Median from 1,028 sold in the last 36 months·hammer prices, excl. buyer's premium — fair-market auction value (retail/insurance replacement runs higher)
7,776 comparables for “Neo Classical Style Library Table” · page 324 of 324
Bronze with reddish patina on black traces. 21x16x13 cm
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<br /> The lamp examined here depicts a dwarf lying down and drinking from a cup placed on his sternum. This grotesque figure is supported by a bird of prey's paw anchored to his back. The connection between the claw and the back is resolved with a circle of acanthus leaves. The dwarf is depicted naked with a long beard and a large bald head.
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This curious bronze object is a table lamp and, consequently, the hollow body of the dwarf constitutes the bulb containing the oil while the cup from which the character drinks serves as a hole to pour the liquid. Finally, the wick was placed in the cavity between the dwarf's feet, immersed in the burning oil and then lit.
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Once the wick is lit, we can only guess what mysterious luminous effect this "extraordinary" object of common use created. We can only imagine whether it was placed on the desk of an Aristotelian professor at the University of Padua, or whether it belonged to a cultured humanist who saw in this bronze the materialization of classical antiquity captured in its most grotesque aspect, or to a Renaissance prince.
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Aristotelianism did not disdain the observation of nature and this is the reason for the proliferation in the Padua area of many small bronzes in the shape of animals taken directly from life: crab-shaped inkwells, lamps as in our case supported by the legs of a bird of prey or compositions of coiled snakes fighting.
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The apparent futility of certain bronzes is motivated from a philosophical point of view as an observation of nature.
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Returning to our bronze statuette, we trace its models in the Roman anthropomorphic lamps that archaeological excavations brought to light in those very years: grotesque heads that spit fire, dwarves riding horses' heads and other infinite variations on the theme.
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Our crouching dwarf re-proposes that type of archaeological lamp, reinventing the subject, and is placed in balance on a clawed paw that serves as a grip and support. In this regard, it is worth remembering the production, in the Renaissance period, of other similar bronze lamps where the paw supports dragons that spit flames, satyr heads or acrobats with raised legs that emit fire from the sphincters.
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The lamp examined here is documented by the great German historian Wilhelm von Bode (1845 - 1929), one of the first scholars to catalogue Renaissance bronzes while serving as director of the civic museum in Berlin, now called the "Bode Museum" after himself. In his fundamental text on Renaissance bronzes, this lamp is attributed to Andrea Briosco, known as Riccio, as was the custom at the beginning of these studies, and we stick to this (Rosenheim collection). Modern art criticism has traced many bronzes, previously attributed to Riccio, back to the workshop of Severo Calzetta da Ravenna (Ravenna, circa 1465 - 1543), another great Renaissance bronze artist working in Padua, whose production has been taking shape in the last few decades.
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Even the great scholar Leo Planiscig, another leader of these studies, cites the same lamp and also publishes the image, with the same attribution.
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<b>Bibl.</b> Wilhelm Bode, The Italian Bronze Statues of the Renaissance, Bruno Cassirer Publisher, Berlin.
<span style="background-color: hsl(var(--bs-white)); color: var(--bs-body-color); font-size: var(--bs-body-font-size); text-align: var(--bs-body-text-align);">Leo Planiscig, Small Italian Bronzes of the Renaissance, Fratelli Treves Editori, Milan, MCMXXX.</span>
€3,000
Other
US$210,000
· Nov 2024
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<b>Illustrated Haggadah on parchment. Bohemia, </b>
<b>Circa 1750</b>
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<b>Over 50 color illustrations </b>
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Haggadah shel Pesach inscribed on parchment and illustrated with over 50 breathtaking drawings, initials and ornamental designs, all hand-drawn by a maestro in the classic style of Moravian artists of the time.
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The Haggadah was first written and drawn with Black and Sepia ink, then skillfully colored by hand with vibrant colors.
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This manuscript is from the Michael Zagayski collection - one of the most important Judaica collectors of the 20th century.
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<b>Important Provenance:</b>
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The title page of the Haggadah features an architectural border with depictions of Moshe and Aharon. At the top of the page, a circular border encloses the inscription:
<b>This Haggadah is the property of the honorable nobleman... Rabbi Yitzchak Poppers Katz, R[osh] H[akahal]. </b>(See description below.)
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<b>Rabbi Yitzchak Poppers Katz – Rosh Hakahal of the Jewish Congregation of Prag</b>
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<b>Rabbi Yitzchak Poppers-Katz (d. 1777)</b> was one of the most influential Jewish figures in the Bohemian state and a close confidant of the Noda B’Yehuda, the Rav in Prague. His wide range of talents led him to swiftly ascend in the world of business, and by a remarkably young age, his business dealings extended from Prague to Vienna. He possessed the exclusive right to sew all military uniforms in his country and to sell tobacco. He used his vast wealth to assist his Jewish brethren, distributing fabulous sums of money to charity and earning the respect and esteem of all who knew him.
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He recorded his details and stories in the Divrei Hayamim manuscript which is currently in the Columbia University Library.
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“And the man multiplied [his wealth] and benefited all with his attributes, until they appointed him as a minister and officer upon the congregation and seated him among the scholars and elders of the community, and he was elevated to the position of leader and community leader.” (Leaf 3a).
