Eliezer and Joseph ben Naphtali Hertz Treves:
Hebrew Publishers, briefly, in the Mid-Sixteenth Century^[1]

Marvin J. Heller

A Hebrew press was briefly active in Thiengen (Tiengen) in 1560. The publishers, from the distinguished rabbinic Treves family, were Eliezer and Joseph ben Naphtali Hertz Treves. The brothers only published six (possibly seven) books before being forced to close by a meeting of the leaders, both Protestant and Catholic, of the Swiss Confederation in June 1560, who feared that they were about to print the Talmud.^[2]

The Treves family was noted for the many rabbinic scholars and communal leaders it produced over several centuries. Yehoshua Horowitz, in his description of the family history, informs that the family origin may have been in Troyes, France and subsequently in Italy and Germany. A second possibility is Treviso near Venice, Italy, in the 14^th century, and yet another is that the family came from Trier, Germany (Trèves in French).^[3] Isidore Singer, et. al., record forty-one distinguished members of the family, writing that “No other family can boast such a continuous line of scholars as this one, branches of which have been known under the names Treves, Tribas, Dreifuss, Trefouse, and Drifzan. There exists, however, no means of tracing the connection of these various branches, which even as early as the fourteenth and fifteenth centuries were already scattered over Germany, Italy, southern France, Greece, Poland, and Russia.”^[4]

The earliest known Treves is Johanan ben Mattithiah Treves, chief rabbi of France (c. 1385 – 1394), who, after the expulsion of the Jews from France in 1394, resettled in Italy, where he passed away on July 21, 1439. A responsum on the prayers of orphans for their deceased parents, and a letter addressed to the community of Padua, are still extant in manuscript in the Florence Library (Bibliothecæ Hebraicæ Florentinæ Catalogus, p. 426). Several members of the family were employed in printing presses in Italy, among them Johanon Treves at the Bomberg, Sabbioneta and Bologna presses (and later partnered with Ovadiah Seforno. As well as a scholar in his own right. Like his relative, Yochanan authored a commentary to the Siddur that was published in Bologna in 1540 and Raphael ben Johanon, rabbi of Ferrara, as editor and proofreader in Sabbioneta.^[5]

Our Treves of primary interest are Joseph and Eliezer ben Naphtali Hertz Treves (1495–1566),^[6] who operated the press in Thiengen. The latter served in the rabbinate in Frankfurt am Main for approximately twenty-two years. He was considered among the leading rabbis of his generation. In 1558, Kaiser Friedrich I assigned Eliezer to a committee of three rabbis to resolve the controversy surrounding the election of the chief rabbi position in Prague. committee to register the votes of Prague Jewry for the chief rabbi position. A renowned Talmudist and a Kabbalist, Eliezer became an adherent of several pseudo-Messiahs, namely Asher Lemlein (Lemmlein), who appeared in the sixteenth century; Eliezer attributed the non-fulfilment of Lemmlein’s prophecy concerning the Messiah to “circumstances other than fraud.”^[7] In 1561, Eliezer, a collector of manuscripts, went to Cracow, where he transcribed Solomon Molko’s commentaries.^[8][9]

Eliezer had printed previously, briefly, in Zurich. His imprints were an all-Yiddish Josippon and Sefer Hayira (both 1546), as well as a Yiddish Psalms. Dr Moshe Nathan Rosenfeld informs that the same vignette was used in Zürich with the Yiddish Psalms (1558), as well as in Tiengen. He writes that “at a meeting of the Eidgenossenschaft in Baden the Catholic representatives of Luzern, accused their Zürich colleagues of allowing the sale of anti-Christian pamphlets in the streets of Zürich.” This resulted in Treves relocating to Thiengen, with the permission of the Count of Sulz, leaving his Yiddish types behind.^[10]

Joseph Treves, born in 1490, added an introduction and glosses to their father’s prayer-book, which they published, as well as the publication of the Midrash Ha-Ne’elam on Ruth, under the title Yesod Shirim.

