World Notes — auction comparables · Snaplot Comparables
Comparables
10,000
Median
£88
Suggested estimate
£35 – £150
25–75% range
£37 – £231
Overall range
£0 – £2,711,074
Distribution
Sell-through 100% of lots sold
5% at premier salerooms
Trend↗ rising +73% over 8y
Median by grade
Good
£9 n=41
VF
£196 n=12
Unc (MS60-62)
£8 n=33
Median from 3,475 sold in the last 36 months·hammer prices, excl. buyer's premium — fair-market auction value (retail/insurance replacement runs higher)
10,000 comparables for “World Notes” · page 406 of 417
Die unendlichkeit der Welt. Offprint from: Scientia, Rivista di Scienza, vol. V, n. X-2. INSCRIBED BY ARRHENIUS by ARRHENIUS, Svante: Very Good Soft cover (1909) 1st Edition | Landmarks of Science Books
<b>The First Sefer to Mention the Baal Shem Tov! </b>
<div>
<b>Published by Rabbi Yaakov Emden </b>
</div>
<div>
<b>Altona, 1769 </b>
<br />
<b>*</b>
<br />
<br />A collection of writings published by Rabbi Yaakov Emden (the Yaavetz), among them the section titled Ma'aseh Nora B'Padolia - an account of the rabbinic debate with the Frankists (followers of a Sabbatean religious movement) in the presence of priests in Kaminitz - Podolski. Among his words, Rabbi Emden includes a reference to the participation of the Baal Shem Tov in the debate.
<br />
<br />
</div>
<div>
<b> This description by the Yaavetz is the earliest printed mention of the Baal Shem Tov in the world. </b>
<br />
<br />
</div>
<div>
The Yaavetz presents this account under the heading "Ma’aseh Nora B'Padolia" - "An Awesome Event in Podolia", based on the testimony of a reliable eyewitness who was personally present. Among his words, he mentions the Rabbanim who participated in the debate (leaf 29b):
</div>
<div>
<br />
</div>
<div>
</div>
<div>
"From among the Jews, there were chosen: the Chief Rabbi of Lemberg, Rabbi Chaim Rappaport; Rabbi Yisrael of Mezhibuzh, the Baal Shem; the Rav of Rozdil [Rabbi Nosson Nota Ashkenazi, Av Beis Din of Rozdil]; and Rabbi Ber, Rav of Yazlovitz" [this being Rabbi Yitzchak Dov Ber Margolios, Av Beis Din of Yazlovitz, among the earliest disciples of the Baal Shem Tov, along with his brother, the author of Meir Nesivim]. The Baal Shem Tov is referenced again (leaf 30a) by the acronym רי"שמ — Rabbi Yisrael of Mezhibuzh.
<br />
<br />
</div>
<div>
<b> This testimony constitutes the earliest and most primary record of the holy Baal Shem Tov’s participation in the debate against the Frankists. </b>
</div>
<div>
</div>
<div>
</div>
<div>
<br />
</div>
<div>
<br />
</div>
<div style="text-align: center; ">
<b> The Baal Shem Tov and the Yaavetz </b>
</div>
<div style="text-align: center; ">
In numerous Chassidic sources, it is recorded that the Baal Shem Tov held the Yaavetz in great esteem.
</div>
<div style="text-align: center; ">
<br />
</div>
<div style="text-align: center; ">
</div>
<div>
</div>
<div>
In the approbation by the sons of the holy Rebbe of Sanz to the Yaavetz's Eitz Avos, they write that the Baal Shem Tov once said to Rabbi Efraim, brother of the Yaavetz:
</div>
<div>
<br />
</div>
<div>
</div>
<div>
“Although your brother is counted among the misnagdim, nonetheless he is constantly cleaving to the upper worlds.”
<br />
<br />
</div>
<div>
In Tzror HaChaim (Bilgoray 1913, section on the Baal Shem Tov, letter 56), Rabbi Chaim Lieberson writes:
</div>
<div>
‘The Chacham Tzvi had five sons, and regarding all of them, the Baal Shem Tov said that the spirit of holiness rested upon them. Of one in particular he expressed profound praise, though he did not reveal who he meant. Yet the chassidim said he referred to the holy gaon, the Yaavetz.”
<br />
<br />
</div>
<div>
It is known that the Baal Shem Tov addressed a halachic inquiry to Rabbi Meir, Av Beis Din of Konstantin, the son of the Yaavetz (Shu”t Mayim Chaim, Zhitomir 1857, §21).
</div>
<div>
<br />
</div>
<div>
</div>
<div>
The great figures of Chassidus - the holy Rebbe of Apta, Rabbi Mordechai of Chernobyl, and Rabbi Yisrael of Ruzhin - all gave their approbation to the Yaavetz's sefer Biras Migdal Oz.
<br />
<br />
</div>
<div>
<b> Contents of the Sefer: <br /><br /></b>
</div>
<ul>
<li> Sefer HaPedus VeHaPurkan – Chapter 8 from Emunos VeDei'os by Rabbi Sa'adiah Gaon </li>
</ul>
<ul>
<li> Iggeres Teiman by the Rambam – with introduction and notes by the Yaavetz </li>
</ul>
<ul>
<li> Ma'amar Techiyas HaMeisim – with introduction and notes by the Yaavetz </li>
</ul>
<ul>
<li> A tale of a wealthy man who became impoverished and regained his wealth </li>
</ul>
<ul>
<li> Ma'aseh Nora B'Padolia (leaves 27a–30b) </li>
</ul>
<div>
<b> Altona, 1769. First edition, published by the Yaavetz [printed in his own home].</b> With the signature and stamp of Rabbi Azriel Hildesheimer.
<br />
<b><br /></b>
</div>
<div>
<b> Page Count: </b>30 leaves.
<b>Size: </b>15.5 cm.
<b>Condition: </b>Good, with new binding.
<br />
<br />
</div>
<div>
<b> Bibliography: </b>Stefansky, Sifrei Chassidus, p. 4.
