Do you recall Hrubieszow?

Hrubieszow, Home to an Active Early Nineteenth Century Hebrew Press^[1]

Marvin J. Heller

A barely remembered Hebrew press, one credited with as many as forty books, although that number is uncertain, was active in Hrubieszow (Hrubyesho), Lublin district, in southeastern, Poland from 1816 to1821 and then intermittently until 1827. The variance in the number of titles printed may be attributed to the manner in which books are recorded, some titles being a composite of three works. In some instances, the town or the printers’ names are omitted from the title-page due to censorship or book tariff payment. The books published by the press are relatively small varied books, designed to meet the community’s needs and interests. The first works printed include several Yiddish titles. Most of the books are small format, ranging from duodecimo (12⁰) through quarto (4⁰) formats. The article describes a small portion of the Hrubieszow imprints to give a sense of the press’s publications, their variety, indicative of the community and how, through their books, the press served it. The selected works are generally of a scholarly and specialized nature, primarily Hasidic works on the weekly parasha (Torah reading), ethical, and halachic tomes, although varied within each category. These works reflect both the composition and interests of the community.

A barely remembered Hebrew press, one that is credited by the Thesaurus of the Hebrew Book with as many as forty books in the early nineteenth century, was active in Hrubieszow (Hrubyesho), Lublin district, in southeastern, Poland.^[2] Jewish presence in Hrubieszow dates to the first half of the fifteenth century, Jews being recorded there as tax farmers and merchants, doing business in such diverse areas as Walachia, Turkey, the Crimea, and Kiev.

In the 10th century, the Hrubieszow district had been part of the Polish state. In 981, however, it was seized by the Kievan Rus’, subsequently changing hands several times, even falling to the Mongol Empire in the mid-13th century. Even earlier, the founding of Hrubieszow dates to the early Middle Ages when there was a defensive ‘gord’ (a medieval Slavonic fortified settlement) on the Huczwa river island. Hrubieszow is mentioned as early as 1254, as a hunting settlement amid forests. In 1366, Hrubieszow, then known as Rubieszów, was recaptured by King Casimir III the Great, again becoming part of the Kingdom of Poland (see banner of early Polish monarchy, right). In about 1400, the town received a charter from Polish king, Władysław II Jagiełło. Hrubieszow (Rubieszów) was destroyed several times by Crimean Tatars, who raided the area in the 15th, 16th and 17th centuries, and by rebellious Cossacks.

In 1772, After the First Partition of Poland, Hrubieszow was annexed by Austria. In 1800, Stanisław Staszic founded the Hrubieszow Agricultural Society, the first cooperative organization in Europe, which existed until 1945. In 1802, the name Rubieszów was changed to Hrubieszow, the name by which it is known today. Seven years later, in 1809, after the Austro-Polish War, Hrubieszow became part of the short-lived Polish Duchy of Warsaw, subsequently becoming, in 1815, by the Congress of Vienna ,part of the Russian-controlled Congress Poland, within the Lublin Governorate.^[3]

As noted above, Jews were active in Hrubieszow from the first half of the fifteenth century. At some point in that century, Jews in Hrubieszow received several privileges for wine trade and management of the town tax chamber. By 1551, thirteen Jewish residents occupied four houses, that number rising to 40 Jews living in 5 houses by 1560. That number continued to increase, so that from the 18^th century until the beginning of the 20^th century Jews comprised a considerable majority of Hrubieszow’s population, controlling trade, industry, and craft. In 1578, King Stephen Bahory granted the Jews in Hrubieszów extensive rights. Less than a century afterwards, during tah-ve-tat (the Chmielnicki massacres of 1648-49), the Jewish community was almost entirely destroyed. Soon afterwards, however, the Jewish community was reestablished – a yeshivah was opened, headed by R. Isaac ben Judah Charif. Hrubieszow would subsequently be home to a number of prominent rabbis and became influential in the Arba’ah Artzot (Council of the Four Lands).^[4] In the 18^th century the Hasidic movement became active in Hrubieszow, the city becoming a center of Berdichev Hasidism. Among its leaders was R. Joseph ben Mordecai Katzenelboigen (R. Mordechai of Neszhchiz), who relocated there in the 1790s.^[5]

We now turn to our subject, Hebrew printing in Hrubieszow. As noted above, the Hrubieszow press is credited by the Thesaurus with as many as forty titles, although that number may be uncertain; in contrast, Avraham Yaari records only thirty-four titles for Hrubieszow.^[6] Those works are relatively small varied books, designed to meet the community’s needs and interests, published from 1816 to1821 and then intermittently until 1827. This article will describe a small portion of those works, to give a sense of the press’s publications, their variety, indicative of the community and how, through their books, the press served it. To address a greater number would be tedious for both the reader and the writer.

Dr. N. M. Gelber and Avraham Yaari inform that attempts to establish a Hebrew press in Hrubieszow were made from 1792 through 1804, in the Austrian period, but that the matter was delayed, the privilege to do so not granted. In late 1816, a Hebrew press was established in Hrubieszow, now part of Congress Poland. The founder of the press was R. Menahem Mendel Finkelstein (Finkel Stein). He had partners, namely R. Moses Tzikor and R. Saul Moss Goldstein of Łaszczów. Finkelstein provided the financing, the latter two the necessary skills, being experienced printers, having been partners in the Hebrew press in Łaszczów. Management of the press changed in the following years. Goldstein left the press in 1819, returning to Łaszczów, Finkelstein left the press in 1821, leaving Tzikor in charge. Tzikor then took Solomon ben David as a partner. Eight master printers were employed by the press as compositors and press operators, namely Daniel Ze’ev ben Segal, Baruch Abraham ben David, both from Hrubieszow, Isaac ben David from Łaszczów, Hayyim ben Eliezer from Zhovkva, Israel ben Raphael, Menachem Mendel ben Baruch, Pesach Joseph from Łęczno, and Eliezer Segal, perchance from Hrubieszow.^[7]

Printing began shortly after the privilege was granted, the first works being published, including several Yiddish titles. Vinograd records ten titles for 1816-17, beginning with Shir ha-Shirim (1816), Orhot Zaddikim, Gedolus David u-Malchus Shaul, Haggadah shel Pesah, Sefer Hasidim, Lekah Tov, a siddur Tefillas Nehora, Noam Elimelekh, Shivhei ha-Ba’al Shem Tov, and Tanna de-vei-Eliyahu. These are all small format books, ranging from duodecimo (12⁰) through quarto (4⁰) formats. These works are indicative of the variety of the Hrubieszow imprints and the community the press served. For example, R. Judah ben Samuel he-Hasid’s (c. 1150-1217) Sefer Hasidim, an ethical, mystical, and halakhic work; Tanna de-be-Eliyahu is an aggadic midrash attributed to Elijah the prophet as dictated to the third century amora Anan bar Rav: Noam Elimelekh by R. Elimelech of Lizhensk; Shivhei ha-Ba’al Shem Tov, collection of Hasidic tales about the founder of Hasidim, and in contrast to the prior works, Joseph ha-Efrati’s Gedolus David u-Malchus Shaul, a maskilic (enlightened) drama.^[8]

Noam Elimelekh – We begin with R. Elimelech ben Eliezer Lippman (Lippa) of Lizhensk’s (1717-87) Noam Elimelekh, a classic and primary Hasidic work, representative of the press’s output and the communities’ interests. R. Elimelech was a student of R. Samuel Smelke Horowitz (Rebbe Reb Shmelke, 1726-78), and afterwards a disciple of R. Dov Baer the Maggid of Mezhirech (1704–72), as well as meeting by the latter R. Levi Yitzhak of Berdichev (c. 1740-1809). After the Maggid’s passing, Elimelech became the acknowledged head of the Hasidic movement and is considered the theoretician and creator of “practical zaddikism.”^[9]
Noam Elimelekh was published as a 23 cm. work ([1], 94 ff.) The title-page begins with honorifics of Elimelech of Lizhensk and informs that in order that there should not be blank paper at the beginning of the book and for benefit of the public, they have published the testament of the author (see below), and at the end of the volume is R. Joseph Gikatilla’s Tamei Ha-Mitzvot. Not noted but also at the end of the volume are Likkutei Shoshana and Iggeret ha-Kodesh. The title page is dated with the chronogram “[for he said] the God of my father’s [house] was my help כי אמר אלקי אבי בעזרי (577 = 1817)” (cf. Exodus 18:4). Elimelech’s testament, entitled conduct (הנהגות) of a man is on the verso of the title-page and consists of twenty-one admonitions for a person.
The title-page states that Noam Elimelekh was published at the press of Menahem Mendel Finkelstein. According to Ch. B. Friedberg the references to the publisher on the title-page varies between books. He notes that initially references to the printer stated Menahem Mendel Finkel Stein and associates. Afterwards, however, he does mention the names of his partners.^[10]

1817, Noam Elimelekh

The text, a hasidic Torah commentary on the weekly Torah portion, follows. It emphasizes the role of the zaddik in worship and divine service. At the end of the concluding section of the book are two decorative tail-pieces. These tail-pieces, particularly the one on the left, appear on title-pages of several Hrubieszow books.

Noam Elimelekh is a classic Hasidic work. First printed by his son after his death in Lvov 1788, Noam Elimelekh has proven to be an immensely popular work. This, the Hrubieszow printing, is the sixth edition. It is reported that more than 50 editions of Noam Elimelekh have been printed.^[11]

Sefer Hasidim – R. Judah ben Samuel he-Hasid’s (c. 1150–1217) Sefer Hasidim, a different but computable work is, as noted above, an ethical, mystical, and halakhic work. Judah was a disciple of his father, R. Samuel (ben Kalonymous) he-Hasid (c. 1120-75) an eminent kabbalist and ascetic; portions of Sefer Hasidim are attributed to Samuel he-Hasid. They are among the most renowned members and leaders of the Hasidei Ashkenaz, the influential Jewish pietist movement in medieval Germany.

It is reported that when Judah’s mother was pregnant with him, she was walking along a path by a bet medrash (Torah study hall) when a wagon came bearing down upon her, with no place to turn, neither to the right nor to the left. Just as she was about to be crushed by the horses’ hoofs, the walls of the bet medrash opened saving her and her son. It is also told that Samuel he-Hasid witnessed the heavens opening; asked what kind of son he wanted, he replied, one of exemplary piety. Judah reputedly hosted the prophet Elijah, was able to revive the dead, and performed miracles, particularly saving Jews from oppressors. He practiced an ascetic form of mysticism, fasting two days for Yom Kippur, throughout the week, eating at night only, and often fasted on Shabbat, claiming that the change would cause him pain, detracting from his pleasure in Shabbat. It was said by a contemporary that if Judah had lived in the times of the prophets he would have been a prophet.

1817, Sefer Hasidim

The title-page of Sefer Hasidim, published is octavo format (8⁰: [64] pp.) is in Yiddish, excepting the names of the printers and the publication date. All of the printers are cited here in bold letters, that is, Menahem Mendel Finkel Stein, Moses Tzikor and Saul Moss Gold Stein. The date in the chronogram, “Let the faithful exult in glory;
let them sing joyously upon their beds יעלזו בכבוד ירננו על משכבותם )577 = 1817).” (Psalms 149:5)

Sefer Hasidim is foremost an ethical manual, practical rather than theoretical, encompassing all aspects of life, including the minutiae of personal, family, and business matters. Numerous examples are cited, containing, considerable information about contemporary Jewish life. Advice is detailed and pragmatic, with the goal of achieving strict adherence to an ethical and pious life. These instructions, often based on kabbalistic teachings, have been influential because of the author’s great piety. Sefer Hasidim is also a mystical work, explaining biblical and talmudic passages.^[12]

Gedolus David u-Malchus Shaul – A very different work is Joseph Ha-Efrati of Tropplowitz’s (c. 1770–1804) Gedolus David u-Malchus Shaul, a drama in Yiddish. Among the smallest Hrubieszow imprints, it was printed in duodecimo format (12⁰) 29 ff.

1817, Gedolus David u-Malchus Shaul

The author, born in Tropplowitz, Silesia, was a Hebrew poet, dramatist, and tutor. While working in the last capacity he wrote the first acts of the drama Melukhat Sha’ul from Melukhat Sha’ul completed in Prague in 1793. Gedolus David u-Malchus Shaul is a Yiddish translation, retitled. This version, that is the Yiddish translation, has been described as “part of the traditional Purimshpil (“Purim play”) in many Lithuanian and Polish towns . . . the first modern Hebrew drama of the Haskalah period, is noteworthy for its new egalitarian and humanistic ideas.” In writing Melukhat Sha’ul Ha-Efrati was reputedly influenced by Shakespeare, Goethe, Schiller, and von Haller, as well as M. H. Luzzatto. The primary characters, Saul. David, Jonathan, and Michal reputedly signify abstract ideas rather than lifelike characters, representing “the pathos of a suffering hero, ridden with envy and guilt, torn by fears and loneliness, and not merely a proud and jealous king.”^[13]

The title-page is misdated, the date, given in a straightforward manner, is תקלז (= 1777). Depending on when the misdating was caught, it may have been corrected with a stop-press correction, that is, when an error was found the press would be stopped, the error would be quickly corrected and printing resumed. As one copy only of Gedolus David u-Malchus Shaul was seen it not known if that was done or if this is the sole uncorrected title-page for that work.^[14] Friedberg writes that he has seen several of the press’s books that are misdated^[15] For other examples, see below.

The text is in Yiddish excepting paragraph headers and, similarly, except here vocalized, the names of the participants in the drama on the verso of the title-page. This is the third edition of Gedolus David, the first having been printed in Lvov in 1801; It is a popular work, as many as fourteen editions are recorded for Gedolus David in the Bet Eked Sefarim and only twelve editions for Melukhat Sha’ul.^[16]

The following year, 1818, saw the publication of five titles, primarily Hasidic works, among them such classics titles as R. Menahem Nahum Twersky of Chernobyl’s Me’or Einayim, homilies on the weekly Torah portions; R. Samuel ben Nathan Ha-Levi Loew Kolin’s Maḥaẓit ha-Shekel on the Shulḥan Arukh Oraḥ Ḥayyim and Yoreh De’ah; R. Jacob ben Solomon Habib’s Ein Ya’akov, collection of aggadah in the Talmud; R. Levi Yitzhak of Berdichev’s Hasidic classic Kedushat Levi discourses on the weekly Torah readings, and, in Vinograd’s listing, a second Hrubieszow edition of Noam Elimelekh.

Kedushat Levi – R. Levi Yitzhak of Berdichev’s Kedushat Levi, a classic Hasidic work of weekly discourses. was published in quarto format (4⁰: [1], 78, 27, 15 ff.) in the year “Isaac pleaded [with the Lord] ויעתר יצחק (571= 1818)” (Genesis 25:21). R. Levi Yitzhak of Berdichev, who defended Hasidus against its opponents, settled in Berdichev, in 1785, residing there for the rest of his life. When he passed away, it seemed, to R. Nahman of Bratslav that “the light of the world had been extinguished.” Levi Yitzhak was held in the highest regard and affection by Jews. An example of his sensitivity, even to transgressors, is the following incident,

When he happened to meet “a young man eating in public on the fast of Tisha B’Av (the anniversary of the day on which both the first and second Temples were destroyed) the rabbi asked him mildly, “Have you forgotten that today is the Ninth of Av? Or are you perhaps unaware that it is forbidden to eat on the Ninth of Av?” “I have not forgotten what day it is and I am well aware of the prohibition,” answered the young man. “Possibly, my son, you are not in good health and have been advised by your doctor to eat?” the rabbi of Berdichev inquired further. No, I am in excellent health,” was the reply. “See, O Lord,” exclaimed the sage with joy, “how admirable Your children are! Even when they transgress Your Commandments, they do not stoop to falsehood.” ^[17]

Levi Yitzhak’s first published work, also entitled Kedushat Levi, is discourses on Hanukkah and Purim, printed in Slavuta in 1798. It was subsequently included in later editions of Kedushat Levi on the weekly Torah readings.

1818, Kedushat Levi

The title-page of this edition of Kedushat Levi begins with honorifics for R. Levi and then informs that it also includes additional material on various subjects. On the verso of the title pages is an approbation from four rabbis from Berdichev; R. David Shalit, R. Aaron Isaac ha-Kohen, R. Nathan Aryeh Davir, and R. Mordecai באאימו son of my lord, my father, teacher, and rabbi David Shalit. Below the approbation is the standard disclaimer that the people among whom the Jews reside today are not like those in the time of the Talmud, immoral idol worshippers, but today show respect for Torah and do justice and righteousness in their lands, The text follows, primarily on the weekly parsha, but also addressing other biblical books, festivals, and concluding with a final section addressing various subjects, including Pirke Avot. Kedushat Levi.

First published in Berdichev in 1811, this, the Hrubieszow edition, is the third printing of Kedushat Levi. A popular work, it has frequently been republished.

Sefer ha-Yashar – Among the books published in 1819 is R. Zerahiah ha-Yevani’s (13th or 14th century) popular ethical work Sefer ha-Yashar (Book of Righteousness). The title-page attributes the work to R. Jacob ben Meir Tam (Rabbenu Tam, c. 1100-1171), a not infrequent error, as well as it being attributed to R. Jonah Gerondi (13^th century). The former did author a Sefer ha-Yashar (Vienna, 1811), but that is another work, consisting of responsa and novellae, while the style of the latter, who wrote ethical works, differs from this book. A number of manuscripts, however, name Zerahi ha-Yevani’s as the author. While many now accept him as the author, that attribution is not definite. Little is known about Zerahiah, except that he was a resident of the Byzantine Empire and that he is credited with Sefer ha-Yashar.

