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Awe-Inspiring Work [1000] Glosses on the Sacred Book of Etz Chaim Handwritten by Leading Mekubalim of Jerusalem in the 19th Century - Sefer Etz Chaim, authored by Rabbeinu Chaim Vital as he received it from his Rav, the Mekubal Rabbeinu Yitzchak Luria Ashkenazi – the Ari. With the book Nahar Shalom by Rabbeinu Shalom Mizrachi Sharabi (the Rashash Hakadosh). Jerusalem, 1867. First edition. (Nahar Shalom has a separate title page). The book contains close to 1000! Chidushim and comments handwritten by the leading Mekubalim of Jerusalem during the 1800s. And in addition, many hundreds! of scholarly glosses, short textual corrections, and varied comments. All handwritten by the following Mekubalim: Rabbi Nissim Harari , one of the sages of Aram Tzova and among the greatest Mekubalim of Jerusalem, author of Alei Nahar on the Rashash Siddur (at least 200 glosses handwritten by him). Rabbi Yom Tov Yedid HaLevi, one of the sages of Aram Tzova and among the greatest Mekubalim of Jerusalem and editor of the first edition of the Rashash Siddur (approx. 300 glosses handwritten by him). As well as glosses by his son, the Tzaddik Mekubal Rabbi Eliezer Yedid HaLevi, one of the greatest Mekubalim of Jerusalem. Also, additional glosses by additional Mekubalim whom we could not identify. One of them is signed ” HaShatz ”. The book is laden with handwritten notations on the outer and lower margins, in the spaces between the columns, and sometimes even between the lines, and includes extraordinary Chidushim, questions and answers, comments and textual corrections, citations and analyses of the Zohar Hakadosh and Sefer HaTikkunim, and all the books by Rabbi Chaim Vital and other books by leading Mekubalim Chidushim that were previously unknown and are now revealed for the first time in this copy, which was preserved for decades in the library of Maran Rabbeinu Ovadia Yosef. These Mekubalim studied this book for many years during their lifetimes, as for example, we find two types of scripts by the Mekubal Rabbi Yom Tov Yedid HaLevi (in his signatures): tiny, precise, and orderly script, which appears to have been written in his youth, as well as his glosses in larger, unaligned script. In addition, in several places after a gloss with his signature, he sometimes added two or even three additions to his gloss (see page 76b and elsewhere). A similar phenomenon is seen in the script of the glosses by the Gaon Mekubal Rabbi Nissim Harari: we find straight and orderly script, and other glosses in a different, larger, and unorderly script (both with his handwritten signatures).SW Many glosses by Rabbi Yom Tov Yedid are signed with his various signatures: ” יו”ט ידיד ס”ט ” (e.g., on leaf 119) / ” היטי”ה ” (e.g., on leaves 9, 76, and more) / ” י”ט ” (e.g., on leaf 117b). At the top of ט (לדוגמא בדף קיז/2). בראש דף טו חתימתו המלאה ” הצעיר יום טוב יצחק ידיד הלוי ס”ט . On leaf 6, the signature of the אליעזר יו”ט ידיד הלוי” הי”ו.” A similar signature is on leaf 13. Many glosses by Rabbi Nissim Harari are signed with his various signatures: הנה”ר (e.g., on leaf 124) / נה”ר (e.g., on leaves 32, 71, 123) / ” ודוק נה”ר / וק”ל נה”ר On leaf 21b, the end of a gloss: ”...ודוק, מהרב אמ”ת . Likewise, on leaf 23a at the end of a lengthy gloss: ” ”... אין מקום להצ”ע זו, מהרב אמ”ת. At the end of another gloss (apparently by Rabbi Yom Tov Yedid) ” מו”ר אמ”ש ז”ל” [Rabbi Avraham Mizrachi Sharabi] grandson of the Rashash and head of the Beit El Yeshiva, author of Divrei Shalom. On leaf 62, a profound Kabbalistic comment is written in the style of Bukharan immigrants. בבדיקה שערכנו בכמה הגהות של רבי יום טוב ידיד הלוי שכתובים בספר שלפנינו, נמצא שנדפסו בספרו שמחת יום טוב (ירושלים, תרפ”ו) ביתר אריכות. כדוגמאות דלהלן: בדף יח/1 הגהה שתוכנה מופיע בספר שמחת יום טוב (ח”ג – לבוש יום טוב) דף א' ד”ה שער ד'. בדף סה/1 בין השורות בפרק ט', הגהה שתוכנה מופיע בספר שמחת יום טוב. דף כג אות ט'. בדף עה/1 בתחתית הדף, הגהה חתומה ”הנה”ר” – רבי נסים הררי. בספר שמחת יום טוב, דף כח/2 ד”ה דרוש ב' וכותב ”ונראה לתרץ וז”ל [וזה לשון] הרב נסים הררי ז”ל - ר”ל [רצונו לומר] כי הגבורות בנוק' אינם מתגלים אלא גבורות ני”ה ועי”ז נמתקים ודו”ק”. רבי אליעזר ידיד הלוי, שערך והדפיס את ספר אביו שמחת יום טוב, השתמש בספר עץ חיים שלפנינו ולקח מהגהות אביו והכניסם לספר. יש לציין כי אנו בדקנו בכמה הגהות בלבד. הסברא נותנת שיש הגהות נוספות של רבי יום טוב שנדפסו בספר שמחת יום טוב. אולם ישנם עוד הגהות של רבי יום טוב שלא נכנסו בספרו זה, וכן הגהות של הכותבים הנוספים שלא נדפסו. נעשתה בדיקה גם בספר מנחת אליעזר - חידושים על ספר עץ חיים, לרבי אליעזר ידיד הלוי, וההגהות שלפנינו (שכנראה בכתיבת ידו) לא נדפסו שם.  The Mekubal Rabbi Nissim Harari Raphaël (d. 1870) author of the book Alei Nahar (Jerusalem, 1903), a commentary on the Rashash's Siddur of Kavanot. Rabbi Nissim was one of the great sages of Aram Tzova. A Gaon in both the Nigleh and Nistar. His book Alei Nahar was pusblished by the great sages of Aram Tzova who were his disciples, foremost among them the Mekubal Rav the Sadeh.