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<b>Historic Discovery!<br /></b>
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<b> Unknown composition by one of our Rishonim </b>
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<b> Sefer Chayei Olam </b>
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<b> 14th Century </b>
<b>Parchment Manuscript</b>
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Complete handwritten sefer inscribed on parchment replete with mussar, and chiddushei halachah by a 14th-century Rishon.
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Following a comprehensive investigation by bibliographic experts and librarians, it can be said with certainty that this work is unknown, unmentioned by any other source and has no replica in any library in the world.
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Some 30 years ago, the manuscript owner Yechezkel Toporowitch wrote: “Over the years, we researched extensively, consulted experts, libraries and bibliographers, and pored over bibliographies, and we have yet to find a composition like this anywhere in the world. Meaning, this work by our Rishonim is unknown, and for many, many years, was not revealed…
<b>There is no need to expound on the magnitude significance of the discovery of this work, which is a very rare phenomenon, beyond the colossal research value that it contains.” </b>
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More recently, Genazym resumed the investigation, exercising every means available in this day and age in a concerted effort to identify the manuscript. Nonetheless, we have yet to find a copy or even mention of this work in any library anywhere in the world.
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The discovery and revelation of this sefer, which was authored by a Rishon, is a very rare and unusual event.
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This manuscript contains the complete text of this newly found composition. It opens with the title Chayei Olam and concludes with the word “chazak”.
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<b> Content of Sefer Chayei Olam: </b>
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From the content of the sefer, it appears that the author’s goal was to educate, inspire and reinforce observance in matters which were commonly neglected. The following includes some of the subjects the author addresses and upon which he delivers sharp rebuke and warnings:
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Leaf 1: Severity of the prohibition of taking an oath, cursing, and mentioning the Name of Hashem in vain.
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Leaf 4: Severity of the sin of lashon hara.
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Leaf 6: Severity of informing on one’s fellow Jew.
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Leaf 7: Importance of Torah study.
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Leaf 11: Severity of having relations with a gentile woman.
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Leaf 14: Exalted attributes of prayer and severe prohibition of talking during prayers and in shul.
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Leaves 17-10: Importance of the mitzvos of tefillin, tzitzis and mezuzah.
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Leaf 20: Importance of reciting 100 blessings daily.
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Leaf 23: Significance of repentance and attributes of chassidus (fulfilling mitzvos beyond the letter of the law) and prishus (abstention).
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All of the above are complemented and interspersed with verses from Tanach and teachings of Chazal, in accordance with Rishonim's way of writing.
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<b>The Author’s Sources: </b>
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The author cites Rashi and the Baalei Tosfos. The last Rishon that he mentions by name is Rabbeinu Eliezer of Worms, author of the Rokeach, in the section of mussar regarding prayers. The author quotes from the latter’s foreword to his sefer Rokeach, and from his sefer Moreh Chata’im (see below) as well as the authors of: Smag, Smak, Rabbeinu Peretz and Orchos Chaim.
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<b> Tikkun Rabbi Yaakov (Rabbeinu Tam) </b>
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On leaf 20, the author expands on the importance of prayer and reciting one hundred brachos daily. He quotes Rabbeinu Tam’s famous teaching that the verse “Ma Hashem Elokecha shoel me’imach - what is Hashem your G-d asking of you?” contains one hundred letters alluding to the mitzvah of reciting a hundred blessings daily (cited in Tosfos Menachos 43b).
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The author writes, “And in the
<i><b>Tikkun of Rabbi Yaakov, </b></i> he explains the reason…” Presumably, this is a reference to the siddur of Rabbeinu Tam which is referenced frequently by the Rishonim but was lost throughout the ages.
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<b>The Letter against Jewish informers</b>
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During the era of Rabbeinu Tam, there was a troubling practice of Jewish informers who slandered their brethren to the local authorities or chose to present their legal cases before a gentile court of law. Supported by his Rabbinical contemporaries, Rabbeinu Tam, who perceived this phenomenon as a terrible threat to Jewish society and tradition, issued a grave cherem to excommunicate anyone caught informing upon a fellow Jew or who dared to take his legal case to a gentile court.
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In his rebuke for the terrible sin of acting as an informer, the author writes severely:
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“Due to abominations like these, our early sages – the Rashbam, Rabbeinu Tam and Ri, family members of Rashi – and with the consent of all Rabbis of the kingdoms of France, Spain, Germany and Lotharingia and their islands and environs, signed this
<i><b>Tzatz Hamatteh Letter, </b></i>imposed a cherem and excommunication, and issued a dire warning upon their congregations and their children and progeny to abide by this and excommunicate anyone who transgresses the regulations that they established with the consent of the spiritual luminaries of this time.”
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The letter opens with the poetic introduction: “The staff has budded and turned into a serpent and the flower at its top transformed into a snake for all who speak evilly and secretly inform…”
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The text of the present version of the Tzatz Hamatteh Letter differs substantially from most other versions of the Letter, which appear in several sources. The book "Jewish Self Government in the Middle Ages" (Finkelstein) quotes 6 different versions of the Tzatz Hamatteh Letter (see Erkaos Behalachah p. 30). The version most similar to the present one is the one quoted in a manuscript found in the British Museum [Add. 27129, Marg. 1281], which remained unprinted.
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<b><br />Moreh Chata’im and a wonderous Account about the Rokeach </b>
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<br />The author also quotes the sefer Moreh Chata’im by Rabbi Eliezer of Worms, author of the Rokeach, which is seldom cited (Moreh Chata’im) by any of the Rishonim.
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When quoting this particular sefer, he writes, “We find in the sefer Moreh Chata’im which
<b>Rabbi Eliezer of Worms received from heavenly angels in a special event together with the prophets, and Dovid, Shlomo and Eliyahu...” </b>
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This incredible account, attesting so clearly and unambiguously that the Rokeach acquired the wisdom that he recorded in his sefer Moreh Chata’im from angels, does not appear in any other known work.
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<b>In summary, </b> the present manuscript, which only recently surfaced and became revealed to the public, is replete with inspirational teachings that foster chassidus, prishus and fear of heaven. The sefer contains a wealth of teachings from Chazal and Midrashim, numerous halachic chiddushim, and more.
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The manuscript also contains an important copy of the famous Tzatz Hamatteh Letter, proclaiming the cherem issued by the Rashbam and Rabbeinu Tam upon any informer or Jew who appealed to a municipal court as opposed to Beis Din, which greatly differs from most other known versions of the Letter.
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<b>14th-century manuscript. </b>15 double-sided leaves (30 sides) with 24 lines per page.
<b>Page Size:</b> 19x14 cm.
<b>Description</b>: Neat, impressive Ashkenazic script on thin parchment. A drawing of a tiger on the margin of the 4th side.
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<b>Condition</b>: Complete. Good condition.
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In the attached detailed study and report (Hebrew), researchers present various theories regarding the author, discuss halachic aspects of his chiddushim and different versions of text found within the teachings of Chazal.
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<b> Provenance</b>: Yechezkel Toporowitch Collection
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The Toporowitch family aspires to see this work brought to publication and is interested in collaborating with the purchaser in pursuing this endeavor.
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Any inquiries about this lot ?
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US$66,000
· Jun 2024
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<b> Fascinating discovery!<br /></b>
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<b> Declaration by the Bais Yosef </b>
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<b>Alshich, and Tzfas Rabbonim </b>
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Meor Einayim - Mantua 1574
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with
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Fascinating discovery!
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Declaration Banning Sefer Meor Einayim
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by the Bais Yosef, Alshich, and Tzfas Rabbonim
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Sefer Meor Eiynayim by Rabbi Azrayah Di Rossi (Min ha’Adumim), contains three sections.
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<b>Kol Elokim</b> - on the earthquake which struck his city Ferara in the year 1571.
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<b>Hadras Zekinim</b>- on the translation of the Tora to Greek.
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<b>Imrei Binah</b> - collection of essays and works on jewish history and hashkafa.
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<b>Rabbi Azrayah Di Rossi (Min ha’Adumim) (c.1513 - 1578)</b> was a great Italian scholar, proficient in torah, history, and sciences well versed in many languages and secular books.
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The publication of the book caused immediate controversy amongst the Rabbis in Italy accusing the author of critical writings on the words of Chaza”l and for being influenced from secular philosophical works. As a result of the accusations and debates amongst the Rabbanim, the author retracted some of his writings and republished his sefer with some corrections and changes.
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Declaration Banning Sefer Meor Einayim
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To this sefer Meor Einaim is attached a rare historical page containing the opinion of the Bais Yosef, Rabbi Yosef Karo condemning the Meor Einayim and declaring that the sefer should be banned. The Bais Yosef’s opinion was written by the prime disciple of the Bais Yosef Rabbi Elisha Galiko and confirmed by Rabbi Moshe Alshich and endorsed by many Rabbanim of Tzefas.
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<b><u>This page printed in Venetia type, circa 1576 is an exceptionally rare testimony of this stirring controversy. <br /></u></b>
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In the writing of the prohibition Rabbi Elisha Galiko writes that the book was brought to Maran Rabbi Yosef Karo at the end of his life and due to his illness, he did not have time to issue the prohibition in his own handwriting and asked him to do so, but the matter was postponed until after the passing of the Bais Yosef and therefore he is writing the Bais Yosef’s opinion as he heard directly from him that it is forbidden to study this book and stating that the book should be burned.
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These words were confirmed and endorsed by another talmid of the Bais Yosef the Holy Alshich who wrote:
<b> "I also heard all these things from the mouth of the Rabbi Z”l, the words of the young Moshe ben Reb Chaim Alshich Zll”h" </b>
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<br />These two talmidim of the Bais yosef were joined by an additional eight prominent Rabbonim of Tzfas, (see below) to affirm the banning of the book by a Minyan of ten Rabbanim.
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<b> Fascinating discovery! </b>
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This page stating the prohibition from the Bais Yosef to the sefer was first revealed by the Chid”a in his Sefer Machzik Beracha (Livorono 1885) and he writes that he copied the document based on a written page he found in the Library of a great rabbi.
<b>However the document he had does not contain the full page and is missing the section with the signatures of the eight Rabbonim from Tzefas joining the ban!. </b>
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The first to announce such a printed page is Elikum HaMilzahagi in his book Rabia (Opan 1737, page 27,3) who writes, "The text of the ban and the signatures on it was printed at the end of sefer Mivchar Hapninim printed in Venice" (however, it is unknown of the printing of the sefer Mivchar Hapninim in Venice at that time, perhaps someone inserted the page that was printed in Venice in a random sefer Mivchar Hapninim), consequently the page is mentioned by Tzuntz in the name of the scholar Shi”r (Kerem Hachemed Vol. 5 1845 p. 142).
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This page was not seen by the great bibliographers and researchers who investigated the polemic of the Sefer Meor Einayim (among them: Shazaha, Mehlman and Benihu, see below). They did not see this page, nor did anyone mention the list of Rabbonim of Tzefas who joined the ban as it is in its entirety on the page before us.
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<b>This page is the only known record and printing of the ban, with the complete list of the Rabbonim of Tzefas who joined the banning of the book. </b>
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<b>Book Description: </b>
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<b>Mantua, 1574. First edition. </b>
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Page count: 194 Leaves (the main sefer ends on page 184b following the original printing the author added an additional 10 Leaves).
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Page size: 20.3 cm
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Condition: Good. minor holes and stainings. Old binding.
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Provenance: Sotheby's N.Y. Tuesday June 26, 1984
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<b><br /></b>
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<b> <br />The uniqueness of this copy </b>
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Following the controversy and objections from the Italian Rabbis, Rabbi Azrayah wrote clarifications defending his opinions and was required to republish the sefer with amended pages, the pages omitted from the original print and changed were 52-53, 81-82, 87,88.
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<br />However the page with the most significant changes were to page 87a, this copy has the original and first version of this page which is extremely rare.
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There are few annotations in Italian script
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<b>Bibliographies</b>: See Hebrew description.
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<b>List of Rabbonim of Tzafas who joined the ban:</b>
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<b>Rabbi Moshe Onkinira</b> - one of the great sages of Tzfat and then in Kushta, mentioned in Shu’t Avkas Rochel by the Bais Yosef.
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<b>Rabbi Naftali bar Menachem</b> - one of the sages of Tzfat, a response from him is printed in Shu”t Mishpatey Shmuel Ch. 73.
