Power-of-attorney document given by Mrs. Channah, daughter of the honorable expert Dr. Mordechai Morforgo, to Rabbi Mazal Tov Modona, to grant her power of attorney at the beit din in Modena. Venice, 1779.
Members of Venice’s Yeshivah Klalit signed on the document:
1) Rabbi Simchah Kalimani, Av Beit Din of Venice – Rabbi Simchah was one of the prominent sages of Italy in his generation, a rabbi, sermonizer, poet and grammarian. He authored fundamental works that were very common in Italy in his time. He passed away in 1788. See more about his virtues in Rabbi Channanel Nippi’s book Ztz”l that he printed about the history of rabbinic leaders. (Trieste, 1853) p. 345.
2) Rabbi Avraham b”r Shlomo HaLevi Mintz – he signed with rabbis of Venice on approbations for books (see, for example, Sefer Seudat Mitzvah by Rabbi M. N. Tirani).
3) Rabbi Yekutiel Serayah son of the pious Mohari”l Gordon – this is none other than the Rabbi Gordon who was the Ramcha”l’s closest confidante, who spent the rest of his life in Venice.
According to Tishbi in his book Netivei Emunah V’Minut (195), he designated a messianic role for himself in the Ramcha”l’s Razin Genizin – this is Rabbi Yekutiel Gordon (and refer to Benayahu, Kitvei Kabbalah shel HaRamcha”l p. 44). Lo and behold, according to his signature here, this conjecture has been verified with certainty (material attached).
[1] leaf paper. 19×28 cm. High-quality paper.
Letter signed by the first chief rabbi of Israel, the gaon Rabbi Avraham Yitzchak Kook, to the butchers and ritual slaughterers in Jerusalem. Elul, 1929.
In his letter, Rabbi Kook prohibits the butchers and ritual slaughterers from receiving a hechsher from any other kashrut organization besides Va’ad HaShechitah unless it is with the approval of Va’ad HaShechitah and Rabbi Kook himself. Rabbi Kook uses extremely sharp language in his letter: “So that they not destroy, Heaven forbid … matters that are uppermost in the lives of the public concerning issues of ritual slaughter.
Rabbi Avraham Yitzchak HaKohen Kook [1865-1935] was the leader of Religious Zionism, adjudicator and Kabbalist, founder of HaYeshivah HaMerkazit HaOlamit, which is the Mercaz HaRav yeshivah. He served as rabbi in Zheimel and in Boisk, as rabbi of Jaffa and the colonies, and later as Ashkenazic rabbi of Jerusalem. He established the Chief Rabbinate of the Land of Israel and served as the first Chief Ashkenazic Rabbi after 2000 years of exile.
[1] leaf paper, approximately 21×28 cm. Rabbi Kook’s official stationery, typewritten, with Rabbi Avraham Yitzchak Kook’s signature and stamp.
Fine-very fine condition: Filing perforations. Aging stains. Fold marks.
” … clouds dimmed the skies and there was wind and rain, and the Name of Heaven was sanctified in the eyes of the gentiles, who would call him … Rabbino dell’Acqua – the Water Rabbi”
Lengthy halachic responsum on Choshen Mishpat topics signed by the experienced miracle-worker, the great Rabbi Avraham Yisrael, Av Beit Din of Ancona, to Rabbi Shlomo David of the elders, Av Beit Din of Lugo. [Ancona, c. 1780].
The gaon Rabbi Avraham Yisrael [1708-1785] was a son of the gaon, the author of Mas’et Moshe . In 1751, he left Jerusalem on a mission and met Rabbi Yehonatan Eibeschutz in Altona, where they discussed topics in the hidden and revealed aspects of the Torah ( Luchot Edut leaf 41). He served as rabbi of No-Amon in Egypt from 1758-1769, and as rabbi of Ancona beginning in 1774. The Chid”a knew him and praised him highly (refer to the approbation to his book Beit Avraham ). Rabbi Matitya Nissim of Tirani, in his book Sefat Emet , relates a wondrous story about him, as follows: “This is my prayer before Hashem, written written by me due to the drought we suffered in 1779 here in Ancona. These days, aye, the King of Israel mentioned here, is present and his merit stood by us. After this prayer, the clouds dimmed the skies and there was wind and rain, everyone relaxed and the Name of Heaven was sanctified in the eyes of the gentiles, who would call him … Rabbino dell’Acqua – the Water Rabbi.” His printed works include: Beit Avraham (Livorno, 1787) and Imrot Tehorot (Livorno, 1787).