Sefer ha-Yashar was published in octavo format (8⁰: [2], 40 ff.). The title-page begins that it is “the path of life and moral reproof, to go on a straight path. It is dated “it is [very] indeed upright וישר הוא מאוד (579 = 1819)” (cf. Deutronomy 32:4; Psalms 21:29). The printers names are given on the title-page as Menahem Mendel F. Sh. and Moses Tzikor,

1819, Sefer ha-Yashar

There is an introduction, in which Zerahiah brings proof for the Torah and its precepts from both reason and from the prophets, and bemoans the pursuit of pleasure, wealth, and honor in his time, rather than religion and morality. Sefer ha-Yashar, with the purpose of directing one’s soul towards the correct worship of God, piety, and ethical content, is written in an easy style so that it will influence others to right conduct. Sefer ha-Yashar is comprised of material from earlier ethical works, although they are not mentioned in the text by name nor directly quoted. It is evident, from the book, that he was familiar with Jewish philosophic works. The most significant of the prior works, acknowledged in the introduction, is Bahya ibn Paquda’s Hovot ha-Levavot, studied by Zerahiah, but too long and complex for the average reader. It provides, in summary, the essence of several chapters. Another important influence, evident in the text, is Maimonides.

The text, divided into eighteen chapters which address, beginning with the creation of the world, worship, repentance, knowledge of God, the will of God, the world to come, complete repentance, the significance of the righteous, accountability of a person, remembrance of the day of death, and the distinction between the righteous and the wicked. Zerahiah’s primary subjects are the need to imitate God, conditions of proper prayer, both theoretical and practical; correct conduct and obstacles to be overcome to achieve it; and repentance.^[18]

A popular work Sefer ha-Yashar was first printed in Constantinople (1540); this is the twenty-second edition, of slightly more than fifty recorded by the Bet Eked.Sefarim.^[19]
Levushe Serad – Another different work, also published in 1819, is R. David Solomon Eybeschuetz’s (Eibenschutz) halachic Levushe Serad on the Shulhan Arukh Yoreh Deah, particularly on the laws pertaining to shechita (ritual slaughter). Printed as a folio (2⁰: [2], 2-102 ff,) in the year “attired as thin beast לבושי השרד בהמה דקה (561 = 1801).” This date is certainly incorrect, a bet ב at the head of the word בהמה (beast) which make the verse meaningful but gives a date in error, as opposed to a kafכ which would read כהמה and would give the correct value of (579 = 1819) but be meaningless. I would suggest, and this is entirely speculative, that the printer wanted the meaning of beast even if that threw the date off. Support for this conjecture can be found in the correct date, immediately below the Hebrew date, in Arabic numerals, that is, 1819. This is the only title-page seen among the Hrubieszow imprints with an Arabic numeral date.

The author, R. David Solomon ben Yerachmiel Eybeschuetz, was born in Russia and studied under R. Moses Ẓevi Heller. He served as rabbi in several locations, among them Buzhanow, Soroki (Volhynia), and Jassy, (Rumania). Eybeschuetz made aliyah, that is, he went up to Eretz Israel, residing in Safed, where he died in 1812. Eybeschuetz was also a kabbalist as well as a Talmudist. His other works include responsa, Ne’ot Deshe (part one, Lvov, 1861), part two and manuscripts, including a commentary on the Torah and discourses.^[20]

The title-page describes Levushe Serad as being comprised of three parts, the first explaining the laws pertaining to laws of falling and broken bones in cattle and fowl; the second, laws applying to lungs; and the third, applying to Yoreh De’ah. The printers are given here as Menahem Mendel Finkel Stein. and Moses Tzikor.

The verso of the title-page has an approbation from R. David Shalit. The text is comprised of the commentary in two columns. The text of this volume on Yoreh Deah varies from the previous volume on Orah Haim. Chaim Tchernowitz describes this volume as following R. Alexander Sender Shor’s (d. 1737) influential Simla Hadasha, also on shechita; Levushe Serad being described as the most important commentary on that work ^[21] It does not include the text of Yoreh De’ah, on which Levushe Serad comments and elucidates.

1819, Levushe Serad

Levushe Serad on Orah Haim was first published in Mohilev (1805). This volume, on Yoreh Deah is the third edition, it too having been printed previously in Mohilev (1812).^[22]

Havvat Da’at – Among the books printed in 1820 was another work on Shulhan Arukh Yoreh Deah, but considerably different from Levushe Serad, that is, R. Jacob ben Jacob Moses Lorbeerbaum of Lissa’s (c. 1760–1832) Havvat Da’at. It was published as a folio (2⁰: [1], 37 [should say 36], [34] ff.) in the year “Day to day makes utterance, night to night speaks out יום ליום יביע אומר ולילה ללילה יחוה דעת (470 = 1805)” 19:3), This chronogram is also misdated, as is noted by the NLI catalogue, which records it as a circa 1820 imprint; which also states that the printer, who is not identified on the title-page, is unknown.

1820, Havvat Da’at

Jacob Lorbeerbaum of Lissa was a distinguished rabbi, who served in several communities, writing, in addition to Havvat Da’at other valued works. ^[23] However, his early days were difficult and troubled. His father, rabbi of Zborow, passed away prior to Lorbeerbaum’s birth; he was raised by R. Joseph Te’omim (Pri Megadim, 1727–1792), a relative. He initially combined learning and business, being a partner in a brewery but, when that failed, Lorbeerbaum became rabbi in Monasterzyska, founding a yeshivah there. He subsequently became rabbi of Kałusz writing many of his earliest works there, including Havvat Da’at which, reflecting his great humility, was originally published anonymously. When his authorship was subsequently identified ,Havvat Da’at became the name by which he is known.^[24]

In 1809, Lorbeerbaum became rabbi of Lissa. Lorbeerbaum was an opponent of the Haskalah movement, their influence resulting in his leaving Lissa in 1822 and returning to Kalisz. Disputes there forced him, in 1830, to again relocate again finally settling in Stryj, serving there as rabbi until his death.

The title-page of Havvat Da’at states that it is on Shulhan Arukh Yoreh Deah, which is a tree of knowledge “desirable as a source of wisdom” (Genesis 3:6), for the pure and the impure. It continues that it is comprised of two parts, Biurim, explanations in depth based on prior commentaries and Hiddushim, novellae, interpretative explanations of statutes and critical analysis. On both sides of the pressmark is the standard disclaimer that the contemporary peoples among whom the Jews dwell today are not immoral idol worshippers as in the past.

The commentary, as described on the title-page, is in two parts, about the text of the Shulhan Arukh. Chaim Tchernowitz describes the subject matter of Havvat Da’at as being on such subjects as salting of meat, meat and milk, mixtures, interest, niddah, and other halakhot dealing with prohibitions such as Stam Yeinam (gentile wine), and treifus. He concludes that according to Havvat Da’at even with laws dealing with permitted and prohibited foods there is room for critical and analytical critique.^[25]

Given the title-page variations of this edition, described above, it is not surprising that Avraham Yaari questions, concisely, whether Havvat Da’at is a Hrubieszow imprint. He suggests that it was published elsewhere, writing “one more book that is listed as having been published in Hrubieszow was actually published in Polonne. This is Chavat Da’at by Ya’akov of Lissa.”^[26] While we have noted a number of variations in Havvat Da’at, such as the dating error in the chronogram, albeit not that unusual for Hrubieszow publications, the absence of the printers’ names, and a pressmark that is not common to Hrubieszow title-pages, there is also the fact, in contrast to these varoiances, that the place of printing is clearly given on the title-page as Hrubieszow. Furthermore, other bibliographic sources, such as Friedberg’s Bet Eked Sefarim and Vinograd’s Thesaurus record Havvat Da’at as a Hrubieszow imprint. An examination of a sample of Polonne and Sudylkow (also suggested) title-pages did not show any like images. The question of whether Havvat Da’at was a Hrubieszow imprint or was published elsewhere is a teku (u nresolved).

Another Hrubieszow imprint by Jacob Lorbeerbaum of Lissa is a folio edition of Beit Ya’akov, novellae and commentary on Shulchan Aruch, Even Ha–Ezer and tractate Ketubot. The printers are given as Moses Tzikor, of Laszczow, and Solomon, ben David Lev, of Laszczow, Menahem Mendel Finkel Stein having already left the press.

This is the fourth printing of Havvat Da’at. The first edition was published in Lvov (1799).

Avodat ha-Kodesh – Among the books printed in Hrubieszow in 1820 is Avodat ha-Kodesh by R. Ḥayyim Joseph David ben Isaac Zerachia Azulai (Hida, 1724-1807), a prominent kabbalist, rabbinic scholar, bibliophile, and prolific author. More than eighty works are attributed to him, sixty in print, on a wide variety of subjects on Torah, halachah, aggadah, and kabbalah.^[27] Avodat ha-Kodesh, an 18 cm. octavo(80: 40 ff.) is comprised of three related works, Vinograd records each independently, that is, Avodat ha-Kodesh, Moreh be-Etzba, and Ziporin Shamir as separate entires. All three titles, kabbalistic explanations of customs, are in octavo format (8⁰) and relatively small works. Shimon Vanunu, describes Avodat ha-Kodesh as a compilation of several of Hida’s prior works.^[28]

Hida was born in Jerusalem to a prominent Sephardic family, descendant from exiles from Spain, and his great-grandfather was the kabbalist R. Abraham Azulai (c. 1570–1643, Hesed le-Avraham), originally from Fez, Morrocco and on his maternal side from R. Joseph Bialer, a German scholar. He was educated by leading rabbinic figures, among them R. Isaac ha-Kohen Rapoport, R. Shalom Sharabi, and R. Haim ibn Attar (Ohr ha-Haim). He served as rabbi in several communities and beginning in 1755, served as an emissary from Eretz Israel to Jewish communities in Europe.

1820, Avodat ha-Kodesh

The title-page has the heading Avodat ha-Kodesh in large bold type and below notes the other two works, and then that the book was brought to press by R. Jacob ben Naphtali Hertz of Brod and that it had been printed previously in Livorno. The title-page is dated in a straightforward manner as (תק”פ = 1820). The verso of the title-page has the disclaimer that the non-Jews among

whom the Jews noted above that contemporary nations are unlike the earlier nations who were immoral idol worshippers, but today show respect for Torah and do justice and righteousness in their lands. It is followed by the tailpiece noted above that appears on the title-pages of several books. Examples of the text are:

147: all who say shirat ha-yam (Exodus 14:30 – 15:19) with joy as if he himself had been delivered from the sea, Pharoh, and his army, when they drowned in the sea, and says Shira with great feeling is forgiven his iniquities.

148: all who weep and mourn for a person who was kosher is forgiven his iniquiites.

149: all who pray erev Shabbat and say [the prayer] ויכלו “the heavens and earth were completed” (Genesis 2:1), two angles say to him turn your eyes and your sins will be atoned for.

The pressmark appears at the end of the book as a tail-piece.

Tomer Devorah – Another work published in 1820 is R. Moses ben Jacob Cordovero’s (Ramak, 1522-1570) popular and much reprinted Tomer Devorah. A small kabbalistic, ethical, and inspirational treatise, it was published as a 19 cm. octavo (14 ff).

Moses ben Jacob Cordovero was the first to describe the dialectical process through which the Sefirot pass in their development and to interpret the various stages of their emanation as manifestations of the Divine mind.^[29] Based on his name, Cordovero appears to have been descended from Jewish exiles from the city of Cordova. It has been suggested, but this is uncertain, that he was born in Safed. Cordovero was a student of R. Joseph Caro (1488-1575) in nigleh (revealed, literal Torah) and, after heeding a heavenly voice that urged him to study Kabbalah, of his brother-in-law, R. Solomon Alkabez (Lekhah Dodi) in nistar (esoteric Torah, Kabbalah). Cordovero became a leader of the ascetic mystical community of Safed, preparing for it a list of rules of conduct, primarily instructions and commands. He served as a dayyan in Safed and founded a yeshivah there in about 1550, which he headed until his death in 1570.

Among Cordovero’s students were R. Elijah de Vidas (Reshit Hokhmah), R. Abraham Galante (ha-Kadosh), R. Samuel Gallico (Asis Rimmonim, an abridgement of Pardes Rimmonim), R. Hayyim Vital, and R. Isaac Luria (ha-Ari). Although Luria was Cordovero’s student for a short while only, and his system of Kabbalah would supplant that of Cordovero, Luria refers to Cordovero as his master and teacher, testifying that Cordovero was completely free of sin, that both the sages of the Mishnah and Elijah the Prophet appeared to him, and that at Cordovero’s funeral a pillar of fire preceded his coffin. Others, such as R. Menahem Azariah da Fano, although in Italy, considered themselves disciples of Cordovero. A prolific writer, he is responsible for several of the classics of Kabbalah.^[30]

Tomer Devorah is entitled from “And she sat under the palm tree of Deborah (Tomer Devorah) between Ramah and Beth‑El in Mount Ephraim” (Judges 4:5). The title-page urges man to follow a straight path, to end his isolation and reflect on his ways, to cleave to the order of the sephirot. The printers are given as Menahem Mendel Finkel Stein and Moses Tzikor of Łaszczów, their names preceded by honorifics. The title-page is dated with the chronogram in the year “This is the Teaching that Moses placed before the children of Israel זאת התורה אשר שם משה לפני בני ישראל (580 = 1820)” (Deuteronomy 4:44).

1820, Tomer Devorah

The text is comprised of ten chapters describing Divine qualities and how man should strive to emulate them. They are, 1) the Supernal Crown (Keter) and the thirteen attributes of higher mercy which belong to it; 2) the qualities of the crown, such as humility and kindness, eradicating pride from the heart; 3) wisdom (Hokhmah), love and care for all creatures; 4) understanding (Binah) and repentance; 5) on mercy (Hesed), the methods of performing mercy and assisting the Sefirot to function harmoniously; 6) power (Gevurah), utilizing the evil inclination to serve God; 7) beauty (Tiferet), the study of Torah and behavior appropriate to a scholar; 8) Endurance, Majesty and Foundation (Netzach, Hod and Yesod), support of Torah students and purity of life; 9) Sovereignty (Malkut), sacrifices for Torah and performing marital duties with holiness; 10) Man’s conduct so that he is never separated from the world of the Sefirot. An example of the text, from Keter, is:

Keter – Some major activities that are the main governance: Further for a person to resemble his Creator from the secret of the trait of the Crown (Keter), he must [do] some major activities – which are the main governance. The first: The trait of humility – which includes everything – because it is dependent on the Crown. As behold, It is a trait over all of the Traits, but it does not raise itself and become proud above [the others]. Indeed, It goes down and always looks downwards. And that is from two reasons: The one is that It is embarrassed to look at Its Cause, rather Its Emanator always looks down upon It to benefit It; and It looks down to the lower ones. So [too,] must a person be embarrassed from staring upwards, to be proud. Rather, he must always stare downwards, to diminish himself all that he can.^[31]

The title page is followed by a brief introduction from R. Moses Basola, with the pressmark. He found the manuscript of Tomer Devorah in the library of R. Menahem Azriah, who gave it to Basola, in order to bring it to press to merit Israel.

Tomer Devorah is replete with allusions from Talmudic and kabbalistic sources, systemizing and vividly presenting abstruse concepts. It has been frequently republished and translated into other languages, among them English. Tomer Devorah was first published in Venice (1588); this the Hrubieszow edition, is the fourteenth. The Bet Eked Sefarim records thirty-two editions, several with annotations, and not recording translations.^[32]

Ayyelet Ahavim – A rhetorical and poetic treatise on the Akedah (sacrifice of Isaac) by R. Solomon de Oliveyra (1633-1708). Ayyelet Ahavim was printed as a 19 cm. octavo (8⁰: [4], 20, [1] ff.). It is dated in a straightforward manner as תקפ”א,ה ([5]581 = 1821).

R. Solomon de Oliveyra is accounted among the Sephardic sages of Amsterdam.^[33] Oliveyra’s place of birth, whether Lisbon or Amsterdam, is uncertain. Albert Van Der Heide suggests that as Oliveyra’s parents were fugitive co1nversos, as documented in Amsterdam in 1628, he must have been born in the latter location. Also, based on the marriage certificate issued by the city of Amsterdam, Oliveyra married Rached Dias in 1660, when twenty-seven years old, again attesting to Amsterdam as his place of birth.^[34] Oliveyra served as rabbi (hakham) and teacher in the Talmud Torah Etz Haim of the Keter Torah association of the Amsterdam Portuguese community, of which he later became president. He was a member of the rabbinical council, over which he presided after the death of R. Jacob Sasportas (c. 1610-98). In addition to these rabbinic positions, Oliveyra worked as a corrector in the printing-house of Uri Phoebus.^[35] Oliveyra was the author of a number of varied multi-lingual works on grammar, lexicography, other philological subjects, poetry, and riddles. Van Der Heide has described Oliveyra as “the preeminent and omnipresent Hebrew poet of Jewish Amsterdam.” Oliveyra became, for a time, an adherent of Shabbetai Zevi, composing liturgical verse in his behalf as well as writing approbations

The primary publisher of Oliveyra’s books was David de Castro Tartas (c. 1625–c. 1700), active from 1662 to 1698 in Amsterdam. Their relationship began in 1665, when our subject work, Ayyelet Ahavim ws published. The title-page begins that it is Igeret: words of truth, “to understand a proverb, and a figure” (Proverbs 1:6). It is entitled Ayyelet Ahavim for it was “a precious vessel” (Hosea 13:15, Nahum 2:10, II Chronicles 32:27), “To receive the instruction of wisdom” (Proverbs 1:3), “He established it and searched it out” (Job 28:27), by the rav, the Sephardic sage SOLOMON ben DAVID Oliveyra, in the month of Ziv in the year תי”ז (1657, printed in Amsterdam in the year תכ”ה (1665). It adds that it has now been brought to press by R. Abraham Moses ben Solomon ha-Levi of Lublin: with the permission of the censor in Hrubieszow at the press of Moses ben Tzikor of Łaszczów.

