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!!!” ↑

Lekah Tov What’s in a Name?
by Marvin J. Heller[1]

For I give you good doctrine (lekah tov); do not forsake My Torah (Proverbs 4:2).

The entitling of Hebrew books is a subject of considerable interest, varying as it does from the more common manner of labelling comparable works. Book titles generally reflect a book’s subject matter. In contrast, however, Hebrew book titles often reflect a subtle theme, considerably wide-ranging between books with a like title.

This subject has been addressed previously, by me and by others, in the latter case even in book format, and as the subject of encyclopedia articles. My previously addressed book titles are Adderet Eliyahu and Keter Shem Tov.[2] What the books with those titles and Lekah Tov have in common is that the books so entitled frequently do not share common subject matter.

Our listing of editions entitled Lekah Tov, a popular title, is based on the editions recorded in bibliographic works, primarily Ch. B. Friedberg’s Bet Eked Sepharim, which covers the period 1474 through 1950, and Yeshayahu Vinograd’s Thesaurus of the Hebrew Book, which covers titles printed from 1469 through 1863. Shabbetai Bass’ (1641-1718) Siftei Yeshenim (Amsterdam, 1680), the first bibliography of Hebrew books by a Jewish author, records five works entitled Lekah Tov. Isaac Benjacob, in his Oẓar ha-Sefarim, records fourteen works (through 1863) entitled Lekah Tov.[3]

The editions of Lekah Tov described in this article are the earliest editions from the sixteenth and seventeenth centuries and one title from the first decade of the eighteenth century, that is, in 1704. The order of the works addressed in this article is in chronological order, that is the order in which they were printed, rather than the time of writing or the author’s names.

I

We begin with four sixteenth century editions of Lekah Tov, the lead edition being R. Tobias (Tovyah) ben Eliezer’s Lekah Tov, known as Pesiḳta Zuṭarta (Venice, 1546), followed by R. Moses ben Levi Najara Lekah Tov (Constantinople, 1575), then R. Yom Tov ben Moses Zahalon’s commentary on the book of Esther, and R. Abraham ben Hananiah dei Galicchi Jagel’s Lekah Tov (Venice, 1595).

R. Tobias (Tovyah) ben Eliezer: Our first Lekah Tov, by R. Tobias (Tovyah) ben Eliezer (eleventh cent.), is also known as Pesiḳta Zuṭarta. A midrashic commentary on the Pentateuch and the Five Megillot, it published in רננ”ו (306 = 1546) at the renowned press of Daniel Bomberg in folio format (2⁰:93 ff.). Bomberg, a non-Jew, came to Venice from Antwerp, obtained a privilege from the Venetian Senate to print three books, and issued as his first imprint a Latin Psalterium (1515). Soon after, in December, 1515, Bomberg requested and received the right to print Hebrew books, with a monopoly based on the expenses already incurred with such an activity. By the time his press closed, more than four decades later in 1548/49, it had published between two hundred to two hundred fifty titles, covering the gamut of Jewish literature, encompassing liturgy, Talmud, halakhah, philosophy, and grammatical works, books of high quality.

1546, Venice

R. Tobias (Tovyah) ben Eliezer 1880, Vilna
Courtesy of the National Library of Israel

Tobias (Tovyah) ben Eliezer’s (eleventh-twelfth centuries) place of residence has variously been given as Kastoria, Bulgaria, while others suggest Ashkenaz. Isidore Singer and M. Seligsohn suggest that Tobias might have been a native of Mayence (Mainz) and a son of Eliezer ben Isaac ha-Gadol, a teacher of Rashi. Ashkenaz is given suggested because Lekah Tov was written after 1097 and reference is made several times to the tribulations of the Crusades. In parashat (weekly Torah reading) Emor (Leviticus 21:1 – 24:23), for example, Tobias writes about the slaughter of the Jews in Mainz. However, as Tobias also frequently attacks Karaites and shows a knowledge of Mohammedan customs, it is suggested, by Solomon Buber, that that he was a native of Castoria in Bulgaria. Towards the end of his life Tobias settled in Eretz Israel.[4]

The pillared title-page of Lekah Tov has a header that, in a small font, states “There is neither wisdom, nor understanding, nor counsel against the Lord” (Proverbs 21:30). Below it is the phrase “the light of the righteous [will rejoice]” (Proverbs 13:9). Below in a larger font, is the title, given as Pesikta Zutarta, included here because later editions entitle and record Pesikta Zutarta as Lekah Tov.