[8] pp, 17×25 cm. Light, high-quality paper. Italian scribal script signed by Rabbi Avraham Yisrael.
Moderate condition: Aging stains. Numerous worming blemishes.
Community document in Italian with signatures – in Hebrew – of the three rabbinic leaders of Modena: Rabbi Menashe Yehoshua Padua, rabbi of Modena, Rabbi Avraham Chai Graciano and Rabbi Moshe Hirsch Lipshutz. Modena, 1751.
The greatness of this document’s signatories is attested to by the fact that the Ohr HaChaim requested their approbation on his books Ohr HaChaim and Pri To’ar (photocopies included). There is also the letter from the Ohr HaChaim to the administrators of Midrash Knesset Yisrael in Modena, in which he sends regards to the three rabbis who signed here, as follows: “Send my regards to the lofty rabbis Rabbi Moshe Ashkenazi [Lipshutz], the elder rabbi, may he live long, and Rabbi Menashe … and Rabbi Avraham Chai Graciano” ( Iggerot V’Teshuvot Rabbeinu Chaim ben Attar p. 185 – photocopy included).
Refer to the Hebrew catalog text for brief biographies of Rabbi Menashe Yehoshua ben Rabbi Yehudah Matzliach Padua , Rabbi Avraham Chai ben Rabbi Nethaniel Graciano and Rabbi Moshe Lipshutz .
[1] leaf paper, 24×35 cm. High-quality paper.
Moderate condition: Aging stains. Slight tears in the margins. There is a large tear in the center of the leaf with lack in the Italian text.
Short letter of Torah novellae, entirely handwritten and signed by the gaon Rabbi Shmuel Shmelke Ginzler, Av Beit Din of Ober Vishova and author of Meishiv Nafesh , to his nephew. The letter contains Torah novellae in Tractate Mo’ed Kattan. Extraordinarily rare and important.
In his letter dealing with the serious halachahs of niddah, regarding the halachah that a dead woman is considered to be in niddah, because in the terror of the moment of death, she became niddah, the gaon discusses, inter alia, what the law would be if she experienced a serene death [מיתת-נשיקה].
The gaon Rabbi Shmuel Shmelke Ginzler, Av Beit Din of Ober-Vishova [1835-1911] was born in Ujhely, and was blessed in his childhood by the author of Yismach Moshe . In his youth, he was sent by his father to study with the latter’s son-in-law, the renowned gaon, the author of Kol Aryeh . His brother-in-law, the ‘Kol Aryeh, ‘ watched over him like a son and said that he fit the definition of a disciple who causes his teacher to become wiser. Rabbi Shmuel Shmelke was rabbinically ordained by the author of Minchat Chinuch , the author of Sho’el U’Meishiv and by the gaon Rabbi Shmelke of Selish. For close to fifty years, he served in the Ober-Vishova rabbinate, and his name preceded him throughout the land as one of the leading rabbinic instructors. Among his many works, his book Meishiv Nafesh al HaTorah was printed (Sighet, 1912).
[1] leaf paper, approximately 16×10 cm. Entirely in his hand and with his signature.
Very fine condition.
Important and rare halachic responsum, entirely in the hand of the gaon Rabbi Shaul Hernfeld, Av Beit Din of Sixau, grandson of the Chatam Sofer, and disciple of his uncle, the author of Ktav Sofer . Written to the gaon Rabbi Shlomo Zalman Hernreich, ztzuk”l, Av Beit Din of Tshabe and Shamloy, and author of Lechem Shlomo .
