Hebrew Manuscripts in the Toledo Cathedral Library 9788400095888

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Gabriel Angulo holds a Masters in Library and Information Studies with a specialization in archives and records administration from the University of Wisconsin-Madison. In 2007 he received a Fulbright research grant to begin to work on this catalog. He is currently editing a guide to Spanish manuscripts in the Newberry Library in Chicago.

Gabriel ANGULO

HEBREW MANUSCRIPTS IN THE TOLEDO CATHEDRAL LIBRARY

Gabriel ANGULO

Catalog of the Hebrew manuscripts housed in the Archivo Capitular in the Toledo Cathedral Library. This very fine collection of Hebrew books was donated to the Cathedral by Cardinal Francisco Javier Zelada in 1801, and remains there despite the fact that some other volumes of the same collection were later moved to the Biblioteca Nacional in Madrid. This new catalog sheds light on some codicological data of the collection and therefore places them in an entire new perspective.

Hebrew manuscripts in the Toledo Cathedral Library

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Consejo Superior de Investigaciones Científicas

CSIC

 

 

HEBREW MANUSCRIPTS IN THE TOLEDO CATHEDRAL LIBRARY

 

Colección DVCTVS, 3

Directora: Amalia Zomeño Rodríguez Secretaria: Raquel Martín Hernández Comité Editorial Francisco Javier del Barco del Barco (ILC - CSIC) Juan Gil (Universidad de Sevilla) Nuria Martínez de Castilla Muñoz (ILC - CSIC) Alberto Nodar Domínguez (Universidad Pompeu-Fabra) María Teresa Ortega Monasterio (ILC - CSIC) Francisco del Río Sánchez (Universidad de Barcelona) Sofía Torallas Tovar (ILC - CSIC) Consejo Asesor Alberto Bernabé Pajares (Universidad Complutense de Madrid) Philippe Bobichon (IRHT - CNRS) Anne Boud’hors (IRHT - CNRS) François Deroche (École Pratique des Hautes Études) Stephen Emmel (University of Münster) Mercedes García-Arenal Rodríguez (ILC - CSIC) Adriaan Keller (Universidad de Alcalá de Henares) Juan Pedro Monferrer Sala (Universidad de Córdoba) Inmaculada Pérez Martín (ILC - CSIC) Collette Sirat (IRHT - CNRS) Klaas A. Worp (Universidad de Leiden)

 

Colección DVCTVS, 3

Gabriel Angulo

HEBREW MANUSCRIPTS IN THE TOLEDO CATHEDRAL LIBRARY

CONSEJO SUPERIOR DE INVESTIGACIONES CIENTÍFICAS MADRID, 2012

Reservados todos los derechos por la legislación en materia de Propiedad Intelectual. Ni la totalidad ni parte de este libro, incluido el diseño de la cubierta, puede reproducirse, almacenarse o transmitirse en manera alguna por medio ya sea electrónico, químico, óptico, informático, de grabación o de fotocopia, sin permiso previo por escrito de la editorial. Las noticias, los asertos y las opiniones contenidos en esta obra son la exclusiva responsabilidad del autor o autores. La editorial, por su parte, solo se hace responsable del interés científico de sus publicaciones.

Catálogo general de publicaciones oficiales: http://publicacionesoficiales.boe.es/

© CSIC © Gabriel Angulo Diseño de cubierta: Jorge Morales de Castro (CCHS-Unidad de divulgación, cultura científica y edición digital). Imagen: MS 1-14 (Biblioteca y Archivo capitulares de la catedral de Toledo) e-ISBN: 978-84-00-09588-8 e-NIPO: 723-12-155-4

 

CONTENTS Prologue………………………………………………………………9 List of Illustrations ...………………………………………………. 13 List of Abbreviations ……………………………….……………… 17 Acknowledgements ………………………………………………... 19 Introduction ………………………………………………………... 21 Manuscript Descriptions …………………………………………... 47 Indices ……………………………………………………………... 97 Bibliography ……………………………………………………… 101 Plates and Watermarks …………………………………………… 113

 

 

PROLOGUE Hay que aprender siempre de los libros más bellos y recrearse en la belleza y armonía de su caligrafía y su pergamino, con espléndidas decoraciones y encuadernaciones. Profiat Duran, Ma’asé Efod, 1403

La catalogación de manuscritos hebreos ha sido una de las constantes en los últimos años en los círculos científicos dedicados a los estudios hebreos. La evolución en los métodos de catalogación, siguiendo las normas de la codicología ha introducido nuevas técnicas y elementos que proporcionan un conocimiento detallado del documento ante el que nos encontramos y que ayudan a elaborar estudios posteriores basados en estos datos. Los estudios de M. Beit Arié y C. Sirat son un punto de partida en este campo y, a partir de ellos, se han elaborado multitud de catálogos atendiendo a estas directrices. A partir de este momento, en el que los paleógrafos estuvieron de acuerdo en la necesidad de un estudio global de los manuscritos: soportes, tintas, formato, reglado y pautado, reclamos, etc. y en que éstos son elementos que deben estudiarse simultáneamente para poder acceder a la historia del patrimonio escrito, al margen de la lengua en la que hayan sido escritos, el panorama del estudio de los manuscritos ha ido variando sustancialmente. No hay que olvidar que las características externas de los manuscritos están siempre en función del tiempo y del lugar, de la época en que han sido compuestos y del

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lugar geográfico, sea cual sea la lengua de composición. El mismo proceso de desarrollo puede aplicarse a los manuscritos escritos en otras lenguas utilizadas en el área del Mediterráneo: griego, latín, árabe o copto principalmente. Conforme a este método se describen los documentos con un detalle minucioso, muy superior a la simple descripción de contenido y aspecto externo que se había hecho hasta el momento. Y gracias a descender a estos niveles de detalle, los estudios derivados de estas catalogaciones han dado lugar a tres amplias áreas de trabajo: la producción, circulación y formación de colecciones y bibliotecas; la difusión del conocimiento y el uso social de lo escrito; y la identificación de las traducciones que circulan en la sociedad, su ámbito de difusión y las razones por las que son traducidas estas obras. Siguiendo estas tendencias, se han desarrollado varios proyectos de investigación en el seno del Instituto de Lenguas y Culturas del Mediterráneo y Oriente Próximo del CSIC que han dado como fruto, entre otros, la catalogación de todos los fondos hebreos conservados en bibliotecas y archivos, tanto públicos como privados, de la Comunidad de Madrid, así como la creación de un portal de manuscritos en lenguas orientales conservados en bibliotecas del CSIC. En esta ocasión, nos encontramos ante una nueva catalogación de los fondos hebreos albergados en la Biblioteca Capitular de Toledo. La formación en biblioteconomía y archivística del autor, Gabriel Angulo, han resultado de gran provecho para realizar este estudio. En la introducción quedan expuestas las razones para la realización de este nuevo catálogo, a pesar de que ya existían los anteriores de Octavio Toledo, Millás Vallicrosa o Reinhardt – Gonzálvez y las aportaciones que supone esta nueva publicación, precisamente basada en los criterios antes señalados. Aunque el conjunto de manuscritos hebreos de la Biblioteca Capitular no es numeroso, ya que existen solamente trece documentos, se trata de una muestra destacada, ya que provienen principalmente de

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la colección heredada del Cardenal Zelada y forman un conjunto muy heterogéneo, cubriendo varias áreas de estudio: Biblia, comentarios bíblicos, obras gramaticales y liturgia. La mayor parte de ellos están datados en el siglo XV, aunque hay algunos más antiguos, de los siglos XIII y XIV, y ofrecen una idea bastante aproximada del tipo de obras hebreas que interesaban a los coleccionistas italianos del siglo XVIII. Un especial interés tienen los datos nuevos que se incorporan en este catálogo, como la identificación de filigranas, que en ocasiones favorece la nueva datación del manuscrito, o la localización más concreta del lugar de producción del manuscrito basándose en la paleografía del mismo. El resultado del estudio de estos manuscritos desde esta nueva perspectiva es la obra que ahora se presenta, completándose con una amplia introducción que ayuda a situar la colección en su lugar y tiempo, y que sin duda será de gran utilidad a los estudiosos de la cultura escrita judía de la Edad Media. Es la intención de nuestro grupo de investigación continuar con la publicación de trabajos relacionados con la producción escrita de los judíos conservada en España y poner en valor documentos tan significativos y casi desconocidos hasta el momento presente. Mª TERESA ORTEGA MONASTERIO

 

LIST OF ILLUSTRATIONS Pl. 1:

BCT 1-13, ff. 82v-83r. Bible [Italy], late fourteenth century.

Pl. 2:

BCT 1-13, ff. 127v-128r. Bible [Italy], late fourteenth century.

Pl. 3:

BCT 1-14, f. 98v. Bible [Italy], 1465.

Pl. 4:

BCT 1-14, ff. 142v-143r. Bible [Italy], 1465.

Pl. 5:

BCT 1-15, f. 59r. Levi b. Gershom’s commentary on Proverbs, Song of Songs, Ruth, Ecclesiastes, and Job [Northern Italy], mid fifteenth century.

Pl. 6:

BCT 1-15, f. 88r. Levi b. Gershom’s commentary on Proverbs, Song of Songs, Ruth, Ecclesiastes, and Job [Northern Italy], mid fifteenth century.

Pl. 7:

BCT 1-15, f. 108r. Levi b. Gershom’s commentary on Proverbs, Song of Songs, Ruth, Ecclesiastes, and Job [Northern Italy], mid fifteenth century.

Pl. 8:

BCT 1-17, f. 105v. David Kimhi’s Sefer ha-Shorashim.

Pl. 9:

BCT 1-17, f. 138r. David Kimhi’s Sefer ha-Shorashim.

Pl. 10: BCT 1-18, ff. 353v-354r. Bible. [Italy], 1432.

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Pl. 11: BCT 1-18, ff. 657v-658r. Bible. [Italy], 1432. Pl. 12: BCT 1-19, ff. 139v-140r. Bible. Seville, 1471. Pl. 13: BCT 1-19, ff. 185r-186v. Bible. Seville, 1471. Pl. 14: BCT 1-19, ff. 255v-256r. Bible. Seville, 1471. Pl. 15: BCT 1-20, ff. 7v-8r. R. Jacob b. R. Abba Mari b. R. Samson Antoli’s Malmad ha-Talmidim Modigliana, Italy, 1399. Pl. 16: BCT 1-20, ff. 215v-216r. R. Jacob b. R. Abba Mari b. R. Samson Antoli’s Malmad ha-Talmidim. Modigliana, Italy, 1399. Pl. 17: BCT 1-20, f. 228v. R. Jacob b. R. Abba Mari b. R. Samson Antoli’s Malmad ha-Talmidim Modigliana, Italy, 1399. Pl. 18: BCT 1-21, f. 36v. Rashi’s commentary on Genesis, Exodus and Leviticus. [Italy]. Pl. 19: BCT 1-21, f. 37r. Rashi’s commentary on Genesis, Exodus and Leviticus. [Italy]. Pl. 20. BCT 1-21, f. 77r. Rashi’s commentary on Genesis, Exodus and Leviticus. [Italy]. Pl. 21: BCT 2-13, f. 141r. Bible. [Italy]. Pl. 22: BCT 2-13, f. 120v. Bible. [Italy]. Pl. 23: BCT 2-13, f. 184r. Bible. [Italy].

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Pl. 24: BCT 31-27, f. 53r. Roman rite Mahzor. [Rome], late fifteenth century (?). Pl.25: BCT 31-27, f. 170r. Roman rite Mahzor. [Rome], late fifteenth century (?). Pl. 26: BCT 31-27, ff. 252v-253r. Roman rite Mahzor. [Rome], late fifteenth century (?). Pl. 27: BCT 86-25, ff. 28v-29r. Liturgical Miscellany containing Chronicle of Ahima’az [Southern Italy?, Byzantine zone?], late thirteenth century. Pl. 28: BCT 86-25, f. 43r. Liturgical Miscellany containing Chronicle of Ahima’az [Southern Italy?, Byzantine zone?], late thirteenth century. Pl. 29: BCT 86-25, ff. 74v-75r. Liturgical Miscellany containing Chronicle of Ahima’az [Southern Italy?, Byzantine zone?], late thirteenth century. Pl. 30: BCT 99-42, ff. 35v-36r. Samuel D’Urbino’s Ohel Mo’ed. [Italy], eighteenth century. Pl. 31: Restos de libros manuscritos, 7r. Unidentified philosophical text [Spain]. Pl. 32: Restos de libros manuscritos, 7v. Unidentified philosophical text [Spain].

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Anton Raphael Mengs, German, 1728-1779, Portrait of Cardinal Zelada, 1773, oil on panel, 90 x 66 cm. Restricted gift of the Silvain and Arma Wyler Foundation, 1969.2, The Art Institute of Chicago. Photography © The Art Institute of Chicago.

 

LIST OF ABBREVIATIONS BCT

Biblioteca Capitular de Toledo

BNE

Biblioteca Nacional de España

Cabildo Toledano

Octavio de Toledo, José María (1903) Catálogo de la Librería del Cabildo Toledano, Biblioteca de la Revista de Archivos, Bibliotecas y Museos 3, Primera parte: Manuscritos, Madrid: Tipografía de la Revista de Archivos, Bibliotecas y Museos.

Códices Bíblicos

Reinhardt, Klaus and Gonzálvez, Ramón (1990) Catálogo de Códices Bíblicos de la Catedral de Toledo, Madrid: Fundación Ramón Areces.

HPP

Hebrew Paleography Project

Manuscritos Hebraicos

Millás-Vallicrosa, José María (1934) “Los Manuscritos Hebraicos de la Biblioteca Capitular de Toledo”, AlAndalus 2, pp. 395-429.

 

ACKNOWLEDGEMENTS

The work for the present volume was funded in part through a Fulbright research grant during the 2007-2008 academic term and the Program for Cultural Cooperation between Spain’s Ministry of Culture and United State’s Universities in 2008. Completion of the project was also made possible with funding from the European Research Council through the “Ideas” Program of the 7th Frame Program and as part of INTELEG: The Intellectual and Material Legacies of Late Medieval Sephardic Judaism, directed by Esperanza Alfonso. Additional travel funds from the Instituto de Lenguas y Culturas del Mediterráneo y Oriente Próximo (ILC) at CSIC have made it possible for me to carry out the in situ fieldwork which the descriptive cataloging of rare books requires. First and foremost, I would like to thank Esperanza Alfonso for pointing me in the right direction, and for encouraging me to follow through with my Fulbright application, back when I was her student at the University of Wisconsin-Madison. Her dedicated support during the earliest stages of this project could not have prepared me better to complete it. I owe a tremendous debt of gratitude to my mentors María Teresa Ortega Monasterio and Javier del Barco del Barco from whom I have learned so much. Together, they have supported me in innumerable ways. Without their consistent encouragement and patience, this project would have never seen the light of day. I would also like to thank Paul F. Gehl, custodian of the John M. Wing Foundation on the History of Printing at the Newberry Library for his editorial assistance and Arturo Prats for the paleographic assistance which he so selflessly

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offered me. Finally, I would like to express my sincere gratitude to the staff at the Toledo Cathedral Library and Archives. I would especially like to thank Father Ángel Fernández Collado, and Isidoro Castañeda Tordera for all of their assistance and for accommodating my multiple requests so openly. GABRIEL ANGULO

 

INTRODUCTION TOLEDO’S IMPORTANCE AS A CENTER OF CULTURE AND LEARNING Toledo’s Jewish population began to rise steadily after the city’s Christian conquest in 1085 by Alfonso VI. The size of this community was increased progressively by waves of Jews fleeing en masse from the persecutions that followed the rise to power of the intolerant Almohad dynasty in al-Andalus during the mid-twelfth century. Administrative positions for the emerging Castilian state were quickly filled with many of the Jews already living in Toledo at the time of the conquest. Others gradually came to fill similar roles or served the king directly as court physicians, and thus attained a high degree of influence in the Castilian court. This in turn allowed them to offer refuge in the Christian kingdoms to the north to Jews fleeing Almohad persecution in the south. Jews emigrating from Muslim Spain sought to continue developing the cultural and intellectual heritage of al-Andalus in Toledo and in other cities in the northern Christian kingdoms. The Andalusi intellectual tradition included the study of the sciences, mathematics, philosophy, grammar and poetic composition in both Arabic and Hebrew alongside traditional Jewish studies such as Biblical exegesis or the study and interpretation of the Talmud. The most prominent of the Andalusi émigrés to Toledo included Spain’s first Hebrew chronicler, Abraham ibn Daud; Meir ben Joseph ibn Migash, the last rabbi of the famous Talmudic academy in Lucena; and several members of the Ibn Alfakhar family. By the twelfth century, a circle

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of Hebrew poets comprised of Moses ibn Abi al-Aysh, Jacob ben Eleazar, Judah al-Harizi, Benveniste bar Hiyya and the aforementioned Abraham ibn Daud had already formed in Toledo. Their literary production alone attests to the high degree of culture which Toledo reached during the twelfth century. Once Christian rule was established in Toledo, news of the abundant Arabic philosophical and scientific manuscripts available there reached scholars from various parts of the Latin West and quickly attracted them to the city. The patronage of Raimundo de Sauvetat, Toledo’s second archbishop, marked the beginning of the first period of prolific translations of scientific and philosophical works from Arabic into Latin in Toledo. Although the translating enterprise of this period elevated the importance of Toledo as a center of culture and learning to new heights, it did not reach its highest point of intensity until after the death of Raimundo in 1152,1 and lasted until 1187.2 Several Jewish scholars from Toledo participated in the translating projects which were carried out by teams consisting of an expert in the Arabic language, another expert in Latin, and a Mozarab or Jew fluent in both Arabic and the Castilian vernacular who translated the Arabic into Romance. At the end, a Latin expert committed the final product into writing. Unfortunately, all of the Jewish collaborators from this period remain anonymous, except for Avendehut, an astronomer who worked closely with the Latin scholar Domingo Gundislavo. The continuity of the Andalusi intellectual tradition and its cultural heritage in Toledo following the Christian conquest is evidenced by the multitude of philosophers, poets, physicians, astronomers, and rabbis who lived there. Beginning in the mid-twelfth century, various members of the distinguished Ibn Shoshan and Abulafia families formed an integral part of Toledo’s Jewish intellectual and aristocratic

                                                        1 2

D’Alverny (1982) 445. Sangrador Gil (1985) 19.

