Birkei Adati E-l , special hymn written on the occasion of the rescue of Ancona Jewry from an earthquake. Wall board-large poster. Ancona, 1769.
On 21 Tevet 1691, there was an earthquake in Ancona, and the Jews there survived. As a commemoration, this date has been established as “Purim Ancona” to praise and thank Hash-m on that day each year. Refer also to Ohr Boker (Venice, 1709) leaves 46-55: The “Purim Kattan” service to commemorate the rescue of Ancona Jewry from the earthquake on 21 Tevet 1691. Before us is the hymn that was composed on the occasion of the rescue, in which the day and year of this event are integrated. The hymn was copied and written in 1769, apparently intended to be hung on the wall of the Ancona synagogue.
On the other side of the cardboard:
The “Todienu” prayer recited on the night of Yom Tov that occurs on Motzaei Shabbat. Scribal script in large letters. The text of “Todienu” is an ancient text from the most ancient European communities.
Written at the top of the leaf: Sponsored by the dear and virtuous Rabbi Shmuel Shemaya Pappo and Rabbi Yosef Chai Vitali.
Rabbi Shmuel Shemaya Pappo was an Ancona sage during the period of this board’s writing. The Chid”a met him in 1754 and called him ‘Mari D’Matnitin.’ Iggerot HaChid”a contains a letter sent to him by the Chid”a.
43×30 cm, thick cardboard, written on both sides.
Moderate-fine condition. Worming perforations.
Poster sent to England, to Rabbi David Meldola, due to the oppression of Moroccan Jewry, signed by rabbis from several countries. Livorno, 1824. Hebrew and English. Unknown in the Bibliography .
At the beginning of the poster, there is a lengthy letter from Livorno rabbis Rabbi Shlomo Malach, Rabbi Amram Amar and Rabbi Mordechai Nissim. The letter is for Rabbi David Meldola of London, written in 1823.
There are then other letters added, from 1824: A letter from Rabbi Matityah Zacut, one of the sages of Alessandria, Italy (who was killed in 1835); letter from the rabbis of Paris, Rabbi Avraham de Colonia, Rabbi Seligman Michael and Rabbi Emanuel Deititz. These are followed by two letters from rabbis of Amsterdam, Ashkenazic and Sephardic.
The second leaf bears a copy of the poster and the letters, in English.
The Bibliography of the Hebrew Book lists the poster on a small leaf including only the letter from the Livorno rabbis from 1823, without the letters that were added, and there the poster is translated into Italian (and not into English).
Regarding the persecution of Jews in Morocco 1820-1822, refer to Yosef Ben-Naim Malkei Rabbanan , Jerusalem, 1931, in the introduction.
[2] leaves, 26×45 cm, pasted on bristol board.
Moderate condition. Tiny tears with minimal damage to text. Stains.
‘The shape of the riddle is a Greek Kaf [X]’ – a written riddle [כתב חידה] by the great sage Rabbi David Nito, rabbi and dayan of the Sephardic community in London. London, c. 1715. Exceptionally rare; unknown in the Bibliography and not found in the National Library.
The author signs his name at the end with a hint: ‘ד”ן אנכי’ – this is none other than the sage Rabbi David Nito, known as the author of Kuzari Sheni , who wrote poems in this literary style. The border at the top of the leaf is identical to that of the books Shever Posh’im and Tochachat Megulah that were printed in London during Rabbi David Nito’s time in the rabbinate.
Riddle shapes [צורת החידה] were customary at wedding celebrations across Europe. A riddle would be written, accompanied by a picture or some type of shape, and the celebrants would attempt to solve it. Professor Dan Pagis, in his book Al Sod Chatum (Jerusalem, 1986), which deals with research on riddle shapes, writes that the creator of this literary style was the renowned Kabbalist Rabbi Moshe Zacut (the Rama”z).
Chacham David Nito [1654-1628] was a rabbi and dayan in Livorno and the Sephardic community of London. He was born in Venice to a family descended from anusim. He first studied Torah under Chacham Shmuel Abuhav, rabbi of Venice. After his wedding, he moved to Livorno, where he led the Sha’arei Chochmah yeshivah. He moved to London in 1701, where he led the Sha’arei Shamayim Spanish-Portuguese community and served as rabbi of the city.
His works include: Mateh Dan (better known as) Kuzari Sheni , HaHashgachah HaElokit (London, 1704). Rabbi Nito authored several more works in Hebrew and in Spanish that have remained in manuscript. One is the first encyclopedia of its kind on the entire Babylonian Talmud, called “Sha’arei Dan” that he was apparently unable to complete. He also occasionally authored songs, some of which were included in Kol Ogev . He had opponents in London, but the Chacham Tzvi rose to his defense and absolved him of any wrongdoing. (Refer to the article by the Torah scholar and bibliographer Rabbi Yosef Vichler, HaMevaser , 15 Tevet, 2010.)