1821, Ayyelet Ahavim

Oliveyra’s introduction follows (2a-b) in which he states that he does not wish to delve into deep explanations nor to go up to the heights of discourse, but rather his heart wishes to speak of the greatness of that “righteous man, who quarried the fetters of love, of that which he formed יצורו for the love of the One Who formed him יוצרו.” Oliveyra’s intent is to investigate this holy and wondrous deed. Among the several reasons that he entitled this work Ayyelet Ahavim is that it is on the love of Abraham and his soul for God “As the hart longs for water streams” (cf. Psalms 42:2). The wide-ranging text is comprised of numerous aggadot, and including riddles and parables. In one section the alternating paragraphs of verse are between father and son. The prose text is accompanied by infrequent marginal references.

First printed in Amsterdam (1665) this is the third and last published edition Of Ayyelet Ahavim.^[36]

Summation – Ten books have been described. The selected books give an insight to the type of works published by the Hrubieszow press. They are generally of a scholarly and specialized nature, primarily Hasidic works on the weekly parasha (Torah reading), ethical, and halachic tomes, although varied within each category. These works reflect both the composition and interests of the community. One book, Gedolus David u-Malchus Shaul, stands out, being of a contrary nature, that is, it has maskilic overtones. The provenance of one other work, Havvat Da’at, has been questioned. Also published were two editions of Shir ha-Shirim (1816, 1827), the former not seen, the latter (1820) with the commentaries of R. Eliezer ben Judah (Rokeah) and R. Moes ben Nachman (Ramban).

A lacuna in the press’s publications is the absence of Mishnaic and Talmudic volumes, attesting to the press’s emphases on small books, perchance the nature of its’ operations, a small publisher catering to and meeting a small market’s needs. It did, however, print an Ein Ya’acov, on the aggadot in the Talmud, this with the commentary Kotnot Or. The emphasis on small works does not in any way detract from the value of the press’s publications. Indeed, the books were well printed and attractive. Yaari, however, while approving of their appearance is not so positive as to the titles printed, writing “The books printed in Hrubieszow were elegant in appearance, but not of significant content. Most had been printed previously by other presses. These books were in great demand, such as popular Yiddish books.”

As noted above, the Thesaurus credits the Hrubieszow press with as many as forty titles, although that number appears uncertain, or perhaps exaggerated; Avraham Ya’ari recorded thirty-four titles only. Perchance, the difference in number can be attributed to the manner in which books are recorded. Avodat ha-Kodesh, for example, is a composite of three works, each listed independently in the Thesaurus but one entry only in Yaari’s listing. Summerly, there are three entries in the Thesaurus for Siddur Tefillat Nehora, a two-part prayer book designed so that it can be used for both Ashkenaz ads Sephardic rites. There is one listing only by Yaari, but more detailed. The entries in the Thesaurus for Tefillat Nehora are several years apart (1817, 1821, [1824]). To complicate matters, Yaari has several entries for Kotnot Or but the Thesaurus has one entry only for the Ein Ya’acov. The exact number of publications must remain then a teku (unresolved).

We have noted misdates and censors’ remarks. Yaari comments on this writing:

The names of the town or the printers are omitted from the title pages of several of the books printed in Hrubieszow. This is probably due to censorship, or book tariff payment. Sometimes the printers mentioned their names in some copies but not in others; sometimes they even inserted the name of a different town or stated a different year, to deceive the censor or the tariff–collector

No books omitting Hrubieszow were seen or noted.^[37] Why then, printing with the censors’ approval they would omit their names is unclear. Indeed, the books described above, all, with the exceptions of Havvat Da’at all have the printers’ names. In conclusion, as already noted, the Hrubieszow press published small varied books covering a variety of subjects. The books served communal needs, were works of value, and attractively printed. A press only active for a brief period, it served the Hrubieszow community well. It deserves, should be remembered, in addition entries in bibliographic and historical records.

1. I would like to express my appreciation to Eli Genauer for reading the article and his corrective comments, and Eli Amsel for his additional insights. All the title and text page images are courtesy of the National Library of Israel. The Polish monarchy banner is a public domain image. ↑
2. Vinograd, Yeshayahu. Thesaurus of the Hebrew Book. place, and year printed, name of printer, number of pages and format, with annotations and bibliographical references II (Jerusalem, 1993-95), p. 167 [Hebrew]. ↑
3. https://en.wikipedia.org/wiki/Hrubiesz%C3%B3w ↑
4. The Encyclopedia of Jewish life Before and During the Holocaust, editor in chief, Shmuel Spector; consulting editor, Geoffrey Wigoder; foreword by Elie Wiesel I (New York, 2001), pp. 532-34; Polin: Virtual Shtetl https://sztetl.org.pl/en/towns/h/266-hrubieszow/99-history/137366-history-of-community; Dr. N. M. Gelber, Notes on the History of the Jews of Hrubieszow, tr. Yael Chaver, https://www.jewishgen.org/yizkor/Hrubieszow/hru021.html. ↑
5. Hurvitz Tzvi Ha–Levi Ish Hurvitz, “The Town of Hrubieszow and its Rabbis,” translated by Yael Chaver, Columns 51-52. https://www.jewishgen.org/yizkor/Hrubieszow/hru051.html ↑
6. Avraham Yaari, “The Hebrew Printing Press in Hrubieszow,” Kiryat Sefer, (Jerusalem, 1943–4), pp. 219–228 [Hebrew], tr. by Yael Chaver https://www.jewishgen.org/yizkor/Hrubieszow/hru051.html#Page57 ↑
7. Dr. N. M. Gelber, Notes on the History of the Jews of Hrubieszow, tr. Yael Chaver, https://www.jewishgen.org/yizkor/Hrubieszow/hru021.html.. ↑
8. Ch. B. Friedberg, History of Hebrew Typography in Poland from the bginning of the year 1534, and its development up to our days . . . Second Edition, Enlarged, improved and revised from the sources (Tel Aviv, 1950), pp.150-52 [Hebrew]. ↑
9. Mordechai, Margalioth, ed., Encyclopedia of Great Men in Israel I (Tel Aviv, 1986), cols. 179-80 [Hebrew].Tzvi M. Rabinowicz, The Encyclopedia of Hasidism (Northvale, 1996), pp.111-12. ↑
10. Ch. B. Friedberg, History of Hebrew Typography in Poland, op. cit. ↑
11. Arnold Green, “Elimelekh of Lizhensk, “The Yivo Encyclopedia of Jews in Eastern Europe, Gershon David Hundert, ed. I (New Haven & London, 2008), p. 467; Rabinowicz, op. cit. ↑
12. Marvin J. Heller, The Sixteenth Century Hebrew Book: An Abridged Thesaurus II (Leiden, 2004) p. 697: Simcha Kogut, “The Language of Sefer Hasidim, Its Linguistic Background and Methods of Research,” in Studies in Medieval Jewish History and Literature, ed. Isadore Twersky, II (Cambridge, 1984), pp. 95-108; Reuben Margaliot, ed., Sefer Hasidim (Jerusalem, 1973), pp. 3-9 [Hebrew]. ↑
13. https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/ha-efrati-tropplowitz-joseph ↑
14. To replace a sheet with a single error would necessitate replacing several pages, the number depending on the book format. The normal practice, therefore, was to retain the original defective sheet and use both it and the corrected sheet in copies of the book. Due to cost factors, both of paper and labor, the sheet with the error would be replaced only if the error was substantial or substantive. It is therefore possible for books to consist of non-uniform copies, having several sheets with variant readings. For examples of such errors 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, (Brill, Leiden/Boston, 2013), pp. 395-420. ↑
15. Friedberg, History of Hebrew Typography in Poland, p, 151 n. 1. ↑
16. Ch. Friedberg, Bet Eked Sefarim, (Israel n.d.), gimmel 128, mem 1922 [Hebrew]. ↑
17. Rabinowicz, p. 61. ↑
18. Margalioth, Great Men, II col. 465-66; Meyer Waxman, A History of Jewish Literature (1933, reprint Cranbury, 1960), II pp. 276-79. ↑
19. Friedberg, Bet Eked.Sefarim, yod 1152. ↑
20. Louis Ginzberhg, N. T. London, “Eibenschutz, David Solomon,” Jewish Encyclopedia V (1New York, 901-06), pp. 75-78. ↑
21. Itzhak Alfassi “Schor, Alexander Sender ben Ephraim Zalman” v. 18 Encyclopedia Judaica (Jerusalem, 2007), p. 161; Chaim Tchernowitz, Toledoth ha-Poskim, III (New York, 1946), pp. 206-08 [Hebrew]. ↑
22. Friedberg, Bet Eked.Sefarim, lamed 108. ↑
23. Lorbeerbaum’s other published works are Ma’aseh Nissim (Zolkiew, 1801), on the Passover Haggadah; Mekor Ḥayyim (ibid., 1807), novellae and expositions of the laws of Passover in the Shulḥan Arukh together with the glosses of R. David ben Samuel ha-Levi and Abraham Abele Gombiner on Oraḥ Ḥyyim and novellae to tractate Keritot; Netivot ha-Mishpat (ibid., 1809–16), on Ḥoshen Mishpat; Torat Gittin (Frankfurt on the Oder, 1813), the laws of divorce and novellae on tractate Gittin; Kehillat Ya’akov (1831), on Even ha-Ezer and sections of Oraḥ Ḥayyim; Derekh ha-Ḥayyim, an anthology of liturgical laws, first published with the prayer book (1828) and then separately (1860 or 1870); Naḥalat Ya’akov (1849), expositions of the Pentateuch; Emet le-Ya’akov (1865), expositions of talmudic aggadot; Imrei Yosher, commentaries on the five megillot, each published independently; his ethical will (1875); and Millei de-Aggadeta (1904), sermons and responsa (EJ, op. cit.). In a private correspondence Eli Amsel noted other such works, writing “Another Hrubieszow imprint by Jacob Lorbeerbaum of Lissa is a folio edition of Beit Ya’akov, novellae and commentary on Shulchan Aruch, Even Ha–Ezer and tractate Ketubot.” ↑
24. Haim Gertner, “Lorbeerbaum, Ya‘akov ben Ya‘akov Mosheh of Lissa, Yivo Encyclopedia, I pp. 1087-88; Ephraim Kupfer, “Lorbeerbaum, Jacob ben Jacob Moses of Lissa” Encyclopedia Judaica XIII pp. 191-92. ↑
25. Tchernowitz, Toledoth ha-Poskim, III, p. 258. ↑
26. The Polonne (Polonnoye) press was active from 1789 to approximately 1830, publishing as many as130 titles. Among them three editions of Havvat Da’at. An accompanying note in the Polonnoye entry references it as a Sudylkow imprint (Vinograd, p. 502). Two [1834] editions of Havvat Da’at are listed for that location. ↑
27. Yaakov Amsalem and Yisrael A. Groweiss, “The Hida’s Riddle,” Mishpaha, March 22, 2022. ↑
28. Shimon Vanunu, Encyclopedia Arzei ha-Levanon. Encyclopedia le-Toldot Geonei ve-Hakhmei Yahadut Sefarad ve-ha-Mizrah II 649-(Jerusalem, 2006), pp. 649-69 [Hebrew]. The works noted by Vanunu are Moreh be-Etzba, Ziporin Shamir, Kesher Gadol, Kaf Ahas, Yosef be_Seder, Sensen le-Ir, and Shomir Yisrael. ↑
29. Heller, The Sixteenth Century Hebrew Book, var. cit. ; Gershom S. Scholem, Major Trends in Jewish Mysticism (New York, 1960). Pp. 252-53. ↑
30. Concerning other works by Moses Cordovero see Marvin J. Heller, “His Hand did not Leave Hers Until he was Grown: Two Little Known Works from Moses Cordovero (Ramak)” Los Muestros no. 44 (Brussels, 2001), pp. 44-46, reprinted in Studies in the Making of the Early Hebrew Book (Leiden/Boston, 2008), pp. 278-83. ↑
31. https://www.sefaria.org/Tomer_Devorah.2.2?lang=bi&with=SidebarSearch&lang2=en. ↑
32. Friedberg, Bet Eked Sefarim, tav 484. ↑
33. Concerning see Marvin J, Heller, ” Solomon de Oliveyra:
    A Seventeenth Century Sephardic Sage,” Sephardic Horizons (v. 13: 1-2 Winter-Spring 2023), https://www.sephardichorizons.org/. ↑
34. Albert Van Der Heide, “Poetry in the Margin: The Literary Career of Haham Selomoh d’Oliveyra (1633-1708),” Studia Rosenthaliana 40 (2007-08), pp. 14. ↑
35. L. Fuks and R. G. Fuks-Mansfeld, Hebrew Typography in the Northern Netherlands 1585-1815 2 (Leiden, 1987), p. 247; Margalioth, col. 1264 [Hebrew]. ↑
36. Friedberg, Bet Eked.Sefarim, alef 1626. ↑
37. While I did not see any such works, Eli Amsel also wrote “I have several in my collection, only TWO without the city mentioned in title, Bet Ya’akov, cityless; Pri Etz Chaim, with koretz as the city in very small font!!!” ↑

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. ↑

A Year in Berlin:
The Beginning of Hebrew Printing in Berlin in c. 1699
by Marvin J. Heller

The publishing of Hebrew books in Berlin is a relatively late phenomenon. The article provides a background to early Hebrew printing and then discusses the first Hebrew press in Berlin. It addresses Jewish history in Berlin, explaining why Hebrew printing began there at the end of the seventeenth century, almost two hundred and fifty years after it began elsewhere. Several unique works, rather than the usual communal prayer books and bibles, are described in some detail in the article.

Hebrew printing has a rich and lengthy history. The first Hebrew books were printed close to the mid-fifteenth century, in 1469 and 1472, approximately a decade and a half after Johann Gutenberg printed the first Bible in c. 1455 in Mainz, Germany. Those first Hebrew books, printed in Rome by Obadiah, Menasheh, and Benjamin of Rome, and several who followed, are undated. Their name appears in the colophon of R. Moses ben Nahman’s (Nahmanides, Ramban, 1194–1270) Torah commentary[1] The first dated Hebrew book was Abraham ben Garton ben Isaac’s edition of Rashi’s Torah commentary (Reggio di Calabria, 1475, completed 10 Adar, 5235 = Friday, February 17, 1475). It was followed soon after by Jacob ben Asher’s Arba’ah Turim, printed in Piove di Sacco, Padua province on 28 Tammuz, 5235 (July 3, 1475).[2]

A conservative listing of Hebrew books that can be said with certainty to have been printed prior to 1500 are, according to A. K. Offenberg, 139 titles, which he writes “may yet be too high.”I[3] In an index Offenberg records close to twenty locations in which Hebrew incunabula were printed, in Italy, Spain, and a 1493 Constantinople edition of the Arba’ah Turim.[4] Among the more notable locations in which Hebrew printing occurred in the incunabular period are Mantua, Bologna, Ferrara in Italy, and Guadalajara in Spain.

In contrast to the small number of incunabular imprints, approximately 2,700 titles were printed in the following century, that is, from 1500-1599. To be more precise, 2,672 Hebrew titles (or books with Hebrew letters) were printed, according to Yeshayahu Vinograd, in the sixteenth century. In the seventeenth century the number of Hebrew books published increased to 3,526 entries.[5] The primary centers of Hebrew printing in those centuries were, respectively, Venice and Amsterdam. Parenthetically, the latter’s imprints were sufficiently popular that publishers in other locations frequently wrote with a small font “printed with” and in a large font “Amsterdam,” and again in a small font “letters.” Below, again in a small font, the actual place of printing.[6]

That Hebrew printing began so much later in Berlin than in other centers of printing might seem unlikely, given the subsequent importance of that city’s Jewish community and press. However, it is not surprising in light of the early history of Berlin Jewry, which was difficult, indeed stormy. Expelled in the middle-ages, during the Black Death, Jews were allowed to return in 1354, but not permitted a synagogue. There is no further mention of Jews until the sixteenth century. Subsequently, Jews were expelled and readmitted several times. Gotthard Deutsch and A. Freimann write that “The real history of the Jewish community of Berlin does not begin until the year 1671.” At that time, Jews expelled from Vienna were admitted to Berlin. On Jan. 3, 1676, a decree was issued which stated “die Juden in Berlin in ihren Freyheiten und Privilegien nicht zu turbiren, noch zu kränken, sondern sie vielmehr dabey gebürend zu schützen” (not to disturb or worry the Jews of Berlin in their grants and privileges, but to protect them properly).”[7]

Hebrew printing in Berlin began soon after, that is, in the last decade of the seventeenth century. According to the Jüdisches Museum Berlin, Hebrew printing in Berlin, “which commenced later than in other German cities,” began when Daniel Ernst Jablonski published a Hebrew Bible in 1699.[8] Yeshayahu Vinograd, in the Thesaurus of the Hebrew Book, records eleven works printed from 1690 through 1699, eight in the latter date. He begins with a 1690 quarto format (4⁰) Bible attributed to a Knebell, who Moritz Steinschneider describes in his entry for the 1699 Bible as “Opera et impensis Jo. Henri Knebel . . .” (the works and expenses of Jo. Henri Knebel),” the printer given as Jablonski.