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<b>The Jewish Museum in Prague</b> features a special exhibit of a paroches that Rabbi Yitzchak Poppers donated in 1775, along with an additional two parochos that his wife donated in his memory in the year 1780.
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The flyleaf of the present Haggadah lists that it belonged to his nephew, Rabbi Yitzchak Poppers Katz’s sister’s son,
<b>Rabbi Yaakov Livna of Prague</b>. His name is mentioned several times in the Divrei Hayamim manuscript.
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Prestigious manuscripts like this Haggadah were custom-commissioned by affluent Jews, reflecting the status of Roshei Hakahal, or 'court Jews', who could afford such luxurious items. This remarkable manuscript, with its unique motifs, undoubtedly rivals some of the most impressive artistic masterpieces created by Moravian artists.
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The Haggadah includes captivating illustrations of various scenes related to its text and literature. The opening words of each section are enlarged and highlighted in red and gold ink.
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<b>Order of images:</b>
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3 illustrations of families celebrating the Seder night.
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Families gathered at the table for a festive meal being served by their servants.
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The four sons of the Haggadah, the wise; the wicked; the innocent; and the ignorant.
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Avrohom destroying the idols of his father Terach.
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The angels informing Avrohom of the birth of Yitzchok while Sara listens from behind the door.
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<br />The Jews in Egypt doing slavery work and being beaten by the Egyptian authorities.
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Batya, daughter of Pharoh, rescuing Moshe from the Nile.
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Moshe, Ahron and Egyptian chartumim standing in front of Pharoh.
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Frogs plaguing Pharaoh’s palace.
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10 illustrations depicting the ten plagues.
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The splitting of the sea.
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The Torah revelation at Sinai.
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Eating of the Korban Pesach (Passover offering).
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The Egyptians drowning by the splitting of the sea.
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The Bais Hamikdash (Holy Temple).
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7 drawings illustrating the song ‘Echad Mi Yodea’.
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10 drawings illustrating the song of ‘Chad Gadya'.
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Instructions and halachos are written in Hebrew and Yiddish-German. The last pages of the Haggadah include the liturgical poem “Almachter G-tt” and Yiddish translations of the liturgical poems “Echad Mi Yodeiah” and “Chad Gadya.”
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<b>Original leather binding with its original leather casing</b>.
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<b>Bohemia, 18th Century.</b> Parchment manuscript. Page Count: [31] leaves; 61 handwritten sides. Page Size: 12x17 cm. Condition: Good. Leaf 17a has ink stains; minor creases; original leather binding with original leather case.
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<b>Provenance:</b>
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1. Rabbi Yitzchak Poppers-Katz
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2. Rabbi Yaakov Livna of Prague
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3. Klarisse Mose-heles
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4. Michael Zagayski, Park-Barnet Galleries, New York 1970 Lot 198
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5. Yechezkel Toporowitch Collection
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<b> House Commission on this lot is 18%.</b>
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<a href="https://drive.google.com/file/d/1Hq7c32KXfVQ4dEFpprXOWWUynz4GEtP6/view?usp=drive_link" target="_blank" rel="noopener">Condition Report</a>
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<b>Moravian School of Art</b>
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In the 18th century, the art of illustrated manuscripts on parchment resurfaced in Germany. Most of these manuscripts were illustrated by a group of talented traveling artists from Moravia. Thus, the term 'Moravian school' was born.
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Jewish scribes who ascribed to the Moravian school of art were few in number, but some were quite famous. Among them were Meshulem Zimmel and Aaron Wolf Herlingen.
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Any inquiries about this lot ?
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We are available also on
<a href="https://api.whatsapp.com/send?phone=18458261645&text=LOT17" target="_blank" rel="noopener">WhatsApp </a>>>>
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US$210,000
Other
US$94,000
· Jul 2019
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<b>First Edition Hagahos HaRama on Four Parts of Shulchan Aruch; Krakow, 1578 – 1580 </b>
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<b>Rare Complete Set! </b>
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Four parts of Shulchan Aruch with glosses by Rabbi Moshe Isserles of Krakow, known by all as the Rema. This complete first edition is exceptionally rare.
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<b>Sefer Hagahos HaRema on Shulchan Aruch left its mark on Ashkenazic Jewry <span style="text-decoration-line: underline;">more than any other sefer.</span> It is a foundational pillar upon which the Halachic rulings and customs of Ashkenazic Jewry are derived, and from the day of its publishing in Krakow, 1578 - 1580, Halacha was taught according to it; as though a Divine voice came out and announced that the Halacha is as it says (shla).</b>
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Published by Yitzchak Prostitz of Krakow, each part has its own title page. There is a handwritten index at the end of Even Ha'ezer as well as handwritten comments and additions in the body of the sefer.
