Sefer Ikarim, a foundational work analyzing Jewish thought and Emunah by Rabbi Yosef Albo, one of the Rishonim, who in turn was nicknamed after this work (Baal HaIkarim). With the commentary Etz Shatul, divided into two sections “Shorashim” and “Anafim” by Rabbi Gedalya ben Rabbi Shlomo Zalman Lifshitz of Lublin. Printed in Pressburg 1853. 234 leaves.
Fine new binding. Moth perforations. Moth damage mainly to the leaves near the binding. Stains. fair overall condition.
The title page has an antique handwritten notation :
"לר’ נחום בהרב" indicating that
this copy was from the estate of the Tzaddik Admor Rabbi Aharon of Chernobyl, the 3rd generation of disciples of the Maggid of Mezeritch (see below). According to reports, his sons divided his father’s estate during his lifetime and wrote on each book who would claim it (“Rabbi Nachum ben HaRav”, “Rabbi Zusya ben HaRav”, “Rabbi Baruch Asher ben HaRav”).
We should note that copies inherited by Rabbi Nachum (see below)
are the rarest.
The Admor Rabbi Aharon Twersky of Chernobyl (1787-1872) was the son of the Admor Rabbi Mordechai of Chernobyl. He was named after his maternal grandfather, the Admor Rabbi Aharon HaGadol of Karlin. He was the 3rd Admor of Chernobyl and grandson of the movement’s forefather, Rabbi Menachem Nachum (the Maor Einayim). His first marriage was to the daughter of the gaon Rabbi Gedalya of Illintsi (Linitz), author of the Tsu’ot Chen. He also served as Nasi of the Volhynia Kollel of the Kupat Rabbi Meir Baal HaNes. His influence spread across the Russian front. He crowned his sons during his lifetime. He was considered and elder tzaddik among those of his generation.
His son Rabbi Menachem Nachum the Second of Chernobyl-Lviv (1810-1871): his first marriage was to the daughter of Rabbi Yisrael of Litshnitz and his second was to his cousin, the daughter of Rabbi David Horodzky. The dynasty descends from him until today. He died during his father’s lifetime, who quoted the verse “I hereby send my messenger [malachi] to you…” (Chassidus MiDor LeDor, p. 117).
In conclusion, we note that this copy indicates the vague information that exists about the way of leading Chassidic rabbis to engage in Chakira despite the sweeping instruction to the Chassidim not to engage in this part of the Torah.
Additional notation on the title page: "מספרי הרב רש"י גליקסבערג" – Not examined.