This edition is on Vayikra, Bamidbar, and Devorim (Leviticus, Numbers, and Deuteronomy). Because the first edition was based on an incomplete manuscript which was lacking a first page, the printer entitled it Pesiḳta based on the word piska leading the words in the text. Tobias had entitled the work Lekah Tov because of the allusion to his name (tov, Tovyah, Tobias) in the title and begins each weekly Torah portion with a header verse with the word tov. For example, parashat Kedoshim begins with “Depart from evil, and do good (tov); seek peace, and pursue it” (Psalms 34:15); parashat Beha’aloscha “How sweet is the light, and it is good (tov) for the eyes to behold the sun!” (Ecclesiastes 11:7); and parashat Hukat “ You are good (tov) and beneficent, teach me Your laws.” (Psalms 119:68).

Tobias supports the literal meaning of the text but also quotes aggadot, midrashim, and the Talmud. He gives the grammatical meaning of words and quotes many halakhot, a recurrent source being R. Achai Gaon’s She’eltot. Tobias frequently refers to his father R. Eliezer, whom he refers to as ha-gadol or ha-kodesh (the great or the holy). As noted above, he attacks the Karaites and has a thorough knowledge of Mohammedan customs.

Tobias’ Lekah Tov has been cited by such leading rabbinic writers as R. Abraham ibn Ezra, R. Asher ben Jehiel (Rosh), R. Zedekiah (ha-Rofei) ben Abraham (Shibbolei ha-Leket), R. Menahem ben Solomon (Sekhel Ṭov, Even Boḥan), Rabbenu Tam, R. Isaac ben Abba Mari (Ba’al ha-Ittur), and R. Isaac ben Moses of Vienna (Or Zarua).[5]

Several editions of Tobias’ Lekah Tov on the Megillahs have been printed. The first reprint on the Torah commentary was in Vilna (1880) followed four years later by a second printing (1884), both by R. Solomon Buber at the Romm press.

R. Moses ben Levi Najara: Our next Lekah Tov is a commentary on the Torah with reasons for the mitzvot by R. Moses ben Levi Najara. This edition of Lekah Tov was printed in Constantinople at the press of the brothers, Jacob and Solomon ibn Isaac Jabez in folio format (2⁰:150 ff.). They had printed previously in Salonica, for a brief interval in Adrianople and, after an outbreak of plague in Salonica in approximately 1570-72, Joseph Jabez sold his typographical material to David ben Abraham Azubib and left that city to join his brother Solomon in Constantinople. Solomon Jabez, had, in 1559, settled in Constantinople, founding a press that was active for about three decades. The brothers, issued more than forty titles in Constantinople.[6]

R. Moses ben Levi Najara was born in Turkey in c. 1502, perchance from a family whose origins were in Nájera, Spain. The family head, Levi Najara, settling in Constantinople after the expulsion of the Jews from Spain in1492. Moses Najara served as rabbi in Danaiditsch, spent time in Safed where at the age of thirty Najara was considered among the leading rabbinic scholars of Safed. In that location Najara was a student of R. Isaac Luria (Ari ha-Kodesh). He subsequently served as rabbi in Damascus. Moses Najara’s son, Israel Najara (c.1555 – c. 1625) was a noted poet, author of Zemirot Yisrael (Safed, 1587).

1575, Constantinople, Moses ben Levi Najara
Courtesy of the National Library of Israel

The title-page of this edition of Lekah Tov has a decorative border of florets, typical of Jabez brother publications. It dates the beginning of work to Friday, 4 Shevat, then gives the year with the chronogram “Truth will sprout from the earth אמת מארץ תצמח (331 = January 10, 1571) [and righteousness will peer from heaven]” (Psalms 85:12). The dating of this edition of Lekah Tov is problematic. With the exception of Shabbetai Bass, who gives the Hebrew chronogram date, the above bibliographic sources date publication as 1575, as does the National Library of Israel, despite the date on the title-page of מארץ (331 = 1571). Avraham Yaari transcribes the text of the title-page and then also dates it 1575.[7] In contrast to the preceeding, Abraham David, M. Franco, and Shimon Vanunu, respectively writing entries for the Najara entry in the Encyclopedia Judaica, the Jewish Encyclopedia, and Encyclopedia Arzei ha-Levanon, all date Lekah Tov to 1571. This is also the case for Isaac Benjacob who, in his Oẓar ha-Sefarim, dates publication to 1571.[8] Perchance, indeed likely, one early source erred and the later works copied and repeated the error without ever seeing the book. Another apparent error is the weekday date for the beginning of work as Friday, 4 Shevat. In 1571 that was a Sunday and in 1575 a Saturday, so that, whichever year is correct, the date for the beginning of work also appears to be in error.

