Interesting letter [approximately 57 words] entirely handwritten and signed by the Admo”r of Gur, Rabbi Avraham Mordechai Alter, author of Imrei Emet , to the gaon Rabbi Yechiel Michel Tukachinsky, rosh yeshivah of Etz Chaim in Jerusalem.
In in the letter before us, the Imrei Emet’s startling humility is evident. This, despite his being the leading Admo”r of his generation and leader of Chareidi world Jewry, then based in the glorious pre-Holocaust Poland. The Rebbe apologizes in his letter, and apologizes yet again, with various terms expressing regret, to the rosh yeshivah in Jerusalem, for not mentioning his yeshivah (it cannot be discerned from this letter where he did not mention it), writing as follows: “I hereby apologize;” “who can understand mistakes;” “I will let them know that the matter should be corrected.” And the rabbi is not yet quieted until he has granted permission to Rabbi Tukachinsky to act in his name: “If [you] can correct this I give [you] permission to do so.” The rebbe ends with a blessing: “Seeking [your] well-being and goodness, Avraham Mordechai Alter.”
Refer to the Hebrew catalog text for a brief biography of the Admo”r Rabbi Avraham Mordechai Alter .
It is worthwhile to note that letters from the ‘Imrei Emet’ are usually short, written on tiny slips of paper, in contrast to this letter, which is written at length.
[1] leaf graph paper, approximately 13×11 cm. Placed in the original envelope inscribed ‘From the Admo”r of Gur, shlit”a.’
Fine condition. Fold marks. Aging stains in the margins without damage to text or lack.
Invitation printed on stationery bearing the Admo”r of Gur’s logo. Signed in print by the Admo”r Rabbi Avraham Mordechai Alter, author of Imrei Emet . The Rebbe invites the letter’s recipient to the famous assembly of rabbis at the Churvah of Rabbi Yehudah HeChassid, an assembly that brought about the unhealed rift between Agudat Yisrael and the Edah HaCharedit.
Towards the end of 1942, after initial rumours began to reach the Land of Israel about the murder of Polish Jewry, the ‘Imrei Emet’ (together with his son, the ‘Lev Simchah’) with the cooperation of Knesset Yisrael and the Chief Rabbinate of the Land of Israel, called for a prayer assembly to cry out and fast at the Churvah synagogue in Jerusalem. Most of the rabbis in the Land of Israel participate. The ‘Imrei Emet, ‘ who was the first speaker, read out these words: “We must arouse Heavenly mercy … we must strengthen ourselves … We must appeal to Hashem to send complete salvation.” The rally was overshadowed by the absence of Rabbi Dushinsky, ga”avad of the ‘Edah HaChareidit’ and one of the leaders of Agudat Yisrael in the Land of Israel, who boycotted this assembly and set a different day for fasting, due to his opposition to the participation of Zionist and secular bodies. This created a rift and a snowballing internal crisis which led to the complete separation of the Edah HaChareidit from Agudat Yisrael a year later.
It is shocking to read the Rebbe’s words in this invitation. As mentioned, at that stage of the Holocaust, the deathly bitter news of the systematic and total annihilation of European Jewry was already filtering into the Land. While hearts still refused to believe it, the Rebbe, with his renowned insight, understood quite well what was happening. The letter cries out with the unfathomable sorrow of the leader of diaspora Jewry – almost his entire family and almost all of his Chassidim were there, in that horrible place, the valley of death, everyone was there! His firstborn son and “successor, ” his daughters, his daughters-in-law, his grandchildren, his great-grandchildren and most of his congregation of Chassidim, which numbered approximately 100,000 persons, “and Ya’akov remained alone.” The Rebbe writes in his chilling letter before us: “The horrifying news about the situation of the Jews in Poland … forces me … to call “go gather” [‘לך כנוס’] and request that his honor shlit”a participate in a assembly of rabbis … on Sunday at 12:00, in Rabbi Yehudah HeChassid’s synagogue … to cry out and arouse Heavenly mercy … to unite and consult about saving them. Your friend, in sorrow, Avraham Mordechai Alter.”
[1] leaf paper, 14×22 cm. Glossy paper. Placed in the Rebbe’s official original envelope. The envelope is stamped and postmarked and bears the addressee’s handwritten name.
Very fine condition. Fold marks. Slight ink reflection as a result of close folding.
