Sasson ben Moshe. Shemen Sasson [“Oil of Joy”: Commentary to Vital, Chaim. Etz Chaim and Shemonah She’arim]. Parts. I, II, III, IVa, V (missing Part IVb, published 1890)

AUCTION 30 | Tuesday, September 20th, 2005 at 1:00
Fine Judaica: Books and Manuscripts

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Lot 214
(KABBALAH)

Sasson ben Moshe. Shemen Sasson [“Oil of Joy”: Commentary to Vital, Chaim. Etz Chaim and Shemonah She’arim]. Parts. I, II, III, IVa, V (missing Part IVb, published 1890)

FIRST EDITIONS: 5 parts in 4 volumes. Part I (1869); II (1875); III (1885); IVa (1889); V (1896). Part V former property of Jerusalem Kabbalist Aaron Abraham Slotki. Slotki’s stamp on title and final page, and his signed inscription on ff. 32v. and f. 83r. In the inscription he informs us that he “bought this book in order to lend it to others worthy of studying it, 24 Tammuz, [5]669/1909” Part. I: ff.(1), 90 (of 93). Part II: ff.(1), 5, 96. Part III: ff. (1), 13, 140. Part IV: ff. (2), 188. Part V: ff.(8), 83. In Part I, ff. 1-8 portion of text supplied in manuscript. All volumes rebound in uniform vellum-backed white calf. Vols. I-II folio; Vol. IV large 4to Halevy, nos. 151, 226, 532, 675, 734; Friedberg S-1817; Scholem, Kiryath Sepher II (1925):4, p. 272

Jerusalem: v.p. 1869-1896

Est: $1,000 - $1,500
PRICE REALIZED $650
The Copy of Aschkenazic Kabbalist, Aaron Abraham Slotki. The Author, Sasson ben Moshe (Parisiado), was a member of the kabbalist circle in Jerusalem, Beth El, where mystics would employ the system of kavanoth developed by Rabbi Shalom Sharabi (Rasha”sh). Sasson’s teacher in Kabbalah was Rabbi Vidal Cuenca, a native of Salonika, Greece, who settled in Jerusalem between the years 1851-3. Gershom Scholem, refers to the six volumes of Shemen Sasson as a “gigantic and important work.” In Vol. I, 6a, the Author mentions a manuscript of Chochmath ha-Tzeruf (permutation of letters) and advertises that he will publish it at the conclusion of the present volume. Unfortunately, the promised manuscript was never published in any of the six volumes of Shemen Sasson. From the description of the manuscript, Scholem was able to surmise that the reference is to Judah Albotini’s Sulam ha-Aliyah. Scholem speculates that because of the controversial nature of the work (which is a continuation of the method of “prophetic kabbalah” of Abraham Abulafia), Chacham Sasson was deterred from committing it to print. (In other, less controversial areas, Shemen Sasson does indeed incorporate several elements culled from old manuscripts.) See G. Scholem, “Ha-Mekubal R. Abraham ben Eliezer Halevi” in Kiryath Sepher II (1925):4, p. 272; Frumkiin and Rivlin, Toldoth Chachmei Yerushalayim III (1929), pp. 306; N.Z. Friedmann, Otzar Harabanim, p. 418, S-20181B; Giora Pozielov, Chachmeihen shel Arba Arei ha-Kodesh II (2001), pp. 618-619, n. 6