<br />
<br />
</div>
<div>
On the Baal Shem Tov’s participation in the debate, see:
<br />
<br />
</div>
<ul>
<li> Gedaliah David Oberlander, Hishtatfuso Shel HaBaal Shem Tov BaVikuach Neged HaFrankistim, Heichal HaBaal Shem Tov 28, pp. 155–164 </li>
</ul>
<ul>
<li> Rabbi Yechezkel Salomon, HaChassidus VeHaMa’aracha Neged HaFrankistim, Nachalas Tzvi 8, pp. 66–75. </li>
</ul>
<div>
<br />
</div>
<div>
</div>
<div>
</div>
<div>
</div>
<div>
</div>
<div>
</div>
US$12,000
Other
US$6,000
· Dec 2025
<b>First Siddur in the World Based on the Shelah! </b>
<div>
<b>Siddur Avodas Boreh </b>
</div>
<div>
<b>Wilhermsdorf, 1688. First and Rare Edition. <br />*</b>
</div>
<div>
<b><br /></b>
</div>
<div>
<b><br /></b>
</div>
<div>
Year-round siddur according to both simplistic and kabbalistic teachings, with commentaries and kavanos, composed and arranged by the holy kabbalist Rabbi Shimon Akiva Baer of Vienna, one of the great Ashkenazi kabbalists.
<br />
<br />
</div>
<div>
<b>A very important and fundamental siddur that was widely accepted and cherished by Ashkenazi communities. <br /><br /></b>
</div>
<div>
<b>It is likely the very first siddur in the world whose foundations are rooted in the sefer Shnei Luchos HaBris of the holy Shelah! </b>
<br />
<br />
</div>
<div>
In his introduction, the author records his sources from the kabbalistic sefarim available to him, emphasizing: “And above all from the Shelah”. On leaf 19a, he further writes: “All this I composed and collected from the sefarim of Kabbalah, particularly based on the sefer Shnei Luchos HaBris.” Indeed, he brings from the Shelah both minhagim of prayer as well as matters of Kabbalah and mussar, and in one place even quotes an exceptionally long passage from it.
<br />
<br />
</div>
<div>
This siddur is one of the first kabbalistic siddurim ever printed. The first kabbalistic siddur according to the Arizal was printed only seven years earlier (Amsterdam 1681, see Genazym 12 item 25).
<br />
<br />
</div>
<div>
This siddur preceded, by decades, the renowned siddur of the Shelah himself, composed in his later years (Amsterdam 1717), and even before the siddur Ohr HaYashar of the kabbalist Rabbi Meir Papirash (Amsterdam 1709).
<br />
<br />
<b>A very rare siddur, certainly so in complete form! <br /><br /></b>
</div>
<div>
<b>The author Rabbi Shimon Akiva Baer</b> initially lived in Vienna but was expelled from there. He moved to the city of Schnaittach where he served as Av Beis Din, but was imprisoned and forced to leave there, almost without any possessions. Afterwards, he served as Rav of Gunzenhausen, and as dayan in the Beis HaDin HaGadol of the state of Ansbach.
<br />
<br />He was revered by the Gedolei Hador for his greatness in Torah and Kabbalah, and his siddur was received with love and special affection. He received many approbations from all the great Ashkenazi rabbanim.
<br />
<br />
</div>
<div>
Rabbi Gershon Ashkenazi, author of Avodas HaGershuni, granted the sefer two approbations (!) – one printed at the beginning and the other at the end. In the second one, he remarked that one should recite both Birkas HaTorah and Birkas HaNehenin (the blessing recited when deriving enjoyment) on Rabbi Shimon's chiddushim!
<br />
<br />
</div>
<div>
This siddur is the mahadurah kama; an expanded edition was printed some twenty years later, in Sulzbach 1707, known as Avodas HaBorei, Mahadurah Basra.
<br />
<br />
</div>
<div>
<b>Wilhermsdorf, 1688. First edition. Page Count: </b>[52] leaves.
<b>Size: </b>19.4 cm.
<b>Condition: </b>Good, with light paper restoration on the title page, the following leaf, and the last six leaves, with photographic replacement of a few missing words. Signs of use, holes in the margins of several leaves. Fine new leather binding.
<br />
<br />
</div>
<div>
<b>Bibliography: </b>Stefansky, Sifrei Yesod, p. 204 (in notes); Ginzei Yisrael – Mehlmann Collection no. 611 (in his copy the last leaf is lacking).
</div>
<div>
</div>
<div>
<br />
</div>
<div>
“The sefer Avodas HaBoreh, as its name implies, awakens the heart to the service of the Creator, and it is commendable to acquire it…” (the Avnei Nezer of Sochatchov, in his approbation to the Warsaw 1900 edition).
</div>
<div>
<br />
</div>
<div>
<b>A prayer from the sefer Raziel HaMalach, before it was printed: </b>
</div>
<div>
On leaf 49a, the author brings a prayer to remember words of Torah and to counter forgetfulness, taken “from Sefer Roziel” – that is the renowned segulah sefer Raziel HaMalach, which was printed for the first time only thirteen years later (Amsterdam 1701).