The 1690 Bible entry is followed by two 1698 octavo editions (8⁰: 90 pp., no pagination given for the second edition) of Psalms both in the Bodleian library and then the 1699 imprints.[9] Steinschneider dates the first Psalms as “3–9 Tischri 458 (18-24, Sept. 1697), the second as [ca. 1697-9]. These are followed by an edition of Bereishit (Genesis).[10] Also printed at this time was a siddur (prayer book) and another edition of Psalms. All of these works, as well as the following titles, were printed at the Jablonski press.

Daniel Ernst Jablonski’s (1660-1741) involvement with Hebrew printing is surprising given his background and career. He was the son of Peter Figulus, a minister of Unity of the Brethren (Unitas fratrum) and grandson of Johann Amos Comenius, the last bishop of the Unity. Jablonski served as a preacher at Magdeburg in 1683, and from 1686 to 1691 as head of the Brethren College at Polish Leszno (Lissa), a position filled by his grandfather. In 1691, Jablonski was appointed court preacher at Königsberg by the elector of Brandenburg. In 1693, he was transferred to Berlin as court preacher, and in 1699 he was consecrated a bishop of the Unity of the Brethren, where he worked to bring about a union between the followers of Luther and Calvin. In 1700, Jablonski became a member of the Academy of Sciences (Brandenburgische Societät der Wissenschaften), serving between 1710 and 1731 as director of Philology and Oriental Studies and, from 1733 and 1741, as president of the Academy.[11] He was also the author of several books on Christian theology and philosophy.

In Berlin, Jablonski established a Hebrew printing press. Vinograd very conservatively crediting him with having printed as many as twenty titles. However, a significant multiple of that number of titles were printed in Berlin at that time with no printer’s name assigned to them in the Thesaurus, or, in some instances, attributed to an editor at the press.[12] Concerning Jablonski’s heading a Jewish press in Berlin, it may not seem as improbable as it appears. Jews could not initially obtain licenses to own a printing-press, so that of necessity, the owner had to be a non-Jew, although the managers and workers were usually Jewish. Jablonski employed a number of Jewish workers at his press. The most important was Judah Loeb ben David Neumark (d. 4 Nissan = April 9, 1723) from Hanau, author of Shoresh Yehudah (Frankfort on the Main, 1692), the manager of and an editor at the Jablonski printing-house.[13]

Another of Jablonski’s achievements relates to the printing of the Talmud. He was instrumental in securing approval for Michael Gottschalk, the Frankfurt an der Oder printer, and Johann Christoph Beckman, professor of theology at the University of Frankfurt an der Oder, to publish the Frankfurt an der Oder Talmud (1697-99). Jablonski’s opinion was requested by Friedreich III, Elector of Brandenburg, after Gottschalk and Beckman sought permission to print the Talmud. Jablonski’s measured response was, overall, positive; he found the Talmud to be, with reservations, a work of value, and recommended that Friedreich approve the request to republish that work. Jablonski subsequently printed the first Frankfurt on the Oder/Berlin Talmud together with Gottschalk (1715-22).

We turn now to the more distinct books published at the Jablonski press, that are non-biblical nor prayer books, although the press issued both. Our first title is Azmot Yosef, novellae on tractate Kiddushin by R. Joseph ben Isaac ibn Ezra (c. 1560–1620), attributed in bibliographies to Neimark, as it is his name that appears on the title-page. Perchance, he managed the press and Jablonski was the proforma owner.

Azmot Yosef – Azmot Yosef was published in folio format (2⁰: 125 ff.) in the year “[Show me a sign of] Your favorאות לטובה ( 459 = 1699) that my enemies may see and be frustrated because you. O Lord, have given me aid and comfort (Psalms 86:17). R. Joseph ben Isaac ibn Ezra (c. 1560–1620) was a scion of the renowned Ibn Ezra family of Spain. Publication of Azmot Yosef is attributed by Vinograd to L. Neimark. Joseph ben Isaac Ibn Ezra was a student of 1R. Samuel de Medina (Maharashdam, 1506-89) and of R. Aaron ben Solomon ben Hasson (16th Cent.). Ibn Ezra subsequently headed the yeshivah of Don David ben Yahya, where he had several eminent students, among them R. Shabbetai Jonah. He later left Salonika for Constantinople, and afterwards served as rabbi in Larissa and Sofia.[14]

The first paragraph of the title-page, a reprint of the first edition, states that it is an explanation of the rules by which the Torah is explicated, and that it is:

a commentary in iyyun and pilpul (deliberation and casuistry) of tractate Kiddushin, from the beginning until the end, on the Talmud, Rashi, Tosafot, Rif, Rambam, Rosh, his son the Ba’al ha-Turim, and others on the laws of kiddushin (betrothal). After the iyyun and pilpul I conclude with the halakhah . . . .

Also, for the benefit of the students [I explain] the rules of [kal ve-homer] (a fortiori inference), dayyo (sufficiency), and other rules: I also delve deeply into the passages of parah ve-rahel in Kol ha-basar and at the end of Kaitzad ha-regel.

The second paragraph, somewhat lengthy, informs that Azmot Yosef was printed previously in Salonica in 1601, further expounds it virtues, and informs that it is being printed for the second time in the praiseworthy city of Berlin and extols Friedreich III.

Azmot Yosef

Courtesy of the Library of Agudas Chassidei Chabad Ohel Yosef Yitzhak

In addition to the peshat (clear meaning of the text) on Kiddushin, Azmot Yosef also addresses Talmudic methodology. Ibn Ezra was also the author of Rosh Yosef, novellae on the Tur, Ḥoshen Mishpat, of which the part on taxes and associated communal issues was published as Massa Melekh (Salonica (1601). Some of his responsa were published in the responsa of R. Shabbetai Jonah, R. Solomon ha-Kohen, and R. Samuel Hayyun.

Azmot Yosef is an important work on Kiddushin and has been reprinted several times. Initially printed in Salonika (1601), as noted above, at the press of Abraham and Joseph BathSheba, this is the second edition; four additional printings of Azmot Yosef are recorded in the Bet Eked Sepharim, the most recent a Warsaw edition (1883).[15]

Gefen Yehidit – Our next work, Gefen Yehidit is a multi-part work, primarily on ethics, by R. Ze’ev Wolf ben Judah Leib of Rosienie. It was published in a small sextodecimo format (16⁰: 59 ff.)

Gefen Yehidit

Courtesy of the National Library of Israel

The title page of Gefen Yehidit has a brief text that states that it is:

A book, small in size but of great quality. It speaks of matters of ethics and reverence in a clear language . . . The author should have merit. He is one of the maskilim (a person of understanding) and in this small book he demonstrates his expertise and sharpness. . .

Included is Sefer Luah ha-Hayyim which speaks of remedies in order that a person should be healthy and strong in order to serve his God continuously.

The title page is dated “a sign for good אות לטובה (459 = 1669)” (Psalms 86:17). Next is the introduction (1b-2a) of R. Judah Leib Hanau,[16] who brought the book to press. In his introduction, Ze’ev Wolf begins with a quote from Midrash Ruth in which Rav Ashi says that this Megillah is not primarily wisdom nor Torah, but to learn from it gemillut hasadim (acts of kindness), so too the work that he is writing. He informs that he has had a difficult life, and frequently quotes from the Zohar.

The text, in a single column in rabbinic letters, is comprised of Gefen Yehidit, a work of mussar (ethics); an accounting (39a-40b), beginning with and based on the memorial prayer El Malei Rahamim, of what befell the Jews of Podhajce (Podgaitsy), Ukraine in 1677 during a Tartar incursion and massacre of the Jews; followed by a dirge (40b-41a); Zemer le-Purim (42a-46b), verse for that festival in both Hebrew and Yiddish, translated word for word into the latter language because that is the language of Ashkenazim; and concluding with Luah ha-Hayyim (47a-59b), a popular medical work.

Gefen Yehidit has been reprinted several times, beginning with a Hanau (1717) edition.

Luah ha-Hayyim – Although included in Gefen Yehidit Luah ha-Hayyim is an independent work. In contrast to the other additional parts of the former title, Luah ha-Hayyim has its own title-page. Written by R. Hayyim ben Benjamin Ze’ev Bochner,[17] (for our ealier discussion regarding Bochner on the SEfohere), a prolific writer, whose works include Orḥot Ḥayyim, a commentary on R. Isaac Tyrnau’s Minhagim (1669, Prague), Mayim Ḥayyim, homilies and comments on Bible and Talmud, and Toẓeot Ḥayyim on grammar. This edition of Luah ha-Hayyim is based on earlier edition printed by Johann Christoph Wagenseil (Altdorf, 1687), also part of a larger work.

Luah ha-Hayyim

Courtesy of the National Library of Israel

The title-page states that it is:

Luah ha-Hayyim

“It will be a cure for your body [a tonic for your bones] (Psalms 3:8) etc.” “They are life to him who finds them; healing for his whole body (Psalms 4:22):

Abbreviated rules of conduct for a person in the matter of healing to maintain a healthy body and it is a primary principle in the service of the Lord. In order to benefit the public, we have printed anew R. Hayyim ben Benjamin Ze’ev Bochner of Cracow’s work. It received in the past approbations from leading medical authorities for all these words are true and correct to those who are knowledgeable and meritable.

This is followed by approbations of two doctors from Lublin. An example of the text (51a-52b) is:

a clear white wine , sweet and aromatic, is healthy and caring. If one drinks a measure of wine, it is a balm for the body, for it increases bodily heat and strengthens as a lion. It gladdens the heart and hones the mind. It also helps in the digestion of food. The measure of a reviis as the amount to drink is logical.[18] More than this measure one should cease and desist. However, if one is accustomed to become inebriated from it and drinks more then enough than the head is ill and the heart is pained. One whose nature is warm and thirsts to drink should mix a little water every time. Honey that is clear and of average sweetness and strength is somewhat comparable to the nature of wine in all respects. . . .

A popular work the Thesaurus of the Hebrew Book records twelve editions of Luah ha-Hayyim, but again these are generally not independent publications.[19]

Keter Torah – Keter Kehunah – our final publication, is a Kabbalistic work on Psalms and liturgy by R. Joseph ben Moses (Ashkenazi), darshan of Przemyslany (17th cent.) Printed in quarto format (4⁰: 91, 62-66, [1]; 76 ff.) Keter Torah and Keter Kehunah are, respectively, the second and third parts of Keter Yosef, the first part of which was printed in 1700.[20] Joseph ben Moses, who was a darshan (preacher), served as rabbi and dayyan in Przemyslany.

Each part was printed separately and has its own title page, albeit with the same frame but somewhat varying text. The pillared frame has cherubim at the top and at the bottom of the frame an eagle with a shield, and holding a sword in one talon and a scepter in the other. In its beak is a banner with the date of the respective volume.[21]

The title page of Keter Torah states that it is the second part of Keter Yosef,

A holy workbook, old replete with new, a desirable commentary, where is its like? On Psalms by the author of Zafenat Pa’ne’ah and Haluka de-Rabbanan. He is the great darshan, grandson of the gaon R. Abraham Ashkenazi, descended from Rashi, son-in-law of R. Abraham av bet din in Luntshits, and a branch and descendant of R. Saul Wahl.

It is dated “Now Israel loved Joseph אהב את יוסף וישראל (459 = 1699)” (Genesis 37:3). Keter Torah has an introduction from the author followed by the text, comprised of Psalms in the middle of the page in square vocalized letters with Joseph’s expansive commentary, Keter Yosef, on the sides in rabbinic letters. The text is divided by the days of the week and has the heading Keter Yosef. The title page of Keter Kehunah states that it is part three of Keter Yosef and that

It is the threefold part that “is not quickly broken” (cf. Ecclesiastes 4:12). In it are found at intervals some sharp novellae on Tosafot and gemara. I have entitled it Keter Torah on the order of the avodah (divine service) for the entire year. It is by the great darshan . . .

Keter Kehunah
Courtesy of Hebrewbooks.org

Keter Kehunah is dated “This is the Torah of the burnt offering זאת תורת העולה (459 = 1699)” (Leviticus 6:2). Here, too, the text is comprised of the liturgy of the daily ma’amadot (division of prayers) in the center of the page in square vocalized letters, the commentary Keter Yosef on the sides in rabbinic letters, and the heading Keter Yosef. After the daily ma’amadot are bakashot for the day and bakashot in the manner of Kabbalah. The daily ma’amadot are followed by kabbalistic prayers for special occasions such as selihot for Mondays and Thursdays, fast days, Rosh Hodesh, Shabbat with special Torah readings, Shabbat Teshuvah, Hanukkah, Purim, brit milah, kinnot for Tishah be-Av, and for dreams. There is also a prayer for someone incarcerated from R. Leone (Judah Aryeh) Modena.

This is the sole edition of any of the parts of Keter Yosef. Joseph was also the author of a commentary included in Haggadah Haluka de-Rabbanan (Amsterdam, 1695), a commentary on the Passover Haggadah; Ketonet Passim (Lublin, 1691), discourses on festivals and the Haggadah; and Zafenat Pa’ne’ah he-Hadash (Frankfurt am Oder, 1693-94, above) on diverse subjects.

In conclusion, we have described individual publications that are not part of the customary frequently printed works comprising traditional and necessary parts of Jewish literature, that is, biblical and liturgical books, although, as noted above, such works were also published by the Jablonski press. The subject matter of these other varied books addressed here encompasses Talmudic novellae, ethics, medical recommendations, and a Kabbalistic work.

What is particularly noteworthy is, given the late start of Hebrew publishing in Berlin, that it rapidly became a center of Hebrew printing. The Thesaurus records 457 titles issued by the Berlin press in the following century (1700-1799), a remarkable growth for a new press that had hardly published any books in the previous century and for a community that was initially young and relatively small compared to other Jewish communities. Despite the small number of works published in that early period, at the end of the seventeenth century, the books published not only addressed communal needs, but also included a variety of valuable works expressing the varied intellectual needs and interests of the community. It quickly grew from a small but press that had from its beginning began by serving its community with needed and valuable varied works to a press of significance.

Hebrew Printing in Lissa (Leszno), A Brief (Perchance) Transitory Moment

 By Marvin J. Heller[1]

Jewish history is replete with cities, locations, that in their time were centers of Jewish life, replete with communal activities and prominent sages, but sadly, are poorly recalled today, if at all, except in academic and historical circles. One such location is Lissa, Leszno in Polish. Given its relative prominence, Lissa is unusual in that, unlike many similar locations, it was not home to a prominent Hebrew press. Lissa did, perchance, host a printing press for a brief period of time, and that press, together with the books it is credited with publishing, is the subject of this article.

Lissa (Leszno) is located in the Poznan district of Prussia, or, depending on one’s perspective, in the Wielkopolska province of Poland.[2] Previously a village, Lissa was incorporated as a town in 1534, granted a charter by Count Andreas Lescynski, whose descendants include Stanislas Leszczynski, King of Poland (1704-1709). Jewish settlement followed soon after, the settlers likely coming from Germany, having such names as Auerbach and Oldenburg, and several decades later from Silesia. There were Jews prior to that time, however, as communal records record a coronation tax in 1507.

There are contradictory reports as to Jewish settlement, one noting that the Jewish community was granted a charter in 1580, and at about that time a synagogue and a cemetery were established. Another recounting informs that the privilege granted to the Jewish community is dated March 10, 1626, and the earliest preserved tombstone dates to 1662/67. The Jewish population of Lissa consisted of approximately 5,000 Jews in 1765 (about 15% of the town’s population); one of the largest Jewish communities in the Polish–Lithuanian Commonwealth.

The Lissa (Leszno) community had business relations with Breslau as early as 1650. By 1740 Jewish merchants outnumbered non-Jews; by 1793, 40 of the 53 merchants were Jewish, as were 200 of the 201 brokers. Similarly, by 1800, 32 of the 51 tailors were Jews, while others were smelters, tanners, furriers, and embroiderers. Products such as woven goods, furs, and hides reached Moscow and the Turkish borders. After the second partition of Poland and the absorption of Lissa into Prussia in 1793, the community, deprived of its markets in Poland and Russia, began to decline, falling as low as 804 in 1913.

Jewish life was not entirely pacific. The Jewish community of Lissa suffered during tah-ve-tat (the Chmielnicki massacres of 1648-49) and during the second Swedish war which forced the Jews to temporarily flee in 1659. In the Northern War (1706–07), the community underwent extra exactions from both sides, suffering plunder and rape from Russian soldiers, the entire Jewish quarter being burned. In 1709, there was a plague and Jews were accused, by bringing the corpse of a Jew to be buried, of infecting the town with the plague. There were several subsequent events, including devastating fires in which Jewish homes and synagogues were destroyed.

All this notwithstanding, Lissa became a center of Jewish life in Greater Poland in the mid-eighteenth century, renowned throughout Europe for its rabbinic sages and yeshivot. Among the prominent rabbinic sages who served in Lissa are R. Isaac Eilenburg, R. Jacob Isaac ben Shalom; Isaac ben Moses Gershon; R. Ephraim Kalisch; Mordecai ben Ẓevi Hirsch; the latter’s brother, R. Abraham Abusch Lissa; R. David Tevele; R. Jacob Lorbeerbaum, and from 1864 to 1912 R. Samuel Baeck. Also associated with Lissa is R. Akiva Eger, who studied in Lissa from 1780 to 1790.