Their father, Naphtali Hirz or Hirtz Shatz (1473-c.1540)^[11] was a kabbalist and rabbinic scholar, who served as hazzan and rabbinic judge in Frankfurt am Main. He authored a kabbalistic commentary on the prayer-book, entitled Dikduk Tefillah, printed with the prayer-book, Malah ha’Aretz Deah and Naftulei Elokim (Heddernheim, 1546) and a super commentary and index on R. Bahya ben Asher (1255-1340) on the Pentateuch.^[12] The former work, Dikduk Tefillah, a kabbalistic interpretation of the prayer book, reflects the rise in messianic and Kabbalah currents in Ashkenazic Jewry. As Michael A. Meyer writes, “Dikduk Tefillah (The Precise Interpretation of Prayer, 1560), reflects a rise in such tendencies.”^[13] These tendencies are evident in Eliezer’s interests, as shown above.

Naftulei Elokim

Turning to Thiengen, now Waldshut-Tiengen, home to our press of interest. It is located in Baden Germany, that is southwestern Baden-Württemberg at the border of Switzerland, north of Zurzach. Jews were likely resident there in the 14th century. In 1650, eight Jewish families received a letter of protection allowing them to conduct trade but not open stores. There was continuous friction with the local population through the 18^th century. Jews were only welcome in public from 1870.^[14]

Eliezer, together with his brother, Joseph,^[15] established their Hebrew press in the small town of Thiengen in 1559 to print kabbalistic treatises, but primarily their father’s commentary, Malah ha’Aretz Deah. As noted above, the press was active for one year only, issuing six books in 1560 and, perchance, one title in 1566, a reprint of the previous edition of the piyyut (liturgical hymn) Shir ha-Yihud (Hymnerchandce, Divine Unity).^[16] Printing in Thiengen had been permitted by the Count of Sulz. However, complaints were brought by the burghers, afraid of damages because of the press, to the Bishop of Constance. He initially, in a vague response, permitted the press to continue to operate. However, when, the matter was brought before a meeting of the leaders of the Swiss Confederation in June, 1560, to which Thiengen was subject, they demanded its closure, fearing that the Talmud was to be printed there.

Another brother was Samuel, who relocated to Russia and took the family name of Zevi. He was the author of Yesod Shirim (below) on the Book of Ruth. Samuel’s sons were Eliezer, author of distinguished works, among them Dammesek Eliezer (Lublin, 1646) on tractate Hullin and Si’ah ha-Sadeh (ibid., 1645), a collection of prayers.

Kimḥa de-Avishuna

Another Treves of interest, although his relationship to our Treves family is not clear, is R. Johanan ben Joseph Treves (c. 1490–1557). A peripatetic rabbi, he wandered for twenty years in northern and central Italy, where he served as a religious instructor and rabbi in various communities in northern and central Italy. An author and publisher, Johanan Treves wrote responsa, is credited with the commentary, Kimha de-Avishuna (Bologna, 1540) on the Roman rite festival prayer book, published anonymously, as well as several halakhic works, among them glosses to the Alfasi and commentary on the laws of shehitah au-vedikah. Johanan Treves reputedly was employed in the Hebrew press in Bologna from 1537 to 1541 and, perchance, from 1545–46, as a proofreader in Daniel Bomberg’s press in Venice (noted above).^[17]

The books published in Thiengen are few in number. Yeshayahu Vinograd, in the Thesaurus of the Hebrew Book, records seven titles only, all but one printed in 1560, and a single title published in 1566, which, as noted above and we shall see below, is questionable. The varied books printed in Thiengen, in alphabetical (Hebrew) order, are:

אדם שכלי Adam Sedkheli – Kabbalistic and philosophic treatise by R. Simeon ben Samuel. Of French or German birth, Simeon ben Samuel lived in the fourteenth – fifteenth centuries. Adam Sedkheli was published in quarto format (4⁰: 24 ff.).

Adam Sedkheli
Courtesy of the National Library of Israel

The text of the title page is set within a woodcut architectural frame. The two upper corners have shields, the right shield with a key, the left a double-headed eagle, the symbol of the Holy Roman Empire, likely indicating that Thiegen was not a free city but under the direct auspices of the Empire. Simeon added the subtitle, Hadrath Kodesh, because his name, given as שמעון בן שמואל ז”ל יסדו (1012) plus the number of letters in the title (7) equals the phrase Hadrath Kodesh הדרת קודש (=1019).^[18] It is that name that appears as the header in the volumes’ text pages. The intent of the book, as stated on the title page, is to save souls from destruction.

