Editor’s note: Chaim Meiselman is one of our most active contributors to Footprints, adding data from his own collection as well as from others, and he has assisted in identifying many of the difficult hands from the “can you help?” footprints.  He reads a plethora of languages, including German, French, Latin, Hebrew, Yiddish, as well as Dutch, Polish, and Italian.  Meiselman writes below about some items in his personal collection that are documented in Footprints.

Over the course of book collecting, I have begun entering data and inscriptions from my library into the Footprints Project.

Jacob Friedrich Reimmann

I hope to share some of the Footprints in this space occasionally. I will begin this endeavor with some Latin and Greek sourced items from my collections.

Liber Cosri (Kuzari): Basel, 1660

I will begin with a long inscription with a traceable owner. Jacob Friedrich Reimmann (1668 – 1743) of Hildesheim, was a Lutheran Theologian and historian.  Included in his works are philosophy (and history of Philosophy), German religious poetry, and even a history of atheism.

In my volume of ‘Liber Cosri’, the edition printed by Johann Buxtorf in Basel in 1660, Reimmann wrote a long description of the volume, and even compliments Buxtorf in Greek (perhaps a sign of fellowship among men of letters). In my Footprints entry on this inscription, I transcribed the entire inscription.

Here it is, beginning with my introduction:

Below I will transcribe the entire Latin inscription, because it is historically valuable. Reimmann was a friend (or peer) of Gotthold Wilhelm Leibnitz, Christian Wolff, Gottlieb Stolle and included in his correspondence Pierre Bayle, Johann Franz Buddeus, and other contemporary scholars.

Inscription

“Liber Cosri vel potius Hachosari Ebraice et Latine cum notis Buxt. – Buxtorfii Basel 1660. Auctor est R. Jehuda Levi filius Saulis Hispanus – qui vixit Sec. (Saeculum) XII et huc colloquim Theologicum – Philisophicum. Regis Coser cum eruditis, Sive verum Sive dictum. scrip sit Arabice, et veritatem religionis Judaica defenderet, et contra insultus Ethnicorum et Karaitanum, vindicaret unde eadem tempentate in unquam obruam translatius R. Jehuda Aben Tybbon. Feranatensi, et Cohanstantinnopli primum ,tum Venetiis et tandem Basilea editum dignum omnino quod accurate et studiose abii lectitetur. qui quid satis in Synagoga Judaorium insit, ωζ ξν ςυγομπ mens picere gestiunt.

J. F. Reimannus

Superintendens Hildesiensis

M.DCC.XXiii”

Translation:  Book (called) Cosri or better, Hachosari [printed] Hebrew and Latin, with [editions] addition of Buxt. – Buxtorf [;] Basel 1660. Authored by Judah b. Saul halevi in Spain – who lived c. 12th century among the theological and philosophical [scholarly] colloquium there. King Coser, the learned and erudite.. Written in Arabic as [for use of] true Judaic religious defense against the attacks of the foreigners and from within by the Karaites; R. Judah Aben Tybbon’s [translation] was not understandable to other translation.  [Printed first in] Feranatensi [Fano], and Cohanstantinnopli [Constantinople] for the first time, next Venice, and I am most satisfied now with the studious and dignified one latest at  Basil was published. The one who is able to satisfiy with Synagoga Judaicum is in here [i.e. the translator and commentor], ωζ ξν ςυγομπ (and more so, Greek) he has studied [looked at – lit.] carefully their time.

J. F. Reimann

Superintendant – Hildesheim

M.DCC.XXIII

This volume was also in the collection of another Lutheran Theologian, Johann Hilpert (1627-1680) in Coburg. This is the inscription:

“Liber Cosri inter Christianus esse rari stium   verbit J. Hilpertur un disquis. de mutuam itus e.s.p.d. scribet et.al. hic Hilpertus A.C. 1696 quo tem pocc a Buxtorfi nondum erat editas.”

Hilpertus is likely speaking of Johann Hilpert (1627-1680) , a Lutheran theologian from Coburg.  Since he was dead at the date of this writing likely the note is of an inventory of his theological books.

Finally, this volume met a censor later in the 18^th century. Here is the information:

Text from inscription: L. Purarx  in speciam hic sor nab. p. 384 .

