“J’accuse …! Lettre au Président de la République.” Letter to the president of the republic by Émile Zola . Front page of the “L’Aurore” newspaper. Paris, January 13, 1898, issue 87. French.
Émile Zola’s original article published in Clemenceau’s newspaper defending Alfred Dreyfus. He wrote it as a public letter to the president of France denouncing the military leaders and military court and accusing them of unlawfully jailing the totally innocent Dreyfus. The publication of this sensational letter resounded throughout France and all of Europe. In wake of his brave letter, Zola was tried for libel and sentenced to imprisonment, forcing him to flee to England to evade this punishment. Zola stayed in England for a year, until he was allowed back into France.
French author and publicist Émile Zola [1840-1902] was one of Alfred Dreyfus’ primary supporters when Dreyfus was accused in 1895 of betraying his homeland and spying for Germany. In January 1898, he published this article in which he details the injustices done to Dreyfus by the French authorities. “May all my works be lost, if Dreyfus is not innocent … I do not want my country to remain immersed in lies and injustice,” he wrote. This publication was a dramatic turning point in the affair that agitated France and all of Europe. It led to the “protests of the intellectuals,” that demanded a retrial and the complete acquittal of Dreyfus, which took place in June, 1906, when the appeals court ruled that Dreyfus was innocent. Dreyfus was reinstated to the French army and promoted to Artillery Major and given the Legion of Honor at a public ceremony [compensation for the French government’s “degradation ceremony” for Dreyfus]. This article by Zola was very famous at the time, and is still one of the most read and recognized texts in all cultures throughout the Western world.
[1] leaf, 59×41 cm. Fine condition. Professional restoration with added paper to the margins with blemishes to the first letters of the words on the left side of the page. A number of lines have been emphasized by an anonymous reader of the period.
Der Statt Franckenfurt Erneuwerte Reformation .
Regulations for the city of Frankfurt am Main, including: the prohibition for Jews to lend to a Christian under 25 years old, except with special agreement by a parent or guardian; a debt incurred by a person to a Jew does not obligate his wife if he dies. There are also regulations prohibiting Jews from using Christians as straw men for the purpose of loans with conditions forbidden to Jews.
The first version of the Frankfurt law book was published in 1509 and every few years an updated version would be published in Frankfurt. This is the 1578 version; the binder bound this file together with the file of laws from 1586, 1588 and 1593 as well. The book was finally bound in 1594, and that year is printed on the binding.
The files contain mainly financial laws and are based on Roman law.
14 leaves of additional regulations in scribal script from 1579 with a red title are bound at the end of the book.
[4][1][22][27]XVI,[17],CCLXI. German. 29 cm.
Fine-very fine condition, color page cuts. Ancient parchment binding.
Special printed prayer for the welfare of King Jérôme Napoleon, king of Westphalia – brother of Napoleon Bonaparte, early 19th century. Rare prayer printed during the short period Westphalia existed as an independent kingdom. [Kassel – capital of Westphalia 1808?]
‘And when only the truth of Your words stands in Heaven … You have increased and become wondrously awesome in our days by way your servant, brother of our great and pious king, Napoleon the Great … because his only desire is to declare freedom in the land, and to crush the oppressors of long days … May Your lovingkindness continue with him and his whole family, and with his brothers the kings, and with our lord the king who loves justice, Jérôme Bonaparte and the lady Queen Catherine … for the sake of peace in the land.’
Jérôme Bonaparte, [1784-1860] was the youngest of Napoleon Bonaparte’s brothers. In July 1807 he was appointed by his brother to govern the Westphalia kingdom which had just been established. It was an artificial state comprised of various German territories under French control. King Jérôme merited great fondness among the Jews because he attributed the same importance to members of different religions, and he even issued a special explicit order liberating the 15,000 Jews in his kingdom from all restrictions sourced in their being Jews.
[1] printed paper leaf. 18×21 cm. Moderate-fine condition. Fold marks, minimal stains and tears.