Given the above, it would be surprising if there was not a Hebrew press in Lissa. Nevertheless, Lissa’s subsequent history, would suggest that locating a press there in the early decades of the nineteenth century is also, perchance, surprising, as will be addressed later. Concerning the Lissa press, Yeshayahu Vinograd records eight entries for it in his Thesaurus of the Hebrew Book.[3] Those works are all small, in octavo format, generally booklets at best. One additional work, not recorded in the Thesaurus as a Lissa imprint, but so listed by the National Library of Israel, is R. Joseph Yuspa Hirschfeld’s Yad Yosef.

We come now as why the Hebrew press in Lissa is referred to in the article title as “Brief (Perchance) and Transitory.” In contrast to the above record of Lissa imprints, Ch. Friedberg, in his History of Hebrew Typography, does not have an entry for Lissa, but rather subsumes the publications credited to that city to his entry for Dyhernfurt (Dyhernfurth) writing concisely in a footnote, that “the printers intentionally give the place of printing on several title-pages as Lissa in place of Dyhernfurth for reasons that are unclear. There is no doubt that these books were printed in their entirety in Dyhernfurth.”[4] That location is in Lower Silesia, a community approximately 50 miles (80 km.) distant from Lissa. It had, at times, been under Austrian (Hapsburg) rule, subsequently considered part of Poland and of Prussia.

Dyhernfurth was home to a press that had previously been very successful, beginning with Shabbetai Bass (1641-1718) who established a Hebrew press there in 1689. In the more than ensuing century, Hebrew presses in Dyhernfurth printed numerous titles including individual tractates from the Talmud, as well as two complete editions of the Talmud. However, the second edition of the Talmud, printed from 1816 through 1824, was not successful.[5] The then current Hebrew press, that of David Sklower and Naphtali Zevi ben Moses David Hochmavitz, was forced to close. Part of the typographical equipment fell to Sklower who relocated to Breslau and afterwards to Warsaw. The remaining typographical equipment went, in 1821, to R. Zevi Hirsch ben Meir Katz, known as Warschauer.

It is Warschauer who is credited as the Hebrew printer in Lissa (Leszno). It is his name that appears on the title-pages of several of the books that give Lissa as the place of publication. Friedberg, as noted above, writes that these books were actually Dyhernfurth imprints. Friedberg references an article in the Soncino-Blãtter by Dr. Louis Lewin who writes, in considerably greater detail, that it has escaped notice that the Lissa type is consistently Dyhernfurth type and “dass sie durchgangig Dyhernfurther Typen aufweisen, eilweise nur Fortfetzung eines Dyhernfurther Druckes sind . . . (that it is partially only a continuation of the Dyhernfurth press)”. Furthermore, a Lissa ליסא press being concealed, only alluded to by the phrase Gedruckt in der hebrãischen “Buchdruckerei.”

Lewin continues that works such as the Mahzor are either a reprint of the popular and much reprinted Heidenheim Machzorim or a plagiarism of an author whose authorship is disputed. He is also dismissive of the women’s prayer books, not consequential works. Lewin also observes that no mention is made of the press in the Lissa commuity news or in other contenporary Lissa docments. concluding that “all these prints must be “Es mńssen darum alle diese Drucke als Pseudo-Lissaer”not noted in Jewish literature. But ratherליססא , the names of the print shop owners and staff echte Dyhernfurther bezeichnet werden, deren Druckherren die Brūder Hirsch und Markus Warschauer waren (described as pseudo-Lissaer and actually Dyhernfurth imprints, the printers being the brothers Hirsch and Markus Warsawer).[6]

Interestingly. Friedberg, in his bibliographical lexicon, Beit Eked Sefarim, records these Lissa imprints without modifying notation.[7] Other bibliographers also record Lissa imprints without qualifications. For example, Aron Freiman, in A Gazetteer of Hebrew printing, records Joseph Hirschfeld’s Lekitat Yosef as the first Lissa imprint.[8]

At this time, that is the early nineteenth century, there was a prohibition in Austria on the publication of several categories of Hebrew books, particularly Hasidic and kabbalistic books as well as Yiddish works. Lissa, however, although previously part of the Habsburg domain, appears to have been apart from that realm at this time. When those prohibitions were in effect, Hebrew printers attempted to circumvent them by either by backdating books to a period prior to its imposition of the prohibition or giving a false publication place on the title-page. However, the books credited to the Lissa press, with a rare exception, do not appear to fall into the prohibited categories and should not, therefore, have required any prevarication.[9]

As noted above, only a small number of titles are credited to the Lissa press. The titles described are indicative of the market to which this small press directed its publications. It did not publish large works, such as Talmudic tractates or major halakhic treatises. Rather its publications are small books addressed and of value to the general population.

La-Yesharim Tehillah – Among the first titles published by the press is La-Yesharim Tehillah, a drama by the renowned kabbalist R. Moses Hayyim Luzzatto’s (Ramhal, 1707–1746). Ramhal is best known today for his Mesillat Yesharim, a popular and much studied ethical masterpiece. La-Yesharim Tehillah (Praise to the Upright), a very different composition, is one of Ramhal’s last works. It is an allegory, expressing the feelings of persecution he experienced due to controversy about him, and reflecting his belief in the ultimate victory of the just. This edition was published in octavo format (8⁰: 72 pp.).

1824, La-Yesharim Tehillah

The title-page, which has no ornamentation, neither decorative borders nor a printer’s mark, states:

La-Yesharim Tehillah
Shir Yididos

On the day of the wedding of the sage, the wise, כהר”ר [the honorable rabbi]
Jacob Di-Gais יצ“ו [may his Rock and Redeemer watch over him]
With the bride, the virgin, the modest
Lady Rachel De Vega Enriques יצ“ו [may her Rock and Redeemer watch over her]

I, the young Moses Hayyim ben Jacob Hayyin Luzzatto, have written it.
First printed in Amsterdam in 1740
And printed a second and third time in Berlin in 1780
And in the year
[5]584 (1824) לב“ע [From the creation of the World].
LISSA
At the press of the partners, Gabridor Warschauer, and Company.
At the expense of the exalted R. Lipman of Koenigsberg.

The title, La-Yesharim Tehillah, is from the verse “[Sing forth, O you righteous, to the Lord; it is fit that] the upright [acclaim, praise] Him” (Psalms 33:1); the subtitle, is from “For the leader; on the shoshannim by the son of the Korah, A maskil, a song of endearment (A Love Song, Shir Yididos” (Psalms 45:1).

The title-page is followed by prefatory material set in rabbinic letters, among them introductions, one from R. Solomon ben Joel of Duvno, descriptions of the allusions in the play, a list of the characters, and the play. The text is in square vocalized Hebrew. La-Yesharim Tehillah, Ramhal’s third and last play, was written in Amsterdam and represents the climax of his dramatic art. The play is an allegory in three acts of four, five and six scenes. [10] An example of the text,

Understanding: O Uprightness, Beloved of my soul, let thy heart take courage; like a girdle gird on strength! For when assistance seems far away, relief comes suddenly to us. When in the blazing heat, in summer drought, the sky is covered with thick darkness of the clouds whose thunder roaring makes the earth beneath to quake; when lightning flashes like an arrow; when the wind rends the mounts, as thought they were earthen pitchers . . . then the beasts of the forest all together take refuge, and all the young doves flee into the clefts of rocks. . . .

Uprightness: O understanding, of joy of my heart, thy comforting has surely enlarged my heart. For now it seems as though from the words of thy mouth I behold an opening for my hope. But be so kind, if thou hast good tidings. Withhold it not from me.[11]

A popular and much reprinted work, the Bet Eked Sepharim records twenty-six editions through 1949. According to the Bet Eked Sepharim this is the eighth edition, not the fourth printing of La-Yesharim Tehillah.[12]

Likitat Yosef – Also printed in 1824 and, reportedly, again in 1826 is R. Joseph Yuspa ben Tzvi Hirsch Hirschfeld’s Likitat Yosef, a linguistic work, a Hebrew-Yiddish Dictionary with references to Biblical verse for instructing children.[13] This too is an octavo ([6], 61, [1] ff.). The publishers are given as Medihernfort and Kamp. Hirschfeld (d. 1848), a pedagogue, is credited with three additional works, Yad Yosef (below), Middot ha-Derashot Halakah (Berlin, 1840), and Shir ha-Yahid (Berlin, 1833), on prayer and zemirot.[14] Another work, recorded by William Zeitlin is Bechinath Olam (Berlin, 1838), “Reflections on the world and its inhabitants by R. Jedaya Penini. …”[15]

The title-page of Likitat Yosef is formatted in the same manner as La-Yesharim Tehillah, that is, without ornamentation. However, unlike the preceeding work, which is dated in a straight forward manner, Likitat Yosef is dated with a chronogram, “‘Accursed is the one who moves the boundary of his fellow ארור מסיג גבול רעהו (584 = 1824)’ (Deuteronomy 27:17) for fifteen years.” The restriction on reprinting Likitat Yosef is highly unusual, not because it states the time limit for reprinting the work, but due to its mention on the title-page rather than in an approbation, which is the customary way of restricting unauthorized republication, and that it is used as the dating chronogram. The title-page states that it is:

Sefer
Likitat Yosef
A key
To finding pleasing items,
One language and other things[16]
Hebrew . . . words from
Yuspa Hirschfeld
Preschool teacher . . .
Printed
Here, in the crowned city
LISSA
“Accursed is the one who moves the boundary of his fellow” (584 = 1824) for fifteen years.
At the press of the partners from Dyhernfurth, Medihernfort and Kamp

The title-page is followed by the introduction which begins “‘A wise man has his eyes in his head’ (Ecclesiastes (2:14), an understanding scale in his hand, and the roots of understanding branch out in his eyes. He will see that ‘My heart overflows with a goodly theme’ (Psalms 45:2): to teach the young of the children of Israel ‘a clear language’ (Zephaniah 3:9).” Hirschfeld continues on the importance and value of the youth of Israel learning the language well, on a daily basis. The heart of the wise person values this in contrast to the fool who has no appreciation. Hirschfeld states that due to his love of brevity he has not expounded on words at length

There is a brief postscript in which Hirschfeld references his father, R. Tzvi Hirsch, followed by a brief statement from the printer who states that it is not as leket shikhhah, the forgotten gleanings from the field, but rather is selections all pure. Below is an acronym, the first letter of each line spelling Joseph Yuspa. Next is a list of sixty-three contributors (sponsors) arranged by city in German (Fraktur), that is, Breslau (22), Posen (17), Lissa (14), Krotoschin (6), Wortenborg (2), and D. Ostrowo (2).

1824, Likitat Yosef

The text is set in two columns, arranged alphabetically. Within each column words are given in Hebrew in square vocalized letters with their explanation in Yiddish set in a smaller font comprised of a mixture of Vaybertaytsh and rabbinic letters. Synonyms are given in order and words are organized by letters of the alphabet and vowels, for example, ayin patach, ayin segol, for example

Likitat Yosef has been reprinted several times, beginning, as noted above, with a reported second Lissa edition (1826), Vienna (1825), and again in Vienna (1835).[17]

Tehinat Imahot; Techina Shlosha She’arim – Our next Lissa titles are two small octavo tehinot, that is, Tehinat Imahot ([8] ff.) by Hadas, the wife of the late R. Yudel of Hadzish and Techina Shlosha She’arim ([16] ff.), no author given. Both were printed, respectively, in 1824 and 1825, by the Hebraisher Buchdruckerei (Hebrew book printers) with the same title-page format as noted above.

Tehinnot are described by A. Idelsohen as private devotions, often the source for later public prayers. They are a personal, spontaneous and inspired form of expression representing the craving of the soul. They may be understood as in keeping with Berakhot (28b), which states, “do not make your prayer routine, but rather free supplications and petitions before God.” Tehinnot were written through the ages by men of piety; they have been described as a “rivulet of that warm and soulful outpouring [that] never ran dry in Israel.” They have been written through the generations to express plights, needs, wishes, and aspirations which move the heart. Originally in Hebrew, they have been written in all languages spoken by Jews. Tehinnot in Yiddish were mainly for women and those unfamiliar with Hebrew. In many cases tehinnot were published in book form.[18]

Similarly, Meyer Waxman writes that “Tehinoth were the special medium of devotion of the women of Israel and were adapted . . . both in form and content to their needs. Generation after generation of pious souls had poured forth their hearts before their Maker and pleaded for the health and welfare of their near and dear ones in the semi-lyrical language of these supplication prayers.” He notes their varied nature, describing them as heterogenous, addressing all phases of life, supplications in an intimate tone.[19]

The text of both or our tehinot are set in Vaybertaytsh, a semi-cursive type generally but not exclusively, reserved for Yiddish books, so named because these works were most often read by the less educated and women. They were clearly meant for an Ashkenazi audience, for books in Vaybertaytsh were certainly not directed or intelligible to a market outside that community, but also evidence that that market was sufficiently large enough to justify the publication of works for a particular element of rather than for the entire Jewish community.[20]

The title-page of Tehinat Imahot (mother’s supplications) states that it is a collection of prayers of life, continuing in Yiddish that it is with the merit of our fathers and mothers and the Lord who has given us years of life through honorable deeds. The text is in a single column, set in Vaybertaytsh.

Techina Shlosha She’arim is in three parts, as noted on the title-page, that is, hallah, niddah, and lighting Sabbath candles; Shabbat and Rosh Hodesh; and the Yamim Nora’im. The text, set in a single column in Vaybertaytsh, excepting headings and introductory lines, is comprised of both prayers and brief halakhic notes. The references to hallah, niddah, and lighting Sabbath candles concerns the taking of a portion of bread for an offering; niddah, the monthly menstrual separation; and hadlaka, lighting the Friday evening Sabbath candles. The importance of these activities is based on Shabbat 31a, which states “For three transgressions woman die in childbirth. Because they are not observant [of the laws] of Niddah, Hallah, and lighting of Sabbath candles.”

1825, Techina Shlosha She’arim

This is the only edition of Tehinat Imahot. This is the first edition of Techina Shlosha She’arim; it has been reprinted numerous times, the Thesaurus records twenty-one editions.[21]

Yad Yosef – Our second R. Joseph Yuspa Hirschfeld title is Yad Yosef. This, the first edition, is not, as noted above, recorded in the Thesaurus as a Lissa imprint but rather as having been printed in Vienna at the press of Anton Schmidt in 1826. Friedberg, in the Bet Eked, does record this edition as a Lissa imprint.[22] It was published as a duodecimo (12⁰: [2], III-VI, [VII-XII], 216, [2] pp.). The title-page, which does not name Lissa as the place of publication, follows the style of the other Lissa imprints, that is, with a simple title-page devoid of ornamentation. It describes Yad Yosef as the names of the persecuted שמות הנרדפים for which there are references. It is dated “And we will rejoice in the words of your Torah ונשמח בדברי תורתך (588 = 1828).” The colophon dates completion of the work to Wednesday, Rosh Hodesh Heshvan, in the year “Happy is the one who waits אשרי המחכה (589 = October 8, 1828)” (Daniel 12:12).

Yad Yosef reads from left to right, like a German book. Nevertheless, it begins with a Hebrew title-page followed a multi-page vorrede (preface) in German followed by a second lengthy preface in Hebrew. The former has an image of justice, sitting blindfolded with a sword in one hand, scales in the other. Below it is Hebrew text that states,

“See for yourselves how my eyes
lit up when I tasted that bit of honey” (I Samuel 14:29)
“If my anguish were weighed” )Job 6:2) on the matter.
“My full calamity laid on the scales” )Job 6:2) and for my heart suffices.

Repeated below it are those verses in German. The Hebrew introduction begins in a light manner that might perchance be meant to be humorous or sarcastic, stating that “it is well known, especially to those who love words of acumen אמרי בינה that it is the custom for a work, small or large, to have a have a brief summary of the book’s topic – to place words in the mouth of the reader, his eyes to see, his eyelids discern the apology, and quickly find the object of his desire.” He then continues, begins, in a more serious vein,

that he “has walked in their footsteps and prepared a lexicon, also I – and this work (letter) I gathered with great diligence, nights as days, with exertion for the honor of the Torah and those who study it: who love and cherish it the beloved! “The teaching of the LORD is perfect” (Psalms 19:8), in it are written and I have found the reasons of DIFFERENT WORDS IN EXPRESSION AND TOUGHT – I have arranged them alphabetically . . .

1828, Yad Yosef

The introduction is followed by the text, set from left to right, comprised of Hebrew works and concise bi-lingual references. Entries are brief, the Hebrew word in the center in square vocalized letters, to the left a source of the term in rabbinic letters, and to the right a translation in German and biblical source. Three examples of the text, one only with a reference, that to Rashi, from the above image, are:

כביר ע’ רש’י ובאור – Matratze. 1. Sam 19. 13.

ענג Lust, Wohlleben. Jes. 58. 13

תענוג Vergnūgen. Sprūch. 19. 10.

כביר – Matratze. 1. Sam 19. 13. which refers to the verse “Michal then took mannequins and placed them in the bed, and she put a כביר goat-skin at its head and covered it with a cloth.” (I Samuel 19:13).

ענג Lust, Wohlleben. Jes. 58. 13 (If you restrain your foot because it is the Sabbath, refrain from accomplishing your own needs on My holy day; if you proclaim the Sabbath ענג ‘a delight’ and the holy [day] of the Lord ‘honored’ and you honor it by not engaging in your own affairs, from or discussing the forbidden: seeking your own needs.” (Isaiah 58:13)

תענוג Vergnūgen. Sprūch. 19. 10. תענוג Pleasure does not befit a fool; surely [it is not fitting for] a servant over dignitaries. (Proverbs 19:10).