[1] leaf paper. 19×32 cm. Dark, thick paper.
Fine condition. Aging stains, creases, perforations and tiny tears in the folds without damage or lack.
“Shir Asher Yushar B’Yom HaRevi’i …” – Song that shall be sung on Wednesday, the 9th of the month, in the year 5583 since Creation, the day of my brother’s and friend’s wedding, the bridegroom Mordechai, of the Binger family, and his bride Tzerelah of the de Younge family … by their brother who shares in their joy, Moshe Lemans.”
Beautiful etching at the top of the leaf, with decorations and flowers, and pictures of angels blowing trumpets.
[4] pp. Vowelized song.
Fine condition. Stains and creases at the edges.
Rare collection of [5] individual songsheets, apparently printed in a limited number of copies, most of which did not survive.
* ‘Zemer Na’eh B’Niggun Maoz Tzur’ founded and composed by Rabbi Moshe Mendlish, rabbi of Krakow, Poznań and environs [Amsterdam, c. 1710].
The song is based on Kabbalah. It was brought to print by the composer’s grandchild at R’ Moshe Diash and R’ Shimon Katz Press.
Approximately 30×19 cm. Not found in the National Library. Bibliography entry no. 0331015 records a similar leaf by copy of a later printing.
* ‘Divrei David’ Kol Rinah V’Tefillah … Amsterdam, 1740.
Riddle song by David ben Avraham Chofshi – Franko-Mendez, in honor of the wedding of Binyamin, son of the philanthropist Rephael Diash Brandon with Rachel daughter of the philanthropist Rephael di Falashoise.
[1] leaf, approximately 17×30 cm. Not found in the National Library.
* ‘Kadmu Shirim.’ [Amsterdam]. 1766.
Song in honor of the ruler [Guillermo] Wilhelm V by Yosef Shiport di Gabbai.
[1] leaf 23×19 cm. Not found in the National Library.
* ‘Otiot HaAhavah.’ Amsterdam, Shlomo Proops Press, 1748.
Song in honor of the marriage of Ya’akov son of the philanthropist … Yosef Teisheirah di Matus and Mrs. Sarah daughter of Yitzchak Levi Giminis, by Yosef Shiport di Gabbai.
[1] leaf, 25×16 cm.
* ‘Mizmor Shir Chanukat HaBayit L’David.’ [Amsterdam], 1740.
Song in honor of R’ David Mendez da Silva by Rabbi Shmuel Rodriguez Mendez.
[1] leaf, 32×22 cm. Not found in the National Library.
Various conditions.
Printed diagram of the third Temple, to be built in the future, with Hebrew writing, titled in Hebrew and in English.
This wondrous diagram was drawn by the kabbalist Rabbi Moshe Edrei (!).
Rabbi Moshe bar Yitzchak Edre’i [c. 1775-1842] was born in Mogador and studied in Rabat. He was a disciple of Rabbi Yehudah Anhori. He later immigrated to Europe where he lived in several countries. Already in 1792, while he was yet very young, he arranged
Torat Chaimֲ (London, 1792), kabbalistic studies for Friday nights. Aside from being a scholar of both the hidden and the revealed [aspects of Torah], he was also a scholar of general knowledge. He lived in Amsterdam, where he learned ancient languages. He printed his bookֲ
Yedei Moshe (sermons and eulogies) in Amsterdam in 1729. He moved on from there to England, and towards the end of his life he ascended to Jerusalem. He authored the renowned book
Ma’aseh Nissim – She’erit Yisrael about the Sambatyon river and the ten tribes. More material about him is included with this lot.
[1] leaf paper, 33×44 cm.
Fine condition. Professionally restored tears.
Chicory – the coffee substitute that was a subject of controversy for many years. Chicory was presumed to be permissible until one of newspapers printed an anonymous report that the gentiles mix [forbidden] fat into it. Every once in a while the topic would be brought to the rabbis’ attention – refer to Winner’s catalog from Nissan 2014, item 227. These disputes agitated the Jewish world, and most Jewish sages argued with each other, and the entire Diaspora was afire. [Refer to the fundamental articles by Rabbi Yechiel Goldhaber ‘Polmus Kashrut HaChicoriah, ‘ Yeshurun , Volumes 19-20.]
