Auction 93 Part 1 - Manuscripts, Prints and Engravings, Objects and Facsimiles, from the Gross Family Collection, and Private Collections
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• Printed appeal issued by Beit HaSofer VehaMe'iri – the Hungarian Kollel Jerusalem, [Yechiel Michel Brill, Michel HaKohen and Yoel Moshe Solomon], [ca. 1864]. Printed in gilt, with decorated border. (Beit HaSofer VehaMe'iri was the first name of the Hungarian Kollel Shomrei HaChomot, after R. Mosher Sofer – the Chatam Sofer, and R. Meir Eisenstadt).
[1] leaf. 40 cm. Good–fair condition. Stains and ink fading. Wear and minor tears. Marginal open tears (repaired with paper).
Sh. HaLevy, no. 102.
Provenance: The Gross Family Collection, Tel Aviv, 057.011.001.
• Modaa Rabba, Beit Din ruling. Printed letter issued by the trustees of the Volhynian Kollel for immigrants from Volhynia, Podolia and Ukraine. [Jerusalem: R. Yisrael and Nissan Bak, Av 1869].
Protest against the emissaries of the Belarusian Kollel who had fundraised in the Kiev province, which was in the fundraising domain of the Volhynian Kollel. The leaf defines the provinces which fall under the domain of the fundraisers of the Volhynian Kollel, and is signed in print the Kollel trustees.
Further on the leaf is a Beit Din ruling from the Ashkenazi Beit Din in Jerusalem, against the violation of the fundraising rights. Signed in print by R. Meir Auerbach Rabbi of Kalisch (the Imrei Binah), R. Avraham Eisenstein of Drohitchin (a Jerusalem Torah leader) and R. Yaakov Yehuda Levi (head of the Beit Din, brother of R. Nachum of Shadik).
[1] leaf. 40.5 cm. Fair–good condition. Stains. Folding marks. Wear and tears to folds, slightly affecting text (professionally restored with paper).
Rare! Not listed by Sh. HaLevy.
Provenance: The Gross Family Collection, Tel Aviv, 057.011.053.
The booklet begins with a lengthy letter in Hebrew, in neat script. For the mission of R. Yehoshua Stampfer (1852–1908; a founder of Petach Tikva, accomplished activist who devoted himself to supporting Torah and building Eretz Israel), who was travelling to raise funds for the Hungarian Kollel in Jerusalem, Hebron, Safed and Tiberias. With the handwritten signatures of R. Yosef Chaim Sonnenfeld, R. Yitzchak Oplatka of Prague, R. Moshe Nachum Wallenstein, and many others (see Hebrew description).
The booklet also contains [4] written pages in German, with several stamps and signatures (in German) of the Kollel trustees.
Lengthy inscription by R. Yitzchak Oplatka–Prague (1820–1900), one of the last disciples of the Chatam Sofer, as he refers to himself in this letter.
[3] leaves (6 written pages). 29 cm. Good–fair condition. Stains, wear and tears, slightly affecting text (repaired with paper).
Provenance: The Gross Family Collection, Tel Aviv, 057.011.012.
Printed in gold ink. With ornamented border. Medallion at the top of the leaf depicting the Western Wall and Temple Mount. Printed for the emissary R. Faraj Chaim son of R. Shlomo Yechezkel Yehuda. The letter mentions the supporters of the yeshiva, the Rishon LeTzion R. Refael Meir Panigel and R. Eliyahu Suleiman Mani Rabbi of Hebron. With the printed signatures of Torah scholars of the yeshiva and an additional letter at the foot of the leaf with the printed signature of the emissary.
The emissary R. Faraj Chaim son of R. Shlomo Yechezkel Yehuda (1846–1895), born in Baghdad and immigrated to Jerusalem in his youth. He travelled to India on behalf the Sephardi Kollelot in 1882 and 1893, passing away in Baghdad on his way back. Founder of the Iraqi community in Jerusalem.