There is an introduction from Najara in which he informs that he has entitled Lekah Tov for it is a good and important study, one that will guarantee the completion of their souls, truly and completely, as it was given at Sinai, to them for a goodly portion. The text follows, organized by parashah, in two columns in rabbinic letters and homilies on the Talmud, Mechiltah, Sifrah, and Sifri.

This is the only edition of Moses ben Levi Najara’s Lekah Tov. Sha’ar ha-Kelalim, published in the beginning of R. Hayyim Vital’s Etz Hayyim, is attributed to Najara in several manuscripts.

R. Yom Tov ben Moses Zahalon: Commentary on the book of Esther by R. Yom Tov ben Moses Zahalon. Entries in this article are supposed to be in chronological order of printing and this Lekah Tov was published two years after the preceding entry. However, bibliographical sources record and discount a possible, albeit questionable, Constantinople [1565], which is not noted in Avraham Yaari’ Hebrew Printing at Constantinople so that we too are discounting it. The definite publication of Zahalon’s Lekah Tov was in Safed on Friday, Rosh Hodesh Sivan, in the year “[Hear, O Lord, and have mercy on me;] O Lord, be my help! ה” היה עזר לי ([5]337 = Friday, May 27, 1577)” (Psalms 30:11) in quarto format (4⁰: 83, 1 ff.) by Eliezer ben Isaac Ashkenazi.

This Lekah Tov is not only the first book printed in Safed, it is the first book printed in Asia, excluding Chinese imprints. Eliezer ben Isaac Ashkenazi who had printed previously in Lublin for almost two decades, leaving, with his son, to dwell in Eretz Israel – printing also, for a short time on the way, in Constantinople – anticipating that he would print books for a European market eager to purchase books from the land of Israel. Eliezer Ashkenazi became partners with Abraham ben Isaac Ashkenazi, mentioned in the colophon (apparently not a relative), the former supplying the expertise and typographic material, the latter the location and the financing.[9]

R. Yom Tov ben Moses Zahalon (Maharit Zahalon, 1558-1638), born to a Sephardic family in Safed, was a student of R. Moses Bassudia and R. Joseph Caro. He received semicha (ordination) from R. Jacob Berab II. Highly regarded by his contemporaries, who often requested his opinion on complex halakhic issues, Zahalon was a person of great integrity, not influenced by status. For example, it was his opinion, although he had the utmost respect for Caro, that the Shulhan Arukh was, “a work for children and laymen.” Zahalon made several trips as an emissary of the community in Safed to Italy, Holland, Egypt and Constantinople.[10]

1577, Safed, R. Yom Tov ben Moses Zahalon
Courtesy of the Library of the Jewish Theological Seminary

Lekah Tov was written by Zahalon at an early age, seventeen or eighteen, to send, as stated on the title page, for mishlo’ah manot (Purim gifts), to his father. Also on the title page is the prayer that, “the Lord should grant us the merit to print many books, for “from Zion shall go forth Torah, and the word of the Lord [from Jerusalem]” (Isaiah 2:3).

On the verso of the title page is a brief introduction, in which Zahalon refers to the burning of the Talmud in Italy and remarks that, “Great was the cry of the Torah before God and when He remembered the covenant that He made with us at Horeb (Sinai), the Lord roused the heart of the printer Eliezer [so that] honor dwelled in our land . . .” He encourages others to also print their books at the press in Safed. A second brief introduction from Joseph ben Meir follows, and then a longer introduction from the author. Zahalon informs that the book was named Lekah Tov because it has a reference to his name and because of the words of earlier sages on, “For I give you good doctrine (lekah tov); do not forsake my Torah” (Proverbs 4:2). The commentary, which is lengthy, includes both literal, homiletic, kabbalistic, and messianic interpretations. Zahalon does not reference a large number of other works. At the end of the volume is a copy of Marco Antonio Giustiniani’s (Justinian) device, a reproduction of the Temple in Jerusalem. Ashkenazi had used this mark previously in Constantinople.[11]

Zahalon was the author of more than 600 responsa, only partially printed (She’elot u’Teshuvot Yom Tov Zahalon, Venice, 1694); additional volumes of responsa and novellae on Bava Kamma were printed in Jerusalem (1980-81); and an extensive commentary on Avot de-Rabbi Natan entitled Magen Avot, still in manuscript.