In Kashoi there was also a factory for the production of coffee and chicory, which was under strict supervision. Kashoi’s rabbi, Rabbi Moshe HaLevi Jungreis, supervised the kashrut of the ingredients and the production process. He gave them four conditions: 1) That there be a constant G-d fearing kashrut supervisor [mashgiach], 2) The mashgiach hold the keys to the factory, and he open and close the factory, 3) Purchase of the fat be done only by the mashgiach and 4) The factory be closed on Shabbat and Yom Tov.
Over the years, the factory was purchased by the Frank brothers and they held the franchise for producing coffee and chicory throughout the Austro-Hungarian empire. The (non-Jewish) factory owners requested that Rabbi Zalman Shpitzer give a certificate of kashrut to the factory in Kashoi as well. Rabbi Zalman indeed responded to their request and appointed his son-in-law Rabbi Shimon Sofer, Av Beit Din of Erlau and son of the author of Ktav Sofer to supervise the factory.
Apparently Mr. Frank did not want to fulfill all the conditions mentioned, and Rabbi Moshe began to suspect his deeds. His heart pounded with concern over the kashrut of the chicory. Rabbi Sofer turned to the country’s rabbis to hear their opinion on the matter.
He stated as follows: “To the rabbis and righteous geonim who guard the boundaries, given that Rabbi Zalman Shpitzer decided to kosher the chicory factory in Kashoi, and I know that it is certainly produced with lard, as they did not want to accept the conditions I made with them. Even if they did accept them, I would still hesitate to give them a hechsher, given that the Frank company has other factories that are certainly not kosher, and they could easily take my certificate of kashrut and affix it to products that are not supervised. Many rabbis have aroused me to not stay silent on the matter, because silence would be considered acquiescence, and they explained that I would be among those who permit, and I have not said anything out of respect for the rabbi who permitted it. I thought in my heart that the rabbi who certified the kashrut would reconsider and reverse his decision.
However, although I waited, I saw that he still maintains his position and many are transgressing by consuming forbidden food. I therefore joined together with most of the G-d-fearing rabbis in our country and we forbade chicory made here in Kashoi at the Frank factory, and even their vessels are not kosher. Every Jew with a mind in his head and whose fear of Heaven has not been extinguished in his heart, should judge with his mind’s eye all the aforementioned and not believe said rabbi.
Most of the country’s rabbis did not get involved and did not express an opinion, and those few who did supported the mashgiach, and did not accept Rabbi Jungreis’ objection. With the exception of one of the rabbinic leaders of Galicia, none other than Rabbi Yechezkel Shraga Halberstam, Av Beit Din of Shinova, author of Divrei Yechezkel .
Toward the end of the summer of 1889, the Av Beit Din of Shinowa accepted Rabbi Moshe Jungreis’ appeal but was active as was his wont: to examine and investigate and determine the truth of the matter for himself. He turned to Rabbi Zalman and recommended to him that the two travel together to Kashoi, to examine the production process from up close. Rabbi Zalman accepted the recommendation. They visited the factory together and after their investigation and demands and face-to-face rebuke, Rabbi Yechezkel issued a proclamation forbidding it.
When he returned home on 20 Elul 1889, Rabbi Yechezkel published an announcement entitled “Removal of the Stumbling Block” in which he vehemently forbade chicory, and even added that anyone who has used it must kasher his dishes.
He reveals his main concerns in the proclamation: The factory owners stopped fulfilling the conditions of the city’s rabbi. Not only that, but there is no supervision on the type of fat, and there is concern that the imported roots have already had fat poured on them before they reached Kashoi.
He continues, saying that one cannot rely on bittul b’shishim, and there is no place for leniency because food with no flavor is not considered, as it clearly has an explicit flavor.
This publication shocked the Jews of Galicia. Despite this firm opinion, the mashgiach continued to issue ‘kosher’ stamps on the merchandise that left the factory. [R’ Y. Goldhaber planned to continue publishing his research, with respect to everything related to the attitude to the Av Beit Din of Shinowa’s opinion, both among his family and among the Chassidim of Sanz, and in the meantime has refrained from publishing it.]
This certificate reveals a fact that was unknown until now. Rabbi Shaul Broch, who previously served as rabbi of Magendorf for about 18 years, was called to serve, in 1923, as rabbi of the large city of Kashoi, and there he became famous as “Rabbi of Kashoi.” After three or four years, he attempted to renew the hechsher on the factory in his city.
In this certificate, unknown from other sources: He relates the course of the conflict, and he himself spoke with the rabbi of Shinowa, and responded that his opinion is that chicory is forbidden, not as a stringency, but from the essence of Law! This is because there were many secrets not revealed by the factory owners, both regarding the ingredients and in their assembly. He told him about secrets that were revealed after the presentation of matters by the factory owners.