[1] leaf. 35 cm. Fair condition. Stains. Wear and tears, affecting text (professionally repaired with paper). Folding marks.
Provenance: The Gross Family Collection, Tel Aviv, 057.011.023.
Neat semi–cursive script (Ashkenazic Rashi script), with headings and emphasized words in (calligraphic) square script. Fundraising recommendation for R. Ze'ev Wolf of Jerusalem, a descendant of R. Chaim of Volozhin, signed by the gabba'im.
Additional recommendations signed by the head of the Beit Din R. Yaakov Leib Levy, and by the dayanim of the Ashkenazi Beit Din. With various stamps (see Hebrew description for list of signatories).
On the verso, letter of recommendation in semi–cursive Oriental (Rashi) script, with the signature and stamp of R. Yissachar Assaraf, from the Maghrebi community.
[1] leaf. 40 cm. Fair–good condition. Stains. Wear and tears, slightly affecting text (professionally repaired with paper). Folding marks.
Provenance: The Gross Family Collection, Tel Aviv, 057.011.030.
![Large printed leaf, Nezer Gabba'ut, with illustrations of holy sites and various decorations. Jerusalem, [ca. 1890s]. With a](https://files.kedem-auctions.com/files/Sale93/138.jpg "Nezer Gabba'ut Certificate of the Derishat Kavod Chachmei HaTorah Soci")
Printed in gilt ink. Printed illustrations of holy sites on both sides of the leaf. In the center of the leaf, handwritten certificate, concluding with signatures and stamps.
The society for locating the Ten Tribes was founded in 1898 by R. Shimon Tzvi Horowitz of Lida, R. Moshe Yaakov HaKimchi and R. Shlomo Wexler. That year, they published the booklet Derishat Kavod Chachmei HaTorah on the topic.
See Hebrew description for list of signatories.
[1] leaf. 48 cm. Fair condition. Stains. Tears and wear. Folding marks. Open tears in several places along folds, affecting text (repaired with paper).
Provenance: The Gross Family Collection, Tel Aviv, 057.011.005.
Manuscript, Siddur Kavanot HaRashash – kavanot for the bedtime Shema service and morning blessings. [Salonika, ca. 19th century].
Square and cursive Oriental script.
Siddur HaRashash was a siddur with kabbalistic kavanot based on the writings of the Arizal and R. Chaim Vital, edited by the kabbalists of the Beit El yeshiva in Jerusalem, based on the siddur compiled by their teacher the Rashash – R. Shalom Mizrachi Sharabi, dean of the Beit El yeshiva in the mid–18th century. For many years, copyings of Siddur HaRashash were produced from accurate manuscripts proofread by the kabbalists in the yeshiva.
Prayer using the manuscripts of the siddur was the privilege of just a few kabbalists. In general, the kabbalists themselves produced various copyings of Siddur HaRashash for their personal use, or entrusted them to reliable kabbalists only. Each of these manuscripts bore the stamp of the kabbalist who copied it, through the emendations and additions he inserted.
For many years, the siddur was zealously and intentionally kept in manuscript form only, without being printed at all. Only in 1911–1916 was in published in six parts by several Ashkenazi kabbalists of Yeshivat Shaar HaShamayim in Jerusalem.
[58] leaves (+ several blank leaves). Approx. 16 cm. Fair condition. Stains, including dark stains. Extensive worming, affecting text. Original leather binding, detached and damaged.
Regarding the development of Siddur HaRashash, its scribing and redaction by the kabbalists of the Beit El yeshiva, see essay by R. Moshe Hillel: The Rashash's Meditation Prayer Books, Between Tradition and Innovation, in: Windows on Jewish Worlds. Essays in Honor of William Gross, ed. Shalom Sabar, Emile Schrijver, Falk Wiesemann, pp 205–239. An addendum at the end of his essay lists the manuscripts of Siddur HaRashash found in the Gross Family Collection. The present manuscript is listed there as no. 3.