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<b>All four volumes are bound in beautiful leather and cased in a matching box covered in matching leather. </b>
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Orach Chaim: Krakow, 1580
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Yoreh Dei'ah: Krakow, 1578
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Even Ha'ezer: Krakow, 1580
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Choshen Mishpat: Krakow, 1580
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Stefansky , Hebrew Classics 158
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<b>29 cm | Small restored tear on page 109, Yoreh Dei'ah; restored holes on pages 54-56 and completion to title on page 60, Even Ha'ezer | Very rare </b>
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<b><u>HaGahos HaRema on Shulchan Aruch </u></b>
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<b><u>Krakow 1578 – 1580 </u></b>
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<i>"And the leaders of the generation accepted upon themselves to keep and do just as is stated in… sefer Shulchan Aruch and HaGahos HaRema. And I have no doubt that it is all written from the Hand of Hashem…" </i>
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<i>(Rabbi Yehonasan Eibshitz in his sefer Urim V'tumim) </i>
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Back in the year 1565, 454 years ago, sefer Shulchan Aruch authored by Rabbi Yosef Karo stunned the Jewish people and changed the face of history. The publishing of this soon-to-be iconic sefer immediately aroused a great stir of respect and admiration from Jews across the Diaspora, becoming a cornerstone of life according to Halacha.
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The arrival of the Shulchan Aruch on the shores of Poland and Ashkenaz brought with it a difficult dilemma. While the rabbanim of these communities recognized the need filled by this remarkable sefer, Shulchan Aruch neglected to include the opinions of the ruling Ashkenazic rabbis, such as the Ba'alei HaTosfos, the Mordechai, Terumas HaDeshen and others, and made no mention of the countless customs and takkanos (regulations) practiced in this part of the world.
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In response to this, Rabbi Moshe Isserless (Rem"a) rose to the challenge and accepted the gargantuan task of adjusting the Shulchan Aruch for the Jews of Ashkenaz. He carefully researched the various customs practiced in these lands and included them in his work as well. The Rem"a called these glosses a "mapah" (tablecloth), figuratively signifying that he spread a tablecloth over the "shulchan" (table).
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The first publishing of all four parts of sefer Shulchan Aruch with HaGahos HaRema took place soon after the Rema's passing, in his hometown of Krakow between the years 1578 - 1580.
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As a result of this significant compilation, tens of thousands of Jews throughout the cities of Poland and Ashkenaz now had this Halachic blueprint with which to run their lives. As the Shla"h attested, the Rema's Halachic rulings were so widely and thoroughly accepted, that it was as though a Heavenly Voice came out and proclaimed that the Halacha is as he stated.
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Rabbi Binyamin Selnik, a prized disciple of the Rema, writes in his sefer Responsa Masas Binyamin that the Beis Yosef and the Rema stand as pillars of the world whose waters we all drink.
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Sefer Shulchan Aruch and HaGahos HaRema by far remains the undisputed, most significant sefer published over the last five hundred years, who's influenced has left its imprint more so than any other sefer, as it is a sefer that affects the every action of religious Jews.
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Following its publishing, the sefer has since become a fundamental cornerstone of Jewish law for all generations. Countless explanations and treatises have been written based on this incredible work, but this sefer will always remain at the center.
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Immediately after making its first appearance, sefer Shulchan Aruch with HaGahos HaRema earned the spot as one of the most sought-after works. There remains only one singular edition of the first edition Orach Chaim published on its own in 1570, during the lifetime of the Rema. This copy is housed in the Oxford Library.
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The first full set of Shulchan Aruch with HaGahos HaRema, including first editions of Yoreh Dei'ah, Choshen Mishpat, Even Ha'Ezer, and a new edition of Orach Chaim, is a rare and valuable artifact in every respect.
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<b>Rabbi Moshe Isserless</b>, known as the Rem"a, was born in Krakow, sometime around the year 1535. He traveled to Lublin in his youth where he studied by the great Rabbi Shalom Shachna of Lublin, later marrying his daughter. Following his marriage he settled in Krakow and began teaching Torah. Many of his disciples went on to become leading rabbis, such as the Sm"a, the Levush, the Masas Binyamin, Rabbi Avraham Horowitz – father of the Shla"h, and others.
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The Rema was appointed Rabbi of the great city of Krakow despite his young age and served in this position for twenty years. He passed away at a young age, during his father's lifetime, on Lag Ba'omer of 1573.
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The Rema is looked upon as the Father of Ashkenazic Jewry and is accorded tremendous respect. Until the rise of the Nazi regime, thousands would flock to his grave and a large gathering took place by his gravesite on Lag Ba'omer.
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US$94,000
Other
US$410,000
· Mar 2024
<b>Slavita Shas!</b>
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Rabbi Moshe Shapira’s Press
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Slavita, 1817-1822
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Pristine Full 20-Volume Set!
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<span style="background-color: transparent;">A treasure trove of history and sanctity! Complete 20-volume set of Shas from the famed Slavita Press printed by Rabbi Moshe Shapira.</span>
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Four unique elements distinguished the Slavita Shas from its predecessors: The sanctity entailed in its printing, the precise editing and proofreading, the addition of new Mefarshim, and the high-quality and grandeur of the paper and type.
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The Slavita Shas was enthusiastically acclaimed by thousands and was the preferred edition of Shas among Admorim, tzaddikim and chassidim throughout Europe and beyond. Chassidic masters praised this edition of Shas and professed that learning from the Slavita Shas is a segulah for successful learning. The day that an Admor or chassid was able to procure a personal set or even one volume of Shas was a personal holiday.
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<b>Content:</b> Gemara, Rashi, Tosfos, Ein Mishpat, Ner Mitzvah, Mesores HaShas, Hagahos Rabbi Yeshaya Pik of Berlin, Peirush HaMishnayos L’HaRambam, Piskei Tosafos, Piskei HaRosh (including Maadanei Yom Tov and Pilpula Charifta by the Tosafos Yom Tov), Maharsha, Maharshal and Maharam Lublin.