R. Abraham ben Hananiah dei Galicchi Jagel: Catechism, or handbook on the principles of the faith, for Jewish youth by Abraham ben Hananiah dei Galicchi Jagel (1553-after 1623). This is the first edition of Jagel’s popular and much reprinted Lekah Tov. A small work, it was published as an octavo (8⁰: 18ff.) by the press of Giovanni di Gara in Venice in 1595. Parenthetically, although the name Giovanni is given in non-Hebrew sources, the Hebrew name, which appears on the title-pages is Zoan, that is, Iohannes. The di Gara press, active from 1564 to 1611, is credited with more than 270 books, primarily in Hebrew letters, and only infrequently in non-Jewish languages.[12]

Jagel was born to the Galicchi (Gallico) family, one of the four noble families exiled from Jerusalem to Rome. The family name Jagel is taken from the liturgy of the afternoon Sabbath services (Abraham would rejoice יגל). Much of what is known about Jagel’s life is from Gei Hizzayon, an autobiographical and ethical work in the style of Dante. He settled in Luzzara, in the vicinity of Mantua in the 1570s, where, after his father’s death, he inherited the latter’s banking business, a venture, by his own admission, for which he was unqualified.

Jagel, mistakenly identified as Camillo Jagel, a censor of books from 1611, has been accused of apostasy. This identification has, however, been shown to be false. Jagel also had difficulties with business associates, particularly Samuel Almagiati, which resulted in their arranging his incarceration on several occasions, for carrying a small dagger, dining at night with a Christian, and for slander. In the last and longer imprisonment, he composed portions of Gei Hizzayon. Jagel later practiced medicine, but retained close ties with several Jewish bankers, among them Joseph ben Isaac of Fano, to whom Lekah Tov is dedicated. Jagel instructed Fano’s children, when, perhaps, he wrote Lekah Tov. In 1614, together with another banker, Jagel was kidnapped, but was able to pray three times a day with Tefillin and eat permitted foods only (Gei Hizzayon).

1595, Venice, Abraham ben Hananiah dei Galicchi Jagel
Courtesy of the Dorot Jewish Division, New York Public Library

Lekah Tov, the first catechism by a Jew, is stylistically copied from and conforms to the Catholic catechism of Peter Canisius (1521-97). It summarizes the principles of Judaism, based on Maimonides’ Thirteen articles of Faith, emphasizing Judaism’s moral and ethical aspects. Jagel also copied passages from Canisius = catechism, but without violating Jewish dogma and beliefs. The dedication, in Renaissance style, begins, “how a servant may benefit to find favor in the eyes of his lord,” followed by the introduction, in which Jagel defines his purpose as, to make a fence for the Torah and state the principles of Judaism, so that they should be fluent in the mouths of all, as did the prophets. He concludes that it is in truth a lekah tov (good doctrine, Proverbs 4:2) that I give you. The text is in the form of a dialogue between a rabbi and student, emphasizing the proper conduct for attaining happiness in the hereafter. Seven classes, each of sin and of virtue, are enumerated. The section on love towards one’s neighbor is quoted extensively in the Shelah’s Shenei Luhot ha-Berit.[13]

Lekah Tov has been reprinted thirty times, and translated into Latin, German, English, and Yiddish. Western European editions, beginning with a 1658 (Amsterdam) edition published by Naphtali Pappenheim, to compensate for insufficient Torah study. Pappenheim writes that Lekah Tov, a concise summary of the principles of the Torah, is suitable for all ages. A Yiddish edition (Amsterdam, 1675) by Jacob ha-Levi was intended for those who had difficulty with the Hebrew text and were engaged in earning a livelihood, not studying Torah sufficiently and who felt that it should be read daily by everyone.

