“The spirits were cautious around him … there were people the doctors had given up on … He would do tikkunim to them and actually revive the dead, who would live several more years” (the Rishon LeTziyon Rabbi Mordechai Eliyahu)
One-of-a-kind amulet for a newborn and the new mother, like none other ever seen. Written in its entirety, from beginning to end, and signed by the leading Kabbalist of recent generations, the G-dly Kabbalist and wonder-worker, Rabbi Yehudah Ptayah, who would speak with the spirits as one person speaks to another, as told in his sefer , Ruchot Mesaprot . Jerusalem, c. 1930.
Text of the amulet: “May it be Your will … that You protect and rescue the woman wearing [this, with a space to write the woman’s name] from damagers and the like, evildoers, plagues, nights and spirits … from fear and shock, from damage and illness, in Your great mercy, and send … in her 248 limbs and 365 sinews … and give milk to both her breasts. May both breasts be springs flowing with pure milk, and with abundant blessing, to nurse the child she gave birth to, for the sake of these sacred Names … written by Yeudah Moshe Yeshuah Ptaya …”
The second and main part of the amulet bears the sacred Names in vowelized Assyrian script, in Rabbi Yehudah Ptaya’s stunning clear script. These Names are what gives the spiritual power to the amulet, like the soul in a body.
Very rare amulet, most unique. A true amulet, written by the leading Kabbalist of recent generations [per the testimony of Rabbi Yehudah Ptayah himself, who signs as “the writer”!] He signs his full name at the end of the manuscript, which makes this amulet all that much more powerful, as there is no comparison between a signed hashba’ah and one that is not signed.
Kabbalistic manuscripts by Rabbi Yehudah Ptayah are offered occasionally at auction. This is not just any Kabbalistic manuscript [which also has inestimable segulah value] but a true amulet written by Rabbi Ptayah for the purpose of protection and guarding, signed by him, which is obviously a different level of protection.
Refer to the Hebrew catalog text for a brief biography of Kabbalist Rabbi Yehudah Ptayah along with a discussion of writing amulets to overcome the natural order of the world .
[1] long, narrow sheet of parchment, 36×3.5 cm.
Moderate-fine condition. Aging and damp stains, with minimal damage to the text.
“The rabbi and tzaddik, the G-dly Kabbalist, pious and ascetic, called out as sacred, one of the leading Kabbalists of Jerusalem. Nothing is concealed from him and no secret flees from him” (Rabbi Ovadia Yosef)
Pidyon nefesh kit that belonged to the G-dly Kabbalist Rabbi Mordechai Sharabi – leading Kabbalist of Yemen and Jerusalem in his generation, and one of the leading Kabbalists of all generations. Confirmation included from the rabbi’s attendant attesting that the vessel and the coins “were used by Rabbi Mordechai Sharabi ztzuk”l, who conducted pidyon nefesh on a daily basis”!
The set includes a silver plate and dozens of silver coins used by Rabbi Mordechai Sharabi to enact his renowned wonders, heal the sick, redeem the childless and open mazal to the thousands who flocked to him. The rabbi was particular to use a silver plate and silver coins, and not other metals, per what is brought in kabbalah , that צלם in gematriah is כסף [that is, 160].
Hundreds of people in search of salvation would amass every day at Rabbi Sharabi’s Nahar Shalom yeshivah in the Machaneh Yehudah neighborhood of Jerusalem. Miracles and wonders would routinely occur there. The usual way Rabbi Sharabi would carry out his wonders was through pidyon nefesh he implemented every day for those who sought salvation, using the silver plate and the silver coins offered here at auction [as appears in the attached confirmation from Rabbi Shmuel Shmueli, the rabbi’s attendant].
Kabbalistic works detail the process of pidyon nefesh , yet to execute it, a person had to be of a certain spiritual stature, such that even when the process is done according to all the instructions, there is no guarantee it will work. This set here, sanctified through its use by the Kabbalist Rabbi Mordechai Sharabi, and by which he would implement pidyon nefesh hundreds, even thousands, of times for those who came to him “daily” [as stated in the confirmation], certainly carries great and special segulah. It can, with Hashem’s help, be used to bring salvation, as it did for the tzaddik himself. It is known from the ancients that a tzaddik’s belongings absorb his sanctity, and it stays in them even after his passing. It is related in the name of the Admo”r Rabbi Mordechai of Nezkizh, that he said regarding a vessel given to him by his rabbi, the Admo”r Rabbi Michel of Zlotchov “This vessel has the power to carry out miracles and wonders ( Sefer Divrei Binah , leaf 47).