Thus reveals the Av Beit Din of Kashoi: After Rabbi Yechezkel’s passing [in 1899], there were discussions held with the rabbis connected to the Av Beit Din of Shinowa and with his family, and all answered unanimously that indeed this was his opinion to the end of his life. He also received a letter from Rabbi Menachem Mendel of Fristik confirming the above. Despite all this, he decided to renew the hechsher and investigate all the matters from their roots with extremely strict conditions: 1) That there be a constant G-d-fearing mashgiach, 2) The mashgiach supervise the entire production process, 3) The mashgiach hold the keys to the factory and he open and close the factory, 4) Purchase of the fat be done only by the mashgiach. Keys to the fat-storage area be held only by the mashgiach 5) The kosher product be marked properly, and not sold, and the wholesalers be only G-d-fearing Jews.
This rare certificate illuminates the affair that so agitated the Jewish world those years.
[1] leaf paper. 31×23 cm. Printed on both sides. Yiddish and German.
Moderate condition. Restored tear on the bottom with slight damage to text.
Tzidduk HaDin and the Kaddish text recited after burial, with instructions in Ivri Teitch. Single leaf, apparently given to mourners at the time of burial.
The leaf is unknown in the Bibliography . It is not listed in the Bibliographic Project , and is not found in the National Library or in large public libraries around the world.
The reverse of the leaf bears the notation of the name of a Jew from a German city.
[1] leaf, thick paper. Approximately 25×20 cm. Fold marks, minimal stains. Overall fine condition.
“When Albert Einstein passed away on April 18th, the children in my 5th grade class felt that they had lost a close friend…”
One of the last letters sent by Einstein before his passing, which is symbolically not a complex scientific letter, nor an appeal to world leaders regarding burning issues of the times, but specifically an enthusiastic thank-you letter to children in the fifth grade.
Mr. Gene Zaner, the class homeroom teacher, wrote about the circumstances of the letter in his autobiography, The Laughter and the Tears . One day in February 1955, the name of the great scientist came up during class. One of the children who read about Einstein in an encyclopedia discovered that his birthday would be on March 14th. The teacher recommended sending him a birthday card, but the children claimed decisively that “a birthday without a present is not a birthday!” The teacher wanted to buy a present with his own money, but the children were enthusiastic and wanted to participate. They collected a few cents from each child and the teacher bought a pair of cuff links with an “E” and a tie pin for Einstein. At the end of the letter that they sent with the gift, the children asked Einstein to write them back and tell them if he liked the cuff links and tie pin.
The letter was attached to the gift, and ceremoniously sent off on March 10th. Einstein, who received the letter and the gift about 3 weeks before his passing, troubled himself to send a humorous thank-you letter to the 35 children in the class. In the letter, he thanks them for the gifts and their kind wishes. Einstein, who was known for his modest lifestyle and his informal appearance, wrote the children:
“Your gift will be an appropriate suggestion to be a little more elegant in the future than hitherto. Because neckties and cuffs exist for me only as remote memories.”
The letter made its way back to the teacher, who received it on March 28th, and was read with excitement by teacher and students alike.
The children left on Easter break in high spirits and returned to their desks on April 18th, exactly the day that Einstein passed away.
The teacher had to deal with the difficult news and especially the proper way to break it to his class, who saw Einstein as a friend.
The fact that one of the final letters from the famous scientist was sent specifically to a class of children received much publicity, including in the New York Times , the New York Herald-Tribune , and others.
[1] leaf paper with official embossed stamp. 27×21 cm. Handwritten signature in pen. Including original stamped envelope. 9×16 cm. Fine condition. Fold marks. Original newspaper sheets with the publication of the letter written to the fifth grade class included. Moderate condition.
Urgent letter of response from Einstein with a sketch in his hand, in which he advises a scientist from the National Defense Research Committee regarding a possible way to separate fuels and oils from water, a critical problem during the course of WWII.
There was often much pollution produced in port areas due to the bombings. In the letter, Einstein advises them to deal with the problem by stirring the water, which will cause weakening of the surface tension of the water, such that it will be easy to collect the oil from the surface of the vortex.
The letter was sent on July 13th, 1943, to Dr. George Antonoff, who was a chemist at Fordham University in New York, and part of the Office of Scientific Research and Development. Dr. Antonoff was part of a group led by Dr. James Conant – head of the National Defense Research Committee who worked on finding a solution to a common problem in the Allies’ ports, water pollution at and near the ports with oil and other fuels, as a result of bombings, submarine attacks or accidents involving oil tankers and other vessels. On July 8th, 1943, Dr. Antonoff wrote a letter (included) to Professor Einstein, in which he requests Einstein’s assistance. Antonoff indicates that he needs Einstein’s counsel and its explanation urgently, and a quick response is essential for the war effort.
