LOT 173:
MENACHEM AZARIAH OF FANO.
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MENACHEM AZARIAH OF FANO.
Amaroth Tehoroth [Kabbalah]. With commentary “Yad Yehudah” by R. Judah Leib ben Shimon.
First Edition. Title within fine engraved border including arches and cherubs aloft. Owner’s signature on title in Hebrew: “A gift from my brother-in-law the philanthropist Jonathan ben Moses Levi. Moses ben Elhanan Halevi of Leverdin.”
ff. (2), 143, 98. Several leaves detached, lightly stained. Loose in contemporary calf, worn. 4to. Vinograd, Frankfurt a/Main 148.
Frankfurt a/Main: Vorst 1698
Part One of Amaroth Tehoroth, a compendium of five kabbalistic treatises by R. Menachem Azariah (RM”A) of Fano: Ma’amar Hikkur Din, Ma’amar Em Kol Hai, Ma’amar ha-Middoth, Ma’amar Olam Katan, and Ma’amar ha-Ittim. Today, this work is generally known by the title Asarah Ma’amaroth (“Ten Treatises” - although the other five treatises are missing). There are other commentaries on RM”A’s work, but Yad Yehudah remains the standard commentary. R. Menachem Azariah (1548-1620), of a well-to-do banking family in Bologna, Italy, was first a follower of the Cordoveran system of kabbalah but afterward, under the influence of an elusive figure, R. Israel Sarug, switched his allegiance to the Lurianic school. The propagation of Safedian kabbalah in Europe was largely due to his prolific efforts.
Part One of Amaroth Tehoroth, a compendium of five kabbalistic treatises by R. Menachem Azariah (RM”A) of Fano: Ma’amar Hikkur Din, Ma’amar Em Kol Hai, Ma’amar ha-Middoth, Ma’amar Olam Katan, and Ma’amar ha-Ittim. Today, this work is generally known by the title Asarah Ma’amaroth (“Ten Treatises” - although the other five treatises are missing). There are other commentaries on RM”A’s work, but Yad Yehudah remains the standard commentary. R. Menachem Azariah (1548-1620), of a well-to-do banking family in Bologna, Italy, was first a follower of the Cordoveran system of kabbalah but afterward, under the influence of an elusive figure, R. Israel Sarug, switched his allegiance to the Lurianic school. The propagation of Safedian kabbalah in Europe was largely due to his prolific efforts.
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