Interesting exchange of letters between the Admo”r Rabbi Chaim Elazar Shapira, author of Minchat Elazar of Munkacs, and the gaon Rabbi Yechiel Michel Tukachinsky. Jerusalem-Munkacs, 1922.
Rabbi Tukachinsky sent the ‘Minchat Elazar’ his book Bein HaShemashot together with a request that he receive the book Masa’ot Yerushalayim from him – the Munkacher Rebbe’s travelogue of his journey from Munkacs to the Land of Israel.
Th responsum is divided in two. The first part is in the hand of the gabbai Rabbi Moshe Goldstein, right-hand-man of the ‘Minchat Elazar’ and editor of the book Masa’ot Yerushalayim . He opens the letter with exalted honorifics. With respect to sending the book, he writes that sending it needs authorization from the yeshivah’s administration. [The yeshivah probably invested in the book’s printing.] The second part of the letter is the response of the ‘Minchat Elazar’ himself, in his hand and with his signature, that he is happy to send him his work. [We have found that the book Bein HaShemashot sent by Rabbi Yechiel Michel to Munkacs has been found among his descendants.] The original envelope from Munkacs is included.
The ‘Minchat Elazar’ blesses at the end of the letter, in his hand: “Kol tuv, selah, and may our eyes witness the return of the Divine presence to Tziyon and Jerusalem when Torah will proliferate from there with its great light in His mercy and lovingkindness, signed with feelings of honor for the Torah, Chaim Elazar Shapira”
The Admo”r Rabbi Chaim Elazar Shapira [1872-1737] was a son of the Admo”r, the author of Darkei Teshuvah and a descendant of Rabbi Tzvi Elimelech of Dinov, author of Bnei Yissachar . He was a rabbinic leader of Hungary before the Holocaust, a Kabbalist and one of the geonim in Torah, halachah and Chassidut of his generation. He led the fight against Zionism and was the spiritual father of Satmar Chassidim. The ”Minchat Elazar’ visited the Land of Israel in order to meet his friend, the ‘Saba Kaddisha, Rash”a Alfandri’ and to ask him his questions in Kabbalah. At the same time, he took the opportunity to found the Batei Munkacs neighborhood in Jerusalem. The author of Divrei Chaim of Sanz said of him that a person like him comes to the world only once every few generations. His books include: Shu”t Minchat Elazar – five parts, Darkei Teshuvah al Hilchot Niddah , Darkei Chaim V’Shalom , Sha’ar Yissacher , Nimukei Orach Chaim and many others.
[1] leaf paper, 30 cm. Ink on official stationery, with the addition of approximately 50 words in the Minchat Elazar’s hand and with his signature. Very fine condition. Fold marks. Tiny tear in the fold.
With a halachic letter [two typewritten leaves]. Letter full of content, comments by Rabbi Yechiel Michel to Shu”t Minchat Elazar , with rare information about Rabbi Shmuel Salant. There is also a letter from the Munkacs yeshivah that came with the book that was sent.
After the passing of the ‘Yisah Berachah, ‘ who was one of the geonim of the generation, accepted by all communities, there were two candidates to fill his position. One was considered moderate in terms of his religious opinions, which was a thorn in the side of the leaders of the old yishuv. But because they had no reason to intervene and no connection to the appointment, the rabbis appealed to their colleagues abroad to influence the government in Turkey to not appoint someone inappropriate. This file contains documents that relate to this affair.
The file includes:
* Poster about the convening of the assembly for the selection of the Chacham Bashi, entirely in scribal script, signed by the giants of Jerusalem, Admo”rs, rabbis, dayanim, and heads of institutions. Av, 1906: Among the signatories: Members of the Perushim’s beit din, members of the Chassidim’s beit din, followed by the geonim and tzaddikim: R’ Dovber Efrat, the Admo”r Rabbi David Tzvi Shlomo Biderman of Lelov, R’ Zalman Bahara”n, R’ Bezalel Yeshayah Bernstein [Ra’avad], Rabbi Yehoshua Michel Shapira [his signatures are extraordinarily rare], Rabbi Zerach Reuven Braverman, Rabbi Yosef Chaim Sonnenfeld.
* [6] letters and invitations from: Sephardic rabbis: R’ Avraham Koanikah, Rabbi Avraham Philisoph, R’ Chaim Sornaga [Ra’avad]. Ashkenazic rabbis: R’ Yisrael Dov Frumkin.