Einstein’s response helped Dr. Antonov, and he cites him in an article that he published on the topic in April, 1944.
[1] leaf paper with embossed stamp. 22×28 cm. Signature in his hand, and diagram, in blue pen. Very fine condition. Fold marks.
The story of this piano starts at the beginning of the 19th century, when a harpsichord maker from Turin, Italy, named Sebastian Marchisio worked on building a new piano. Many legends have been told about the raw materials used by Marchisio. Inter alia, it is claimed that the source of wood for the piano was from the trees Hiram brought to King Solomon for the building of the first Temple.
Sebastian managed to finish the resonance box before he passed away, but not the whole piano. His son Enrico continued building the piano, and after his son Enrico’s death, his grandsons Luciano and Raffaelo, talented craftsmen in their own right, made some changes, including adding strings, keys and hammers, while leaving the original resonance box built by their grandfather. The work was finally completed c. 1825. The new piano had a unique tone, unlike any instrument built until that time. The combination of Sebastian’s original resonance box and the enhancements contributed by his grandchildren created a more delicate sound than the pianos of those days, much like a harpsichord, yet more powerful, like a piano.
The piano was given as a present to their sister, Sebastian’s granddaughter, Rebecca, who lived in Siena. The piano became very famous there, as it was frequently featured at festive events in the city. Toward the 1860s, the marquis of Siena ordered a a more magnificent appearance to be given to the piano. Sculptor Nicodemo Ferri, Rebecca’s son, and great-grandson of the original creator of the piano, Sebastian, together with his cousin, architect and painter Carlo Bartolozzi were commissioned for this work. They produced the piano’s magnificent and impressive frame and its cover, which remain to this day. The design includes portraits of famous composers – Mozart, Handel and others. At center, they carved David’s harp, as well as lions, cherubs and more. The refurbished piano is considered one of the most beautiful and impressive musical instruments in the world. Furthermore, the new design also included new technology – a staticofone, an iron-reinforced frame, which enhanced the sound. In 1867, after the piano’s design was completed, it was sent to Paris for the World’s Fair which took place there that year. The piano was exhibited in the Italian Pavilion, where renowned pianist Camille Saint-Saëns was one of the many who played it there.
A year later, in 1868, the city of Siena (after convincing Ferri) gave it to King (then Prince) Umberto I on the occasion of his marriage to Margherita, princess of Savoy, with pianist Franz Liszt playing on it at the ceremony. Liszt also played it on other occasions in later years. Umberto was crowned king of Italy in 1878, and the piano earned the name “The King’s Piano.” The piano was transferred to Palazzo del Quirinale. It remained there for approximately 70 years, serving the royal family. Queen Margherita often entertained in the palace’s music room, where the piano stood, and it is reported to have been her favorite instrument.
During the 1880s, a Jew named Mattis Yanowski, a refugee from Czarist Russia, performed before King Umberto, performing wondrously. After the performance, the king approached Yanowski, complimented his playing. He told him about the wondrous piano in his possession, justifiably nicknamed “David’s Harp, ” and he invited him to play at his palace. The invitation and the description of the piano left a great impression on Yanowski, but the king’s murder prevented Yanowski from seeing the piano and it remained an unrealized dream. On his deathbed, Yanowski extracted a promise from his grandson Avner Carmi, one of the first piano makers and tuners in the Land of Israel, to go see the legendary piano in Rome. Carmi first traveled to Berlin in 1920 with the goal of studying music and piano tuning. On his way, he went to Rome and attempted unsuccessfully to get into the palace to see the piano. He visited Rome several times more over the following years, but each time, he did not manage to see the legendary piano. Once, he was even arrested by the palace guards, and released with his friend Arthur Schnabel’s intervention.
Carmi was drafted to the British army during WWII, and he served in Egypt. One day, soldiers from his unit who were searching for mines using metal detectors, discovered a plaster-covered piano buried in the sand, and brought it with them. The unit’s officers wanted to discard the piano, but Carmi convinced them to hold on to it as a means to entertain the soldiers. In a strange twist of fate, Carmi himself did not realize that this was the piano he had been seeking all those years. After the war, the piano was sold at auction in Gaza City, where a Tel Aviv dealer bought it. Carmi despaired of searching for the legendary piano while visiting Monza after the British conquest, when he discovered that the piano had been looted by a senior Nazi officier, apparently Rommel himself. When he returned to Tel Aviv, he met that same dealer who had bought the piano in Gaza. He bought it from him for next to nothing because the crowding at the dealer’s store was insufferable.