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For the first time in the history of the printing of Talmud, the Slavita Shas included the Rif and its Nosei Keilim, as well as the Mordechai and Tosefta at the end of each Masechta.
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This complete set of Shas includes three original title pages for the Rif, the first in Vol. 1 of Maseches Brachos; the second in Vol. 2 of Maseches Yevamos; and the third in Vol. 3 of Maseches Bava Kama.
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“The town of Slavita gained renown throughout the Jewish world due to the legendary Slavita Press which was founded and personally managed by the righteous Admor Rabbi Moshe Shapira, son of the Admor Rabbi Pinchas of Koritz.
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The Baal Hatanya describes the Slavita Press as “The exemplary press which surpasses all other presses in these countries”, while the Admor Rabbi Mordechai of Chernobyl in his preface
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to Chumash Ohr Hachaim (Slavita, 1832) praises the Slavita Press for “illuminating the world with the precious sefarim that they print.”
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The Slavita Press was designated exclusively for printing sifrei kodesh, and every sefer was produced with sanctity, from fashioning the type which was created by the Slavita family, through immersing the printing plates in a mikveh prior to use. The Slavita Press printed many sifrei chassidus, Torah library classics, siddurim, machzorim and anthologies of prayer which were unanimously lauded by Chassidic masters throughout the generations. The crowning achievement of the Slavita Press was undoubtedly the printing of the magnificent 20-volume Shas.
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Admorim and tzaddikim throughout the generations extolled the Slavita Shas and would search far and wide to acquire and learn from its sacred volumes. Many expressed that learning a daf from the Slavita Shas is a segulah for success and fear of heaven. (See Mipi Sofrim U’sefarim Vol. 3 p. 447 by Rabbi A.D. Friedman of the Belz community in London; Zechor Yemos Olam Vol. 3 p. 523.)
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Rabbi Yitzchak Weiss, Av Beis Din of Verbov and brother of the Shimani Rav, wrote: “The righteous Rabbi Moreinu Harav Moshe Shapira…son of the Admor Moreinu Harav Pinchas of Koritz zy”a, who owned the illustrious Slavita press would print using silver type. On Erev Shabbos after immersing [in the mikveh] he would proofread this Shas that he printed. This Shas was extremely valuable in the eyes of tzaddikim” (Elef Ksav #292).
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The Admor Rabbi Shlomo of Bobov related that on the day that his holy grandfather the Admor Rabbi Shlomo of Bobov I was able to purchase a Slavita Shas, he was enveloped in such bliss that he wished to recite the blessing of “Shehechiyanu” on it.
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Therefore, on the second night of Rosh Hashanah before reciting kiddush, he placed a volume of Gemara on the table so he could include it in his blessing of “Shehechiyanu” upon the festival and new fruit (Pri Hakerem, Bobov, 1999 Issue 15 p. 2).
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On the final Simchas Torah of his life, Rabbi Meir Shapira of Lublin, who was also a descendant of the Admor Rabbi Pinchas of Koritz, instructed his talmidim in Yeshivas Chachmei Lublin to circle the bimah while dancing with volumes of a Slavita Shas (Rabbi Binyamin Mintz, Meir B’Ahavah p. 26).
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<b>Endorsements of the Shas</b>
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The sefer opens with an endorsement and letter by the Admor Hazakein of Chabad Rabbi Shneur Zalman of Liadi, the Baal Hatanya, authorizing the printer, the Admor Rabbi Moshe Shapira, to reprint the Shas which had been printed earlier at the Baal Hatanya’s behest during the year 1808 by his brother Mordechai and son-in-law Shalom Shachna.
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The approbation states as follows:
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“Hashem desires his righteousness; He shall increase Torah and He infused a generous spirit in the philanthropists of His nation…the Rabbi and luminary, the renowned genius who is extolled in Torah and fear of heaven, the treasure and son of holy progenitors, the honorable Moreinu Harav Moshe, n”y, Av Beis Din of the congregation of Slavita, whose heart desired to give for Hashem and print the Shas Bavli and Arba Turim in his splendid printing press which is superior to all other presses in these lands… with boards that were printed recently by my faithful emissaries…my illustrious brother Moreinu Mordechai n”y and the…venerable late Rabbi Moreinu Harav Shalom Shachna z”l. And it is known to all that I have in my possession, a written and signed [affirmation], that they were messengers…”
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Further in the approbation, the Baal Hatanya issues a public ban against printing the Shas for another 25 years, “
<b>And it shall be pleasant to those who heed this, and they shall be blessed with all goodness from the Beneficent G-d.”</b>
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Preceding this approbation is a public declaration by the printer the Admor Rabbi Moshe Shapira himself who relates that he purchased the printing rights to the Shas from the Admor Rabbi Shneur Zalman of Liadi.
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This present set of Shas also contains approbations by the Admor Rabbi Avraham Yehoshua Heschel of Apta, author of Ohev Yisrael; the Admor Rabbi Yisrael of Pikov, son of the Kedushas Levi of Berditchev; the Admor Rabbi Mordechai ben Rabbi Pinchas of Koritz, and others. (Maseches Shabbos also contains an approbation by Rabbi Aryeh Leib Katzenellenbogen, Av Beis Din of Brisk.)