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elites. Several of the poets, kabbalists and Talmudic scholars who lived in Toledo belonged to the latter family. Furthermore, their continuous service as fiscal administrators lasted until the end of the reign of Sancho IV (1284-1295) earning them great wealth and influence in the Castilian royal court. During the first half of the thirteenth century, Toledo’s Jewish elites included Judah ben Joseph Alfakhar, and Meir Abulafia (11651244) who were not only fluent in Arabic, but were intimately familiar with the literary and philosophical heritage of al- Andalus. Following this tradition more than a century after the Christian conquest of Toledo, Jewish scholars continued to write in Arabic and often contributed to more than one field of study. Noteworthy examples from this period include the astronomer Isaac ibn Sa’id and Judah ben Salomon ha-Kohen ibn Matqah. Writing in Judeo-Arabic, the latter is credited with compiling Midrash ha-Hokhmah, the first of the great medieval Hebrew encyclopedias of science and philosophy. Another extraordinary figure from this period is Judah ben Moses ha-Kohen who was fluent in both Arabic and Latin, possessed considerable knowledge of astronomy, worked on numerous translation projects, and also served as physician to Alfonso X. During the thirteenth century, another group of Hebrew poets formed part of Toledo’s intellectual elite. Todros ben Judah Halevi Abulafia was the most prominent among them and is especially known for the poetry he wrote in honor of Alfonso’s Jewish courtiers, Solomon and Isaac ben Zadoq. His poems also make reference to Solomon Abudarham, Yaqar Halevi Abi R. Solomon, and Samuel ibn al-Naqawa, three lesser-known poets from Toledo, who were his 3 4 contemporaries. During the thirteenth century another body of

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Hebrew poetry and its social context during the thirteenth century is masterfully discussed in Sáenz-Badillos (1998) 199-238. 4 For an overview of Jewish Mysticism in Spain, see Scholem (1995); and Idel (2005) 120-142; Idel (2000) 53-82.

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Hebrew literature was produced by Toledo’s circle of kabbalists, which included Todros ben Joseph Halevi Abulafia, Isaac ben Abraham ibn Latif, Joseph ben Maza, and Judah ben Solomon haKohen ibn Matqah. Between 1252 and 1277 King Alfonso X elevated the intellectual life of Toledo even higher by sponsoring a second period of prolific translating activity. During this period, the focus of the translations shifted from philosophic to scientific works, especially works of astronomy and astrology; this time from Arabic into Castilian. While the Latin translations and the participation of Christian scholars coming to Toledo from other parts of Europe gave an international scope to the first period of translations, the reach of the Castilian translations was limited within the kingdom of Castile. Only occasionally were these works later translated to Latin. Five Jewish 5 translators from this period have been identified, while others remain anonymous. Their mastery of both Arabic and Castilian paired with their knowledge of the sciences made Alfonso’s Jewish collaborators especially qualified to participate in the translating enterprise. The known Jewish translators who were commissioned directly by the king are, Isaac ibn Sa’id, Abraham de Toledo, Judah ben Moshe ha-Kohen, Moses Alfaqi and Samuel Halevi Abulafia. The latter also constructed a water clock for the king and translated a manual for the use and construction of a candle clock while employed in the court of 6 Alfonso X as a scientist. Abraham de Toledo and Judah ben Moses ha-Kohen were also employed by the king as court physicians. In addition to their translating activities, Isaac ibn Sa’id and Judah ben Moses ha-Kohen were commissioned by the king to lead a group of scholars in the production of the Alfonsine astronomical tables 7 between 1252 and 1256.

                                                       

5

For a detailed summary of their careers, see Sangrador Gil (1985) 60-87. Encyclopedia Judaica, 2nd ed., s.v. “Abulafia, Samuel Ha-Levi”.  7 Encyclopedia Judaica, 2nd ed., s.v. “Ibn Sa’id (Sid), Isaac”. 6

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The years of the last translations made under the patronage of Alfonso X coincide with the estrangement from religious tradition which prevailed among the Jewish courtier class and the communal leaders in Toledo. These circumstances provided fertile ground for the development of Jewish mysticism in Castile which was promulgated in Toledo by Todros ben Joseph, Joseph ben Abraham ibn Waqar and Meir ben Isaac Aldabi. Social reform within Castilian Jewry was attained only after German-born Asher ben Yehiel was appointed as chief rabbi of Toledo in 1305. The yeshivah which he headed there introduced the Ashkenazi tradition of Talmudic study into Spain, and ushered in a new generation of Talmudists, Biblical commentators and Hebrew poets in Toledo. The new generation of scholars included Ben Asher’s own sons Judah and Jacob as well as various members of the Ibn Naqawa; Ibn Nahmias; Ibn Waqar; and Ben Israel or Israeli families. The most prominent among them were: Jacob ben Asher (c. 1270-1340), author of the great legal code Arba Turim; the Biblical commentator Joseph ben Joseph Nahmias; the poet Israel ben Joseph al-Naqawa; and the Talmudist Israel Israeli. A tragic series of events befell Toledo’s Jewish community following the outbreak of the Black Death in 1348. These include a series of violent attacks on the Jewish quarter of Toledo in 1355; and the civil war waged between Pedro the Cruel and his brother Enrique II that lasted from 1366 to 1369. At the end of the war, the surviving Jews and their property were sold at the command of Enrique II as a 8 source of revenue for the Castilian crown in June of 1369. The massacres that ravaged Spain’s Jewish communities in 1391 brought severe consequences to Jewish life and marked the demise of Toledo as the center of Jewish culture and learning in Castile.

                                                        8

Baer (1992) 367.

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HEBREW MANUSCRIPT PRODUCTION IN TOLEDO Jewish literature and scholarship was available almost exclusively in Arabic until the twelfth century, when Jews began to use Hebrew alongside Arabic for scientific and philosophical writing. The prevalence in the use of Hebrew for literary compositions is especially evident in the work of Jacob ben Eleazar and Judah ben Solomon ibn Matqah. The advancing Christian conquest of al-Andalus and the continuous transition of its Jewish populations into a new cultural reality in Christian Spain also contributed to the gradual abandonment of Arabic for use in scholarly writing. Retaining a solid knowledge of Arabic however, was essential for making the intellectual heritage of al-Andalus accessible to Christian Europe. In spite of an increase in the use of Hebrew for literary production, Jewish authors like Israel Israeli, Joseph ben Joseph ibn Nahmias, and Joseph ben Abraham ibn Waqar, continued to use Arabic during the first half of the fourteenth century. The Maqamat of al-Hariri and an Arabic version of the Indian narrative Kalila wa-Dimna were the earliest works translated from Arabic to Hebrew in Toledo. They were made by the poets Judah alHarizi and Jacob ben Eleazar, respectively. The abundance and variety of Arabic manuscripts available in Toledo, and the linguistic abilities of its Jewish intellectuals created ideal circumstances for producing Hebrew translations alongside translations into Latin or other Romance languages. Like their Latin counterparts, translations into Hebrew facilitated dissemination of the extensive corpus of philosophical literature in Arabic especially among Jews who were not only unfamiliar with the language, but with the very study of philosophy. The demand for Hebrew translations of the works of Maimonides and other philosophical works written in Arabic grew progressively higher, especially in France during the various phases of the Maimonidean controversy. Translations of grammatical treatises on the Hebrew language and commentaries on Jewish scripture and

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liturgy, in addition to scientific9 works from Arabic into Hebrew were equally instrumental for transmitting the intellectual heritage of alAndalus among Ashkenazi Jews, whose scholarship until then, had centered on the study of the Talmud. As we have already noted, Jewish scholars living in Toledo produced an impressive array of original compositions in Hebrew and engaged in a prolific translating enterprise which not only produced translations into Latin and Castilian, but also made the intellectual heritage of Al-Andalus accessible through Hebrew. Furthermore, the Hebrew translations made in Toledo played a central role in the transmission and dissemination of knowledge throughout Europe during the twelfth and thirteenth centuries. The textual accuracy and precision of the Biblical manuscripts produced in Toledo garnered a reputation that extended from Germany to Northern Africa. Rabbi Meir Abulafia (Ramah) contributed significantly to this fact by acquiring Biblical manuscripts for his Masoretic research, and the copying of a Torah scroll which he produced as a result. In his discussion of the impact of Ramah’s work, Bernard Septimus notes that “[f]rom Ramah’s scroll, authoritative codices were copied”.10 Ramah’s attempt to establish a definitive text of the Torah was codified in Masoret Seyag la-Torah which appeared in 1227 and heavily influenced laws governing the writing of Torah scrolls during the Middle Ages. Furthermore, the Torah scroll which Ramah himself wrote served as a master copy from which other scrolls were copied and corrected. The fame and quality of Biblical manuscripts from Toledo drew scholars who came to copy the manuscripts available there,11 correct their Bibles and Torah scrolls, or

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For more on Hebrew translations of medical and scientific works see Ortega Monasterio and del Barco del Barco (2009) 165-188; Romano (1978) 71-105; Ferre (1998-1999) 21-36; Ferre (2000) 191-205; Schatzmiller (1994). 10 See Septimus (1982) 37. 11 For more on Spanish model codices see Ortega Monasterio (2005) 353-383; Ortega Monasterio (2004) 163-174.

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acquire new ones. Scholars like Rabbi Samuel ben Jacob came to Toledo from as far away as Germany for the sole purpose of making a copy from the manuscripts available in Toledo and R. Isaac ben Solomon of Morocco made another copy of a Toledo manuscript in Burgos in 1273.12 Approximately thirty manuscripts have come down to us which we can say with certainty originate in Toledo. Among the surviving Hebrew manuscripts from Spain, Toledo was the point of origin of the highest number of extant manuscripts, excluding unlocalized manuscripts which may have been produced there. The oldest, most sumptuous and most reliable of the extant medieval Hebrew Bibles come from Toledo13 and are dispersed among the great collections of Hebrew manuscripts. Notable examples include Hébr. 26 and 105 at the Bibliothèque National in Paris; Ms 2025 and 2668 at the Biblioteca Palatina in Parma; Kennicott 7 at the Bodleian Library in Oxford; Or. 2201 at the British Library in London; L6 and L44a at the Jewish Theological Seminary in New York and MS M1 at the Complutense University in Madrid. The prevalence of Hebrew manuscripts from Toledo has led some modern scholars to believe that they were produced in workshops. In support of this theory, Benjamin Richler writes: . . . apparently, such workshops existed in Toledo, for example, in the 12-13th centuries, for, several notable codices were produced there and Spanish Bibles were prized even outside of Spain for their accuracy and beauty. We know the names of several scribes who owned workshops and employed apprentices to help them, imitating the practices of non-Jewish scribes.14

Following the same line, Nahum Sarna holds that “the scribal schools of Toledo were the most prolific in the production of Hebrew

                                                        12

Encyclopedia Judaica 2nd ed., s.v. “Abulafia, Meir”. Sarna (2000) 244. 14 Richler (2000) 76. 13

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manuscript Bibles”.15 In his analysis of the colophon of MS Frankfurt Universitätsbibliothek MS Hebr. 8/o/56, Michael Riegler notes that this manuscript was copied in Toledo by eight different scribes in the yeshivah of Rabbi Isaac de León in 1477, offering further evidence of manuscript workshops during the fifteenth century.16 Among the Biblical manuscripts listed above, Parma 2668 and Paris 26 represent some of the finest examples of Hebrew manuscript illumination from the so-called Castilian school. Katrin KogmanAppel has identified artistic conventions which are characteristic of Hebrew Bibles from Toledo. They include carpet page designs inspired by models from Islamic architectural sculpture; calligraphic frames, and modest decoration of the masorah magna and seder markings. Furthermore, the three bi-folio quire is a distinctive codicological feature of manuscripts produced in Toledo. The textual tradition of Hebrew Bibles from Toledo is equally distinctive and has been studied at length by Emila Fernández Tejero and María Teresa Ortega Monasterio.17 While a codicological examination of Parma 2668 shows that folios for illuminations were intentionally left blank when the manuscript was bound, it remains unclear when the illumination was added and whether or not it was actually made in Castile. The depictions of temple implements in Biblical manuscripts have no other precedents in any other Biblical manuscripts from Castile, but they are common in illuminated Hebrew Bibles from Catalonia in the fourteenth century. If the illumination of Parma 2668 was in fact made in Castile, it would be the first to appear in Spain.18 Just as the majority of the extant Toledo manuscripts are currently

                                                        15

Sarna (2000) 244. See Riegler (1997) 392-393. 17 See Ortega Monasterio (2008) 344-368; Ortega Monasterio (2005) 353-383; also Fernández Tejero (1977) 163-208; Fernández Tejero (1976) and Fernández Tejero (1979). 18 For a detailed study of Hebrew manuscript illumination in thirteenth century Castile, see Kogman-Appel (2004) 57-97. 16

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housed in collections remotely separated from their place of origin, this is also the case for the Hebrew manuscripts currently found in Toledo. THE BIBLIOTECA CAPITULAR DE TOLEDO AND ITS PLACE AMONG THE SPANISH COLLECTIONS OF HEBREW MANUSCRIPTS Spanish collections of Hebrew manuscripts can be divided into two general categories. The first is comprised of manuscript books gathered by private collectors or librarians. The other is comprised of loose documents and manuscript fragments. The largest collections of Hebrew manuscripts in Spain belong to the first category and are housed in the Royal Monastery of El Escorial, the Spanish National Library, the Special Collections Department of the Complutense University Library, and the Library of the Benedictine Abbey of Montserrat. These collections have all been cataloged by Francisco Javier del Barco del Barco in Catálogo de Manuscritos Hebreos de la Comunidad de Madrid (2003-4) and Catálogo de Manuscritos Hebreos de la Biblioteca de Montserrat (2008) respectively.19 Smaller collections of Hebrew manuscript books, that are comparable in size to the BCT collection, are housed at the Universities of Salamanca20 and Valladolid.21 These collections have received even less attention from catalogers than the collection of the Cathedral Library of Toledo or Biblioteca Capitular de Toledo (hereafter BCT) has had hitherto. The manuscripts that belong to the second category are much smaller in number and are dispersed more widely throughout Spain’s archives and libraries. The largest collection in this category is housed

                                                        19

For a history of the collections and their provenance, see Ortega Monasterio in del Barco del Barco (2003-2006); del Barco del Barco (2004a) 215-230; del Barco del Barco (2004b) 163-174. 20 Llamas (1950) 263-279. 21 See Arce (1958) 41-50 and Cantera (1959) 223-239.

        HEBREW MANUSCRIPTS IN TOLEDO

31

in the Archive of the Crown of Aragon.22 Smaller collections of Hebrew documents and other manuscript fragments can be found in the cathedral libraries of Barcelona,23 Gerona,24 Zaragoza,25 León,26 Pamplona, Tudela,27 Tarazona,28 Calahorra,29 and Cuenca.30 In many cases, the fragments in these collections were used as binding material for other books and were preserved quite accidentally. Unlike the collection of Hebrew manuscripts in the BCT, the collections in the other Spanish cathedral libraries are comprised of manuscripts which have most likely remained in Spain since their creation. Additionally, Jewish marriage contracts which have also remained in Spain are preserved in the Biblioteca de Catalunya, the Tomás Navarro Tomás Library of the Consejo Superior de Investigaciones Científicas in Madrid,31 and in the following archives: the Archivo Histórico Comarcal de Cervera, Archivo del Reino de Mallorca, Archivo del Reino de Valencia, the Valencia Cathedral Archive, and the Archivo General de Navarra.32 Individual Hebrew documents and manuscript fragments have been found in the Archivo de la Real Chancillería de

                                                        22

See Riera i Sans and Udina Martorell (1978) 21-36. For a thorough study and transcription of the Hebrew manuscripts in the Cathedral Library of Barcelona see Klein (2004). 24 For more on the recovery of Hebrew manuscripts used as bookbinding material in the Historical Archive of Gerona see http://manuscritshebreus.cultura.gencat.cat and Blasco Orellana (2004) 69-80; Blasco Orellana (2005) 175-186. 25 See Millás-Vallicrosa (1930); Baer (1929); Tilander (1958). 26 Castaño (2002) 459-481. 27 See Lacave (1983) 169-179. 28 Lozano Galán and Jiménez Jiménez (1985) 217-236. 29 See Cantera (1946) 37-61. 30 For more on the Hebrew manuscript fragments housed in the Archivo Diocesano de Cuenca see Sáenz-Badillos (1977-79) 95-104. 31 The manuscript@ project offers catalog descriptions and digital images of the nine Jewish marriage contracts through the library’s webpage: http://biblioteca. cchs.csic.es. 32 See Lacave (2002). 23

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Valladolid,33 the Municipal Archives of Ágreda (Soria)34 and Tudela (Navarra),35 the Archivo Histórico de Manresa, the Archivo Histórico Comarcal de Igualada36 and the Archivo Diocesano de Vic. THE HEBREW MANUSCRIPT COLLECTION IN THE BIBLIOTECA CAPITULAR DE TOLEDO Most Hebrew manuscript collections are comprised of volumes that have been removed from their place of origin; we very seldom find manuscripts in the same places where they were produced. Toledo is no exception. While the surviving Hebrew manuscripts from Toledo are dispersed among various libraries outside of Spain, the Hebrew manuscript collections currently housed in Toledo were brought there from Rome centuries after their production. The BCT houses one of two Hebrew manuscript collections in Toledo.37 It is made up of twelve codices and one loose fragment. The codices were part of a larger collection comprised of manuscripts in various languages gathered in Rome in the second half of the eighteenth century by Cardinal Francisco Javier Zelada and bequeathed to the BCT upon his death in 1801. Ten of the twelve codices are Italian in origin. The other two were produced by Spanish scribes; one was copied in Seville while the other is unlocalized.

