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Two independent works bound together with commentaries by R. Hayyim Isaiah ha-Kohen Habersburg. “the first title is Psalms with the commentaries of Rashi and R. Hayyim Isaiah ha-Kohen Habersburg followed by Zar Zahav of R. Zevi Elimelekh of Dynow. The title page notes that the commentaries are drawn from both the Babylonian and JerusalemTalmuds, midrashim, and many other holy books to explain the verses of Psalms and the intents of David the King. Added to the work are worthwhile practices from R. Zevi Elimelech of Dynow. The title page is followed by approbations of five prominent rabbis, the introduction of R. Hayyim Isaiah ha-Kohen, an extensive list of the works mentioned in the commentaries, azhorot ve-minhagim, an introduction to Psalms, a wondrous account brought in many books concerning the saying of Psalms, prayers to be said before and after Psalms, and then the text. Psalms are accompanied by Rashi in the inner column and Tosafot Hayyim in the outer column, followed by additional prayers and Zar Zahav, ma’amadot, and bekashot. The second title, Ketz Ha-Phla’ot, also by R. Hayyim Isaiah ha-Kohen, is a work intended to arouse our brothers the children of Israel to seek the redemption and arouse repentance, each according to his ability and in accordance with the Zohar and teachings of early sages and kabbalists. It includes Shir ha-Shirim with the commentaries Derekh Haqyyim and Birkhat Yeshuah.
R. Zevi Elimelech of Dynow (1785–1841), hasidic zaddik in Dynow, Galicia, often known after his main work as "the author of Benei Yissakhar" (Zolkiew, 1850). He was a disciple of R. Zevi Hirsch of Zhidachov, R. Jacob Isaac "ha-Hozeh" ("the seer") of Lublin, and the Maggid R. Israel of Kozienice. Zevi Elimelech served as rabbi in Strzyzow, Halicz, Dynow, and Munkacs. His total opposition to Haskalah and philosophy was evidenced in both his devotion to Kabbalah as the essence of Judaism and his statement that "there is no knowledge, either in the realm of science or philosophy, which is not alluded to in the Torah [which is higher than the intellect]" (Benei Yissakhar, Sec. 2:88). He considered philosophical enquiry a waste of time and of soul. Rational reason should not be sought for the mitzvot, but they should be observed with love, as divine decrees, whether rational or not, without questioning or seeking proofs. Man must have faith "even in two opposite [commands of God] where the intellect cannot solve the contradiction" (ibid., Sec. 1, 73). The task of the zaddik is of utmost importance since by means of the high spiritual level he attains he may help to unite the upper and lower worlds. Zevi Elimelech differentiated between two types of zaddikim: the perfect one, "the servant of God" (eved adonai) and the one who only "worships God" (oved Adonai). Worship of God must combine both love and fear. Fear corresponds to zimzum and love corresponds to hitpashetut ("expansion"). Just as there can be no stability or survival for worlds without zimzum, so if it were not for fear, man would dissolve in ecstasy "and the light of the soul would depart from its earthly container." Fear of Divine Majesty – in contradistinction to fear of punishment – is the acme of faith. A man "to whom God gives knowledge (binah) is enabled to retreat within himself directing his thought to his Creator also while in the company of other men." Dynow thus reformulates Nahmanides' thesis (commentary on Deuteronomy 11:20).
Dynow's writings comprise (1) kabbalistic: glosses to the commentary of R. Eleazar of Worms on Sefer Yezirah (Przemysl, 1888); commentary on the beginning of Eleazar's Sefer Hokhmat ha-Nefesh (Lemberg, 1876); glosses to the Zohar (Przemysl, 1899); Ma'yan Gannim, a commentary on Or ha-Hayyim (1848) by Joseph Jabetz; Regel Yesharah (Lemberg, date of publication not known), an alphabetical commentary on names and concepts on the basis of the kabbalistic system of R. Isaac Luria. (2) Homiletic and exegetical works which became popular among Hasidim, among them Derekh Pikkudekha (Lemberg, 1851), homilies on the mitzvot; Igra de-Kallah (Lemberg, 1868), homilies on the Torah; Igra de-Pirka (Lemberg, 1858); Likkutei Maharza (Przemysl, 1885), on the Torah and the Prophets; Keli ha-Ro'im (Lemberg, 1808), commentary on Obadiah; Devarim Nehmadim (Przemysl, 1885); Maggid Ta'alumah (Przemysl, 1876), novellae to tractate Berakhot; Rei'ah Duda'im (Munkacs, 1879), on tractate Megillah; Ve-Heyeh Berakhah (Przemysl, 1875), commentary on Mishnah Berakhot; Berakhah Meshulleshet (Przemysl, 1896, commentary on the Mishnah); Tamkhin de-Oraita (Munkacs, 1926).
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עם פרש"י ז"ל ופירוש תוספת חיים, והוא פירוש מלוקט מתלמוד בבלי וירושלמי ומדרשים והרבה ספרים... מגדולי רבותינו ז"ל, לבאר פירוש פסוקי תהלים... גם... מדרשי רבותינו ז"ל... על פסוקי תהלים... גם כמוסים בו הרבה דינים... משלחן ערוך ופוסקים... גם
הוספנו אזהרות והנהגות טובים ונחוצים מאת... הרב... צבי אלימלך [שפירא]... האבד"ק דינאב... גם הוספנו... קונטרס זר זהב, והוא קבוצת אמרים מהש"ס והרבה ספרים... סגולת המצות להצלחה... גם הוספנו סדר מעמדות ... דפוס יעקב הערשענהארן ומשה שניידמעסער, שנת ה'א'מ'ת' ק'נ'ה' כ'י' ט'ו'ב'
בעמוד האחרון: סדר עירובין.
מחבר הביאור "תוספת חיים" והעורך הואר ר' חיים ישעיה הכהן האלברסבערג.
הסכמות: ר' חיים אלעזר וואקס, פיעטרקוב, כו תמוז תרמ"ז;
ר' יעקב צבי [רבינוביץ], פאריסאוו, ד אב תרמ"ז;
ר' מאיר יחיאל הלוי [הולצשטוק], סקערנעוויטץ, ה מטות תרמ"ז;
ר' יעקב מרדכי [זילברמאן], בילגורייא, יב אב תרמ"ז;
ר' יהודא לייביש ליכט, פשעדבארז, ערב ראש-חודש אלול תרמ"ז.
... לזרז את ... ישראל בשנים של הפקודות הבאים עלינו לטובה. לבקש על הגאולה. ולהתעורר בתשובה ... גם מבואר ... כמה מיני סגולות ... שנהיה נשמרים מכל רע ... וסביב לו שני פירושים ... הראשון ... בשם ברכת ישועה ... לברר מדברי הגמרא
והקדמונים ... זמני הקץ. והשנים של הפקודות ... והפי' השני ... בשם דרך חיים ... באמירת התפלות והפסוקים ... אספתי וקבצתי ... הק' חיים ישעיה הכהן ... דפוס משה שניידמעסער ונחמה הערשענהארן,שנת ב'ז'ה' ב'א' ב'ר'כ'ה' ו'ב'א' י'ש'ו'ע'ה' ט'ו'ב'ה'
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