Similar words were expressed by the Ben Ish Chai in his sefer , Ben Yehoyada : “All material things used for something sacred, perforce acquire some of that sanctity, which will stay with it forever. Chaza”l therefore say that a stone Rabbi Eliezer ben Horkenus consistently sat upon is similar to Mount Sinai. The navi’s walking stick which the navi would lean on during his sacred yichudim , when he would put his forehead and head on it, would also acquire a spirit of sanctity. Hence Elisha HaNavi said to Geihazi to take his walking stick and put it on the child to revive him. Rabbi Pinchas Ben Yair’s donkey was specifically designated for him. He would ride on it through the desert and be occupied with yichudim and secrets of the Torah, clarifying matters while traveling. In this way, the donkey acquired a quality of sanctity that would hover over it always” ( Ben Yehoyada al Sanhedrin 95a).
Refer to the Hebrew catalog text for a brief biography of
Rabbi Mordechai Sharabi
and a discussion of the pidyon nefesh process .
Silver plate: Diameter: 17.5 cm. Weight: 218 grams. Primitive engraving: “JMC.”
157 of Ottoman coins with pendant holes of various sizes (15-25 mm) with a hole for hanging.
Fine condition. With a letter by Shmuel Shmueli, the rabbi’s personal assistant, testifying that “this was used by Rabbi Mordechai Sharabi ztzk”l, who used them for pidyon nefesh every day.
18k leaf-shaped gold plaque amulet. The top bears delicate filigree work and two rings through which a necklace passes so that it can be worn. Turquoise stone in the center of the amulet.
Sacred Names (the Tetragrammaton) written along the inner edge of the leaf: אבג יתץ קרע שטן נגד יבש בטר צתג חקב טנע.
The inner circle contains יגל פזק שקו צית
The leaf is made in the shape of a leaf like jewelry from Islamic countries, and is also worn as a jewel among Jews.
Leaf size: 5×6 cm.
Necklace length: 63 cm.
Very fine condition.
Refer to The Stieglitz Collection – Masterpieces of Jewish Art , p. 278.
Two-page manuscript dealing with the final redemption, may it come speedily in our days, with Hashem’s help, and with the sacred Names by which it will come. Written entirely [approximately 170 words] in the penmanship of the leading Kabbalist of Babylon, the living lion, Rabbeinu Yosef Chaim of Baghdad. [Baghdad, late 19th century]. The derashah was printed [with slight changes] in his sefer , Ben Ish Chayil , [Jerusalem, 1901, Part I, Responsum 4], but a large portion of the manuscript was not printed at all [a full page with reminders the Ben Ish Chai wrote for himself!].
Rare derashah , important and with segulah capabilities, dealing with the last generation – Mashiach’s generation, the generation of the redemption. Due to its importance, this passage was transcribed in Sefer Otzrot Chayim by Rabbeinu Yosef Chaim zlh”h – the future redemption (Ahavat Shalom Publications, Jerusalem, 1996, p. 94, refer to the photocopy) with a compilation of Kabbalistic novellae by the Ben Ish Chai regarding the redemption.
All manuscripts written by the Ben Ish Chai are known to have been used as tried-and-true amulets, especially those dealing with the same topic as this manuscript here. How much more so this manuscript here, filled with blessings and many more sacred Names than standard in his derashot , due to the lofty nature of its topic – the coming of the complete geulah , such that the segulah of this manuscript is especially great to be spared from the birth pangs of mashiach, about which it is said: (Daniel 12:1) “It will be a time of trouble, unlike anything that has ever been since there was a nation until that time, ” and most of the world will die then.
The blessings:
“In the merit of the Jewish people who guards the faith, I bless them, as a tzaddik will live with his faith” (page 1 of the manuscript)
“Our eyes will see and our hearts will rejoice with the beginning of the righteous redeemer coming soon in our days, amen, may it be His will” (page 1 of the manuscript)
“May E-l Shad-ai help us and protect us, and assist us always, amen, may it be His will” (end of page 1 of the manuscript)
Rare repetition of the famous blessing: “May E-l Shad-ai help us and protect us, and assist us always, amen, may it be His will”(end of page 2 of the manuscript)
Refer to the Hebrew catalog text for a list of the Names
He sets a blessing for himself, the additional part of the manuscript, which was not printed [the entire second page] on which the Ben Ish Chai writes a reminder to himself about the lofty derashah , noting at the top: “Reminder.” At the end of the second page, the Ben Ish Chai repeats his famous blessing, “May E-l Shad-ai help us and protect us, and assist us always.” Text of the reminder:
Reminder
This is the drush I prepared, drush Hashem , about what is written in Ma’amar Sanhedrin on l eaf 92 regarding Nevuchadnetzar etc, I did not write it i n the 97th drush.
Also the affair of the wealthy and ignorant man who came to the study hall on the first day of Rosh HaShanah, etc, I have not written.
Also what I gave over in Ma’amar Tik’u B’Chodesh Shofar and the story of the vine, I have not written.
