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.

Large, varied collection of books, booklets and various printed matter, printed in Calcutta, India, encompassing an entire century, from the beginning of Hebrew printing in Calcutta in 1840, until the mid-20th century.
A collection rare in its scope, including more than 100 items: books, booklets, leaves and calendars. The collection documents the history of Hebrew printing in Calcutta beginning in 1840. It includes most of the first books printed in the city during the 1840s (22 of the first 26 books printed in Calcutta by R. Elazar Iraki. Nos. 1, 3-7, 9-10, 12-17, 19-26 in Ya'ari's list) and about half of all books ever printed in Calcutta. Some are lithographed.
The collection comes from the library of the renowned collector R. David Sassoon, and was the basis of the bibliographic list of works printed in Calcutta published by the researcher and bibliographer Avraham Ya'ari in the book Hebrew Printing in the East (Vol. 2, Jerusalem 1940, Calcutta). This collection also contains many items which do not appear in Ya'ari's list.
Items include: • Shir HaShirim, with Targum Yonatan ben Uziel and Judeo-Arabic translation. Calcutta, [1840]. Ya'ari, no. 1. The first lithographed book printed in Calcutta. That same year, Elazar Iraki printed Sha'arei Kedusha (in letterpress). According to Ya'ari, Shir HaShirim was printed before the Iraki printing press was established. No other lithographed books were printed in Culcutta until 1871. • Tractate Avot, with Judeo-Arabic translation. Calcutta, [1844]. Ya'ari, no. 15. Printed on bluish paper. • Raziel HaMalach. Calcutta, [1845]. Ya'ari, no. 17. Printed on bluish paper. • Imrei Shabbat, "to clarify the prohibition of riding the steam engines of the railway on Shabbat…", by R. Chaim Ya'akov HaKohen [Feinstein] "emissary of the city of Safed". Calcutta, [1874]. Ya'ari, no. 29. • Regulations of the Magen David synagogue, in Judeo-Arabic. Calcutta, [1894]. Ya'ari, no. 82. • Sefer HaAchlama, interpretation of dreams. Calcutta, 1844. Lithographed manuscript. Ya'ari, no. 117. • Lithograph – the piyyut "Melech HaMefo'ar B'Rom Hodo…", by the Magen David synagogue, 1924. Printed in honor of R. Eliyahu Moshe Dweck HaKohen on his fiftieth anniversary serving as rabbi of the Magen David synagogue in Calcutta. Ya'ari, no. 119. • Lithograph printed in gold – the piyyut "E-l Rachum Shemecha…". Ya'ari, no. 120. [Calcutta, year not indicated]. • Lithographed booklet, Haftarah of Tisha B'Av, with Judeo-Arabic translation, by "Shalom Yehoshua Iraki HaKohen teacher in Calcutta". [Year unknown]. Ya'ari, no. 123. • Chart for teaching the Hebrew Alphabet to children, with the verses of Shema Yisrael. Lithographed. [Calcutta, 1890]. Ya'ari, no. 124. • "Tachel Shana U'Virchoteha", two lithographs, with the simanim of Rosh Hashana eve. [Calcutta, year not indicated]. Ya'ari, no. 132-133. • "…prayer to recite before and after kindling Shabbat and festival candles". [Calcutta, year not indicated]. Lithograph. Ya'ari, no. 134. • Prayer booklets for various occasions (in honor of Queen Victoria, upon the coronation of King George, etc.). • Cards with timetables for prayers in the synagogue. • Large-format wall calendars. • And more.
The first Hebrew press in Calcutta was established by R. Elazar Iraki HaKohen, a Jew of Yemenite origin, in 1840. R. Iraki's press operated until 1856, producing high-quality books which compare favourably with contemporary Hebrew printing in Europe. It seems that R. Iraki himself cast the type, and indeed the type used in his press differs from European type. Iraki printed many books by Yemenite sages, including halachic books by the Maharitz (which he was the first to print) and Sefer HaPizmonim – poems by Yemenite poets. R. Iraqi was not only a craftsman, but also a Torah scholar who edited, proofread and corrected the works he printed. Among other works, he translated the Passover Haggadah which was printed in his press and added 22 of his piyyutim to Sefer HaPizmonim. His printer's device depicts hands raised for the priestly benediction and the name "Iraki" or "Iraki Katz" (Kohen Tzedek). Iraki ceased printing in 1856, lacking sufficient demand for his books. Most of the books printed by Iraki are present in this collection.
Hebrew printing in Calcutta was renewed only in 1871 by the printer Yechezkel ben Suliman Hanin, who printed a total of 10 books (including two books by the Safed emissary Rabbi Chaim Ya'akov HaKohen Feinstein). This collection contains six of the books printed by Hanin.
In 1881, the rabbi of the Magen David synagogue in Calcutta, R. Eliyahu son of Moshe Dweck HaKohen, established his own printing press. Since he was a Kohen and considered himself a successor of the first printer Iraki, he designed a printer's device similar to Iraki's, also depicting hands raised for the priestly benediction. He printed a total of six books, four of which are present in this collection.
In 1888, Rabbi Shlomo (Solomon) Tawina of Baghdad established his printing press in Calcutta. R. Shlomo Tawina was an outstanding Torah scholar and before moving to India, printed books in Baghdad. He printed many books, including many of his own works. His printing press, active until ca. 1902, was the last large press in India. This collection contains 27 books printed by Tawina.
Alongside books printed by these established presses, a number of works were printed by lithography. As early as 1840, the year of the establishment of the first Hebrew press, Isaac ben Jacob of Baghdad printed a lithographic book – Shir HaShirim with Targum Yonatan and a Judeo-Arabic translation. The establishment of Iraki's press rendered lithography unnecessary and lithographic printing was taken up anew only in 1871. This collection contains 11 lithographs.
73 books, booklets and pamphlets, 20 calendars (cards, booklets and wall calendars), 8 single leaves (some lithographs, one torn and mostly lacking), 7 cards with timetables for prayers. Total of 108 items. Size and condition vary. Some have damage or lacking leaves. Some bear signatures and ownership inscriptions.
A detailed list is available upon request.
Provenance: The Sassoon Family Collection.

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.

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.

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.