                                                        33

Pergaminos, carpeta 13, no. 11. Sección Histórica, Reg.15/98; exp. So- 165. 35 For transcriptions of the Hebrew manuscripts in the Cathedral Archive of Pamplona, the Municipal Archive of Tudela and the Archivo General de Navarra see Lacave (1998). 36 See Blasco Orellana and Magdalena Nom de Deu (2002) 574-584. 37 The other collection is housed in Toledo’s Sephardic Museum and is comprised mostly of nineteenth century manuscripts from Morocco, but also includes earlier manuscripts from Egypt, and a single leaf from the Damascus Keter, a manuscript from Burgos now in the Jewish National and University Library in Jerusalem. Access to the manuscripts for research purposes however, is heavily restricted. 34

        HEBREW MANUSCRIPTS IN TOLEDO

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When Zelada’s collection arrived in the Cathedral of Toledo in 1801, it included thirty-two Hebrew manuscripts. In 1869, twenty of them were transferred to the Spanish National Library, in one of several nation-wide campaigns known as desamortizaciones in which ownership of land and cultural heritage materials including manuscripts, paintings and other artifacts were systematically transferred from the Church to the Spanish State. Detailed codicological and paleographic descriptions of the manuscripts from Zelada’s collection that are now housed in the Spanish National Library can be found in Catálogo de Manuscritos Hebreos de la Comunidad de Madrid, volume II, by Francisco Javier del Barco del Barco.38 In succession of three forerunners which will be discussed below, the present catalog offers descriptions of the Hebrew manuscripts which have remained in the BCT. The Hebrew manuscripts in the BCT give us a sampling of the kinds of books that were available in Rome during the eighteenth century when the collection was formed. The BCT collection is comprised of five incomplete Bibles; a copy of Levi ben Gershom’s commentaries on Proverbs, Song of Songs, Ruth, Ecclesiastes, Esther and Job; Rashi’s commentary on Genesis, Exodus, and Leviticus; David Kimhi’s Sefer ha-Shorashim; Salomon ben Abraham ben Samuel de Urbino’s Ohel Moed; a collection of sermons by R. Jacob ben Abba Mari ben Samson Antoli entitled Malmad ha-Talmidim; a Roman rite Jewish holiday prayer book; and a miscellany containing the only known copy of the Chronicle of Ahimaaz, also called Sefer Yuhasin. In these manuscripts we find a representative sample of the varieties of Hebrew scripts used in Italy, especially during the fifteenth century. Individual examples from the thirteenth century (BCT 86-25) and the fourteenth century (BCT 1-20) are also included in the collection. In BCT 1-15 we find a script that is heavily

                                                        38

Del Barco del Barco (2003-2006).

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influenced by Ashkenazi scribes working in Northern Italy, while in BCT 86-25, we find several examples of the scripts used by Byzantine scribes possibly working in Southern Italy. Only three of the Bibles in the BCT collection are dated. BCT 1-18 and 1-14 are of Italian provenance and are dated 1432 and 1465 respectively. BCT 1-19, copied in Seville and dated 1471 uses an elegant and well executed Sephardic square script. Its colophon also gives us the names of the scribe and the person for whom the manuscript was originally made. The history of its provenance is further augmented by the ownership marks that have survived in the manuscript’s end papers. BCT 2-13 is also written in square script that is most likely Italian in origin. It contains blank pages with geometric designs in dry point that show that illuminated carpet pages once formed part of its original design program and layout plans. The aforementioned manuscripts BCT 1-19, BCT 1-17, and a loose fragment identified by its call number: ‘restos de libros manuscritos, 7’ are the only Sephardic manuscripts found in the BCT collection. The latter two are paper manuscripts, but their observable codicological features do not provide conclusive evidence of their provenance or the names of the scribes who produced them. BCT 1-17 is written in semi-cursive Sephardic script, but was not necessarily copied within the Sephardic geocultural zone. Its watermark identifies the origin of the paper on which it was copied as Prato, Italy around 1427. The loose fragment is the only Hebrew manuscript in the BCT which was not formerly part of Zelada’s collection. Although it remains undated and unlocalized, it may well be the only Toledan manuscript in the collection. The codicological features and the variety of scripts used in the remaining manuscripts attest to their Italian origin. BCT 1-20 must be added to the list of dated manuscripts already mentioned. Its colophon indentifies it as having been copied in Modiglia[na] in 1399 by “Abraham ben R. Solomon, the doctor”. We are left to rely on codicological evidence for information on the provenance of the

        HEBREW MANUSCRIPTS IN TOLEDO

35

remaining manuscripts. The form of Hebrew script, five-bifolio quire structure and style of catchwords consistently point to Italy as their place of origin. BCT 1-15 and 86-25 present distinctive codicological features which serve as the basis for offering an approximation of the place and time in which they were produced. In 1-15, the eight-petal flower watermark and the use of ink ruling demonstrates that it could only have been produced after 143539 and not during the fourteenth century as was previously believed.40 Its hybrid Ashkenazi-Italian script provides further evidence that it was produced in Northern Italy. BCT 86-25 is a miscellany containing various works by members of the well-known Anav family of Rome. Among them are Shaarei Etz Hayyim, by Benjamin ben Abraham Anav; and Halakhic excerpts regarding ritual slaughter, by both Jehiel ben Jekuthiel ben Benjamin ha-Rofe Anav; and by Judah ben Benjamin ha-Rofe Anav. The manuscript also contains liturgical poems, calendric calculations, and the ritual prescriptions characteristic of Jewish holiday prayer books of the Roman rite. The most noteworthy and famous portion of BCT 86-25 is the only known manuscript copy of the Chronicle of Ahimaaz, which was originally written in Capua in 1054. Its author Ahimaaz ben Paltiel, recounts the history of his family as a means to legitimize its prominence. In the Chronicle, Ahimaaz emphasizes the proximity of his ancestors to their respective non-Jewish rulers. One example is Paltiel, who after the raid against Oria in 925 rose to become vizier to al-Mu‘iz, the Fatimid ruler of Ifriqiya. Ahimaaz also highlights Shephatiah’s intelligence with an account of the latter’s participation in a polemic disputation with the Byzantine Emperor Basil I. Drawing primarily from collective memory, the Chronicle employs a literary convention that is typical of its time and incorporates myth and legend into its account of real historical figures. As such, it is not

                                                        39 40

See Beit-Arié (1981) 78. Millás-Vallicrosa (1934) 402-403.

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devoid of historical inaccuracies, yet stands as an important source for our understanding of the socio-cultural framework of Jewish life in Southern Italy from the ninth through the eleventh centuries. In addition, the Chronicle offers details on rural and urban life; the role of the communal leader and the qualities he was required to have; the shifting functions of the synagogue and the emergence of the yeshivah as an institution separate from the synagogue. Robert Bonfil has already carefully analyzed these themes and has recently edited an English translation of the Chronicle in his book: History and Folklore in a Medieval Jewish Chronicle The Family Chronicle of Ahima’az ben Paltiel.41 In his Chronicle, Ahimaaz illustrates his family’s role in the major historical developments of the Jewish communities in Southern Italy. The most significant among these developments is the transmission and replacement of the authority of the Palestinian Academy and Talmud by its Babylonian counterpart as well as the social restructuring which that entailed. To introduce this paradigmatic shift, the Chronicle opens with the tale of Aharon of Baghdad who brings Babylonian knowledge to Italy as a result of his exile from his homeland. According to Ahimaaz, his ancestor Shephatiah’s encounter with Aharon marked the initial point of contact between Jewish scholars in Italy and a representative of Babylonian knowledge. The family ties to Babylonia are extended to North Africa and are strengthened further through the connections established between the Italian and Ifriqyian branches by Paltiel’s son Hananel. BCT 85-26 is the oldest dated manuscript in the BCT collection. The identification of Menahem ben Benjamin as the scribe of the second codicological unit in this manuscript allows us to date it to the thirteenth century when this scribe was active. We are able to confirm this by comparing the script in this part of the manuscript with the script of the other manuscripts copied by this same scribe. They are:

                                                        41

See Bonfil (2009).

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Paris Bibliothèque National, Hébr. 1221; Parma Biblioteca Palatina nº 2784, London British Library, Or 6712; and Cambridge University Library, Add 173,6.42 Besides the Ahimaaz family chronicle, this manuscript also contains examples of texts of halakhic ritual prescriptions and liturgical poems which one might expect to find in a Roman rite Mahzor. The prevalence of Byzantine script and codicological features, especially in the second half of the manuscript suggest that at least some its codicological units were copied in the Byzantine geocultural zone or by immigrant scribes from that zone working elsewhere. PROVENANCE Cardinal Francisco Javier Zelada (1717-1801) plays a central role is the history of the Hebrew manuscript collection currently housed in the BCT. Born in Rome to a noble Spanish family from Murcia,43 Zelada was ordained a priest in 1740 and became Cardinal in 1773. In addition to holding office as Secretary of State for the Vatican from 1789 to 1796, Zelada was also Vatican Librarian from 1779 until his death in 1801. Additionally, he was an avid collector of manuscripts, rare books, coins, paintings, and classical inscriptions.44 Upon his death in 1801, Cardinal Zelada entrusted Cardinal Lorenzana, then Archbishop of Toledo to bring his collection of manuscripts to Toledo as a donation to the Cathedral Library. Thus, all of the Hebrew manuscripts in the BCT with the exception of a loose fragment known by its call number ‘restos de libros manuscritos, 7’ were previously

                                                        42

For more on the manuscripts copied by Menahem ben Benjamin see Dukan (1990) 19-61. 43 Cardinal Zelada’s mother was from Oviedo in Northern Spain. 44 For more on Cardinal Zelada’s collecting activity see Micheli (2003) 231-241; Pietrangeli (1986) 153-198; March (1949) 118-125; and Mercati (1952) 58-87 and 177-178.

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part of a larger collection of manuscripts gathered in Rome by Cardinal Zelada. The annotations found in the individual manuscripts themselves offer the most valuable source of information about their former Jewish owners. The sporadic appearance of Jewish names written throughout the manuscripts allows us to reconstruct the history of their provenance even further. When present, these names are included in the provenance section of each catalog entry. As we will see, this kind of silent evidence found within the manuscripts is the basis for reconstructing the history of their provenance, and in some cases, the circumstances under which they have come down to us. Although manuscripts from virtually every geocultural zone45 were available in Italy since the Middle Ages, the Zelada collection is comprised almost exclusively of Italian manuscripts. In Italy, Hebrew books were subject to the general censorship institutionalized by the Catholic Church from 1559 until the mideighteenth century. After a series of burnings of the Talmud from 1553 through 1559, Hebrew literature was subjected to the same measures of control and supervision as the rest of the literature available at the time as a way of defining the limits of permissible knowledge and setting the boundaries of orthodoxy. Censorship of Hebrew books during the sixteenth century was implemented as a response to a wide range of cultural developments including the Protestant Reformation, the transition from manuscript to print culture, the rise of Christian Hebraism, and a long standing polemic against rabbinical literature. This kind of censorship of Hebrew books was carried out in conjunction with other measures taken against the Jews including expulsions from various Italian cities, the

                                                        45

Medieval Hebrew manuscripts are classified into one of seven geocultural zones according to their provenance. The Sephardic zone not only included the Iberian Peninsula and Provence, but also parts of Northern Africa. For more see Beit-Arié (1993).

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establishment of ghettos in others, economic and occupational restrictions, and forced attendance at Christian sermons. Jews living in Italy were ordered to submit their books to Church authorities for revision for the first time in 1557. This practice led to subsequent confiscations of Hebrew books, which not only allowed revisers to identify books to be forbidden, but also officially legitimized possession of others. According to Amnon RazKrakotzkin the latter was the original purpose of the confiscations.46 This process allowed for the publication of lists of forbidden books, known as Indices Librorum Prohibitorum which appeared first in 1559, and subsequently in 1564, 1590, and 1596. Possession of other Hebrew books was only allowed if proscribed passages deemed heretical or otherwise offensive to Christianity were expurgated or removed from the text. Separate indices indicating such passages in specific works appeared in other lists known as Indices Expurgationis. The most widely used of these, Sefer ha-Zikkuk, appeared in 1596 and was composed by Domenico Hierosolomitano (1552-1621), a Jewish convert to Christianity and censor working in Mantua between 1595 and 1597. Further information on the provenance of the Zelada collection can be drawn from the evidence of censorship common in Hebrew manuscript collections from Italy, and can be seen in three of the manuscripts in the BCT collection. The best example of this is BCT 120, in which the text of several passages has been scrapped off. In BCT 86-25, the text on folios 51 and 52 has also been scraped off. In BCT 1-15 certain parts of the text are crossed out lightly in ink and the signature of Domenico Hierosolomitano appears at the end of the manuscript. In addition to these censor’s marks, we find carefully written Latin descriptions signed by Giovanni Antonio Constanzi in most of the

                                                        46

See Raz-Krakotzkin (2007) 81.

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manuscripts in the Zelada collection. Born in Constantinople, Constanzi was a well-known censor and contemporary of Cardinal Zelada. Before converting to Christianity in Würzburg in 1731 he had worked as a rabbi of Spalato in Dalmatia.47 After his conversion he settled in Rome where he worked as translator for the Inquisition. He also taught Hebrew in the Collegio Urbano di Roma as lettore di lingua ebraica and was scriptor hebraicus in the Vatican Library.48 In Rome, Constanzi assisted the Inquisition in censoring and expurgating Hebrew books during the mid eighteenth century. Following precedents reaching back to 1559 during the papacy of Paul IV, Constanzi was charged with revising the 1596 Index Expurgationis and prepared various indices of censored Hebrew works during his lifetime. Constanzi personally directed a large-scale confiscation of Hebrew books from the Rome ghetto in 1753.49 In his study of Constanzi’s censoring career, Ariel Toaff remarks the notoriously crude markings left by Constanzi in the early printed books currently housed in the Library of the Jewish Community of Rome. By contrast, Toaff notes the care and respect for the aesthetic qualities of the manuscripts which Constanzi took when writing in Hebrew books that were owned by high ranking church prelates.50 Although we currently have no conclusive evidence, it is likely that Cardinal Zelada acquired his Hebrew manuscripts from among those confiscated by Constanzi or perhaps from Jews preparing for conversion in the House of Catechumens where Zelada held the office of visitor or superintendent. As Vatican librarian, Zelada is likely to have met Constanzi during the latter’s tenure in that library as scriptor.