</div>
<div>
<br />
</div>
US$6,000
Other
US$42,000
· Sept 2025
<p><b>Handwritten Chiddushim on Yerushalmi Zeraim by </b></p>
<p><b>Rabbi Yosef Engel Av Beis Din of Cracow <br />*<br /></b></p>
<p><b><br /></b></p>
<p>A complete kuntres — 81 large pages — in the handwriting of the towering Torah luminary, Sar HaTorah Rabbi Yosef Engel, Av Beis Din of Cracow, author of Asvan DeOraysa and numerous other sefarim (see below). <br /><br /></p>
<p>At the beginning he inscribed: "With the help of Heaven, explanations on Yerushalmi Zeraim and a compilation of principles and topics derived from the Yerushalmi." <br /><br /></p>
<p>At the end, he arranged an index of topics in alphabetical order, under the title: "Index of the General Topics in This Volume in Alphabetical Order, " as well as "Indexes of the Yerushalmi Commentaries in This Volume." <br /><br /></p>
<p><b>As noted, all this is in the gaon’s holy handwriting!</b> These chiddushim were later published in his renowned sefer Gilyonei HaShas (Vienna 1924), on leaves 55–60. On some of these chiddushim he drew a line through the text to discard them (yet the writing remains legible beneath it). These (discarded) chiddushim were not published within the printed Gilyonei Yerushalmi, and it remains to be verified whether all of them were ever brought to print. <br /><br /></p>
<p>He wrote the chiddushim on the right or left margins of the page, leaving space for additions and notes, which he indeed inserted in the present volume. <br /><br /></p>
<p><b>Rabbi Yosef Engel (1859–1920)</b> was an extraordinary gaon by every measure — an overflowing treasure of chiddushim that shook the Torah world. His phenomenal mastery of all areas of Torah, his remarkable brilliance, and his unique method of learning earned him eternal renown as one of the great Achronim. <br /><br /></p>
<p>A significant part of his Torah learning was the writing of his chiddushim. He devoted countless hours to it (see Shu”t Ben Poras Yosef, siman 9), and his writing was exceptionally swift, as evident from his handwriting. He attached special importance to recording his chiddushim in writing, and when asked why he did not establish a yeshivah, he answered: "My sefarim will be my students." <br /><br /></p>
<p>In his lifetime, he published eight of his works, the most famous of which are Asvan DeOraysa, Beis HaOtzar, and Lekach Tov. He left behind close to one hundred unpublished manuscripts, and promised that anyone who assists in publishing them will merit his intercession in Heaven. <br /><br /></p>
<p><b>Page count: </b>41 large leaves. <b>Size:</b> 21 x 34 cm. <b>Condition: </b>Good. Original binding made shortly after his passing, embossed with the words: "Manuscript of our master, the holy Gaon Rabbi Yosef Engel zt"l." </p>
<p><b><br /></b></p>
<p><b> </b></p>
<p><b> </b></p>
<p><b> </b></p>
<p><b> </b></p>
<p><b> </b></p>
US$42,000
Other
US$3,000
· Jul 2025
<b>Tiferes HaTzvi by Rabbi Uziel Meislish, Disciple of the Holy Maggid of Mezeritch </b>
<div>
<b>Zolkiew, 1803 </b>
</div>
<div>
*
</div>
<div>
The gaon and author
<b>Rabbi Uziel Meislish </b>(1744–1786) was among the earliest followers of the Baal Shem Tov’s path. He was a primary disciple of the holy Maggid of Mezeritch, alongside his towering contemporaries - Rabbi Elimelech of Lizhensk, Rabbi Zusha of Anipoli, Rabbi Shmelka of Nikolsburg, and the author of the Hafla’ah (as noted in the introduction).
<br />
<br />
</div>
<div>
Rabbi Uziel descended from a distinguished rabbinic lineage in Poland, and his illustrious yichus is detailed on the title page. He served as Av Beis Din in the cities of Ostrowiec, Ryczywol, and Neustadt (near Cracow).
<br />
<br />
</div>
<div>
<b>Rabbi Uziel passed away at a young age and his brother, Rabbi Yitzchak, Av Beis Din of Neustadt, published here for the first time portions of his Torah writings, along with a lengthy and interesting introduction. </b>
<br />
<br />
</div>
<div>
This sefer titled ‘Tiferes HaTzvi’ consists of two sections:
<br />
<br />
</div>
<ul>
<li>Tiferes HaTzvi – a commentary on the first chapter of Maseches Beitzah, named in honor of the author’s father, Rabbi Tzvi Hirsch. </li>
<li>Kerem Shlomo – insights on sugyos in Yoreh De’ah, named after the author’s father-in-law, Rabbi Shlomo of Zelechov. Marginal notes titled Zer Zahav, authored by the author's brother Rabbi Yitzchak, are printed alongside. </li>
</ul>
<div>
In his introduction, the author’s brother writes:
</div>
<div>
“All bore witness that my master and brother never tasted the taste of sin, and they gave him a sign and called him by the name most fitting: ‘Eved Hashem’. For the word ‘eved’ [עבד] is an acronym for Uziel ben Drezil [ע'וזיאל ב'ן ד'רעזיל]”
<br />
<br />
</div>
<div>
Rabbi Elimelech of Lizhensk testified that the author’s other sefer, ‘Menorah HaTehorah’, was written at the directive of their Rebbe, the Maggid of Mezeritch, and declared that the work is “Torah of truth, as it was given at Sinai!” (As recorded by the author’s grandson in his introduction to ‘Menorah HaTehorah’, Lemberg 1883.)
<br />
<br />
</div>
<div>
<b>Zolkiew, 1803. First Edition. Page Count: </b>[2], 78, [2] leaves.
<b>Size:</b> 34 cm.
<b>Condition: </b>Good. Minor tears and repairs to several leaves, several holes and wear on a few pages. New binding.
<br />
<b><br /></b>
</div>
<div>
<b>Bibliography: </b>Stefansky Chassidus, no. 634.
<br />
<br />
</div>
<div>
<b>Provenance: </b>Kedem Auction (2021)
</div>
<div>
- - - - - - - - - - - - - -
<br />
<br />
</div>
<div>
“It is well known and widely recognized, the greatness in righteousness and holiness of the famous Gaon and holy man, our teacher Rabbi Uziel Meislish, of blessed memory, whose holy sefer Kerem Shlomo on Beitzah has already illuminated the world…”
</div>
<div>
— The Divrei Chaim of Sanz, in his approbation to ‘Menorah HaTehorah’
</div>
<div>
<br />
</div>
<div>
</div>
<div>
</div>
US$3,000
Other
US$16,000
· Mar 2024
<div>
<b><span style="background-color: transparent;">Chochmas Manoach. First Edition. Prague, 1612</span><br /></b>
</div>
<div>
<b>First and very rare edition of comments and chiddushim on Shas by Rabbi Hendel Manoach ben Rabbi Shmarya. </b>
<br />
<br />
</div>
<div>
<b>The sefer Chochmas Manoach was written as a supplement and continuation of the Maharshal’s landmark sefer Chochmas Shlomo</b>, hence the name of the sefer Chochmas Manoach. In his preface, Rabbi Hendel’s son describes that after the new edition of Gemaros were printed in Cracow with the Maharshal’s corrections as noted in Chochmas Shlomo, many errors still remained in print, and his father sought to rectify this by completing the Maharshal’s work.