“May E-l Shad-ai help us and protect us, and assist us always, amen, may it be His will”
It is known that the Ben Ish Chai would complete his derashot with the famous blessing: “May E-l Shad-ai help us and protect us, and assist us always.” There are those who say that due to this blessing, the Ben Ish Chai’s manuscripts stood apart as amulets beyond those of his contemporaries. This manuscript has the rare instance of the famous blessing twice, both at the end of the first page and the end of the second page – double the wisdom!
Refer to the Hebrew catalog text for a brief biography of Rabbi Yosef Chaim of Baghdad .
[2] pp. 14.5×10 cm. Characteristic autograph script.
Fine condition. Tiny tears in the margins. Magnificent new binding, as befits such a sacred manuscript.
Important amulet for fertility, wealth and protection from the evil eye, and to guard against damagers, written in Assyrian script on parchment. The amulet is made of the verses comprising birkat hakohanim and from the 22-letter Tetragrammaton that results from the priestly blessing and is designated for protection and guarding. The amulet is designed for hanging or wearing. Italy, 18/19th century.
Using the verses from birkat kohanim as an amulet is an ancient practice. The Midrash Rabbah (Naso, passage 12) already relates to the priestly blessing as an amulet, as follows: “When the mishkan came to dwell within them, what was done? First the priestly blessing was written as an amulet, so that no evil eye would rule in it.” The earliest amulet ever found in archaeological digs was a silver amulet with the priestly blessing engraved on it, found in 1979 in the Hinnom shoulder southwest of the Old City. It is dated to the period of the First Temple, the 7th century CE. The Peninei HaParashah pamphlet (2007, issue 398) tells a story about the Kabbalist Rabbi Kalfon HaKohen of Djerba, “Rabbeinu’s granddaughter suffered tremendously during childbirth … and in addition, she lost several pregnancies … In her distress, she appealed to her great grandfather, telling him her woes. She requested that he do her a favor and write her an amulet that would end her suffering … after the granddaughter came and cried several times … mercy overwhelmed him … He took a simple piece of paper and a pen, dipped it in an inkwell, and wrote out birkat kohanim … without sacred Names, nor pictures or angels’ oaths. From the moment his granddaughter placed the amulet upon her, she no longer miscarried and she gave birth with ease. Word quickly spread across Djerba about the wondrous amulet.”
Following the words of the priestly blessing on this amulet is the 22-letter sacred name beginning with “אנקת”ם which comes from the verses with birkat kohanim and it is capable of protection and defense. This sacred Name comes from switching the letters from the first half of birkat kohanim . This Name is generally used [in thought only] once a year, in the most lofty moments of the year, while the shofar is being blown on Rosh HaShanah.
Kabbalist interpret this Name with the four Names mentioned, and each has its own segulah. The first, “אנקת”ם” is for prayer to be heard, and it is like the two words אנק תם, which is interpreted אנקת תמים. The second, “פסת”ם” gives a bit of food [פסת בר] to those in need. The third, “פספסי”ם” is for the words “ועשה לו כתונת פסים” which is giving clothes to wear. The fourth: “דיונסי”ם” is for miracles and wonders and was used by Ya’akov Avinu when he said: “Grant me bread to eat and clothes to wear” and when he said “If Hashem will be with me and protect me” which is the Name known among Kabbalists as the 22-letter Name, and Rabbi Nechunia Ben HaKaneh related it to Tiferet .
[1] sheet of parchment 7×9 cm.
Fine condition. Aging stains. Four perforations in the four corners of the amulet, for hanging.
………………………..
This is an especially important amulet, with the most important blessings in the Torah – birkat hakohanim, about which it says in the Midrash (Bamidbar Rabbah 11:5):
May Hashem bless you with wealth and protect you from bandits
May Hashem bless you with money
May Hashem bless you with children
May Hashem bless you with wealth and protect you that you use it for mitzvahs
May Hashem bless you with the explicit blessing in the Torah (Devarim 7:14): May you be most blessed of all the nations …
May Hashem bless you in your property and protect you in our body
May Hashem bless you and protect you – with the blessing for protection
And protect you from the evil inclination, and protect you that others do not rule over you
And protect you from the damagers that surround you, as it says (Tehillim 91, 7 11): May a thousand fall aside … because His angels command for you …
And protect you, protect the covenant of your forefathers, as it says (Devarim 7:12) “Hashem protected the covenant for you and the lovingkindness He swore to your forefathers
And protect you, guard The End for you, as it says (Yeshayah 21:11): A prophesy for Duma: He calls out to me from Se’ir …
And protect you, protect your soul at the time of death, as it says (I Shmuel 25:29): May my lord’s soul be bound in the bundle …
And protect you, protect your legs from Gehinnom, as it says, (I Shmuel 2:9): The legs of his followers guard … (The Midrash ends with this.)
Especially large amulet, full to overflowing with sacred Names and names of angels. The amulet was written by an unidentified Kabbalist, but it is certain that the writer was extraordinarily knowledgeable in Kabbalah. Oriental script. Late 19th-early 20th century.