Letter written by the leaders of the community in Stropkov, Hungary. On behalf of the members of the community, they ask for financial aid from the leaders and wealthy members of the Trieste community. Scribal hand with two wax seals of the community [one on the body of the letter and the second on the accompanying envelope]. Stropkov, Sunday of the weekly Torah portion, Bamidbar . 1876.
The letter is addressed to the community leaders in Trieste following the fire in Stropkov that destroyed all of its property and most of its homes. Therefore, the heads of the community saw the need to turn to their brethren in the neighboring community with a request for assistance: “Due to the great fire that was in our city … suddenly, over an hour or two, two hundred homes and their occupants, about 400 residents, and the people fled for their lives, and didn’t salvage any of their possessions … and the distress of the people is great, because we have been left without anything, without bread and without clothing, and without even a place to sleep … our eyes therefore look up … from your pure hearts, please set aside a donation … the words of your brothers who wait for your exalted response and yearn for a speedy salvation from Hash-m, the residents of Stropkov …” Signed in the margins of the letter by the head of the community, Tzvi Hirsch Friedman and the scribe, Avraham Abish Weidman.
[1] leaf. Ink on paper, 22×28 cm. Hebrew. Very fine condition. With the original envelope in which the letter was sent.
Giant collection of documents, letters and postcards regarding Zionism and the immigration of German and Austrian Jews to the Land of Israel in the 1930s and 40s. In addition, correspondence from Jewish institutions of the early 20th century, including signatures of Magnes, Ruppin and more. All from the estate of Dr. Egon Michael Zweig, a prominent Zionist activist in Austria.
The most significant part of the archive includes various sized postcards and letters, primarily in German. Some were written by hand, and others were printed and then signed by hand.
Highlights include: A letter in German from Zionist leader Arthur Ruppin to Zweig, signed by Ruppin. Letters in English from Dr. Yehuda Magnes (first chancellor of the Hebrew University in Jerusalem) to Egon Zweig, one signed by Magnes. Letters from Dr. Natan Michael Gelber (Zionist activist and author of Zur Vorgeschichte des Zionismus: Judenstaatsprojekte in den Jahren 1695 – 1845) to Egon Zweig, one signed by Gelber. Signed letter in German by George Herlitz (founder of the Central Zionist Archives, located in 1919 in Berlin, and now in Jerusalem) to Egon Zweig. Six pages of Egon Zweig’s handwritten memoirs, titled “JNF Fundraising Activities in its First Years.”
He corresponded with many institutions, including: The Central Zionist Committee, the Jewish National Fund, Brit HaTzionim HaKlali’im, the Jewish Agency, Kibbutz Vinai – G’dud HaTzeirim, the Association of Immigrants from Germany and Immigrants from Austria, the Austrian Bureau of Commerce, Wirtschaftspolitischer Fachverband fuer Erez Israel [Economic Policy Association for the Land of Israel], the central bureau for settling Jews of Germany in the Land of Israel. About 100 pages of handwritten text in shorthand.
Includes a unique historic report regarding the Astir illegal immigration ship.
Dr. Egon Michael Zweig (1877-1949) was a cousin of author Stefan Zweig. He was born in Olmutz, in the Austrian-Hapsburg Empire and passed away in Jerusalem. He studied law in Vienna and worked there for many years as a successful lawyer. He began his Zionist activities at the age of 19, and was one of the most prominent Zionist figures in Austria. In 1918, he founded the first Palestina-Amt bureau of the Jewish Agency outside of Palestine. He immigrated to the Land of Israel in 1922, worked as a journalist and was one of the senior members of the Jewish National Fund.
The archive is in overall fine condition.