<br />
<br />
</div>
<div>
Aside from the author’s notes on Shas, the sefer also contains numerous chiddushim and references to Talmudic sources, in a similar style to that used by the Maharshal. The present sefer encompasses Maseches Brachos and the complete Sidrei Moed, Nashim and Nezikin. Maseches Psachim also contains a commentary on the Haggadah.
<br />
<br />
</div>
<div>
Chochmas Manoach was enthusiastically received by many scholars and due to its imperative importance it was attached to all the Vilna Shas Editions.
<br />
<br />
</div>
<div>
<b>Rabbi Hendel Manoach ben Rabbi Shmarya</b> (circa 1540-1612) was a prime disciple of the Maharshal. He was a prolific author who put out numerous sefarim and responded to many teshuvos; his signature appears alongside other illustrious Torah luminaries as the Maharam of Lublin and Maharsha. In his latter years, he was involved together with his colleague Rabbi Yehoshua Falk Katz in arranging the divorce of a woman from her husband who had become an apostate. The episode, which later gained notoriety as the “Get of Vienna”, stirred great controversy among the Jewish world; the majority of Gedolim sided with Rabbi Manoach.
<br />
<br />
</div>
<div>
<b>Prague, 1612. First Edition. Page Count:</b> 147 leaves.
<b>Page Size: </b>18.5 cm.
<b>Condition</b>: Good, with minor stains. Leaf 18 has a small tear in the margin. The sefer was decoratively printed with illustrations, borders and embellishments. The final leaf has a full-page copperplate engraving of Dovid Hamelech with his harp. Impressive new leather binding.
</div>
<div>
<br />
</div>
<div>
<b> Lunzer-Valmadonna Collection</b>
</div>
<div>
<br />
<br />
</div>
<div>
Leaf 2b features an old owner’s signature that dates back to the printing period: “This came from Hashem to me, Shimon son of my father the great genius Moreinu Harav Yitzchak Katz y”t.”
</div>
<div>
................................................
</div>
<div>
Any inquiries about this lot ?
</div>
<div>
We are available also on
<a href="https://api.whatsapp.com/send?phone=18458261645&text=LOT69" target="_blank" rel="noopener">WhatsApp</a>
<a target="_blank" rel="noopener"> </a>
<a target="_blank" rel="noopener"> </a>>>>
</div>
<div>
<br />
</div>
<div>
</div>
US$16,000
Other
US$100,000
· Feb 2026
<div style="text-align: justify; ">
<b>A precious pearl without blemish! Hidden treasures from the treasuries of kings!</b>
</div>
<div style="text-align: justify; ">
<b><br /></b>
</div>
<div>
</div>
<div style="text-align: justify;">
<b>Discovery! A complete manuscript, 'Magen Aharon', by the holy Kabbalist Rabbi Aharon Berachiah of Modena, author of Ma’avar Yabbok — with additions, glosses, and numerous notes in the Holy Handwriting of the author throughout the Sefer — a large Kabbalistic–polemical work, over three hundred and fifty pages, Never Printed! — Italian script — Modena, 1628–1630.</b>
</div>
<div style="text-align: justify;">
<br />
</div>
<div style="text-align: justify;">
<b>The work Magen Aharon is a polemical composition against a Sefer of Piyyutim written by his brother-in-law, Rabbi Yosef Yedidya Carmi, titled 'Knaf Renanim' (Venice 1627). Background of the polemic: the Kabbalah of the Ramak versus the Kabbalah of the Ari.</b>
</div>
<div style="text-align: justify;">
<br />
</div>
<div style="text-align: justify;">
<b>The Holy Handwriting of the divine Kabbalist, of whom the Chida writes: “And I heard that he had a maggid, and I heard many matters of his might and wonders — may his merit protect us.”</b>
</div>
<div style="text-align: justify;">
<br />
</div>
<div style="text-align: justify;">
<b>The manuscript contains much unique and precious information regarding the beginning of the spread of the writings of the Ari in Europe in general and in Italy in particular.</b>
</div>
<div style="text-align: justify;">
<br />
</div>
<div style="text-align: justify; ">
The work before us was copied by Rabbi Yitzchak Shoshan Ben Reb Chat, a disciple of the author. In the margins and between the lines were added numerous valuable additions and glosses in the Holy Handwriting of the author.
</div>
<div style="text-align: justify;">
<br />
</div>
<div style="text-align: justify;">
On leaf 3/a the copyist writes the date he began the copying:
</div>
<div style="text-align: justify;">
התחלתי להעתיק אמרים נעימים, מיוסדים נגד ספר 'כנף רננים', אני יצחק שושן יצ"ו ביום כ"ח תמוז שפ"ח...
</div>
<div style="text-align: justify;">
However, the author added his notes in the margins also in later years. This is evident from the author’s gloss on leaf 99/a, where he writes:
</div>
<div style="text-align: justify;">
"ועיין בספר שתיל פורח... ", Elsewhere in his writings, the author states that his Sefer Shatil Poreach was written between 1629–1630. From here, it is clear that the glosses before us were added by the author in the 1630s.
</div>
<div style="text-align: justify;">
<br />
</div>
<div style="text-align: justify;">
Background of this polemical work:
</div>
<div style="text-align: justify;">
In 1627, in Venice, the author’s brother-in-law, Rabbi Yosef Yedidya Carmi, printed his work 'Knaf Renanim', containing new Piyyutim and prayers he composed to be said at dawn gatherings in synagogues in Italy. The Piyyutim are based on concepts from the Kabbalah of the Ramak as explained in Pardes Rimonim, and on Midrashim and teachings of Chazal.