                                                        47

Constanzi (2001) 203-223. Rovira Bonet (2001) 357-395. 49 Berliner (1893) 93. 50 Toaff (2001) 203-214. 48

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PREVIOUS CATALOGS Descriptions of the Hebrew manuscripts currently housed in the BCT have previously appeared in three different catalogs. The first of these is Catálogo de la Librería del Cabildo Toledano published in 1903 by José María Octavio de Toledo. As a general catalog of the manuscript collections at the BCT, the content of its descriptions is more characteristic of an inventory than of a catalog and does not account for the unique features of the Hebrew manuscripts. It also presents a distorted view of the extent of the Hebrew manuscript collection in the BCT as a whole because it describes only eight of these manuscripts and includes descriptions of seven of those transferred to the Spanish National Library in 1869. A second catalog of the Hebrew manuscripts in the BCT is Los Manuscritos Hebraicos de la Biblioteca Capitular de Toledo, published in 1934 by José María Millás Vallicrosa. All of the Hebrew manuscripts in the BCT, except for a loose fragment known as ‘restos de libros manuscritos, 7’ are described in this catalog. MillásVallicrosa also includes descriptions of four other manuscripts that would not be considered Hebrew manuscripts today because their principal text is not written in the Hebrew language or in Hebrew characters. The last of these catalogs, Catálogo de Códices Bíblicos de la Catedral de Toledo, was published in 1990. In it, Klaus Reinhardt and Ramón Gonzálvez include descriptions of twelve Hebrew manuscripts from the Zelada collection. Only nine of these are actually housed in the BCT while the other three are housed in the Spanish National Library in Madrid. Like Octavio de Toledo’s catalog, this catalog has a wider focus and does not account for all of the Hebrew manuscripts in the BCT. Compared to the other two catalogs mentioned above, MillásVallicrosa’s catalog gives us the most complete picture of the Hebrew manuscript collections in the BCT. As a renowned Hebrew scholar,

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Millás-Vallicrosa focuses his attention on describing Hebrew manuscripts. Like the other catalogs however, it presents a series of limitations based on methodology. The catalogs of Millás-Vallicrosa and Octavio de Toledo are products of an era in which manuscript descriptions were based on identifying the texts contained within each manuscript. If additional information about the origin, provenance or date of the manuscript was obvious, it was often included in an irregular and inconsistent manner. The Millás-Vallicrosa catalog for example, does not follow a systematic format for the information contained in each entry. Some entries contain descriptions that are longer and more detailed than others. The description in these previous catalogs also reflects the limitations in paleographic and codicological knowledge of the time in which they were written. These limits are largely due to the fact that the catalogs in question pre-date the establishment of a widely accepted typology of Hebrew scripts, as well as the establishment of comparative Hebrew codicology as a academic field of study, and the development of standard guidelines for cataloging Hebrew manuscripts. Together, these circumstances make descriptions in previous catalogs limited in their ability to fully convey the rich contextual information offered by the manuscripts themselves. WHY ANOTHER CATALOG? Hebrew manuscripts present a series of characteristics that distinguish them from other types of manuscripts and gives shape to the way in which they must be described and cataloged. In addition to their function of providing the physical support of the texts they contain, manuscript books are now recognized as artifacts bearing evidence of the time and cultural environment in which they were created. The study of the physical characteristics of a manuscript such as the composition of its quires, its ruling technique, its use of

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catchwords or quire signatures, as well as the treatment of its parchment, or the watermark of a paper manuscript, and later marginal annotations inserted in it allow us to go beyond the identification of the textual content and prepare more complete catalog descriptions. In manuscripts lacking a colophon, as is usually the case with Hebrew manuscripts, codicological and paleographic analyses allow us to make an approximation of the date of their completion or attribute the manuscripts to a particular geographic area. With this information, we are able to access the cultural, historical, political and even artistic context of the manuscript and present it in the catalog description. The formal academic study of Hebrew paleography and comparative codicology began in 1965 when the Hebrew Paleography Project (HPP) was created through the collaboration of the Centre National de Recherche Scientifique (CNRS) in Paris and the Israel Academy of the Sciences in Jerusalem. One of the greatest contributions of the HPP to Hebrew paleography and codicology is the establishment of a widely-accepted typology of medieval Hebrew scripts. As we shall see, this paleographic typology gives us a common vocabulary that serves as another tool with which to describe Hebrew manuscripts and discuss their multifaceted contexts. The research activity sponsored by the HPP includes the participation of its members in cataloging projects of the principal collections of Hebrew manuscripts. In doing so, the HPP has established cataloging standards designed to include the unique characteristics of Hebrew manuscripts, and makes these standards the most suitable for the task. The research in Hebrew paleography and comparative codicology 51 conducted by the HPP has produced a great corpus of publications

                                                        51

Most notable among them are Beit-Arié (1981); Beit-Arié (1993a); Beit-Arié (1993b); and Beit-Arié (2003). Two invaluable sources for paleographic identification are: Sirat and Beit- Arié (1972-1986); and Sirat; Beit-Arié and Glatzer (1997-2001). Both references are divided into three volumes and in them we find paleographic samples which identify an all-encompassing samples of Hebrew scripts. They are accompanied by corresponding codicological descriptions of the manuscripts

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that have proven to be indispensable tools when catalogers are faced with the task of providing information relating to the date and place of production of a manuscript, especially for those manuscripts lacking a colophon. The need for an updated catalog of the Hebrew manuscripts in the BCT has arisen for two main reasons. The first is to apply the advancements of Hebrew paleography and comparative codicology research of the last forty-five years. This allows us to extend the information provided in previous catalogs with details about the provenance of the individual manuscripts drawn from their physical features. Additionally, paleographic and codicological analyses allows us to verify the information in previous manuscript descriptions and make corrections when necessary. The reason is to present a catalog that can give a more accurate representation of the actual size of the Hebrew manuscript collection in the BCT. To meet this objective, the present catalog only includes descriptions of manuscripts in Hebrew characters. For this reason, four manuscripts which were included in the Millás-Vallicrosa catalog are not included here. They are: BCT 97-26, a medical work written in Spanish; BCT 86-24 an anthology of works by Jewish authors written in Italian; BCT 31-34 a manuscript containing a series of indices to various Jewish prayer books; and finally BCT 98-13, a Greek manuscript containing various works by Euclid with marginal glosses in Hebrew added to the last of the works contained in this manuscript on folios 140 through 170. As we have already noted, the original 32 Hebrew manuscripts in the Zelada collection are now divided between the BCT and the BNE. The recent appearance of a loose fragment known by its call number ‘restos de libros manuscritos, 7’ modifies the actual size of the collection to consist of twelve manuscript books and one loose fragment.

                                                                                                                      reproduced in them from which we can attain a better understanding of the characteristics common to Hebrew manuscripts produced within the same geo-cultural zone or time period.

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In an effort to provide systematic and uniform descriptions for each manuscript, the information in each catalog entry is divided into the following six sections: 1) heading, 2) textual content, 3) reproduction of the colophon (when available), 4) paleographic and codicological analysis, 5) provenance, and 6) bibliography. The heading of each entry contains the most basic information about the manuscript including its shelfmark; references to its title; the name of the place where it was copied; and when available, the name of the scribe or scribes who completed it. The textual contents section identifies the texts contained in the manuscript; reproduces their opening and closing words; specifies accents and vocalization systems used; describes the layout of the text; and includes information about special characteristics that are particular to the manuscript. Colophons are reproduced and translated in a separate section whenever they appear in the manuscript. The paleographic and codicological analysis section includes the following information: type of script; language; total number of pages; writing materials used; quire structure; descriptions of catchwords and quire signatures when visible; ruling system used; page and text box measurements; conservation state and signs of deterioration; as well as mention of illustrations or illumination when they are present. The provenance section gathers the information about the history of the manuscript. This includes mention of previous shelfmarks, previous owners as well as information about the transfer of ownership of the manuscript. The last section is a bibliography citing previous descriptions of the manuscript or publications of the texts it contains. Watermarks from paper manuscripts are reproduced in a separate appendix at the end of the catalog.  

 

MANUSCRIPT DESCRIPTIONS  

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49

1-13 Bible. Psalms, Job, Proverbs, Five megilot, Daniel, Ezra and Nehemiah. [Italy], late fourteenth century (?) Unknown scribe.  

Textual content II Chronicles 32:23-33:23 (f. 1); Psalms 8:4-12:1 (f. 2); Index to Psalms (ff. 3r-4v); Biblical excerpts including Daniel 2:20-22, 3:33, 7:10, Isaiah 44:25, Job 9:10, Palms 113:2, Isaiah 58:7 and others (f. 5); Psalms (ff. 1r-57v); Job (ff. 58r-80v); Proverbs (ff. 80v-100r); Ruth (ff. 100v-104r); Song of Songs (ff. 104r-107v); Ecclesiastes (ff. 107v-116r); Lamentations (ff. 116r-120v); Esther (ff. 120v-129v); Daniel (ff. 129v-146v); Aramaic passages of Daniel 2:4-7:26 (ff. 147r160v); Ezra and Nehemiah (ff. 161r-187v). Incipit: I Chronicles 32:23, explicit: Nehemiah 13:19. Written in two columns of 21 lines each. Passages omitted in the original text were added later between lines as well as in the upper, and lower margins as in Esther 9:15-16. Special layout for Proverbs 31:25-31. The first word of each paragraph in larger letters. Some qere indications in the margins. The opening word of each Biblical book in larger letters filling the width of the column. The opening word of each Psalm appears in letters that are larger than the rest of the text. Each psalm is numbered with Hebrew characters. In the book of Job, the word ‫ ויען‬appears in letters that are larger than the rest of the text. Tiberian vocalization for Hebrew text; Aramaic texts unvocalized. Paleographic and codicological analysis 192 parchment folios. Measurements: 175 x 230 mm; text: 150 x 175 mm. Ruled in hardpoint without noticeable pricking. Italian

        50

GABRIEL ANGULO

square script. Aramaic texts and Psalm index written by a different hand. Quire structure: I, IV, 5x V, I, 9x V, VI, 2x V, V¯³. One parchment flyleaf, four paper flyleaves and one stamped endpaper at the front of the manuscript. Two paper flyleaves and one stamped endpaper at the end matching those at the front. Hebrew catchwords at the end of most quires. Folios numbered in ink using Roman numerals beginning on folio 6. According to Reinhardt and Gonzálvez, the pagination is from the eighteenth century (Códices Bíblicos 56). Damage caused by mites on ff. 1 and 80. Ff. 14v through 15 are stained. Washed out ink and text partially disappeared on ff. 30, and 91. Several folios have holes or are otherwise torn. The holes on ff. 53, 109, 123, 124, 135, 182, 185 are natural to the parchment. Ff. 166 and 169 through 187 has been repaired with parchment. The upper corners of the first five folios, the tear on f. 9, and the hole on f. 177 have all been repaired with paper. F. 159 is loose. Text on f. 96 is almost illegible. Eighteenth century Italian full leather binding with gold tooling on boards and spine. Two metal clasps and five bands on spine. On the second and third bands: ‫כתובי דניאל עזרא עברי‬. The seal of Cardinal Zelada on the final panel. Cathedral Library of Toledo seals stamped on the last of the flyleaves in the front of the book and on ff. 146v, 153v, and 187v. Provenance Formerly part of Cardinal Zelada’s collection and bequeathed to the Cathedral Library of Toledo upon his death in 1801. Former shelfmarks: Cajón 1, número 13 Zelada, and Cod. Hebr. VII. The final flyleaf at the front of the manuscript contains a Latin description of the manuscript signed by Joan Antonius Constantius.

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51

Bibliography Microfilmed copy available in the Cathedral Library of Toledo and in the Institute of Microfilmed Hebrew Manuscripts in Jerusalem. Previously described in: Cabildo Toledano p. 46-47 n. 124, LXXVII; Manuscritos Hebraicos p. 398-400, I; and Códices Bíblicos pp. 56-57, n. 12.

        52

GABRIEL ANGULO

1-14 Bible. Pentateuch. Five megilot. Haftarot. [Italy], 1465. Unknown scribe. Textual content Genesis (ff. 1r-20v); Exodus (ff. 20v-43v); Leviticus (ff. 44r-64v); Numbers (ff. 64v-97r); Deuteronomy (ff. 98v-127v); Ruth (ff. 128r130r); Song of Songs (ff. 130v-133r); Ecclesiastes (ff. 133r-138v); Lamentations (ff. 139r-142v); Esther (ff. 143v-149v); short blessings (ff. 150r); Haftarot corresponding to the various parashiyot (ff. 150v189v); Haftarot and prayers corresponding to select dates on the Jewish calendar (ff. 190-201v). Written in one column of twenty-five lines, except on ff. 124v through 125r, 134 recto and verso, and 148v where the text is written in two columns. Special textual layout for Exodus 15 (f. 22); Deuteronomy 32:1-43 (ff. 124v- 125v); Ecclesiastes 3:2-8 (f. 134); and II Samuel 22:1-53 (ff. 192v-193v). The text at the end of each Biblical book appears in the form of a triangle. The opening word of each Biblical book is written in letters that are larger than the rest of the biblical text. The words which begin a Torah portion from the book of Proverbs are written in letters that are larger than the rest. The words that begin each chapter in the book of Lamentations are also larger than the rest of the text. Tiberian vocalization and accents. After f. 183r, only some texts are vocalized. Colophon This manuscript does not have a colophon in the proper sense of the word, but contains this brief note at the end of f. 200:

        HEBREW MANUSCRIPTS IN TOLEDO

53

.‫ט' ימים בתמוז השלים זה החמש וחמש מגלות והפטרות שנת יכ״ה‬ This Pentateuch, the five scrolls and the Haftarot were finished the ninth day of Tammuz in the year [5]225 [13 June 1465]. Paleographic and codicological analysis 204 parchment folios. Measurements: 180 x 260 mm; text: 130 x 175 mm. Ruled in hard point without noticeable prickings. Italian semicursive script, all in the same hand, with later notes added by various other hands. The opening word of the Biblical books and part of the text on folio 150r in Ashkenazi square script. F. 149r contains thirteen lines of text written in a script that is different from the rest of the manuscript. The characters of this text are larger than the rest of the text in this manuscript. Corrections to the marginal parashiyot by a different hand in the margins. Quire structure: 20x V; followed by five folios most probably comprised of one loose folio followed by two bifolia. Three paper flyleaves at the front of the manuscript and another three at the end. Trimmed Hebrew catchwords and quire signatures at the end of each quire. The description presented here refers to the corrected pagination done in pencil. Ff. 127v is blank. This manuscript has several types of deterioration. The text in various folios, for instance ff. 20r, 22r, 23v, 60v, 62v, 66r, 67r/v, 69r, 84r, 87r/v and 122r is quite faded and in some cases it is illegible. Washed out ink on ff. 69, 84, and 123. Holes on ff. 15, 43, 147, and 182. Ff. 26, 184, and 200 are torn. Ff. 24, 25, 29, 30, 38 have been repaired with paper; and folio 73 has been sown with thick thread. Ff. 66v and 67r are stained.

        54

GABRIEL ANGULO

Cardboard binding without gold tooling or clasps. Three bands on spine and five gilded horizontal pallets with interlacing band and a roll on each side. Red label made of goat skin that reads Pentateuco Hebricum [sic]. The seal of Cardinal Zelada does not appear anywhere on this manuscript. Cathedral Library of Toledo seals stamped on ff. 1r, 72v and 203v. Provenance Formerly part of Cardinal Zelada’s collection and bequeathed to the Cathedral Library of Toledo upon his death in 1801. Previous shelfmarks: Cajón 1, número 14 Zelada. A brief note on ff. 43v makes reference to one of the former owners of the manuscript. ‫קדש לה' מחברת הזקן המעולה כמ''ר אברהם מלומונטי יצ''ו בגזרת נח''ש לגונב‬ .‫ולמוכר ולקונה בלי רשות רוב אנשי החברה הנ''ל‬ Consecrated for God, on behalf of the fraternity of the venerable sage, the illustrious Abraham de Lomonte, may God keep him. Penalty of exclusion and excommunication and pain of exclusion, anathema for anyone who steals, sells or buys it without authorization from the majority of the members of the said fraternity. A brief note of ownership appears at the end of the manuscript which notes that the ownership of the codex was transferred from R. Yoav Rafaeli Binyamin de Monte Santo de la Marca to Yosef Mesen[i]. The second flyleaf in the front of the manuscript contains a brief note in eighteenth century script that reads: `Lettere del P. Gesuita P. herbst sul punto de doversi dare o no eclesiastica sepultura a tal palatino Della Russia Polacca Jazloveski Capitano Kmelivicekse´.

        HEBREW MANUSCRIPTS IN TOLEDO

55

Bibliography Microfilmed copy available in the Cathedral Library of Toledo and in the Institute of Microfilmed Hebrew Manuscripts in Jerusalem. Previously described in: Cabildo Toledano p. 145 n. 405, CCXCVIII; Manuscritos Hebraicos p. 400-401, II; and Códices Bíblicos pp. 5758, n. 13.

        56

GABRIEL ANGULO

1-15 R. Levi ben Gershom (Ralbag). Commentary on Proverbs, Song of Songs, Ruth, Ecclesiastes, Esther, and Job. [Northern Italy, mid-fifteenth century]. Unknown scribe. Textual content Commentary on Proverbs (ff. 1r-59r); on Song of Songs (ff. 59r83v); on Ruth (ff. 84r-87r); on Ecclesiastes (ff. 88r-108r); on Esther (ff. 108r-121r); on Job (ff. 124r-185r). Incipit: ‫בדקות מהשם וחידותם הנה הוא מאמר רבים להבין דרכים תחבולות ובספר שאחר‬ ‫הטבע לקח קנין‬ Explicit: ‫[ הכוללות ונחשוב‬...]‫הנה זה הוא ממה שנראה לנו בביאור זה הספר שלא נפל דבר מט‬ ‫שלא נפל מהחלקיות ג״כ ואם היה הוא מעט ובלתי מבלבל הכונה הכוללת סליק ביאור‬ ‫איוב‬ Written in one column of 29 to 30 lines. Colophon The colophons that appear at the end of Proverbs (f. 58v), Song of Songs (f. 83v), Ruth (f. 87r), and Ecclesiastes (f. 108r), belong to the model from which this manuscript was copied, and not to this copy. (ff. 58v-59r): ‫ובכאן נשלם זה הבאור והיתה השלמתו בשלישי לירח אייר של שנת תשעים ושמונה‬ ‫לפרט אלף הששי יתברך ויתעלה האל אשר מישיר אותנו אל הנכונה ויתרומם על כל‬ .‫ברכה ותהלה אמן אמן סלה חזק‬

        HEBREW MANUSCRIPTS IN TOLEDO

57

Here ends this commentary on the third day of the month of Iyyar of the year 98 of the sixth millennium [1 May 1338]. Blessed and exalted be God who leads us upright toward what is correct. May he be exalted above all blessing and praise! Amen amen, selah. Be strong. (f. 83v): ‫ובכאן נשלם זה ס׳ הביאור והיתה השלמתו בסוף תמוז שנת שמונים וחמש לפרט האלף‬ ‫[ לבדו אשר עזרנו ברחמיו וחסדיו יהי שמו מבורך ומרומם על‬...] ‫הששי ותהילה ליי׳‬ .‫כל ברכה ותהילה אמן אמן סלה נשלם ביאור שיר השירים‬ Here ends this commentary. It was finished at the end of Tammuz of the year 85 of the sixth millennium [19 July 1325]. Praised be God only, he who has aided us through his favors and his piety. May his name be blessed and exalted above all blessing and praise! Amen, amen, sela. End of the commentary on Song of Songs. (f. 87r): ‫ובכאן נשלם ביאור זאת המגילה והיתה השלמתו בראש ניסן של שנת שמונים ותשע‬ ‫לפרט האלף הששי יתברך ויתעלה אשר עזרני על כל ברכה ותתילה תם ביאור מגילת‬ .‫רות‬ And here ends the commentary to this scroll. It was completed at the beginning of Nissan of the year 89 of the sixth millennium [10 March 1329]. Praised and exalted above all blessing and praised be he who is my aid! End of the commentary on the scroll of Ruth. (f. 108r): ‫ובכאן נשלם ביאור קהלת לפי מה שנראה לנו בו עתה והיתה השלמתו בתשיעי לחדש‬ ‫מרחשון של שנת שמונים ותשע לפרט אלף׳ הששי יתברך ויתעלה האלהים אשר עזרנו‬ ‫ברחמיו וברוב חסדיו על כל ברכה ותהילה אמן אמן סלה תם ונשלם קהלת‬