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<b>Rabbi Chaim Ha-Chaver</b> - one of the sages of Tzfat, signed in Shu”t Avkas Rochel by the Bais Yosef, and in Shu”t Mabi”t and Shu”t Mahara”m Alshich and more.
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<b>Rabbi Shlomo Absavan</b> - talmid of the Beit Yosef and of the followers of the Ar”i, a friend of the Alsheich HaKadosh, signed along most of the rulings of the Rabbonim of Tzfat in his generation.
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<b>Rabbi Ya'akov Birev </b>(the second) grandson of Mahar”i Birev the first, who reincorporated “semicha” (ordination) in his times and bequeathed the authority of the “semicha” to his grandson. Talmid of the Bais Yosef and the great sages of Safed.
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<b>Rabbi Avraham bar Yitzchak</b> [Laniado] - Talmid of the Bais Yosef. One of the sages of Aram Tzova, author of Sefer Magen Avraham (Venice 1603), son-in-law of Rabbi Shmuel Lanyadu, author of the 'Keilim'.
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<b>Rabbi Yehoshua ben Nun</b> - his signature appears among the commitments of the disciples of Rabbi Chaim Vitals, he participated in the copying of the writings of rabbi Chaim Vital, Served as Ab”d in Tzefat.
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<b>Rabbi Yehosef Arazin</b> - talmid of the Arizel, there are teachings in Kabalah that he received from the Ari mentioned in the writings of Rabbi Chaim Vital.
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US$66,000
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US$5,000
· Sept 2024
<p><b>Shu''t HaRosh. Venice, 1552. Signature of the Gaon Rabbi Aryeh Leibush Horowitz of Stanislav, author of Pnei Aryeh. Copy belonging to several great Torah scholars, contains numerous glosses, notes, and handwritten corrections, along with stamps, signatures, and ownership inscriptions.</b></p>
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The sefer is a collection of responsa by Rabbi Asher ben Yechiel of Lunel, one of the Tosafists. This is the second edition of the Responsa of the Rosh, first printed in Constantinople in 1517. In this edition, references were added by Rabbi Meir ben Yaakov of Prinz.
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Venice, 1552. Printed by Bragadin. Second edition.
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<b>On the title page are various signatures of ownership and stamps:</b>
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<b> </b>
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<b>1</b>. At the top of the title page, there are two signatures of the holy Gaon Rabbi Aryeh Leibush Segal Horowitz, Av Beit Din of Stanislav, author of "Pnei Aryeh."
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<b>2</b>. At the bottom of the title page, there is a Latin stamp of his son, the Gaon Rabbi Meshulam Yissachar HaLevi Ish Horowitz, and at the top left of the title page, near the word "She'elot" , a handwritten inscription indicating that the sefer belongs to him.
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<b>3. </b>At the top of the title page, there is the signature of Rabbi Ber Oppenheimer (1760–1850), one of the great scholars of Pressburg, author of the Responsa "Mei Be'er, " in which his correspondences with the greats of his generation and his friend Rabbi Shmuel Landau are printed.
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<b>4.</b> Two stamps [in Hebrew and Latin] of Rebbi Binyamin Leifer of Cluj-Napoca: the son of Rebbi Yechiel of Mihlava, who was the son of Rebbi Yosef Leifer of Borsha [the founder of the Timișoara-Nadvorna Hasidic dynasty], who was the son of Rebbi Yissachar Ber Leifer (Rebbi Bertche) of Nadvorna. He did not eat meat for twenty Hy''d.
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There is also another Italian ownership inscription in semi-cursive script, unidentified [with glosses by this person within the sefer]. Additionally, there are erased signatures on the title page.
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In the sefer itself, there are numerous scholarly notes and glosses in various handwriting styles. Additionally, there are erasures and censorship corrections in places where the words "apostate, " "gentile, " "priest, " "pope, " and others are mentioned.
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158 leaves. Very good condition. High-quality paper.
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<b>A distinguished and beautiful copy of the Responsa of the Rosh with signatures, stamps, notes, and glosses.</b>
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<b>The Holy Gaon Rabbi Aryeh Leibush Segal Horowitz, Av Beit Din of Stanislav, author of "Pnei Aryeh."</b>
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He was born in 1755 to his father, the Holy Gaon Rabbi Elazar HaLevi Horowitz, Rabbi of Tcherashitz and Zalozhitz, son of the Holy Gaon Rabbi Yitzchak HaLevi Horowitz, Av Beit Din of the Kehillot Ahu" (Altona, Hamburg, Wandsbek), known as Rabbi Itzikel Hamburger zt"l, and son-in-law of Rabbi Yissachar, Av Beit Din of Yartshov, who was the son-in-law of the Holy Gaon Rabbi Shaul of Amsterdam, author of "Binyan Ariel" (who was also his grandfather, father-in-law of Rabbi Elazar mentioned above). At the age of five, he had the privilege of meeting his grandfather, the Holy Gaon Rabbi Itzikel Hamburger, who tested him on his studies and, upon seeing that he knew the Five Books of Moses with the Targum Onkelos by heart, declared that it was assured he would become a teacher of Torah in Israel.
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He initially studied with his father, Rabbi Elazar, and later learned in the yeshiva of the renowned Gaon of his generation, Rabbi Yitzchak Charif, Av Beit Din of Sambor, where he was one of the leading students. He also studied under his uncle (who was the son-in-law of his grandfather, the Holy Gaon Rabbi Itzikel Hamburger), Rabbi Meshulam Igra, Av Beit Din of Tismenitz, who ordained him as a rabbi at the age of twenty. In 1780, at the young age of 24, he was appointed by the great authority of the generation, the "Chavat Daat, " as Av Beit Din of Stanislav, where he served as rabbi for 63 years until his passing.
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His innovations and rulings were spread among the greats of the land, including the Chavat Daat by Rabbi Yaakov of Lissa, the Shoel U'Meshiv by the Gaon Rabbi Yosef Shaul Nathanson, Avnei Tzedek by the Gaon, the Yitav Lev, Neta Sha'ashuim Da'at Torah by the Gaon the Maharsham of Berezhany, Beit Ephraim by the Gaon Rabbi Ephraim Zalman Margaliot of Brody, Yeshuot Yaakov by the Gaon Rabbi Yaakov Meshulam Ornstein, in the books of the Gaon Rabbi Shlomo Kluger, and with the Gaon Rabbi Zvi Hirsch Krau of Butchatch zt"l. He was also known as a miracle worker, as mentioned in the introduction to the book "Bar Levi" by his son, the Gaon Rabbi Meshulam Yissachar.
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His standing was among the greats of the generation, and he visited the Gaon of Vilna, who held him in great esteem. He was also revered and honored by the Rebbes of the Hasidic movement, including the Holy Rabbi Baruch of Medzhybizh, who visited Rabbi Aryeh Leibush and knew that Rabbi Aryeh was stringent not to eat rice. He instructed his servant to remove the rice pudding from the table out of respect for Rabbi Aryeh. The Holy Chozeh of Lublin, who hosted Rabbi Aryeh Leibush for the Sabbath, before Kabbalat Shabbat, bowed his head before Rabbi Aryeh, saying, "Rabbi, bless me." He also visited the Holy Rebbi Meir of Premishlan, who sent Jews to Rabbi Aryeh to receive blessings for salvation and mercy. His approbation also appears on the holy sefer "Atarah Tzvi" by the Gaon Rebbi Zvi Hirsch of Zhidachov.
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At the end of his life, in the summer of 1843, he moved to live in Tismenitz and passed away there on the 29th of Kislev 1844. There is a tradition that at the time of his passing, a "pillar of fire" was seen, which only one or two in a generation merit. He was buried in Tismenitz. In his will, he instructed that "no stranger should sit on his chair, " except for his descendants. Indeed, from 1847, his son, Rabbi Meshulam Yissachar Horowitz, succeeded him as Rabbi of Stanislav. His sefer on the Torah, "Pnei Aryeh, " was published in Przemyśl in 1874, with glosses titled "Atarah Zekeinim" by his grandson Rabbi Elazar HaLevi Ish Horowitz, Av Beit Din of Rahatin. Some of his responsa were published under the title "Shu"t Pnei Aryeh" at the beginning of the "Bar Levi" responsa by his son, Rabbi Meshulam Yissachar.
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His descendants:
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- Rabbi Meshulam Yissachar Horowitz, author of the responsa "Bar Levi, " Rabbi of Stanislav.
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- Rabbi Zvi Hirsch Horowitz.
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Inscription on his tombstone:
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"If you have not seen a lion in its den, behold and see its resting place,
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Here lies our teacher, the Av Beit Din and Moreh Tzedek,
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Rabbi Aryeh Leibush HaLevi Ish Horowitz,
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Son of the rabbi, Rabbi Elazar zt"l,
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For sixty-three years, he judged and taught the law
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To the congregation of Stanislav and all its surrounding regions,
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And at the end of his days, the people of Tismenitz lovingly called him,
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To spread over them the wings of his light,
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Here he returned to God and the glory of God gathered him,
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All the people mourned him and eulogized him bitterly,
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The weapons of Israel and Yeshurun have been lost."
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<b>His son, Rabbi Meshulam Yissachar Horowitz, author of the responsa "Bar Levi, " Rabbi of Stanislav.</b>
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He was born in 1805 to his father, the Holy Gaon Rabbi Aryeh Leibush Horowitz (the first), Rabbi of Stanislav. At a young age, he married the daughter of Rabbi Zvi Hirsch Mendelsburg, who was the son-in-law of the Holy Gaon Rabbi Meshulam Igra, Av Beit Din of Tismenitz and Pressburg. After his marriage, he secluded himself for a time in the old study hall in Tismenitz, where he studied with several students. At the age of 18, he received rabbinic ordination from his father, who testified that he would grow to be like Rabbi Yonatan. He also received ordination from the Holy Gaon Rabbi Yaakov of Lissa, author of "Chavat Daat." In 1825, he was appointed Av Beit Din of Zalozhitz, where he served for about fifteen years. In 1840, his father requested him to come to Stan
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islav to be with him. After his father's passing, he was appointed as his successor as the Av Beit Din of Stanislav. His position was very prestigious in Galicia, especially due to the prominence of his family lineage. At the age of 36, he was already recognized as one of the greats of Galicia, and many came to his yeshiva in Stanislav to learn Torah and fear of Heaven from him.
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In 1853, his sefer "Bar Levi" was published in Przemyśl, a responsa on the four sections of the Shulchan Aruch, with notes from his father titled "Pnei Aryeh." The sefer includes his correspondence with the greats of his generation, including Rabbi Shmuel Av Beit Din of Tislavitz, the Shoel U'Meshiv, Rabbi Yaakov of Lissa, the Avnei Tzedek, the Maharsham, and many others. On the title page, Rabbi Meshulam notes that he had another manuscript ready for publication. His son, Rabbi Aryeh Leibush Ish Horowitz (the second), Av Beit Din of Zaloshitz, published his grandfather's book, "Pnei Aryeh, " and added his father's responsa at the beginning of the sefer, titled "Shu"t Bar Levi." He also published the sefer "Atarah Tzvi" by the Holy Rebbi Zvi Hirsch of Zhidachov.
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Rabbi Meshulam passed away on the 13th of Elul 1861 and was buried in the holy city of Stanislav. His son, Rabbi Aryeh Leibush Ish Horowitz (the second), succeeded him as Rabbi of Zalozhitz.
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<p></p>
US$5,000
Other
US$24,000
· Jul 2024
<p><b>300 Years of Handwritten Responsa, Piskei Din and Letters from the Greatest Dayyanim and Sages of Morocco and North Africa, 1691-1768- An Exceptionally Early, Rare and Impressive Moroccan Treasure Trove.</b></p>
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<p><b>Close to 100 pages (50 leaves, among which are a (very) few without text), including letters, Responsa and Piskei Din, including Torah and Historical Discoveries.</b></p>
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A vast and formidable treasure trove - one of the few of its kind discovered in the world after hundreds of years.