The center of the leaf features the sequence of the ten sephirot [ HaIlan HaKadosh ]. This is surrounded by sacred Names, Kabbalistic diagrams, etc. The Kabbalistic texts in the amulet were clearly written in a precise and professional style per the Ariza”l’s writings, and this shows that the writer was a G-dly Kabbalist with true Kabbalistic mesorah .
It is interesting to see that the amulet was written in the original as an “open amulet” with only the sacred Names in their pure forms, not connected to any specific name or action, something of a master key that can fit any person for any problem. Only later on was the purpose of the amulet completely filled out in a different script, on the white parts of the parchment, sometimes in the opposite direction from the writing: “In the merit of the sacred Names, protect ____ from all sheidin u’me’eynin bishin [demons and the evil eye] and all damage, corruption, plague and … for grace, lovingkindness and mercy in Your eyes and the eyes of her husband …”
[1] leaf parchment. 27×17 cm.
Fine condition. Aging stains. Tiny tear in the right margins, and some faded ink.
Silver Persian leaf-shaped amulet. The top features two loops for hanging on a necklace.
The amulet features the first letters of Psalm 121 of Tehillim “Shir LaMa’alot, I raise my eyes …” and at the end, “Devorah bat Esther Rachel.” At center: “אדמע” abbreviation for Eloka D’Rabi Meir Aneni.
9.5×7.5 cm.
Very fine condition.
* Colorful Shiviti on parchment with Kabbalistic motifs and letter combinations for protection.
Black and color ink on parchment. The owner’s name is written on the back: Michael Ben Mashiach Gul (a characteristic Afghan surname).
LaMenatzeach at center in the form of a menorah. Kabbalistic Names, Temple vessels.
The top part of the parchment is cut along the floral line of the pictures.
13×18 cm.
Fine-very fine condition, minimal stains.
*
LaMenatzeach with Kabbalistic
Shiviti – ink on parchment. Baghdad, 19th century.
Tetragrammaton with
LaMenatzeach in the form of a menorah with sacred Names.
[1] piece of parchment, 9×13 cm. Very fine condition.
“The army of armies will be rescued from the laws of the arms” (The amulet received by Rabbi Pattiyah from Heaven)
Autograph of the renowned Kabbalistic work Beit Lechem Yehudah – commentary by the G-dly Kabbalist Rabbi Yehudah Pattiyah on Kitvei HeAr”i . There are five pages from this book handwritten by the G-dly Kabbalist Rabbi Yehudah Pattiyah, including the preface and the colophon. At the and of the manuscript, there is a Kabbalistic discovery as never seen before: A handwritten amulet Rabbi Pattiyah received from Heaven!
These passages are, as stated, from the book by the G-dly Kabbalist Rabbi Yehudah Pattiyah – Beit Lechem Yehudah – the renowned commentary on Rabbi Chaim Vital’s Etz Chaim from Kitvei HeAr”i – chapter 24 – “Perek HaTzelem, ” chapters 5-6. With many additions and differences from the printed version. At the end of this manuscript, Rabbi Pattiyah wrote a colophon in the middle of the page in large letters: “I got to this point on Sunday, 10 Sivan, 1916.”
After the colophon, Rabbi Pattiyah writes in his own hand, a powerful amulet for protection, as he received from Heaven on the day he completes “Pirkei HaTzelem, ” as follows: “That night, I saw that I was given a note as a test of my study like the one given by three rabbis, and this is what was written: “The army of armies will be rescued from the laws of the arms” [“צב צבאות נצול מדיני הזרועות”]. Rabbi Pattiyah does not write that this was a vision in a dream, so it is liekly that this prophetic vision was while he was awake. This wondrous passage was kept by Rabbi Pattiyah in the end for himself, and not included in the book; it is being publicized here for the first time!
Rabbi Yehudah Pattiyah, who was apparently agitated by the vision he saw, stopped int he middle of writing the book (later continuing on for another 20 chapters), and wrote a colophon for the book, and immediately after this, he wrote the book’s preface. The preface and the colophon were both printed after 17 (!) years after Rabbi Pattiyah finished writing the entire work; the preface was written, as usual, at the beginning of the book, and the colophon at the end. Obviously, the date on the printed colophon was changed from the original date in 1916 , as appears here, to 1933, when the entire book was completed. Hence we are privileged, unusually and inexplicably, in the middle of a manuscript, to see both the preface and the colophon!
Refer to the Hebrew catalog text for a brief biography of Rabbi Yehudah Pattiyah .
[8] pp, of which [5] are written, 17×21 leaves. On the back of the manuscript, there are several notations in Arabic.
Fine condition, individual worming perforations. Ink smudges. Slight tears in the margins without lack.
Two letters and a segulah-amulet handwritten by Kabbalist Rabbi Yitzchak Moshe Pereira, son of the G-dly Rabbi Aharon Pereira. Including precise instructions for preparing amulets!