Bylaws of the Chevrat Yireim Kitzonim in Jerusalem. The bylaws were written in 1930 and were signed by 36 members. The bylaws reflect loyalty to the character of the “Yishuv HaYashan” in its full strength. For example, it prohibited sending children to schools that teach a national language; no woman has permission to wear a wig. Includes parallel loyalty to chassidic customs, such as immersing in the mikvah and women shaving their hair. It also includes many references to the format of the synagogue, how to properly honor it, the character of the prayer, and discussion of when to bring children to synagogue and how to supervise them. These are permanent bylaws that can not be changed, even by a majority of the members.
This community was founded by the righteous Rabbi Shmeul Deutsch who was a confidante of Rabbi David Biderman, the Admor of Lelov – Jerusalem. When he saw that the youth were drawn to the Zionist movement, he gathered a group of Torah students in an effort to block this drift. He placed them as a zealous front to oppose the modernization and secularization of the city. This group was called the “Kehal Adat Yireim” – chassidim, and were something of a chassidic Neturei Karta. [In fact, Rabbi Shmuel Deutschwas the one who influenced zealousness upon Rabbi Amram Blau.] This was one of the most prominent communities in the Yishuv HaYashan during those frenzied times. The group started in Batei Milner, but later moved to 57 Meah Shearim Street.
This is one of the first set of bylaws of this group.
Signed by a distinguished list of 25 G-d fearing people, first among them [kabbalist] Rabbi Reuven Hazaz, Rabbi Yosef Chaim Schwartz, Rabbi Mordechai Yitzchak Samet, Rabbi Yisrael Eisner, Rabbi Yechiel [Berish] Blau, Rabbi Chaim Moshe Binyamin Goldstein, and finally Rabbi Yisrael Yitzchak Reisman, who was appointed adjudicator in the beit din of the Eidah HaCharedit in 1942.
These were apparently a draft of the bylaws that were written in a officially in a dignified manner in Nissan, 1930, when they were signed by Rabbi Yosef Chaim Sonnenfeld and his beit din. Later, in the month of Iyar, when the Minchat Elazar of Munkacs was in Jerusalem, he also added a few lines of admiration and appreciation for this holy group. [A photocopy of this official certificate is hanging in the Adat Yireim synagogue, today known as “Mishkanot HaRoim.”]
[2] leaves. Ink on paper. 28×22 cm. Ashkenazic script.
Poor condition. Tears with slight loss. Aging stains. Reinforcing tape. All the text is legible, other than a few isolated words.
Invaluable treasury of about 200 documents, certificates, court rulings, and letters related to the Kollel Österreich in the Galilee. Some feature unknown historical revelations. [1860-1922].
When Galician immigrants in the holy cities of Jerusalem, Safed and Tiberias complained that they were being pressured by the trustees of the Russian kollel, Rabbi Chaim of Kossov, author of the Torat Chaim , opened Kollel Österreich together with Rabbi Mordechai Zeev Itinga, author of Magen Gibborim . They both served as “nasi” of the kollel. Rabbi Chaim was the nasi of the “Rabbi Meir Baal HaNes” kollel of the Jews of Bukowina, Maramureș, and part of Eastern Galicia, and Rabbi Mordechai Zeev was in charge of Western Galicia. When the author of Torat Chaim passed away in 1854, a disagreement arose between his sons regarding a successor for the Land of Israel administration. He had three sons: Rabbi Yaakov Shimshon, who took over his position in Kossov; Rabbi Yosef Alter, who ascended to the Land of Israel; and Rabbi Menachem Mendel, author of Tzemach Tzaddik , who settled in Vizhnitz. Two kollels were developed by his sons, for Kossov and for Vishnitz, with the regions of each administered by Kollel Österreich. This led to disputes regarding who was in charge of which region – since the kollels were both funded from the same resources. In 1863, upon the passing of Rabbi Mordechai Zeev, his son – Rabbi Yitzchak Aharon, author of the Shu”t Mahari”a HaLevi , took over his position as nasi.