Several editions were published by apostates, who found its style comfortable, and Christian-Hebraists, who wished to learn about Judaism, both utilizing it for missionary purposes. Eastern European editions are associated with precursors of the Haskalah in Russia. Jagel’s other works are Eishet Chail (Venice, 1606), an ode to womanhood and a code of behavior; Beit Ya’ar Levanon, a scientific encyclopedia, mostly unpublished; Be’er Sheva, also an encyclopedic compendium, and works on philosophy, astrology, and halakhah, also unpublished.

II

R. Moses ben Issachar Sertels: A Hebrew Judeo-German (Yiddish) glossary on the Prophets and Hagiographa, printed at the renowned Gersonides press in Prague, headed, from 1601, by Moses ben Joseph Bezalel Katz, his name appearing on the title-page. It was published in quarto format (4⁰:284 ff.) in the year “Now I know that the LORD will give victory to His anointed עתה ידעתי כי הושיע ה” משי“חו (364 = 1604)” (Psalms 20:7) in conjunction with Sertels’ Be’er Moshe (1605, 4⁰: 104 ff.), a comparable work on the Torah, Hagiographa and Megillot.

Sertels (d. 1614-15) has been described by Aleander Kisch, et. al, as an exegete, resident in Prague in the first half of the seventeenth century. His name a “(סערטלש) is a matronymic from ‘Sarah.’” Olga Sixtová informs that he “shows up at the turn of the 17^th century as one of the most active figures in Prague Yiddish (and Hebrew) book printing, as such he deserves more of our attention.” Sixtová writes that Sertel and his family came from Germany, likely from the Wurzburg area. A son, Issachar, died in Venna in 1625 and a daughter, Shendel, in Prague in 1631. His mobility is reflective of a Ashkenaz Jewish family, more so than of a settled Christian population. Sixtová also notes that the surname name Sertel (variously Sertl[e]in, sertl, Sertln), was after Sarah, his mother.[14]

Sertels’ Lekah Tov is described by Moritz Steinschneider as “a glossary on Pent. etc. (Moses explained), in which text is expressed separately and together with the text. Beginning as a paraphrase preceding it, in which is completed the version of words or sentences together with the expositions.”[15] It is similarly described by Otto Muneles, who records Lekah Tov together with “be’er Moŝe . . . lekah. Prag 1604, 4⁰. (Yidd. Glossary on the Prophets and Hagigrapha.).[16] Be’er Moshe, is also glosses and notes in Yiddish.

1604, Prague, R. Moses ben Issachar Sertels
Courtesy of the National Library of Israel

Sixtová writes that Sertel’s glossaries reflect his long years and experience as a teacher. In the preface to Be’er Moshe he suggests that it could be used in place of a teacher, as the rabbis, who wander from place to place lack the time to go through the entire text with their pupils. 

The title-page of Lekah Tov has a somewhat lengthy text which begins that it is an attractive explanation in [Ashkenaz] (Judeo-German), informing that it is done with understanding and wisdom on the twenty-four books [of the Bible], of great benefit to the aged and the young. Further on Sertels notes that it was written with “an iron pen (stylus)” (Jeremiah 17:1; Job 19:24) and he entitled it Lekah Tov and included reasons. The text begins with Joshua and concludes with Daniel and Chronicles. Lekah Tov is primarily 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 women and the less educated.[17]

Strangely, Lekah Tov, which preceded Be’er Moshe, is recorded as a supplement to that work. Moreover, Lekah Tov, as noted above, is comprised of 284 ff. whereas Be’er Moshe, is comprised of 104 ff.

R. Abraham ben Hananiah dei Galicchi Jagel: As noted above, Jagil’s Lekah Tov has been translated into several languages. An example of these translations is the 1679 Latin edition with the title Catechismus Judaeorum. It was published in London at the press of Anne Godbid & J. Playford in duodecimo format (16⁰: [26], 58, 58 pp.).

1679, Catechismus Judaeorum (Lekah Tov), Abraham Jagel, London
Courtesy of the National Library of Israel

It is a bi-lingual Hebrew-Latin c6atechism, or handbook on the principles of the faith, based on Maimonides’ thirteen principles of faith, for Jewish youth. Lekah Tov was written at a time when catechisms became popular as a genre due to the Reformation and Counter-Reformation. It is the first such work written for Jews. This notwithstanding, Lekah Tov became popular not only with practicing Jews but also with non-Jews and converts as a window into the beliefs of Judaism.