Yad Yosef concludes with a multi-page bi-lingual Hebrew-German Oeffentliche Danksagung (public thanksgiving) addressed to Tobias Marcus and L. Mende, an example below:

Let your home be wide open, and let the poor be members of your household. (Avot 1:5)
Dein Haus sei offen, Fremde aufaunehmen, um Gastfreiheit an ihnen su üben; achte sie wie deine Hausgebornrn.”

Open your hand to the poor and needy kin in your land (Deuteronomy 15:11)
Thue deine Hand auf gegen deinen Bruder, de Arman und Dürftigen in deinem Lande.

Yad Yosef has been reprinted twice, in Frankfurt on the Oder (1828) and in Berlin (1830).[23]

A final word on Joseph Yuspa Hirschfeld. Moritz Steinschneider has an entry for Joseph Hirschfeld, which begins “Privatlehrer in Schweria a. d. Warte. [Postena Berol. etc. Mrt. mense Decmbr. A1848. – Autor suspectus,” that is he describes Hirschfeld as a private tutor and concludes that the authorship is suspect.[24] No reason is given for that suspicion and in the absence of any supporting or contradictory evidence Steinschneider’s position remains open, unresolved.

Also attributed to the Lissa press is a Mahzor, dated 1824, not seen by the author. Perchance, this is the Heidenheim Mahzor referred to by Lewin. Another work credited to the press, although its date distances it from the general period of activity of the subject press, is R. Saul Isaac ben Ahron Jacob Kaempf’s Toldot Rabbi Akiva Eger, dated 1838. Also noted is another undated edition of Techina Shlosha She’arim.

We now return to the subject of perchance, that is, whether there was a press in Lissa or, as Dr. Lewin suggests, the books attributed to Lissa were actually printed in Dyhernfurth. Lewin was a respected scholar and his reservations need be taken seriously. However, upon inspection, his contention does not appear to be convincing.

Among his arguments for a Dyhernfurth publication site for the books attributed to Lissa are the likeness of the fonts in the books printed in both locations. However, likeness of fonts is not a strong argument: not only is type available to more than one press from a foundry, but more likely Warschauer took typographical equipment with him when relocating to Lissa, as did Sklower when he relocated to Breslau. Similarly, there is no reason why the worker’s names, not noted in the colophons, is any more suggestive of Dyhernfurth than Lissa, nor does the insufficient description of the press seem sufficient evidence to question its location. That the women’s prayer books appear to be inconsequential to Lewin does not detract from their communal value or suggest that they were printed elsewhere. That the press is not mentioned in communal news or documents may be because the press was not consequential. It might be well asked, if the Lissa press was in Dyhernfurth, why is it not mentioned in their communal records, or, finally, what was to be gained by concealing the press’s location.

On the other hand, just as Sklower left Dyhernfurth for Breslau so did Warschauer leave Dyhernfurth for Lissa. That the press appears to have done poorly there actually supports a Lissa location. A small press, it did not publish “consequential” works such as the Talmud, large halakhic titles, or responsa. The books that it did publish were of value to a, perchance, less educated community, addressing their needs, including women’s prayer books.

A likely reason for the presses’ difficulties and brief existence may actually be its location, that is, in Lissa. That location, as noted above, at one time a city of import, had begun to decline after the partition of Poland and its annexation by Prussia in 1793. No longer an important commercial center nor a location with a history as a center of printing. Lissa had no prior press, nor was it well situated for a press. The books it published were small, of value to a local population, consisting of ethical, linguistic and liturgical works, but did not address the needs of a more sophisticated population with leading yeshivot, as Lissa had been so earlier. It was not set up for book distribution, a basic requirement for a successful press. Several of the books that it did publish, were quickly reissued in Vienna, republished at the press of Anton Schmidt, a publisher of consequence.[25]

Given the restrictions on reprinting stated on the title-page of Likitat Yosef it would appear that the almost immediate reprinting of that title and other works were at the initiative of the author. Given the poor distribution of Lissa imprints Hirschfeld likely sought a larger and more successful press, an objective filled by the press of Anton Schmidt. Perchance, no, in this instance certainly not perchance, but more likely, indeed assuredly, if the books had been printed in Dyhernfurth, with its history of printing and successful book distribution, there would not have been a need to reprint these titles in Vienna.

All of the above notwithstanding, the books that were published in Lissa, albeit small in number and in size, were worthy titles. Lissa was, as noted at the beginning of this article, one of many presses, small in size and output, which are poorly recalled today. Nevertheless, this does not detract from the fact that these presses published valuable works, serving the needs of the local population. Here too, the Lissa press, despite being short lived, published books of value to its community and deserves to be remembered and well regarded.

Tarnopol: A short-lived early 19^th century Hebrew press
by Marvin J. Heller[1]

The blossoms have appeared in the land, The time of your song has arrived,
and the voice of the turtledove Is heard in our land.
The green figs form on the fig tree. The vines in blossom give off fragrance.
Arise, my darling; My fair one, come away!
“O my dove, in the cranny of the rocks. Hidden by the cliff.
Let me see your face, Let me hear your voice; For your voice is sweet And your face is comely.”
Catch us the foxes, The little foxes
That ruin the vineyards— For our vineyard is in blossom. (Song of Songs 2:12-15).

Tarnopol (Ternopol), a city with an established Jewish community, dates its founding to the mid-sixteenth century. The community had many positive aspects (blossoms have appeared in the land, The time of your song has arrived), and was home to a Hebrew printing press (The green figs form on the fig tree. The vines in blossom give off fragrance) for a brief time only in the early nineteenth century. Due, however, to the contentious relationship between conflicting segments of the community, that press, after publishing a variety of valuable works, was short lived and closed prematurely (The little foxes that ruin the vineyards).

Tarnopol is in Galicia, in the western Ukraine, approximately 227 miles (365 km.) from Kiev (Kyiv) and 73 miles (117 km,) from Lvov. Although there had been earlier residences in the area, credit for founding the city as a private town in 1540 is given to the Polish hetman, Jan Amor Tarnowski. Tarnowski permitted Jewish settlement almost immediately afterwards in what was his personal domain. The city charter permitted Jews to reside throughout the city, excluding the market place. Initially, the Jewish population was small, comprised of only a few dozen Jews, this based on the head tax paid, the revenues from it being, in 1564, 20 zlotys, rising to 23 the following year. Jews quickly became a majority of the population, with as many as 300 families resident there in the sixteenth and seventeenth centuries.[2] By 1765, the Jewish population of Tarnopol had increased to 1,246 Jews.[3]

In 1548, Tarnopol was granted the privilege of the Magdeburgian Laws, regulations concerning internal autonomy within cities and villages granted by the local ruler, developed by Otto I, Holy Roman Emperor (936–973). In 1566, Tarnopol received the Emporium Right, the duty of storing the merchandise of the merchants passing through the town, and the privilege of the residents of the town to be the first to purchase the merchandise. Tarnopol was fortified and strengthened during the Tartar invasions in 1575 and 1589. In 1621, it became the property of Chancellor Tomash Zamoiski.[4]

A fire in 1623 caused significant damage to the homes in the city, but Zamoiski allowed the Jews to rebuild their homes as well as a new synagogue, this constructed in citadel style, to replace the one destroyed in the fire. Jews could buy and sell goods, excepting some leather merchandise, this to protect the monopoly of Christian shoemakers. Jews could be butchers, but had to provide the owners of the city annually with ten milk stones.

Tarnopol suffered, as did Jewish communities throughout Eastern Europe, from the Chmielnicki massacres of 1648-49 (tah ve-tat) and again in 1653 from the Tartar invasions. Until the ravages of the former occurred, the Jewish community was prosperous. At that time, however, most Jews fled, those remaining being massacred. Jews participated in the defense of the city in the Cossack and Swedish wars. The city, now the property of Alexander Konyetspolski, was reconstructed, but suffered yet again in 1672 when the town’s castles and citadels were bombarded by the Turks. Towards the end of the century the community began to revive, Jewish merchants being dominant in the grain and cattle trades.[5] In 1690, Tarnopol became the private property of the Polish royal family, Subiesky, and subsequently was transferred to the noble Polish family, Pototski, remaining in their possession until 1841 when private ownership of cities was abolished.

An early rabbi in Tarnopol was R. Gershom Nahum R. Meir ben Isaac Tarnopoler, who stated that “Our community is the capital (i.e it was important).” The rabbis active in Tarnopol in the eighteenth century included R. Joshua Heschel Babad, followed by R. Jacob Isaac ben Isaac Landau. Joshua Heschel Babad’s (Babad is an acronym of Benei Av Bet Din, “children of the av bet din,” 1754-1838) itapprobations appear in several of the titles described in this article and served as rabbi of Budzanow and, from 1801, of Tarnopol. He opposed the growing circle of maskilim in Tarnopol and polemicized against their patron, Joseph Perl (below), and, in 1813, of the teaching system in the school founded by Perl where secular studies were taught.[6]

Tarnopol suffered from an outbreak of the Black Plague in 1770, suffering many deaths. Finally, in 1772, Tarnopol was annexed to Austria and from 1809 to1815 was in the possession of the Russians, returning to Austrian rule until it became part of the Western Ukrainian Republic. Its status changed yet again at the end of 1918 when it became part of independent Poland.

In the early eighteenth century Tarnopol was largely Hassidic. Nevertheless, among the significant figures in Tarnopol was Joseph Perl, a prominent Maskil, active in that movement and an opponent of Hassidus.

A Hebrew press was established in Tarnopol in 1812. At that time Nahman Pineles and Jacob Auerbach, accomplished printers, obtained permission from the Russian authorities to establish a Hebrew press, this with the condition that the books to be printed would be approved by the censor. They acquired typographical equipment from the printer Benjamin ben Avigdor and employed two workers, Mordecai ben Zevi Hirsch and Aryeh Leib ben David. Ch. Friedberg informs that this was not an auspicious time to establish a press due to the Napoleonic wars. Nevertheless, it was established with the support of Joseph Perl, who not only provided financial assistance, but also space in his school for the press. He did so in the belief that the books published by the press would be in support of the Haskalah.[7]

The Thesaurus of the Hebrew Book records twenty-two entries, from 1812-13 through 1817.[8] These works are varied. We will describe a portion of them, several in some detail, others in passing, giving a sense of the press’ output.

I

Yeshu’ot Meshiho – Printing is reported to have begun with Don Isaac ben Judah Abrabanel’s (1437-1508) Yeshu’ot Meshiho (the Salvation of His Anointed) in 1812-13.[9] Abrabanel, a noted statesman, biblical exegete, and philosopher, traced his lineage to King David. He was the grandson of Samuel and the son of Judah Abrabanel, the former an advisor to three Kings of Castile, the latter to the King of Portugal. Don Isaac Abrabanel received a thorough Jewish education, studying Talmud under R. Joseph Hayyun (d. 1497), as well as instruction in philosophy, classics, and even Christian theology, this last useful in his defense of Judaism. Abrabanel succeeded his father as treasurer to King Alfonso V of Portugal, during which time he was instrumental in redeeming Jewish captives brought to Portugal. Upon the death of Alfonso in 1481, João II (1481-95) became king of Portugal. In 1483, João accused Abrabanel of participating in a conspiracy. Forewarned, Abrabanel fled to Spain, where he served as an official in the court of Ferdinand and Isabella. In 1492, they offered him the opportunity to remain in Spain as a Jew, but he chose to go into exile and left with other Jews.[10]

A prolific author Abrabanel wrote extensive and highly regarded commentaries on books of the Bible, philosophical works, and a three-part trilogy of consolation on resurrection and redemption. Yeshu’ot Meshiho is the third part of the trilogy. The first parts are Ma’yenei ha-Yeshu’ah (Wells of Salvation), first printed in Ferrara (1551) on the book of Daniel, followed by Mashmi’a ha-Yeshu’ah (Announcing Salvation), first edition published in Salonika (1526); the trilogy is completed with Yeshu’ot Meshiho. The text addresses redemption, the Messiah, and the end of days.[11] This is recorded as the first edition of Yeshu’ot Meshiho in bibliographies, but is extremely rare and was not seen by this writer. It is recorded as an octavo.

Rosh Amanah – Our second work by the Abrabanel, also printed in 1813, is Rosh Amanah, on the principles of faith. First published in Constantinople (1505) this edition was printed in the year “[From Lebanon, my bride, with me!] Trip [look] down from Amana’s peak תשורי מראש אמנה (573 = 1813)” (Song of Songs 4:8), a reference to the principles of faith (Emunah). It was printed in quarto format (4⁰: 30 ff.). Abrabanel completed Rosh Amanah “in Naples at the end of Marheshvan, in the year, ‘The voice of rejoicing רנה (255=November, 1494) and salvation’” (Psalms 118:15), that is, two years after the expulsion of the Jews from Spain. The verso of the title-page has an approbation from R. Joshua Heschel Babad, av bet din of Tarnopol, immediately below it is verses from Judah Abrabanel, the author’s son, and below that a statement that wherever the phrases akum or goi appears it refers to ancient idol worshippers, not to contemporary non-Jews who are upright people.

1813, Rosh Amanah

Next is Abrabanel’s introduction, in which he explains that his purpose in writing the book is twofold, to clarify the confusion resulting from the many lists on the principles of faith and to defend Maimonides from his critics, most importantly R. Hasdai Crescas (c. 1340–c. 1410–11, Or HaShem), and Joseph Albo (15^th century, Ikkarim). Stylistically, Rosh Amanah follows the same format as Abrabanel’s other works, that is, he poses a series of questions which he then resolves.

There are twenty-four chapters. In the first twenty-two Abrabanel enumerates twenty-eight objections to Maimonides thirteen principles of faith, twenty taken from Crescas and Albo. Abrabanel subsequently resolves these objections, defending Maimonides from his critics, although he too, in chapter twenty-three, rejects Maimonides’ formulation of a dogma for Judaism. Rosh Amanah begins with a discussion of the thirteen principles, followed (ch. 2-5) with Crescas and Albo’s objections; then nine necessary propositions for the ensuing discussion (6-11); the refutation of the objections (12-21); criticism of Crescas’ and Albo’s formulation (22); Abrabanel’s contention that Judaism has no dogmas (23); and lastly, a discussion of the Mishnah in Sanhedrin (90a), “All Israel has a share in the world to come,” which might seem to posit a dogma for Judaism.[12]

Despite Abrabanel’s contention that Judaism has no dogmas he writes (ch 22) that if he were to, “choose principles to posit for the divine Torah I would lay down one only, the creation of the world. It is the root and foundation . . . and includes the creation at the beginning, the narratives about the Patriarchs, and the miracles and wonders which cannot be believed without belief in creation.”

Rosh Amanah has been published at least nine times to the present, excluding a questionable 1547 Sabbioneta edition, and translated into Latin by Guilielmum Vorstium (Liber de capite fidei, Amsterdam, 1638 and 1684), French by B. Mossé (Le princips de la foi, Avignon, 1884), and English twice, that is, the first five chapters by Isaac Mayer Wise (The Book on the Cardinal Points of Religion), serialized in The Israelite (Cincinnati, 1862), and more recently in its entirety as by M. Kellner (Principles of Faith, Rutherford, 1982).

Hamishah Homshei Torah – Among the other works published at this time were a Hamishah Homshei Torah, that is, a small rabbinic Bible (Mikra’ot Gedolot) with commentaries. Four volumes were published in 1813 and one volume, Bamidbar (Numbers) was published in 1814. The text of Hamishah Homshei Torah, on facing pages, is comprised of the biblical text in square vocalized letters on the right page, and below it in rabbinic letters, R. Aaron of Pesaro’s (d. 1563) Toledot Aharon, a concordance, brief citations to the places where each word or phrase in the Biblical text appear; the commentaries of Rashi; and Siftei Ḥakhamim (R. Shabbetai ben Joseph Bass, 1641-1718), a super-commentary on Rashi. On the facing page is Onkelos in square vocalized letters, the Ba’al ha-Turim (R. Jacob ben Asher, c. 1270-1340) and the continuation of Rashi and Siftei Ḥakhamim, all in rabbinic letters.

Likkuttei Shoshanah – Another very different work, published in 1813/14 is R. Samson Ostropoler of Polonnoye’s (Volhynia, (d. 1648) Likkuttei Shoshanah. Ostropoler, a kabbalist of repute, died on July 22, 1648, at the head of his community in the Chmielnicki massacres. At that time, Ostropoler assembled 300 members of his community into the synagogue and, dressed in shrouds and prayer-shawls, said selihot and prayers until they were slaughtered. R. Nathan Hannover, in Yeven Metsulah on the Chmielnicki massacres, informs that a magid (heavenly teacher) who frequently instructed Ostropoler in the secrets of the Kabbalah, warned him of the impending catastrophe, advising Ostropoler to call the community to repent, which he did but to no avail.[13] Likkuttei Shoshanah, a kabbalistic work, was published in a small format, 20 cm. (8 ff.).

II

Pa’ne’ah Raza – R. Isaac ben Judah ha-Levi’s commentary on the Torah, Pa’ne’ah Raza, built upon literal interpretations (peshaṭ) intermingled with gematriot and notarikon (numerical and abbreviated letters of words) is also an 1813 publication. Isaac ben Judah ha-Levi (13th cent.) was one of the Tosafot of Sens, and a student of R. Hayyim (Paltiel) of Falaise. Printed previously in Prague (1607), this edition was published as an octavo (8⁰: 142, [2] ff.).