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<b> Among these precious documents are scores of Halachic responsa, letters, reports and judgments with the signatures of dozens of the most important Rabbinic sages of Morocco and North Africa, leaders of Torah in the major cities of Fez, Meknes, Tetouan, Tafilalt, among them from the preeminent families and the most illustrious rabbinic dynasties of Morocco and North Africa: the families of Bardugo, Toledano, Ben Attar, Di Avila, HaTzarfati, Elbaz, Ibn Tzur, Ibn Danan, Abitbol, Abuhab, Benon, Abudraham, Ben Huta, Attia, Halevi, Tsaba, Sa'don and more, who established generations upon generations of rabbis .</b>
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<b><u><br /></u></b>
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<b><u> The collection includes: </u></b>
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עמודים (9) - פסק דין בכתי"ק
<b>הגא"ק רבי יעקב אבן צור- היעב"ץ, ובחתימת יד קדשו</b>. בנוסף, - העתקת חתימות
<b> הגא"ק רבי יהודה בן עטר, רבי שמואל הצרפתי, רבי יהושע בן חמו, רבי שמואל בן חוטא בכת"י היעב"ץ</b>.
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עמודים (5) - פסק דין בכתי"ק
<b>הגא"ק רבי יעקב אבן צור- היעב"ץ, ובחתימת יד קדשו</b>. עם כתיבת יד קדשו וחתימת רבי חיים טולידאנו זיע"א.
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עמודים (5) - פסק דין בכתי"ק
<b>הגא"ק רבי יעקב אבן צור- היעב"ץ</b>, ועליו חתימת יד קדשו של
<b>הגאון הקדוש רבי יהודה בן עטר</b> משנת תפ"ט [1729].
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עמודים (2)- מכתב
<b>הגא"ק רבי מנחם עטיה</b> בכתי"ק וחתי"ק להגאון הקדוש היעב"ץ. ועליו תשובת
<b>הגא"ק היעב"ץ אליו בחתי"ק</b>, ובנוסף, שתי שורות בכתי"ק מ
<b>הגאון הקדוש רבי יהודה בן עטר בחתי"ק.</b> חשוב לציין, כי לפנינו בפס"ד זה, חתימתו המלאה המסולסלת והנדירה של הגאון היעב"ץ הכוללת את שמו,
<b>ושם אביו הגא"ק רבי ראובן אבן צור</b> זיע"א.
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עמודים (1)- מכתב בכתי"ק וחתי"ק
<b>הגאון הקדוש רבי שמואל אבן אלבז</b> הידוע בכינויו 'אחי הרשב"א' בפה קדשו של רבנו הגאון הקדוש בעל 'אורח חיים' הקדוש זיע"א. המכתב מופנה אל
<b>הרבנים הגאונים רבי שלמה בן אלבז ורבי יצחק בן אלבז</b>.
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עמודים (1) - פסק דין בכתי"ק וחתי"ק
<b>הגאון הקדוש רבי מרדכי בירדוגו, הידוע בכינויו 'המרבי"ץ'</b>, ועליו השגת
<b>הגאון הקדוש הרב היעב"ץ בכת"י וחת"י</b> משנת תק"ח: "אבל מה לעשות שזה 6 חודשים אני חולה, ואיני יכול לזקק לעניינים אלו, נאום מוכה אלוקים ומעונה יעב"ץ, תמוז תק"ח".
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עמודים (1) - פסק דין בכתי"ק
<b>הגא"ק רבי יעקב אבן צור- היעב"ץ</b>- "נאום מדוכה ביסורין יעב"ץ". עליו שתי שורות בכת"י וחת"י
<b>הגא"ק רבי חיים טולידנו- המהרח"ט</b>.
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עמודים (1) - מכתב בכת"י וחתי"ק
<b> הגאון הקדוש רבי מנחם עטיאה</b> אל
<b>הגא"ק רבי יעקב אבן צור- היעב"ץ</b>, המזכיר בשמו פסק דין בענייני אישות ועליו תגובת היעב"ץ בחריפות: "שקר דיברו האומרים כן משמי, והאמת הוא...".
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עמודים (4) - פסק דין בכתי"ק
<b>הגא"ק רבי יעקב אבן צור- היעב"ץ</b>. העתקת פסקי דינם של רבי יעקב אבוהב וחתימתו, ורבי חסדאי אלמושנינו וחתימתו, הכל בהעתקת הרב היעב"ץ.
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עמודים (4) - מכתב שאלת
<b>הגאון הקדוש רבי דוד חלפון</b> בכת"י וחת"י, ועליו תשובת
<b>הגאון היעב"ץ</b> משנת תק"ג. תשובה נוספת בכת"י של היעב"ץ לא חתומה.
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עמודים (2) - מכתב שאלה בכת"י וחת"י
<b> הגאון הקדוש רבי יחיא ב"ר מימון באנון</b> אל
<b>הגאון הקדוש היעב"ץ</b>, ועליו תשובת היעב"ץ בחתימתו משנת התצ"ג, ובנוסף מעתיק לצידו את חתימת
<b>הגאון הק' רבי יהודה בן עטר</b>.
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עמודים (2) - פסק דין בכתי"ק
<b>הגא"ק רבי יעקב אבן צור- היעב"ץ</b>, משנת "קלו עיניי מייח"ל
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לאלוקי"- התפ"ח [1728].
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עמודים (3) - שאלת
<b>חכמי סאלי</b> בעניין נוסח צוואה ועליו תיאור שאלתם של חכמי סאלי בכתי"ק
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וחתי"ק
<b>היעב"ץ</b> ותשובתו, ומוסיף בכתי"ע "וחתם עמי החכם השלם
<b>הרב משה בירדוגו</b>" (המשבי"ר).
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עמודים (3) - מכתב בכתי"ק וחתי"ק
<b>הגא"ק רבי משה בן חמו</b>, אל מורו ורבו
<b>היעב"ץ</b>, ועליו תשובתו.
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עמודים (3) - מכתב יפהפה בכתי"ק וחתי"ק
<b>הגא"ק רבי יעקב טולידנו (מהרי"ט)</b> אל
<b>הגא"ק היעב"ץ</b>: "מאור תבל החכם השלם נר"ו. עליו תשובת היעב"ץ.
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עמודים (2) - פסק דין בכתי"ק וחתי"ק
<b>הגא"ק היעב"ץ</b>, ולצד חתימתו העתקת חתימות
<b>הגא"ק רבי יהודה בן עטר</b>,
<b>הגא"ק רבי שמואל הצרפתי, והגא"ק רבי אברהם אבן דנאן</b>, ועליהם אישור פסק הדין בכתי"ק וחתי"ק
<b>הגא"ק רבי יהודה הלוי ורבי יצחק אליהו צבע</b>.
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עמודים (2) - מכתב בכתי"ק וחתי"ק
<b>רבי אברהם בכה"ר יהודה אנהורי</b> משנת תק"ה[1745]- הנות"ן אמרי שפר, אל
<b>הגא"ק היעב"ץ</b>, ועליו תשובת היעב"ץ. (אינו רבי אברהם אנהורי מטיטואן)
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עמודים (2) - העתקת פסק דין היעב"ץ בידי
<b>הגאונים רבי מסעוד בכה"ר מחלוף בן הרוש והגאון יצחק בכה"ר ישועה אביטבול</b>, המאשרים את הכרת חתימת הגאון היעב"ץ על פסק הדין.
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עמודים (1) - כתב יד מוקדם ביותר (כשהיה בן 18 שנה), משנת את"ן [1691]- בירור הלכה בדין ודברים שהיה בן י
<b>עקב מאימראן</b> שקיבל מהנגיד בהורמנות המלך את המסחר של הבדיל, ובין
<b>אהרן טולידנו וחיים מאימראן</b>.
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עמודים (2) - פסק דין בחתימת
<b>היעב"ץ</b>, שנעשה בתפיללאת בר"ח אלול תס"ג.
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עמודים (2) - שאלה ותשובה בכתי"ק
<b>היעב"ץ</b>.
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עמודים (2) - פסק דין בכתי"ק
<b>היעב"ץ</b>. העתקת פסק דינם וחתימתם של
<b>רבי חסדאי אלמושנינו ורבי משה בן זמרה ורבי אברהם אבודרהם ורבי יצחק נהון</b>, ועליו העתקת התשובה בכתי"ק הגאון
<b>היעב"ץ </b>והעתקת חתי"ק
<b>רבי יהודה בן עטר ורבי שמואל הצרפתי</b>. שנת תע"ב.
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עמודים (3) - עמוסים בפסקי דין וחתימות הדיינים הגאונים (14 חתימות קליגרפיות):
<b>רבי שאול רביטבול, רבי שמואל אבן דנאן, רבי רפאל עובד אבן צור, רבי אליהו הצרפתי, רבי ישועה אביטבול, רבי יעקב בכה"ר יוסף אדהאן, רבי אברהם בכה"ר יעקב אצייני, רבי אברהם אצבאן</b>. בין השנים תקכ"ה – תקכ"ח.
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עמודים (2) - פסק דין בכתי"ק וחתי"ק
<b>הגאון רבי מנחם עטיה מטיטואן</b>, וחתימת
<b>רבי אברהם אבוהב</b> (העתקת פסק דינו של הגאון הקדוש רבי יעקב אבן צור).
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עמודים (2) - שו"ת בכתי"ק וחתי"ק
<b> היעב"ץ</b>
<b>מהרב מסעוד בן מויאל</b> ובהעתקת חתימתו, ועליו תוספת חיזוק לדבריו מהרב היעב"ץ עצמו.
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עמודים (2) - פסק דין בכתי"ק וחתי"ק
<b>היעב"ץ</b> ועמו חתי"ק
<b>רבי שמואל בכה"ר אברהם סעדון</b>.
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עמודים (4) - פסק דין ארוך ויפהפה בכתי"ק וחתי"ק הגאון
<b>היעב"ץ</b> משנת "תמים תהיה עם ה' אלוקיך"- ת"צ [1730]. ועליו הסכמה חמה בכתי"ק וחתי"ק ? – חתימה קליגרפית שלא נבדקה כראוי- "ודאי שהדין דין אמת, ככל מה שכתב הרב נר"ו, וכבר יש לי פסק ארוך על כל הפרטים, אלא שאין כאן מקום להאריך והאמת יורה דרכו, נאום...".
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עמודים (2) - שו"ת בכתי"ק
<b>היעב"ץ</b>- העתקת פסקם של הגאונים
<b>דייני פאס</b> משנת תכ"ו והעתקת חתימותיהם-
<b>הגאון רבי סעדיה אבן דנאן והגאון רבי עמנואל סירירו</b>.
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עמודים (6) - פסק דין בכתי"ק
<b>היעב"ץ</b>.
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עמודים (5) - פסק דין ארוך וצפוף בכתי"ק
<b>היעב"ץ</b> וחתי"ק, ועליו העתקת החותמים אתו- הגאון
<b>רבי יהודה בן עטר והגאון רבי שמואל הצרפתי</b>. שנת תס"ו [1706]. בנוסף, העתקת השגת הגאון
<b>רבי חסדאי אלמושנינו</b> והעתקת חתימתו, ועליו השגת
<b> הגאון רבי דוד הכהן</b> בחתי"ק היעב"ץ. ועל כל אלה, העתקת תשובת הגאון היעב"ץ ורבי יהודה בן עטר, ורבי שמואל הצרפתי, ו
<b>רבי אברהם אבן דנאן</b>, בהעתקת ועוד מסמכים נוספים.
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<b>Listing of those signed on the documents:</b>
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<b>הגאון הקדוש רבי יהודה אבן עטר (תט"ו-תצ"ג)</b>
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<b>רבי יעקב אבן צור – היעב"ץ (תל"ג-תקי"ג)-</b> בעל שו"ת משפט וצדקה ביעקב ועוד, ראש לכל רבני המערב. לפנינו עשרות עמודים בכתב יד קדשו, עם מגוון חתימותיו לצורותיהן, ובהן הנדירה
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ביותר הכוללת את שם מו"ר אביו.
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<b>רבי שמואל אלבאז (תנ"ז-תק"ט) מכונה אחי הרשב"א</b>, ידיד קרוב ונאמן לבעל 'אור החיים' הקדוש אשר העריצו הערצה מופלגת: "והמתקתי סוד עם רב ועצום יחיד בדורו גדול הרבנים חכם החכמים הדיין רבי שמואל בן אלבז, השם ירומם כסא תורתו, אשר לבש מ"ח דברים שהתורה נקנית בהם, ולא הרימותי ידי לחתום על דברי אלא אחר הסכמת הרב הנזכר, והוא אשר אני מזכיר לפעמים בשם אחי הרשב"א.