</div>
<div style="text-align: justify;">
In the work before us, the author argues lengthily against 'Knaf Renanim' on several grounds. First, he claims based on the words of the Ari, who opposed all Piyyutim of later authors, and even earlier Piyyutim not founded on Kabbalah. Likewise, he argues at length regarding a large Viduy for Yom Kippur printed in 'Knaf Renanim', based on the upper Heichalot (which the Zohar expands on at length in Parashat Bereshit and Parashat Pekudei), which, according to the Ramak, are “located” in the world of Yetzirah, whereas according to the Ari, they are in the world of Beriah. From these topics, the author continues and branches out into entire subjects and sub-subjects.
</div>
<div style="text-align: justify;">
<br />
</div>
<div style="text-align: justify;">
A historical detail in the manuscript, concerning the relationship between the Ramak and the Ari, and likely not recorded elsewhere, states:
</div>
<div style="text-align: justify;">
<b>ושמעתי אומרי' כי בסוף ימי הקורדווי'</b> [=רבי משה קורדובירו]
<b>עמדו שניהם</b> [הרמ"ק והאר"י]
<b>לבד ארבעי' יום וארבעים לילה, ובחולי אשר מת החכם בעל הספ"ר</b> [הרמ"ק, בעל ה"פרדס"]
<b>היה האר"י עומד עליו...</b> ומי הוא היודע אם קודם פטירתו מן העולם הודה לדברי האר"י... החכם האר"י בירר לו מקומו להקבר אצל החכם קורדוויר"ו, ונכרי' קברותיהם בעה"ז בציון לבן וזה בציון שחור סמוכים זה לזה. כן למעלה בג"ע דורשים יחד אמתה של תורה והקבלה... (46/א)
</div>
<div style="text-align: justify;">
<b><br /></b>
</div>
<div style="text-align: justify;">
<br />
</div>
<div style="text-align: justify;">
And these are the words of the Chida in Shem HaGedolim about the author:
</div>
<div style="text-align: justify;">
<b>“The holy Kabbalist, the pious Rabbi Aharon Berachiah of Modena, author of the Sefer Ma’avar Yabbok</b>. He composed a commentary on Tikkunei HaZohar, and a great work according to the disciples of the Ari, four parts: Part I — Shemen Mishchat Kodesh. Part II — Shemen Zayit Zach. Part III — Shatil Porach. Part IV — Imrei Shafer. I saw them in manuscript — his Holy Handwriting — in the city of Modena… And the aforementioned rabbi was a disciple of the Ram”a of Pano, and ascended to Heaven in 1639
<b>. And I heard that he had a maggid, and I heard many matters of his might and wonders — may his merit protect us.”</b>
</div>
<div style="text-align: justify;">
<br />
</div>
<div style="text-align: justify;">
[186] leaves. All leaves (except the final leaf) written on both sides. Leaves 173–179 blank. 18 cm. Most leaves in good condition, aside from several leaves where the ink slightly scorches the paper. Stains. Worming in several leaves. Original thin-cardboard binding.
</div>
![<b>The First Sefer to Mention the Baal Shem Tov! </b>
<div>
<b>Published by Rabbi Yaakov Emden </b>
</div>
<div>
<b>Altona, 1769 </b>
<br />
<b>*</b>
<br />
<br />A collection of writings published by Rabbi Yaakov Emden (the Yaavetz), among them the section titled Ma'aseh Nora B'Padolia - an account of the rabbinic debate with the Frankists (followers of a Sabbatean religious movement) in the presence of priests in Kaminitz - Podolski. Among his words, Rabbi Emden includes a reference to the participation of the Baal Shem Tov in the debate.
<br />
<br />
</div>
<div>
<b> This description by the Yaavetz is the earliest printed mention of the Baal Shem Tov in the world. </b>
<br />
<br />
</div>
<div>
The Yaavetz presents this account under the heading "Ma’aseh Nora B'Padolia" - "An Awesome Event in Podolia", based on the testimony of a reliable eyewitness who was personally present. Among his words, he mentions the Rabbanim who participated in the debate (leaf 29b):
</div>
<div>
<br />
</div>
<div>
</div>
<div>
"From among the Jews, there were chosen: the Chief Rabbi of Lemberg, Rabbi Chaim Rappaport; Rabbi Yisrael of Mezhibuzh, the Baal Shem; the Rav of Rozdil [Rabbi Nosson Nota Ashkenazi, Av Beis Din of Rozdil]; and Rabbi Ber, Rav of Yazlovitz" [this being Rabbi Yitzchak Dov Ber Margolios, Av Beis Din of Yazlovitz, among the earliest disciples of the Baal Shem Tov, along with his brother, the author of Meir Nesivim]. The Baal Shem Tov is referenced again (leaf 30a) by the acronym רי"שמ — Rabbi Yisrael of Mezhibuzh.
<br />
<br />
</div>
<div>
<b> This testimony constitutes the earliest and most primary record of the holy Baal Shem Tov’s participation in the debate against the Frankists. </b>
</div>
<div>
</div>
<div>
</div>
<div>
<br />
</div>
<div>
<br />
</div>
<div style="text-align: center; ">
<b> The Baal Shem Tov and the Yaavetz </b>
</div>
<div style="text-align: center; ">
In numerous Chassidic sources, it is recorded that the Baal Shem Tov held the Yaavetz in great esteem.
</div>
<div style="text-align: center; ">
<br />
</div>
<div style="text-align: center; ">
</div>
<div>
</div>
<div>
In the approbation by the sons of the holy Rebbe of Sanz to the Yaavetz's Eitz Avos, they write that the Baal Shem Tov once said to Rabbi Efraim, brother of the Yaavetz:
</div>
<div>
<br />
</div>
<div>
</div>
<div>
“Although your brother is counted among the misnagdim, nonetheless he is constantly cleaving to the upper worlds.”
<br />
<br />
</div>
<div>
In Tzror HaChaim (Bilgoray 1913, section on the Baal Shem Tov, letter 56), Rabbi Chaim Lieberson writes:
</div>
<div>
‘The Chacham Tzvi had five sons, and regarding all of them, the Baal Shem Tov said that the spirit of holiness rested upon them. Of one in particular he expressed profound praise, though he did not reveal who he meant. Yet the chassidim said he referred to the holy gaon, the Yaavetz.”