Adam Sedkheli is on the Decalogue, thirteen attributes of God (shelosh esreh middot), thirteen articles of faith, and resurrection, with a commentary by the author. The book, written about 1400, is completed with a poetic kabbalistic entreaty, Or Kadmon, which exhorts God to “[further] rescue us from the cruel decrees [following] the four miracles [performed] for us this year [1400].”^[19] The miracles are enumerated as:

Salvation from a decree of death in the Jubilee year

Rescue from thousands, all dressed in white

Deliverance from the murderous brigades of Geislsler

the abdication of the “Shameful King [Wentzel], who persecuted us for many years.

The printers’ names do not appear on Adam Sedkheli nor on several of the other books printed in Thiengen. In the absence of another press in this small community, however, it may be assumed that they were responsible for those works as well. David Gans, in Zemah David, notes that Eliezer died in Frankfort in 1563.^[20]

Adam Sedkheli has been reprinted several times. Ch. B. Friedberg records seven editions in the Bet Eked Sepharim, beginning with a Lublin (1599) edition through a Warsaw (1915) edition.^[21]

בגידת הזמן (משכיל על דבר ימצא טוב) Begidat Hazman – An allegoric maqāma (a poetic narrative in rhymed prose) by Mattathias (Mattityah ben Moses), a 15th century Spanish or Provençal Hebrew poet or Mattathias ha-Yiẓhari, a representative of the Jewish communities of Aragon at the Tortosa disputation (1413–14). This, the first edition of Begidat Hazman, was published in octavo format (8⁰: [26] pp.).

Begidat Hazman
Courtesy of the National Library of Israel

The title page, with a pillared frame with cherubim, has the heading “מַשְׂכִּ֣יל עַל־דָּ֭בָר יִמְצָא־ט֑וֹב וּבוֹטֵ֖חַ בַּיהֹוָ֣ה אַשְׁרָֽיו He who is adept in a matter will attain success; Happy is he who trusts in the Lord (Proverbs 12:20).” Below it the text continues “For I will give all good things, and I will give the way of traitors. I will pour out my spirit, and I will declare to the multitude my words of the betrayal of time בגידת הזמן (Begidat Hazman); the words of Mattathias from captivity.” Here too the title-page header is not the book title.

Begidat ha-Zeman was written in c. 1450. It is described as having “a clear pedagogic, apologetic, and moral purpose. . . . It is written in the first person and the personal element is important. The author repents the sins of his youth, describing his experiences, writing that he speaks from his heart, so that his tale might serve as a warning.”^[22]

Mattathias is also credited as being the author of Ahituv ve-Zlmon, also a maqāma, similar in style to Begidat ha-Zeman, written prior 1453, inspired by the religious disputations held in Spain. He is also credited with a commentary on Psalm 119 with references to the disputation, and a commentary to Pirkei Avot (preserved in part only).

Ch. B. Friedberg records three subsequent editions of Begidat ha-Zeman, published in Prague (1609), Amsterdam (1650), and Offenbach (1714).^[23]

יסוד שירים Yesod Shirim – Our next title, Yesod Shirim, was written by Naphtali Hirz’s son Samuel. He was, as noted above, the brother who settled in Russia. Samuel authored Yesod Shirim, a kabbalistic commentary on the Book of Ruth, literal and kabbalistic explanations.^[24] It was published in 19 c. ([32] ff.).

Yesod Shirim
Courtesy of the National Library of Israel

Here too the title-page has a pillared frame with images of cherubim, unlike those employed on the title-pages of Begidat ha-Zeman (above), and Malah ha-Aretz De’ah and Shir ha-Yihud (below). The header on the title-page, in large bold letters, is given as Tapuchei Zahav, from “Like golden apples (Tapuchei Zahav) in silver showpieces is a phrase well turned (Proverbs 25:11).” Below the brief title-page text continues “behold, this is a new thing… and hidden secrets, the taste of Marut, the secret of the Kingdom of the House of David, head of the poets. Therefore, I entitled it Yesod Shirim.” Within the text, set in a single column in rabbinic letters, the page header is Yesod Shirim.

Yesod Shirim, as noted above, is on Megillat Ruth. But it is not a commentary, rather it is Midrash ha-Ne’elam, the first printing of that section of the Zohar on Ruth. The colophon states that it was printed in Thiengen by the oppressed Joseph ben Naphtali on Sunday, 23 Teves 320 (January 10, 1560). Why oppressed (עשוק) is unclear.