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<b>הרב רפאל עובד אבן צור (תס"ו-תקכ"ט), ראב"ד פאס. בנו היחיד של היעב"ץ</b>
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<b>הרב מרדכי בירדוגו, המכונה המרבי"ץ (תע"ה-תקכ"ב)</b>
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<b> </b>
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<b>חכם מנחם עטיאה, המכונה הרמ"ע (נפטר ב-תקט"ו, 1755)</b>
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<b>רבי חיים טולידאנו (מכונה מהרח"ט; סביב תמ"ז-תק"י) </b>ואחיו רבי יעקב טולידאנו (מהרי"ט
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ת"ן-תקל"א), שניהם כיהנו כראב"ד מקנס
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<b>רבי אליהו הצרפתי (תע"ה-תקס"ה)</b>, רב ודיין בפאס
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<b>רבי אברהם אנהורי </b>(אינו רבי אברהם אנהורי המאוחר שעלה לצפת)
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<b>רבי משה בן חמו, היה רב בעיר צפרו</b>
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The documents are preserved in a binder, and are accompanied by an antique detached Moroccan leather binding, with various inscriptions in cursive script.
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<b><br /></b>
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<b> A completely unique collection of autographs that includes dozens of responses to halacha and other practical matters, letters and court rulings. With numerous signatures from the great geniuses and tzaddikim of Morocco, the founders of the Torah world in Morocco in particular and North African countries in general.</b>
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Close to 100 pages. Various sized pages. Most of the documents are in good-moderate condition. Fold marks, tears in the margins, time stains, moth holes, adhesions.
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<p></p>
US$24,000
Other
US$54,000
· Feb 2025
<p><b>Fascinating Discovery!</b></p>
<p><b><br /></b></p>
<p><b> </b> </p>
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Mordechai 1559
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<b> with Handwritten Glosses by Rabbi Tzvi Hersh Schor </b>
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<b> Talmid of the Rama and Rebbi of the Bach. </b>
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The Mordechai (Riva di Trento, 1559) on Masechtos Brachos, Bava Kama, Bava Metziah, Ksubos and Chullin with hundreds of handwritten comments and annotations from the Rama and his talmidim.
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Among them are hagahos and chiddushim handwritten by Rabbi Tzvi Hersh Schor, one of the great disciples of the Rama, Rebbi of the Bach, father of the author of ‘Toras Chaim’ and grandfather of the Tevuos Schor and Beis Efraim.
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<b>The leaves of this valuable manuscript encompass unknown hagahos from the Rama that are not included in the Rama’s hagahos on the 'Mordechai', found here for the first time.</b>
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Also includes important variations and corrections in the Mordechai’s text written by the talmidim of the Rama based on very old handwritten manuscripts of his sefer.
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***
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The Mordechai by Rabbeinu Mordechai ben Rabbi Hillel is a treasure trove of halachah and primary source of halachic rulings, teshuvos and commentary by the Rishonim of Ashkenaz. Many of the rulings found in the Rama and Shulchan Aruch are based on the 'Mordechai', which was one of the most widely studied sefarim in Polish yeshivos. Gedolei Torah throughout the generations, among them our nation’s foremost luminaries such as the Maharshal, Rama, Shla”h Hakadosh, Bach, Sma and others, authored extensive commentary and explanations upon the 'Mordechai'.
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In his yeshivah in Cracow, the Rama delivered a regular shiur on the 'Mordechai' and engaged extensively in explaining and correcting its teachings and text. There are no less than 16 teshuvos in ‘Shu”t HaRama’ devoted to analyzing the Mordechai’s rulings and clarifying the proper text and meaning of obscure sections in his writings.
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Numerous copies of the Rama’s comments on the 'Mordechai' were disseminated among his talmidim during the Rama’s lifetime. Gedolei Hador of the era eagerly sought to obtain copies as well (see Shu”t Rama Ch. 67).
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In many instances the Rama’s talmid who authored ‘Chiddushei Anshei Shem’ attributes chiddushim he includes to the “Mordechai de’Rama”. Over the years, many of the Rama’s talmidim added their own comments, notes and explanations to the Rama’s glosses. However, foremost amongst those who engaged in the teachings of the 'Mordechai in' the yeshiva of the Rama, was the renowned Rabbi Hirsch Schor, and most of the teshuvos addressing the words of the 'Mordechai' in the Rama's responsa are directed to him.
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<b>Handwritten Chiddushim and Comments by Rabbi Hersh Schor in the Present Manuscript </b>
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The present copy of the 'Mordechai' is an authentic version originating directly from the Rama’s beis medrash in Cracow, as is presented below.
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However, its main significance and uniqueness lie in the fact that it contains glosses and innovations written directly in the sacred handwriting of Rabbi Hirsch Schor, one of the great disciples of the Rama, who, as mentioned, engaged extensively with the Mordechai and its glosses.
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Scholars have long presumed that the glosses printed as “Hagahos HaRama” on the 'Mordechai' were actually the work of Rabbi Hersh Schor, and this copy now proves it beyond a shadow of doubt. The sefer clearly identifies Rabbi Hersh Schor as the author of these glosses, indicating that he was the one to originally inscribe the other hagahos, as well.
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Leaf 49a in the sefer reveals a lengthy annotation in which the writer challenges the Beis Yosef’s and writes: “V’ani hahedyot, I, the humble one, say that his words are perplexing…Therefore I assert that his words are nothing but bewildering.”
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The content of this gloss appears almost verbatim in Rabbi Hersh Schor’s question to the Rama, which is printed in 'Shu”t Rama' 95:3. Both the content and tone are virtually identical, although the Rama omits the words emphasized above.
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The appearance of the aforementioned lines in our sefer demonstrates without a doubt that the writer of this gloss is Rabbi Hersh himself (!) (as opposed to a comment copied merely from Shu”t HaRama.)
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Indeed, it has already been noted that the phrase “V’ani hahedyot" which appears in the note above, is a common expression used by Rabbi Hirsch Shor.
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The printed edition of 'Hagahos Rama' likewise includes sections that a talmid wrote in the name of the Rama, and it is known that this talmid was none other than Rabbi Hersh Schor. This can be seen in the comment on the 'Mordechai' at the end of Maseches Brachos in which the words of the Rama were mentioned first, followed by the words of the talmid, who is Rabbi Hersh Schor: “This is what my master taught me... and then I found in the Tosfos…” This comment appears almost letter for letter in the present copy (leaf 7b).
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Many glosses in the sefer which include discussions on the words of the 'Mordechai', are written in the same handwriting, and by the style of the script, it is possible to identify many of the corrections in the book and to determine that Rabbi Hirsch Shor authored and wrote them.
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<b>Rabbi Naftali Tzvi Hersh Schor</b> (d. circa 1587) was the patriarch of the illustrious Schor family in Poland. He was born and raised in Alsace, and is often referred to as Rabbi Hersh Alsacer. In his youth, he relocated together with his family to Poland, where he was privileged to draw Torah and wisdom from the Rama and learn in his Beis Medrash. As one of the Rama’s most brilliant talmidim, he was sought out as a son-in-law by the Rama’s brother-in-law, Rabbi Yisrael ben Rabbi Shalom Shachna of Lublin.
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After his marriage, Rabbi Hersh returned to his native Germany for a period of time, and upon his return to Poland, was greeted by the Rama with the message, “Blessed are you upon your return, my beloved, my colleague, a champion in svaros and bekius…Moreinu Harav R’ Hersh Schor. I was delighted to hear of your peaceful return, despite your having said that you would remain in Germany to be their Rav and teacher…” Numerous teshuvos printed in 'Shu”t Rama' addressed to Rav Hersh refer to him as “my colleague, my student and my friend, ” and shower him with numerous accolades and honorable titles.
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At the Rama’s recommendation, Rabbi Hersh was appointed Rav of the city in Brisk in Lithuania. He later settled in Lublin, where he founded a Beis Medrash and yeshivah and cultivated many exceptional talmidim, among them Torah luminaries such as the Bach. Whether pertaining to halachah, kabbalah or custom, the Bach always referred to Rabbi Hersh with the title of “mori, my master.”
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Rabbi Hersh raised illustrious children, all Talmidei Chachamim and Gedolei Torah, among them Rabbi Avraham Chaim Schor, author of 'Tzon Kodoshim' and 'Toras Chaim', and Rabbi Zalman Schor, author of 'Tevuos Schor' (the first). His descendants include the Rabbanim and geonim Rabbi Alexander Sender author of 'Tevuos Schor'; Rabbi Efraim Zalman Margalios, author of 'Beis Efraim'; and the author of 'Ateres Zekenim'.
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<b>The Rama and Rabbi Hersh Schor’s Hagahos on the 'Mordechai'</b>
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Several of Rabbi Hersh Schor’s hagahos on the 'Mordechai' were printed under his name in the Talmud Bavli, Lemberg Edition (1860-1867) as stated on the title page, “The Sefer 'Mordechai' is edited based on the comments of the geonim Moreinu Harav Hersh Schor, Rav of the Bach, and Moreinu Harav Yisrael z”l ben [the renowned] Hagaon Moreinu Harav Shachna z”l.” (These comments were subsequently reprinted in the Vilna Shas under the title “Hagahos Hageonim”.)
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Previously, the Rama’s hagahos on the 'Mordechai' in Shas appeared in the Zhitomir Edition (1858). Irrefutable evidence proves that these hagahos were not actually written by the Rama but merely derived from his teachings, and that many are the original glosses of his talmid Rabbi Hersh Schor. The copy of the sefer 'Mordechai' from which the Zhitomir edition copied and published the “Hagahos of the Rama”, is presently part of a private collection; and all the annotations found on that copy have already been printed.
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<b>New Hagahos by the Rama and His Disciples in the Present Copy </b>
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There is no doubt that the present copy was sourced in the Rama’s Beis Medrash. The vast majority of glosses that were printed are ascribed to the Rama, whom the writer describes as “mori sh”n (sheyichye netzach)”, with one annotation actually bearing the initials of Rama (see leaf 131a “מ"א—Moshe Isserles…annotation in the old Mordechai.”)
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Additionally, other annotations reference additional handwritten manuscripts of the 'Mordechai' such as מ"י (Mordechai yashan, old Mordechai), ס"א—(sefarim acheirim, other works) and מ"א (Mordechai aroch, long Mordechai) which were available in the Rama’s Beis Medrash.
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As opposed to other copies of the 'Mordechai' that do not contain new, unprinted glosses, the present copy contains many hagahos that have never yet been printed, including complete unknown passages from the pages of the 'Mordechai Yashan'. It is quite possible that the present work is the sole testimony to this text and to a legacy of the Rama that has never yet been published (see leaf 48a: “I heard from my master…”)
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This work also serves as an important reference that can be used to check and correct glosses that were misprinted over the years.
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<b>Summary </b>
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This sefer is an edited copy of the 'Mordechai' that was learned and reviewed by the illustrious talmidim of the Rama in his Beis Medrash in Cracow.
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The leaves of this sefer boast numerous handwritten glosses and discussions on the 'Mordechai' by the Rama’s renowned talmid, Rabbeinu Naftali Tzvi Hersh Schor.
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The sefer also contains comments and glosses by the Rama that have never been printed, and text that surpasses the quality and accuracy of other printed versions.
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For additional evidence, sources, and expanded information, see the full study by Betzalel Debilitzy attached to the sefer.
<a href="https://drive.google.com/file/d/1I0ejl6rt_xITbEEjs3GGhi6hF9yw3D2j/view?usp=sharing" target="_blank" rel="noopener">LINK</a>
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<b>Description of Sefer: Mordechai. Rive de Trento, 1559. Page Count: </b>192: 19 leaves.
<b>Page Size:</b> 33 cm. Second page count includes a chart of halachos in the Ran with a separate title page.
<b>Condition:</b> Good, used. Minor tear in title page margin, fold marks in margins of first leaves; minuscule holes in several page margins. Antique parchment binding.
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Title page boasts the stamp of the Jewish philanthropist Rabbi Daniel Jaffe of Berlin, famed collector of Jewish books and manuscripts. Jaffe maintained an expansive library and invited many a Torah scholar to learn and gain wisdom in his private study hall. In time, some of the young scholars who learned in his home, developed into leading Rabbanim and tzaddikim, the most famous among them being the Pri Megadim.
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Any inquiries about this lot?
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We are available also on
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<b>Historic Discovery!<br /></b>
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<b> Unknown composition by one of our Rishonim </b>
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<b> Sefer Chayei Olam </b>
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<b> 14th Century </b>
<b>Parchment Manuscript</b>
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Complete handwritten sefer inscribed on parchment replete with mussar, and chiddushei halachah by a 14th-century Rishon.