<br />
<br />
</div>
<div>
It is known that the Baal Shem Tov addressed a halachic inquiry to Rabbi Meir, Av Beis Din of Konstantin, the son of the Yaavetz (Shu”t Mayim Chaim, Zhitomir 1857, §21).
</div>
<div>
<br />
</div>
<div>
</div>
<div>
The great figures of Chassidus - the holy Rebbe of Apta, Rabbi Mordechai of Chernobyl, and Rabbi Yisrael of Ruzhin - all gave their approbation to the Yaavetz's sefer Biras Migdal Oz.
<br />
<br />
</div>
<div>
<b> Contents of the Sefer: <br /><br /></b>
</div>
<ul>
<li> Sefer HaPedus VeHaPurkan – Chapter 8 from Emunos VeDei'os by Rabbi Sa'adiah Gaon </li>
</ul>
<ul>
<li> Iggeres Teiman by the Rambam – with introduction and notes by the Yaavetz </li>
</ul>
<ul>
<li> Ma'amar Techiyas HaMeisim – with introduction and notes by the Yaavetz </li>
</ul>
<ul>
<li> A tale of a wealthy man who became impoverished and regained his wealth </li>
</ul>
<ul>
<li> Ma'aseh Nora B'Padolia (leaves 27a–30b) </li>
</ul>
<div>
<b> Altona, 1769. First edition, published by the Yaavetz [printed in his own home].</b> With the signature and stamp of Rabbi Azriel Hildesheimer.
<br />
<b><br /></b>
</div>
<div>
<b> Page Count: </b>30 leaves.
<b>Size: </b>15.5 cm.
<b>Condition: </b>Good, with new binding.
<br />
<br />
</div>
<div>
<b> Bibliography: </b>Stefansky, Sifrei Chassidus, p. 4.
<br />
<br />
</div>
<div>
On the Baal Shem Tov’s participation in the debate, see:
<br />
<br />
</div>
<ul>
<li> Gedaliah David Oberlander, Hishtatfuso Shel HaBaal Shem Tov BaVikuach Neged HaFrankistim, Heichal HaBaal Shem Tov 28, pp. 155–164 </li>
</ul>
<ul>
<li> Rabbi Yechezkel Salomon, HaChassidus VeHaMa’aracha Neged HaFrankistim, Nachalas Tzvi 8, pp. 66–75. </li>
</ul>
<div>
<br />
</div>
<div>
</div>
<div>
</div>
<div>
</div>
<div>
</div>
<div>
</div>](/img/aHR0cHM6Ly9iaWRzcGlyaXQtaW1hZ2VzLmdsb2JhbC5zc2wuZmFzdGx5Lm5ldC9nZW5henltL2Nsb25lZC1pbWFnZXMvMTMxMjMzLzAxOC8wMTguZ2lm.sEQRcCPiYclkFUGYbFDxQA)
![<b>First Siddur in the World Based on the Shelah! </b>
<div>
<b>Siddur Avodas Boreh </b>
</div>
<div>
<b>Wilhermsdorf, 1688. First and Rare Edition. <br />*</b>
</div>
<div>
<b><br /></b>
</div>
<div>
<b><br /></b>
</div>
<div>
Year-round siddur according to both simplistic and kabbalistic teachings, with commentaries and kavanos, composed and arranged by the holy kabbalist Rabbi Shimon Akiva Baer of Vienna, one of the great Ashkenazi kabbalists.
<br />
<br />
</div>
<div>
<b>A very important and fundamental siddur that was widely accepted and cherished by Ashkenazi communities. <br /><br /></b>
</div>
<div>
<b>It is likely the very first siddur in the world whose foundations are rooted in the sefer Shnei Luchos HaBris of the holy Shelah! </b>
<br />
<br />
</div>
<div>
In his introduction, the author records his sources from the kabbalistic sefarim available to him, emphasizing: “And above all from the Shelah”. On leaf 19a, he further writes: “All this I composed and collected from the sefarim of Kabbalah, particularly based on the sefer Shnei Luchos HaBris.” Indeed, he brings from the Shelah both minhagim of prayer as well as matters of Kabbalah and mussar, and in one place even quotes an exceptionally long passage from it.
<br />
<br />
</div>
<div>
This siddur is one of the first kabbalistic siddurim ever printed. The first kabbalistic siddur according to the Arizal was printed only seven years earlier (Amsterdam 1681, see Genazym 12 item 25).
<br />
<br />
</div>
<div>
This siddur preceded, by decades, the renowned siddur of the Shelah himself, composed in his later years (Amsterdam 1717), and even before the siddur Ohr HaYashar of the kabbalist Rabbi Meir Papirash (Amsterdam 1709).
<br />
<br />
<b>A very rare siddur, certainly so in complete form! <br /><br /></b>
</div>
<div>
<b>The author Rabbi Shimon Akiva Baer</b> initially lived in Vienna but was expelled from there. He moved to the city of Schnaittach where he served as Av Beis Din, but was imprisoned and forced to leave there, almost without any possessions. Afterwards, he served as Rav of Gunzenhausen, and as dayan in the Beis HaDin HaGadol of the state of Ansbach.
<br />
<br />He was revered by the Gedolei Hador for his greatness in Torah and Kabbalah, and his siddur was received with love and special affection. He received many approbations from all the great Ashkenazi rabbanim.
<br />
<br />
</div>
<div>
Rabbi Gershon Ashkenazi, author of Avodas HaGershuni, granted the sefer two approbations (!) – one printed at the beginning and the other at the end. In the second one, he remarked that one should recite both Birkas HaTorah and Birkas HaNehenin (the blessing recited when deriving enjoyment) on Rabbi Shimon's chiddushim!
<br />
<br />
</div>
<div>
This siddur is the mahadurah kama; an expanded edition was printed some twenty years later, in Sulzbach 1707, known as Avodas HaBorei, Mahadurah Basra.
<br />
<br />
</div>
<div>
<b>Wilhermsdorf, 1688. First edition. Page Count: </b>[52] leaves.
<b>Size: </b>19.4 cm.
<b>Condition: </b>Good, with light paper restoration on the title page, the following leaf, and the last six leaves, with photographic replacement of a few missing words. Signs of use, holes in the margins of several leaves. Fine new leather binding.