* Printed poster about the assembly’s decision: The selection of Rabbi Eliyahu Panigel (x2).
* Printed poster: Letters from Rabbi Yosef Chaim Sonnenfeld and Rabbi Yonatan Binyamin Horowitz to the administrators of the city’s institutions, in which they announce the assembly’s decision. The second part of the announcement is the letter from Rabbi Nathan Bamberger, Av Beit Din of Würzburg, and one of the heads of the Clerks and Administrators organization.
Total: [9] documents, some in their original envelopes.
Various sizes and conditions. Overall fine condition.
Lengthy and important letter [approximately 18 lines], entirely handwritten and signed by Rabbi Yosef Chaim Sonnenfeld, to the rosh yeshivah of Etz Chaim in Jerusalem, the gaon Rabbi Yechiel Michel Tukachinsky and the gaon Rabbi Shlomo Zalman Zeleznik, with respect to the appointment of the ‘Darchei David’ to the administration of the institutions.
Rabbi Yosef Chaim Sonnenfeld, known as the sage of the Jews [חכימא דיהודאי], is interested in appointing the gaon Rabbi Mordechai David Levine (1879-1967), author of Darkei David, to administer the institutions, and in his wisdom, he does not give the rashei yeshivah of Etz Chaim any way of avoiding fulfilling his request. He emphasizes to them how important this appointment is to the institution itself, and how appropriate the ‘Darkei David’ is for this appointment, “This elevated position befits him.” He also hints at hidden reasons: “And beyond what is written here are reasons you will understand on your own.” He leaves no room for refusal: “I await your positive response today.” Rabbi Yosef Chaim concludes his letter with an interesting signature: “Signed together with … Saba Kaddisha, the great gaon Rabbi Yitzchak Yerucham Diskin shlit”a, the small one, Yosef Chaim Sonnenfeld.
Refer to the Hebrew catalog text for a brief biography of Rabbi Yosef Chaim Sonnenfeld .
[1] leaf paper, approximately 15×22 cm. Ink on official stationery. Entirely in his hand, with his signature.
Fine condition. Fold marks. Aging stains. Two tiny tears in the margins without damage to text.
Important and lengthy letter [approximately 200 words], entirely handwritten and signed by the gaon Rabbi Yosef Tzvi Dushinsky, Av Beit Din of Galanta, Chust and Jerusalem. The letter was sent to the gaon Rabbi Yechiel Michel Tukachinsky, head of the Etz Chaim institutions, and deals with the prohibition of accepting government funds.
The letter before us outlines the path of Chareidi Jewry and its ideology for the coming generations. In his letter, the Mahari”tz requests and demands that the Etz Chaim institutions – the most veteran institutions in the Land, to not be tempted by the funds offered by the civil government for the first time to the Talmud Torah. There did not initially seem to be a problem with taking the proffered funds, (and many good people did indeed take them with both hands), although the source of these funds was taxes collected from the entire Jewish settlement. Yet, the Mahari”tz Dushinsky, with his crystal eyes, predicted the future (albeit the distant future, decades later!), when cash payback would be demanded for this support, in the form of intervention in the curriculum. To this, he was vehemently opposed.
The Mahari”tz Dushinsky writes in his constitutive letter as follows: “Given that I heard that there were those sent … to receive funds from the education tax, and should this work of the Satan succeed, and the Talmud Torah not withstand this test, it would be, Heaven forbid, the destruction of our holy Torah … do not fall into the net the “free” have set … build a fence and stand at its breach, to remove all stumbling blocks and disgrace … and may [your] praises and virtues increase, and may all who receive (this support) have his misappropriation increased, as he has misappropriated the sanctity of the Torah … that foxes not breach it …”
The Mahari”tz Dushinsky concludes with tremendous blessings: “I bless with abundant blessings and prayers for length of days and years, increased serenity, that [your] eyes and ours see the consolation of Tziyon and Yerushalayim.”
The gaon Rabbi Yosef Tzvi Dushinsky [1868-1949] was one of the most well-known rabbinic leaders of his time. He served in the rabbinate of Galanta and Chust, where he led the yeshivah – one of the largest and most prominent in the Hungarian lands. In 1933, he ascended to the Land of Israel and was immediately given the position of chief rabbi of the Edah HaChareidit in Jerusalem, and leader of Chareidi Jewry in the Land of Israel.