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Following a comprehensive investigation by bibliographic experts and librarians, it can be said with certainty that this work is unknown, unmentioned by any other source and has no replica in any library in the world.
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Some 30 years ago, the manuscript owner Yechezkel Toporowitch wrote: “Over the years, we researched extensively, consulted experts, libraries and bibliographers, and pored over bibliographies, and we have yet to find a composition like this anywhere in the world. Meaning, this work by our Rishonim is unknown, and for many, many years, was not revealed…
<b>There is no need to expound on the magnitude significance of the discovery of this work, which is a very rare phenomenon, beyond the colossal research value that it contains.” </b>
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More recently, Genazym resumed the investigation, exercising every means available in this day and age in a concerted effort to identify the manuscript. Nonetheless, we have yet to find a copy or even mention of this work in any library anywhere in the world.
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The discovery and revelation of this sefer, which was authored by a Rishon, is a very rare and unusual event.
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This manuscript contains the complete text of this newly found composition. It opens with the title Chayei Olam and concludes with the word “chazak”.
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<b> Content of Sefer Chayei Olam: </b>
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From the content of the sefer, it appears that the author’s goal was to educate, inspire and reinforce observance in matters which were commonly neglected. The following includes some of the subjects the author addresses and upon which he delivers sharp rebuke and warnings:
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Leaf 1: Severity of the prohibition of taking an oath, cursing, and mentioning the Name of Hashem in vain.
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Leaf 4: Severity of the sin of lashon hara.
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Leaf 6: Severity of informing on one’s fellow Jew.
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Leaf 7: Importance of Torah study.
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Leaf 11: Severity of having relations with a gentile woman.
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Leaf 14: Exalted attributes of prayer and severe prohibition of talking during prayers and in shul.
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Leaves 17-10: Importance of the mitzvos of tefillin, tzitzis and mezuzah.
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Leaf 20: Importance of reciting 100 blessings daily.
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Leaf 23: Significance of repentance and attributes of chassidus (fulfilling mitzvos beyond the letter of the law) and prishus (abstention).
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All of the above are complemented and interspersed with verses from Tanach and teachings of Chazal, in accordance with Rishonim's way of writing.
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<b>The Author’s Sources: </b>
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The author cites Rashi and the Baalei Tosfos. The last Rishon that he mentions by name is Rabbeinu Eliezer of Worms, author of the Rokeach, in the section of mussar regarding prayers. The author quotes from the latter’s foreword to his sefer Rokeach, and from his sefer Moreh Chata’im (see below) as well as the authors of: Smag, Smak, Rabbeinu Peretz and Orchos Chaim.
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<b> Tikkun Rabbi Yaakov (Rabbeinu Tam) </b>
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On leaf 20, the author expands on the importance of prayer and reciting one hundred brachos daily. He quotes Rabbeinu Tam’s famous teaching that the verse “Ma Hashem Elokecha shoel me’imach - what is Hashem your G-d asking of you?” contains one hundred letters alluding to the mitzvah of reciting a hundred blessings daily (cited in Tosfos Menachos 43b).
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The author writes, “And in the
<i><b>Tikkun of Rabbi Yaakov, </b></i> he explains the reason…” Presumably, this is a reference to the siddur of Rabbeinu Tam which is referenced frequently by the Rishonim but was lost throughout the ages.
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<b>The Letter against Jewish informers</b>
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During the era of Rabbeinu Tam, there was a troubling practice of Jewish informers who slandered their brethren to the local authorities or chose to present their legal cases before a gentile court of law. Supported by his Rabbinical contemporaries, Rabbeinu Tam, who perceived this phenomenon as a terrible threat to Jewish society and tradition, issued a grave cherem to excommunicate anyone caught informing upon a fellow Jew or who dared to take his legal case to a gentile court.
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In his rebuke for the terrible sin of acting as an informer, the author writes severely:
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“Due to abominations like these, our early sages – the Rashbam, Rabbeinu Tam and Ri, family members of Rashi – and with the consent of all Rabbis of the kingdoms of France, Spain, Germany and Lotharingia and their islands and environs, signed this
<i><b>Tzatz Hamatteh Letter, </b></i>imposed a cherem and excommunication, and issued a dire warning upon their congregations and their children and progeny to abide by this and excommunicate anyone who transgresses the regulations that they established with the consent of the spiritual luminaries of this time.”
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The letter opens with the poetic introduction: “The staff has budded and turned into a serpent and the flower at its top transformed into a snake for all who speak evilly and secretly inform…”
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The text of the present version of the Tzatz Hamatteh Letter differs substantially from most other versions of the Letter, which appear in several sources. The book "Jewish Self Government in the Middle Ages" (Finkelstein) quotes 6 different versions of the Tzatz Hamatteh Letter (see Erkaos Behalachah p. 30). The version most similar to the present one is the one quoted in a manuscript found in the British Museum [Add. 27129, Marg. 1281], which remained unprinted.
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<b><br />Moreh Chata’im and a wonderous Account about the Rokeach </b>
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<br />The author also quotes the sefer Moreh Chata’im by Rabbi Eliezer of Worms, author of the Rokeach, which is seldom cited (Moreh Chata’im) by any of the Rishonim.
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When quoting this particular sefer, he writes, “We find in the sefer Moreh Chata’im which
<b>Rabbi Eliezer of Worms received from heavenly angels in a special event together with the prophets, and Dovid, Shlomo and Eliyahu...” </b>
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This incredible account, attesting so clearly and unambiguously that the Rokeach acquired the wisdom that he recorded in his sefer Moreh Chata’im from angels, does not appear in any other known work.
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<b>In summary, </b> the present manuscript, which only recently surfaced and became revealed to the public, is replete with inspirational teachings that foster chassidus, prishus and fear of heaven. The sefer contains a wealth of teachings from Chazal and Midrashim, numerous halachic chiddushim, and more.
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The manuscript also contains an important copy of the famous Tzatz Hamatteh Letter, proclaiming the cherem issued by the Rashbam and Rabbeinu Tam upon any informer or Jew who appealed to a municipal court as opposed to Beis Din, which greatly differs from most other known versions of the Letter.
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<b>14th-century manuscript. </b>15 double-sided leaves (30 sides) with 24 lines per page.
<b>Page Size:</b> 19x14 cm.
<b>Description</b>: Neat, impressive Ashkenazic script on thin parchment. A drawing of a tiger on the margin of the 4th side.
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<b>Condition</b>: Complete. Good condition.
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In the attached detailed study and report (Hebrew), researchers present various theories regarding the author, discuss halachic aspects of his chiddushim and different versions of text found within the teachings of Chazal.
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<b> Provenance</b>: Yechezkel Toporowitch Collection
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The Toporowitch family aspires to see this work brought to publication and is interested in collaborating with the purchaser in pursuing this endeavor.
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Any inquiries about this lot ?
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We are available also on
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<b> Fascinating discovery!<br /></b>
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<b> Declaration by the Bais Yosef </b>
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<b>Alshich, and Tzfas Rabbonim </b>
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Meor Einayim - Mantua 1574
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Fascinating discovery!
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Declaration Banning Sefer Meor Einayim
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by the Bais Yosef, Alshich, and Tzfas Rabbonim
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Sefer Meor Eiynayim by Rabbi Azrayah Di Rossi (Min ha’Adumim), contains three sections.
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<b>Kol Elokim</b> - on the earthquake which struck his city Ferara in the year 1571.
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<b>Hadras Zekinim</b>- on the translation of the Tora to Greek.
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<b>Imrei Binah</b> - collection of essays and works on jewish history and hashkafa.
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<b>Rabbi Azrayah Di Rossi (Min ha’Adumim) (c.1513 - 1578)</b> was a great Italian scholar, proficient in torah, history, and sciences well versed in many languages and secular books.
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The publication of the book caused immediate controversy amongst the Rabbis in Italy accusing the author of critical writings on the words of Chaza”l and for being influenced from secular philosophical works. As a result of the accusations and debates amongst the Rabbanim, the author retracted some of his writings and republished his sefer with some corrections and changes.
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Declaration Banning Sefer Meor Einayim
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To this sefer Meor Einaim is attached a rare historical page containing the opinion of the Bais Yosef, Rabbi Yosef Karo condemning the Meor Einayim and declaring that the sefer should be banned. The Bais Yosef’s opinion was written by the prime disciple of the Bais Yosef Rabbi Elisha Galiko and confirmed by Rabbi Moshe Alshich and endorsed by many Rabbanim of Tzefas.
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<b><u>This page printed in Venetia type, circa 1576 is an exceptionally rare testimony of this stirring controversy. <br /></u></b>
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In the writing of the prohibition Rabbi Elisha Galiko writes that the book was brought to Maran Rabbi Yosef Karo at the end of his life and due to his illness, he did not have time to issue the prohibition in his own handwriting and asked him to do so, but the matter was postponed until after the passing of the Bais Yosef and therefore he is writing the Bais Yosef’s opinion as he heard directly from him that it is forbidden to study this book and stating that the book should be burned.
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These words were confirmed and endorsed by another talmid of the Bais Yosef the Holy Alshich who wrote:
<b> "I also heard all these things from the mouth of the Rabbi Z”l, the words of the young Moshe ben Reb Chaim Alshich Zll”h" </b>
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<br />These two talmidim of the Bais yosef were joined by an additional eight prominent Rabbonim of Tzfas, (see below) to affirm the banning of the book by a Minyan of ten Rabbanim.
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<b> Fascinating discovery! </b>
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This page stating the prohibition from the Bais Yosef to the sefer was first revealed by the Chid”a in his Sefer Machzik Beracha (Livorono 1885) and he writes that he copied the document based on a written page he found in the Library of a great rabbi.
<b>However the document he had does not contain the full page and is missing the section with the signatures of the eight Rabbonim from Tzefas joining the ban!. </b>
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The first to announce such a printed page is Elikum HaMilzahagi in his book Rabia (Opan 1737, page 27,3) who writes, "The text of the ban and the signatures on it was printed at the end of sefer Mivchar Hapninim printed in Venice" (however, it is unknown of the printing of the sefer Mivchar Hapninim in Venice at that time, perhaps someone inserted the page that was printed in Venice in a random sefer Mivchar Hapninim), consequently the page is mentioned by Tzuntz in the name of the scholar Shi”r (Kerem Hachemed Vol. 5 1845 p. 142).
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This page was not seen by the great bibliographers and researchers who investigated the polemic of the Sefer Meor Einayim (among them: Shazaha, Mehlman and Benihu, see below). They did not see this page, nor did anyone mention the list of Rabbonim of Tzefas who joined the ban as it is in its entirety on the page before us.
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<b>This page is the only known record and printing of the ban, with the complete list of the Rabbonim of Tzefas who joined the banning of the book. </b>
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<b>Book Description: </b>
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<b>Mantua, 1574. First edition. </b>
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Page count: 194 Leaves (the main sefer ends on page 184b following the original printing the author added an additional 10 Leaves).
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Page size: 20.3 cm
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Condition: Good. minor holes and stainings. Old binding.
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Provenance: Sotheby's N.Y. Tuesday June 26, 1984
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<b> <br />The uniqueness of this copy </b>
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Following the controversy and objections from the Italian Rabbis, Rabbi Azrayah wrote clarifications defending his opinions and was required to republish the sefer with amended pages, the pages omitted from the original print and changed were 52-53, 81-82, 87,88.
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<br />However the page with the most significant changes were to page 87a, this copy has the original and first version of this page which is extremely rare.
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There are few annotations in Italian script
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<b>Bibliographies</b>: See Hebrew description.
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<b>List of Rabbonim of Tzafas who joined the ban:</b>
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<b>Rabbi Moshe Onkinira</b> - one of the great sages of Tzfat and then in Kushta, mentioned in Shu’t Avkas Rochel by the Bais Yosef.
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<b>Rabbi Naftali bar Menachem</b> - one of the sages of Tzfat, a response from him is printed in Shu”t Mishpatey Shmuel Ch. 73.
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<b>Rabbi Chaim Ha-Chaver</b> - one of the sages of Tzfat, signed in Shu”t Avkas Rochel by the Bais Yosef, and in Shu”t Mabi”t and Shu”t Mahara”m Alshich and more.
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<b>Rabbi Shlomo Absavan</b> - talmid of the Beit Yosef and of the followers of the Ar”i, a friend of the Alsheich HaKadosh, signed along most of the rulings of the Rabbonim of Tzfat in his generation.