Post script: In preparing this post for publication, Footprints co-director Michelle Chesner realized that there may yet be another footprint to be identified, based on the stamp from the Jews’ College Library in the image above.  Chesner knew that there had been sales of books from Jews College Library at Kestenbaum and Co. in the early 2000s, and she checked her backfile of Kestenbaum catalogs (which Chaim Meiselman did not have) to see if it appeared there.  Sure enough, this book (confirmed by the description of the binding) was Lot 115 in Kestenbaum Sale 23, March 2004.  This is just another example of how allowing multiple people to access the same data can allow for much more “value added” in the long run.

Book 2: Yalkut Shim’oni, Livorno 1649-50

Contrast the previous detailed inscriptions with a copy of the large tome Yalkut Shimoni, published in 1649-50 in Livorno. My copy is without complete inscriptions or more traditional Footprints. However, it is clearly ex-library, and a fine copy; so I looked deeper.

Censorship

The book is censored only for the beginning chapter of Genesis. That already gave me a clue that it wasn’t a traditional case of censorship; likely it was an aspect of ownership in the volume.

On close inspection, I found something very minute but telling.

On the opening chapter of Numbers, the text reads from the Midrash on the Well of Miriam. Thematically, the Midrash recounts that sustenance ended at the death of Moses, Aaron, and Miriam.

… והבאר בזכות מרים – והיכן היו עשויה כמין סלע/ the well, in the merit of Miriam, was composed ‘like a rock-form’.

Ascon

The interpretation of this passage differs; as an example, Rashi writes that it was rock-hard, and it would roll along as the nation traveled.

Between the lines of my copy, this volume was inscribed with one word: ‘Ascon’. This is a Greco-Latin word directly referring to natural sponge-material;  the meaning being that the owner interpreted it as not being a rock at all, but a natural absorbent (which was used to give off and store water in the desert).

No other inscriptions are on the entire volume.

Shevi Epstein, an MLS student at Rutgers’ focusing on Archival Studies, has been working on entering Footprints at the Katz Center for Advanced Judaic Studies at the University of Pennsylvania. She describes her experience – and discoveries – below:

Sefer Tehilim Wittenberg, 1576

The library at the Katz Center for Advanced Judaic Studies holds a Sefer Tehilim, or Psalter, printed in Wittenberg Germany in 1576. The text of the book is translated from Hebrew side by side into Ancient Greek and Latin. Books formatted in this fashion were typically meant to help teach Hebrew to Christians.  The layout assumed that the reader would be able to read Latin and/or Greek and would be able to infer the meaning of the Hebrew text from these translations. However, it is not the content of the book that is intriguing to me, but rather the cover.

When the book was printed, the original owner, likely a non-Jew, would have selected the binding and any decorative motifs for adornment. The image that they selected for the front cover of this book is of Judith beheading Holofernes from the Book of Judith. This somewhat gory choice is interesting, given that the image has no connection to the contents of the book. So, why was this particular image chosen?

Though the Book of Judith was accepted as canonical by the Church and was accepted in the Vulgate, the Catholic Church’s official Latin version of the Bible from the 14th century, it is not the most popular or well known story. Whether or not the owner was well versed in the story or aware that it had no connection to the text of the Psalms, the image of Judith with her sword and the decapitated head of Holofernes would have likely been familiar to Germans by the 1570s.

Judith with the Head of Holofernes
Lucas Cranach the Elder, Germany 1530

In the 1530’s , the image of Judith beheading Holofernes became a popular subject for German painters. Judith was typically dressed elegantly in the German fashions of the day, with a hat on her head and a sword in one hand, while the other rests on the head of Holofernes, just as she is depicted on the cover of our book. Though four decades had past between the height of this pictorial fad and the printing of this book, it is not difficult to imagine that the image would have been familiar to the owner of the Psalter. Because of the popularity of this theme, it may well have seemed to be an attractive and trendy choice of image for the cover of the book, even if it didn’t correspond to the materials within.

Shevi Epstein, an MLS student at Rutgers’ focusing on Archival Studies, has been working on entering Footprints at the Katz Center for Advanced Judaic Studies at the University of Pennsylvania. She describes her experience – and discoveries – below:

Through my contributions to the database for Footprints: Jewish Books Through Time and Place, I have discovered a wealth of Jewish history, which might have otherwise been lost. Hidden in the various clues left behind by past generations are details of the movement of these Jewish books over the past 500 years and a glimpse into the lives of those who possessed them.