Carmi began refurbishing it, and much to his amazement, after discarding a few pieces of plaster from the piano, carved cherubic figures peeked out at him from the wood. As he continued to work, he realized that the legendary piano he had been searching for over the years now stood in his living room. Excited, Carmi wrote to the king of Italy to him tell he had the piano, and that he had commenced the grueling work of restoring it. It took him three years and 90 liters of acetone to recreate its external appearance. Carmi then traveled to the United States with the piano, where he restored its original special sound. The piano starred in American media with the best musicians of the day playing it, such as Arthur Rubinstein, Penina Saltzman, Charles Rosen, Alfred Cortot and others. Many articles and extensive write-ups have covered it. There was an attempt to produce a movie about it, but Avner Carmi passed away before this idea was realized.
Carmi’s children eventually sold the piano to a private collector.
Upright piano, 168 cm wide, 126 cm high, 67.5 cm deep.
Fine condition. Right side shows three cracks in the wood; two of the lion’s legs are lacking. Left side shows three cracks in the wood (2 small cracks and 1 larger); one of the lion’s legs is lacking. Torn strings (from left to right): 28, 50, 52, 53 and 61. Cracked right bridge. Sold as is.
NB: VAT should be added to the commission for foreign residents as well.
Please contact Winner’S office to arrange a meeting to examine the piano.
This item has a Reserve Price.
Large poster calling for a eulogy assembly in Jerusalem upon completion of the shivah after the murder of Dr. Ya’akov Yisrael de Haan. Historic document.
Announcement on behalf of the geonim and tzaddikim of Jerusalem calling for a eulogy assembly for R’ Yaakov Yisrael de Haan ‘who was martyred in sanctification of G-d’s name … in dedicated defense of Chareidi Jewry in the Holy City and his fight for the release and freedom from the rule of the “free” …’ The poster indicates that the assembly will take place at the Meah She’arim yeshivah, and eulogies will be delivered by Rabbi Ben Tziyon Yadler with the attendance of Rabbi Yosef Chaim Sonnenfeld.
Ya’akov Yisrael de Haan [1881-1924] was a unique figure in Chareidi Jewish history, that is replete with splendor, towards the beginning of the revival of the Jewish people and its return to its Land. He was a diplomat, a jurist, a journalist and Jewish poet, a native of Holland. In 1919, after becoming religiously observant and a Zionist activist, he ascended to the Land of Israel with the desire to become part of the Zionist movement. Yet eventually he actually joined together with the Edah HaChareidit circles and became a close associate of Rabbi Yosef Chaim Sonnenfeld.
Dr. de Haan, who was expert in the depths of international politics and supremely talented jurist, began to act against the Zionist leadership using its own tools, tools as yet unknown to Chareidi leadership. He met with senior government officials in England to present the Chareidi position and distinguish it from the Zionist one, and even represented the Chareidi position in court. He would regularly attack Zionism and its leaders. Among other events, he organized a Chareidi delegation to Emir Abdullah, king of Jordan to discuss ownership of the Land. When de Haan began to succeed in his activities, and pose a real threat to Zionist leadership, a decision was made to assassinate him. In 1924, as he left the synagogue onto Jaffa Street following minchah prayers, de Haan was murdered by three shots from an unidentified assassin. This assassination was considered the first political murder in the Land of Israel. [Over the years, several names of those involved from among leaders of the underground movement of the Zionist settlement have been raised as having stood behind the assassination.]
[1] poster, 49×35 cm.
Fine condition. Creases. Tears in the margins without blemish to text.
* Evel Gadol L’Yisrael . Obituary notice upon the passing of the gaon Rabbi Isser Zalman Meltzer. London, 1954.
Announcement of the eulogy that took place on the 30th day after gaon Rabbi Isser Zalman Meltzer’s passing. The eulogy took place at the Machzike Hadath V’Shomrei Shabbat synagogue.
[1] large poster, 38×51 cm. Thick, high-quality paper.
Very fine condition. Fold marks.
* Obituary notice upon the passing of R’ Yehudah Moskowitz ‘Emissary for the Yeshivah of Radin – Chafetz Chaim.’ London, 1948.
The eulogy took place in the Machzike Hadath V’Shomrei Shabbat synagogue in London. The first to eulogize was the gaon and tzaddik Rabbi Eliyahu Lopian, who served at the time as rosh yeshivah of Etz Chaim in London.
On the poster itself, there is no date; it was determined according to the emissary’s year of death from another source.
[1] large poster, 38×50 cm. Thick, high-quality paper.
Fine condition. Minimal creases. Tiny tears in the margins without damage or lack.
