Bidspirit auction | Glosses in the His Holy

Glosses in the His Holy Handwriting of the Maharshal! ”Black fire upon white fire” – (Talmud Yerushalmi, Shekalim 6:1) –  a long gloss in His Holy Handwriting of the Man of G-d, Rabbeinu the Maharshal, on the margins of the commentary of the Mizrachi on Rashi on the Torah, with slight variations from the printed version – a segulah to banish the Kelipos and external forces. “Mahara”i explained in the name of his uncle, Moreinu HaRav Reb Aharon HaKadosh.” Before us is a leaf from the commentary of the Ra”m on Rashi on the Torah, Parashas Shelach, printed in Venice 1527, from the personal exampler in which Rabbeinu the Maharshal—Rabbeinu Shlomo Luria, author of Yam Shel Shlomo—studied. On the margins appears a long gloss of ninetee863n lines in His Holy Handwriting of the Maharshal, which was printed in his Sefer Yeri’os Shlomo (Prague 1609) on Rashi on the Torah, Parashas Shelach, s.v. “Vechein Hayinu.” Rabbeinu Shlomo Luria, known as the Maharshal (1510–1573), was among the great pillars of Halachic authority upon whom all of Beis Yisrael rely. His well-known works include: Yam Shel Shlomo on several tractates of the Talmud Bavli, Chochmas Shlomo—glosses on the Talmud Bavli, and Responsa Maharshal. He served as Av Beis Din and Rebbe in several prominent communities in Lithuania, Volhynia, and Poland, including Brisk, Ostroh, and Lublin. Many of the leading Geonim of his generation were among his students. His name is sanctified and revered with awe among the Geonim and Tzaddikim of the generations. His close associate the Rema corresponded with him extensively in responsa. In one of his responsa (siman 5), the Rema writes to him: “Fortunate is the generation in which he dwells… humble like Hillel; any bird that flies over him while he is engaged in Torah is immediately burned like Yonasan ben Uziel…” In his approbation to Chochmas Shlomo, the Rema writes: “Go forth and see… crowned by Hashem with His Torah… one may rely upon him as upon Moshe from the mouth of the Divine.” In Chavos Yair (siman 43), Rabbi Yair Chaim Bachrach writes regarding one who wished to dispute the Maharshal: “I will speak this once to justify and uphold the words of the Gaon [the Maharshal]… whose pure soul was certainly from the World of Atzilus … it has already been testified that if Torah were forgotten from Israel, he would restore it through his pilpul… Heaven forbid that I should raise a hand against the anointed of Hashem …” In the Sefer Pi Tzaddik (Cieszanow, p. 277), it is brought that by instruction of the Divrei Chaim of Sanz, it was engraved on his tombstone: “From the quarry of holiness, Gaon Maharshal, ” because mentioning the name of the Maharshal is a Segulah to banish the Kelipos and external forces from the soul of the deceased, and thus it was engraved on many tombstones of the Tzaddikim of the Sanz lineage. HaGaon HaKadosh Rabbi Yehudele of Dzikov said that fear and awe should fall upon a person when he mentions the name of the Maharshal (Zichron Yehuda, p. 64). On the second page appears a gloss in Sephardic script, as well as a handwritten illustration of the poles with which the spies carried the cluster from Eretz Yisrael. On the page with the Maharshal’s gloss, there are two additional minor glosses of textual corrections; however, they do not appear to be in the hand of the Maharshal, but of two other writers (at least one of them). [1] leaf. 29 cm. Condition: fair–good. Stains. Tear to the upper margin, without damage to the text, restored with paper fill.