Throughout Jewish history, there have been innumerable attempts to not only wipe out the Jewish people, but also their literature. From the Spanish Inquisition to the Austrian Holy League to the Nazis, the burning of Jewish books has been an efficient way to destroy these materials while simultaneously sending a clear message of warning to the Jewish community. In some sense it is surprising that any Judaic books have survived these waves of destruction. Today, handling the 500 year old books in the collection of the Katz Center for Advanced Studies in Philadelphia is all the more incredible given their survival over the centuries and the journeys that I have had the privilege of piecing together.

Each book that I examine for this project has had a story to tell. From the carefully written owner signatures, to the meticulous personal notes in the margins, to the playful doodles scribbled across the pages, each mark tells the tale of a well-loved and oft-used book. However, some of the marks left in these books tell of a far more tragic past and of narrow escapes from destruction.

Some of the most important clues I look for when investigating the history of a book are the signatures of expurgators. These censors were typically Jewish who had converted to Catholicism working for the Catholic Church who would analyze Jewish books in search of any passages that were antithetical to the teachings of the Church and cross them out. They would sign their name at the end of the book and, usually, include the date to demonstrate that the book had been reviewed and censored. Some books contain as many as eight censor signatures, ranging from the 16^th through the 17^th centuries. Despite the clearly unethical practice of cultural erasure, the scratched-out lines and signatures that were left in these texts likely saved not only the books themselves from destruction, but their owners from further persecution related to the possession of the texts.

Many of the owners of these books were not lucky enough to survive the destruction that the markings in these books describe. Some of the books I come across contain stamps from the Reich Institute for the History of New Germany, which aimed to study the “Jewish Question” and justify the Nazi regime’s anti-Semitic platform through science.

These books almost always additionally contain a bookplate from the Jewish Cultural Reconstruction, Inc. The Jewish Cultural Reconstruction, Inc. was an organization in the American occupied zone of southern Germany from 1947-1952, tasked to collect and redistribute stolen Jewish property. Books in the collection of the Katz Center for Advanced Studies that contain this bookplate were from the group of books redistributed to Dropsie College in Philadelphia as their original owners had been killed in the war or could not be found.

Bought, sold, donated, stolen, redistributed, censored, gifted, and passed down through the generations, the history of Jewish books and the Jews who owned them are being carefully retraced by the participants in the Footprints project. Their efforts are shedding light on the long and hard road that has brought these books to where they currently reside and on all those who, for better or worse, had a hand in that process.

Javier del Barco, a Senior Research Fellow at the Consejo Superior de Investigaciones Cientificas (CSIC) in Madrid, has just completed three months of work on Footprints collection in the Archbishop Marsh’s Library in Dublin. Below, Dr. del Barco shares just one example of some of the discoveries he made in the course of his work in Dublin. 

Hebrew books were subjected to censorship in Italy during the 16^th and the 17^th centuries. Censors’ signatures can be found in many books—both manuscript and printed—that circulated there, especially during the second half of the 16^th century and the beginning of the 17^th. Interestingly, these censors’ footprints enable us to follow the itineraries of the books by indirectly providing clues of the places where they were censored. One good example is Marsh’s Library’s copy of Levi ben Gershom’s (1288-1344) Milḥamot ha-Shem printed in Riva di Trento in 1560 (1)

Books printed in Riva di Trento are particularly interesting and important because the Hebrew press run there by Jacob Marcaria operated for only four years (1558-1562) and produced some 35 titles. Marcaria, who was both dayyan (judge) and physician in Cremona, established the printing press in Riva in collaboration with Joseph ben Nathan Ottolenghi, the famous rabbi of Cremona, and under the auspices and protection of Cardinal Cristoforo Madruzzo, bishop of Trento. (2) In fact, Madruzzo’s coat-of-arms appears in some of the Riva di Trento Hebrew books, as is the case with this copy of Milḥamot ha-Shem (see title page, right).

Printing Milḥamot ha-Shem was a very important achievement. This text includes Levi ben Gershom’s major work containing an almost complete system of philosophy and theology in which he relied on his predecessors—such as Aristotle, Averroes, Avicenna and Maimonides—and also gave his own theory. The work had circulated widely in manuscript copies, but its 1560 publication was the first time that it was ever printed, even if imperfectly. No further editions of the work were printed for over three centuries, until a new edition was published in Leipzig in 1863, probably due to the fact that understanding Milḥamot ha-Shem is not possible unless one is familiar with Levi ben Gershom’s commentaries on Averroes and the Bible.