* The first letter is within an especially beautiful printed gilt border with illustrations of Rebbi Yehudah HeChassid’s Churvah, Rachel’s Tomb and Rabbi Shimon bar Yochai’s grave site. Rabbi Pereira writes there that he is sending his father’s book, Toldot Aharon V’Moshe V’Afa”r Yitzchak , as well as amulets for a particular woman’s salvation.
* The second letter includes two parts. In the first part, Rabbi Pereira writes instructions for preparing and activating the amulets mentioned for this woman, with verses and intentions capable of salvation. The manner of preparing the amulets is a fascinating and unique subject. Quoting passages from the letter: “Daily study [!] of R’ Yishmael ibn Elisha’s prayer, as well as that of R’ Akiva, and the Ar”i’s segulah. The large[!] amulet should be bound like a mezuzah and placed in a case, and she should wear it on her right side. The paper with the names of the four rivers should be put in a cup of water, and a piece of iron is to be burned and placed together with the paper in the water, and she should drink from this cup for exactly forty days and forty nights, and when the water in the cup is finished, it should be refilled from the barrel …”
The second part is designated for the same rabbi, and he requests that the latter give the amulets to the woman, and properly explain [“בכתב אמת”] matters to her, and she should also make a financial contribution. The two parts of the letter are both individually signed. (One of the signatures is slightly blemished.)
* The third leaf is the aforementioned segulah from the Ar”i, and it includes [4] pages with the prayer capable of salvations and segulahs. The prayer is not signed, but it is mentioned in the previous letter by Rabbi Pereira, and it can be assumed that it is also handwritten by him.
Refer to the Hebrew catalog text for a brief biography of the Kabbalist Rabbi Yitzchak Moshe Pereira .
[3] leaves, seven handwritten pages. Various sizes. Rabbi Pereira’s signature appears three times. (One signature is slightly blemished.)
Overall fine condition. Fold marks. Aging stains. Slight blemishes in the margins, some with minimal damage to several words. Individual worming perforations.
Banknote for blessing and protection given by the tzaddik the Meluba”n, the wonder-worker ‘Baba Sali’ – Rabbi Yisrael Abuchatzeira of Morocco. His legendary assistant, Reb Eliyahu Alfasi, who was his trusted aid for many years, received the banknote
Refer to the Hebrew text for a brief biography of Rabbi Yisrael Abuchatzeira .
A banknote with a face value of 50 Israeli Shekel. The note is placed in a fine frame 26X20 cm. Enclosed with the banknote are confirmation notes signed by the assistant Reb Eliyahu Alfasi (the notes are also framed).
The banknote is slightly worn. Unexamined out of frame.
Amulet for healing, ink on paper. Handwritten entirely [approx. 52 words] by the leading Kabbalist of the previous generation, the sage Yitzchak Kaduri, who was considered the greatest Kabbalistic expert in the world (possibly the last in the world) on writing amulets per the tradition of true Kabbalah. Thus, the amulets he wrote would work supernatural miracles.
Writing amulets for reorganizing nature is known by Jewish tradition from the beginning of time. In Midrashim it is even told about an amulet that hang on Avraham Avinu’s neck. Of course, in order for the amulet to work, it must be written according to Kabbalistic rules; otherwise, it is like an electronic device whose wires are incorrectly connected which of course cannot work. Therefore, only an amulet written by a true Kabbalist can indeed influence and work. The Babylonian Talmud in Tractate Shabbat (leaf 61b) sets clear rules for determining whether an amulet is effective (and is therefore permitted to be carried on one’s body even on Sabbath): “Rav Pappa said it is obvious to me in a case where three amulets were written for three people and effectively healed each three times that both the man who wrote them is proven an expert and the amulet is proven effective”. Rav Pappa also says that the Segulah of a used amulet (even if it was written for the need of another person) is greater than that of a new amulet, since then we have both virtues: of the expert who wrote it and of the amulet.
This is an amulet that was written by the greatest expert in the world, no one in recent generations meeting Rav Pappa’s definition of an expert better than him, after all not only three of his amulets proved effective, but thousands of amulets he had written in more than the hundred years of his life healed the sick, helped barren women become pregnant and reorganized nature.
In this amulet, Rabbi Kaduri specifies all the sicknesses the amulet is supposed to heal and protect against (actually, the amulet includes all sicknesses of body and mind): “By these Names may there be recovery from any sickness she has and any pain and aches and fear and damagers and evil spirit in the world and confusion of the mind (madness) and disease of the nerves and despair (depression) amen, may it be His will”. On the second half of the amulet, Rabbi Kaduri wrote dozens of Kabbalistic holy names which are in fact the spiritual force of the amulet, like a soul in a body.
Refer to the Hebrew catalog text for a brief biography of the Kabbalist Rabbi Yitzchak Kaduri.