[1] leaf paper, 24 cm. Official lined stationery, entirely in the hand and with the signature of the Mahari”tz Dushinsky.
Very fine condition. Fold marks.
Letter of criticism against the Va’ad HaYeshivot institution handwritten and signed by the gaon and tzaddik Rabbi Yehudah Leib Chasman, mashgiach of the Chevron yeshivah and one of the leaders of the mussar movement. Jerusalem, 1932.
Rabbi Leib Chasman’s words are startling. With his crystal eyes, he observes and details the dismal condition of the Va’ad HaYeshivot. He determines its situation to be “far from beneficial and approaching detrimental.” The institution is being run entirely by the clerks, and the rashei yeshivah have no input. He continues with his harsh words, “Its entire purpose has been completely lost”; “It is a dishonor to the name of the yeshivahs”; “I demand … that this situation come to an end” and other harsh expressions. In summary, he expresses his opinion that it is to be “dismantled immediately”!
Rabbi Leib Chasman, despite the gentleness of his soul, sharply attacks Va’ad HaYeshivot. It may be that the reason for his sharp letter was his being the life force of the Va’ad HaYeshivot in Vilna before the Holocaust. As is known, he dedicated himself to activism at the Va’ad HaYeshivot and was one of the confidantes of the head of the Va’ad, Rabbi Chaim Ozer Grodzinsky, the Chafetz Chaim and Rabbi Shimon Shkop. Therefore, as their representative, he feels the weight of responsibility on his shoulders to restore Va’ad HaYeshivot to the format of its earlier days.
Refer to the Hebrew catalog text for a brief biography of Rabbi Leib Chasman, author of Ohr Yahel .
[1] leaf paper, 27 cm. Ink on official Chevron yeshivah stationery, entirely in the handwriting and with the signature of “the Mashgiach.” We will point out that his full signature: “יה”ל חסמן” appears in the letter before us (he often signed only יה”ל).
Very fine condition. Fold marks.
The letter was entirely written, signed and stamped by Rabbi Moshe Mordechai Epstein, rosh yeshivah of Knesset Yisrael in Slabodka, Hebron and Jerusalem.
The letter was sent to the gaon Rabbi Yechiel Michel Tukachinsky on 7 Shevat 1933. It contains a request to enter his in-law, the gaon Rabbi Moshe Mordechai Epstein, into a lottery for an apartment in Batei Broide, next to Rechaviah. Given that he is a poor Talmudic scholar, “Perhaps Hashem will give him an apartment.”
Rabbi Moshe Mordechai Epstein [1866-1934] studied at the yeshivah in Volozhin, where he was considered a prodigy. He was asked by the “Alter” of Slobodka to serve as rosh yeshivah of Knesset Yisrael. Alongside this, he was also the Av Beit Din of Slobodka and active in the Council of Torah Sages. Following the pogroms of 1929, in which many of the students at his yeshivah were killed and the Jewish settlement there was destroyed, the yeshivah was moved to Jerusalem. The rabbi was so heartbroken, he passed away. He authored the series of books Levush Mordechai .
[1] leaf paper, 27 cm. Official lined stationery, entirely handwritten, signed and stamped by Rabbi Epstein.
Very fine condition, fold marks, aging stains.
Group of [3] historic documents from the establishment of Va’ad HaYeshivot L’Eretz Yisrael, which amalgamates all the yeshivahs in the Land of Israel. The Vaad was established in Poland by the leaders of Orthodox Jewry, Rabbi Chaim Ozer Grodzinsky and the Chafetz Chaim, and was reestablished in 1941 in the Land of Israel by the rabbi of Slutzk, Rabbi Zalman Sorotzkin, who signed on the documents below.
* Initial and interesting exposure: Precedential protocol that serves as something of a declaration of intent for the activities of Vaad HaYeshivot. The protocol shows the great hopes rabbinic leaders pinned on this sacred enterprise. The protocol is typewritten with handwritten comments.
* Lengthy letter attached to the protocol on the same topic. The letter was written on official Va’ad HaYeshivot L’Eretz Yisrael stationery that was then being established. (It is certainly one of the earliest letters from the Va’ad.) The letter is dated 19 Adar 1941, entirely handwritten and signed by the ga’ava”d of Slutzk, the gaon Rabbi Zalman Sorotzkin, and addressed to the gaon Rabbi Yechiel Michel Tukachinsky, the rosh yeshivah of Etz Chaim. Important letter.
