciple of R. Abdallah Somekh. He was renowned from a young age for his brilliance and righteousness. After the passing of his father in 1859, at the age of 26, he succeeded him as preacher in the Great Synagogue of Baghdad, upholding this practice every Shabbat for the next fifty years. His sermons on special occasions such as Shabbat Shuva and Shabbat Hagadol drew crowds of over four thousand people, who sat enthralled throughout the sermon, which often lasted for four to five hours. His sermons incorporated Halachah, commentaries of verses and Aggadot, using the various approaches of exegesis.
The Ben Ish Chai was recognized as the de facto leader of Baghdad and the entire Iraq, and all the local rabbis and judges deferred to him. His complete mastery of Torah and Kabbalah, as well as his great piety and holiness, gained him renown throughout the world. In 1869 he travelled to Eretz Israel in order to pray at the graves of tzaddikim. While praying, he received a heavenly message that the source of his soul was that of Benayahu ben Yehoyada. He therefore titled many of his works after the descriptives of Benayahu: Ben Ish Chai, Ben Ish Chayil, Ben Yehoyada, Rav Pe'alim, Od Yosef Chai and others. Some of his other works: Leshon Chachamim, Aderet Eliyahu, Responsa Torah Lishma (published anonymously), Chasdei Avot, Birkat Avot and others.
[1] leaf (two pages in the handwriting of the Ben Ish Chai). 11.5 cm. Good condition. Stains. Ink faded in several words. In fine leather binding.
Category
Eretz Israeli, Oriental and Maghrebi Rabbis
Catalogue