Provenance: The Gross Family Collection, Tel Aviv, OT.011.026.
![Manuscript, Siddur Kavanot HaRashash – Shabbat prayers, kiddush and Shabbat meal. [Salonika, 19th century].Square and cursiv](https://files.kedem-auctions.com/files/Sale93/143_1.jpg "Manuscript, Siddur Kavanot HaRashash – Salonika, 19th Century")
![Manuscript, Siddur Kavanot HaRashash – Shabbat prayers, kiddush and Shabbat meal. [Salonika, 19th century].Square and cursiv](https://files.kedem-auctions.com/files/Sale93/143_2.jpg "Manuscript, Siddur Kavanot HaRashash – Salonika, 19th Century")
Manuscript, Siddur Kavanot HaRashash – Shabbat prayers, kiddush and Shabbat meal. [Salonika, 19th century].
Square and cursive Oriental script.
Siddur HaRashash was a siddur with kabbalistic kavanot based on the writings of the Arizal and R. Chaim Vital, edited by the kabbalists of the Beit El yeshiva in Jerusalem, based on the siddur compiled by their teacher the Rashash – R. Shalom Mizrachi Sharabi, dean of the Beit El yeshiva in the mid–18th century. For many years, copyings of Siddur HaRashash were produced from accurate manuscripts proofread by the kabbalists in the yeshiva.
Prayer using the manuscripts of the siddur was the privilege of just a few kabbalists. In general, the kabbalists themselves produced various copyings of Siddur HaRashash for their personal use, or entrusted them to reliable kabbalists only. Each of these manuscripts bore the stamp of the kabbalist who copied it, through the emendations and additions he inserted.
For many years, the siddur was zealously and intentionally kept in manuscript form only, without being printed at all. Only in 1911–1916 was in published in six parts by several Ashkenazi kabbalists of Yeshivat Shaar HaShamayim in Jerusalem.
[35] leaves. Approx. 15 cm. Good–fair condition. Stains and wear. Several detached leaves. New binding.
Regarding the development of Siddur HaRashash, its scribing and redaction by the kabbalists of the Beit El yeshiva, see essay by R. Moshe Hillel: The Rashash's Meditation Prayer Books, Between Tradition and Innovation, in: Windows on Jewish Worlds. Essays in Honor of William Gross, ed. Shalom Sabar, Emile Schrijver, Falk Wiesemann, pp 205–239. An addendum at the end of his essay lists the manuscripts of Siddur HaRashash found in the Gross Family Collection. The present manuscript is listed there as no. 4.
Provenance: The Gross Family Collection, Tel Aviv, OT.011.016.
Manuscript, Siddur Kavanot HaRashash – Kavanot of the Kedushah prayer, Kavanot of Malkot (lashes), and more. [Salonika, early 19th century].
Square and semi–cursive Oriental script, presumably by several writers. The manuscript opens with Shemot HaKelim D'Abiya. Several leaves with other selections.
Date at the top of the first page (in a different hand): 8th Iyar 1808.
On the front endpaper, ownership inscriptions (partially deleted).
Various inscriptions on the endpapers, including table of contents of "Ma'asiot" (tales).
Siddur HaRashash was a siddur with kabbalistic kavanot based on the writings of the Arizal and R. Chaim Vital, edited by the kabbalists of the Beit El yeshiva in Jerusalem, based on the siddur compiled by their teacher the Rashash – R. Shalom Mizrachi Sharabi, dean of the Beit El yeshiva in the mid–18th century. For many years, copyings of Siddur HaRashash were produced from accurate manuscripts proofread by the kabbalists in the yeshiva.
Prayer using the manuscripts of the siddur was the privilege of just a few kabbalists. In general, the kabbalists themselves produced various copyings of Siddur HaRashash for their personal use, or entrusted them to reliable kabbalists only. Each of these manuscripts bore the stamp of the kabbalist who copied it, through the emendations and additions he inserted.