In his important letter, the Av Beit Din of Sixau writes, inter alia, that there are circumstances under which the dayan can rely on his intuition despite there not being evidence, “It is dependent on the heart of the dayan. If his heart senses that he is G-d-fearing, one may be lenient in relying on the words of his associate.” Later on, the Av Beit Din of Sixau mentions his rabbi and teacher, the author of Ktav Sofer , “However the words of the gaon Rabbi Shmuel Binyamin in his responsa [ Ktav Sofer ] …” We will point out that the Av Beit Din of Sixau, who was decades older than the author of Lechem Shlomo , refers to him in his letter as “the great luminary.”
Refer to the Hebrew catalog text for a brief biography of the writer, Rabbi Shaul Hernfeld , and of the addressee, Rabbi Shlomo Zalman Hernreich .
[1] leaf paper, 14×22 cm. Ink on graph paper, entirely handwritten and signed by the Av Beit Din of Sixau.
Fine condition: Aging stains. Tear in the upper left corner, with damage to two words.
Interesting letter loaded with blessings, entirely handwritten and signed by the miracle-worker, the righteous gaon Rabbi Yehoshua Zelig (Zelik) Tarshish. Sent to the gaon Rabbi Tzvi Hirsch Ferber, one of London’s rabbis. 1928.
Rabbi Zelig Tarshish thanks Rabbi Ferber in his letter for a first-fruits gift sent to him for the Shavuot festival. The miracle worker continues, blessing abundantly: “May his household and congregation and all his followers who walk by the light of his Torah live with the pleasantness of Hashem upon them and enjoy Hashem’s goodness … may Hashem bless him with all goodness, selah and may honor and glory adorn him … his friend who blesses him … Y. Zelik Tarshish Segal.”
Refer to the Hebrew catalog text for a brief biography of the tzaddik Rabbi Yehoshua Zelig Tarshish Segal .
[1] leaf paper, 23×18 cm.
Fine-very fine condition: Fold marks.
“Be cautious with the sons of the poor, for Torah will emerge from them!”
Letter of Torah novellae from the youth Baruch Kornhauser, one of the students at the Diskin Orphanage, to the gaon Rabbi Chaim Ozer Grodzinsky of Vilna. Comment on one of the rabbi’s responsa in Achiezer , in Tractate Yevamot! Three pages, full of expertise and sharpness! Jerusalem, 1929. Rare and unique.
The young orphan opens his letter with the verse, “Ask your father and he will tell you, your elder and he will say to you.” He follows with three pages full of expertise and sharpness, and at the end of the letter, he concludes with a prayer: “It is my prayer that Hashem, G-d of the Jewish people, light up my eyes with the light of the holy Torah.” Just imagine, an orphan boy in the orphanage – and orphanage life in those days was known to be a bitter and difficult life (even at the Chareidi Diskin orphanage; there is not space here to expand on this) – and the poor children suffered from poverty, want and even cruelty. This child, in his letter to the rabbinic leader of the generation, asks not for another slice of bread or a treat; his entire wish is for Hashem to enlighten his eyes with Torah! Indeed, he is a tangible example of “Be cautious with the sons of the poor, for Torah will emerge from them.”
Rabbi Chaim Ozer Grodzinsky [1863-1940] was the rabbinic leader of his generation and rabbi of the entire Diaspora. He was the rabbi of Vilna (despite the fact that he did not serve as its official rabbi – after the Gr”a’s passing, in his honor, no further official rabbis were appointed in Vilna). He was the author of Shu”t Achiezer . Rabbi Chaim Ozer served in the highest position, that of president of the Council of Torah Sages. He was considered the leader of Lithuanian Chareidi Jewry in the era of great rabbinic leaders such as the Chafetz Chaim and Rabbi Chaim of Brisk. The Chafetz Chaim would refer to him as “President of the Jewish People.”
[2] leaves, approximately 21×28 cm.
Poor- moderate condition: Aging stains. Tears without significant lack to the text.