“Testament and picture of our great and pure rabbi, minister of the Torah … Rabbi Eliezer Lowe ztzuk”l Av Beit Din of Ujhely and Ungvar …”
Large leaf with a black border. At center is the rabbi’s portrait, surrounded by the text of his will.
Rabbi Eliezer Lowe [1839-1918] was a son of Rabbi Yirmiyahu Lowe, Av Beit Din of Ujhely, author of Divrei Yirmiyahu . He was one of the leading rabbis of Hungary, serving as the rabbi of Ujhely beginning in 1874. In 1888, he was accepted to the rabbinate of Ungvar. He authored Pekudat Elazar .
[1] large leaf paper, approximately 46×30 cm. Thick paper.
Fine condition. Aging stains. Tiny tears in the margins without damage or lack.
Kol Koreh for assistance. Call to help Jews in Soviet Russia by sending flour for Passover matzahs, signed by Rabbi Chaim Ozer Grodzinsky. The poster is unknown in the Bibliography .
Large and detailed poster about the need to assist Jews under the Soviet regime. With a lengthy description about their situation including mention of the difficult situation in Vilna and other places, yet despite this there is an obligation to assist the Jews of Russia. With a detailed explanation as to how to transfer the assistance.
Rabbi Chaim Ozer Grodzinsky [1863-1940] was the rabbinic leader of his generation and rabbi of the entire Diaspora. Rabbi of Vilna (despite not serving in an official capacity) and author of Shu”t Achiezer . Rabbi Chaim Ozer served in the highest position, as president of the Council of Torah Sages, and is considered to have been the leader of Lithuanian Chareidi Jewry of the period, during the lifetimes of world leaders such as the Chafetz Chaim and Rabbi Chaim of Brisk. The Chafetz Chaim would even refer to him as “President of the Jewish People.”
[1] poster, 35×25 cm.
Fine condition, fold marks. Filing perforations. Tears in the white margins, far from the text.
How awesome is this place … it is the gate to heaven. Poster about the synagogue regulations. Sebastiano Nistri Press, Pisa, 1822.
The poster is in Italian with several words in Hebrew. Signed by the head of the community.
The ancient synagogue of Pisa on Via Palestro is one of the most ancient in Italy. It was inaugurated in a magnificent ceremony in 1594 and is still in use today.
[1] large leaf paper. 43×31 cm. High-quality paper.
Very fine condition. Fold marks. Slight tear in the margins far from the text, without damage or lack.
“A Poem, in honour of… Naphtali Tzvi, son to his father, the Rabbi … Nathan Cohen [Adler]… Av Beit Din in London, by Shimshon Rausuk…” London, 1852.
‘A gift from me upon his reaching thirteen years of age, 15th of Sivan, 1852 (שנת ה’ב’ר’י’ת’ לפ”ג) by Shimshon Rausuk.’
Extremely rare printed item, printed in a very limited number of copies. Not found in the National Library. Listed in the Bibliography according to a copy in the British Library in London.
[1] double leaf paper. 21 cm.
Fine-very fine condition. Fold marks. Aging stains. Minimal tears and a perforation in the white margins.
* Kol Todah Shir al Mishkal 11 Tenuot , London, 1869.
“In honor of … Aryeh ben … Yosef HaKohen … in honor of his 70th birthday, on Sunday, the 22nd of Elul, London, 1869. [1] leaf. [Chronogram: ירום ונשא וגבה].
Extremely rare printed item that was printed in a very limited number of copies. Not found in the National Library, and not listed in the Bibliography . According to Worldcat, it can be found only in UCL- University College London.
[1] leaf paper, 27 cm.
Moderate condition. Aging stains. Fold marks, tears in the folds and in the margins, without damage to text.
Shimshon Rausak was born in Lithuania in 1793 and moved to London where he was a librarian at the Great Synagogue for approximately 25 years. He composed songs in honor of various eminent personalities. He passed away in 1877.
“Yom Zeh L’Ya’akov” – song for the wedding of the bridegroom Ya’akov Rothenstein and the bride Hindel, called Hanna, daughter of Rabbi Yechezkel Dukakis. Not found in the National Library collection.
The chorus of the song is “Yom Zeh L’Ya’akov, ” written the style of the song “Yom Zeh L’Yisrael” from the traditional Shabbat zemirot, and is sung to its tune.
Rabbi Yechezkel Dukakis [1868-1944], father of the bride, authored the renowned books Chachmei Ah”u and Ah”u L’Moshav . He studied at the Pressburg yeshivah, which was under the leadership of the Shevet Sofer; one of his peers there was the Mahari”tz Dushinsky. He was the rabbi of Altona beginning in 1936. In 2016, the municipality of Hamburg decided to name a central street in Altona after Dukakis.
