notes on hebrew mss. in the university library at cambridge. ii

Notes on Hebrew MSS. in the University Library at Cambridge. IIAuthor(s): S. SchechterSource: The Jewish Quarterly Review, Vol. 4, No. 2 (Jan., 1892), pp. 245-255Published by: University of Pennsylvania PressStable URL: http://www.jstor.org/stable/1449979 .

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Notes on Hebrew MSS. at Cambridge.

NOTES ON HEBREW MSS. IN THE UNIVERSITY LIBRARY AT CAMBRIDGE.

II.

MS. Add. 434, small quarto, vellum and paper, 230 pages, Spanish Rabbinic characters, in different hands. After

pp. 65 and 73 one or two pages are wanting. From p. 174b onwards some headings of the paragraphs are written in red ink. The MS. contains (A) the Commentary to the

Prayers and Benedictions by R. Judah ben Jakar, pp. 1-219; (B) The Commentary to the Haggadah for Pass- over Evening by the same author, pp. 220-229.

This unique MS., only quoted by a few authors,' begins with the words tnn n mn n Ir i n Mpi nmn n3 n vi%n wam "` Vp, n" W1, '1. Then follows the Preface by the author,

which is unfortunately illegible in some places. The fol-

lowing lines will suffice to give an idea of his style: ,il). ~ . zn;r) nmn tntr n Y:KD 15s] ,"m Dn mv w in: ...... nr nn nns3D n tnnn mr m v$'i 'w9ton tmz

tni)pnn 653 wamtnt.....?n3^ innon. n1im t, r'n33 t nlmrn IP W-p3, nnn SnK nK nn3n n$nri no natti n nipS?n m m )S w3 (read 1i) R$ nmKWIn nUT' V;1 wkPt t t1K:3 ....... 1s:IK.1 11invi a3n v w D'mknI rnprnnn pn , in inw ......trtip, y Drn 1 nD &^n Ipm :3nn 1=3 nwr 5S 3 $ nnS Rnvw tpSh SK =nS&nni nD $D1 iruDn lr8N =D $r) S1 Sn nSTi IDliPD KIw1$18 nnDo,

1 Those are: (a) D^"t nlmBIN, ld, 41a, 64c, which correspond with our MS. 10b, 14a and 63a. The passage quoted by Graetz (Monatsschrift, 1869, p. 151, note 3), is to be found in our MS. 151a; (b) Paragraph 184, in the D3'1 DOt:n (comp. Zunz, Die Synagogale Poesie des Jiittelalters, p. 150), occurs in our MS. on the pp. 18 and 19; (c) The W":1'1 nllt", pp. 11b and 15a, where this Commentary is quoted as tl^l fWt, corresponds with our MS. 206a and 154a. For quotations by Nachmanides and other Cab. balists, see below, notes 4 and 6.

R

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The Jewish Quarterly Review.

On account of our sins we were exiled from our land, and the altar

was dri nnup taen t nhy bg n al to atr a'ning (n age, anr in inn nDmmS nrSV n= 6 nsis 1^31 IgDn nns$ Inir iS ni'to DnsWn ownn i1 ltn Krlnl :1K 1l nKS1rc3 NWKo ;Kl:zn ;l mr erected thelK tent of prayer with;1 nall its pillars ; t whe nlK saw nilton Vn3 1$$3 Dzvv ninv lnal1 rp& Kn3tnt MD: WMnwIND iK nwi ':nK nDgilnl Dntyn,n oinbD3il i1in$n ni-ition nnlKnl ?tn ipsrn wis Wn3Tn nnri trr (2b).

On account of our sins we were exiled from our land, and the altar that atoned for us was destroyed t t.. And it came to pass, when the men of the Great Synagogue saw that the fountain of forgivetess was dried up, then they began all to gather gleanings (passages), and erected the tent of prayer with all its pillars .... But when I saw the source of the Service left to us stopped up and its place not known, I tried to find it, and I prayed to the God of Israel to give me an

understanding heart that might perceive the worth of the fountain that was stopped up, so that I might realise the importance of the Tent and upon what its foundations are fixed, and on what its pillars were based. And God gave me the proper spirit, so that I could at least understand a thousandth part of these things, and I saw that the prayers were compiled of the words of the prophets, sometimes copying the whole verse, at other times combining various parts of different verses..... And in the elegance of their language they have also made use of the words of the Homilies and Aggadoth which are scattered over the Talmud and in the external books (mystical works and Midrashic literature ?) .... And these are the things which my hands have copied.