[1] piece of paper. Approx. 7X5 cm.
Fine condition. Rolling marks.
“And this is the secret of mazal … the mazal of offspring, life and livelihood depend on it … as from it children are drawn forth and arrive, and it is good for a person who is childless to have this intent in his prayers, as explained here …” (from the manuscript)
Rare amulet, especially powerful for fertility, especially designated for reading and not just for carrying; it is a real Kabbalistic drush . The entire amulet (approximately 120 words) is handwritten by the hidden tzaddik Rabbi Moshe Ya’akov Rabikov, known as ‘HaSandlar HaKadosh.” He was one of the group of hidden tzaddikim who were active in the State of Israel in its early years.
The amulet was written as a Kabbalistic drush in the style of those by Rabbi Chaim Vital, with the Holy Shoemaker integrating Torah verses relevant to fertility and the Kabbalistic sacred Names responsible for pregnancy – aside from the designated purpose of this amulet – for fertility – the shoemaker added the concept of mazal as well, along with livelihood, health and “offspring, life and sustenance.”
In contrast to common amulets meant only to be worn on the body, this amulet, unusually, is also meant to be read and used for intentions during prayer. This form of influence is usually the legacy of tzaddikim and Kabbalists only, but in this manuscript, the Sandlar HaKadosh makes an exception and clearly explains how the sacred Names work for childlessness and enact a change, opening one’s mazal to the possibility of bearing children. At the end of the manuscript, the shoemaker emphasizes: “It is good for a childless person to have these intentions we have explained in mind during prayer”! On the other side of the leaf, the shoemaker details the calculation of the numerical values of the sacred Names for the benefit of the supplicant, so that he is not forced to make these calculations in the midst of his prayers.
Refer to the Hebrew catalog text for a brief biography of Rabbi Moshe Ya’akov b”r Yosef Cohen Rabikov .
[1] leaf paper written on both sides, approximately 16×10 cm. Approximately 120 words, handwritten by the ‘Sandlar.’
Fine condition: Fold marks. Isolated aging stains, small perforation in the bottom of the manuscript.
“May it be His Will that the angel Raphael be present at the operation tomorrow and bring about a complete healing and may Hashem enact a great miracle”
Lengthy letter [over 120 words], used as a real amulet, with names of angels and wondrous unequivocal promises, entirely handwritten and signed by the renowned wonder-worker, the wondrous Rabbi Itzikel of Pshevorsk – one of the leading Admo”rim of his generation. Antwerp, 1960s.
In all the letters by the wondrous tzaddik Rabbi Itzikel of Pshevorsk, there are concealed matters, such as the acrostic ‘Love’ [‘אהבה’] at the top of his letters. But the letter before us was written as a real amulet, and it would not be an exaggeration to say that of all the letters (few in number, it must be said) ever presented at auction – this letter is the most wondrous, and it is evident that Rabbi Itzikel wrote it as a real amulet! (Although in his special Chassidic way, he would hide his heavenly greatness in earthly attire.)
This letter was written for a distinguished Jew in Strasbourg, France, who was about to undergo a complicated operation. Rabbi Itzikel, at the beginning of his letter – which opens, as expected, with the acrostic ‘Ahavah’ – sends his blessing for a complete recovery as in the rest of his letters: “May our Father in heaven send a complete recovery quickly.” Rabbi Itzikel then cites a story from the great maggid of Mezeritch, and following the story, Rabbi Itzikel writes chilling sentence, which is no less than the oath by angels used in amulets: “May it be His Will that the angel Raphael be present at the operation tomorrow and bring about a complete healing and may Hashem enact a great miracle so that [name of patient] shall be healed and study our holy Torah in his eyes and will be the glory of Heaven …” And Rabbi Itzikel concludes the letter – an amulet with his special signature: “The youth Moshe Yitzchak, grandson of the rabbi of the entire Jewish people, Rabbi Elimelech [of Lizhensk] …” The mention of his name in writing by his righteous grandson has the power to enact miracles.
At the letter’s conclusion, Rabbi Itzikel sends regards to the renowned rabbi of Strassbourg, the gaon Rabbi David Horowitz (later a member of the Bada”tz in Jerusalem): “May he be blessed by the Source of all blessing, with a life of spiritual and material satisfaction among the Jewish people.” As such, aside from being an amulet for healing, this letter also contains blessings for material and spiritual success.
The Admo”r Rabbi Moshe Yitzchak Gewirtzman – Rabbi Itzkel of Pshevorsk [1882-1977] was the leading Admo”r in Europe and a leading Admo”r of his generation. He established the Pshevorsk Chassidic court and was the first Admo”r in Antwerp, Belgium. He was a fifth-generation descendant of Rabbi Elimelech of Lizhensk, as mentioned in his signature here. (The renowned story regarding the splitting water in Rabbi Elimelech’s goblet on Seder night was with Rabbi Itzikel’s grandmother – granddaughter of Rabbi Elimelech. She herself told this story to Rabbi Itzikel.) He was known for his sanctity, his asceticism and his righteous deeds. Jews flocked to him from around the world for blessing and salvation. Wonders and Divine inspiration were standard in his court, just as with ancient tzaddikim. People sought by the law who could not leave the country were known to have received a compilation – Zemirot Shabbat – that was the same size as a passport, and cross through airports throughout the world with no delay whatsoever by the authorities.