Vizhnitz representatives were: Reb Moshe ChR”G Tzeiger, his son-in-law Reb Todros – son of Rabbi Y. L. Lebech, Reb Mendel of Kopishnitz and Reb Yonah of Tarnopol. A few years later, disagreements broke out between the trustees themselves. Another wave of dispute began in 1867, when Reb Yissacher Dov Lustman of Sanok arrived in Safed and was appointed trustee of the Österreich Kollel on behalf of Lemberg. A sharp dispute broke out between Reb Dov and his supporters and the Vizhnitz trustees. To add fuel to the fire, the Austrian consul got involved. Hundreds of Austrian Jews living in Safed and Tiberias found it difficult to use the services of the Austrian consulate in Jerusalem. After many requests, the general consul in Beirut sent a consular agent to Safed in 1868, and he sided with the Vizhnitz faction.
To make things worse, in 1875-1877 an additional sharp controversy ignited between the administration of the Österreich Kollel in Safed and the “Nasi Eretz-Yisrael” in Lemberg, Rabbi Yitzchak Aharon Itinga. The dispute generated many placards supporting each side. In a “public letter” published in 1876 by the Land of Israel representatives who traveled to Lemberg – Reb Elimelech Perlman of Jerusalem and Avraham HaLevi Kalisher of Safed – they imply criticism of the management of Rabbi Yitzchak Aharon and express hope that things would improve upon his resignation. A few months later a “critical letter” was published with stinging opposition to the trustees and support for Rabbi Yitzchak Aharon. As far as is known, Rabbi Yitzchak Aharon continued serving in this role for many years after this, and the dispute came to rest without any significant administrative changes in Safed or Lemberg.
An agreement was reached between the Tzemach Tzaddik and Rabbi Yitzchak Aharon Itinga [refer to Siftei Tzadikim , 5] in 1886. In 1880, Rabbi Yaakov Shimshon of Kossov passed away, and his only son, Rabbi Moshe Hager, author of Leket Ani , took over his position, including the title “Nasi HaKollel.” This triggered another row of disputes between the offices. In 1886, both sides reached an agreement to unite the two kollels. In 1890, there were some irregularities in the Vizhnitz Kollel, and a complaint was lodged with the Imrei Baruch, who expressed his opinion and admonitions on the issue.
An external controversy continued to flare the conflagration: a dispute between the chassidim of Sighet, also from the Maramureș area, which negatively affected donations to “Maot Eretz Yisrael” [Refer to Winner’s Catalog, 100, item 41, letter from the Ahavat Yisrael in 1908]. In 1908, a big disagreement broke out in Sighet between the chassidim of Vizhnitz and Sighet. The chassidim of Vizhnitz wanted their rabbi, the Ahavat Yisrael, to continue serving as Nasi Kollel Maramureș in Safed, but the Sighet faction wanted their rabbi, Rabbi Chaim Tzvi Teitelbaum, author of Atzei Chaim (1881-1926) to serve in this position. After many fights over a short amount of time, the two sides agreed to bring their claims to a beit din with five adjudicators: each side chose two adjudicators, and the four adjudicators chose a fifth – the author of Arugat HaBosem of Chust. The beit din ruled that Maramureș should be divided into two sections, the Ahavat Yisrael would be nasi of one section and the Atzei Chaim would be nasi of the other. This discord triggered a “civil war” amongst the Orthodox Jews in the country. Every day the atmosphere was colored with lampoons, each one justifying itself or incriminating the other side, friendships were broken and hatred spread, destroying integrity and blinding people’s eyes. Unfortunately it generated a wholesale profanation of G-d’s name and the honor of the Jewish nation.
This complex network of disputes is highlighted in this rich of collection containing dozens of letters, certificates, receipts, notes, both internally within Safed and reports from outside the city. Includes lists of donors to the different kollels, signatures of the recipients. In short, this is a rich treasury for researchers of Safed and Tiberias.