We have here the programme of the author, who thinks that the prayers, though introduced by the Men of the Great Synagogue, are nevertheless based not only on the Scriptures, but influenced also by the Aggadoth and the Midrashim. And these, especially the Midrash Tehillim, the Tanchuma, the Pesikta Rabbathi (under ;mlln tnD npND), and the chapters of R. Eliezer, are the authorities to which he appeals often in his explanations of the prayers. Of later Rabbinical authorities he mentions the Geonim, R. Amram, the Aruch, R. Judah b. Barzilai's w,nri niD, Rashi, his grandson R. Jacob, and lastly Maimonides, whom he quotes very often under the name of R. Moses. Of more importance are his quotations from

246



Notes on Hebrew MSS. at Cambridge. 247

the nim[n iD, and the rnnr IDo, which greatly contribute to giving his work that mystical or

theological character which Zunz ascribed to it.' But it must be said that the use he makes of the mystical work which has just been mentioned is mostly confined to such passages as lend themselves to mystical explanations by their angelological contents: the nw In::nn and the nwrivp in the week-day liturgy or the tni i' in the Sabbath prayer, and so forth. Occasionally he sees also in the prayers references and hints to the Sephiroth. But in general his interpretation is sober and sound, founded on both Talmudim and the Midrashim, as may be seen from the following quotation:--Dl n ownn TDD W''V? iD1KW Wrl

nli'rn Dzznn 1nvw 'D1R 1 "i 1in oDn z3: '131 Drnm ,DSD Dnn pn1pnS lprn Imn (64a, cp. 124a).

There are some writers who defend the prayer: " Ye who forward the prayers, bring also our prayers before God, etc." .... but all their apologies are weak (if by these forwarders of prayers are meant the angels). .... For we do not find in the Bible that the prophets, even in the time of oppression of Israel, ever invoked the angels or the dead to offer supplications for them. But they used to ask the

pious men of their generation to pray for them .... Surely prayer is called worship .... and it is also written: " He who sacrificeth unto gods, save unto the Lord only, he shall be utterly destroyed" (Exod. xxxiii. 19). (The word Elohim in this verse is explained by some Jewish commentators to mean angels.) Therefore we must

explain that by this prayer are meant the righteous that are still alive, by whose prayers and supplications for the mercy of God they protect their generation.

The explanation of ]lwn mn -1 i5' is also interesting:- ni$ rh l Pit tpa $nzw t6m pimm Dipon mnt$lnl wa r n itw K6

Die Ritus, p. 23. R2



248 The Jewish Quarterly Review.

to r-n= n w1rm v.w - nilW ? S nwrt t' ni nw rpb Kt l naM k

r-Kn D ; omt bpin UD?m1 nlaL 6 wl i rp<ni (68b). With reference to the Evening Service, in which it is said that God

makes the light to pass away, it does not mean that he takes the sun and carries it to a distant place, but that God divides between day and night by the earth which separates them. When we have light, there is darkness under the earth, and when it is day there, we have night.

The fact that R. Judah was, as we shall see presently, the teacher of Nachmanides, and might thus have had a great share in the origin of the Cabbalah, makes it desirable to give one or two specimens of R. Judah's mystical interpretations :-

t1:K3 o=wn WV nrIpm $in w wnp nvSvi nmw 'w n$ri' ,Dw nJK ii1ipnl DW 52 'IrWI 'Inp s t in'ipn pn nSnn 81wV SW w ?wp S3^ D$2bID n3t Dn mD^ monl * tIlr-wt Swr mmp 0 ODn. * ;1-Wm nino rnt$1S t? fDt t i vt1P) nni l ll '1w 1t':i fragent of wll-nwnp iIYwD nIn. Seen alnso rwe nhmedp IX.

1V Di In n1-148. g K pZ WI W% * p j p w i i;lt?n:2

n&it,n: 'inn In IIi ma inid t 'ti w OnK wq D: nK iwrpin DsV lInIK W IV ' 1rW IVI D bnyil w ntW D Mrio Qn13 D1n n3 birva niSw nri&m2 1nilm l}nri r11 6 iit3 D- in*n D$r I tmSK in I5 ln inn

^D Sl,nK 'na D tY1':3 ^D nis^D (?) r,K, ^&n ir 135r: ^D

t3i I)ipI wnnn: nilp t )lwnmD W in&< D1pr31 ' Dnnt 1^p W l:ni ...... in nTsI$ nIcrll Is onr itnn, itn-Ni nI$,nt 1in in) tnlnin 1WW 1$ n;tWp n,1o 1D tn (read 13) Din rh M$ 1D;1

mn6^n ̂3 $m 3nrv itrin-mm bIID K i wm$bt *m $n l ^ 'iI ne x v tIn KI nn V-ril inn1 Nw in n1pol InIN Mri $mn 'insl i Dv $V

'IOK IVI"l DMDIDM 5snv tn3 'inD -i vint nnn,i in tv$r bon1 imi nDD$D n;S :UD,n nT Smn1 nosn n^^i nru -nrn wnm n.Sn: l3 un n 61 .1wm nml n nor ?i n Dw '$N tw w * riymt? nonn ^ia +1 Dn3'y zw 151 DPW Ky13 51n1 5Dil $ nDm n mipmt tipD

1 See Ziunz, SynagVoal Poesie, p. 150. Comp. Hechaluz VIII. 1625 the fragment of the well-known tamnll nnvi. See also Keren Chemed, IX., 141-148.