מלאה הארץ דעה Malah ha-Aretz De’ah – The siddur (prayerbook) prepared by R. Naphtali Hirz Treves. Malah ha-Aretz De’ah was published in octavo format (8⁰: [242] pp.). The text of the title-page has an attractive frame with cherubim at the sides.

Malah ha-Aretz De’ah
Courtesy of the National Library of Israel

The title מלאה הארץ דעה is from “For the land shall be filled with devotion (malah ha-aretz de’ah) [to God]” and below it the verse continues “As water covers the sea” (Isaiah 11:9).^[25] The text of the title-page continues that it is tefillah (prayer) for the entire year with an attractive commentary as well as a commentary in a kabbalistic manner by R. [Naphtali] Hirz [Treves]. Malah ha-Aretz De’ah is an Ashkenaz rite siddur. The text of the volume is in vocalized square letters accompanied by the commentary in rabbinic letters.

In addition to Naphtali Hirz Treves’ use of kabbalistic works in preparing his commentary to the siddur, he utilized several other sources, among the most important of which was R. Eleazar of Worms (c. 1176–1238) Sefer ha-Rokeah, an important and classic halachic and kabbalistic work.^[26] Among his other sources was the Maharil (R. Jacob Moelin (c. 1365 –1427) and R. Bahya. Malah ha-Aretz De’ah closely follows the liturgy of Hasidei Ashkenaz. The commentary is extensive and lengthy.

Malah ha-Aretz De’ah was reprinted three times; two editions in Beni Brak, 1971 and 2004 and by Renaissance Hebraica c. 2000. The Renaissance Hebraica edition includes an alternative title page border. It reuses the border from Begidat Hazman.

מלכיאל Malkiel – A multi-faceted philosophical and ethical work on the afterlife, reward and punishment, and comforting Zion by R. Malkiel Hezkiah ben Abraham. Printed in quarto format (4⁰: 22 pp.), the text of the title-page is concise, set in a decorative border. The purpose of Malkiel is described as being intended to understand the words of the sages.

Malkiel
Courtesy of the Library of Agudas Chassidei Chabad Ohel Yosef Yitzhak

Malkiel addresses such subjects as Gan Eden and Gehinom for the souls and body after death. The concealed meaning of pairs is explained, and the issue of “the tree of knowledge of good and evil” (Genesis 2:9) that the Lord prohibited to the first man and the reasons for his sin. Also explicated are the Garden of Eden, the Tree of Knowledge, Og King of Bashan and additional enigmatic aggadic materials. Additional subjects based on the words of the sages in the Talmud and Midrashim are addressed. The text is in a single column in rabbinic letters.

This is the first printing of Malkiel. Friedberg records seven later editions, beginning with Offenbach (1715) through Vilna and Grodno (1819).^[27]

שיר היחוד Shir ha-Yihud – Shir ha-Yihud (Hymn of Divine Unity) is an anonymous piyyut (liturgical poem) written in the mid-twelfth century, most often attributed to Samuel ben Kalonymus he-Hasid (c. 1130-1175), less often to his son, Judah ben Samuel he-Hasid (c. 1150-1217), author of the Sefer Hasidim, both among the foremost representatives of the Hasidei Ashkenaz, and, on occasion, to yet others. This edition was published in quarto format (4⁰: 20 ff.). The title-page has the same frame with cherubim as Begidat Hazman (above).

Although there exist several piyyuttim entitled Shir ha-Yihud, this is the most well-known. Unlike most early manuscript versions of the Shir, which were divided into chapters, later versions, and all printed editions, are divided by the days of the week, one for each day, praising God and his uniqueness, in contrast to the insignificance of man. Lines are divided into rhymed couplets, with four beats to a couplet The fourth day differs from the other days in that it is the only day for which the verses are arranged in alphabetic order; however, the number of lines to a letter are not equal. Shir ha-Yihud is, philosophically, based on the Sefer ha-Emunot ve-ha-De’ot of R. Saadiah Gaon (882-942), a fact acknowledged on the title page.

Shir ha-Yihud
Courtesy of the National Library of Israel

It is customary, today, to recite Shir ha-Yihud on Yom Kippur eve, at the end of services, its more frequent repetition being opposed by a number of rabbinic figures, such as R. Jacob Emden (16971776), R. Solomon Luria (1510-1574) and Rabbi Judah Loew (Maharal, 1525-1609). The latter restricting it to Yom Kippur only, a “day set aside for praise of God, when a person is on a higher level, comparable to an angel” (Netivot Ovodah ch. 12, Netivot Olam).