[1] large leaf paper, 18×25 cm. Lithograph.
Fine condition. Fold marks. Tiny tears in the folds and in the margins without damage or lack.
“He who has found a wife has found goodness” – lengthy song of forty stanzas in honor of the marriage of the bridegroom, sage and advocate Elisha ben Ya’akov Vionetti to the bride Stella, daughter of the lofty master Avraham Marini, handwritten and signed by Rabbi Mordechai Shmuel Girodni, Av Beit Din of Padua.
Refer to the Hebrew text for a brief biography of Rabbi Mordechai Shmuel Girodni .
[1] leaf paper. 20×30 cm. Beautiful and orderly script in large letters.
Very fine condition. Minimal stains and creases.
Song of praise in honor of the coronation of King William I by Rabbi David Leon, moreh tzeddek and cantor of our congregation. [Amsterdam], 1818. Extraordinarily rare; not listed in the Bibliography .
King William ascended to the throne in 1815 and this song was apparently printed in honor of the third anniversary of his ascension to the throne (or there was a printing error, and it should read 1815).
Handwritten correction and addition, possibly in the hand of the songwriter.
[1] leaf paper, 15×19 cm. Thick, high-quality paper.
Fine condition. Fold marks.
Poster announcing the invention of an instrument to measure Torah measurements by Rabbi Yisrael Baruch Gantz, rabbi of Gelsenkirchen (Germany). Very rare, does not appear in the National Library’s collection in Jerusalem, and may be totally unknown.
Mitzvah measurements are among the foundations of halachah and touch upon practical daily activities such as measurements for recitation of a final blessing, ritual hand-washing, the measurements for tzitzit, the size of a goblet for kiddush, the laws of lavud for sukkahs and much, much more. Many have been perplexed as to how to estimate the measurements in a practical manner [this aside from the huge disputes about the sizes of the measurements themselves], so Rabbi Yisrael Baruch Gantz arose to the task and invented special instruments to measure liquids and solids. He included the current advertising prospectus for his invention.
Includes approbations for the invention from rabbis: Rabbi Meir Segal Klein, author of Toldot Shmuel , which deals with the sizes of Torah measurements; Rabbi Tzvi Hirsch Yitzchak Toivash of Ujhely; Rabbi David Dov Meizlish, Av Beit Din of Ujhely, author of Binyan David; and Rabbi David Carlebach, Av Beit Din of Cologne.
[1] large leaf paper, 24×34 cm.
Fine condition. Professionally restored tear along the length of the leaf, without lack; dark stain along the length of the restoration. Tears in the margins without damage to text.
vergleichs – tabelle der jüdischen maße
Detailed comparison table between the various measurements of liquids and weights in the Talmud, including comparison to liters and grams.
22.5×29.5 cm.
Moderate-fine condition. Fold marks and small holes. Slight lack at the bottom.
Invitation to a celebratory prayer in honor of the coronation of their Highnesses King George VI and Queen Elizabeth that took place on Wednesday, 2 Sivan, 1937 (12.5.37) at 17:30 at the Central Synagogue in Hadar HaCarmel.
Rare item, there is no other similar invitation known to have been put up for auction.
There were many prayers all across Mandate Palestine for the welfare of the King and his wife. The invitation before us was sent to Ze’ev On, who was the manager of Tnuva Haifa in those years and a renowned Histadrut activist.
10×15 cm.
Very fine condition. Minimal again stains.
Large poster with list of over 200 Jews and the amounts of their donations to the JNF. The poster was drawn and written by hand, with 34 JNF stamps around it, some rare.
The upper right of the poster is inscribed: “Remember the JNF”; at center a star of David surrounding a JNF Herzl stamp, with the words “Blantz(?) 1924.” “Bucharest” is written between the stamps on top, and at the upper left, the words, “Remember the UIA.” Under the star of David, the words, “Work dedicated for the benefit of the Jewish National Fund” appear.
Among the stamps affixed to the poster:
* 6 blue stamps, with pictures of prominent rabbis who supported Zionism and settlement in the Land of Israel. (R’ Yitzchak Elchanan Spector, Rabbi Reines, Rabbi Gutmacher, Rabbi Kalischer, Rabbi Mohilever and the Netzi”v)
* Blue stamps, issued in Poland, 1916.
* Herzl stamp, 1909.
* Western Wall, 1911.
* 2 stamps of views of the Land of Israel, 1912.
* 6 color stamps of EretzYisraeli landscapes, 1915, and more.
[1] large leaf, 47×58 cm. Thick paper.
Fine condition. Aging stains. Tiny tear in the left margin without damage to text.