Discoveries: The involvement of all the sons of Rabbi Yisrael of Ruzhin in this argument. Many references to reports about the opinion of Rabbi Yitzchak Aharon of Lemberg. The cancellation of the Imrei Baruch’s title as “Nasi Eretz Yisrael” by the government and its transfer to Rabbi Yitzchak Aharon of Lemberg. Clarification letter from the chassidim of the Imrei Baruch right after his passing, negotiations with Rabbi Yitzchak Aharon, with a list of addressees. List of people in Lemberg – a rich source of names of donors from the city. Lists of people who received the “chaluka” stipend, with their signatures – a rich source of names of people of the Galilee. Original rulings of the beit din in Safed and Tiberias, including signatures: Rabbi Shmuel Heller of Safed, Rabbi Avraham HaLevi Av Beit Din of Tiberias. Ruling by Rabbi David Babad, son of the author of Minchat Chinuch . List of donors from the Lemberg region. Lists of homes and courtyards belonging to the Vizhnitz Kollel, including [home of Rabbi Shmuel Yaakov]. Certificate of compromise between the kollels. 1865-1866. Letter from R’ Eliyahu David to Reb Todros, in which he copies a long letter full of accusations against Todros and his father-in-law. 1892, four interesting letters from Reb Yaakov son of Zeev Farkash, the gabbai of “Maot Eretz Yisrael” in Chust [he was one of the first followers of the “Torat Chaim,” upon whose passing, he followed the Divrei Chaim who testified that he was one of the only three real chassidim that he had. The Maharam Shik questioned why he was called a “chassid,” if he was in fact a “tzaddik gamur” (completely righteous).] Letters from the Imrei Baruch to the Land of Israel regarding the purchase of kabbalistic works. Drafts of letters to the “Ahavat Yisrael.”
Dozens of letters from the home of the “Imrei Baruch,” written by his gabbaim Reb Moshe Brumer [trustee of charity funds] and Reb Ephraim Muller, and dozens of letters sent to them. Dozens of letters from Reb Mendel Weltzer, gabbai of the Admor of Otyniya. Dozens of letters from the Admor of Kossov, written by his gabbai, Reb Moshe Sack. Dozens of letters to Reb Moshe ChR”G, kollel trustee in Safed. Dozens of letters from Vizhnitz to Reb Todros. Copy of a letter from Reb Yitzchak Aharon Itinga to the author of Zemach Tzaddik , 1888.
Vivid description of the marriage of Reb Shalom [of Demitsch], son of the Imrei Baruch, to the granddaughter of the author of Ahavat Shalom , and the seven days of festivities. 1892. Dozens of letters regarding Reb Moshe ChR”G and his son-in-law Reb Todros. Letters to the clerks and administrators. Letters from Reb Elazar Kahana Shapira of Jerusalem, trustee of the Osterreich Kollel in Jerusalem, to the Vizhnitz Kollel. Rare certificate from Reb Menachem Mendel of Kopishnitz. 1871. Postcard from Reb Baruch David Kahana, author of Birkat HaAretz , close follower of the author of Divrei Chaim and his son, author of Divrei Yechezkel of Shinova, who followed his directive to move to Safed and establish the Sanz kloiz.
Overall fine condition.
Five gorgeous leather-bound volumes, with detailed reports of the organization for London’s Jewish poor’s expenses during those years: ” Board of Guardians for the Relief of the Jewish Poor, Annual Report.”
At the beginning of the second half of the nineteenth century, many churches and missionaries turned their attention to London’s poor, with the goal of converting them. The growing emigration from Eastern Europe to Britain, where the new Jews were destitute, also contributed to this. In order to combat the missionaries, the Board of Guardians was established in the East End of London in 1858, whose goal was to improve the welfare of London’s impoverished Jews.
Before us are five volumes containing all the reports the organization issued every six months at the beginning, and subsequently every year. They were bound together for the organization’s 1908 anniversary celebrations, and divided by decades.
Very fine condition. Gorgeous leather bindings, complete with gilt-lettered captions on the spines. Slightly worn. Gilt page cuts. 20 cm.