For many years, the siddur was zealously and intentionally kept in manuscript form only, without being printed at all. Only in 1911–1916 was in published in six parts by several Ashkenazi kabbalists of Yeshivat Shaar HaShamayim in Jerusalem.
[39] leaves. Approx. 22 cm. Good–fair condition. Stains, including dampstains (two leaves with dark ink stains). Worming, affecting text. Original binding, partially repaired.
Regarding the development of Siddur HaRashash, its scribing and redaction by the kabbalists of the Beit El yeshiva, see essay by R. Moshe Hillel: The Rashash's Meditation Prayer Books, Between Tradition and Innovation, in: Windows on Jewish Worlds. Essays in Honor of William Gross, ed. Shalom Sabar, Emile Schrijver, Falk Wiesemann, pp 205–239.
Provenance: The Gross Family Collection, Tel Aviv, OT.011.030.
Manuscript, Siddur Kavanot HaRashash – two volumes: Vol. I – the High Holidays; Vol. II – Sukkot, shaking of the Lulav, and Hakafot, scribed by R. Yaakov Elhaik. Tunis, [19th century].
Neat Sephardic (Tunisian) script. Each page of text enclosed in a rectangular border. At the beginning of the second volume, decorated title page, stating the name of the writer and place of writing (date of completion not stated).
Siddur HaRashash was a siddur with kabbalistic kavanot based on the writings of the Arizal and R. Chaim Vital, edited by the kabbalists of the Beit El yeshiva in Jerusalem, based on the siddur compiled by their teacher the Rashash – R. Shalom Mizrachi Sharabi, dean of the Beit El yeshiva in the mid–18th century. For many years, copyings of Siddur HaRashash were produced from accurate manuscripts proofread by the kabbalists in the yeshiva.
Prayer using the manuscripts of the siddur was the privilege of just a few kabbalists. In general, the kabbalists themselves produced various copyings of Siddur HaRashash for their personal use, or entrusted them to reliable kabbalists only. Each of these manuscripts bore the stamp of the kabbalist who copied it, through the emendations and additions he inserted.
For many years, the siddur was zealously and intentionally kept in manuscript form only, without being printed at all. Only in 1911–1916 was in published in six parts by several Ashkenazi kabbalists of Yeshivat Shaar HaShamayim in Jerusalem.
Two manuscript volumes: Vol. I (High Holidays): 97 leaves. Vol. II (Sukkot): 31 leaves. 24 cm. Good–fair condition. Stains, including dampstains and traces of past dampness. New bindings.
Regarding the development of Siddur HaRashash, its scribing and redaction by the kabbalists of the Beit El yeshiva, see essay by R. Moshe Hillel: The Rashash's Meditation Prayer Books, Between Tradition and Innovation, in: Windows on Jewish Worlds. Essays in Honor of William Gross, ed. Shalom Sabar, Emile Schrijver, Falk Wiesemann, pp 205–239. An addendum at the end of his essay lists the manuscripts of Siddur HaRashash found in the Gross Family Collection. The present manuscript is listed there as nos. 7–8.
See:
• Only on paper: Six Centuries of Judaica from the Gross Family Collection, CD, 2005.
• Kabbalah. Om judisk mysticism, edited by Yvonne Jacobsson and Lisa Marie Mannfolk. Judiska Museet i Stockholm, 2002, p. 21.
Provenance: The Gross Family Collection, Tel Aviv, TU.011.001, TU.011.002.
![Manuscript, Siddur Kavanot HaRashash – kavanot for the morning blessings. [Tunisia, 19th century].Neat, square and semi–cursi](https://files.kedem-auctions.com/files/Sale93/146_1.jpg "Manuscript, Siddur Kavanot HaRashash – Tunisia, 19th Century")
![Manuscript, Siddur Kavanot HaRashash – kavanot for the morning blessings. [Tunisia, 19th century].Neat, square and semi–cursi](https://files.kedem-auctions.com/files/Sale93/146_2.jpg "Manuscript, Siddur Kavanot HaRashash – Tunisia, 19th Century")
Manuscript, Siddur Kavanot HaRashash – kavanot for the morning blessings. [Tunisia, 19th century].