[1] postcard, 10×15 cm. Official stationery.
Very fine condition.
“May Hashem have mercy on [you] and grant [you] a long life of peace with a quick recovery, in body and soul, among the sick of the Jewish people”
Extraordinarily rare Chassidic amulet, an expert amulet that indeed worked as desired and granted its owner extremely long life! The entire amulet [21 words] was written by the renowned wonder-worker, the Admo”r Rabbi Eliezer Zusha Portugal of Skulin, who, in order to empower the amulet’s spiritual capabilities, pasted it, with his very own hands, into the most important Chassidic segulah book,
Noam Elimelech (the copy the Rebbe himself studied from!) and gave it in this way to the person who requested this salvation.
In 1961, the Admo”r Rabbi Eliezer Zusha Portugal of Skulin arrived for the first time for a regal visit to the Land of Israel. During his visit to Rechovot, an ill person came to him for a blessing (the patient’s name is at the auction house) and described his difficult illness to him, and that doctors have almost despaired of his life. The Skulener Rebbe, with a love for his fellow Jew equaling his Torah greatness and devotion to Hashem, could not withstand the tears of his sick petitioner, who was quite simply begging for his life. Although Chassidic leaders very rarely wrote amulets, the Rebbe took a piece of paper, and wrote out this sacred and awesome amulet: “May Hashem have mercy on [you] and grant [you] a long life of peace with a quick recovery, in body and soul, among the sick of the Jewish people, ” using several abbreviations. This is typical of Chassidic amulets, which hint at Name combinations and abbreviations, like this amulet, which ends with ‘ח”י’, an abbreviation with a double-meaning. After that, the Rebbe took the renowned Chassidic segulah book that was on his desk, and glued the amulet to it on the inner part of the front binding and gave it to the petitioner. Needless to say, after this, said patient recovered completely and is living a long life! This man is still alive and amongst us, over sixty years after receiving this amulet, may he live to 120! Chassidim call this type of phenomenon “a Ba’al Shem’ske ma’aseh: – that is, a wonder-story befitting Shibchei HaBesh”t .
Refer to the Hebrew catalog text for a brief biography of the
Admo”r Rabbi Eliezer Zusha Portugal .
Specifications: Amulet – Approximately 10×17 cm, entirely [21 words] handwritten by the Rebbe. Affixed in the book
Noam Elimelech (Jerusalem, 1960).The condition of both is very fine.
“… and save him … from all evil things, and send him a complete recovery … and grant blessing and success in all he does, that he live a good, long life, may it be His will.” Amulet for protection, healing and success.
“and help and rescue the wearer of this amulet from all damage … and from [various illnesses]. If a bad incident happened to him, or illness or witchcraft I cancel it with the Name …” Amulet for protection, healing and rescue.
“Please, Hash-m, for the sake of these holy Names and the angel appointed over the pregnancy … and remember your maidservant who wears this amulet to grant her a pregnancy of the seed of men, viable seed, amen, may it be His will.” Amulet for pregnancy.
Specifications: [3] parchment strips. 4×34 cm. 4×52 cm. 4×30 cm. Angels’ names and prayers. Letter combinations. Supplications, kabbalistic pictures, angels’ names, the priestly blessing and the “Ana B’Koach” prayer – mainly in abbreviations.
Overall fine condition.
* Ink on parchment amulet . Protection for a home and its inhabitants, incantations, angels’ names, and Divine names. 6×7 cm. Stains, fine condition.
* Handwritten amulet: Chart with kabbalistic marks, incantations. Maximal length and width: 9×11 cm. Light marginal tears, fine condition.
* Printed Jerusalem amulet, abundant pictures. Protection from epidemic, fire, harm, evil eye, bad decree, sorcery and everything bad. Cure for illnesses of the nerves, weakness of the body and limbs, children’s disease, and all types of pain and suffering. Jerusalem, early 20th century. Printed leaf with many combinations of Divine names, angels’ names, kabbalistic illustrations, illustrations of the holy sites, and incantations. 33×23 cm. Worn margins, fold marks, short tears, stains. Moderate-fine condition. The National Library has an amulet for protection against fire and for a woman after childbirth, with similar charts and illustrations but different texts.