1. R’ Ya’akov Moshe Charlop, to Rabbi Michel Tukachinsky. Halachic responsum on the topic of mourning. Tevet, 1948.
2. R’ Ya’akov Moshe to Rabbi Tukachinsky, request to fundraise for the family of Rabbi Yitzchak Schwadron, “grandson of the gaon Maharsha”m of Berzan, ztz”l.” 1942.
3. R’ Ya’akov Moshe Charlop to Rabbi Tukachinsky – recommendation to welcome R’ Chaim Yehudah Ya’akovson ‘native of Tziyion’ as a teacher in the Talmud Torah: “I am certain that his honor, shlit”a, and all who are interested in the well-being of the precious children of Tziyion, will be satisfied with him in every way. Just as he is expert in this field, he is also a pleasant person, obedient and easy-going with G-d and his fellow man.” Tevet, 1940.
4. R’ Ya’akov Moshe to Rabbi Tukachinsky: “To come to the assistance of ‘Vaad Mishmeret Shabbat, ‘ who decided that in the interest of closing the stores, it is appropriate to print notices of the time Shabbat begins, and affix them to the doors of the stores. Cheshvan, 1935.
5. Rabbi Chaim Zevulun b”r Ya’akov Moshe Charlop, Av Beit Din of Rishon LeTziyon, with respect to a get. Tammuz, 1930.
6. Rabbi Chaim Zevulun, comments on the book Hilchot Shevi’it , Kislev, 1930.
Various sizes, including the original envelopes. Overall very fine condition, fold marks.
‘Letter of appointment’ for the children of Mrs. Tzipporah Amiel, sole appointee and guardian of the hekdesh of her husband, Chaim Amiel. On behalf of the rabbinical court in Jerusalem, signed by the dayanim: Rabbi Eliezer Yehudah Waldenberg, Rabbi Ovadiah Yosef, and Rabbi Yosef Kapach. Jerusalem, 1959.
Before us is one of the early court rulings of Rabbi Ovadiah Yosef written in his first year as dayan in the Jerusalem Regional Beit Din.
[1] leaf paper, approximately 20×27 cm. Typewritten, signed by the dayanim and stamped by the beit din.
Fine condition: Aging stains. Filing perforations. Fold marks.
Very interesting letter, entirely handwritten and signed by the gaon Rabbi Tzvi Pesach Frank, chief rabbi of Jerusalem, to Rabbi Ya’akov Yitzchak Yellin, who was one of the most prominent activists in Jerusalem, and one of the heads of the chief rabbinate’s Va’ad HaShechitah. Request to receive a fictitious employment certificate for a new immigrant for the purpose of receiving a ‘certificate.’ Jerusalem, 1935.
In his letter, written on official chief rabbinate stationery (!) and with his full signature, Rabbi Frank does not hesitate to explicitly request from the person in charge of ritual slaughterers to give an employment certificate (fictitious) to Rabbi Meir Simchah, because he ‘wants the merit of settling in the Holy Land.’ Rabbi Frank concludes his request with the abbreviation וד”ל, that is [ודי לחכימא]. In the margins of the letter, there is a written confirmation from Rabbi Meir Reichmann, chairman of Va’ad HaShechitah, that his request has been received and will be carried out.
It is worth noting that the chief rabbi does not hesitate to send an official letter to his subordinates to issue a fictitious letter to deceive the authorities, and is not concerned about informing. This constitutes a badge of honor for the Old Yishuv in Jerusalem, that there was no concern about informers among them. Needless to say, Rabbi Frank is not doing this “Poile-Shtick” for personal or public gain, yet he risks his position to help a new immigrant who he may not even know at all.
[1] leaf paper, 21×21 cm. Official stationery, entirely in Rabbi Frank’s hand and with his signature.
Fine condition: Filing perforations (torn). Fold marks. Tiny tear in the margins.