Neat, square and semi–cursive Sephardic (Tunisian) script. The manuscript opens with a passage from the foreword to Rechovot HaNahar. Several glosses by a different writer.
One section mentions the year 1768, yet it was presumably part of the text copied by the writer from an earlier siddur.
Siddur HaRashash was a siddur with kabbalistic kavanot based on the writings of the Arizal and R. Chaim Vital, edited by the kabbalists of the Beit El yeshiva in Jerusalem, based on the siddur compiled by their teacher the Rashash – R. Shalom Mizrachi Sharabi, dean of the Beit El yeshiva in the mid–18th century. For many years, copyings of Siddur HaRashash were produced from accurate manuscripts proofread by the kabbalists in the yeshiva.
Prayer using the manuscripts of the siddur was the privilege of just a few kabbalists. In general, the kabbalists themselves produced various copyings of Siddur HaRashash for their personal use, or entrusted them to reliable kabbalists only. Each of these manuscripts bore the stamp of the kabbalist who copied it, through the emendations and additions he inserted.
For many years, the siddur was zealously and intentionally kept in manuscript form only, without being printed at all. Only in 1911–1916 was in published in six parts by several Ashkenazi kabbalists of Yeshivat Shaar HaShamayim in Jerusalem.
[22] leaves (+ blank leaves). 21.5 cm. Good–fair condition. Stains, including dark stains. Worming, slightly affecting text in several places. New binding.
Regarding the development of Siddur HaRashash, its scribing and redaction by the kabbalists of the Beit El yeshiva, see essay by R. Moshe Hillel: The Rashash's Meditation Prayer Books, Between Tradition and Innovation, in: Windows on Jewish Worlds. Essays in Honor of William Gross, ed. Shalom Sabar, Emile Schrijver, Falk Wiesemann, pp 205–239. An addendum at the end of his essay lists the manuscripts of Siddur HaRashash found in the Gross Family Collection. The present manuscript is listed there as no. 5.
Provenance: The Gross Family Collection, Tel Aviv, TU.011.007.
![Manuscript, Siddur Kavanot HaRashash – Minchah of Erev Shabbat. [Jerusalem?, ca. 19th century].Square and cursive Sephardic s](https://files.kedem-auctions.com/files/Sale93/147_1.jpg "Manuscript, Siddur Kavanot HaRashash – Jerusalem – Scribed by Rabbi Ma")
![Manuscript, Siddur Kavanot HaRashash – Minchah of Erev Shabbat. [Jerusalem?, ca. 19th century].Square and cursive Sephardic s](https://files.kedem-auctions.com/files/Sale93/147_2.jpg "Manuscript, Siddur Kavanot HaRashash – Jerusalem – Scribed by Rabbi Ma")
Manuscript, Siddur Kavanot HaRashash – Minchah of Erev Shabbat. [Jerusalem?, ca. 19th century].
Square and cursive Sephardic script. Presumably handwritten by the kabbalist R. Masoud HaKohen Alhadad. Several additions by a different writer.
R. Masoud HaKohen Alhadad (1820–1927), elder kabbalist of his generation in Jerusalem. Born in Morocco, he immigrated to Eretz Israel, where he devoted himself to the study of kabbalah for sixty years. Dean of the Beit El yeshiva for over twenty years. For many years, he served as cantor, praying according to the kavanot of the Arizal in Siddur HaRashash.