The text of Shir ha-Yihud is accompanied by the commentary of Yom Tov Lipman Muelhausen (14th-15th centuries). Muelhausen was a dayyan in Prague, a highly respected halakhist and kabbalist. His most famous work is the Sefer ha-Nizzahon, a polemic against Christianity, passed down by hand from generation to generation, until a monk, Theodore Hackspan, seized a copy from the rabbi of Schneittach. Hackspan translated Nizzahon into Latin, added notes in attempt to refute its arguments, and had it printed (Altdorf, 1644). A Jewish edition did not appear until 1701. In a brief introduction to Shir ha-Yihud, Muelhausen writes that he has seen many commentaries on this holy work, but found them to be “straw mixed with grain.” Noting that these are inadequate, not explaining the intent of the author, he asks, “help from the Helper, my Rock, the Almighty, and I will write here all that I received, “mouth to mouth” (Numbers 12:8) from those who know the truth.” ^[28]

1566 שיר היחוד Shir ha-Yihud – A improbable edition of Shir ha-Yihud is listed in the Thesaurus as the seventh Thiengen imprint. It is also recorded by Isaac Benjacob in Otzar ha-Sefarim (Vilna, 1880) together with the previous 1560 printing.^[29] Nevertheless, it is improbable that six years after the press was forced to close it should reopen and publish a single work, identical to one of its previous titles. Furthermore, no library records a copy of this edition. Perchance, the entry was a misreading of the early printing, copied by bibliographers and then recopied, so that in some circles it was accepted as a valid edition.^[30]

The books printed in Thiengen, small in number, are nevertheless diverse. Subject matter is varied, encompassing kabbalistic and philosophic works, an allegoric maqāma, a kabbalistic commentary on the Book of Ruth, the siddur prepared by R. Naphtali Hirz Treves, and a liturgical poem. An unusual and interesting aspect of several of the Thiengen imprints is that the large lead phrase on the title-page is not the book title, which follows later in a smaller text font.

The publishers were prominent rabbis from a distinguished rabbinic family. The books printed within the span of one year, to be repetitive, are rich and varied. Thiengen, as so many other small short-lived presses, deserves to be recalled, having made a short lived but valuable contribution to Hebrew literature.