        58

GABRIEL ANGULO

And here ends the commentary of Ecclesiastes as we have seen it now. It was finished on the ninth day of the month of Marheshvan of the year 89 of the sixth millennium [21 October 1328]. Praised and exalted above all blessing and praised be the Lord who aids me with his piety and his many favors! Amen, amen, sela. End of the commentary on Ecclesiastes. Paleographic and codicological analysis 185 paper folios. Measurements: 165 x 264 mm; text: 123 x 187 mm. Ruled in ink. Ashkenazi-Italian square script by a single hand. All of the quires are quaternions but the structure of the sixteenth and the last quire is uncertain. Four paper flyleaves, four parchment flyleaves and one sheet of stamped end paper at the front of the manuscript. Four paper flyleaves and a stamped end paper at the end. This manuscript does not have visible catchwords; however part of a simple ink drawing appears on f. 28r in the place where catchwords or quire signatures are typically placed. Modern pagination in pencil using Arabic numerals. Ff. 121v through 123v are blank. The manuscript is in a very good state of conservation. Beginning on f. 171, an additional strip of paper was added to the outer edge of each page to make them the same size as the rest of the manuscript. The adhessive used for this purpose has stained the folios in which it was used. Ff. 179 and 185 are torn. Water stains and washed out ink on ff. 33v, 34r, 85v, 86r, 105v, 106r, 133 and 148 through 165. The text on f. 16v is crossed out with an X. All of the marginal notes have been guillotined. Eighteenth century full leather binding over cardboard. Gilt edges and two metal clasps. Five bands on spine decorated in gold with stamps of leaf motifs. The panels on the spine are decorated with an enclosure formed by a pallet of small floral motifs and a roll. On the

        HEBREW MANUSCRIPTS IN TOLEDO

59

first panel: ‫פ׳ רלבג על כתובים‬. On the second panel: R. Levi ben Ghersc. Comentar. The seal of Cardinal Zelada appears on the fifth panel. Cathedral Library of Toledo seals stamped on ff. 1r, 67v, 138v, and 185v. The only internal decorations in this manuscript are simple drawings of hands pointing to certain parts of the text as on folios 61r, and 62r. See appendix for watermark. Provenance Formerly part of Cardinal Zelada’s collection and bequeathed to the Cathedral Library of Toledo upon his death in 1801. Former shelf mark: Cajón 1, número 15 and Cod. Heb. IX. An unsigned description of the manuscript in Latin appears on the last flyleaf of the manuscript. Note on f. 1r difficult to read but in it, the name Abraham is discernible. Names of two censors on f. 185r. The first name is Domenico [Hierosolomitano?]. The second one has been striked out and only certain parts of it are visible. Two other annotations in Italian appear on f. 185v. One reads “questo libro de doctor . . . Josepo judeo . . .” and the other: “Rabbi Levi . . . i cinq[] volumi. . . cinq[] historie (?)” possibly refering to the author. Bibliography Microfilmed copy available in the Cathedral Library of Toledo and in the Institute of Microfilmed Hebrew Manuscripts in Jerusalem. Previously described in: Cabildo Toledano p. 103 n. 288 CCVIII; Manuscritos Hebraicos p. 401-404, III; and Códices Bíblicos p. 58-59, n. 14.

        60

GABRIEL ANGULO

1-17 David Kimhi (Radak). Sefer ha-Shorashim. Unlocalized and undated. Unknown scribe. Textual content Incipit: ‫הצמח נקרא על שמו והב' משמשת אחז חיל אחז ויאחז את הבית לבלתי אחז בקירות‬ ‫הבית צירים וחבלים‬ Explicit: ‫תכן ותוכן רוחות יי' והנפעל ולו נתכנו עלילות‬ Written in one column of 30 lines; unvocalized. Paleographic and codicological analysis 261 paper folios. Measurements: 192 x 265 mm; text: 130 x 190 mm. The ruling technique is not evident. Written in Sephardic semicursive script by a single hand. Quire structure: XII ¯8, 10x XII, XII¯¹, I, II. Four paper flyleaves and two parchment flyleaves at the front of the manuscript and two paper flyleaves at the end. Undecorated catchwords and quire signatures in Hebrew characters at the end of each quire. Folios numbered in ink using Arabic numerals containing several errors. One unnumbered folio between ff. 51 and 52; 102 and 104; 104 and 105; 240 and 241; 248 and 249; 250 and 251. The numbering sequence 84, 85 is duplicated. The numbering sequence skips from 110 to 112; 180 to 190; 190 to 192; and 257 to 259. The description presented here refers to the corrected pagination done in pencil.

        HEBREW MANUSCRIPTS IN TOLEDO

61

The manuscript is in a good state of conservation, except for ff. 134, and 241 through 244, which are torn at the lower corner. The paper containing the central text of ff. 256 and 257 has been inserted into a paper frame in order to make it the same size as the rest of the folios in the manuscript. Ff. 135 and 136 are stained. Eighteenth century full leather binding over cardboard with two metal clasps. Five bands on spine. In the second panel: ‫ספר שרשים‬ ‫ ;מרדק‬on the third panel: KIMCHI LEXICON BIBLICUM; the seal of Cardinal Zelada on the final panel. Cathedral Library of Toledo seals stamped on folios 1r, 28v, 152v and 261v. See appendix for watermark. Provenance Formerly part of Cardinal Zelada’s collection and bequeathed to the Cathedral Library of Toledo upon his death in 1801. Former shelfmark: Cod. Hebr. X. The name Matatia Levi de Mondolfo, probably an owner of the manuscript, is written in the upper margin on the recto side of the first folio. Latin description of the manuscript signed by Joan Antonius Constantius on the last flyleaf at the front of the manuscript. The following note appears on the first folio, in a seventeenth or eighteenth century Italian cursive script: ‫[ כיעה''ר נר''ו לא‬sic] ‫אדוני אבי ועטרת פאר על ראשי היקר ונעלה לשם טוב וליתילה‬ [...] ‫[ מאת השם וינגו קין‬sic] ‫ידעך אחרי דירישת שלומך‬ My master, my father and a precious crown of glory upon my head and exalted to the good name. So God will bestow upon you much soul, spirit, and life, not knowing after requesting your peace from the Lord [. . . ]

        62

GABRIEL ANGULO

Bibliography Microfilmed copy available in the Cathedral Library of Toledo and in the Institute of Microfilmed Hebrew Manuscripts in Jerusalem. Previously described in: Cabildo Toledano p. 117 n. 325, CCXLII; Manuscritos Hebraicos p. 404, IV; and Códices Bíblicos pp. 59-60, n. 15.

        HEBREW MANUSCRIPTS IN TOLEDO

63

1-18 Bible. Pentateuch. Five megilot. [Italy], 1432. Copied by Asher Moses Romano and two other scribes. Textual content Genesis (ff. 1v-71r); Exodus (ff. 71v-130r); Leviticus (ff. 130r171v); Numbers (ff. 171v-231r); Deuteronomy (ff. 231r-286r); Ruth (ff. 286v-291r); Song of Songs (ff. 291v-296v); Ecclesiastes (ff. 296v307v); Lamentations (ff. 307v-313v); Haftarot for various holidays (ff. 313v-f. 327v); brief prayer for Passover (f. 328v). Haftarot corresponding to the different Torah portions marked in the upper and lower margins throughout the manuscript. Written in two columns of 18-19 lines with two separate continuous lines of text in the upper and lower margins. Text on ff. 290v through 291v, and 327v written in a single column. Special text layout for Exodus 15 (ff. 91v and 92r) and Deuteronomy 32 (f. 281v). On f. 320v, the words ‫ ליום ראשון של סכות‬are written in larger characters. Verse count at the end of each Biblical book in smaller letters. At the end of Deuteronomy we find verse counts for the parashiyot and haftarot of the entire Pentateuch. Tiberian vocalization and accents. Colophon (f. 328r): ‫חזק ונתחזק הסופר לא יוזק לא היום ולא לעולם ויזכה לראות בקץ הנעלם אשר רמז‬ ‫בו אדון הנביאים וגם צופים וחוזים ודניאל חלום חלם וזה הספר אשר בו חמשה חומשי‬

        64

GABRIEL ANGULO

‫תורה והפטרות וחמש מגלות נשלם בשנים עשר לחדש שבט שנת קצ''ב לפרט אלף‬ .‫הששי ליצירת עולם והכותב אשר משה רומי שמו נותן שבח ותהלות ליוצר עולם‬ May God strengthen us and may the scribe suffer no harm not today or ever and may he see the end of time which the Lord foretold to the prophets and also the visionaries and seers and which Daniel dreamt in dreams. And this is the book that contains the five books of the Torah and the Haftarot and five scrolls which was completed on the twelfth day of Shevat of the year 192 of the sixth millennium of the creation of the world [25 January 1432] and the name of the one who wrote it is Moses Romi, praised and glorified be the creator of the world. Paleographic and codicological analysis 328 parchment folios. Measurements: 153 x 178 mm; text: approximately 125 x 150 mm. Ruled in hard point with pricking only noticeable on some folios. Italian square script of three alternating hands. Quire structure: 41x IV. Three paper flyleaves and one stamped endpaper at the front of the manuscript. One parchment flyleaf, three paper flyleaves and one stamped endpaper at the end. Hebrew catchwords at the end of each quire. Some quires appear to have quire signatures using Arabic numerals at the beginning. The manuscript has two different numbering sequences: an older one in ink and a more recent one in pencil. The description presented here refers to the pagination done in ink. This manuscript has suffered various types of deterioration. Ff. 1 and 8 have been mutilated. The ink on ff. 6v, 27, 204, 236v, 251, 471, and 568 is washed out and is difficult to read. The deterioration on ff. 1 through 3, 8, 14, 15, 37, 72, 84, 133, 204, and 630 has been repaired. The following folios have holes but have not been repaired: 47, 71, 101, 111, 126, 132, 136, 140, 166, 198, 251, 333, 344, 348, 406

        HEBREW MANUSCRIPTS IN TOLEDO

65

through 408, 422, 468 through 470, 476, and 564 through 566. The following folios are stained: 104, 105, 140, 160v, 161v, 193r, 198, 206, 235 through 236, 239, 248r, 286, 289 through 290, 333 through 334, 463 through 464, and 494. Ff. 130v, 207v, 259 and 413 have residual wax. Eighteenth century full leather binding over cardboard with gold tooling. Remains of two metal clasps in the shape of a stylized vegetal motif without the straps on front board. Five bands on spine decorated with a gilded pallet of vegetal motifs. The panels on the spine are decorated with an enclosure made using a gilded pallet and roll. The first panel contains the shelfmark: 1-18. Two labels made of garnet sheep skin in the second and third panels. In the second panel: ‫חומש‬ ‫[ ותפטרות‬sic]; in the third: ‫ ;וחמש מגילות‬the fourth and fifth panels are decorated with a floral pallet. The seal of Cardinal Zelada appears on the sixth panel. Cathedral Library of Toledo seals stamped on ff. 10r, 205v, 328v and 409v. Parashiyot indicators are lightly decorated with simple designs in ink. Provenance Formerly part of Cardinal Zelada’s collection and bequeathed to the Cathedral Library of Toledo upon his death in 1801. Former shelfmark: Cajón 1, número 18; and Cod. Hebr. V. Two folios containing an index of parashiyot and haftarot have been added at the end of the manuscript. The final flyleaf contains a Hebrew transcription of the manuscript written in three lines followed by a reproduction of the colophon. The final description is signed Joan Antonius Constantius. Bibliography Microfilmed copy available in the Cathedral Library of Toledo and in the Institute of Microfilmed Hebrew Manuscripts in Jerusalem.

        66

GABRIEL ANGULO

Previously described in: Cabildo Toledano p. 146 n. 406, CCXCIX; Manuscritos Hebraicos pp. 404-405, V; and Códices Bíblicos pp. 6061, n. 16.

        HEBREW MANUSCRIPTS IN TOLEDO

67

1-19 Bible. Pentateuch. Haftarot. Five megilot. Seville, 1471. Copied by Yehuda ben R. Samuel Alberq. Textual content Genesis (ff. 1r-41r); Exodus (ff. 41v-78v); Leviticus (ff. 78v103r); Numbers (ff. 103v-130v); Deuteronomy (ff. 130-178r); Haftarot (ff. 178-232v); Song of Songs (ff. 233r-235v); Ruth (ff. 235v-238r); Lamentations (ff. 238r-241v); Ecclesiastes (ff. 241v247v); and Esther (ff. 247v-254r). Written in two columns of 25 lines except on f. 159 recto and verso, ff. 177v, 178r, and 232v, where the text is written in a single column. The various parashiyot are separated by the space of a blank row. The words that identify the parasha which corresponds to each haftarah are written in larger letters starting on folio 179r. The verse counts that appear after Exodus, Song of Songs, Ruth and Lamentations (ff. 78v, 235v, 238r and 241v) are written in the form of various geometric shapes. Special text layout for Judges 5:1-31 (ff. 190r-191v) and II Samuel 22:1-51 (ff. 200r and 203r). Tiberian vocalization and accents. Colophon (f. 254): ‫אני יהודה ב''ר שמואל אלברק ס״ט כתבתי זה החומש והפטרות וחמש מגלות להמשכיל‬ ‫ונבון ר׳ אברהם ב״ר יעקב נ״ע סמיא השם יזכהו להגות בו הוא ובניו ובני בניו עד סוף‬ ‫כל הדור׳ ויקיים בו מקרא שכתוב לא ימוש ספר התורה הזה‬

        68

GABRIEL ANGULO

‫ במדינת אשבילייא שנת חמשת אלפים ומאתים ושלשים ואחד באדר שני יום‬:‫וכ״ו‬ .‫ששי יום שני לחדש חזק ונתחזק‬ (From a different hand): ‫תם ונשלם שבח לאל בורא עולם הקורא ישמח ושם הכותב אל ימח עד שיעלה חמור‬ .‫בסולם תם תם‬ (Below the colophon, in a Sephardic semicursive script, the beginning of Psalm 1): .‫אשרי האיש אשר לא הלך בעצת רשעים‬ I, Judah b. R. Samuel Alberq, Sefardi, wrote this Pentateuch, together with the haftarot and five Megilot for the enlightened sage R. Abraham b. R. Jacob (may his rest be in paradise) Samia (?) May the Lord make him worthy to meditate upon it together with his children and descendants and rejoice until the end of generations and may what is written: “do not separate from the book of the law. . .(etc.)” (Joshua 1:8) be fulfilled [in him]. In the city of Seville, in the year 5231, on Adar sheni, Friday, second of the month [4 March 1471]. May we be strong and strengthen ourselves. Complete and finished. Praise to God creator of the Universe. May the reader rejoice and may the name of the scribe not be forgotten until a donkey climbs a ladder. End. Paleographic and codicological analysis 254 parchment folios. Measurements: 133 x 168 mm; text: approximately 95 x 121 mm. Ruled in hard point without noticeable prickings. Sephardic square script; apparently by two alternating hands. Quire structure: 22x IV, 1 quire of uncertain composition, 9x IV, II. Five parchment flyleaves at the front of the manuscript and one paper flyleaf at the end. Quire signatures numbered with Hebrew

        HEBREW MANUSCRIPTS IN TOLEDO

69

characters are visible on nine of the quires. Folios numbered in ink using Arabic numerals containing several errors. The 40, 41 sequence appears twice. The numbering sequence skips from 70 to 72; from 200 to 221; from 241 to 243; and again from 256 to 258. A numbering sequence 92, 93, 92, 94 appears between folios 70 and 72. Individual folios between 22 and 23; 151 and 152; and between 227 and 228 are unnumbered. Two other folios between 251 and 253 are unnumbered. The description presented here refers to the corrected pagination done in pencil. The manuscript has been preserved very well; except for some folios which are stained. The first folio has been reinforced with paper. Eighteenth century Italian full leather binding over cardboard, with profuse gold tooling on boards and spine. Gilt edges and metal clasp. Seven bands on spine. The first panel stamped: ‫חומש וחמש מגילות‬ ‫הפטרות‬. The seal of Cardinal Zelada appears on final panel. Cathedral Library of Toledo seals stamped on ff. 5v, 121v, and 253v. Provenance Formerly part of Cardinal Zelada’s collection and bequeathed to the Cathedral Library of Toledo upon his death in 1801. Former shelfmark: Cod Hebr. VI. Faint ownership marks at the end of the manuscript, which was originally written for R. Abraham b. R. Jacob Samia. Latin description of the manuscript by Joan Antonius Constantius on the flyleaves at the front of the manuscript. Folio 53v contains a brief note in the margin bearing the name of David d’Angelo. The name Bezalel del g Angelo Ben[i]ve n written in Italian appears after the colophon. Bibliography Microfilmed copy available in the Cathedral Library of Toledo and in the Institute of Microfilmed Hebrew Manuscripts in Jerusalem.

        70

GABRIEL ANGULO

Previously described in: Cabildo Toledano p. 146 n. 407, CCC; Manuscritos Hebraicos pp. 406−407, VI; and Códices Bíblicos pp. 6162, n. 17.