1813, Pa’ne’ah Raza

The title-page informs that the contents include, in addition to Isaac ben Judah ha-Levi’s commentary the insights of many other rishonim (early sages) who are then noted, and that Pa’ne’ah Raza, is novellae on Hamishah Homshei Torah and Megillah in veiled ways. Among the many virtues that the title-page lists are insightful forms of elucidation, all desirable, sharp, sweet peshat (literal interpretations), queries and responses, and much more. Also included are words of the sages through gematriot, as given at Sinai with sound and flame.

The title-page is followed by R. Joshua Heschel Babad’s approbation and then Isaac ben Judah’s introduction. He begins that “I am the youth of my mother’s house and of my people, ‘a worm and a maggot’ (Avot 3”1), I know my place . . . ‘I am but dust and ashes’ (Genesis 18:27).” The title alludes to his name Pa’ne’ah פענח and Raza רזא, both have a numerical value of 208, the numerical value of his name, Isaac יצחק (208). He has included what he has heard from his teachers, among them Ran, R. [Joseph] of Orleans, R. Joseph Bekhor-Shor, and some sayings of R. Judah he-Hasid, in gematriot and peshat. He also names R. Eliezer of Worms and others, stating that he has noted the name of every contributor where possible; for he does not, heaven forbid, wish to take someone else’s adornment. Where he does not know the name, it is left unspecified.

R. Hayyim Joseph David Azulai (Hida, 1724-1806), notes the wonder (miracle) and foreknowledge in the heart of the author, that Pa’ne’ah Raza, the name given so many years before, standing for Isaac twice, represents both the author and, after many centuries, the editor.[14]

Although Pa’ne’ah Raza is noted for its gematriot and notarikon much of the text is literal explanations. An example is the following, from Exodus 40:35:

“And Moses was not able to enter [into the Tent of Meeting, because the cloud abode on it]. Rashi explains, “the cloud was removed and he entered and He spoke with him.” A difficulty, how if so did He speak with him. For all the days of their encampment the cloud was over it? Furthermore, if so, Aaron and his sons could not enter, in which case, how did they burn the incense, light the menorah, and arrange the lehem ha-Panim? It is possible to say that this was one (another) cloud and during the days of their encampment they were able to enter . . . and R. Eliezer of Worms explains that for one hour the cloud was on it and afterwards removed so that they could enter.

As noted above, Pa’ne’ah Raza was first published in Amsterdam in 1607. This is the third edition, followed, according to the Bet Eked Sefarim, by two additional editions, the last being Warsaw (1928). The National Library of Israel records more recent printings, the latest being Ann Arbor, Michigan (1974) and Jerusalem (2019) editions.[15]

Torat ha-Adam – A work, undated and lacking the place of printing attributed to Tarnopol, although that is uncertain, is R. Samuel ben Shalom’s Torat ha-Adam, an ethical work with kabbalistic content. It was published in c. 1813; measures 23 cm. and comprised of 28 ff.[16] At the top of the title-page is the statement, “Happy is the man who has not forgotten you, and the son of man who finds his strength in You.” The text of the title-page states that it was written by the holy man of God. All who will look into it with open eyes will see how a person has to serve the Lord with a complete and perfect service in order to acquire true completion, for this is why man was created in this world. It further informs that the author, R. Samuel ben Shalom, is a grandson of R. Moses of Ostrog, author of Arugat ha-Bosum on the Song of Songs. The title page is followed by R. Samuel’s introduction, where he writes that he entitled the book Torat ha-Adam because it is how a person should conduct himself all the days of his life in this world. Much of the text is taken from or influenced by the Mishnat Hasidim of R. Emanuel Hai Ricci.[17]

Imrei Binyamin R. Benjamin ben Meir ha-Levi of Brody’s Imrei Binyamin, discourses on the weekly Torah readings, was printed in the year “Of Benjamin he said: Beloved of the LORD, He rests securely beside Him ולבנימין[אמר] ידיד ה“ ישכן לבטח’ (574 = 1814)” (Deuteronomy 33:12). Imrei Binyamin was published as an octavo (8⁰: [3], 92 ff.). Although the title-page describes Imrei Binyamin as being on all the weekly Torah readings the text is actually only from the beginning of Bereshit (Genesis) through be-Hukkotai (Leviticus). The title-page informs that these discourses were delivered on Shabbat by Benjamin when he was the maggid mesharim in Berdichev for seventeen years and afterwards in Brody. Imrei Binyamin was brought to press by R. Meir Eliezer ben Pinhas, the author’s grandson. He sadly begins the introduction, “I am the builder of the house of Benjamin, the father of my father.” Benjamin ben Meir had one son only, who predeceased him. In several instances, inserted between the columns of R. Benjamin’s commentary are annotations of Meir Eliezer. He hoped to publish other parts of this work but that, unfortunately, did not happen.[18]

III

Mishlei Shelomo – In 1814, the press published Menahem Mendel Lefin’s (Levin, 1749-1826) Mishlei Shelomo, a bi-lingual octavo format (8⁰: [2], 91 ff.) Hebrew-Yiddish commentary on Proverbs. Lefin, born in Satonov, Podolia, was therefore known as Satonover, and was also referred to as Mikolayev, as he also resided in Mikolayev for an extensive amount of time; spending his last years in Brody and Tarnopol. Lefin received a traditional Jewish education, studying Talmud and rabbinic codes, but early in his life, reportedly by accident, came across and was influenced by Joseph Solomon Delmedigo’s (1591–1655) Elim, dealing with mathematics and physics, motivating him to study those subjects. Lefin subsequently went to Berlin for medical treatment where he was also influence by Moses Mendelssohn (1729–1786), becoming a strong advocate of the Haskalah.

Lefin was a prolific author, his titles including a Hebrew translation of Dr. Samuel-Auguste Tissot’s popular book on medicine; and encouraged by a friendship with Prince Czartoryski, Essai d’un plan de reforme, avant pour objet déclairerhis la Nation Juive en Pologne et de la rdresser par s4es moeurs (An essay upon a Plan of Reform with the Object to Enlighten the Jewish Nation in Poland and to Improve it in Accordance with its Customs); . Lefin’s Hebrew works include Iggrot ha-Hokkmah, Refuot ha-Am, Heshbon ha-Nefesh, which, among other ethical topics, also elaborates on Benjamin Franklin’s Poor Richard’s Almanac, which R. Israel Salanter (1810-83), founder of the Mussar movement, considered an excellent handbook for moral development and had reprinted; a new translation of Maimonides’ More Nevuchim, this in Mishnaic Hebrew, and Alon More, Lefin’s only original work, this an introduction to the philosophy of Maimonides, and Mishlei Shelomo, all in “a delightful prose”.[19]

The brief text of the title-page of Mishlei Shelomo states that it includes a concise new commentary in Ashkenaz (Yiddish) for the benefit of our brothers Beit Yisrael in the lands of Poland. Below that is that it was printed with the permission of the censors. There are two approbations, the first from R. Joshua Heschel Babad, the second from R. Mordecai ben Eliezer Sender Margolious, av bet din, Satonov. Below the approbations is Lefin’s introduction, in which he notes that so Torah should not be forgotten from Israel, he has included commentators and transcribed books of the Bible into different languages. He notes that in later generations with the movements of Jews and forgetfulness, older commentaries are not always understood, particularly in the lands of Ashenaz. Therefore, he has undertaken to bring out a concise commentary for our brothers in those lands, beginning with Proverbs (Mishlei).

1814, Mishlei Shelomo

The text follows, comprised, on facing pages, of the text of Proverbs in vocalized square letters, below it Lefin’s commentary in rabbinic letters, on the recto page. On the verso is Lewin’s translation in square vocalized letters and below it the continuation of the commentary. Zinberg writes that Lefin disregarded the distinction between the spoken and written language, and that Ecclesiastes and Proverbs should not be translated “in the language that the market-Jewess speaks to her customer in the street.” Zinberg describes Lefin’s purpose in the translation, putting an end to the standard style of the translations of the Bible that had been dominant for hundreds of years and according to which the children in the schools had the Biblical text taught and translated to them. He wishes to give ordinary Jews , worn out with toil, the “holy books” without embroidered covers, but in the simple, weekday garment of the colloquial language, with its homely concepts and images, including its Slavisms, as it is spoken at home and in the market place. . . .Mendel Levin-Satanow did not print his translation of Proverbs in the special “women’s type” customary for Judeo-German books, but in square Hebrew letters and with vowels. Levin’s spelling is also characteristic of his translation: he writes the words mainly according to their phonetic sound. Thus we find in his work rufikh, not ruf ikh: nemtzakh, instead of nemt es aykh . . .[20]

Mishlei Shelomo was part of Lefin’s translation of the Bible into Yiddish, of which only the volumes on Proverbs and Ecclesiastes were published. He was able to publish Mishlei Shelomo with the financial aid of Joseph Perl. As noted above, Mishlei Shelomo has approbation from two av bet din. It is rare, indeed unusual, for rabbis to give approbations to books by Maskilim, especially in this case where a sponsor was Joseph Perl, who was opposed to the orthodox establishment.

Waxman observes that Lefin’s translation into the Yiddish vernacular raised the objection, “a hue and cry” among Maskilim who regarded Yiddish as a jargon and wished to reduce its use as much as possible. Tobias Gutman, another maskil, even wrote a pamphlet against Lefin, branding him a traitor to the cause of Hebrew. Leaders of the Galician Maskilim intervened and the pamphlet was not published during Lefin or Gutman’s lifetime. All of this notwithstanding, Lefin’s books were generally popular.

IV

Luach (Calendar) – Three calendars are recorded for the Tarnopol press, that is, 1813,1814, and 1815, all credited to Joseph Perl. Each calendar is octavo in format, the 1814 calendar, our subject calendar, is (8⁰: [9], [4], 1, 11, [1] ff).

Joseph Perl (1773–1839), already noted several times in passing, was a person of import in the Haskalah. He was born in Tarnopol to Todros. a wealthy wine merchant and for a time holder of the communal concession for the tax on meat. As a young man, Perl was attracted to Hassidism, but while a partner in his father’s business he travelled to various locations where he met Maskilim, among them, in Brody, Menahem Mendel Lefin, who inspired Perl. He was deeply involved throughout his life in education, founding a moderate Haskalah school in Tarnopol, one that continued to exist until World War II. Perl served as principal of the school, which initially gave lessons in Perl’s mansion taught in German, boys learning for eight years, girls for five. An opponent of the educational system established by Perl was Joshua Heschel Babad, av bet din of Tarnopol.

1814, Luach (Calendar)

Among his activities in Tarnopol, from 1813 to 1815, was the publication of these calendars, which cited rabbinic sources and popular science. Perl became an opponent of Hassidis, which he felt had left the path of tradition, authoring several anti-Hasidic satires, beginning with Über das Wesen der sekte Chassidim (On the Essence of the Hasidic Sect), written between 1814 and 1816. Next was a Hebrew-Yiddish parody of R. Naḥman of Bratslav, entitled “The Story of the Loss of the Prince,” which mocked Hasidism. His most important work was Megaleh temirin (The Revealer of Secrets; 1819), published under the pseudonym Ovadyah ben Petaḥyah, “harshly critical of Hasidic society, its leaders, and its customs its leaders, and its customs.” Perl wrote yet additional works in the same vein.[21] The activities of Perl and his fellow Maskilim resulted in a ban on the Maskilim by the admorim R. Jacob Orenshtein of Lvov in 1816 and by R. Zevi Hirsch Eichenstein in 1822, and R. T. Israel from Rejin, nicknaming “Joseph Perl ‘the second son of Miriam’” referring to the founder of Christianity.[22]

The cover of the calendar succinctly states that it is a calendar for the year 1814 and on the verso lists the contents, that is, the calendars and other material included within the publication. This is followed by a more detailed title-page that states that it is from the year five thousand תקע”ד ([5] 574 = 1814) from the creation of the world according to the accounting of the people of Israel, followed by its contents, which include the Roman (secular) calendar, other calendars as well as other virtues such as the eastern calendar, sunset, the days (history) of the Roman state, locations where places of justice are closed, concluding that added is a luah ha-lev (heart rest) in which all who read it will find calm for his soul, and, de rigeur, with the permission of the censor.

The verso of the title-page has a list of pertinent contractions for the year 1814 and below the order of Hoshanas (prayers said on Hoshana Rabbah, the seventh day of Sukkot). This is followed by several charts for the molad (appearance of the new moon), chronology of historical events, additional calendars, customs, and customs pertaining to the year 1814, and then luah ha-lev which encompasses such subjects as hospitality, loving thy neighbor, loving Torah and wisdom, charity, honoring one’s parents, and much more. Next is a section entitled examining nature, with subheadings, encompassing such subjects as five things are said about a mad dog (Yoma 88), and concerning products such as grapes and olives. At the end are ethical parables and eleven riddles, for example. who is it that is born a few days after his mother; what is the easiest of all things to do, concluding that the answers will be given in the next calendar.

Shevah Tefillot – Another prayer book, attributed by some to Joseph Perl. It is a small work (15 cm., [40\] pp.), designed for the use of students. The title-page informs that it is “Shevah Tefillot: for the seven days of the week, as the young boys pray daily immediately when they come to learn in the Beit ha-Sefer (yeshivah) which exists to educate the Benei Yisrael (Jewish children) of Tarnopol). Immediately below it is like text in Yiddish. The following page has the verse “He who turns a deaf ear to instruction. His prayer is an abomination” (Proverbs 28:29). The text is comprised of facing pages of prayers for each of the seven days of the week in square vocalized Hebrew letters and in Yiddish in square unvocalized Hebrew. The National Library of Israel (NLI) attributes Shevah Tefillot to the Beit Sefer ha-Hinukh Na’arei Benei Yisrael (Tarnopol), that is the school faculty. The Thesaurus attributes Shevah Tefillot to both the Beit Sefer and Joseph Perl, in contrast to the NLI description which states that the author compiler is unknow. However, given Perl’s involvement with education in Tarnopol the attribution to Perl appears reasonable.

V

Sha’arei Ziyyon – A very different type of work, in contrast to the works of Maskilim, is R. Nathan Nata ben Moses Hannover’s (d. 1683) Sha’arei Ziyyon, a collection of Lurianic kabbalistic prayers, particularly for Tikkun Hazot (midnight prayers in remembrance of the destruction of the Temple and for the restoration to the Land of Israel). Hannover’s birthplace and early background are uncertain. His residence in Zaslav, Volhynia, was apparently peaceful and untroubled, but came to an end with the Chmielnicki massacres of 1648-49 (tah ve-tat), witnessed and recorded by him in Yeven Mezulah. He is reported to have learned Kabbalah with R. Samson Ostropoler of Polonnoye (Volhynia) who died in those massacres (above). In 1683, Hannover, then dayyan in Ungarisch Brod, was murdered while at prayers by a stray bullet fired by raiding Turkish troops.[23]

Hannover was the author of several other important works, among them Yeven Mezulah, which chronicles the experiences of Polish Jewry during the Chmielnicki massacres, based on first person accounts, first edition published in Venice (1653) and Safah Berurah, a popular four language, Hebrew-German-Latin-Italian,, glossary for conversation and as a guidebook for travelers consisting of 2,000 words (Prague, 1660). Another work, Ta’amei Sukkah (Amsterdam, 1652) is a discourse on the festival of Sukkot. Based on a sermon delivered in Cracow in 1646; the work is incomplete. Lack of funds prevented Hannover from publishing the entire work; therefore, he writes, he is publishing one discourse only. No other parts were ever published.[24]

Turning to Sha’arei Ziyyon, it was published in 1815 in a small format, as a 14 cm. sextodecimo (16⁰: 132 ff.). The title is from “The Lord loves the gates of Zion (sha’arei Ziyyon) more than all the dwellings of Jacob” (Psalms 87:2). The title-page informs that Hannover relied on the works of R. Hayyim Vital (1542–1620), the foremost student or R. Isaac Luria (ha-Ari ha-Kodesh, 1534–1572), whose teachings were based on R. Shimon bar Yohai (mid-second century C.E.). The title-page is followed by a description of the seven sha’arim (seven gates) comprising Sha’arei Ziyyon. They are Tikkun Hazot based on Etz ha-Hayyim; Tikkun ha-Nefesh, to be said after Tikkun Hazot with Yedid Nefesh; Tikkun ha-Tefillah according to Kabbalah; Tikkun Kriat ha-Torah; Tikkun Kriat Shema with the appropriate kavvanot; Tikkun shel Erev Rosh Hodesh; and Tikkun Malkhut on Rosh Ha-Shanah and Yom ha-Kippurim. Omitted are the approbations and Hannover’s introduction that appeared in the first edition (Prague, 1682).

Text is generally in a single column in square vocalized letters, occasionally accompanied by commentary in rabbinic letters. This too is in contrast to the first edition which was in a single column in rabbinic type with occasional headers, and some limited text in square letters. Sha’arei Ziyyon is primarily a compilation of existing prayers assembled into one work. Prayers currently recited on special festival days, such as Ribbono shel Olam, said prior to the removal of the Torah from the Ark and the Yehi Ratzon after the priestly blessing are taken from Sha’arei Ziyyon

1815, Sha’arei Ziyyon

Gershom Scholem, in describing the influence of Kabbalah on Jewish life, writes that one of the areas in which it had the greatest influence was prayer. Sha’arei Ziyyon is among the most influential books in this sphere, expressing Lurianic doctrines “of man’s mission on earth, his connections with the power of the upper worlds, the transmigrations of his soul, and his striving to achieve tikkun were woven into prayers that could be appreciated and understood by everyone, or that at least could arouse everyone’s imagination and emotion.”[25] Sylvie-Anne Goldberg describes as Sha’arei Ziyyon “one of the most widely read books in the Jewish world.”[26] The Bet Eked Sefarim enumerates fifty-four editions through 1917.[27] The National Library of Israel records an additional twelve editions through 2019.