<br />
<br />
</div>
<div>
<b>Bibliography: </b>Stefansky, Sifrei Yesod, p. 204 (in notes); Ginzei Yisrael – Mehlmann Collection no. 611 (in his copy the last leaf is lacking).
</div>
<div>
</div>
<div>
<br />
</div>
<div>
“The sefer Avodas HaBoreh, as its name implies, awakens the heart to the service of the Creator, and it is commendable to acquire it…” (the Avnei Nezer of Sochatchov, in his approbation to the Warsaw 1900 edition).
</div>
<div>
<br />
</div>
<div>
<b>A prayer from the sefer Raziel HaMalach, before it was printed: </b>
</div>
<div>
On leaf 49a, the author brings a prayer to remember words of Torah and to counter forgetfulness, taken “from Sefer Roziel” – that is the renowned segulah sefer Raziel HaMalach, which was printed for the first time only thirteen years later (Amsterdam 1701).
</div>
<div>
<br />
</div>](/img/aHR0cHM6Ly9iaWRzcGlyaXQtaW1hZ2VzLmdsb2JhbC5zc2wuZmFzdGx5Lm5ldC96YWlkeS9jbG9uZWQtaW1hZ2VzLzE4MDU5LzAxNS8wMTUuanBn.5KAhYlzzn_lOaZLVn6KTIw)
![<b>Tiferes HaTzvi by Rabbi Uziel Meislish, Disciple of the Holy Maggid of Mezeritch </b>
<div>
<b>Zolkiew, 1803 </b>
</div>
<div>
*
</div>
<div>
The gaon and author
<b>Rabbi Uziel Meislish </b>(1744–1786) was among the earliest followers of the Baal Shem Tov’s path. He was a primary disciple of the holy Maggid of Mezeritch, alongside his towering contemporaries - Rabbi Elimelech of Lizhensk, Rabbi Zusha of Anipoli, Rabbi Shmelka of Nikolsburg, and the author of the Hafla’ah (as noted in the introduction).
<br />
<br />
</div>
<div>
Rabbi Uziel descended from a distinguished rabbinic lineage in Poland, and his illustrious yichus is detailed on the title page. He served as Av Beis Din in the cities of Ostrowiec, Ryczywol, and Neustadt (near Cracow).
<br />
<br />
</div>
<div>
<b>Rabbi Uziel passed away at a young age and his brother, Rabbi Yitzchak, Av Beis Din of Neustadt, published here for the first time portions of his Torah writings, along with a lengthy and interesting introduction. </b>
<br />
<br />
</div>
<div>
This sefer titled ‘Tiferes HaTzvi’ consists of two sections:
<br />
<br />
</div>
<ul>
<li>Tiferes HaTzvi – a commentary on the first chapter of Maseches Beitzah, named in honor of the author’s father, Rabbi Tzvi Hirsch. </li>
<li>Kerem Shlomo – insights on sugyos in Yoreh De’ah, named after the author’s father-in-law, Rabbi Shlomo of Zelechov. Marginal notes titled Zer Zahav, authored by the author's brother Rabbi Yitzchak, are printed alongside. </li>
</ul>
<div>
In his introduction, the author’s brother writes:
</div>
<div>
“All bore witness that my master and brother never tasted the taste of sin, and they gave him a sign and called him by the name most fitting: ‘Eved Hashem’. For the word ‘eved’ [עבד] is an acronym for Uziel ben Drezil [ע'וזיאל ב'ן ד'רעזיל]”
<br />
<br />
</div>
<div>
Rabbi Elimelech of Lizhensk testified that the author’s other sefer, ‘Menorah HaTehorah’, was written at the directive of their Rebbe, the Maggid of Mezeritch, and declared that the work is “Torah of truth, as it was given at Sinai!” (As recorded by the author’s grandson in his introduction to ‘Menorah HaTehorah’, Lemberg 1883.)
<br />
<br />
</div>
<div>
<b>Zolkiew, 1803. First Edition. Page Count: </b>[2], 78, [2] leaves.
<b>Size:</b> 34 cm.
<b>Condition: </b>Good. Minor tears and repairs to several leaves, several holes and wear on a few pages. New binding.
<br />
<b><br /></b>
</div>
<div>
<b>Bibliography: </b>Stefansky Chassidus, no. 634.
<br />
<br />
</div>
<div>
<b>Provenance: </b>Kedem Auction (2021)
</div>
<div>
- - - - - - - - - - - - - -
<br />
<br />
</div>
<div>
“It is well known and widely recognized, the greatness in righteousness and holiness of the famous Gaon and holy man, our teacher Rabbi Uziel Meislish, of blessed memory, whose holy sefer Kerem Shlomo on Beitzah has already illuminated the world…”
</div>
<div>
— The Divrei Chaim of Sanz, in his approbation to ‘Menorah HaTehorah’
</div>
<div>
<br />
</div>
<div>
</div>
<div>
</div>](/img/aHR0cHM6Ly9iaWRzcGlyaXQtaW1hZ2VzLmdsb2JhbC5zc2wuZmFzdGx5Lm5ldC96YWlkeS9jbG9uZWQtaW1hZ2VzLzE3ODUxLzAwOS8wMDkuanBn.8MDssa464FWlCQnxsK3CJA)
![Iron Maiden – Stranger In A Strange Land [Picture Disc]](/img/aHR0cHM6Ly9iYXJuZWJ5czIuaW1naXgubmV0LzM0LzIwMTUvMDMvOTM5NS85Mzk1XzE1Mzg1NDE.ZibN1UBPhNJFpkGpfR4xEQ)
![<div style="text-align: justify; ">
<b>A precious pearl without blemish! Hidden treasures from the treasuries of kings!</b>
</div>
<div style="text-align: justify; ">
<b><br /></b>
</div>
<div>
</div>
<div style="text-align: justify;">
<b>Discovery! A complete manuscript, 'Magen Aharon', by the holy Kabbalist Rabbi Aharon Berachiah of Modena, author of Ma’avar Yabbok — with additions, glosses, and numerous notes in the Holy Handwriting of the author throughout the Sefer — a large Kabbalistic–polemical work, over three hundred and fifty pages, Never Printed! — Italian script — Modena, 1628–1630.</b>
</div>
<div style="text-align: justify;">
<br />
</div>
<div style="text-align: justify;">
<b>The work Magen Aharon is a polemical composition against a Sefer of Piyyutim written by his brother-in-law, Rabbi Yosef Yedidya Carmi, titled 'Knaf Renanim' (Venice 1627). Background of the polemic: the Kabbalah of the Ramak versus the Kabbalah of the Ari.</b>
</div>
<div style="text-align: justify;">
<br />
</div>
<div style="text-align: justify;">
<b>The Holy Handwriting of the divine Kabbalist, of whom the Chida writes: “And I heard that he had a maggid, and I heard many matters of his might and wonders — may his merit protect us.”</b>
</div>
<div style="text-align: justify;">
<br />
</div>
<div style="text-align: justify;">
<b>The manuscript contains much unique and precious information regarding the beginning of the spread of the writings of the Ari in Europe in general and in Italy in particular.</b>
</div>
<div style="text-align: justify;">
<br />
</div>
<div style="text-align: justify; ">
The work before us was copied by Rabbi Yitzchak Shoshan Ben Reb Chat, a disciple of the author. In the margins and between the lines were added numerous valuable additions and glosses in the Holy Handwriting of the author.