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<b>Rabbi Ya'akov Birev </b>(the second) grandson of Mahar”i Birev the first, who reincorporated “semicha” (ordination) in his times and bequeathed the authority of the “semicha” to his grandson. Talmid of the Bais Yosef and the great sages of Safed.
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<b>Rabbi Avraham bar Yitzchak</b> [Laniado] - Talmid of the Bais Yosef. One of the sages of Aram Tzova, author of Sefer Magen Avraham (Venice 1603), son-in-law of Rabbi Shmuel Lanyadu, author of the 'Keilim'.
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<b>Rabbi Yehoshua ben Nun</b> - his signature appears among the commitments of the disciples of Rabbi Chaim Vitals, he participated in the copying of the writings of rabbi Chaim Vital, Served as Ab”d in Tzefat.
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<b>Rabbi Yehosef Arazin</b> - talmid of the Arizel, there are teachings in Kabalah that he received from the Ari mentioned in the writings of Rabbi Chaim Vital.
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Any inquiries about this lot ?
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</div>](/img/aHR0cHM6Ly9iaWRzcGlyaXQtaW1hZ2VzLmdsb2JhbC5zc2wuZmFzdGx5Lm5ldC9nZW5henltL2Nsb25lZC1pbWFnZXMvMTMxMDE5LzAyNy8wMjcuanBn.twmP4sR6SaAOZhQYz6GuBA)
![<p><b>Shu''t HaRosh. Venice, 1552. Signature of the Gaon Rabbi Aryeh Leibush Horowitz of Stanislav, author of Pnei Aryeh. Copy belonging to several great Torah scholars, contains numerous glosses, notes, and handwritten corrections, along with stamps, signatures, and ownership inscriptions.</b></p>
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The sefer is a collection of responsa by Rabbi Asher ben Yechiel of Lunel, one of the Tosafists. This is the second edition of the Responsa of the Rosh, first printed in Constantinople in 1517. In this edition, references were added by Rabbi Meir ben Yaakov of Prinz.
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Venice, 1552. Printed by Bragadin. Second edition.
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<b>On the title page are various signatures of ownership and stamps:</b>
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<b>1</b>. At the top of the title page, there are two signatures of the holy Gaon Rabbi Aryeh Leibush Segal Horowitz, Av Beit Din of Stanislav, author of "Pnei Aryeh."
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<b>2</b>. At the bottom of the title page, there is a Latin stamp of his son, the Gaon Rabbi Meshulam Yissachar HaLevi Ish Horowitz, and at the top left of the title page, near the word "She'elot" , a handwritten inscription indicating that the sefer belongs to him.
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<b>3. </b>At the top of the title page, there is the signature of Rabbi Ber Oppenheimer (1760–1850), one of the great scholars of Pressburg, author of the Responsa "Mei Be'er, " in which his correspondences with the greats of his generation and his friend Rabbi Shmuel Landau are printed.
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<b>4.</b> Two stamps [in Hebrew and Latin] of Rebbi Binyamin Leifer of Cluj-Napoca: the son of Rebbi Yechiel of Mihlava, who was the son of Rebbi Yosef Leifer of Borsha [the founder of the Timișoara-Nadvorna Hasidic dynasty], who was the son of Rebbi Yissachar Ber Leifer (Rebbi Bertche) of Nadvorna. He did not eat meat for twenty Hy''d.
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There is also another Italian ownership inscription in semi-cursive script, unidentified [with glosses by this person within the sefer]. Additionally, there are erased signatures on the title page.
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In the sefer itself, there are numerous scholarly notes and glosses in various handwriting styles. Additionally, there are erasures and censorship corrections in places where the words "apostate, " "gentile, " "priest, " "pope, " and others are mentioned.
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158 leaves. Very good condition. High-quality paper.
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<b>A distinguished and beautiful copy of the Responsa of the Rosh with signatures, stamps, notes, and glosses.</b>
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<b>The Holy Gaon Rabbi Aryeh Leibush Segal Horowitz, Av Beit Din of Stanislav, author of "Pnei Aryeh."</b>
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He was born in 1755 to his father, the Holy Gaon Rabbi Elazar HaLevi Horowitz, Rabbi of Tcherashitz and Zalozhitz, son of the Holy Gaon Rabbi Yitzchak HaLevi Horowitz, Av Beit Din of the Kehillot Ahu" (Altona, Hamburg, Wandsbek), known as Rabbi Itzikel Hamburger zt"l, and son-in-law of Rabbi Yissachar, Av Beit Din of Yartshov, who was the son-in-law of the Holy Gaon Rabbi Shaul of Amsterdam, author of "Binyan Ariel" (who was also his grandfather, father-in-law of Rabbi Elazar mentioned above). At the age of five, he had the privilege of meeting his grandfather, the Holy Gaon Rabbi Itzikel Hamburger, who tested him on his studies and, upon seeing that he knew the Five Books of Moses with the Targum Onkelos by heart, declared that it was assured he would become a teacher of Torah in Israel.
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He initially studied with his father, Rabbi Elazar, and later learned in the yeshiva of the renowned Gaon of his generation, Rabbi Yitzchak Charif, Av Beit Din of Sambor, where he was one of the leading students. He also studied under his uncle (who was the son-in-law of his grandfather, the Holy Gaon Rabbi Itzikel Hamburger), Rabbi Meshulam Igra, Av Beit Din of Tismenitz, who ordained him as a rabbi at the age of twenty. In 1780, at the young age of 24, he was appointed by the great authority of the generation, the "Chavat Daat, " as Av Beit Din of Stanislav, where he served as rabbi for 63 years until his passing.
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His innovations and rulings were spread among the greats of the land, including the Chavat Daat by Rabbi Yaakov of Lissa, the Shoel U'Meshiv by the Gaon Rabbi Yosef Shaul Nathanson, Avnei Tzedek by the Gaon, the Yitav Lev, Neta Sha'ashuim Da'at Torah by the Gaon the Maharsham of Berezhany, Beit Ephraim by the Gaon Rabbi Ephraim Zalman Margaliot of Brody, Yeshuot Yaakov by the Gaon Rabbi Yaakov Meshulam Ornstein, in the books of the Gaon Rabbi Shlomo Kluger, and with the Gaon Rabbi Zvi Hirsch Krau of Butchatch zt"l. He was also known as a miracle worker, as mentioned in the introduction to the book "Bar Levi" by his son, the Gaon Rabbi Meshulam Yissachar.
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His standing was among the greats of the generation, and he visited the Gaon of Vilna, who held him in great esteem. He was also revered and honored by the Rebbes of the Hasidic movement, including the Holy Rabbi Baruch of Medzhybizh, who visited Rabbi Aryeh Leibush and knew that Rabbi Aryeh was stringent not to eat rice. He instructed his servant to remove the rice pudding from the table out of respect for Rabbi Aryeh. The Holy Chozeh of Lublin, who hosted Rabbi Aryeh Leibush for the Sabbath, before Kabbalat Shabbat, bowed his head before Rabbi Aryeh, saying, "Rabbi, bless me." He also visited the Holy Rebbi Meir of Premishlan, who sent Jews to Rabbi Aryeh to receive blessings for salvation and mercy. His approbation also appears on the holy sefer "Atarah Tzvi" by the Gaon Rebbi Zvi Hirsch of Zhidachov.
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At the end of his life, in the summer of 1843, he moved to live in Tismenitz and passed away there on the 29th of Kislev 1844. There is a tradition that at the time of his passing, a "pillar of fire" was seen, which only one or two in a generation merit. He was buried in Tismenitz. In his will, he instructed that "no stranger should sit on his chair, " except for his descendants. Indeed, from 1847, his son, Rabbi Meshulam Yissachar Horowitz, succeeded him as Rabbi of Stanislav. His sefer on the Torah, "Pnei Aryeh, " was published in Przemyśl in 1874, with glosses titled "Atarah Zekeinim" by his grandson Rabbi Elazar HaLevi Ish Horowitz, Av Beit Din of Rahatin. Some of his responsa were published under the title "Shu"t Pnei Aryeh" at the beginning of the "Bar Levi" responsa by his son, Rabbi Meshulam Yissachar.
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His descendants:
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- Rabbi Meshulam Yissachar Horowitz, author of the responsa "Bar Levi, " Rabbi of Stanislav.
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- Rabbi Zvi Hirsch Horowitz.
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Inscription on his tombstone:
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"If you have not seen a lion in its den, behold and see its resting place,
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Here lies our teacher, the Av Beit Din and Moreh Tzedek,
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Rabbi Aryeh Leibush HaLevi Ish Horowitz,
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Son of the rabbi, Rabbi Elazar zt"l,
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For sixty-three years, he judged and taught the law
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To the congregation of Stanislav and all its surrounding regions,
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And at the end of his days, the people of Tismenitz lovingly called him,
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To spread over them the wings of his light,
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Here he returned to God and the glory of God gathered him,
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All the people mourned him and eulogized him bitterly,
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The weapons of Israel and Yeshurun have been lost."
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<b>His son, Rabbi Meshulam Yissachar Horowitz, author of the responsa "Bar Levi, " Rabbi of Stanislav.</b>
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He was born in 1805 to his father, the Holy Gaon Rabbi Aryeh Leibush Horowitz (the first), Rabbi of Stanislav. At a young age, he married the daughter of Rabbi Zvi Hirsch Mendelsburg, who was the son-in-law of the Holy Gaon Rabbi Meshulam Igra, Av Beit Din of Tismenitz and Pressburg. After his marriage, he secluded himself for a time in the old study hall in Tismenitz, where he studied with several students. At the age of 18, he received rabbinic ordination from his father, who testified that he would grow to be like Rabbi Yonatan. He also received ordination from the Holy Gaon Rabbi Yaakov of Lissa, author of "Chavat Daat." In 1825, he was appointed Av Beit Din of Zalozhitz, where he served for about fifteen years. In 1840, his father requested him to come to Stan
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islav to be with him. After his father's passing, he was appointed as his successor as the Av Beit Din of Stanislav. His position was very prestigious in Galicia, especially due to the prominence of his family lineage. At the age of 36, he was already recognized as one of the greats of Galicia, and many came to his yeshiva in Stanislav to learn Torah and fear of Heaven from him.
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In 1853, his sefer "Bar Levi" was published in Przemyśl, a responsa on the four sections of the Shulchan Aruch, with notes from his father titled "Pnei Aryeh." The sefer includes his correspondence with the greats of his generation, including Rabbi Shmuel Av Beit Din of Tislavitz, the Shoel U'Meshiv, Rabbi Yaakov of Lissa, the Avnei Tzedek, the Maharsham, and many others. On the title page, Rabbi Meshulam notes that he had another manuscript ready for publication. His son, Rabbi Aryeh Leibush Ish Horowitz (the second), Av Beit Din of Zaloshitz, published his grandfather's book, "Pnei Aryeh, " and added his father's responsa at the beginning of the sefer, titled "Shu"t Bar Levi." He also published the sefer "Atarah Tzvi" by the Holy Rebbi Zvi Hirsch of Zhidachov.
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Rabbi Meshulam passed away on the 13th of Elul 1861 and was buried in the holy city of Stanislav. His son, Rabbi Aryeh Leibush Ish Horowitz (the second), succeeded him as Rabbi of Zalozhitz.
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<p></p>](/img/aHR0cHM6Ly9iaWRzcGlyaXQtaW1hZ2VzLmdsb2JhbC5zc2wuZmFzdGx5Lm5ldC9wbmluaW0vY2xvbmVkLWltYWdlcy8xOTAyNy8wMTIvMDEyLmpwZw.j1ES95kZqvgHs76prw2wzA)
![<p><b>300 Years of Handwritten Responsa, Piskei Din and Letters from the Greatest Dayyanim and Sages of Morocco and North Africa, 1691-1768- An Exceptionally Early, Rare and Impressive Moroccan Treasure Trove.</b></p>
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<p><b>Close to 100 pages (50 leaves, among which are a (very) few without text), including letters, Responsa and Piskei Din, including Torah and Historical Discoveries.</b></p>
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A vast and formidable treasure trove - one of the few of its kind discovered in the world after hundreds of years.