1. Lengthy letter from Rabbi Herzog to the heads of Va’ad HaYeshivot. Sharp criticism of the Va’ad rabbis’ ignoring the many activities of the chief rabbinate, who are devoted to Jewry both in the Land of Israel and abroad. He criticizes the perspective of individual rabbis who pressure other rabbis to ignore the rabbinate’s institutions and their extensive activities. Shevat, 1950. Letter full of content, as yet unpublished. [4] leaves, signed. Handwritten corrections.
2. Letter from Rabbi Herzog to Rabbi Tukachinsky, with respect to accepting rabbis into Iggud HaRabbanim, as well as sharp remarks about the Va’ad HaYeshivot. Shvat, 1950. [2] leaves, signed.
3. Appeal to rabbis in the Land to come and participate in an assembly that will take place in the “Zion Hotel” on Lunz Street, about the danger to Shabbat as a result of the inception of the labor and rest hours law, up for deliberation in the Knesset in the coming days. Signed by Rabbi Herzog and Rabbi Uziel. Shvat, 1951.
4. Halachic letter from Rabbi Herzog to Rabbi Y. M. Tukachinsky: A. About the text for a tombstone. B. About the determination of the Shemittah year. Tammuz, 1952. Signed.
5. Letter from Rabbi Tukachinsky to the prison administrator, with a request to meet with a specific prisoner, regarding receipt of a donation to the yeshivah. At the bottom of the leaf, there is a confirmation in Rabbi Herzog’s handwriting and with his full signature stating that the meeting is not about a commercial topic.
6. Letter from Rabbi Uziel to the Va’ad HaYeshivot, sharp criticism for not dedicating some of the funds that come to them for the Sephardic yeshivahs “not for publication.” 1942. [2] leaves, signed.
7. Rabbi Uziel to Rabbi Tukachinsky – comment on his book on Shemittah. Signed.
8. Letter from Rabbi Herzog to Rabbi Tukachinsky. Receipt for his book on the halachahs of Shemittah. Elul, 1951. Signed.
[13] leaves in total. Some original envelopes included. Overall very fine condition.
Official documents from community leadership and Batei Din, many stamps and signatures.
* Handwritten document with the Marrakech Beit Din’s stamp. Marrakech, Morocco.
* Handwritten document from the community in Tunis, David Samama’s stamp and another stamp.
* Handwritten document from the Va’ad Beit Din in Tunis.
* Printed document in French from the Beit Din in Tangier, stamp of the Beit Din and signatures of the clerk and president of the rabbinical assembly, Yehudah M. Ganets.
* Marriage certificate from the Cairo rabbinate.
Various sizes, overall fine-very fine condition. Fold marks and aging stains.
Handwritten and signed letter from Rabbi Zelig (Zelik) Tarshish to Rabbi Tzvi Hirsch Ferber of London.
The tzaddik Rabbi Yehoshua Zelig Tarshish Segal (1862-1940) became renowned among Lithuanian Jewry for his great righteousness and asceticism due to his many years of abstaining from worldly matters. He toiled in Torah and Divine service in Slabodka and Kelm. He was known in his time as Rabbi Zelig Kelemer. For more about his life, refer to the Hebrew text.
[1] leaf paper. 22×18 cm. Fine condition.
Letter written in a poetic style from Rabbi Noach Asher HaKohen Elstein of Safed to R’ Yosef Stern. Signature and stamps in the margins of the letter.
The writer describes his difficult situation and requests assistance so that he can continue to diligently study Torah in the holy city of Safed.
[1] leaf paper, 21×13 cm. Bluish paper. Beautiful script.
Fine condition. Minimal aging stains. Individual worming perforations. Fold marks. Tears in the folds, without lack.
1. Letter from Rabbi Chaim Tzvi Rubinstein, one of the community leaders, regarding the terrible poverty among the people, and specifically Rabbi Mad”a’s family (none other than Rabbi N. H. HaLevi). The second letter deals with financial matters. R’ Zerach Epstein is mentioned.
2. Three letters from Rabbi Ya’akov Goldman, one of the community’s prominent activists, about political problems in the camp. Response to various pashkevillim . Additional letter, unsigned, apparently also handwritten by R’ Ya’akov Goldman.