More unusual is this edition, the first Hebrew-Latin translation. It was prepared by an apostate, Ludovicus de Compeigne de Viel, who had been engaged by Colbert, Louis XIV’s minister of finance, to translate Maimonides’ Yad ha-Hazakah into Latin. Originally a convert to Catholicism, he subsequently converted to Protestantism under the tutelage of Henry Compton, Bishop of London.[18]

The title page, entirely in Latin, is followed by a dedication to Compton [3-10], an introduction in Latin with Hebrew [11-19] which traces the history of Jewish theology and works on Judaism, and errata. The text is in Hebrew and Latin on facing pages, each with its own pagination. The Latin text has marginal biblical references. The volume concludes with a prayer and a colophon from Meshullam ben Isaac. De Viel’s purpose, as expressed in the introduction, is to demonstrate the similarity of much Jewish and Christian doctrine. He also paraphrases Jagel’s introduction. The popularity of Lekah Tov with non-Jews may be partially attributed to the false belief, based on a misidentification, that Jagel had converted to Christianity; that unlike other works by apostates it was used to emphasize similarities rather than differences between the two religions; and that c7atechisms were part of the conversionary experience. None of this was Jagel’s intent when he wrote Lekah Tov, which was intended solely for Jewish youth.

Translations of Lekah Tov in our period were p8rinted previously in Amsterdam (1658, 1675 [Yiddish]), 9and reprinted in London (1680 [English]), Amsterdam (1686), Leipzig (1687 [Hebrew-Latin]), Franeker (1690 10[Hebrew-Latin]), Frankfurt am Oder (1691[Hebrew-Latin]), and Leipzig (1694 [Hebrew-German]).[19]

III

R. Eliezer Lipman ben Menahem Maneli (Menli) of Zamosc: Discourses and explanations of Talmudic aggadot and midrashim by R. Eliezer Lipman ben Menahem Maneli (Menli) of Zamosc, published at the Frankfurt on the Oder press of Michael Gottschalk. Originally a bookbinder and book-dealer, Gottschalk was brought into the press by Johann Christoph Beckmann, a professor of Greek language, history, and theology at the University of Frankfurt on the Oder. The latter, to, whom the press originally belonged, found that he had insufficient time to operate the press and he contracted with Gottschalk to operate the press. Among the latter’s publications is the Frankfurt on the Oder Talmud (1693-99).[20]

The title-page has a decorative frame comprised of two cherubim blowing horns at the top, at the bottom an eagle with spread wings. Within the wings is a carriage and figures, and in the middle of this scenario is a depiction of the Patriarch Jacob meeting Joseph in Egypt.[21] The text of the title-page begins “[The] wise man, hearing them, will gain more wisdom (Lekah ha-tov) ישמע החכם ויוסף הלקח הטוב” (cf. Proverbs 1:5). The initial letters of the first four words in that phrase enlarged, spelling the Tetragrammaton.

1704, Frankfurt on the Oder, Eliezer Lipman ben Menahem Maneli
Courtesy of Hebrewbooks.org

The title-page is followed by several pages of approbations, from fourteen rabbis, two pages of material that had been omitted from the text, an introduction that begins “come and partake of my food and drink of the wine that I mixed” (Proverbs 9:5). Below it a listing of the section heads, the author’s apologia, his introduction, further apologia, and finally the text, set in a single column in rabbinic letters.

IV

Seven editions of Lekah Tov have been described in this article, representing editions of that work published in the sixteenth and seventeenth centuries, as well as one work published in 1704. Among them are two editions of Abraham Jagel’s popular Lekah Tov, that is a Hebrew and a bilingual Hebrew-Latin edition. These works are varied, beginning with a midrashic commentary on the Pentateuch and the Five Megillot; a commentary on the Torah with reasons for the mitzvot; a commentary on the book of Esther; a Hebrew-Judeo-German (Yiddish) glossary on the Prophets and Hagiographa; discourses and explanations of Talmudic aggadot and midrashim, and as already noted, two editions of Abraham Jagel’s popular Lekah Tov.

These works encompass Bible commentaries, a glossary, and a Jewish catechism. None of these works are polemic, but rather, in keeping with the verse from which the title is taken “For I give you good doctrine (lekah tov); do not forsake My Torah (Proverbs 4:2), they are intellectually challenging and inspiring. That authors, from disparate places, and perchance cultures chose this title for their works, is clear, for the books described in this article represent “good doctrine.”