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<b> Among these precious documents are scores of Halachic responsa, letters, reports and judgments with the signatures of dozens of the most important Rabbinic sages of Morocco and North Africa, leaders of Torah in the major cities of Fez, Meknes, Tetouan, Tafilalt, among them from the preeminent families and the most illustrious rabbinic dynasties of Morocco and North Africa: the families of Bardugo, Toledano, Ben Attar, Di Avila, HaTzarfati, Elbaz, Ibn Tzur, Ibn Danan, Abitbol, Abuhab, Benon, Abudraham, Ben Huta, Attia, Halevi, Tsaba, Sa'don and more, who established generations upon generations of rabbis .</b>
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<b><u> The collection includes: </u></b>
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עמודים (9) - פסק דין בכתי"ק
<b>הגא"ק רבי יעקב אבן צור- היעב"ץ, ובחתימת יד קדשו</b>. בנוסף, - העתקת חתימות
<b> הגא"ק רבי יהודה בן עטר, רבי שמואל הצרפתי, רבי יהושע בן חמו, רבי שמואל בן חוטא בכת"י היעב"ץ</b>.
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עמודים (5) - פסק דין בכתי"ק
<b>הגא"ק רבי יעקב אבן צור- היעב"ץ, ובחתימת יד קדשו</b>. עם כתיבת יד קדשו וחתימת רבי חיים טולידאנו זיע"א.
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עמודים (5) - פסק דין בכתי"ק
<b>הגא"ק רבי יעקב אבן צור- היעב"ץ</b>, ועליו חתימת יד קדשו של
<b>הגאון הקדוש רבי יהודה בן עטר</b> משנת תפ"ט [1729].
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עמודים (2)- מכתב
<b>הגא"ק רבי מנחם עטיה</b> בכתי"ק וחתי"ק להגאון הקדוש היעב"ץ. ועליו תשובת
<b>הגא"ק היעב"ץ אליו בחתי"ק</b>, ובנוסף, שתי שורות בכתי"ק מ
<b>הגאון הקדוש רבי יהודה בן עטר בחתי"ק.</b> חשוב לציין, כי לפנינו בפס"ד זה, חתימתו המלאה המסולסלת והנדירה של הגאון היעב"ץ הכוללת את שמו,
<b>ושם אביו הגא"ק רבי ראובן אבן צור</b> זיע"א.
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עמודים (1)- מכתב בכתי"ק וחתי"ק
<b>הגאון הקדוש רבי שמואל אבן אלבז</b> הידוע בכינויו 'אחי הרשב"א' בפה קדשו של רבנו הגאון הקדוש בעל 'אורח חיים' הקדוש זיע"א. המכתב מופנה אל
<b>הרבנים הגאונים רבי שלמה בן אלבז ורבי יצחק בן אלבז</b>.
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עמודים (1) - פסק דין בכתי"ק וחתי"ק
<b>הגאון הקדוש רבי מרדכי בירדוגו, הידוע בכינויו 'המרבי"ץ'</b>, ועליו השגת
<b>הגאון הקדוש הרב היעב"ץ בכת"י וחת"י</b> משנת תק"ח: "אבל מה לעשות שזה 6 חודשים אני חולה, ואיני יכול לזקק לעניינים אלו, נאום מוכה אלוקים ומעונה יעב"ץ, תמוז תק"ח".
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עמודים (1) - פסק דין בכתי"ק
<b>הגא"ק רבי יעקב אבן צור- היעב"ץ</b>- "נאום מדוכה ביסורין יעב"ץ". עליו שתי שורות בכת"י וחת"י
<b>הגא"ק רבי חיים טולידנו- המהרח"ט</b>.
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עמודים (1) - מכתב בכת"י וחתי"ק
<b> הגאון הקדוש רבי מנחם עטיאה</b> אל
<b>הגא"ק רבי יעקב אבן צור- היעב"ץ</b>, המזכיר בשמו פסק דין בענייני אישות ועליו תגובת היעב"ץ בחריפות: "שקר דיברו האומרים כן משמי, והאמת הוא...".
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עמודים (4) - פסק דין בכתי"ק
<b>הגא"ק רבי יעקב אבן צור- היעב"ץ</b>. העתקת פסקי דינם של רבי יעקב אבוהב וחתימתו, ורבי חסדאי אלמושנינו וחתימתו, הכל בהעתקת הרב היעב"ץ.
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עמודים (4) - מכתב שאלת
<b>הגאון הקדוש רבי דוד חלפון</b> בכת"י וחת"י, ועליו תשובת
<b>הגאון היעב"ץ</b> משנת תק"ג. תשובה נוספת בכת"י של היעב"ץ לא חתומה.
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עמודים (2) - מכתב שאלה בכת"י וחת"י
<b> הגאון הקדוש רבי יחיא ב"ר מימון באנון</b> אל
<b>הגאון הקדוש היעב"ץ</b>, ועליו תשובת היעב"ץ בחתימתו משנת התצ"ג, ובנוסף מעתיק לצידו את חתימת
<b>הגאון הק' רבי יהודה בן עטר</b>.
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עמודים (2) - פסק דין בכתי"ק
<b>הגא"ק רבי יעקב אבן צור- היעב"ץ</b>, משנת "קלו עיניי מייח"ל
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לאלוקי"- התפ"ח [1728].
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עמודים (3) - שאלת
<b>חכמי סאלי</b> בעניין נוסח צוואה ועליו תיאור שאלתם של חכמי סאלי בכתי"ק
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וחתי"ק
<b>היעב"ץ</b> ותשובתו, ומוסיף בכתי"ע "וחתם עמי החכם השלם
<b>הרב משה בירדוגו</b>" (המשבי"ר).
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עמודים (3) - מכתב בכתי"ק וחתי"ק
<b>הגא"ק רבי משה בן חמו</b>, אל מורו ורבו
<b>היעב"ץ</b>, ועליו תשובתו.
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עמודים (3) - מכתב יפהפה בכתי"ק וחתי"ק
<b>הגא"ק רבי יעקב טולידנו (מהרי"ט)</b> אל
<b>הגא"ק היעב"ץ</b>: "מאור תבל החכם השלם נר"ו. עליו תשובת היעב"ץ.
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עמודים (2) - פסק דין בכתי"ק וחתי"ק
<b>הגא"ק היעב"ץ</b>, ולצד חתימתו העתקת חתימות
<b>הגא"ק רבי יהודה בן עטר</b>,
<b>הגא"ק רבי שמואל הצרפתי, והגא"ק רבי אברהם אבן דנאן</b>, ועליהם אישור פסק הדין בכתי"ק וחתי"ק
<b>הגא"ק רבי יהודה הלוי ורבי יצחק אליהו צבע</b>.
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עמודים (2) - מכתב בכתי"ק וחתי"ק
<b>רבי אברהם בכה"ר יהודה אנהורי</b> משנת תק"ה[1745]- הנות"ן אמרי שפר, אל
<b>הגא"ק היעב"ץ</b>, ועליו תשובת היעב"ץ. (אינו רבי אברהם אנהורי מטיטואן)
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עמודים (2) - העתקת פסק דין היעב"ץ בידי
<b>הגאונים רבי מסעוד בכה"ר מחלוף בן הרוש והגאון יצחק בכה"ר ישועה אביטבול</b>, המאשרים את הכרת חתימת הגאון היעב"ץ על פסק הדין.
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עמודים (1) - כתב יד מוקדם ביותר (כשהיה בן 18 שנה), משנת את"ן [1691]- בירור הלכה בדין ודברים שהיה בן י
<b>עקב מאימראן</b> שקיבל מהנגיד בהורמנות המלך את המסחר של הבדיל, ובין
<b>אהרן טולידנו וחיים מאימראן</b>.
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עמודים (2) - פסק דין בחתימת
<b>היעב"ץ</b>, שנעשה בתפיללאת בר"ח אלול תס"ג.
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עמודים (2) - שאלה ותשובה בכתי"ק
<b>היעב"ץ</b>.
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עמודים (2) - פסק דין בכתי"ק
<b>היעב"ץ</b>. העתקת פסק דינם וחתימתם של
<b>רבי חסדאי אלמושנינו ורבי משה בן זמרה ורבי אברהם אבודרהם ורבי יצחק נהון</b>, ועליו העתקת התשובה בכתי"ק הגאון
<b>היעב"ץ </b>והעתקת חתי"ק
<b>רבי יהודה בן עטר ורבי שמואל הצרפתי</b>. שנת תע"ב.
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עמודים (3) - עמוסים בפסקי דין וחתימות הדיינים הגאונים (14 חתימות קליגרפיות):
<b>רבי שאול רביטבול, רבי שמואל אבן דנאן, רבי רפאל עובד אבן צור, רבי אליהו הצרפתי, רבי ישועה אביטבול, רבי יעקב בכה"ר יוסף אדהאן, רבי אברהם בכה"ר יעקב אצייני, רבי אברהם אצבאן</b>. בין השנים תקכ"ה – תקכ"ח.
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עמודים (2) - פסק דין בכתי"ק וחתי"ק
<b>הגאון רבי מנחם עטיה מטיטואן</b>, וחתימת
<b>רבי אברהם אבוהב</b> (העתקת פסק דינו של הגאון הקדוש רבי יעקב אבן צור).
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עמודים (2) - שו"ת בכתי"ק וחתי"ק
<b> היעב"ץ</b>
<b>מהרב מסעוד בן מויאל</b> ובהעתקת חתימתו, ועליו תוספת חיזוק לדבריו מהרב היעב"ץ עצמו.
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עמודים (2) - פסק דין בכתי"ק וחתי"ק
<b>היעב"ץ</b> ועמו חתי"ק
<b>רבי שמואל בכה"ר אברהם סעדון</b>.
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עמודים (4) - פסק דין ארוך ויפהפה בכתי"ק וחתי"ק הגאון
<b>היעב"ץ</b> משנת "תמים תהיה עם ה' אלוקיך"- ת"צ [1730]. ועליו הסכמה חמה בכתי"ק וחתי"ק ? – חתימה קליגרפית שלא נבדקה כראוי- "ודאי שהדין דין אמת, ככל מה שכתב הרב נר"ו, וכבר יש לי פסק ארוך על כל הפרטים, אלא שאין כאן מקום להאריך והאמת יורה דרכו, נאום...".
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עמודים (2) - שו"ת בכתי"ק
<b>היעב"ץ</b>- העתקת פסקם של הגאונים
<b>דייני פאס</b> משנת תכ"ו והעתקת חתימותיהם-
<b>הגאון רבי סעדיה אבן דנאן והגאון רבי עמנואל סירירו</b>.
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עמודים (6) - פסק דין בכתי"ק
<b>היעב"ץ</b>.
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עמודים (5) - פסק דין ארוך וצפוף בכתי"ק
<b>היעב"ץ</b> וחתי"ק, ועליו העתקת החותמים אתו- הגאון
<b>רבי יהודה בן עטר והגאון רבי שמואל הצרפתי</b>. שנת תס"ו [1706]. בנוסף, העתקת השגת הגאון
<b>רבי חסדאי אלמושנינו</b> והעתקת חתימתו, ועליו השגת
<b> הגאון רבי דוד הכהן</b> בחתי"ק היעב"ץ. ועל כל אלה, העתקת תשובת הגאון היעב"ץ ורבי יהודה בן עטר, ורבי שמואל הצרפתי, ו
<b>רבי אברהם אבן דנאן</b>, בהעתקת ועוד מסמכים נוספים.
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<b>Listing of those signed on the documents:</b>
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<b>הגאון הקדוש רבי יהודה אבן עטר (תט"ו-תצ"ג)</b>
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<b>רבי יעקב אבן צור – היעב"ץ (תל"ג-תקי"ג)-</b> בעל שו"ת משפט וצדקה ביעקב ועוד, ראש לכל רבני המערב. לפנינו עשרות עמודים בכתב יד קדשו, עם מגוון חתימותיו לצורותיהן, ובהן הנדירה
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ביותר הכוללת את שם מו"ר אביו.
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<b>רבי שמואל אלבאז (תנ"ז-תק"ט) מכונה אחי הרשב"א</b>, ידיד קרוב ונאמן לבעל 'אור החיים' הקדוש אשר העריצו הערצה מופלגת: "והמתקתי סוד עם רב ועצום יחיד בדורו גדול הרבנים חכם החכמים הדיין רבי שמואל בן אלבז, השם ירומם כסא תורתו, אשר לבש מ"ח דברים שהתורה נקנית בהם, ולא הרימותי ידי לחתום על דברי אלא אחר הסכמת הרב הנזכר, והוא אשר אני מזכיר לפעמים בשם אחי הרשב"א.