Overall very fine condition. One letter is in poor-moderate condition. Fold marks and minimal aging marks.
letter written and signed in the hand of the chief rabbi of Jerusalem, the gaon Rabbi Tzvi Pesach Frank, to the rosh yeshivah of Etz Chaim, Rabbi Yechiel Michel Tukachinsky.
The letter contains a recommendation to come to the aid of the gaon R’ Mordechai Jaffe Schlesinger, previous Av Beit Din of Eisenstadt, who was saved from the claws of the evil ones, may their names be blotted out, who has ascended to the Land and has no source of livelihood. The gaon Rabbi Tzvi Pesach Frank requests from him “to absorb him into the position we discussed.” Cheshvan, 1949.
The gaon Rabbi Tzvi Pesach Frank [1873-1961] was the author of the book series Har Tzvi, which was named for him. The gaon Rabbi Tzvi Pesach Frank served as chief rabbi of Jerusalem and was one of the leading adjudicators of his generation, successor to Rabbi Shmuel Salant as member of the beit din.
[1] letter, 27 cm. Ink on official stationery, and in his hand and with his signature.
Overall very fine condition.
Letter signed by and with the stamps of Chacham Ezra Attiah, rosh yeshivah of Porat Yosef. Jerusalem, 1963.
In his letter, written on the official stationery of the Porat Yosef yeshivah, Chacham Ezra Attiah refers to his disciple, Rabbi Eliyahu Tzadka, using the title “Ba’al Svara Yesharah.” The rabbi’s signature and stamp, as well as the stamp of the Porat Yosef yeshivah, appear in the letter’s margins.
Refer to the Hebrew catalog text for a brief biography of Chacham Ezra Attiah .
[1] leaf paper, 18×21 cm. Official Porat Yosef yeshivah stationery, typewritten, with his signature and two stamps.
Fine condition: Fold marks. Filing perforations. Minimal aging stains.
Lengthy and reasoned verdict regarding the publication of books by Iraqi sages, principally the Ben Ish Chai, signed in the hands of three of the leading Sephardic sages of recent generations: Chacham Salman Chugi Avudi, Rabbi Ya’akov Mutzafi, and Rabbi Mordechai Eliyahu. Jerusalem, 1971. Apparently the three sages, leading sages of Iraq, gathered together to adjudicate this din Torah because it deals with the Torah of Iraqi sages.
Refer to the Hebrew catalog text for brief biographies of Chacham Chugi Avudi, Rabbi Ya’akov Mutzafi, and Rabbi Mordechai Eliyahu .
[1] leaf paper, approximately 21×27 cm. Typewritten, with the addition of handwritten corrections and glosses and the signatures of the dayanim.
Very fine condition: Fold marks.
Document from the rabbinical court in Casablanca from January 1945 in which the members of the beit din attest that the child Yehudah Vaknin was born in Casablanca a year previous.
With the stamp and signature of Rabbi Moshe Meir Chai Elyakim , known by the moniker “Mesameach Elyakim” [1871-1949], who was an emissary, a member of the Bet Din in Tiberias, Av Beit Din in Casablanca and a member of the beit din in Mogador, Morocco. In 1925, he was caught in a big halachic controversy in which the rabbis of Tiberias, Tunisia and Morocco were involved. The center of the controversy revolved around a book that was published in Tunisia by Rabbi Chanania Chaviv Azoulay called Magen HaDat , in which he wrote about various rabbis and prohibited yibum (levirate marriage) in Casablanca. Rabbi Elyakim wrote against this book in his book Milchemet HaMagen , which permits yibum in the city, and defends the rabbis attacked in the previous book. His disciples included Rabbi Shlomo Yaluz, Rabbi Yosef Chaim Yaluz and Rabbi Baruch Toledano.
There are additional Jewish documents from Morocco and North Africa included.
Various sizes, overall fine condition, minimal tears and aging stains.