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<b>Description</b>: 38 masechtos (+ Sidrei Zeraim and Taharos); 43 title pages, most in red ink; printed on light blue paper. Binding: Bound in 20 separate elaborate new leather bindings. Page Size: 33.5 cm. Condition: Several masechtos were reinforced or restored on title page or other page margins; no damaged or missing text.
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List of Masechtos:
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1.
<b> Brachos </b>(1817) [1], 137: 46 leaves (Hilchos HaRif);
<b>Mishnayos Seder Zera’im</b>: 70 leaves (with separate title page)
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2.
<b> Shabbos </b>(1817) [1], 189: 92 leaves (Final Count: Rif)
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3.
<b> Eiruvin </b>(1817) [1], 129, 22: 89-131 leaves (Final Count: Rif)
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4.
<b> Pesachim </b>(1817) 137, 24: 130-173 leaves (Final Count: Rif);
<b>Shekalim </b>(1818), 13 leaves.
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5.
<b> Rosh Hashanah</b> (1818) 40, 5: 206-221 leaves (Final Count: Rif);
<b>Yuma </b>(1818) 105, 10:222-230 leaves (Final Count: Rif);
<b>Succah</b> (1818) 66, 14: 230-257 leaves
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6.
<b> Beitzah </b>(1818) 50, 9: 182-184 leaves (Final Count: Rif);
<b>Megillah </b>(1818), 38 , 6: 257-278 leaves (Final Count: Rif);
<b>Chagigah </b>(1818) 28, 6 leaves;
<b>Taanis</b> (1818), 36 , 6: 169-182 leaves (Final Count: Rif);
<b>Moed Katan</b> (1818) 44, 3 leaves: 278-303 leaves (Final Count: Rif)
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7.
<b> Yevamos </b>(1818) [1], 144, 24: 64 leaves (Final Count: Rif)
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8.
<b> Ksubos </b>(1818) [1], 147, 25: [62, 2-] 145 leaves (Final Count: Rif)
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9.
<b> Gittin </b>(1818) [1], 111, 22: 144-207 leaves (Final Count: Rif)
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10.
<b> Kiddushin </b>(1819) 96, 19: 206-255 leaves (Final Count: Rif)
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11.
<b> Nedarim </b>(1818) 102, 7 leaves;
<b>Nazir </b>(1818) 68 leaves;
<b>Sotah </b>(1818) 51, 8-18 leaves
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12.
<b> Bava Kama</b> (1819) 150, 18: 61 leaves (Final Count: Rif)
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13.
<b> Bava Metziah</b> (1820) [1], 166, 25: 60-156 leaves (Final Count: Rif)
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14.
<b> Bava Basra</b> (1820) [1], 217. 36: 155-259 leaves (Final Count: Rif)
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15.
<b> Sanhedrin</b> (1820) 126, 41: 257-283 leaves (Rif);
<b>Horiyos</b> (1821) 17, 2 leaves.
<b>Edios</b>,
<b>Avos, Masechtos Ketanos</b> (1821) 36, 45 leaves
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16
<b>. Avodah Zara</b> (1820) [1], 99-16:330-378 leaves (Final Count: Rif);
<b>Makkos </b>(1820) [1], 27, 6: 282-287 leaves (Final Count: Rif);
<b>Shvuos </b>(1820) 60, 9, 287-331 leaves (Final Count: Rif)
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17
<b>. Zevachim </b>(1821) 126 leaves;
<b>Menachos </b>(1821) [1], 117: 63-88 leaves (Halachos Ketanos LaRosh)
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18.
<b> Chulin </b>(1822) [1], 214, 32: 255-380 leaves (Final Count: Rif, Shaarei Shvuos L’Rabbi Yitzchak ben Rabbi Reuven; Maftechos HaRif according to the order of the Rambam by Rabbi Yehoshua Boaz, author of Shiltei Giborim)
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19.
<b> Bechoros </b>(1821) 80: 7 leaves;
<b>Erchin</b>:37 leaves;
<b>Temurah</b>: 35 leaves;
<b>Krisus</b>: 30 leaves;
<b>Meilah, Kinim, Tamid, Middos</b>: 42+ [2] leaves of charts with illustration of the Beis Hamikdash
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20.
<b> Niddah </b>(1822) 106, 17 leaves;
<b>Mishnayos Seder Taharos</b> (1821) 171 leaves (with separate title page)
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<b>Illustrated Haggadah on parchment. Bohemia, </b>
<b>Circa 1750</b>
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<b>Over 50 color illustrations </b>
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Haggadah shel Pesach inscribed on parchment and illustrated with over 50 breathtaking drawings, initials and ornamental designs, all hand-drawn by a maestro in the classic style of Moravian artists of the time.
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The Haggadah was first written and drawn with Black and Sepia ink, then skillfully colored by hand with vibrant colors.
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This manuscript is from the Michael Zagayski collection - one of the most important Judaica collectors of the 20th century.
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<b>Important Provenance:</b>
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The title page of the Haggadah features an architectural border with depictions of Moshe and Aharon. At the top of the page, a circular border encloses the inscription:
<b>This Haggadah is the property of the honorable nobleman... Rabbi Yitzchak Poppers Katz, R[osh] H[akahal]. </b>(See description below.)
