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Bidding Information
Lot #    10570
Auction End Date    5/24/2005 12:13:00 PM (mm/dd/yyyy)
          
Title Information
Title (English)    Nekuddot ha-Kesef
Title (Hebrew)    נקדות הכסף
Author    [First Ed.] R. Shabbetai ha-Kohen
City    Frankfort am Main
Publisher    Johann Cristoff Bekmann
Publication Date    1677
          
Collection Information
Independent Item    This listing is an independent item not part of any collection
          
Description Information
Physical
Description
   First edition. 45, 47-83, [2] ff., 195:153 mm., usual light age staining, old hands on title, nice margins. A good copy bound in contemporary boards, split and rubbed.
          
Paragraph 1    The R. Jacob Alfandri Copy with his inscription on title. R. Jacob (c. 1620–1695), oldest son of R. Hayyim Alfandari the Elder, one of the leading scholars of Constantinople. R. Alfandari, who studied under his father, taught at a yeshivah. His disciples included R. Jacob Sasson. According to R. Abraham Miguel Cardoso, he urged his devotees not to accept the teaching of Shabbetai Zevi. He wrote many responsa, but most of his writings were destroyed in a fire at Constantinople. Some were rescued and published by his nephew R. Hayyim b. Isaac Alfandari, under the title Muzzal me-Esh ("Saved from Fire"; appended to his Esh Dat, Constantinople, 1718). Another portion, also published under the same title, was incorporated in R. Joseph Kasabi's responsa Rav Yosef (Constantinople, 1736), which was edited by R. Kasabi's pupil R. Jacob b. Judah Alfandari, grandson of the author. The responsa that he sent in reply to his brother R. Isaac Raphael's inquiries were published in Maggid me-Reshit (1660–1674). A book of his sermons was in the possession of his nephew, R. Hayyim b. Isaac Raphael, who, in his Esh Dat, frequently cites homiletical expositions in his uncle's name. His rhetorical style, which is replete with rabbinical sayings, caused R. Hayyim Joseph David Azulai to call him "the father of rhetoric."
          
Detailed
Description
   R. Shabbetai b. Meir ha-Kohen (1621–1662), also known as the Sha-Kh from the initials of the title of his book, Siftei Kohen. R. Shabbetai was born in Amstivov near Vilkaviskis. In his youth he studied under his father and later under R. Joshua Hoeschel b. Joseph in Tykocin, moving subsequently to the yeshivah of Cracow with his teacher. From there he proceeded to Lublin, where he studied also under R. Naphtali b. Isaac ha-Kohen. While still young he returned to Vilna, where he married the daughter of the wealthy Samson Wolf, a grandson of R. Moses Isserles. R. Shabbetai's father-in-law provided for all his material needs and he was able to devote himself wholly to study. His renown soon spread among scholars and he was appointed dayyan in the bet din of R. Moses Lima in Vilna. In Cracow in 1646, R. Shabbetai published his first work, Siftei Kohen, on the Shulhan Arukh, Yoreh De'ah. This work received the approbation of the greatest Polish and Lithuanian scholars and since 1674 has been published in most editions of the Yoreh De'ah. That same year also saw the publication of the commentary Turei Zahav to the Yoreh De'ah by R. David b. Samuel ha-Levi, who was already renowned and accepted as a posek. R. Shabbetai thereupon wrote criticisms to Turei Zahav entitled Nekuddot ha-Kesef. Although it was only published after the death of both R. Shabbetai and R. David ha-Levi (Frankfort on the Oder, 1677), many of the criticisms reached the ears of R. David ha-Levi during his lifetime and he replied to them. These were published at the end of the commentary Turei Zahav with the title Daf Aharon ("Last Page") and were read by Shabbetai, who replied in his Kunteres Aharon ("Last Addendum"), published at the end of Nekuddot ha-Kesef. The halakhic dispute between the views of R. David ha-Levi and R. Shabbetai, even after their deaths, was continued by other scholars. In most cases the rabbis of Poland and Lithuania ruled in accordance with R. Shabbetai, while those of Germany accepted the view of R. David ha-Levi. In contrast to many of the Polish scholars who preceded him and who criticized the author of the Shulhan Arukh, R. Joseph Caro, R. Shabbetai attempted to justify him fully. In his commentary on the Yoreh De'ah, he attempts to explain and clarify R. Caro's statements and to decide between R. Caro and the criticisms made by R. Moses Isserles. R. Shabbetai also wrote a commentary on the Hoshen Mishpat, which was published after his death with the text of the Shulhan Arukh (Amsterdam, 1663). In this work, too, he explains the rulings of R. Caro but does not refrain from criticizing them; nor did he hesitate to criticize his other predecessors where their ruling did not appeal to him, or where he thought they had erred in their halakhic decisions. His rulings are based not only upon the principles of the Talmud and posekim but also upon logic and reason, although he did not abstain from the use of pilpul. His work is a classic of its kind and has been accepted to the present day as an authoritative reference work for halakhic authorities.

During the persecutions suffered by Lithuanian Jewry in 1655 (a continuation of the massacres of 1648–49), R. Shabbetai was compelled to flee from Vilna to Lublin, but only three months later the rioters reached Lublin, and R. Shabbetai succeeded in escaping to Bohemia. He stayed first in Prague, and then for a time in Dresnitz, Moravia, after which he was appointed rabbi of Holesov, where he died. R. Shabbetai, who had a polished, elegant, and facile style of writing, also had a historical sense. He portrayed the Chmielnicki persecutions of 1648–49 in his Megillat Eifah (Amsterdam, 1651), in which he described the events and the sufferings through which the Jews of Poland passed during that era. This work is an important historical document and has been translated into German and Russian. He also composed selihot (publ. in Amsterdam, 1651), in which he poured out his bitter complaints. He charged his children and grandchildren always to observe the takkanot of the Councils of the Lands and to appoint the 20th of Sivan as a day of fast, on which they should recite the kinot he compiled.

His other works are: He-Arukh (Berlin, 1767), a commentary on the Arba'ah Turim, Yoreh De'ah of R. Jacob b. Asher; Tokfo Kohen (Frankfort on the Oder, 1677), on the laws of possession and undecided laws (teiku); Gevurat Anashim (Dessau, 1697), on chapter 154 of the Shulhan Arukh, Even ha-Ezer, to which are appended ten responsa written by his father; and Po'el Zedek (Jesenice, 1720), on the 613 commandments as enumerated by Maimonides, divided for the seven days of the week.

          
Paragraph 2    שחיבור[!]... ר' שבתי כץ ז"ל... והוא השגות על ספר טורי זהב [לר' דוד ב"ר שמואל הלוי, חלק יורה דעה, עם הגהות בנו ר' משה כ"ץ]...

בשנת ת'ורי ז'הב נעשה ל'ך עם נקודות הכסף דף פ,ב-פב,א: קונטר' אחרון. השגות על "דף האחרון" לר' דוד ב"ר שמואל הלוי.

          
Reference
Description
   CD-EPI 0141589; EJ
        
Associated Images
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Listing Classification
Period
17th Century:    Checked
  
Location
Germany:    Checked
  
Subject
Halacha:    Checked
  
Characteristic
Autographed:    Checked
First Editions:    Checked
Language:    Hebrew
  
Manuscript Type
  
Kind of Judaica