Collection of booklets about Jerusalem’s history, including stories, documents, pictures, tombstone inscriptions, the vision of Jerusalem, the history of the neighborhoods outside the walls, poems by Rabbi Yoel Moshe Salomon containing greetings upon the visits of the Austrian Kaiser Franz Joseph and Kaiser Wilhelm II, and more.
Publications by Pinchas Grayevsky:
* [23] MiGinzei Yerushalayim booklets, including historical documents, articles about antiques, letters of well-known personalities etc., to the history of the Jewish settlement in Palestine. Zuckerman, Solomon, and Eretz Yisrael presses .
Booklets 1-7 [9 – published as Beit HaOtzar ], 13, 15-17, 25 [jubilee booklet], 108-109, 122, 123, 125-127, 128, and the following booklets:
HaMaalot LeShlomo : in memory of the great rabbinic scholar of Jerusalem […] Shlomo Aharon Wertheimer […] on the thirtieth day after his passing. Jerusalem, 1936. MiGinzei Yerushalayim. Zuckerman press. Sipurei Kotel HaMa’aravi . MiGinzei Yerushalayim. Jerusalem, 1936. Zuckerman press. On the binding: ” Magdanot Mishlei-Manot […] Likvod Yom HaPurim HaBa Alienu LeTovah. ”
MiGinzei Yerushalayim. A) Matzah shemurah l’chag haPesach […] B) Kos rishon m’arba kosot […] C) Az rov nisim hifleta balaylah. Jerusalem, “HaMatzah HaShemurah,” 1936.
* [2] Avnei Zikaron booklets , Jerusalem, 1928-1929, Zuckerman press: Avnei Zikaron , part two, booklet A, Avnei Zikaron : Avnei Kodesh BiYerushalayim , part three.
* [9] Zikaron LeChovavim HaRishonim booklets . Booklets 5, 8-9, 10 [2 copies], 11-15
[2] Additional booklets: * Eliezer Rivlin, Perek BeToldot Eretz Yisrael, Hilchot Eretz Yisrael B’Shnot h”a r”n-t. Jerusalem, 1926. HaMadpis press.
* Dr. Simon Marcus , Toldot HaRabbanim L’Mishpachot Yisrael MiRhodes. Jerusalem, 1949. Ruben Mass publishers.
In various conditions. Overall fine condition.
Yeshivat Chachmei Lublin, list of the yeshivah’s benefactors. Special booklet on the occasion of the progress of the construction of the yeshivah’s building. Petrikov, 6 Tevet / December 30 1927. Booklet unknown in the Bibliography of the Hebrew Book.
Unique booklet with names of thousands(!) of donors to the Chachmei Lublin yeshivah. Published towards the end of the building of the foundation of the yeshivah’s building in Lublin.
Appeal in Yiddish on the first page, large picture of the yeshivah’s six-story building on the back of the first page, with an enthusiastic letter from Rabbi Yosef Chaim Sonnenfeld from Jerusalem. Followed by details of large communities in the United States visited by Rabbi Meir Shapira, with donors names along with the amounts donated. Then there is an entire page dedicated to donors from Lublin. Next is a detailed list of hundreds of communities with donors’ names along with the amounts donated, including collectors’ names, detailing what was given in the yeshivah’s “boxes,” details of donations per tractate, per “plate” on the eve of Yom Kippur, and more. Among the donors are Admors, rabbis, synagogues and many organizations. There is a list of donors to “Daf HaYomi Grashen,” and a list of donors to the Torah Fund. On the final page, there is an appeal to the Jews of Poland to donate their share in the construction of the building.
Completely unknown in the Bibliography of the Hebrew Book and not found in the important public libraries around the world.
The appeal on the last page was printed in Yeshivat Chachmei Lublin by Rabbi D. A. Mandelbaum (Part I, page 233) but this booklet is not mentioned at all in the book. The booklet is of historical importance, as it includes names of hundreds of communities and many thousands of Jews from Poland.
IX, 25 50 pages, 30 cm. Poor condition. Brittle, acidic paper. Tears with slight loss.