The copy in Marsh’s library was read and studied by an unknown Jewish reader, who annotated it in the margins using a semi-cursive handwritten Ashkenazi script (see image #2, left). Most noteworthy, at the end of the work we find the signatures of three different censors. In the last page, we read “Dominico Irosolomi.no”, “Aless.ro scipione 1597” (see image #3, below) and, in the previous page, “visto per me Gio domenico carretto 1618” (see image #4, below).

From this single book copy can learn much about not only the reading habits of Jews, but the censorship regime of the Counter-Reformation Catholic Church in Italy in the late sixteenth century.  The well-known Domenico Irosolimitano worked with Alessandro Scipione and Laurentius Franguellus, all of them apostates, in the Mantuan censorship commission from 1595 to 1597, the latter being replaced in 1597 by Luigi da Bologna. This commission was appointed by the bishop of Mantua and started to work in August 1595. As Popper states, “the Jews soon crowded to the building [of the Inquisition, where the commission worked] in great numbers, bringing their books with them, and carrying them away as soon as expurgated” (3). Even if Popper’s assessment should be considered with caution as far as the willingness of bringing books to the commission is concerned, it is a fact that Jews took their books to be censored in great numbers, probably in fear of the penalty for having uncensored books in their possession. After looking at the books and censoring them accordingly, censors would sign at the end of the book and add the date to their signatures, as Scipione did in this copy, but not Irosolimitano. This leads Popper to suggest that “Irosolimitano was probably at the head of the commission” (4) because “the chief censor often omitted even a date” (5). Thus Irosolimitano’s and Scipione’s signatures together and the latter’s addition of the date—1597—leaves no doubt that this copy of Milḥamot ha-Shem was under the scrutiny of the Mantuan commission in 1597.

Yet, bearing a censor’s signature did not free the book’s owner from the obligation of bringing the book to subsequent censorship commissions. This is the case with this copy, as attested by the signature of Giovanni Domenico Carretto dated to 1618, who worked censoring Hebrew books also in Mantua from 1617 to 1619 (Popper, 142). This footprint then situates this copy in Mantua still in 1618, where it had probably been since 1597 or earlier.

The book arrived in Dublin thanks to the collection activities of Archbishop Marsh (1638-1713).  Marsh began collecting Hebrew books upon his arrival in Oxford in the middle of the 17th century. By 1679 he had relocated to Dublin, having been appointed provost of Trinity college, but he continued to expand his collection until his death in 1713. In most of his Hebrew books he wrote his Greek motto in the title page, as can be seen also in the title page of this copy, and in some cases, he also added a date. When the indicated year predates 1679, we can be almost certain that he acquired the book in Oxford, but if no year is indicated, we cannot be sure of the place of acquisition. As this copy of Levi ben Gershon’s Milḥamot ha-Shem has no specific date after Marsh’s motto, it could have been acquired by Marsh at any moment during his adult life, either in England or in Ireland.

From Riva di Trento and Mantua to Dublin in Ireland, probably by way of England or Amsterdam, this book teaches us about significant cultural and social aspects to consider when looking at early modern Hebrew books. Printed in Riva di Trento by Jacob Marcaria in 1560 under the sponsorship of the bishop of Trento, this copy tells us about actual collaboration and exchange between Jews and Catholics in a cultural and intellectual endeavour such as printing books in Hebrew in Northern Italy. This was possible only before the Council of Trent was finished in 1563, as the consequences of Counter-Reformation largely affected relationships between Jews and Catholics. This can be observed very well in this book, as it was censored twice in Mantua, in 1597 and in 1618, following the establishment of censorship commissions. After that date, we don’t know exactly when and how the book reached the hands of Archbishop Marsh, journeying from Mantua to England or Ireland at some point during the 17th century, but this journey reflects very well how Hebrew books in general traveled together with their owners across all over Europe and the Mediterranean since the very start of Hebrew printing and throughout centuries, until they were definitively shelved in a library. For this copy of Levi ben Gershon’s Milḥamot ha-Shem, it was Marsh’s Library in Dublin, where it remains to this day.

(1) Shelfmark: B3.3.2

(2)R. Posner and I. Ta-Shma, The Hebrew Book: An Historical Survey (Jerusalem: Keter, 1975), chapter 5, subvoce “Riva.”