        HEBREW MANUSCRIPTS IN TOLEDO

71

1-20 R. Jacob b. R. Abba Mari b. R. Samson Antoli. Malmad ha-Talmidim. Modigliana, Italy, 1399. Copied by Abraham ben Rabbi Solomon, doctor.52 Textual content Prologue (missing the first part) (ff. 1r-8v); homilies based on readings from Genesis (ff. 9r-61r); homilies based on readings from Exodus (ff. 61r-113r); homilies based on readings from Leviticus (ff. 113r-129r); homilies based on readings from Numbers (ff. 129r-172v); homilies based on readings from Deuteronomy (ff. 172v-228r). Introductory invocation (f. 1r): ‫[חמר אתחיל ואסיים הספר הזה הוא ספר המלמד פתחו‬...]‫בשם האל אשר הר סיני לש‬ .‫לי שערי צדק אבוא בם אודה יה פתיחת החיבור בדרך ההנצלות בעליו‬ In the name of God who is on Mount Sinai […] I will start and finish this book which is the Sefer ha-Malmad. The gates of righteousness opened for me and I will go through them. I will thank the Lord, etc. Incipit: ‫[ ובמסמרות נטיעים בעלי אסופות‬...]‫דברי חכמים בר‬ Explicit: ‫שמעו כמו שאמ' הנביא ואתם עידי נאה יי׳ וגו' ולפיכך ראוי העם הזה לאשרו כמאמר‬ ‫נעים ומידות אשרי העם שככה לו אשרי העם שיי' אלהיו ברוך נותן ליעץ כח ולאין‬ (Twice; Isaiah 40:29) ‫אונים עצמה ירבה‬

                                                       

52 This scribe also copied Mss. München Bayerische Staatsbibliothek Cod. Hebr. 327; Parma Biblioteca Palatina Mss. 3016 and Oxford Bodleian Library Ms Hunt 484.

        72

GABRIEL ANGULO

Written in a single column of 31 lines.  

Colophon (f. 228r): ‫ואשלם מלאכת עבודת השם ספר מלמד אשר ]כ[תבתי אני אברהם מעאמי''ל בכ''ר‬ ‫[ ]וק[יבלתי המעות משלם משכר טורחי מידו ועלי לפצותו‬...] ‫שלמה הרופא מב''ע‬ ‫מכל דין וערער והשם שזיכני ל]כ[תבו ולהשלימו יזכיני לכתוב ספרים הרבה עד אין‬ ‫[ זרעו עד סוף כל הדורות אמן ואמן ויתן לו בנים‬...] ‫[ ללמוד וללמד ולעשות‬...] ‫קץ‬ ‫[ וכתבתיו וסיימתיו בשמונה ימים לירח ניסן‬...] ‫זכרים עוסקי תורה ומקיימי מ]צ[ות‬ .‫בשנת חמשת אלפים ומאה וחמישים ותשעה לבריאת עולם בכרך מודיליינא‬ And thus concludes the holy enterprise (literally: ends the work of homage to God) of the “Malmad” which I have written: Abraham Maemil (?), son of R. Shelomo ha-Rofe (...) And I have received payment in exchange for its writing and completion and I am free from writing the book (...) And his descendants until the end of times, amen amen, and may [God] grant him male children dedicated to the Torah and its commands. And I wrote it on the eight of the month of Nissan of five thousand one hundred and fifty-nine of the creation of the world [23 March 1399] in the great city of Modigliana. Paleographic and codicological analysis 228 parchment folios. Measurements: 144 x 184 mm; text: approximately 100 x 135 mm. Ruled in hard point without visible prickings. Italian semicursive script by a single hand. Quire structure: 21x V, IV. One paper flyleaf at the front of the manuscript and another at the end. Hebrew catchwords at the end of each quire. Quire signatures numbered with Hebrew characters at the end of each quire partially guillotined. Only the signature on f. 112v is fully visible. Folios numbered in ink using Arabic numerals containing several

        HEBREW MANUSCRIPTS IN TOLEDO

73

errors. Two consecutive folios are numbered 41. The numbering sequence skips from 103 to 105, from 186 to 188, and from 211 to 213. The numbering sequence in ink also includes folios numbered 3, 22, 31, 38, 48, 57, 70, 112, 116, 154, and 179 bis. The description presented here refers to the corrected pagination done in pencil. The first twenty-five folios have been damaged by fire in the lower margin. Ff. 76v and 77r are stained by ink; and the last two folios are also stained and have holes. Some text has been scrapped off on ff. 27r, 38v, 42v, 77r, 94r, 95v, 97r, 138r, 158r, 180r, 181v, 187v, 188r, 196r, 212v, 214v through 215r, 216r, and 217r through 218v. Bound in vellum over cardboard. Spattered edges with red and blue inks. Smooth spine with a red label forming an enclosure in the shape of a rectangle. The spine is decorated with a pallet of small horseshoes followed by two different rolls and the title, all gilded. Cathedral Library of Toledo seals stamped on ff. 2r, 90v, 190v, and 227v. Provenance Formerly part of Cardinal Zelada’s collection and bequeathed to the Cathedral Library of Toledo upon his death in 1801. Former shelfmarks: Cajón 1, número 20 Zelada, and 8A. “Antoli Comment. In Pentateucum Mss” written on the first flyleaf. The name Astrugo Levi appears written on the first folio in Roman letters. Bibliography Microfilmed copy available in the Cathedral Library of Toledo and in the Institute of Microfilmed Hebrew Manuscripts in Jerusalem. Previously described in: Manuscritos Hebraicos p. 407-409, VII; and Códices Bíblicos p. 63, n. 18.

        74

GABRIEL ANGULO

Pepi, L. and A. Musco (2004) Il Pungolo dei Discepoli-Malmad hatalmidim: il Sapere di un Ebreo e Federico II [in Italian and Hebrew], Palermo: Oficina di Studi Medievali Fondazione Federico II.

        HEBREW MANUSCRIPTS IN TOLEDO

75

1-21 R. Salomon ben Isaac (Rashi). Commentary on Genesis, Exodus and Leviticus. [Italy], undated. Unknown scribe. Textual content Commentary on Genesis 49:11 through 50:26 and on Exodus (ff. 1r-81v); on Leviticus (ff. 81v-86v). Incipit: ‫צחורות ארגוון טב טבעו דומה ליין וצבעוניו הוא לשו' סותה שהאשה לובשתן ומסיתה‬ ‫בהן את הזכר ליתן עיניו בה ואף‬ Explicit: ‫[ חלב הכשב שנתרבו אימורין כאליה‬...] ‫חטאתי כאשר‬ .‫[ נופתה אליה עם אימורין‬...] ‫ואף חטאת כשהיא באה‬ Catchword on the bottom of the page: ‫אשר‬. Written in a single column of 25 lines. Paleographic and codicological analysis 86 parchment folios. Measurements: 146 x 188 mm; text: 104 x 134 mm. Ruled in hard point with prickings on the outer margin that are only visible in some folios. Italian semicursive script by a single hand. Quire structure: 4x II, 3x V, IV, 3x V. One paper flyleaf at the front of the manuscript and another at the end. Quire signatures numbered with Hebrew characters at the beginning and at the end of each quire. Also uses Hebrew catchwords at the end of each quire

        76

GABRIEL ANGULO

except in the second, third, and fourth quire. The first quire in this manuscript is numbered ‫( ח‬8). Folios numbered in ink using Arabic numerals containing some errors. The folio after 22 is numbered 22bis, and the numbering sequence 79, 80 is duplicated, giving an inaccurate representation of the total number of folios in the manuscript. The description presented here refers to the corrected pagination done in pencil. The manuscript has various signs of deterioration: The first eighty folios are not bound in the correct order. Ff. 10, 12, 20, and 45 have holes; and ff. 10, 29, and 40 are torn. Ff. 9, 10, 57v, and 86 are stained and the ink of the text is washed out on several folios. Bound in vellum over cardboard. Spattered edges with red and blue inks. Smooth spine with a painted label forming a rectangular enclosure which is decorated with a pallet of small horseshoes followed by two rolls and the title, all gilded. Cathedral Library of Toledo seals stamped on ff. 4v, 67v, 85v, and 86r. Provenance Formerly part of Cardinal Zelada’s collection and bequeathed to the Cathedral Library of Toledo upon his death in 1801. Ownership note bearing the name Gioseppe di [Nota]. . . (?) in Roman letters on f. 5r. Another ownership mark on f. 34v bears the name of Abram David [ToFranco] (?) also in Roman letters. Finally, Ribbi del Puerto written in Roman letters on f. 38r. Bibliography Microfilmed copies available in the Cathedral Library of Toledo and in the Institute of Microfilmed Hebrew Manuscripts in Jerusalem. Previously described in: Manuscritos Hebraicos p. 409, VIII; and Códices Bíblicos p. 64, n. 19.

        HEBREW MANUSCRIPTS IN TOLEDO

77

2-13 Bible. Prophets and Writings. Italy (?), undated. Unknown scribe. Textual Contents Joshua (ff. 1v-11v); Judges (ff. 11v-21v); I, II Samuel (ff. 21v46r); I, II Kings (ff. 46r-73v); Isaiah (ff. 73v-92v); Jeremiah (ff. 92v116v); Ezekiel (ff. 116v-137v); Hosea (ff. 137v-140r); Joel (ff. 140r141r); Amos (ff. 141r-143v); Obadiah (ff. 143v-144r); Jonah (ff. 144r144v); Micah (ff. 144v-147r); Habakkuk (ff. 147r-147v); Zephaniah (ff. 148r-148v); Haggai (ff. 148v-149v); Zachariah (ff. 149v-153r); Malachi (ff. 153r-154r); I, II Chronicles (ff. 154v-183v); Psalms (ff. 184r-211v); Job (ff. 211v-222r); Proverbs (ff. 222r-231v); Ruth (ff. 232r-233v); Song of Songs (ff. 233v-235r); Ecclesiastes (ff. 235r239r); Lamentations (ff. 239r-241r); Esther (ff. 241r-245r); Daniel (ff. 245r-253v); Ezra-Nehemiah (ff. 253v-267v); liturgical texts (ff. 269v270v); index to Psalms (ff. 271v). Written in two columns of 33 lines each, single column on f. 154. Without masorah; only qere indicators, haftarot and parashiyot marks in the interior and exterior margins, and between columns. Special layout for Judges 5 (f. 13v) and 2 Samuel 22 (f. 45r). Concluding lines in the books of Isaiah, Jeremiah, and Malachi end in a triangle shape. Special layout in Ecclesiastes, and Proverbs 31:10-31 where the right column is divided into two smaller columns. Tiberian vocalization and accents.

        78

GABRIEL ANGULO

Paleographic and codicological analysis 273 parchment folios. Measurements: 253 x 300 mm; text: 180 x 233 mm. Ruled in hard point without visible pricking. Italian square script; liturgical text on ff. 269v-270v in Ashkenazi square script; Psalm index in Italian cursive script from northern Italy. Later annotations in Italian cursive script by several hands. Quire composition: 27x V, I, I, I. One paper flyleaf at the front of the manuscript and another at the end. Catchwords and quire signatures in Hebrew characters at the beginning and the end of each quire decorated with simple drawings in ink. Some quires were trimmed when the manuscript was bound. Folios numbered in ink using Arabic numerals containing several errors. The numbering sequence skips from 12 to 14; two different folios are numbered 14, and the numbering sequence skips from 100 to 102 making the pagination from folio 100 until the folio before 189 incorrect. The number given to the folio in between 184 and 185 is difficult to decipher. Folio numbers 210, 211, and 216 appear twice. Additionally, the 241, 242 numbering sequence is likewise duplicated. The description presented here refers to the corrected pagination done in pencil. Ff. 47 and 73 have been sown with thick thread. Ff. 268r and 269r are blank. Several folios are stained. In some cases, the stains have washed out the text as is in ff. 7v, 8r, 19v, 28r, and 31v through 43v on the flesh side of the parchment. The text on ff. 98r, 105v, 112r, 132r, 152r, 157v, 175v, 176r, 189v, 212r, 215v, 216r, and 270r has partially disappeared. The most noticeable stains are found on ff. 7 through 9, 62, 123, 124, 157r, 171r, 180v, 181r, 190r, 222v, 223r, 226v, 226v, 239r, 259v, and 265 through 271. Residual wax on several folios including 160v, 161r, and 198v. Holes on ff. 3, 4, 49, 54, 153, and 234. Ff. 24, 30, 58, 115, 139, and 208 are torn. The outer edges of ff. 210, 222, 228, 243, and 271 also torn. The last two folios

        HEBREW MANUSCRIPTS IN TOLEDO

79

are greatly mutilated. Some tears have been repaired with parchment as seen on ff. 102, 115, 169. Bound in vellum over cardboard. Spattered edges with red and blue inks. Smooth spine with a red label forming an enclosure in the shape of a rectangle. This enclosure is decorated with a pallet and two different rolls on the spine and bears the title: Prophete primi posteriores et agiographi [sic], all gilded. Cathedral Library of Toledo seal stamped on folios 1r, 2r, 119v, 270v, and on the second to last fragment following the last full folio of this manuscript. F.154 recto and verso has been left blank, and it is very likely that it was originally intended to be illuminated later. The manuscript has no interior decoration or illumination except for a geometric design in hard point on f. 271r which takes up the entire page and was probably also intended for later illumination. Provenance Formerly part of Cardinal Zelada’s collection and bequeathed to the Cathedral Library of Toledo upon his death in 1801. Former shelfmark: Cajón 2, número 13 Zelada. Although the seal of Cardinal Zelada does not appear on the spine of the book, his name does appear on the final flyleaf of the manuscript. The final flyleaves also contain various ownership marks indicating that the book had previously belonged to Yoab ben Shabetai. Bibliography Microfilmed copy available in the Cathedral Library of Toledo and in the Institute of Microfilmed Hebrew Manuscripts in Jerusalem.

        80

GABRIEL ANGULO

Previously described in: Cabildo Toledano p. 47 n. 126 LXXIX, Manuscritos Hebraicos p. 410, IX; and Códices Bíblicos pp. 102-103, n. 39.

        HEBREW MANUSCRIPTS IN TOLEDO

81

31-27 Roman rite Mahzor. Italy (?), fifteenth century (?). Unknown scribe. Textual content Index of Selihot for Yom Kippur which begin on f. 103v (f. 2r); index of Selihot for Tahanunim which refers to the numbering sequence beginning on f. 15v (ff. 2v-3r); Seder Ma’amadot (f. 5r); Seder Tahanunim (ff. 5r-15v); Selihot for Tahanunim (ff. 15v-51r): Yotzer for the Sabbath before the new year (ff. 52v-53r); liturgy for Rosh Hoshanah (ff. 54r-74r); liturgy for Yom Kippur (ff. 71v-183v); liturgy for Sukkot (ff. 184r-204v); liturgy for Shemini Atzeret (ff. 205r-222r); ritual prescriptions regarding the calculation of the holidays on the Jewish calendar and Torah readings (ff. 223r-289v); formulas for legal documents (ff. 226r-229v); work on ritual slaughter by Rabbi Judah ben Benjamin, the doctor (ff. 290r-303r); anthology of piyyutim (ff. 303v-310v). Incipit: ‫סליחות צום כיפור לליל יום יעלה נקרא יה אשר גאה‬ Written in one column of 30 lines; ff. 278v through 282r in two columns of 28 to 30 lines. The textual layout on ff. 290v through 302v is composed of a central text in larger letters surrounded by a parallel text in smaller script, except on f. 291v where all text appears in a single column. F. 303r in two columns; one of these has 16 lines and the other only 15. Neither text fills the entire column. Ff. 303v through 310v in a single column of 37 lines. Tiberian vocalization

        82

GABRIEL ANGULO

except for ff. 184r through 189v, 192r through 193v, and 223r through 311v, which are not vocalized. Paleographic and codicological analysis 311 parchment folios. Measurements: 208 x 289 mm; text: 135 x 200 mm. Ruled in hard point with prickings only visible on some quires. Italian semicursive script by at least two different hands. Headings in Ashkenazi square script. Quire structure: III¯², 21x V, V¯¹, V, V¯³, 6x V, I. Two paper flyleaves and two parchment flyleaves at the front of the manuscript and two parchment flyleaves at the end. Hebrew catchwords in all but four quires. Folios numbered in ink using Arabic numerals containing several errors. The numbering sequence includes two consecutive folios that are numbered 62. Pagination includes folios numbered 24, 58, 62, 79, 80, 86, 125, 140, 151, 152, 161, 163, 165, 166, 172, and 243 bis. There is a folio between 178 and 179 that is unnumbered. The numbering sequence skips from folio 210 to 212, from 287 to 289, and from 293 to 295. The description presented here refers to the corrected pagination done in pencil. Ff. 3v, 4v, 51v, 52r, 53v and 222v are blank. Generally in good state of conservation except for folio 47 which is loose. The following folios are stained: 98 through 103, 153v, 178r through 198v, 227r, 231v, 232r, 255 through 257v, and 261v through 262r. Folio 210 has several holes. Eighteenth century Italian full leather binding over cardboard. Gilt edges and two metal clasps. Five bands on the spine. In the second panel: ‫ בנ' רומה‬/‫ ;מחזור כמהג‬in the third: RITUALE / PRO SYNAGOGIS / ITALIAE. The seal of Cardinal Zelada appears on the final panel. Cathedral Library of Toledo seals stamped on ff. 150v, 296r and the first flyleaf at the front of the manuscript.