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<b>Rabbi Yitzchak Poppers Katz – Rosh Hakahal of the Jewish Congregation of Prag</b>
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<b>Rabbi Yitzchak Poppers-Katz (d. 1777)</b> was one of the most influential Jewish figures in the Bohemian state and a close confidant of the Noda B’Yehuda, the Rav in Prague. His wide range of talents led him to swiftly ascend in the world of business, and by a remarkably young age, his business dealings extended from Prague to Vienna. He possessed the exclusive right to sew all military uniforms in his country and to sell tobacco. He used his vast wealth to assist his Jewish brethren, distributing fabulous sums of money to charity and earning the respect and esteem of all who knew him.
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He recorded his details and stories in the Divrei Hayamim manuscript which is currently in the Columbia University Library.
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“And the man multiplied [his wealth] and benefited all with his attributes, until they appointed him as a minister and officer upon the congregation and seated him among the scholars and elders of the community, and he was elevated to the position of leader and community leader.” (Leaf 3a).
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<b>The Jewish Museum in Prague</b> features a special exhibit of a paroches that Rabbi Yitzchak Poppers donated in 1775, along with an additional two parochos that his wife donated in his memory in the year 1780.
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The flyleaf of the present Haggadah lists that it belonged to his nephew, Rabbi Yitzchak Poppers Katz’s sister’s son,
<b>Rabbi Yaakov Livna of Prague</b>. His name is mentioned several times in the Divrei Hayamim manuscript.
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Prestigious manuscripts like this Haggadah were custom-commissioned by affluent Jews, reflecting the status of Roshei Hakahal, or 'court Jews', who could afford such luxurious items. This remarkable manuscript, with its unique motifs, undoubtedly rivals some of the most impressive artistic masterpieces created by Moravian artists.
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The Haggadah includes captivating illustrations of various scenes related to its text and literature. The opening words of each section are enlarged and highlighted in red and gold ink.
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<b>Order of images:</b>
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3 illustrations of families celebrating the Seder night.
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Families gathered at the table for a festive meal being served by their servants.
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The four sons of the Haggadah, the wise; the wicked; the innocent; and the ignorant.
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Avrohom destroying the idols of his father Terach.
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The angels informing Avrohom of the birth of Yitzchok while Sara listens from behind the door.
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<br />The Jews in Egypt doing slavery work and being beaten by the Egyptian authorities.
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Batya, daughter of Pharoh, rescuing Moshe from the Nile.
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Moshe, Ahron and Egyptian chartumim standing in front of Pharoh.
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Frogs plaguing Pharaoh’s palace.
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10 illustrations depicting the ten plagues.
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The splitting of the sea.
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The Torah revelation at Sinai.
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Eating of the Korban Pesach (Passover offering).
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The Egyptians drowning by the splitting of the sea.
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The Bais Hamikdash (Holy Temple).
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7 drawings illustrating the song ‘Echad Mi Yodea’.
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10 drawings illustrating the song of ‘Chad Gadya'.
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Instructions and halachos are written in Hebrew and Yiddish-German. The last pages of the Haggadah include the liturgical poem “Almachter G-tt” and Yiddish translations of the liturgical poems “Echad Mi Yodeiah” and “Chad Gadya.”
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<b>Original leather binding with its original leather casing</b>.
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<b>Bohemia, 18th Century.</b> Parchment manuscript. Page Count: [31] leaves; 61 handwritten sides. Page Size: 12x17 cm. Condition: Good. Leaf 17a has ink stains; minor creases; original leather binding with original leather case.
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<b>Provenance:</b>
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1. Rabbi Yitzchak Poppers-Katz
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2. Rabbi Yaakov Livna of Prague
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3. Klarisse Mose-heles
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4. Michael Zagayski, Park-Barnet Galleries, New York 1970 Lot 198
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5. Yechezkel Toporowitch Collection
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<b> House Commission on this lot is 18%.</b>
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<a href="https://drive.google.com/file/d/1Hq7c32KXfVQ4dEFpprXOWWUynz4GEtP6/view?usp=drive_link" target="_blank" rel="noopener">Condition Report</a>
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<b>Moravian School of Art</b>
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In the 18th century, the art of illustrated manuscripts on parchment resurfaced in Germany. Most of these manuscripts were illustrated by a group of talented traveling artists from Moravia. Thus, the term 'Moravian school' was born.
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Jewish scribes who ascribed to the Moravian school of art were few in number, but some were quite famous. Among them were Meshulem Zimmel and Aaron Wolf Herlingen.
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</div>](/img/aHR0cHM6Ly9iaWRzcGlyaXQtaW1hZ2VzLmdsb2JhbC5zc2wuZmFzdGx5Lm5ldC9nZW5henltL2Nsb25lZC1pbWFnZXMvMTMxMDU5LzA0Mi8wNDIuanBn.1D2q5Q094HBXTU0LE6G46A)
![<b>Slavita Shas!</b>
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Rabbi Moshe Shapira’s Press
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Slavita, 1817-1822
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Pristine Full 20-Volume Set!
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<span style="background-color: transparent;">A treasure trove of history and sanctity! Complete 20-volume set of Shas from the famed Slavita Press printed by Rabbi Moshe Shapira.</span>
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Four unique elements distinguished the Slavita Shas from its predecessors: The sanctity entailed in its printing, the precise editing and proofreading, the addition of new Mefarshim, and the high-quality and grandeur of the paper and type.