* Protection for child and new mother – printed amulet. Zuckerman press. Jerusalem, early 20th century. [1] leaf, paper. 27×17 cm. Kabbalistic illustrations, Shir LaMaalot, incantations to ward off the evil eye – from the Chid”a, angels’ names and incantations – from Avodat HaKodesh . Decorative border. Short tears and tape in the margins. Fine condition.
Segulla pour se proteger, contre tout danger. [ Segulah for protection against all danger.] Cairo, 1940.
[5], 7, [1]; [5]. Eight pages, with jacket cover, 13 cm. Hebrew and French.
There is reference to air raids in the approbation and at the beginning of the booklet. As is well-known, at the end of 1940, Egypt was attacked by the Italians and then by the Germans.
Fine condition.
Tried-and-true protection against fever and plague, to be hung in front of a window or in front of the entrance. Received from Rabbeinu Eliezer of Garmaiza Ba’al HaTosafot and from Rabbeinu Eliyahu Be”Sh. Brought to press by R’ Shabtai Reizel of Safed, grandson of the pious Rabbi Naftali Katz.
Large leaf with various prayers. Large Kabbalistic illustration at center and a sketch of a palm, with the holy Names.
The only printing house that operated in the early 20th century in Safed, HaGalil Press, opened its doors in 1912 and the first of its dated publications is from 1913. Thus, this ‘protection’ leaf was printed c. 1913-1920.
25X35 cm. Fine-very fine condition. Adhesions to the upper part of the leaf.
“Those knowledgeable in Kabbalah said that these drawings – by Rabbi Motteleh – have Heavenly combinations of letters and Yichudim” ( Yerushalayim shel Ma’lah ).
“Gold-plated brass plate made with sacred and exalted Yichudim by Rabbi Motteleh of Rachmastrivka” – the second Admo”r of Rachmastrivka and one of the greatest Admori”m of his generation. Jerusalem [early 20th century; pre-1920]. Expert amulet of one of the giants of Chassidism through the generations.
This delicate, moving work of art – which serves as a true amulet – was engraved and etched by the rabbi with his own hands, with secret intentions, combining an engraving of his own name, gematrias, verses and visual monuments. In the center of the amulet, which is made of a rectangular brass plate (about the size of a pack of cigarettes), the rabbi engraved the form of the Temple Mount and the words “Mekom HaMikdash” and above them the verse “U’Re’item Oto U’Zechartem.” Beneath the form of the Temple location, the rabbi engraved his name, “Mordechai Twersky” and the verse “כמים הפנים א, ל פנים כן ב, לב האדם לאדם” (which in gematria is 735 as the gematria of the rabbi’s name; the changes are in the original to work out with the gematria). Surrounding it on the entire surface of the platter, the rabbi etched – again with his own hands, with secret and exalted intentions – graphic and floral patterns, delicate and moving; looking at them for several seconds sends an inexplicable shiver of sanctity down one’s spine.
Refer to Hebrew catalog text for a brief biography of Rabbi Mordechai Twersky .
This is a rare and unique sacred item, made by Rabbi Motteleh of Rachmastrivka – one of the greatest Admori”m of all generations, signed in his sacred hand (twice!) engraved on brass, which have remained fresh and vital during the hundred and twenty years that have passed since it was made.
8X10 cm. All made by the rabbi with his own hands. Placed in a magnificent designated case for preservation.
Fine condition: Some tarnish on the edges. Slight crack on the left, far from the text.
A metal plaque on which the Luchot HaBrit and the Decalogue are imprinted, with fine decorations. Imprinted on the bottom of the plaque ” מזל תהיה [!] בבתיכם, בן נכד של רבי נת ן שטרנהארץ מברסליב ” (May luck be in your homes, the son of the grandson of Rabbi Nathan Sternhertz of Breslov.) – the son of the grandson of Rabbi Nathan is the renowned Breslover tzaddik Rabbi Avraham Sternhertz, who was also the grandson of Rabbi Nachman of Tsherin. Apparently made in the USA in the early 20th century.
Chassidic amulets of this type are extremely rare!
Refer to Hebrew catalog text for a brief biography of Rabbi Avraham Sternhertz .
[1] metal plaque, apparently copper. Maximal height – 11 cm. maximal width – 7.5 cm.
Fine condition. Aging stains and corrosion stains. Slight dents in the frame of the plaque.
Special amulet for a woman named Rayna bat Bayah to find a husband.
Aside from the intent of the amulet – to find an attractive and wealthy spouse from a good, distinguished family, there is another interesting intent added: That he listens and submits to her words.
[1] sheet parchment. Written in ink with sacred Names and pictures. 62 cm long by 4 cm wide.
Framed and in fine condition.
Collection of [3] amulets designated for wearing, written in ink on a long sheet of parchment.
The parchment strip is rolled up around a string. The amulet is then covered in white paper and inserted into a small fabric bag. The amulet’s writer inserted this bag into a leather satchel for a person to wear.
The parchment sheets are in very fine condition.
The leather sheath, fabric bags and white paper are worn.