[1] I would like to express my appreciation to Eli Genauer for reading this paper and his editorial; comments.
[2] Previous articles on the varied use of a single book titles by Marvin J. Heller are “Adderet Eliyahu; a Study in the Titling of Hebrew Books” in Studies in the Making of the Early Hebrew Book (Brill, Leiden/Boston, 2008), pp. 72-91; and “Keter Shem Tov: A Study in the Entitling of Books, Here Limited to One Title Only,” http://seforim.blogspot.com, December 17, 2019 reprinted in Essays on the Making of the Early Hebrew Book, (Brill, Leiden/Boston, 2021), pp. 85-111. Menahem Mendel Slatkine wrote a two- volume work, Shemot ha-Sefarim ha-Ivrim: Lefi Sugehem ha-Shonim, Tikhunatam u-Te’udatam (Neuchâtel-Tel Aviv, 1950-54) on book names, Abraham Berliner, Joshua Bloch, and Solomon Schechter wrote articles on the subject and there are encyclopedia entires on the subject.
[3] Shabbetai Bass, Siftei Yeshenim (Amsterdam, 1680), pp. 35-36 nos. 44-48; Ch. B. Friedberg, Bet Eked Sepharim, (Israel, n. d), lamed 745-54 [Hebrew]; Isaac Benjacob, Ozar ha-Sefarim (Vilna, 1880, reprint New York, n. d.), p. 17 nos. 329-37; Yeshayahu Vinograd, Thesaurus of the Hebrew Book. place, and year printed, name of printer, number of pages and format, with annotations and bibliographical references I (Jerusalem, 193-95), p. 71 [Hebrew].
[4] Isidore Singer, M. Seligsohn, “Tobiah ben Eliezer,” Jewish Encyclopedia v. 12 (New York, 1901-06), pp. 169-71.
[5] Mordechai, Margalioth, ed., Encyclopedia of Great Men in Israel II (Tel Aviv, 1986), cols. 565-69 [Hebrew]; Shmuel Teich, The Rishonim: biographical sketches of the prominent early rabbinic sages and leaders from the tenth-fifteenth centuries, ed. Hersh Goldwurm (Brooklyn, 1982), p. 186; https://en.wikipedia.org/wiki/Tobiah_ben_Eliezer#Lekach_Tov.
[6] C. B. Friedberg, History of Hebrew Typography in Italy, SpainPortugal, and Turkey (Tel Aviv, 1956), pp. 134, 144 (Hebrew).
[7] Avraham Yaari, Hebrew Printing at Constantinople (Jerusalem, 1967), pp. 117-18 no. 183 [Hebrew].
[8] Isaac Benjacob, Oẓar ha-Sefarim (Vilna, 1880; reprinted New York, 1965), p. 269 no. 380; Abraham David, “Najara,” Encyclopedia Judaica 14 (Jerusalem, ) pp. 760-61; M. Franco, “Moses Najara,” 9 Jewish Encyclopedia (New York, 1901-06), p. 151; Shimon Vanunu, Encyclopedia Arzei ha-Levanon. Encyclopedia le-Toldot Geonei ve-Ḥakhmei Yahadut Sefarad ve-ha-Mizraḥ III (Jerusalem, 2006), p. 1574 [Hebrew]. A possible solution to the misdating was suggested by R. Aharon Berman, who wrote in a private communication dated December 5, 2023, “I would guess that the words on the line after “me’eretz” indicate that we are counting the 4 letters of the word “me’eretz” as part of the date. That is 331 + 4 equals 335.”
[9] Concerning Eliezer ben Isaac Ashkenazi see Marvin J. Heller, “Early Hebrew Printing from Lublin to Safed: The Journeys of Eliezer ben Isaac Ashkenazi,” Jewish Culture and History 4:1 (London, summer, 2001), pp. 81-96, reprinted in Studies in the Making of the Early Hebrew Book (Leiden/Boston, 2008), pp. 106-20.
[10] Hersch Goldwurm, The Early Acharonim: Biographical Sketches of the Prominent Early Rabbinic Sages and Leaders from the Fifteenth-Seventeenth Centuries (Brooklyn, 1989), pp. 127-28; Mordechai, Margalioth, ed., Encyclopedia of Great Men in Israel III (Tel Aviv, 1986), cols. 735-36 [Hebrew]; Abraham Yaari, Sheluhei Erez Yisrael (Jerusalem, 1951), pp. 236 [Hebrew]; Avraham Yaari, Sheluhei Erez Yisrael I (Jerusalem, 1951), pp. 238-40 [Hebrew];