Conflict between the Mercaz HaRav and Etz Chaim yeshivahs about a gift from a donor for the yeshivahs.
1. Letter from Rabbi Tzvi Pesach Frank, Av Beit Din of Jerusalem, to the Etz Chaim yeshivah, that the sum he received to transfer to Mercaz HaRav will be sequestered by him until the case is settled in beit din. Written entirely in his hand. Adar, 1938.
2. Letter from Rabbi Shlomo Ra’anan, rosh yeshivah of Mercaz HaRav, about the distribution of the donations. Adar, 1939.
Overall fine condition.
Letter about the acceptance of his son, R’ Shachne, to the Etz Chaim Kollel. R’ Avraham Chaim was one of the notables of the magnificent city, one of the prominent residents of Sha’arei Chessed and a Torah teacher at Etz Chaim.
[1] leaf, 14×21 cm.
Fine-very fine condition, fold mark and minor damage in the margins.
Last will and testament from a widow who is bequeathing her assets to her sons who supported her during her lifetime, signed by her and by two witnesses from among the leaders of the Modena community. Arranged in Modena in 1752.
Signatories:
1) The philanthropist Elisha Osilio, whose name is mentioned in a letter from the Ohr HaChaim HaKadosh to the administrators of his yeshivah, Midrash Knesset Yisrael, as follows: “Let me know if the philanthropist Sig. Elisha Osilio married as he promised me …” ( Iggerot V’Teshuvot Rabbeinu Chaim ben Attar p. 184). R’ Elisha was among the group of people in Italy who promised the Ohr HaChaim while he was in Italy that they would support the yeshivah he established in Jerusalem.
The Osilio (Osilia) family was an old and prominent family in Modena and they had their own synagogue. In 1772, there was a booklet printed in Modena, Hen Kol Chadash , by the author of Zera Emet , on the occasion of the inauguration of the Osilio synagogue in Modena.
2) The philanthropist Yehudah Moshe Orsin – his signature appears on the Modena community regulations (photocopy included).
[1] leaf paper. 19×28 cm. Double leaf. High-quality paper.
Fine condition: Fold marks. Tiny tears in the margins and folds, without lack to text.
Document signed (twice) by the gaon Rabbi Mordechai Weiss of Munkacs, Ra’ava”d of the Chassidic community in Tiberias, uncle of the author of Imrei Yosef of Spinka. Safed, 1887.
In this document, Rabbi Weiss affirms that he received a sum of money from “[my] beloved friend” Rabbi Moshe Chara”g (one of the notables of the Safed community and representative of Kaiser Franz Josef, who also represented Austro-Hungarian passport holders in the Land of Israel. He was later appointed by Kaiserin Victoria to represent British passport holders as well.) Rabbi Weiss received the funds to distribute among the poor of Tiberias. The letter contains important details about the source of the donation, who the emissary was for its transfer, who the recipients were and other historic details. The letter also demonstrates Rabbi Weiss’ incredible precision with the charity funds, with apparently the emissary who transferred the funds also signing on the letter as well as the recipient of the donation. Rabbi Weiss’s signature is at the top of the document, and in the margins are two lines in his script, with his signature once again.
The gaon Rabbi Mordechai Weiss of Munkacs [d. 1895] was Ra’ava”d of the Chassidic community of Tiberias and one of those appointed to oversee Kollel Österreich-Galicia. He was a brother of Rabbi Shmuel Tzvi Weiss, Av Beit Din of Munkacs, father of the Admo”r, the author of Imrei Yosef of Spinka, and Rabbi Yitzchak Isaac Weiss, Av Beit Din of Svalyava. He ascended with his father to the Land of Israel in 1852 and studied Torah with the gaon Rabbi Shmuel Heller. Rabbi Weiss is also the one who signed on the receipt given to the Admo”r Rabbi Yechezkel Shraga of Shinova for his donation to the Sanz Chassidim in Tiberias.
[1] leaf paper, 13×10 cm. Double leaf.
Very fine condition: Fold marks.