(3) W. Popper, The Censorship of Hebrew Books (New York: Ktav Publishing House, 1969), p. 77

(4) Ibid., p. 78

(5) Ibid., p. 79

Many thanks to Eli Genauer for agreeing to write a blog post on one of his books represented in Footprints. The book discussed is a Bible – the last on the list of Bibles found in the database (click the + under the title of the book to see all Footprints for this and other books).

Our book was published in 1797 in Amsterdam by the Proops family, which printed books from the late 17^th century to the mid 19^th century.

This particular volume is Sefer Shemot of the Five Books of Moses.  It features a beautiful woodcut of Moses receiving the Torah, along with Moses and Aaron, and a rendering of the Holy Temple.

There are three owners’ marks in this book,  described below.

The first clearly identified owner was Simon Mutsemaker (Amsterdam, 1766-1827) who boldly signed his name on the book’s front flyleaf.  We can assume he bought this volume as a part of a set of all five books of the Pentateuch, but only this one volume remains. 

The next ownership stamp is not of an individual, but of an old age home in Amsterdam that housed a synagogue within it.

Around the edges of the circle, the stamp reads “Ohel Yitschok *Of Catharina En Isaac Joseph Fedder Stichting* ” (Ohel Yitzchok of the Catharine and Isaac Joseph Fedder Foundation).  This indicates that the book belonged to the synagogue which was part of the old aged home established in the name of Catherine and Isaac Joseph Fedder.  In the center of the stamp is the street on which the old age home was located, Weesperstraat, in Amsterdam (The Netherlands).

We know a bit about this Amsterdam institution and about its founding benefactors:

On October 18, 1829 Isaac Joseph Vedder was born on Rapenburgerstraat. He married Catherine De Groot in 1855. In 1874 the couple moved to Weesperstraat 41.

Isaac made a fortune in the diamond business, but continued to maintain a very frugal lifestyle. When Catharine died in 1890, Isaac established a foundation in both of their names whose goal was “to provide careful nursing, nutrition and care in the widest sense for men, whether healthy or sick”.  Additionally “the building should be decorated with a synagogue.”  Also included was the stipulation that there must always be at least 10 male residents of the home, so that there would always be a Minyan and services could be held.  “The men must be of impeccable good character, religious minded and confess the Ashkenazi Jewish religion .” [emphasis added]

The property next to Weesperstraat 41 , number 43 , was purchased and the old men’s house was made from these two addresses. The synagogue was on the first floor, on the left side of the building. It was a small synagogue, only 7.50 x 4.20 meters, but an impressive beauty. On the east side was an Aron Ha-Kodesh – the holy ark. On the other three sides were the seats, at most 30.

During World War II, all the residents in the home were killed by the Nazis.  The building itself survived the early ravages of the war. However, in the winter of starvation (1944-45), precious wood was salvaged from the property to use for kindling. After the war the building had to be demolished.

So what happened to this precious book?

Aside from trying to physically destroy the Jewish people, the Nazis also systematically pillaged the treasures belonging to the Jewish community that bore witness to Jewish creativity and scholarship. Some of these treasures they planned to keep for themselves, but others were to be consigned to landfills or burned. After the war, there was a complex question of what to do with the surviving Jewish treasures, including many books, whose owners were no longer alive. A tremendous effort was made to find appropriate homes for the multitude of now-ownerless books that had been confiscated. Much of that work was performed by the Jewish Cultural Reconstruction project.  Among the many places these books were sent was the newly established State of Israel.

Although none of the residents of this home for aged men survived the war, their book did, and is a testimony to the home’s existence. Somehow, possibly through more informal means,  it found its way to Israel, to a place that may have seemed quite unfamiliar to those elderly Jews of Ashkenazic descent.

The book’s next owner was the Beit Ha-kenesset shel tse’ire Teman, a synagogue and cultural center in Rehovot, Israel that (to this day) serves the Yemenite community and strives to keep the form of prayer and traditions of that ancient community alive.  Note the term “tse’ire,” which means “young people.”

There are, of course quite a few differences  between Simon Mutsemaker, Catharina and Isaac Joseph Vetter, and the elderly Ashkenazic residents of the old age home on Weesperstraat 41 on the one hand, and those “young people” who prayed at the Yemenite synagogue in Rehovot on the other. They looked different, their Nusah of prayer was different and many of their Minhagim were different. But this book that united them was more important than all of that. It was a book of the Torah, the Sefer Shemot, which all these people believed to be the defining part of their religious heritage.