Additional letter of greetings dated 28 Elul 1942, signed by the gaon Rabbi Zalman Sorotzkin and the gaon Rabbi Chizkiyahu Yosef Mishkovsky. With new year’s greetings.
We will point out that these documents reveal that the only yeshivah with double voting rights at the Va’ad HaYeshivot was Etz Chaim.
Refer to the Hebrew catalog text for a more expanded discussion of Va’ad HaYeshivot L’Eretz Yisrael and a brief biography of Rabbi Zalman Sorotzkin .
[3] documents, various sizes. Official envelope included, stamped and postmarked. It bears the name of the addressee and the sender in the hand of the ga’avad of Slutzk, Rabbi Zalman Sorotzkin. Overall fine condition.
Extremely lengthy letter [8 pp], entirely in the hand of the gaon of Krinek, Rabbi Yosef Chizkiyahu Mishkovsky, to the administrators of the Etz Chaim yeshivah “and together with them, Rabbi Yechiel Michel Tukachinsky.” 1913.
The content of the letter has not been examined in-depth, but it apparently deals with current public matters of the time.
Rabbi Yosef Chizkiyahu Mishkovsky [1884-1947] was also known as the gaon of Krinek. He was one of the rabbinic leaders of pre-Holocaust Poland and one of the leaders of Va’ad HaYeshivot in Poland and in the Land of Israel. In his youth, he studied at yeshivahs in Lomza, Telz, Novhardok and Radin. When he was only 18 years old, in 1902, he published his book Pnei HeAri HaChai . He was a close associate of the Chafetz Chaim and of Rabbi Chaim Ozer Grodzinsky, and served as their emissary for many current issues. He married a daughter of the tzaddik R’ Itzeleh Blazer and ascended together with him to the Land of Israel, where he settled in Jerusalem. The famous yeshivah Knesset Chizkiyahu in Kfar Chassidim was named after him, where “The Mashgiach, ” Rabbi Dov Jaffe, served until the end of his life.
[8] pp, approximately 20×12 cm. Entirely in his hand and with his signature. Placed in a postmarked period envelope with notations in a foreign language.
Fine condition. Fold marks. Minimal stains.
Rare and Interesting letter from Rabbi Avraham Yitzchak Kook to Mr. Pinchas Rottenberg, founder of the Electric Company, with respect to support for yeshivahs. This letter reveals a surprising and unknown aspect of Rottenberg’s personality.
The content of the letter from Rabbi Kook demonstrates that Rottenberg, who was completely secular, formulated and initiated assistance for the yeshivahs. Rabbi Kook writes: “Continue with the great idea that you devised … to rescue our yeshivahs, without which the Jewish people would no longer exist … I expect the his honor, a man of spirit and action, will not neglect this great idea.”
The letter is undated, but it was apparently written at the beginning of the previous century.
[1] leaf paper, 28 cm. Typewritten, signed and stamped by Rabbi Kook.
Very fine condition. Fold marks. Slight stains.
Exchange of letters between the administrators of the Sha’arei Torah yeshivah in Jaffa and the gaon Rabbi Yechiel Michel Tukachinsky. At the time, the gaon Rabbi Tzvi Pesach Frank was in Jaffa and some of these letters are from him. Much can be learned from these letters about the Torah and political situations in Jaffa at the beginning of the century.
* Letter from Rabbi Kook to the gaon Rabbi Yechiel Michel Tukachinky. Letter sent by Rabbi Chaim Tzvi HaLevi Rubinstein, mashgiach of the Sha’arei Torah yeshivah in Jaffa, to the gaon Rabbi Yechiel Michel Tukachinky, with 8 lines in Rabbi Avraham Yitzchak HaKohen Kook’s hand in the margins of the letter, in which he mentions the gaon Rabbi Tzvi Pesach Frank.
* Two lengthy letters [3 pp] in Rabbi Tzvi Pesach Frank’s hand and with his signature. 1900.
* [4] letters from Rabbi Chaim Tzvi HaLevi Rubinstein, mashgiach of the Sha’arei Torah yeshivah in Jaffa, some in the name of the Av Beit Din Rabbi Avraham Yitzchak HaKohen Kook, including some about Rabbi Kook’s trip to Jerusalem to eulogize his father-in-law, the Aderet. Letters full of content about the Torah and political connections between Jerusalem and Jaffa.