1. Once again, I would like to express my gratitude and appreciation to Eli Genauer for his insightful comments. ↑
2. Stephen G. Burnett, “The Regulation of Hebrew Printing in Germany 1555-1630” in Infinite Boundaries: Order, Disorder and reorder in early Modern German Culture, ed. M. Reinhart & T. Robisheux, Sixteenth century Essays and Studies, no. 40 (Kirksville, 1998), pp. 329-30. ↑
3. Yehoshua Horowitz, “Treves,” Encyclopedia Judaica, (Jerusalem, 2007), vol. 20 pp. 134-35. See generally, Marcus Horovitz, Rabbanei Frankfurt (Jerusalem, 1972), 21-26; Nahum Brüll, “Das Geshiechet der Treves,” in Jahrbücher für jüdische Geschichte und Litteratur (Year 1, 1874), 87-122; and his additions, id., (Year 2, 1876), 209-10; Tzvi Lehrer, Tolodot Naphtali Hertz Treves,” in Hetzei Geborim, 7, (2014), 485-95. ↑
4. Isidore Singer, Schulim Ochser, Frederick T. Haneman, Richard Gottheil, Isaac Broyde, “Treves,” Jewish Encyclopedia vol. 12 (New York, 1901-06), pp. 243-48. ↑
5. David Amram, The Makers of Hebrew Books in Italy (Philadelphia, 1909, reprint London, 1963), pp. 205, 291. ↑
6. There is uncertainty about his birth and death dates. Horovitz, Rabbanei, 191-92. ↑
7. According to R David Gans, Eliezer attributed the failure to “the sins of the generation.” David Gans, Zemah David (Prague, 1592), Asher Lemlein (Lammlin) (16th century) was a false messiah active in 1500–02. Of Ashkenazi origin, Lemlein began his activities in northeast Italy, continuing in Germany. He claimed that, the redemption was approaching because the Messiah, Lemlein himself, had already come. Even some Christians accepted his Messianic prophecy. After his passing his movement ceased. Richard Gottheil, Isaac Broydé, “Lemmlein (Lammlin), Asher,” vol. 7, Jewish Encyclopedia, p. 680; “Lemlein (Lammlin), Asher,” vol. 12, Encyclopedia Judaica, p. 638. Dan Rabinowitz informed that Eliezer was living in Cracow already and transcribed the letters because he was caught up in the Messianic speculation. In 1531, he wrote to his father Naphtali, about the religious fever Molcho introduced into the general public. See Naphtali Hertz Treves, Malah ha-Aretz De’ah. ↑
8. Mordechai Margalioth, ed., Encyclopedia of Great Men in Israel I (Tel Aviv, 1986), col. 190 [Hebrew]; Isidore Singer, Schulim Ochser, Frederick T. Haneman, Richard Gottheil, Isaac Broyde, “Treves,” Jewish Encyclopedia vol. 12 (New York, 1901-06), pp. 243-48. Horovitz, Rabbanei 22-28, who provides the most comprehensive discussion regarding Eliezer. ↑
9. Solomon Molcho (1500-32) was born Diogo Pires to Marrano parents. He circumcised himself, became a follower of David Reubeni, who claimed to be the son of a King Solomon and brother of a King Joseph ruler of the lost tribes of Reuben, Gad, and half Manasseh in the desert of Habor. At some point he too claimed to be the Messiah. His sermons were published, Derashot (Salonika, 1529) and subsequently as Sefer ha-Mefo’ar. In 1532, Molcho went to Ratisbon, where the emperor Charles V imprisoned him. An ecclesiastical court sentenced Molcho to death by fire for Judaizing. He was offered a pardon by the emperor on the condition that he recant and return to the church. Molcho refused, choosing a martyr’s death. (Isidore Singer, Philipp Bloch, “Molko, Solomon,” vol. 8 JE, p. 651); Joseph Shochetman] “Molcho, Solomon,” vol. 14 EJ pp. 423-24. Elisheva Carlebach, “Messianism,” The YIVO Encyclopedia of Jews in Eastern Europe, Gershon David Hundert, ed. Vol. 1 (New Haven & London, 2008), p. 1160, informs that Molcho left a deep impression on Ashkenazic Jews. His messianic flag and caftan were preserved by the Jews of Prague and can still be seen there today. Concerning both false messiahs also see Moses Idel, Messianic Mystics (New Haven & London, 1998) and Gershom S. Scholem, Sabbatai Sevi; the Mystical Messiah (Princeton, 1973), var. cit. ↑
10. Dr Moshe Nathan Rosenfeld, “The Identity of an unknown Yiddish Prayer Book (From Zürich to Zürich),” Seforim Blog (February 18, 2025). ↑
11. He died prior to 1546 because, in Yesod Shirim, published that year, he is referred to as already deceased. But the exact year of his death is unknown. See Lehrer, Tolodot, 494n106. ↑
12. https://en.wikipedia.org/wiki/Naphtali_Hirsch_Treves. See also, Horovitz, Rabbanei, 21. Naftulei Elokim is one of two books printed in Heddernheim, a quarter of Frankfurt am Main. the other work being a Selihot, also printed in 1546, both published by a Hayyim ben Joseph (Yeshayahu Vinograd, Thesaurus of the Hebrew Book. Listing of Books Printed in Hebrew Letters Since the Beginning of Printing circa 1469 through 1863 II (Jerusalem, 1993-95), p. 158. ↑