        HEBREW MANUSCRIPTS IN TOLEDO

83

Provenance Formerly part of Cardinal Zelada’s collection and bequeathed to the Cathedral Library of Toledo upon his death in 1801. Former shelf mark: Cod. hebr. XXII. Latin description signed Joan Antonius Constantius in the parchment flyleaves at the front of the manuscript. The name Prospero de Rafaelle appears in Roman letters on folio 1v. Bibliography Microfilmed copy available in the Cathedral Library of Toledo and in the Institute of Microfilmed Hebrew Manuscripts in Jerusalem. Previously described in: Manuscritos Hebraicos p. 410, X.  

        84

GABRIEL ANGULO

86-25 Miscellany containing the Chronicle of Ahima’az, various liturgical poems, excerpts regarding ritual slaughter, and formulas for calendric calculations. [Southern Italy?, Byzantine zone?], late thirteenth century. Copied by various unknown scribes and the second codicological unit copied by Menahem ben Benjamin.53 Textual content I. Shaarei Etz ha-hayim (ff. 1v-6r) Incipit: ‫שערי עץ החיים בראשית דבריי אשא לאל חיי תפילה האל המרומם על כל ברכה‬ ‫ותפילה‬ Explicit: ‫ועלינו יגן בשלומו לחיותינו כהיום יאנחנו אלה פה היום כולנו חיים‬ II. Chronicle of Ahima’az or Sefer Yuhasin (ff. 8v-29r) In the upper margin: ‫[תבי ספר היחס‬...] ‫האל ימלא שאלתי ולא יחש‬ Incipit: ‫בשם אדוני האדונ]ים[ ]…[ עושה נסים לכתוב ספר יוחסין בשם שוכן שמי שפר‬ ‫אתחיל להליץ ולספר לחקור ולדרוש‬ Explicit: ‫הוא 'מנחם' בן עמיאל ונחמיה בן חושיאל נפוצי בית יעקב להיקבץ ולהיגאל בקרוב‬ ‫בימינו ובימי כל בית ישראל אמן‬

                                                        53

Also copied Parma, Biblioteca Palatina 1198, dated 1286 in Italy.

        HEBREW MANUSCRIPTS IN TOLEDO

85

III. Legal opinion commenting on a section of seder Rab Amram Gaon (f. 30r) Title: ‫מסידור אחד מענין מוצאי יום הכיפורים העתקתי זה‬ Incipit: ‫ובערב יום הכיפורים אין רשאין להטמין כבערבי שבתות‬ Explicit: ‫שאין אילו דברי הגאון זבוק''ל אשר תיקן הסידורים אלא אחר היה אשר עשה רצונו‬ IV. Liturgical calendar numbered 1 through 14 (‫יד‬-‫( )א‬ff. 30v) V. Excerpt regarding laws of ritual slaughter from Piskei Hilkhot Shehitah by Rabbi Abraham bar Yoav (ff. 31v-42v) Title: ‫פיסקי הילכות שחיטה אשר חיבר ר' אברהם בר יואב צי״ע‬ Incipit: ‫הכל שוחטין ושחיטתן כשירה חוץ מחדש שוטה וקטן שמא‬ Explicit: unclear. VI. Excerpt from a work by Rabbi Yehiel bar Yekutiel bar Binyamin regarding the laws of ritual slaughter (ff. 43r-48v) Title: ‫פיסקי הילכות שחיטה שחיבר ר' יחיאל ב''ר יקותיאל ב''ר בנימין נבתוי''א‬ Incipit: ‫שמעתי את תלונות בני ישראל אשר המה מלינים מתרעמים ומתלוננים‬

‫‪ ‬‬ ‫‪ ‬‬ ‫‪ ‬‬ ‫‪ ‬‬ ‫‪86‬‬

‫‪GABRIEL ANGULO‬‬

‫‪Explicit (before colophon):‬‬ ‫ואין לא עפר לכסות שנתק דינרי זהב ומכסה שגם הוא נקרא עפר שני ועפרות זהב לו‬ ‫סליק פירקא‬ ‫)‪VII. Responsa of Rabbi Ephraim (f. 49r‬‬ ‫‪Title:‬‬ ‫אילו הן שאילות ותשובות שלרבינו אפרים‬ ‫‪Incipit:‬‬ ‫אם ישאלך אדם לומר מפני מה אם האונה דבוקה בגרגרת עריפה תשיב לו כך‬ ‫‪Explicit:‬‬ ‫הדוכן סותמתן והיל' כשי' דהוה ליה ריאה שניקבה ודוכן סותמתה וכשירה היא‬ ‫נשלמו תשובות שאלות שלרבינו אפרים נ''ע )‪(Twice‬‬ ‫)‪VIII. Yotzer by Rabbi Amittai (f. 50r/v‬‬ ‫‪Incipit:‬‬ ‫אדון מגיד מראשית אחרית שנים מקדם אשר לא נעשו כל זמנים‬ ‫‪Explicit:‬‬ ‫מרכבות ורוכבים ושרה שירה עריבה ועל זאת שיבחו אהובים עזרת‬ ‫)‪IX. Unidentified work on ritual slaughter (ff. 52v-54r‬‬ ‫‪Title:‬‬ ‫]‪ [...‬להילכות שחיטה לר' מבחר ב''ר יפת‬ ‫‪Incipit:‬‬ ‫מרום בחר אל בעמו ישראל‬

‫‪ ‬‬ ‫‪ ‬‬ ‫‪ ‬‬ ‫‪ ‬‬ ‫‪87‬‬

‫‪HEBREW MANUSCRIPTS IN TOLEDO‬‬

‫‪Explicit:‬‬ ‫שנת עיבור עצמה לארבעתם דומה קודם שש קיימה סליק ליה‬ ‫)‪X. Sliha (ff. 54v-55r‬‬ ‫‪Title:‬‬ ‫סליחה לי' הרוגי מלוכה לר' יהודה‬ ‫‪Incipit:‬‬ ‫חטאנו צורינו סלח לנו יוצרינו אלה אזכרה ונפשי עלי אשפכה‬ ‫‪Explicit:‬‬ ‫כי הסכימו להרוג עשרה זקינים עם ר' יהודה בן בבא' חטאנו צורינו סלח לנו יוצרינו‬ ‫נשלם‬ ‫)‪XI. Sliha (f. 55v‬‬ ‫‪Incipit:‬‬ ‫ארעדה ואפחדה מיום דרישת עלבין פקודה לעולם אהיה עתידה‬ ‫‪Explicit:‬‬ ‫וקיים לנו ברית נואמך ועשה עמנו למען קדושת שמך נשלם‬ ‫‪XII: One recipe in Hebrew for silver polish and another in Judeo‬‬‫)‪Spanish for making ointment (f. 56r‬‬ ‫‪Titles:‬‬ ‫)‪ (1‬מעשה ללבן את הכסף‬ ‫)‪ (2‬אונגואינטו טוב ל]‪[...‬‬ ‫‪) (ff. 57v-60v); ritual‬צידוק הדין( ‪XIII: Instructions for funerary rites‬‬ ‫‪prescriptions about blessings (ff. 60v-64r); ritual prescriptions on‬‬ ‫)‪circumcision laws (ff. 64v-65r‬‬

        88

GABRIEL ANGULO

XIV: Ritual prescriptions for calculating the date of Jewish holidays, annual Torah readings and fasts (ff. 66r-73v) XV: Calculations (‫ )סדר החשבון‬for setting the calendar according to Raban Gamaliel (ff. 74v-82v) Incipit: ‫אמ' רבן גמליאל כך מקובלני מבית אבי אבא שאין חודשה‬ XVI: Ibbur by Rabbi Natan (f. 82v) Incipit: ‫רבותינו בדקו ובחשבון דקדקו‬ XVII: Rhymes in the parashiyot and their explanation (f. 83r) Title: ‫חרוזים על ספר תפילת פרשיות ופשוטותיהן‬ Incipit: ‫משכן שיני ומצורעים‬ Explicit: ‫אין מקדימין לפי שאסור להתענות‬ The textual layout of this manuscript is not uniform. In most cases, the text is written in a single column ranging between 19 and 37 lines. The text on folio 53 is written in three columns on the recto side and four columns on the verso side. Colophon (f. 6r): ‫נשלמו ותמו שערי עץ החיים תהלה ותפארת לאלהים חיים‬

        HEBREW MANUSCRIPTS IN TOLEDO

89

We have completed and finished Shaarei etz ha-Hayyim. Praise and glory to the God of life. (f.29r): ‫בשנת ארבעת אלפים ושמונה מאות וארבע עשרה לבריאת עולם אשר ברא הבורא‬ ‫אספתי זה ספר יחוסי בעזרת יי' מנוסי ולא מחכמה שבי והסכל שסביבי ומתכונה‬ .‫שבחובי כי אם ממה שחינני אל אלהים אדוני‬ ‫ברוך נותן ליעף כח ולאין אונים פקח קוח נשלם ביד מנחם ביד בנימין יעזרם בורא‬ .‫שמאל וימין‬ In the year four thousand eight hundred and fourteen of the creation of the world [1053/4] which the creator created I compiled this “book of genealogies” with the help of God who is my refuge and not with wisdom that is within me, nor with the stupidity that surrounds me nor with the understanding which my friends have, but with that which the Lord has granted me. Blessed be the one who gives strength to the faint one (Is 40,29) and to the one who has neither strength nor vigor (Is 61,1). Finished by the hand of Menahem son of R. Benjamin, may the one who creates north and south keep them. (f. 48v): ‫נשלמו פיסקי הילכות שחיטה בליל ה' בי''א ימים לחודש שבט שנת חמשת אלפים‬ ‫ושלשים וחמישה לבריאת עולם שהם שנת אלף וששה ומאתים לחרבן הבית הגדול‬ ‫והקדוש שיבנה ויכונן במהרה בימינו ויהי רצון מלפני בורא שמים וארץ וכל צבאם‬ .‫שישים חלקינו עם מצדיקי הרבים ככת' ומצדיקי הרבים לעולם ועד‬ The chapters on the legislation regarding ritual slaughter were completed on the night of Thursday of the twelfth day of the month of Shevat of the year five thousand and thirty-five of the creation of the world [12 Shevat 1275]. Which is the year six thousand of the destruction of the holy temple. May it be rebuilt and reinstated soon and in our days! May the Lord of heaven and earth and all his armies

        90

GABRIEL ANGULO

will it. May his inheritance be with the just, as it is written: “and of the many just ones for eternity” (Dan 12:3). Paleographic and codicological analysis 82 parchment folios. Measurements: 114 x 171 mm; the measurement of the text box varies in each codicological unit. Ruled in hard point which is most visible through f. 56. Ff. 66 to 73 have also been ruled in hard point, and have no visible prickings. On some folios, the prickings are visible on the outer margins. F. 42 has two rows of prickings on the outer margin. Ff. 57 through 65 and ff. 74 through 83 do not have visible ruling devices or pricking. Alternating Italian and Byzantine semi cursive and Italian square scripts in various hands. Quire structure: 3x IV, III, VI, IV + [7f.], IV, IV, V. One sheet of stamped end paper, one parchment flyleaf followed by another parchment flyleaf with annotations on the content of the manuscript at the front of the manuscript. Two paper flyleaves at the end of the manuscript contain an index of the manuscript’s contents in Latin followed by a parchment flyleaf. These are followed by one parchment flyleaf and one sheet of stamped end paper at the end. Catchwords appear at the end of two quires (on ff. 16v and 24v); and are framed by a geometrical design done in ink. Other catchwords on ff. 46v, 52v, and 53v. Catchwords appear on the verso of each folio between ff. 57 and 64 as well as between ff. 74 and 81. The text on ff. 51 and 52 has been scraped off. Calamus tests on ff. 6v, 7r and v, 8r, 29v, 30r and 65v. Ff.8 and 9 have been glued together causing the numbering sequence to skip from 8 to 10. Pagination in ink using Arabic numerals. Ff. 6v, 7, 29v, 30r, 31r, 48v, 49v, 50r through 51r, 52r 55v through 56r and 64v are blank. The manuscript is in a very poor state of conservation. The first folio has been cut to a size that is smaller than

        HEBREW MANUSCRIPTS IN TOLEDO

91

the rest of the folios. Part of the text on f. 35r has disappeared. F. 57 is loose. The edges of the manuscript have been damaged by fire, and are darkened as a result. Ff. 66 through 73 demonstrate the greatest damage to the book caused by fire. The text in the lower part of f. 42v is almost illegible. Some damage has been repaired with paper as is the case in ff. 8 and 10. F. 74 has been torn and repaired with a strip of parchment. F. 83 has several tears. Eighteenth century Italian full leather binding over cardboard with profusive gold tooling on boards and spine with a metal clasp. Five bands on the spine. The manuscript’s call number, 86-25 appears on a paper label on the first panel on the spine. On the second panel: ‫קבוצי‬ ‫ ;ב''י‬on the third: TRACTAT / RABBIN. / VAR.; and the seal of Cardinal Zelada appears on the final panel. No decoration or illumination besides the crude geometric drawings in ink mentioned above. The colophon on f. 6 is framed by a simple geometric design in ink which has partially disappeared. It is made with the same ink as the ornaments surrounding the marginal notes of this work. Provenance Formerly part of Cardinal Zelada’s collection and bequeathed to the Cathedral Library of Toledo upon his death in 1801. Former shelfmarks: Cajón 86, número 25 Zelada, and Cod. Hebr. XVI. Bibliography Microfilmed copy available in the Cathedral Library of Toledo and in the Institute of Microfilmed Hebrew Manuscripts in Jerusalem. Previously described in: Manuscritos Hebraicos p. 419, XIII.

        92

GABRIEL ANGULO

Bonfil, R. (2009), History and Folklore in a Medieval Jewish Chronicle: The Family Chronicle of Ahima’az ben Paltiel, Studies in Jewish History and Culture, 22, Leiden: Brill. Colafemmina, C. (2001), Sefer Yuḥasin: libro delle discendenze, vicende di una famiglia ebraica di Oria nei secoli IX-XI / Aḥima’az ben Paltiel, Cassano delle Murge, Bari, Messaggi. David, Y. (1975), The Poems of Amittay, Critical Edition with Introduction and Commentary. [In Hebrew], Jerusalem: Akhshav. Klar, B. (1944), Megilat Aḥima’ats; megilat yuḥasin le-Rabi Aḥima’ats be-Rabi Palṭiel [In Hebrew], Jerusalem: Hotsa’at Sifre Tarshish be-siyua Mosad ha-Rav Ḳuḳ, pp. 704-705. Salzmann, M. (1924), The Chronicle of Ahimaaz, New York: Columbia University Press.  

        HEBREW MANUSCRIPTS IN TOLEDO

93

99-42 Solomon ben Abraham ben Samuel de Urbino. Ohel Moed (HebrewLatin Dictionary of Biblical words). [Italy], eighteenth century (?) Unknown scribe. Textual content Ohel Moed (ff. 2r.-71r); Latin translations grouped by the pages of the Hebrew section on which they appear in Ohel Moed (ff. 74r-79r); list of Biblical references in Latin (ff. 79v-f.80v); Hebrew grammatical rules and explanations in Latin (ff. 84r-f.85r). The first root is ‫אב‬, and the last is ‫תקע‬. Hebrew text written in three columns of 26 to 30 lines. Latin text in one column of 29 to 31 lines. The Hebrew text is vocalized. Paleographic and codicological analysis 85 paper folios. Measurements: 131 x 194 mm; text: approximately 125 x 184 mm. No visible ruling mechanism or prickings. Italian square script by a single hand. Italian translations of Hebrew text through f. 8v and also on f. 58v. Corresponding Biblical references and transliterated Hebrew text added in ff. 8v through 18r. Ff. 74 through 80v, 82r and 84r through 85r in Latin. The way in which the manuscript was bound complicates the identification of its quire structure. The sewing is only visible between ff. 21v and 22r; 29v and 30r; and 53v and 54r. One stamped endpaper, two paper flyleaves and one parchment flyleaf at the front of the manuscript. Two paper flyleaves and one stamped endpaper at the end. Catchwords on each folio on the pages containing Hebrew text. The folios numbered 2 through 13 in the manuscript are numbered with Hebrew characters.

        94

GABRIEL ANGULO

The folios numbered in ink have a modern re-numbering in pencil using Arabic numerals. The references to page numbers used in this description however, refer to the numbers written in ink. Ff. 71v through 73v, 81, and 83 are blank. Corrosive ink has stained all of the folios and has partially consumed ff. 48, 49, 62 through 63, and 77 through 78. F. 55 especially stained. Ff. 2 through 6 have been partially damaged by fire. Ff. 31 and 67 are torn. Eighteenth century Italian full leather binding over cardboard with gold tooling. Five bands on the spine decorated with a golden pallet of vegetal motifs. The panels on the spine are decorated by an enclosure formed by a pallet of small vegetal motifs and a roll. A paper label bearing the shelf mark of the manuscript: 99-42 has been affixed over the first panel of the spine. On the second panel: ‫אהל מועד‬, on the third panel: ‫ בלעז‬and the seal of Cardinal Zelada on the final panel. Cathedral Library of Toledo seals stamped on ff. 1, 57 and the final flyleaf. Provenance Formerly part of Cardinal Zelada’s collection and bequeathed to the Cathedral Library of Toledo upon his death in 1801. Former shelfmark: Cod. Hebr XI. Latin description signed Joan Antonius Constantius and dated 1762. Another description in Hebrew also signed Joan Antonius Constantius on the verso of the parchment flyleaf at the front of the manuscript. Bibliography Microfilmed copy available in the Cathedral Library of Toledo and in the Institute of Microfilmed Hebrew Manuscripts in Jerusalem. Previously described in: Cabildo Toledano p. 173 n. 492, CCCL; and Manuscritos Hebraicos pp. 425-426, XV.