[7] letters, various sizes and conditions. Overall fine condition.
Extremely important letter, in which Rabbi Herzog writes openly about his concerns regarding the appointment as chief rabbi of Israel. Dublin, Ireland, 1936.
This letter was written in reply to Rabbi Yechiel Michel Tukachinsky, rosh yeshivah of Etz Chaim and one of the most prominent activists in Jerusalem in particular in in the Land of Israel in general. Apparently Rabbi Tukachinsky – and no one knew better than he about the systems of twisted connections and intrigues in the Land of Israel – cautioned Rabbi Herzog in his letter about what awaited him in the Land. Rabbi Herzog, in the fascinating letter before us, replies to him at length: “I know, my friend, I know, that my path is not lined with roses … indeed, this is one of the primary reasons for the disturbance of the peace in the city of peace …”
Yet Rabbi Herzog is not deterred from the difficulties that face him, writing: “And as I already wrote to the National Assembly … when Hashem raises, he also strengthens, so that he who was raised can fulfill his role.” He then adds that he feels that this high position was given to him by Divine providence “as I look back and consider … I recognize the hand of He who is above all.”
Rabbi Yitzchak Isaac HaLevi Herzog [1888-1959] was the first Ashkenazic chief rabbi of Palestine from 1936, and then of the State of Israel until the day of his passing. Before that, he was the chief rabbi of Ireland. His son was President Chaim Herzog.
[2] pages, 26 cm. Official stationery, entirely in his hand and with his signature.
Very fine condition. Fold marks.
Group of [12] lengthy and interesting letters from Chacham Ya’akov Chai Zrihan, Av Beit Din of Tiberias, to Rabbi Yechiel Michel Tukachinsky. The letters are mainly on Rabbi Zrihan’s official stationery, and all are signed and stamped by him. Most are handwritten by him. The letters deal with Torah thoughts, current affairs, personal matters, and more.
Details of the letters:
* Request to receive his book on twilight “Free, there’s no money, ” 1929.
* Comments on several of his works. 1930.
* Additional letter, written when Rabbi Zrihan was hosted at R’ Sh. Tzufif’s home in the Bucharim neighborhood (of Jerusalem), Sivan, 1930.
* Rabbi Zrihan sends him his book, Ohel Ya’akov , Adar, 1931.
* Another letter about the books.
* Lengthy letter, recommendation for “the honorable sage, with fear of Heaven, perfect in all the good character traits listed by our Sages, R’ Chaim HaKohen …” Av, 1931.
* Letter regarding his yeshivah, Beit Ya’akov-Degel Torah in Tiberias, 1933.
* Comments on his book HaKodesh V’HaMikdash .
* Another [4] letters of Torah novellae.
Rabbi Ya’akov Chai Zrihan [1869-1953] was the Av Beit Din of Tiberias and the rosh yeshivah of Keter Torah. He was born in Tiberias (tradition maintains that his family was a branch of the Abudraham’s family), and he was a disciple of Rabbi David Abu, who was a famous rosh yeshivah of Tiberias, and Rabbi Rephael Moshe Ben-Naim (later Av Beit Din of Gibralter), who granted him rabbinic ordination. In 1900, he founded the Keter Torah yeshivah in Tiberias together with other rabbis of the city. In 1929, following the passing of Rabbi Yiluz, Rabbi Zrihan was appointed to serve as Av Beit Din in his place, a role he maintained until his own passing. He was known for his zealous worldviews, received in part from Rabbi Shlomo Eliezer Elfandri (the “Saba Kaddisha”). They signed together on “Open Warning” posters opposing voting in Knesset (Assembly of Representatives) elections. His books are: Bikkurei Ya’akov ; Ohel Ya’akov ; Chelek Ya’akov ; Shufrayah D’Ya’akov and Torat Ya’akov .
Various sizes. Overall very fine condition. Placed in their original envelopes.
Early and lengthy halachic responsum entirely handwritten and signed by the adjudicator of the generation, Rabbi Shlomo Zalman Auerbach, to the gaon Rabbi Yechiel Michel Tukachinsky, rosh yeshivah of Etz Chaim and author of Luach L’Eretz Yisrael . Signed autograph.