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The Slavita Shas was enthusiastically acclaimed by thousands and was the preferred edition of Shas among Admorim, tzaddikim and chassidim throughout Europe and beyond. Chassidic masters praised this edition of Shas and professed that learning from the Slavita Shas is a segulah for successful learning. The day that an Admor or chassid was able to procure a personal set or even one volume of Shas was a personal holiday.
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<b>Content:</b> Gemara, Rashi, Tosfos, Ein Mishpat, Ner Mitzvah, Mesores HaShas, Hagahos Rabbi Yeshaya Pik of Berlin, Peirush HaMishnayos L’HaRambam, Piskei Tosafos, Piskei HaRosh (including Maadanei Yom Tov and Pilpula Charifta by the Tosafos Yom Tov), Maharsha, Maharshal and Maharam Lublin.
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For the first time in the history of the printing of Talmud, the Slavita Shas included the Rif and its Nosei Keilim, as well as the Mordechai and Tosefta at the end of each Masechta.
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This complete set of Shas includes three original title pages for the Rif, the first in Vol. 1 of Maseches Brachos; the second in Vol. 2 of Maseches Yevamos; and the third in Vol. 3 of Maseches Bava Kama.
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“The town of Slavita gained renown throughout the Jewish world due to the legendary Slavita Press which was founded and personally managed by the righteous Admor Rabbi Moshe Shapira, son of the Admor Rabbi Pinchas of Koritz.
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The Baal Hatanya describes the Slavita Press as “The exemplary press which surpasses all other presses in these countries”, while the Admor Rabbi Mordechai of Chernobyl in his preface
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to Chumash Ohr Hachaim (Slavita, 1832) praises the Slavita Press for “illuminating the world with the precious sefarim that they print.”
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The Slavita Press was designated exclusively for printing sifrei kodesh, and every sefer was produced with sanctity, from fashioning the type which was created by the Slavita family, through immersing the printing plates in a mikveh prior to use. The Slavita Press printed many sifrei chassidus, Torah library classics, siddurim, machzorim and anthologies of prayer which were unanimously lauded by Chassidic masters throughout the generations. The crowning achievement of the Slavita Press was undoubtedly the printing of the magnificent 20-volume Shas.
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Admorim and tzaddikim throughout the generations extolled the Slavita Shas and would search far and wide to acquire and learn from its sacred volumes. Many expressed that learning a daf from the Slavita Shas is a segulah for success and fear of heaven. (See Mipi Sofrim U’sefarim Vol. 3 p. 447 by Rabbi A.D. Friedman of the Belz community in London; Zechor Yemos Olam Vol. 3 p. 523.)
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Rabbi Yitzchak Weiss, Av Beis Din of Verbov and brother of the Shimani Rav, wrote: “The righteous Rabbi Moreinu Harav Moshe Shapira…son of the Admor Moreinu Harav Pinchas of Koritz zy”a, who owned the illustrious Slavita press would print using silver type. On Erev Shabbos after immersing [in the mikveh] he would proofread this Shas that he printed. This Shas was extremely valuable in the eyes of tzaddikim” (Elef Ksav #292).
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The Admor Rabbi Shlomo of Bobov related that on the day that his holy grandfather the Admor Rabbi Shlomo of Bobov I was able to purchase a Slavita Shas, he was enveloped in such bliss that he wished to recite the blessing of “Shehechiyanu” on it.
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Therefore, on the second night of Rosh Hashanah before reciting kiddush, he placed a volume of Gemara on the table so he could include it in his blessing of “Shehechiyanu” upon the festival and new fruit (Pri Hakerem, Bobov, 1999 Issue 15 p. 2).
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On the final Simchas Torah of his life, Rabbi Meir Shapira of Lublin, who was also a descendant of the Admor Rabbi Pinchas of Koritz, instructed his talmidim in Yeshivas Chachmei Lublin to circle the bimah while dancing with volumes of a Slavita Shas (Rabbi Binyamin Mintz, Meir B’Ahavah p. 26).
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<b>Endorsements of the Shas</b>
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The sefer opens with an endorsement and letter by the Admor Hazakein of Chabad Rabbi Shneur Zalman of Liadi, the Baal Hatanya, authorizing the printer, the Admor Rabbi Moshe Shapira, to reprint the Shas which had been printed earlier at the Baal Hatanya’s behest during the year 1808 by his brother Mordechai and son-in-law Shalom Shachna.
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The approbation states as follows:
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“Hashem desires his righteousness; He shall increase Torah and He infused a generous spirit in the philanthropists of His nation…the Rabbi and luminary, the renowned genius who is extolled in Torah and fear of heaven, the treasure and son of holy progenitors, the honorable Moreinu Harav Moshe, n”y, Av Beis Din of the congregation of Slavita, whose heart desired to give for Hashem and print the Shas Bavli and Arba Turim in his splendid printing press which is superior to all other presses in these lands… with boards that were printed recently by my faithful emissaries…my illustrious brother Moreinu Mordechai n”y and the…venerable late Rabbi Moreinu Harav Shalom Shachna z”l. And it is known to all that I have in my possession, a written and signed [affirmation], that they were messengers…”
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Further in the approbation, the Baal Hatanya issues a public ban against printing the Shas for another 25 years, “
<b>And it shall be pleasant to those who heed this, and they shall be blessed with all goodness from the Beneficent G-d.”</b>
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Preceding this approbation is a public declaration by the printer the Admor Rabbi Moshe Shapira himself who relates that he purchased the printing rights to the Shas from the Admor Rabbi Shneur Zalman of Liadi.
