2 RARE IMPORTANT WORKS 1862 Vilna Gaon on AGGADAH / 1860 Nefesh Hachaim

Description: 1860 AND 1862 LANGUAGE: HEBREW VG CONDITION, IN ORIGINAL WRAPPERS 1. 1860 Koenigsberg RARE EDITION OF NEFESH HACHAIM by Rabbi Chaim of Volozhin יראת ה' לחיים, נפש החיים. ענייני יראה ומוסר מאת רבי חיים מוולוז'ין. קניגסברג, תר"כ [1860]. 126 עמ', 22 ס"מ. מהדורה שלישית של הספר. על פי מהדורה זו, צורת האותיות וכדומה, מודפסים עד היום ספרי 'נפש החיים'. עם ההסכמות שבמהדורות הראשונות. וכן מיספור הדפים העברי זהה כמו במהדורת תקפ"ד [1864] ואילו המיספור האזרחי רציף מתחילה ועד סוף – 126 עמוד, כמו במהדורת תקצ"ז [1837]. בעמוד האחרון בתוך מסגרת פרחונית נדפסה השנה 'תרכ"א'. וינוגרד, ספרי הגר"א 1419. שנת ע’ל’ ט’ו’ב’ יזכר נ’פ’ש’ ה’ח’י’י’ם’ DATE OF PRINTING ON LAST PAGE The theological framework of R. Hayyim's educational philosophy. Posthumously published in Vilna 1824, it is addressed primarily to "the men of the yeshivah." Quoting widely from Kabbalistic as well as rabbinic sources. R. Hayyim elevated the study of the Torah to the highest value it had ever been accorded in Judaism. He held the hypostatized Torah to be identified with the mystical Ein Sof, and he therefore considered study of Torah as the most direct form of unmediated communion with G-d. In reaction to the hasidic thinkers, he defined Torah li-Shemah as study for the sake of understanding, rather than as ecstasy or mystical theurgy, regarding this as the ideal form of motivation for study. This cognitive teleology of Torah study was allied with an emphasis on the objective performance of the commandments and a corresponding devaluation of the subjective, experiential component of religious observance. R. Hayyim ben Isaac of Volozhin (1749–1821), rabbi and educator, leading disciple of R. Elijah b. Solomon Zalman the Gaon of Vilna and of R. Aryeh Gunzberg (author of Sha'agat Aryeh). R. Hayyim was the acknowledged spiritual leader of non-hasidic Russian Jewry of his day. R. Hayyim distinguished himself both in the theoretical and practical spheres. In 1802 he founded the renowned yeshivah of Volozhin (later to be named Ez Hayyim in his honor), which became the prototype and inspiration for the great talmudic academies of Eastern Europe of the 19th and 20th centuries, and similar schools in Israel, the United States, and elsewhere. His yeshivah transformed the whole religio-intellectual character of Lithuanian Jewry. Imbued with his educational philosophy, it raised religious scholarship in Lithuania to the unique status it was to enjoy there until the Holocaust. It attracted students from afar enhancing the dignity of their calling. Hayyim set high standards for admission, insisting on extreme diligence and constancy of study, and instituted in the yeshivah the system of collegial study (havruta), preferring it to self-study. The talmudic methodology, which was introduced by R. Hayyim into the yeshivah, was that of internal criticism of texts which he had learned from the Vilna Gaon. Though humble and of pleasant disposition, R. Hayyim was fearlessly independent in his scholarly endeavors. His insistence upon "straight thinking" (iyyun yashar), as opposed to the complicated dialectics common to much of the talmudic discourse of his time, led him occasionally to disagree even with decisions of the Shulhan Arukh, albeit with appropriate reverence. In the great polemics of his day between the Hasidim and the Mitnaggedim, R. Hayyim was the acknowledged leader of the latter. He was the leading ideological spokesman for classical rabbinism, his critique of Hasidism being thorough and deliberate. Yet in the communal aspects of the controversy, he was a decided moderate. Thus, despite his enormous reverence for the Vilna Gaon (rivaling the loyalty of Hasidim to their zaddikim), he did not sign the ban against the Hasidim. Both these attitudes, that of theological firmness and personal mellowness, were revealed in the Nefesh ha-Hayyim, which thus became a mitnaggedic response to the dialogue begun by the hasidic teacher, R. Shneur Zalman of Lyady, and the beginning of the reconciliation of the two groups. The hasidic reaction to R. Hayyim's critique was reflected in the pseudonymous Mezaref Avodah, published in Koenigsberg, 1858. R. Hayyim was also the author of a number of important responsa, published in Hut ha-Meshullash and Kedushat Yom Tov; Ru'ah Hayyim, a commentary on Mishnah Avot (and, like the Nefesh ha-Hayyim, posthumously published by his son and successor, R. Isaac); and of a number of introductions to works of the Vilna Gaon. ______________________ SECOND BOOK 1862 Koenigsberg על כמה אגדות / מאת ... רבינו אליהו מווילנא ; ... עם הוספות ... ע"י אברהם משה ב"ר אהרן רא"ם ...‏אליהו בן שלמה זלמן (הגר"א), 1720-1797; (הסכ' תרכ"ב)‏ קעניגסבערג : דפוס ע. ראויטענבערג 14 DAF, COMPLETE THE VILNA GAON COMMENTARY ON AGGADAIC PORTIONS OF THE TALMUD We have over 500,000 books of Jewish interest in Stock, please make sure to check out our Our eBay Store Questions, comments, Requests? WE CAN BE REACHED AT 347ll78G492!!14G6508!14 Our storefront location is at Mizrahi Book Store 3108 Quentin Rd Brooklyn NY 11234 Visitors welcome during business hours COMBINED SHIPPING DISCOUNTS: There is $4 off each additional item paid for and shipped together, which makes the shipping just .99 for almost all additional items. Please note that purchases must be paid for at once, not individually to qualify for the discount. 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