Lengthy halachic responsum covering six characteristically densely written leaves. The responsum deals with a rare halachic topic: The laws of mourning for a kohen gadol. Rabbi Shlomo Zalman emphasizes at the beginning of the letter that these halachahs are not found at all in adjudicative literature, given that it is not currently practical halachah. Rabbi Auerbach writes: “His honor should believe me that I toiled somewhat and did not find … there is no question like this found in any of the literature.” At the end of the letter, Rabbi Shlomo Zalman blesses: “May [you] be blessed with physical health and soon merit the sounds of rejoicing and salvation.”
Refer to the Hebrew catalog text for a brief biography of Rabbi Shlomo Zalman Auerbach .
[6] pp, approximately 14×22 cm.
Moderate-fine condition. Fold marks. Ink stain in the margins of the leaves.
Exchange of letters with Rabbi Tzvi Pesach Frank, Av Beit Din of Jerusalem, with respect to establishing which day is Purim in the new neighborhoods.
Rabbi Yechiel Michel was very involved in the boundaries of the new neighborhoods, and he published his (innovative) perspective in this pamphlet for the first time. On Rosh Chodesh Elul 1946, Rabbi Tzvi Pesach already wrote him a long letter with comments and criticism, and several days later, Rabbi Yechiel Michel replied in response to this letter. In Adar 1947, Rabbi Tzvi Pesach wrote back [this responsum was printed in Shu”t Har Tzvi , section 129]. In the month of Av, Rabbi Yechiel Michel Tukachinsky replied back, a responsum that contains important historic details. Rabbi Tzvi Pesach Frank’s response from Rosh Chodesh Elul is lengthy, and as yet unprinted!
[7] pp, 25 cm, all in his hand and with his signature. Very fine condition. Fold marks.
Attached are [2] letters of response from the gaon Rabbi Yechiel Michel Tukachinsky, typewritten and unsigned.
The rashei yeshivah in the Land of Israel summon the heads of Zionism and Mizrachi to court regarding the estate of philanthropist R’ Rephael Shlomo Goetz.
Goetz was a son-in-law of the mighty philanthropist Wissotzky. He followed in his father-in-law’s footsteps and maintained all the yeshivahs in Lithuania and in Poland, as well as contributing large sums for the settlement of the Land of Israel. In 1910, he visited Jerusalem and Rabbi Yechiel Michel Tukachinsky managed to convince him to dedicate a “JNF” for the benefit the best of the city’s yeshivahs, especially Etz Chaim. With his passing, apparently, the Mizrachi movement “received” most of the funds from the estate. This is the background to its summons to the din Torah.
First summons: To Rabbi Meir Berlin, president of Mizrachi.
Signatories: Rabbi Yechiel Michel Tukachinsky in the name of the Etz Chaim yeshivah, Rabbi Reuven Katz, rosh yeshivah of Petach Tikvah, Rabbi Ya’akov Moshe Charlo”p, rosh yeshivah of Mercaz HaRav, Rabbi Yechezkel Sarna and another rosh yeshivah. Tammuz, 1940.
The second summons is to Ussishkin and Professor Rabbi Simchah Assaf and Professor Hermann Struck. Signatories: Rabbi Katz of Petach Tikvah, Rabbi Yechiel Michel Tukachinsky, Rabbi Shalom Nathan Ra’anan, administrator of ‘Mercaz HaRav’ and another six rashei yeshivah.
Incidentally, in Shu”t Chavalim BaNe’imim , it is told that on Erev Pesach of 1918, Rabbi Goetz completed Sha”s for the eighth time!
[2] typewritten letters signed by the rabbis. Various sizes, overall fine condition.
Signed autograph [4 pages] full of Torah novellae and dealing with several issues in Land-of-Israel-dependent-mitzvahs. Entirely handwritten and signed by the gaon Rabbi Moshe Clears, Av Beit Din of Tiberias. 1925.
Rabbi Moshe Clears [1876-1934] was the first Ashkenazic chief rabbi of Tiberias. In 1900, he founded the Ohr Torah yeshivah near the tomb of Rabbi Meir Ba’al HaNes, and led it until his passing. Upon the summons from the Admo”r of Slonim, Rabbi Shmuel Weinberg, he traveled for a few years to Slonim to serve as a teacher for the Rebbe’s son. He was known for his sanctified conduct [he would stay in yeshivah from Sundays through Thursdays and return to his home within the Tiberias city walls only at the end of the week]. His children include leaders of Slonim Chassidism.