Siddur HaRashash was a siddur with kabbalistic kavanot based on the writings of the Arizal and R. Chaim Vital, edited by the kabbalists of the Beit El yeshiva in Jerusalem, based on the siddur compiled by their teacher the Rashash – R. Shalom Mizrachi Sharabi, dean of the Beit El yeshiva in the mid–18th century. For many years, copyings of Siddur HaRashash were produced from accurate manuscripts proofread by the kabbalists in the yeshiva.
Prayer using the manuscripts of the siddur was the privilege of just a few kabbalists. In general, the kabbalists themselves produced various copyings of Siddur HaRashash for their personal use, or entrusted them to reliable kabbalists only. Each of these manuscripts bore the stamp of the kabbalist who copied it, through the emendations and additions he inserted.
For many years, the siddur was zealously and intentionally kept in manuscript form only, without being printed at all. Only in 1911–1916 was in published in six parts by several Ashkenazi kabbalists of Yeshivat Shaar HaShamayim in Jerusalem.
[52] leaves. Approx. 19 cm. Good condition. Stains and wear. Worming. Old binding, damaged.
Regarding the development of Siddur HaRashash, its scribing and redaction by the kabbalists of the Beit El yeshiva, see essay by R. Moshe Hillel: The Rashash's Meditation Prayer Books, Between Tradition and Innovation, in: Windows on Jewish Worlds. Essays in Honor of William Gross, ed. Shalom Sabar, Emile Schrijver, Falk Wiesemann, pp 205–239. An addendum at the end of his essay lists the manuscripts of Siddur HaRashash found in the Gross Family Collection. The present manuscript is listed there as no. 11.
Provenance: The Gross Family Collection, Tel Aviv, EI.011.025.
Manuscript, Siddur Kavanot HaRashash – for Chanukah, Purim and Passover Haggadah, scribed by the kabbalist R. Yichye Tzarum. [Jerusalem, 19th/20th century].
Oriental–Yemenite script. In several places, the copyist – R. Yichye Tzarum – added his own glosses. The Passover Haggadah is preceded by homilies for the Seder by R. David Magar (prominent disciple of the Rashash).
R. Yichye son of R. Yosef Tzarum (1843–1917), a leader of Yemenite immigration in 1882. In 1885, he was appointed head of the Yemenite Beit Din and rabbi of the Yemenite community in Jerusalem. A kabbalist in the Beit El yeshiva.
Siddur HaRashash was a siddur with kabbalistic kavanot based on the writings of the Arizal and R. Chaim Vital, edited by the kabbalists of the Beit El yeshiva in Jerusalem, based on the siddur compiled by their teacher the Rashash – R. Shalom Mizrachi Sharabi, dean of the Beit El yeshiva in the mid–18th century. For many years, copyings of Siddur HaRashash were produced from accurate manuscripts proofread by the kabbalists in the yeshiva.
Prayer using the manuscripts of the siddur was the privilege of just a few kabbalists. In general, the kabbalists themselves produced various copyings of Siddur HaRashash for their personal use, or entrusted them to reliable kabbalists only. Each of these manuscripts bore the stamp of the kabbalist who copied it, through the emendations and additions he inserted.
For many years, the siddur was zealously and intentionally kept in manuscript form only, without being printed at all. Only in 1911–1916 was in published in six parts by several Ashkenazi kabbalists of Yeshivat Shaar HaShamayim in Jerusalem.
[42] leaves. 18 cm. Good condition. Stains. Stamps. New, elegant leather binding.
Regarding the development of Siddur HaRashash, its scribing and redaction by the kabbalists of the Beit El yeshiva, see essay by R. Moshe Hillel: The Rashash's Meditation Prayer Books, Between Tradition and Innovation, in: Windows on Jewish Worlds. Essays in Honor of William Gross, ed. Shalom Sabar, Emile Schrijver, Falk Wiesemann, pp 205–239. An addendum at the end of his essay lists the manuscripts of Siddur HaRashash found in the Gross Family Collection. The present manuscript is listed there as no. 12.
Provenance: The Gross Family Collection, Tel Aviv, EI.011.012.