[11] Concerning the widespread us of the temple device see Marvin J. Heller, “The Cover Design, ‘The Printer’s Mark of Marc Antonio Giustiniani and the Printing Houses that Utilized It,’” Library Quarterly, 71:3 (Chicago, July, 2001), pp. 383-89, reprinted in Studies, pp. 44-53; Avraham Yaari, Hebrew Printers’ Marks (Jerusalem, 1943), pp. 11 and 129-30 nos. 16-17 [Hebrew].
[12] Concerning the Di Gara press see A. M. Habermann, Giovanni di Gara: Printer, Venice 1564-1610. ed. Y. Yudlov (Jerusalem, 1982) [Hebrew].
[13] Morris M. Faierstone, “Abraham Jagel’s Leqah Tov and Its History,” The Jewish Quarterly Review LXXXIX (Philadelphia, 1999), pp. 319-50; David B. Ruderman, Kabbalah, Magic, and Science: the Cultural Universe of a Sixteenthcentury Jewish Physician (Cambridge, 1988), pp. 8-24, 158-68.
[14] Executive Committee of the Editorial Board, Aleander Kisch, “Moses Saerteles (Saertels) b. Issachar ha-Levi” J. E. 9, p. 92; Olga Sixtová, “The Beginnings of Prague Hebrew Typography 1512-1569,” in Hebrew Printing in Bohemia and Moravia, Ed. Olga Sixtová (Prague: Academia, 2012), pp. 67-68.
[15] “in ejus Glossario in Pent. etc. (Explicavit Moses), quod seorsim expressum et una cum textu (1604-5. etc.). [Incipit ut Paraphr. praecedens, sed in Ed. I. foll.12 absolvitur, sistitque Versionem verborum seu sententiarum una cum Expositionibus].” Moritz 2Steinschneider, Catalogus Liborium Hebraeorum in Bibliotheca Bodleiana (CB, Berlin, 1852-60), cols. 2428-29 no. 7038.
[16] Otto Muneles, Bibliographical survey of Jewish Prague: The Jewish State Museum of Prague (Prague, 1952), p. 29 no. 63-64.
[17] Concerning the early use of Vaybertaytsh see Herbert C. Zafren, “Variety in the Typography of Yiddish: 1535-1635,” Hebrew Union College Annual LIII (Cincinnati, 1982), pp. 137-63; idem, “Early Yiddish Typography,” Jewish Book Annual 44 (New York, 1986-87), pp. 106-119. In the former article, Zafren informs that the first book in which Yiddish was a segment was major was Mirkevet ha-Mishneh (Sefer shel R. Anshel), a concordance and glossary of the Bible (Cracow, 1534/35). In the latter article he suggests that the origin of Vaybertaytsh, which he refers to as Yiddish type, was the Ashkenaz rabbinic fonts, supplanted by the more widespread Sephardic rabbinic type which prevailed in Italy (p. 112).
[18] Morris M. Faierstone, op. cit.
[19] Charles Berlin and Aaron Katchen, eds. Christian Hebraism. The Study of Jewish Culture by Christian Scholars in Medieval and Early Modern Times (Cambridge, Ma., 1988), p. 44 no. 71; L. Fuks and R. G. FuksMansfeld, Hebrew Typography in the Northern Netherlands 1585 – 1815 (Leiden, 1984-87), II pp. 249 no. 283, 267-68 no. 332; Cecil Roth, Magna Bibliotheca Anglo-Judaica; a Bibliographical Guide to Anglo-Jewish History (London, 1937), pp. 329 no. 5, 428 no. 1.
[20] Concerning the see Gottschalk press and the Frankfurt on the Oder Talmud (1693-99) see Marvin J. Heller, Printing the Talmud: Complete Editions, Tractates, and Other Works and the Associated Presses from the Mid-17th Century through the 18th Century, (Brill, Leiden/Boston, 2019), pp. 47-73
[21] Concerning the eagle motif on the title-page of Hebrew books see Marvin J. Heller “The Eagle Motif on 16^th and 17^th Century Hebrew Books,” Printing History, NS 17 (Syracuse, 2015), pp. 16-40, reprinted in Essays on the Making of the Early Hebrew Book, (Brill, Leiden/Boston, 2021), pp. 5-29.