Likkutei Zevi – Another liturgical work is R . Zevi Hirsch ben Hayyim Wilhermsdorfer’s Likkutei Zevi, a varied prayer book. Published in 1815 it too is a 14 cm. sextodecimo (16⁰: 102 ff.). Zevi Hirsch was a scholar and printer in Wilhemsdorf, active there for almost three decades, beginning to print in 1712 at the age of twenty-nine. He was the was the author of annotations to a Selihot (1714), Darkei No’am (1724) and Likkutei Zevi (1738) published by him in Wilhemsdorf, as well as Likkutei Naftali (Fuerth, 1769).[28]

The title-page notes that Likkutei Zevi has been printed numerous times and has added prayers for the shelosh regalim, on teshuvah. Likkutei Zevi begins with prayers in large square vocalized letters, followed by prayers in smaller square unvocalized Hebrew and includes material in rabbinic letters. The text is comprised of selections form Psalms, to be said on different occasions and times of the year, such as Hodesh Elul (hafares Nedarim), Rosh HaShanah, and Yom Kippur, Mishnayot for tractates Yoma and Sukkah with the commentary of R. Obadiah Bertinoro, brief halakhot for Sukkah, material on Pesah, Iggerot Teshuvah and Rabbenah Yonah’s Yesod ha-Teshuuvah. Likkutei Zevi has proved to be a popular work, Friedberg records this as the twenty-sixth edition of fifty-eight entries for that work in the Bet Eked Sepharim through 1875, and notes further editions with supplementary material.[29]

VI

We began by noting that the Tarnopol press of Naḥman Pineles and Jacob Auerbach published a variety of valuable works “blossoms have appeared in the land, The time of your song has arrived, and the voice of the turtledove, is heard in our land. The green figs form on the fig tree. The vines in blossom give off fragrance,” this despite being “short lived and closed prematurely.” The examples of the titles issued by the press encompass philosophic, Hassidic (Kabbalistic), and Maskilic works, many clearly designed to be of communal value, such as prayer books, calendars, Hamishah Homshei Torah, and Mishlei Shelomo, others reflecting the diverse composition of the community. The varied works include books by Don Isaac ben Judah Abrabanel, Samson Ostropoler of Polonnoye, Nathan Hannover, and Menahem Mendel Lefin, and Joseph Perl.

Pineles and Auerbach were partners in the press until 1814. After that Friedberg informs that Pineles was the sole printer. He suggests that as Tarnopol was part of the Russian domain the press omitted the place of printing from some title-pages in order to mislead the Austrian censor, citing Yeshu’ot Meshiho, Hamishah Homshei Torah, Imrei Binyamin, Torat ha-Adam, Pa’ne’ah Raza, and others as examples. With the exception of Torat ha-Adam and Likkuttei Shoshanah (below) all of the titles seen and reproduced here give Tarnopol as the place of printing, which supports Friedberg that Pineles printed copies with variant title-pages for different markets. The only problem with Friedberg’s examples is that Friedberg stated that he did not see the title-page of Yeshu’ot Meshiho but included it as an example of work with variant title-pages.[30]

 

The press ceased printing in Tarnopol in 1817 due to a boycott of the press publications by the Orthodox community for supporting the Haskalah.[31] Prior to that, according to Friedberg, on July 6, (1 Sivan) 1816, after Tarnopol had returned to Austrian rule the press published Mekor Haim (1816) as well as educational works in German. The National Library of Israel lists a small a small number of later works, such as Ibacharta Bachaim (komentarz do Szulchana Arucha) by Hayyim ben Pinchas Schachter (1838) and Ma’aseh Ninveh (Prophezeiung Obadia’s, 1848), the latter also listed by the Thesaurus. The short-lived life of the Tarnopol press and the controversy over the nature of several of its works notwithstanding, in retrospect it can be said that the Tarnopol did press publish a variety of valuable works. Given the brief life of the press and its unfortunate end we might conclude “The little foxes. that ruin the vineyards— For our vineyard is in blossom.”

1813/14 Likkuttei Shoshanah

[1] Once again, I would like to express my appreciation and gratitude to Eli Genauer for reading this article and for his general editorial suggestions. All images in this article are courtesy of the National Library of Israel excepting Likkuttei Shoshanah, which is courtesy of the Library of Agudas Chassidei Chabad Ohel Yosef Yitzhak.

[2] Nathan Michael Gelber and Aharon Weiss. “Tarnopol,” Encyclopaedia Judaica, vol. 19, pp. 516-518; Joseph Jacobs, Schulim Ochser, Jewish Encyclopaedia, vol. 12 pp. 63-64

[3] Jonathon Meir, “”Ternopil,” YIVO Encyclopedia of Jews in Eastern Europe 2 (New Haven & London, 2008), 855-56.

[4] Francine Shapiro,  Project Coordinator, “Tarnopol,” Encyclopedia of Jewish Communities in Poland, Volume II (Ternopil, Ukraine), Translation of “Tarnopol” chapter from Pinkas Hakehillot Polin by translated by Shlomo Sneh with the assistance of Francine Shapiro, pp. 234-51, published by Yad Vashem, Jerusalem. https://www.jewishgen.org/yizkor/pinkas_poland/pol2_00234.html. The following description of Tarnopol is based on this Pinkas.

[5] “Tarnopol,” The Encyclopedia of Jewish life Before and During the Holocaust, editor in chief, Shmuel Spector; consulting editor, Geoffrey Wigoder; foreword by Elie Wiesel II (New York, 2001), III pp. 1291-93.

[6] Joshua Heschel Babad subsequently served briefly in Lublin (1828), but was compelled to leave the city because of his dispute with the Mitnaggedim there. He returned to Tarnopol serving there for almost forty years, until 1837. In 1830, Babad became ill and, in 1838, was replaced as rabbi, by the Maskil Shelomoh Yehudah Rapoport (Shir). Babad’s responsa, Sefer Yehoshu’a (Zolkiew, 1829), on Shulḥan Arukh, was considered a basic halakhic work. (Josef Horovitz, “Babad,” Encyclopedia Judaica, vol. III: vol. 3: pp. 14-15; Haim Gertner, “Babad Family,”; Yivo Encyclopedia, vol. I: pp. 102-03

[7] Ch. Friedberg: History of Hebrew Typography in Poland from its beginning in the year1534 and its development to the present. . . . Second Edition Enlarged, improved and revised from the sources (Tel Aviv, 1950), 148-49 [Hebrew].

[8] 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), 340-41 {Hebrew].

[9] Friedberg, History of Hebrew Typography, reports that the copy he saw lacked a title-page. He attributes this to the conditions described above.

[10] Benzion, Netanyahu, Don Isaac Abravanel: Statesman & Philosopher, (Philadelphia, 1972), var. cit.

[11] Ch. B. Friedberg, Bet Eked Sepharim, (Israel, n.d.), yod 1061 [Hebrew].

[12] M. Gaster, “Abravanel’s Literary Work,” in Isaac Abravanel. Six Lectures, ed. J. B. Trend and H. Loewe (Cambridge, 1937), pp. 48-49; and Menachem Marc Kellner, ed. and tr. Principles of Faith (Rosh Amanah) (Rutherford, 1982), pp. 11-50.

[13] Ada Rapoport-Albert, “Shimshon ben Pesaḥ of Ostropolye,” YIVO Encyclopedia 2: 1710.

[14] Hayyim Joseph David Azulai, Shem ha-Gedolim ha–Shalem with additions by Menachem Mendel Krengel II (Jerusalem, 1979), p. 134 pe no. 123 [Hebrew].

[15] Ch. Friedberg, Bet Eked Sefarim, (Israel n.d.), pe 575 [Hebrew].

[16] National Library of Israel; Vinograd, Thesaurus of the Hebrew Book, II, 340: 7. In contrast to the two previous citations Friedberg, Bet Eked Sefarim tav records Torat ha-Adam as Tarnopol, 1812

[17] Courtesy of Virtual Judaica.

[18] Bidspirit, Winners lot 102 (January 18, 2021). Imrei Binyamin had an estimated auction price of $300-500, price realized $130. Another copy, Moreshet lot 032 (August 26, 2020), was placed on auction, estimate $350. Not sold. Virtual Judaica (September 19, 2017), estimate $200-500, price realized $100.

[19] Meyer Waxman, A History of Jewish Literature (Cranbury, 1960), vol. III pp. 142-44; Israel Zinberg, A History of Jewish Literature translated by Bernard Martin, VI (Cleveland, 1972-78), pp. 275-280

[20] Zinberg, vol. IX, p.216.

[21] Jonatan Meir, “Perl, Yosef,” YIVO Encyclopedia, vol. 1342-44.

[22] Francine Shapiro, Project Coordinator, “Tarnopol,” Encyclopedia of Jewish Communities in Poland, p.5.

[23] Concerning Hannover see Marvin J. Heller, “R. Nathan Nata ben Moses Hannover: The Life and Works of an Illustrious and Tragic Figure,” Seforim.blogspot.com, December 28, 2018, reprinted in Essays on the Making of the Early Hebrew Book, (Brill, Leiden/Boston, 2021) pp. 256-72.

[24] Concerning other such small books published as a prospective for larger unpublished see Marvin J. Heller, “Books not Printed, Dreams not Realized,” in Further Studies in the Making of the Early Hebrew Book (Brill, Leiden/Boston, 2013), pp. 285-303.

[25] Gershom Scholem, Kabbalah (NewYork, 1973), p. 193.

[26] Sylvie-Anne Goldberg, Crossing the Jabbok: Illness and death in Ashkenazi Judaism in Sixteenth through Ninteenth-Century Prague (Berkeley, 1996), p. 88.

[27] Friedberg, Bet Eked Sefarim, shin 2148. Given all of those editions it should be noted that the Bet Eked Sefarim does not include the Tarnopol edition, which, if it did, would be the thirty-ninth printing or Sha’arei Ziyyon.

[28] Concerning Zevi Hirsch ben Hayyim and his press in Wilhermsdorf see Marvin J. Heller, Printing the Talmud: A History of the Individual Treatises Printed from 1700 to 1750 (Brill, Leiden, 1999), pp. 118-52; Moshe N. Rosenfeld, Jewish Printing in Wilhermsdorf. A Concise Bibliography of Hebrew and Yiddish Publications, Printed in Wilhermsdorf between 1670 and 1739, Showing Aspects of Jewish Life Also seen Mittelfranken Three Centuries Ago Based on Public and Private Collections and Genizah Discoveries. With an Appendix ‘Archival Notes’ by Ralf Rossmeissl (London, 1995), var. cit.

[29] Friedberg, Bet Eked Sefarim, lamed 645.

[30] Friedberg, History of Hebrew Typography, op. cit.

[31] Gelber and Weiss, EJ, op. cit.

Legacy Auctions: Romm Press, Haggadah Art, Controversial Books, and other Bibliographical Historica

Legacy Judaica’s fall auction is next week, September 13, and we wanted to highlight some bibliographical historica.  Lot 95 is Elbona shel Torah, (Berlin, 1929), by R. Shmuel Shraga Feigneshon, known as Safan ha-Sofer.  He helmed the operations of the Romm Press in Vilna.  During his 55-year tenure, he oversaw the publication of the monumental Vilna Shas, among numerous other canonical works that became the model for all subsequent editions. He wrote a history of the press which first appeared in part in the journal HaSofer (vol. 1 27-33 and vol. 2-3 46-57, 1954-55). It was then published in its entirety in Yahadut Lita vol. 1. 1959.  This biography was plagiarized in nearly every respect by the Yated Ne’eman.  It was a near-perfect reproduction (albeit in English rather than the original Hebrew), except that certain names and select passages were omitted presumably because they reference Jewish academics or other materials deemed objectional to Haredi audiences.

In Elbona shel Torah, (51-52), Shafan Ha-Sofer discusses the censorship of Jewish texts from non-Jewish authorities.  There were not only omissions but also additions to the text.  He identifies one of the angels mentioned in the supplications between the Shofar sets with Jesus.  He claims that “Yeshu Sa’ar ha-Pinim” is in fact Jesus of Nazareth.  Nonetheless, he notes that this passage was included in most mahzorim.  Indeed, in the first Romm edition of the Mahzor this angel appears.  He explains that after it was published a rabbi from Yemen, who was unfamiliar with the historic inclusion of the passage, was shocked when he came this passage.  He immediately set about issuing a ban on all the Romm books, classifying them within the category of a sefer torah of a heretic which is consigned to the fire.  But the ban was annulled after a Jerusalem rabbi intervened and explained to his clergy brother that in fact the Romm edition merely followed an accepted text. According to Shafan ha-Sofer, after this brush with what is described as potential financial ruin, later editions of the Vilna Mahzor omit Yeshu.

Two books feature on their title pages an immodest Venus rising.  The title page of R. Moshe Isserles, Torat ha-Hatat, Hanau, 1628, lot 33, depicts in the bottom center of page Venus with a loincloth.  Additionally, on the two sides of the pages two similarly exposed women appear in medieval costume. This particular title page was reused on at least three other books.  A similarly undressed woman appears on the title page of R. Isaac of Corbeil’s Amudei Golah, Cremona 1556, lot 1.

Naftali Hertz Wessley’s, Divrei Shalom ve-Emet, Berlin, 1782, lot 99, (volume 2), is the controversial work wherein he provides his educational program.  Although some of his other works secured the approbations of leading Orthodox rabbi, some of the more traditional rabbis were opposed to Wessley’s reforms advocated in Divrei. See our discussion here, and Moshe Samet, Hadash Assur min ha-Torah (Jerusalem, Carmel, 2005), 78-83; Edward Breuer, “Naphtali Herz Wessely and the Cultural Dislocations of an Eighteenth-Century Maskil,” in New Perspectives on the Haskalah, Shmuel Feiner and David Sorkin eds., (London, Littman Library, 2001), 27-47.. Wessley advocated for the inclusion of some secular studies, separate grades for children of different ages and abilities, and satisfying testing requirements. These and many others of his suggested reforms are now commonplace in Orthodox schools. He was interested in improving all aspects of Jewish education and chided his more acculturated Jews who only adopted his policies as they related to secular subjects but did not otherwise incorporate contemporary intellectual rigor to their Jewish studies. Copies of the originals of the work are rare.

Another book that aroused a controversy is R. Zechariah Yosef Rosenfeld of St. Louis’ work, Yosef Tikva, St. Louis, 1903.  Rosenfeld defends the use of machine manufactured matzot for Passover.  There is a significant literature regarding the use of these matzot, see Hayim Gartner, “Machine Matzah, the Halakhic Controversy as a Test Case for Defining Orthodoxy,” in Orthodox Judaism: New Perspectives, (Jerusalem, Magnes Press, 2006), 395-425 (Hebrew) and Jonathan Sarna, How Matzah Became Square: Manischewitz and the Development of Machine-Made Matzah in the United States, (New York, Touro College, 2005) .

Another Passover item Yaakov Agam’s limited edition of the Haggadah, Paris, 1985, lot 138.  Agam adds a rich color palette to the otherwise spare style of the German illustrator, Otto Geismar. His 1928 haggadah uses minimalism to great effect and has a whimsical flair, yet at times the thick black ink figures are dark and foreboding.  Agam’s offers of a kaleidoscopic version of the haggada that is purely uplifting.

 

 

 

 

 

 

 

 

 

 

 

 

Otto Geismar, Berlin 1928

Yaakov Agam, Paris 1985

Aside from the books, one letter of note, Lot 182.  In 1933 letter from R. Hayim Ozer Grodzensky writes that he had proclaimed a fast in Vilna in response to the rise of Hitler and that “the new persecutions will cause the old to be forgotten.” Despite the fact that R. Ozer recognized almost immediately the threat of Hitler, during WWII he was not as prescient.  As late as March 1940, he was encouraging Jews to remain in Vilna. See Eliezer Rabinowitz, R. Hayim Ozer’s Prophesy for Vilna has Been Fulfilled,” Morgen Journal, May 8, 1940.

Two final items, both relate to the Volozhin yeshiva.  The first is a copy of Meil Tzedakah, Prague 1756, lot 158that belonged to R. Yosef Dov Soloveitchik, the Bet ha-Levi, and rosh ha-yeshiva of Volozhin.  The book also belonged to the Vilna rabbi, R. Abraham Pasveller, and R. Chaim Soloveitchik.  The second, lot 166, is a letter by the R. Naftali Berlin, Netziv, the Bet Ha-Levi’s co-Rosh ha-Yeshiva and eventual disputant.  He writes to the journal HaTzfirah (see these posts (here, here and here) regarding the Netziv and reading the contemporary press), regarding 1886 fire in Volozhin Yeshiva and the rebuilding efforts. Among other things, he sought to publicizes the names of donor and provided a list from memory.  Among the donors was Yisrael Brodsky. Although Brodsky was a major donor to the Volozhin Yeshiva and a highly acculturated Orthodox Jews, some have attempted to portray him otherwise.  See our post “For the Sake of Radin!  The Sugar Magnate’s Missing Yarmulke and a Zionist Revision.”