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<b>הרב רפאל עובד אבן צור (תס"ו-תקכ"ט), ראב"ד פאס. בנו היחיד של היעב"ץ</b>
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<b> </b>
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<b>הרב מרדכי בירדוגו, המכונה המרבי"ץ (תע"ה-תקכ"ב)</b>
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<b> </b>
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<b>חכם מנחם עטיאה, המכונה הרמ"ע (נפטר ב-תקט"ו, 1755)</b>
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<b>רבי חיים טולידאנו (מכונה מהרח"ט; סביב תמ"ז-תק"י) </b>ואחיו רבי יעקב טולידאנו (מהרי"ט
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ת"ן-תקל"א), שניהם כיהנו כראב"ד מקנס
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<b>רבי אליהו הצרפתי (תע"ה-תקס"ה)</b>, רב ודיין בפאס
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<b>רבי אברהם אנהורי </b>(אינו רבי אברהם אנהורי המאוחר שעלה לצפת)
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<b>רבי משה בן חמו, היה רב בעיר צפרו</b>
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The documents are preserved in a binder, and are accompanied by an antique detached Moroccan leather binding, with various inscriptions in cursive script.
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<b><br /></b>
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<b> A completely unique collection of autographs that includes dozens of responses to halacha and other practical matters, letters and court rulings. With numerous signatures from the great geniuses and tzaddikim of Morocco, the founders of the Torah world in Morocco in particular and North African countries in general.</b>
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Close to 100 pages. Various sized pages. Most of the documents are in good-moderate condition. Fold marks, tears in the margins, time stains, moth holes, adhesions.
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<p></p>](/img/aHR0cHM6Ly9iaWRzcGlyaXQtaW1hZ2VzLmdsb2JhbC5zc2wuZmFzdGx5Lm5ldC90YWotYXJ0L2Nsb25lZC1pbWFnZXMvMjEwNzMvMDM2LzAzNi5qcGc.EGlZ7g_jH_T0MD0SfLMK-g)
![<p><b>Fascinating Discovery!</b></p>
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Mordechai 1559
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<b> with Handwritten Glosses by Rabbi Tzvi Hersh Schor </b>
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<b> Talmid of the Rama and Rebbi of the Bach. </b>
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The Mordechai (Riva di Trento, 1559) on Masechtos Brachos, Bava Kama, Bava Metziah, Ksubos and Chullin with hundreds of handwritten comments and annotations from the Rama and his talmidim.
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Among them are hagahos and chiddushim handwritten by Rabbi Tzvi Hersh Schor, one of the great disciples of the Rama, Rebbi of the Bach, father of the author of ‘Toras Chaim’ and grandfather of the Tevuos Schor and Beis Efraim.
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<b>The leaves of this valuable manuscript encompass unknown hagahos from the Rama that are not included in the Rama’s hagahos on the 'Mordechai', found here for the first time.</b>
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Also includes important variations and corrections in the Mordechai’s text written by the talmidim of the Rama based on very old handwritten manuscripts of his sefer.
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***
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The Mordechai by Rabbeinu Mordechai ben Rabbi Hillel is a treasure trove of halachah and primary source of halachic rulings, teshuvos and commentary by the Rishonim of Ashkenaz. Many of the rulings found in the Rama and Shulchan Aruch are based on the 'Mordechai', which was one of the most widely studied sefarim in Polish yeshivos. Gedolei Torah throughout the generations, among them our nation’s foremost luminaries such as the Maharshal, Rama, Shla”h Hakadosh, Bach, Sma and others, authored extensive commentary and explanations upon the 'Mordechai'.
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In his yeshivah in Cracow, the Rama delivered a regular shiur on the 'Mordechai' and engaged extensively in explaining and correcting its teachings and text. There are no less than 16 teshuvos in ‘Shu”t HaRama’ devoted to analyzing the Mordechai’s rulings and clarifying the proper text and meaning of obscure sections in his writings.
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Numerous copies of the Rama’s comments on the 'Mordechai' were disseminated among his talmidim during the Rama’s lifetime. Gedolei Hador of the era eagerly sought to obtain copies as well (see Shu”t Rama Ch. 67).
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In many instances the Rama’s talmid who authored ‘Chiddushei Anshei Shem’ attributes chiddushim he includes to the “Mordechai de’Rama”. Over the years, many of the Rama’s talmidim added their own comments, notes and explanations to the Rama’s glosses. However, foremost amongst those who engaged in the teachings of the 'Mordechai in' the yeshiva of the Rama, was the renowned Rabbi Hirsch Schor, and most of the teshuvos addressing the words of the 'Mordechai' in the Rama's responsa are directed to him.
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<b>Handwritten Chiddushim and Comments by Rabbi Hersh Schor in the Present Manuscript </b>
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The present copy of the 'Mordechai' is an authentic version originating directly from the Rama’s beis medrash in Cracow, as is presented below.
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However, its main significance and uniqueness lie in the fact that it contains glosses and innovations written directly in the sacred handwriting of Rabbi Hirsch Schor, one of the great disciples of the Rama, who, as mentioned, engaged extensively with the Mordechai and its glosses.
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Scholars have long presumed that the glosses printed as “Hagahos HaRama” on the 'Mordechai' were actually the work of Rabbi Hersh Schor, and this copy now proves it beyond a shadow of doubt. The sefer clearly identifies Rabbi Hersh Schor as the author of these glosses, indicating that he was the one to originally inscribe the other hagahos, as well.
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Leaf 49a in the sefer reveals a lengthy annotation in which the writer challenges the Beis Yosef’s and writes: “V’ani hahedyot, I, the humble one, say that his words are perplexing…Therefore I assert that his words are nothing but bewildering.”
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The content of this gloss appears almost verbatim in Rabbi Hersh Schor’s question to the Rama, which is printed in 'Shu”t Rama' 95:3. Both the content and tone are virtually identical, although the Rama omits the words emphasized above.
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The appearance of the aforementioned lines in our sefer demonstrates without a doubt that the writer of this gloss is Rabbi Hersh himself (!) (as opposed to a comment copied merely from Shu”t HaRama.)
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Indeed, it has already been noted that the phrase “V’ani hahedyot" which appears in the note above, is a common expression used by Rabbi Hirsch Shor.
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The printed edition of 'Hagahos Rama' likewise includes sections that a talmid wrote in the name of the Rama, and it is known that this talmid was none other than Rabbi Hersh Schor. This can be seen in the comment on the 'Mordechai' at the end of Maseches Brachos in which the words of the Rama were mentioned first, followed by the words of the talmid, who is Rabbi Hersh Schor: “This is what my master taught me... and then I found in the Tosfos…” This comment appears almost letter for letter in the present copy (leaf 7b).
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Many glosses in the sefer which include discussions on the words of the 'Mordechai', are written in the same handwriting, and by the style of the script, it is possible to identify many of the corrections in the book and to determine that Rabbi Hirsch Shor authored and wrote them.
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<b>Rabbi Naftali Tzvi Hersh Schor</b> (d. circa 1587) was the patriarch of the illustrious Schor family in Poland. He was born and raised in Alsace, and is often referred to as Rabbi Hersh Alsacer. In his youth, he relocated together with his family to Poland, where he was privileged to draw Torah and wisdom from the Rama and learn in his Beis Medrash. As one of the Rama’s most brilliant talmidim, he was sought out as a son-in-law by the Rama’s brother-in-law, Rabbi Yisrael ben Rabbi Shalom Shachna of Lublin.
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After his marriage, Rabbi Hersh returned to his native Germany for a period of time, and upon his return to Poland, was greeted by the Rama with the message, “Blessed are you upon your return, my beloved, my colleague, a champion in svaros and bekius…Moreinu Harav R’ Hersh Schor. I was delighted to hear of your peaceful return, despite your having said that you would remain in Germany to be their Rav and teacher…” Numerous teshuvos printed in 'Shu”t Rama' addressed to Rav Hersh refer to him as “my colleague, my student and my friend, ” and shower him with numerous accolades and honorable titles.
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At the Rama’s recommendation, Rabbi Hersh was appointed Rav of the city in Brisk in Lithuania. He later settled in Lublin, where he founded a Beis Medrash and yeshivah and cultivated many exceptional talmidim, among them Torah luminaries such as the Bach. Whether pertaining to halachah, kabbalah or custom, the Bach always referred to Rabbi Hersh with the title of “mori, my master.”
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Rabbi Hersh raised illustrious children, all Talmidei Chachamim and Gedolei Torah, among them Rabbi Avraham Chaim Schor, author of 'Tzon Kodoshim' and 'Toras Chaim', and Rabbi Zalman Schor, author of 'Tevuos Schor' (the first). His descendants include the Rabbanim and geonim Rabbi Alexander Sender author of 'Tevuos Schor'; Rabbi Efraim Zalman Margalios, author of 'Beis Efraim'; and the author of 'Ateres Zekenim'.
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<b>The Rama and Rabbi Hersh Schor’s Hagahos on the 'Mordechai'</b>
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Several of Rabbi Hersh Schor’s hagahos on the 'Mordechai' were printed under his name in the Talmud Bavli, Lemberg Edition (1860-1867) as stated on the title page, “The Sefer 'Mordechai' is edited based on the comments of the geonim Moreinu Harav Hersh Schor, Rav of the Bach, and Moreinu Harav Yisrael z”l ben [the renowned] Hagaon Moreinu Harav Shachna z”l.” (These comments were subsequently reprinted in the Vilna Shas under the title “Hagahos Hageonim”.)
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Previously, the Rama’s hagahos on the 'Mordechai' in Shas appeared in the Zhitomir Edition (1858). Irrefutable evidence proves that these hagahos were not actually written by the Rama but merely derived from his teachings, and that many are the original glosses of his talmid Rabbi Hersh Schor. The copy of the sefer 'Mordechai' from which the Zhitomir edition copied and published the “Hagahos of the Rama”, is presently part of a private collection; and all the annotations found on that copy have already been printed.
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<b>New Hagahos by the Rama and His Disciples in the Present Copy </b>
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There is no doubt that the present copy was sourced in the Rama’s Beis Medrash. The vast majority of glosses that were printed are ascribed to the Rama, whom the writer describes as “mori sh”n (sheyichye netzach)”, with one annotation actually bearing the initials of Rama (see leaf 131a “מ"א—Moshe Isserles…annotation in the old Mordechai.”)
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Additionally, other annotations reference additional handwritten manuscripts of the 'Mordechai' such as מ"י (Mordechai yashan, old Mordechai), ס"א—(sefarim acheirim, other works) and מ"א (Mordechai aroch, long Mordechai) which were available in the Rama’s Beis Medrash.
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As opposed to other copies of the 'Mordechai' that do not contain new, unprinted glosses, the present copy contains many hagahos that have never yet been printed, including complete unknown passages from the pages of the 'Mordechai Yashan'. It is quite possible that the present work is the sole testimony to this text and to a legacy of the Rama that has never yet been published (see leaf 48a: “I heard from my master…”)
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This work also serves as an important reference that can be used to check and correct glosses that were misprinted over the years.
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<b>Summary </b>
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This sefer is an edited copy of the 'Mordechai' that was learned and reviewed by the illustrious talmidim of the Rama in his Beis Medrash in Cracow.
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The leaves of this sefer boast numerous handwritten glosses and discussions on the 'Mordechai' by the Rama’s renowned talmid, Rabbeinu Naftali Tzvi Hersh Schor.
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The sefer also contains comments and glosses by the Rama that have never been printed, and text that surpasses the quality and accuracy of other printed versions.
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For additional evidence, sources, and expanded information, see the full study by Betzalel Debilitzy attached to the sefer.
<a href="https://drive.google.com/file/d/1I0ejl6rt_xITbEEjs3GGhi6hF9yw3D2j/view?usp=sharing" target="_blank" rel="noopener">LINK</a>
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<b>Description of Sefer: Mordechai. Rive de Trento, 1559. Page Count: </b>192: 19 leaves.
<b>Page Size:</b> 33 cm. Second page count includes a chart of halachos in the Ran with a separate title page.
<b>Condition:</b> Good, used. Minor tear in title page margin, fold marks in margins of first leaves; minuscule holes in several page margins. Antique parchment binding.
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Title page boasts the stamp of the Jewish philanthropist Rabbi Daniel Jaffe of Berlin, famed collector of Jewish books and manuscripts. Jaffe maintained an expansive library and invited many a Torah scholar to learn and gain wisdom in his private study hall. In time, some of the young scholars who learned in his home, developed into leading Rabbanim and tzaddikim, the most famous among them being the Pri Megadim.
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