        HEBREW MANUSCRIPTS IN TOLEDO

95

“Restos de libros manuscritos”, 7 Fragment from an unidentified mystical-philosophical work. Unlocalized, undated. Unknown scribe. Textual content  

Incipit: ‫השער הזה בזכרון מנייני חלקי הספר ופרקיו ועניו הפרקים דע כי כוונת הספר הזה‬ ‫וענינו לפרש‬ Explicit: ‫במציאותו זולתי בדמיונים גופניים ולא נבין דבר אמתי זולת זה במלות גופניות ועל כן‬ ‫אנו צריכין להאמין כי אלו הפעלים כלם רחוקים מהשם כמו האכילה והשתייה‬ ‫והתנועה וזולתם‬ Written in a single column of 26 lines. Paleographic and codicological analysis One paper leaf. Measurements: 129 x 204 mm; text: 83 x 154 mm. Ruling technique not apparent. Sephardic semi-cursive script of the same hand. Has small holes made by mites and torn in the lower margin. The paper on which this manuscript was copied has some water stains, but the ink is not washed out and its text is legible.

 

INDICES

 

Index of Authors Ahima’az ben Paltiel Benjamin ben Abraham Anav David Kimhi (Radak) R. Jacob b. R. Abba Mari b. R. Shimeon b. R. Antoli Judah ben Benjamin ha-Rofe R. Levi ben Gershom (Ralbag) R. Shlomo ben Isaac (Rashi) Yehiel ben Yekutiel ben Benjamin ha-Rofe Anav R .Yehiel bar Yekutiel bar Benjamin

86-25 86-25 1-17 1-20 86-25 1-15 1-21 86-25 86-25

Index of Scribes Abraham ben Rabbi Salomon, the “doctor” Asher Moshe Romano Judah b. R. Samuel Alberq Menahem ben Benjamin

1-20 1-18 1-17 86-25

Index of Owners R. Abraham b. R. Jacob Samia Abraham David [To] Franco (?) Abraham Lomonte Astrugo Levi Bezalel del g Angelo Ben[i]ve[n] David d’Angelo Gioseppe di Nota (?)

1-19 1-21 1-14 1-20 1-19 1-19 1-21

        100

GABRIEL ANGULO

Joseph Meseni Matatia Levi de Mondolfo Prospero de Rafaele Rabbi del Puerto (?) Yoav ben Shabetai R. Yoav Rafaeli Binyamin de Monte Santo de la Marca

1-14 1-17 31-27 1-21 2-13 1-14

Index of Subjects Bibles: Biblical Commentaries: Dictionaries: Homiletics: Liturgical Texts: Miscellaneous:

1-13, 1-14, 1-18, 1-19, 2-13 1-15, 1-21 1-17, 99-42 1-20 31-27 86-25, “Restos de libros manuscritos”, 7

 

BIBLIOGRAPHY Arce, A. (1958), “Códices Hebreos y Judaicos en la Biblioteca Universitaria de Valladolid”, Sefarad 18:1, pp. 41-50. Baer, F. (1929), Die Juden im Christlichen Spainen Berlin: Akademie Verlag. Baer, Y. (1992), History of Jews in Christian Spain. Philadelphia: Jewish Publication Society. –– (1929-1936), Die Juden in Christlichen Spanien, 2 vols. Berlin: Akademie Verlag. Barco del Barco, F. J. del (2003-2006), Catálogo de Manuscritos Hebreos de la Comunidad de Madrid, 3 vols. Madrid: Consejo Superior de Investigaciones Científicas. –– (2008), Catálogo de Manuscritos Hebreos de la Biblioteca de Montserrat, Orientalia Montserratensia, 3, Barcelona: Consejo Superior de Investigaciones Científicas and Publicaciones de l’Abadia de Montserrat. Beit-Arié, M. and Sirat, C. (1972-1986), Manuscrit Médiévaux en Caractères Hébraïque portant des indications de date jusqu’à 1540, 3 vols. Paris and Jerusalem: Centre National de la Recherche Scientifique and the Israel Academy of the Sciences. Beit-Arié, M., Sirat, C. and Glatzer, M. (1997), Codices hebraicis litteris exarati quo tempore Scripti Fuerint Exhibenes, 4 vols. Turnhout, Belgium: Brepols; Paris: Institut de Recherche et d’histoire des texts, CNRS; and Jerusalem: Academie Nationale des Sciences et des Lettres d’Israël.

        102

GABRIEL ANGULO

Beit-Arié, M., Sirat, C. and Glatzer, M. (1997-2001), Monumenta Paleographica Medii Aevi. Codices hebraicis litteris exarati quo tempore scripti fuerint exhibenes, Turnhout : Brepols. Beit-Arié, M. and Pasternak, N. (1999), “In Quest of an Enigmatic Ruling Device Further Observations on Prickings in Ink-Ruled Italian Manuscripts”, Gazette du Livre Medieval 35, pp. 10-16. Beit-Arié, M. (1981), Hebrew Codicology. Tentative Typology of Technical Practices Employed in Hebrew Dated Medieval Manuscripts, Jerusalem: The Israel Academy of the Sciences. –– (1993a), Hebrew Manuscripts of East and West: Towards a Comparative Codicology, The Panizzi Lectures, London: British Library. –– (1993b), The Makings of the Medieval Hebrew Book: Studies in Palaeography and Codicology, Jerusalem: Magnes Press. –– (2004), “Production and Shaping of Hebrew Medieval Manuscripts in Latin Italy: From Cultural Resistance to Acculturation”, in L’interculturalità dell’ebraismo, M. Perani (ed.), Ravenna: Longo Editore, pp. 139-146. –– (2002), “Towards a Comparative Typology of Italian Hebrew and Latin Codices”, in Libri, Documenti, Epigrafi Medievali: Possibilità di Studi Comparativi Atti del Convegno internazionale di studio dell’Associazione italiana dei Paleografi e Diplomatisti Bari (2-5 ottobre 2000), F. Magistrale, C. Drago, and P. Fioertti (eds.), Spoleto: Centro Italiano di Studi Sull’Alto Medioevo, pp. 377-396. –– (2003), Unveiled Faces of Medieval Hebrew Books: the Evolution of Manuscript Production-Progression or Regression?, Jerusalem: Magnes Press. Berliner, A. (1891), Censur und Confiscation Hebraeischer Bücher in Kirchenstaate, Frankfurt am Main: J. Kaufmann. –– (1893), Geschichte der Juden in Rom von ältesten Zeit bis zur Gegenwart. Frankfurt am Main: J. Kauffmann.

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103

Bignami Odier, J. (1973), La Bibliothèque Vaticane de Sixte IV à Pie XI Recherches sur L’histoire des Collections de Manuscrit, Studi e Testi, 272, Vatican City: Biblioteca Apostolica Vaticana. Blasco Orellana, M. and Magdalena Nom de Deu, J. R. (2002), “Una Ketubá inédita de Santa Coloma de Montbui”, in Judaísmo Hispano: Estudios en Memoria de José Luis Lacave Riaño, E. Romero (ed.), Madrid: Junta de Castilla y León, Diputación de Burgos, the Rich Foundation, and Consejo Superior de Investigaciones Científicas, pp. 574-584. Blasco Orellana, M. (2004), “Estudio Diplomático Paleográfico de los documentos hebraicos extraídos del Protocolo Notarial de Ramon Peradalta (Arxiu Históric de Girona)”, Anuari de Filologia 26, pp. 69-80. –– (2005), “Els Documents Hebraics de L’Arxiu Comarcal de Cervera”, in Actes del II Congrés pera l’Estudi dels Jueus en Territoris de Llengua Catalana, pp. 175-186. Bonfil, R. (2009), History and Folklore in a Medieval Jewish Chronicle: The Family Chronicle of Ahima’az ben Paltiel, Studies in Jewish History and Culture 22, Leiden: Brill. Burnett, Ch. (1992), “The Translating Activity in Medieval Spain”, in The Legacy of Muslim Spain, S. K. Jayyusi (ed.), Leiden: Brill, pp. 1036-1058. Busi, G. (1990), Libri e Scritori nella Roma Ebraica Del Medioevo, Eurasiatica 14, Rimini: Luise. –– (1990) “I manoscriti ebraici della Scrittura copiati a Roma tra Due e Trecento”, in Biblische und Judaistische Studien Festschrift für Paolo Sacchi, A. Vivian (ed.) Juden und Umwelt, Band 29, Frankfurt am Main: Peter Verlag, pp. 535-543. Caffiero, M. (2001), “I Libri Degli Ebrei. Censura e Norme Della Revisione in una Fonte Inedita”, in Censura Ecclesiastica e Cultura Politica in Italia tra Cinquecento e Seicento: VI Giornata Luigi Firpo: atti del convegno, 5 marzo 1999, Studi e Testi 16, C. Stago (ed.), Firenze: Leo Olschki editore, pp. 203-223.

        104

GABRIEL ANGULO

Cantera Burgos, F. (1959), “Más sobre los Manuscritos Hebreos de la Biblioteca de la Santa Cruz en la Universidad de Valladolid”, Sefarad 19:2, pp. 223-239. –– (1946), “Documentos de Compraventa Hebraicos de la Catedral de Calahorra”, Sefarad 6:1, pp. 37-61. Carmilly-Weinberger, M. (1970-1971), “External and Internal Censorship of Hebrew Books”, Jewish Book Annual 28, pp. 9-17. Castaño, J. (2002), “Los documentos hebreos de la Catedral de León en su Contexto prenotarial”, in Judaísmo Hispano: Estudios en Memoria de José Luis Lacave Riaño, E. Romero (ed.), Madrid: Junta de Castilla y León, Diputación de Burgos, the Rich Foundation, and Consejo Superior de Investigaciones Científicas, pp. 459-481. Colafemmina, C. (2001), Sefer Yuhasin: libro delle discendenze, vicende di una famiglia ebraica di Oria nei Secoli IX-XI, Cassano delle Murge, Bari: Messaggi. Constanzi, G. A. (2001), Verità della Cristiana religion contro le vane lusinghe de’ moderni ebrei (Rome, 1749) quoted in M. Caffiero, “I Libri degli Ebrei. Censura e Norme Della Revisione in una Fonte Inedita”, in Censura Ecclesiastica e Cultura Politica in Italia tra Cinquecento e Seicento, C. Stango (ed.), Florence: Leo S. Olschki editore, pp. 203-223. D’Alverny, M. T. (1982), “Translations and Translators”, in Renaissance and Renewal in the Twelfth Century, R. L. Benson and G. Constable (eds.), Oxford: Clarendon Press, pp. 421-462. –– (1954) “Avendauth?”, in Homenaje a Millás-Vallicrosa, vol. 1, Barcelona: Consejo Superior de Investigaciones Científicas, pp. 19-43. David, Y. (1975), The Poems of Amittay, Critical Edition with Introduction and Commentary [In Hebrew]. Jerusalem: Akhshav. Dukan, M. (1990), “Menahem b. Benjamin Scribe et Savant Juif Italien de la Fin du XIIIè Siecle”, Italia Studi e Ricerche Sulla

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105

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Llamas, J. (1950), “Los Manuscritos Hebreos de la Universidad de Salamanca”, Sefarad 10:2, pp. 263-279. Lonzano Galán, M. and Jiménez Jiménez, J. L. (1985), “Fragmentos de Códices Hebreos Hallados en el Archivo Capitular de Tarazona”, Sefarad 45:2, pp. 217-236. Lo Vasco, A. (1940), Le Biblioteche D’Italia nella Seconda Metà del Secolo XVIII Dalle “Cartas Familiares” dell’Abate Juan Andres, Milan: Garzanti Editore. March, J. M. (1949), “Documentos Insignes que Pertenecieron al Cardenal Zelada tocantes a la Compañía de Jesús”, Archivum Historicum Societatis Iesu 18, pp. 118-125. http://manuscripta.bibliotecas.csic.es/ Mejia, J. Card., Grafinger, Ch. and Jatta, B. (2006), I Cardinali Bibliotecari di Santa Romana Chiesa: La Quadreria nella Biblioteca Apostolica Romana, Vatican City: Biblioteca Apostolica Romana. Mercati, G. (1952), Note Per la Storia di Alcune Biblioteche Romane nei Secoli XVI-XIX, Studi e Testi 164, Vatican City: Vatican Library. Micheli, M. E. (2003), “Naturalia e artificialia nelle raccolte del Cardinale Francesco Saverio de Zelada”, in Illuminismo e Ilustración Le Antichità e i Loro Protagonisti in Spagna e in Italia nel XVIII Secolo, J. Beltrán Fortes, B. Cacciotti, X. Dupré Raventós, and B. Palma Venetucci (eds.), Roma: L’Ermadi Brentschneider, pp. 231-241. Millás-Vallicrosa, J. M. (1934), “Los Manuscritos Hebraicos de la Biblioteca Capitular de Toledo”, Al-Andalus 2, pp. 395-429. –– (1930), Documentos Hebraicos del Archivo del Pilar de Zaragoza, Madrid: Tipografía de Archivos. –– (1927), Documents Hebraics de Jueus Catalans, Barcelona: Institut D’Estudis Catalans. Moroni, G. (1840-1861), Dizionario di erudizione storicoecclesiastica, vol. 103, Venice: Tipografia Emiliana.

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PLATES AND WATERMARKS

BCT 1-13, ff.82v.-83r Bible [Italy], late fourteenth century.

BCT 1-13, ff. 127v-128r Bible [Italy], late fourteenth century.

BCT 1-14, f.98v. Bible [Italy], 1465.

BCT 1-14, ff.142v-143r Bible [Italy], 1465.

BCT 1-15, f. 59r Levi b. Gershom’s commentary on Proverbs, Song of Songs, Ruth, Ecclesiastes, and Job [Northern Italy], mid fifteenth century.

BCT 1-15, f. 88r Levi b. Gershom’s commentary on Proverbs, Song of Songs, Ruth, Ecclesiastes, and Job [Northern Italy], mid fifteenth century.

BCT 1-15, f. 108r Levi b. Gershom’s commentary on Proverbs, Song of Songs, Ruth, Ecclesiastes, and Job [Northern Italy], mid fifteenth century.

BCT 1-17, 105v David Qimhi’s Sefer Ha-Shorashim.

BCT 1-17, 138r David Qimhi’s Sefer Ha-Shorashim.

BCT 1-18, f. 353v-354r Bible. Italy, 1432.

BCT 1-18, f. 657v-658r Bible. Italy, 1432.

BCT 1-19, f.139v-140r Bible. Seville, 1471.

BCT 1-19, f. 185r-186v Bible. Seville, 1471.

BCT 1-19, f.255v-256r Bible. Seville, 1471.

BCT 1-20, f.7v-8r R. Jacob b. R. Abba Mari b. R. Samson Antoli’s Malmad ha Talmidim Modigliana, Italy, 1399.

BCT 1-20, f. 215v-216r R. Jacob b. R. Abba Mari b. R. Samson Antoli’s Malmad ha Talmidim Modigliana, Italy, 1399.

BCT 1-20, f. 228v R. Jacob b. R. Abba Mari b. R. Samson Antoli’s Malmad ha Talmidim Modigliana, Italy, 1399.

BCT 1-21, f. 36v Rashi’s commentary on Genesis, Exodus and Leviticus.

BCT 1-21, f.37r Rashi’s commentary on Genesis, Exodus and Leviticus.

BCT 1-21, f.77r Rashi’s commentary on Genesis, Exodus and Leviticus.

BCT 2-13, f.141r Bible. [Italy].

BCT 2-13, f.120v Bible. [Italy].

BCT 2-13, f. 184r Bible. [Italy].

BCT 31-27, f.53r Roman rite Mahzor. [Rome], late fifteenth century (?).

BCT 31-27, f. 170r Roman rite Mahzor. [Rome], late fifteenth century (?).

BCT 31-27, f.252v-253r Roman rite Mahzor. [Rome], late fifteenth century (?).

BCT 86-25, f28v-29r Liturgical Miscellany containing Chronicle of Ahima’az [Southern Italy ?, Byzantine zone ?], late thirteenth century.

BCT 86-25, f.43r Liturgical Miscellany containing Chronicle of Ahima’az [Southern Italy ?, Byzantine zone ?], late thirteenth century.

BCT 86-25, f. 74v-75r Liturgical Miscellany containing Chronicle of Ahima’az [Southern Italy ?, Byzantine zone ?], late thirteenth century.

BCT 99-42, f. Samuel D’Urbino’s Ohel Mo’ed [Italy] eighteenth century.

Restos de libro manuscrito, recto (Cat.13). Unidentified philosophical text [Spain].

Restos de libro manuscrito, verso (Cat.13). Unidentified philosophical text [Spain].

 

 

Gabriel Angulo holds a Masters in Library and Information Studies with a specialization in archives and records administration from the University of Wisconsin-Madison. In 2007 he received a Fulbright research grant to begin to work on this catalog. He is currently editing a guide to Spanish manuscripts in the Newberry Library in Chicago.

Gabriel ANGULO

HEBREW MANUSCRIPTS IN THE TOLEDO CATHEDRAL LIBRARY

Gabriel ANGULO

Catalog of the Hebrew manuscripts housed in the Archivo Capitular in the Toledo Cathedral Library. This very fine collection of Hebrew books was donated to the Cathedral by Cardinal Francisco Javier Zelada in 1801, and remains there despite the fact that some other volumes of the same collection were later moved to the Biblioteca Nacional in Madrid. This new catalog sheds light on some codicological data of the collection and therefore places them in an entire new perspective.

Hebrew manuscripts in the Toledo Cathedral Library

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Consejo Superior de Investigaciones Científicas

CSIC