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This present set of Shas also contains approbations by the Admor Rabbi Avraham Yehoshua Heschel of Apta, author of Ohev Yisrael; the Admor Rabbi Yisrael of Pikov, son of the Kedushas Levi of Berditchev; the Admor Rabbi Mordechai ben Rabbi Pinchas of Koritz, and others. (Maseches Shabbos also contains an approbation by Rabbi Aryeh Leib Katzenellenbogen, Av Beis Din of Brisk.)
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<b>Description</b>: 38 masechtos (+ Sidrei Zeraim and Taharos); 43 title pages, most in red ink; printed on light blue paper. Binding: Bound in 20 separate elaborate new leather bindings. Page Size: 33.5 cm. Condition: Several masechtos were reinforced or restored on title page or other page margins; no damaged or missing text.
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List of Masechtos:
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1.
<b> Brachos </b>(1817) [1], 137: 46 leaves (Hilchos HaRif);
<b>Mishnayos Seder Zera’im</b>: 70 leaves (with separate title page)
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2.
<b> Shabbos </b>(1817) [1], 189: 92 leaves (Final Count: Rif)
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3.
<b> Eiruvin </b>(1817) [1], 129, 22: 89-131 leaves (Final Count: Rif)
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4.
<b> Pesachim </b>(1817) 137, 24: 130-173 leaves (Final Count: Rif);
<b>Shekalim </b>(1818), 13 leaves.
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5.
<b> Rosh Hashanah</b> (1818) 40, 5: 206-221 leaves (Final Count: Rif);
<b>Yuma </b>(1818) 105, 10:222-230 leaves (Final Count: Rif);
<b>Succah</b> (1818) 66, 14: 230-257 leaves
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6.
<b> Beitzah </b>(1818) 50, 9: 182-184 leaves (Final Count: Rif);
<b>Megillah </b>(1818), 38 , 6: 257-278 leaves (Final Count: Rif);
<b>Chagigah </b>(1818) 28, 6 leaves;
<b>Taanis</b> (1818), 36 , 6: 169-182 leaves (Final Count: Rif);
<b>Moed Katan</b> (1818) 44, 3 leaves: 278-303 leaves (Final Count: Rif)
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7.
<b> Yevamos </b>(1818) [1], 144, 24: 64 leaves (Final Count: Rif)
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8.
<b> Ksubos </b>(1818) [1], 147, 25: [62, 2-] 145 leaves (Final Count: Rif)
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9.
<b> Gittin </b>(1818) [1], 111, 22: 144-207 leaves (Final Count: Rif)
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10.
<b> Kiddushin </b>(1819) 96, 19: 206-255 leaves (Final Count: Rif)
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11.
<b> Nedarim </b>(1818) 102, 7 leaves;
<b>Nazir </b>(1818) 68 leaves;
<b>Sotah </b>(1818) 51, 8-18 leaves
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12.
<b> Bava Kama</b> (1819) 150, 18: 61 leaves (Final Count: Rif)
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13.
<b> Bava Metziah</b> (1820) [1], 166, 25: 60-156 leaves (Final Count: Rif)
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14.
<b> Bava Basra</b> (1820) [1], 217. 36: 155-259 leaves (Final Count: Rif)
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15.
<b> Sanhedrin</b> (1820) 126, 41: 257-283 leaves (Rif);
<b>Horiyos</b> (1821) 17, 2 leaves.
<b>Edios</b>,
<b>Avos, Masechtos Ketanos</b> (1821) 36, 45 leaves
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16
<b>. Avodah Zara</b> (1820) [1], 99-16:330-378 leaves (Final Count: Rif);
<b>Makkos </b>(1820) [1], 27, 6: 282-287 leaves (Final Count: Rif);
<b>Shvuos </b>(1820) 60, 9, 287-331 leaves (Final Count: Rif)
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17
<b>. Zevachim </b>(1821) 126 leaves;
<b>Menachos </b>(1821) [1], 117: 63-88 leaves (Halachos Ketanos LaRosh)
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18.
<b> Chulin </b>(1822) [1], 214, 32: 255-380 leaves (Final Count: Rif, Shaarei Shvuos L’Rabbi Yitzchak ben Rabbi Reuven; Maftechos HaRif according to the order of the Rambam by Rabbi Yehoshua Boaz, author of Shiltei Giborim)
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19.
<b> Bechoros </b>(1821) 80: 7 leaves;
<b>Erchin</b>:37 leaves;
<b>Temurah</b>: 35 leaves;
<b>Krisus</b>: 30 leaves;
<b>Meilah, Kinim, Tamid, Middos</b>: 42+ [2] leaves of charts with illustration of the Beis Hamikdash
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20.
<b> Niddah </b>(1822) 106, 17 leaves;
<b>Mishnayos Seder Taharos</b> (1821) 171 leaves (with separate title page)
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