13. Michael A. Meyer, editor, German Jewish History in modern Times, vol. 1 Tradition and Enlightenment 1600-1780 (1996 New York) p. 72. ↑
14. “Tiengen,” The Encyclopedia of Jewish life Before and During the Holocaust, editor in chief, Shmuel Spector; consulting editor, Geoffrey Wigoder; foreword by Elie Wiesel, vol. 3, p.1306. ↑
15. Some question whether they were related or just shared similarly named fathers. See Lehrer, “Tolodot,” 295n110. ↑
16. Friedberg, Ch. B. History of Hebrew Typography of the following Cities in Europe: Amsterdam, Antwerp, Avignon, Basle, Carlsruhe, Cleve, Coethen, Constance, Dessau, Deyhernfurt, Halle, Isny, Jessnitz, Leyden, London, Metz, Strasbourg, Thiengen, Vienna, Zurich. From its beginning in the year 1516 (Antwerp, 1937), [Hebrew]; Vinograd, Thesaurus of the Hebrew Book. II p. 3394 ↑
17. Yehoshua Horowitz, “Treves, Johanan ben Joseph,” EJ, vol. 20, p. 135. ↑
18. Executive Committee of the Editorial Board.,M. Seligsohn, “Simeon ben Samuel,” Jewish Encyclopedia vol. 11, p. 357. ↑
19. Marvin J. Heller, The Sixteenth Century Hebrew Book: An Abridged Thesaurus vol. II (Brill, Leiden, 2004), pp. 504-05. ↑
20. David Gans, Zemah David (New York, n. d.), I, yr. 1563 [Hebrew].As Brüll notes, this is an error. Likely reversing the letter “gimal” and “zayin.” ↑
21. Ch. B. Friedberg, Bet Eked Sepharim, (Israel, n. d), alef 629 [Hebrew]. ↑
22. Yonah David/Angel Sáenz-Badillos, “Mattathias (or Mattityah ben Moses?)” vol. 13 EJ, pp. 685-86. ↑
23. Friedberg, Bet Eked Sepharim, bet 243. Concerning the Prague edition, Gavin McDowell, “A Genealogy of Errors: Targum Pseudo-Yonatan’s Commentary Tradition” (https://books.openedition.org/ephe/2868?lang=en) informs that Shabbetai Bass (1641-1718), author of the first bibliography of Hebrew books by a Jewish author, in his Siftei Yeshenim (Amsterdam, 1680) misdated Begidat ha-Zeman. Acording to McDowell “The tally of the numeric value of these letters is 369 (80 + 5 + 80 + 200 + 1 + 3), which is 1608/09 of the Christian calendar. Bass forgot to count the word פה, reducing the date by 85 years and resulting in the year 284, which is 1524 CE.” ↑
24. Yehoshua Horowitz, EJ vol, 20 p. 134. ↑
25. The exact title is subject to some confusion and debate. The enlarged words on the title page, Malah ha-Aretz De’ah, would normally indicate it is the title. But, some of the other Thengin prints like Sod Yesharim, the enlarged letters, in that instance, Tapuchei Zahav, are not the title. Following Ben Jacob, Friedberg, in Bet Eked Sepharim refers to it Tefilot me-Kol ha-Shana Minhag Ashkenaz. Friedberg, Bet Eked Sepharim, Taf 1711. Yet, he is cited in many rabbinic texts as Siddur Rav Hirtz Shatz, and the two Beni Brak reprints use that title. See Lehrer, Tolodot, 492. Naphtali, in his introduction, titles the work Dikduk Tefilah. Unlike the printer’s introduction that precedes the work, Naphtali’s does not appear until after P’sukei D’Zimra, and may have been overlooked. ↑
26. The entire commentary for P’sukei D’Zimra are from Eleazar. See “Editor’s Note,” Hetzei Geborim, 8(2015), 1121. ↑
27. Friedberg, Bet Eked Sepharim, mem 2094. ↑
28. Heller, The Sixteenth Century Hebrew Book, p. 518-19; Joseph Dan, ed., Shir Hayihud (Jerusalem, 1981), pp. xii-ix and 7-26 [Hebrew with English introduction]; and A. M. Habermann, Shir ha-Yihud ve-ha-Kovod (Jerusalem, 1958), pp. 11-12 [Hebrew]. See also Abraham Berliner, “Shir ha-Yihud,” in Ketavim Nivharim I (Jerusalem, 1945), pp. 145-70 [Hebrew]. ↑
29. Isaac Benjacob in Otzar ha-Sefarim (Vilna, 1880), p. 183 no. 475 [Hebrew]. ↑
30. Concerning the misdating and other errors in the publishing of Hebrew books see Marvin J. Heller, “Who can discern his errors? Misdates, Errors, and Deceptions, in and about Hebrew Books, Intentional and Otherwise” Hakirah: The Flatbush Journal of Jewish Law and Thought 12 (2011), pp. 269-91, reprinted in Further Studies in the Making of the Early Hebrew Book (Leiden/Boston, 2013), pp. 395-420; ibid. “Who can discern his errors? Misdates, Errors, Deceptions, and other Variations in and about Hebrew Books, Intentional and Otherwise: Revisited,” Seforimblog, Sunday, July 03, 2016, reprinted in Essays on the Making of the Early Hebrew Book (Leiden/Boston, 2020, pp. 507-36. ↑