Im Nekudot ha-Kasef; Na’aseh Lakh, R. Samuel Avigdor Abramson, Jerusalem 1930
עם נקודות הכסף : נעשה לך - Polemic - Women - Only Edition
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- Lot Number 51246
- Title (English) Im Nekudot ha-Kasef; Na’aseh Lakh
- Title (Hebrew) עם נקודות הכסף : נעשה לך
- Note Polemic - Women - Only Edition
- Author R. Samuel Avigdor Abramson
- City Jerusalem
- Publisher Hayyim Zukermann
- Publication Date 1930
- Estimated Price - Low 200
- Estimated Price - High 500
- Item # 1901926
- End Date
- Start Date
Only edition.  78; 18,  pp. octavo 230:160 mm., wide margins, usual age staining. A good copy loose in the original boards, rubbed.
Only edition of two works by R. Samuel Avigdor ben Abba Abramson (1866-1941), rabbi and scholar. R. Abramson was rabbi in Dublin and other cities before settling in New York where he served for 28 years. In 1929 he meved to Jerusalem where he lived until his passing in 1941. The first, primary work is on the unusual question concerning whether a yibbama can send a messenger to bring her halitzah. Although the text is entirely in Hebrew the title page is preceded by a Hebrew synopsis that states: The enclosed treatise, which the author has completed after work of many years, is a rich treasure of learning. It contains, among others, a critique of the problem that a Yewama should not send a messenger to bring her Chalizah, also an essay on the important and perplexing problem concerning women who been abandoned by their husbands.” It concludes “I hope that you pity the students who are studying in my Yeshiva. Na’aseh Lakh, the second work, is responsa by R. Abramson. The volume has several approbations. Halitzah, according to the Torah, is the duty imposed only when the levir (brother of the deceased childless husband) willfully refuses to marry the yevamah, and not when he is unable to or prohibited from marrying her, for "whoever is subject [lit. "goes up"] to levirate marriage is subject to halitzah, and whoever is not subject to levirate marriage is not subject to halitzah " (Yev. 3a). Thus, for example, where a levirate marriage is precluded because the relationship would be incestuous, the widow (supposing she is the levir's daughter or his wife's sister) is also exempted from halitzah. According to Bet Hillel, if one of the deceased's several wives is prohibited from marrying the levir she also exempts her co-wives (ẓarah, "rival") and the "rivals of her rivals" (if the rival has married another man) from levirate marriage and halitzah, but Bet Shammai's opinion was that the rival is not thus exempted (Yev. 1:1; 1:4; cf. Yev. 16a and TJ, Yev. 1:6, 3a). On the other hand, it was determined that at times the duty of halitzah exists even where levirate marriage is forbidden – as between a priest and divorcee –by a "prohibition of holiness" (issur kedushah); in such a case halitzah is still required for, as in all cases of negative precepts, the marriage, even if prohibited, is nevertheless valid once it has taken place (Yev. 2:3 and Rashi ad loc.; TJ, Yev. 1:1, 2c; ). This rule also applies when doubt exists as to whether levirate marriage is incumbent on the widow, in which case Ḥaliẓah is required (Git. 7:3, et al.). In cases where the levir is seriously ill or there is a big difference in their ages, or the levir is "not suitable" (eino hagun) for the widow, etc., efforts were made to arrange for halitzah rather than marriage. In the course of time some scholars accepted the view that the duty of the halitzah always took priority over that of levirate marriage, a view stemming from the attempt to reconcile the prohibition on a man marrying his brother's wife (Lev. 18:16) with the command of levirate marriage.
Today, the Rabbinical Courts Jurisdiction (Marriage and Divorce) Law, 5713–1953 of the State of Israel confers on the rabbinical court exclusive jurisdiction in a case where a woman sues her deceased husband's brother for haliẓah, and also with regard to maintenance for the woman until the day on which haliẓah is granted (sec. 5). Section 7 of the same law further provides that "Where a rabbinical court, by final judgment [i.e., when it can no longer be appealed against; sec. 8] has ordered that a man be compelled to give his brother's widow Ḥaliẓah, a district court may, upon expiration of three months from the day of making the order, on application of the attorney general, compel compliance with the order by imprisonment." A judgment compelling a levir to grant haliẓah will be given by the rabbinical court in similar circumstances to those in which it customarily sees fit to compel the grant of a divorce, and in certain additional cases, e.g., where the levir is already married (Tur and Sh. Ar., EH 165), but at all times only where compulsion is supported by halakhic authority so as not to bring about a prohibited "forced haliẓah" (Yev. 106a; Yad, Yibbum 4:25–26; Sh. Ar., EH 169:13). This procedure, so far as halakhically permitted, offers an effective means of dealing with a recalcitrant levir.
יכלכל בתוכו תשובות כהלכה שאסור לשלוח שליח לחלוץ בין על ידי שליח דידיה בין על ידי שליח דידה. אשר חנני החונן לאדם דעת ... מאתי הק' שמואל אביגדור בהר"ר אבא אברהמזאן אשר חייתי רב בדאבלין ... ושמ[ו]נה שנים הייתי רב בעיר לאעל ובעיר לינן מאסס, וי"ט שנים ... בעיר הבירה נויארק ... וכעת זכיתי בעזהשי"ת לבוא ירושלם ... ביום ד ניסן תרפ"ט ...
עם שלוש הסכמות (אחת ביידיש), מאת ר' אברהם יצחק הכהן קוק: ירושלים, יב שבט תר"ץ (שתים); אחת, כו ניסן תר"ץ; הסכמות ר' משה מרדכי עפשטיין, ירושלם, כה שבט תר"ץ ר' יוסף חיים זאנענפעלד, [ירושלים, בלא תאריך]; ר' איסר זלמן מלצר, ירושלים, ח למב"י [כג ניסן] תר"ץ נדפס יחד עם ספר נעשה לד.
Bibliography of the Hebrew Book 1470-1960 #000107030; BE ayin, 813, nun 549