Manuscript, homiletical and kabbalistic anthology, scribed by R. Natan Rofe. [Tiberias, 20th century].
Square and cursive Oriental script.
Inscriptions in various quills on first and final leaves. The title page states: "Homilies and halachot which I preached in various Oriental cities… 1914, Natan Rofe… Tiberias", with his calligraphic signature and stamp (in Hebrew, English and Arabic). Additional inscriptions and signatures of his on the previous page, and his stamp on final leaf.
The manuscript comprises several homilies, followed by copyings of passages from kabbalistic works such as Pardes Rimonim (with minor variations from printed version). Includes unknown kavanot.

The kabbalist R. Natan Rofe of Tiberias (d. 1968), emissary of Tiberias in Bombay, head of the Tiberias Beit Din. In his final years, he settled in Haifa, where many came to seek his blessings, advice and segulot.

[2], 4, [3]; 12, 14–94, 101–104; [5]; [4] leaves. 20 cm. Good–fair condition. Stains, including dampstains. Worming, slightly affecting text. Marginal tears and open tears to several leaves, not affecting text. New binding.

Provenance: The Gross Family Collection, Tel Aviv, EI.011.003.

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 – 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 – 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 – 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.