</div>
<div style="text-align: justify;">
<br />
</div>
<div style="text-align: justify;">
On leaf 3/a the copyist writes the date he began the copying:
</div>
<div style="text-align: justify;">
התחלתי להעתיק אמרים נעימים, מיוסדים נגד ספר 'כנף רננים', אני יצחק שושן יצ"ו ביום כ"ח תמוז שפ"ח...
</div>
<div style="text-align: justify;">
However, the author added his notes in the margins also in later years. This is evident from the author’s gloss on leaf 99/a, where he writes:
</div>
<div style="text-align: justify;">
"ועיין בספר שתיל פורח... ", Elsewhere in his writings, the author states that his Sefer Shatil Poreach was written between 1629–1630. From here, it is clear that the glosses before us were added by the author in the 1630s.
</div>
<div style="text-align: justify;">
<br />
</div>
<div style="text-align: justify;">
Background of this polemical work:
</div>
<div style="text-align: justify;">
In 1627, in Venice, the author’s brother-in-law, Rabbi Yosef Yedidya Carmi, printed his work 'Knaf Renanim', containing new Piyyutim and prayers he composed to be said at dawn gatherings in synagogues in Italy. The Piyyutim are based on concepts from the Kabbalah of the Ramak as explained in Pardes Rimonim, and on Midrashim and teachings of Chazal.
</div>
<div style="text-align: justify;">
In the work before us, the author argues lengthily against 'Knaf Renanim' on several grounds. First, he claims based on the words of the Ari, who opposed all Piyyutim of later authors, and even earlier Piyyutim not founded on Kabbalah. Likewise, he argues at length regarding a large Viduy for Yom Kippur printed in 'Knaf Renanim', based on the upper Heichalot (which the Zohar expands on at length in Parashat Bereshit and Parashat Pekudei), which, according to the Ramak, are “located” in the world of Yetzirah, whereas according to the Ari, they are in the world of Beriah. From these topics, the author continues and branches out into entire subjects and sub-subjects.
</div>
<div style="text-align: justify;">
<br />
</div>
<div style="text-align: justify;">
A historical detail in the manuscript, concerning the relationship between the Ramak and the Ari, and likely not recorded elsewhere, states:
</div>
<div style="text-align: justify;">
<b>ושמעתי אומרי' כי בסוף ימי הקורדווי'</b> [=רבי משה קורדובירו]
<b>עמדו שניהם</b> [הרמ"ק והאר"י]
<b>לבד ארבעי' יום וארבעים לילה, ובחולי אשר מת החכם בעל הספ"ר</b> [הרמ"ק, בעל ה"פרדס"]
<b>היה האר"י עומד עליו...</b> ומי הוא היודע אם קודם פטירתו מן העולם הודה לדברי האר"י... החכם האר"י בירר לו מקומו להקבר אצל החכם קורדוויר"ו, ונכרי' קברותיהם בעה"ז בציון לבן וזה בציון שחור סמוכים זה לזה. כן למעלה בג"ע דורשים יחד אמתה של תורה והקבלה... (46/א)
</div>
<div style="text-align: justify;">
<b><br /></b>
</div>
<div style="text-align: justify;">
<br />
</div>
<div style="text-align: justify;">
And these are the words of the Chida in Shem HaGedolim about the author:
</div>
<div style="text-align: justify;">
<b>“The holy Kabbalist, the pious Rabbi Aharon Berachiah of Modena, author of the Sefer Ma’avar Yabbok</b>. He composed a commentary on Tikkunei HaZohar, and a great work according to the disciples of the Ari, four parts: Part I — Shemen Mishchat Kodesh. Part II — Shemen Zayit Zach. Part III — Shatil Porach. Part IV — Imrei Shafer. I saw them in manuscript — his Holy Handwriting — in the city of Modena… And the aforementioned rabbi was a disciple of the Ram”a of Pano, and ascended to Heaven in 1639
<b>. And I heard that he had a maggid, and I heard many matters of his might and wonders — may his merit protect us.”</b>
</div>
<div style="text-align: justify;">
<br />
</div>
<div style="text-align: justify;">
[186] leaves. All leaves (except the final leaf) written on both sides. Leaves 173–179 blank. 18 cm. Most leaves in good condition, aside from several leaves where the ink slightly scorches the paper. Stains. Worming in several leaves. Original thin-cardboard binding.
</div>](/img/aHR0cHM6Ly9iaWRzcGlyaXQtaW1hZ2VzLmdsb2JhbC5zc2wuZmFzdGx5Lm5ldC90aWZlcmV0L2Nsb25lZC1pbWFnZXMvMzI2MjIvMDE1LzAxNS5qcGc.dD5DwlWKiYfv02fv23Nelg)