[4] pp, approximately 22 cm. Ink on official stationery entirely in his hand and with his signature. Original envelope enclosed.
Fine-very fine condition. Fold marks, aging stains.
As a result of the secularization spreading across the Land, and the differences of opinion among religious camps, several rabbis organized themselves in the Land and abroad to found an institution that would join all faithful rabbis, to be a light for Judaism. Initial contacts for this were conducted from the United States by the gaon R’ Dov Aryeh Leventhal, ra’ava”d of Philadelphia (and the rabbis of Tel-Aviv-Jaffa). In the summer of 1936, Rabbi Leventhal arrived in the Land especially to present his position before the rabbis in the Land of Israel. There were assemblies in both Tel Aviv and Jerusalem. Rabbi Leventhal reported that the initial steps towards the materialization of the idea were already carried out by the Rabbinical Association in America. He emphasized the necessity of all rabbis across the world to unite into a world rabbinic union so that they could function with united forces and their influence would be recognized among the people. After various disagreements and recommendations, some decisions were made towards the realization of this idea.
* Lengthy letter from Tel Aviv rabbis to the gaon Rabbi Yechiel Michel Tukachinsky, in which they reveal the essential need to found a central institution of world rabbis. Signatories: City rabbis: Rabbi Uziel and Rabbi Amiel, Rabbi Dov Aryeh Leventhal and Rabbi Menachem Mendel Kasher. Sivan, 1936.
* Draft of Rabbi Tukachinsky’s reply, included: The idea is quite essential, but since: “Jerusalem, the heart of the nation, is ripped and torn to pieces, and there are extreme differences among rabbis at this time, [I am] concerned that instead of mending the local rift, the ‘World Rabbinate’ will, heaven forbid, widen it.” Therefore he advises, as an initial solution: Take counsel with the ‘Rosh HaGolah, ‘ Rabbi Chaim Ozer.
Rabbi Leventhal was ordained by the rabbinic leaders of Lithuania. In 1851, he immigrated to the United States in order to succeed his father-in-law, Rabbi Eliezer Kleinberg, in the Philadelphia rabbinate. He was later appointed president of the ‘Rabbinical Union of the United States.’
[3] paper leaves, approximately 30 cm. Typewritten on stationery signed by the rabbis. Original envelope enclosed. Rabbi Tukachinsky’s draft response is also included.
Overall very fine condition.
The issue was a disagreement between the institutions about the estate left by the donor Mr. Michael Pollack of Haifa. Apparently, over the course of 1939, there were words between Rabbi Yechiel Michel Tukachinsky and the administration of the Mercaz HaRav yeshivah about the right to the fund. In Shevat 1939, the chief rabbinate, led by Rabbi Herzog, deliberated and decided that in the meantime, Rabbi Tukachinsky should seize Mercaz HaRav’s ‘portion’ from the funds that came to him from the donor. After the deliberation, Rabbi Herzog traveled abroad to save the Jewish people from persecution. Apparently, there was an appeal of this ruling.
Documents in the file:
* Ruling from Shevat, 1939. Official stationery signed by the dayanim Rabbi Eliyahu Mordechai HaLevi and Rabbi Yosef HaLevi, and the secretary Rabbi Shmuel Aharon Weber-Shazuri . With the beit din’s stamp. In this letter, the dayanim instruct Rabbi Tukachinsky to seize the funds until Rabbi Herzog returns from abroad.
* In Tevet, 1940, the chief rabbinate deliberated this case, and decided that Din Torah dictates that Rabbi Tukachinsky transfer the money that he received, 90 Palestine pounds, to Rabbi Yitzchak Arieli to defray Mercaz HaRav’s debt. The ruling is signed by: Rabbi Tzvi Pesach Frank, Rabbi Ya’akov Kalmas and Rabbi Avraham Philosoph .
* Official stationery signed by Rabbi Eliyahu Mordechai HaLevi and Rabbi Yosef HaLevi and the secretary, Rabbi Shmuel Aharon Webber- Shazuri. And the stamp of the Beit Din. On the same topic. Undated.
* [4] letters from the Mercaz HaRav yeshivah regarding these funds.
Total: [7] letters + original envelope.
Various sizes and conditions, overall fine condition.