6K p3n 51 ' Du t'Kt DS to ' n to ntr$Y nn3nn DK n,ion iK n3 $n nir ($ rbw K3 n nDnni n-6nn nDn nin ip K nDinD nn'w 'irn n ' * 2nrz$ nniplon m3nKn 1WK -I nt3 mra v 'Di nt mK *1t Kni1 1K'pi v' ' r Zin fl ......l-bl 1 Klni

lnry 1'vipi ll3 vr1ipi nnna wvlip K1i py W1rpnW Do'

(35a-36a). Again on pp. 85a-86a we read:-- riwn ni:3 ny:l Dfol

r hr txpnd tyn Lppn ni'Dmj ie nuicl y3rt (ine s iD o) naw Zin

31P nn1I non i Lz 3'n313 131T , DK i'DI Dp.12 D'1)3 Ina rhDe3 nexDndl ud aW tlo e nno n i nD Sc DlmetD pisY anl ten inz Rt. Sm mTn ai r o D$ a n thoi ......q rn rom r a nstr te wn ninn 15'*....se 2=raetzr,n i3 nnn n pasg i,n or nS nin is mnnpnn ir W? nK 1( Leg nl3nn on rnns,n n11n D r np. 37 n b1)n D3n n p D&< ON p3 n)n, PK D tw s nin r -t tN mi n-n n mi

nlile?3 rvi n'in 1, nID1 tsDnthe s npa ni 3ins ppn nrnny

Woi Deun to no=tu iauhr 1, 1 u is K na m 31 neiiwso nnom Detnn

(?>) 7Dn KiW nOD m n$ on^ nrsnv n 3"3: ns ^y $V3 nD D'D $r DW 'lini * ? n w3310 nnmiD ni Kminm ni3lni nil Nini

3n:s, 1mi trnn pDn3ppn stn1 ami in3i intn ,n3 ppnm 3On nni 13310D 103 "ini iniK Dz331oD -Dfi ID$) mwWn I=3 nD3D n1Din pl03 wN iint n33nn 3 n= n3i wnipn nitn $v r,nirn * ̂ 33 ini&m

;1$ DiD '1, ;5,1 1 nt, a ltlol ,n16 i- nln n lW'tO nint

l1l~niw $.iEyi D nSoI&5I tiiii33n -D3n ppn rn 'in3i Dn-1

tn^Dg s in iniDiSi m gn 3 nui -hnw 16nn Dn -ion, nin3

t(Ia pin &<ii 312nl nit : Kin + 11133 rQ1? nnil iDn * 11wD3

I This is probably the passage to which R. Moses de Leon refers in his no3nifn W:, as quoted by Graetz in his IIistory, VII. 420. The last few

words, n1lQD ' 'Wt 1^Nll 1 5n5 innl, seem to have been altered or rather expanded by De Leon himself. Such liberties were also taken by R. Shem Tob Ibn Gaon, who quotes from our author the words: 011DpI

n3wn nn nmn ll ^3 wn n3w3 N23 NIw7 D 2nv iWll jwn r p pl$ Inli n3w5 (see Graetz, ibid.). The passage in our MS. is simple enough:

n1to3 DWnlpW Ilvrl pDIIns ;lwV $/- .1....n. l lp (75, Cp. WDW1 1I1N (Leghorn, 1S31), p. 37b).

2 See noD3n, 3 t. 11, on the same prayer, which is almost verbally copied from our author, though his name is not mentioned.



250 The Jewish Quarterly' Reviewc.

As to the date at wh'ich our author flourished, we have already mentioned that he quotes Maimonides, who is in- deed the latest authority he knows. If on the other hand, the author of our commentary was, as already suggested by the late Zomber,l identical with the same Judah b. Jakar whom Nachmanides quotes as his teacher, his date must be confined to the last decades of the 12th and the first decades of the 13th century. This sug- gestion becomes a certainty by the following quotation from our MS. :-FIK jh~nliivW 1 . Me t ni

KtFn VWIV (174b and 175a). Compare this passage with Nachmanides in the (14c) to timon (117) :--~nt~I

Im in) virrw nw in 16'~VITi. The passage 'is quoted a little below in 14d, and is the same as given in our MS. The l"7VI in our MS. then would refer to Df1XTI %f'1 "J"is which our copyist may have omitted as unimportant.'

See Steinschneider's Catalogue Bodl., col. 1949, and Addenda, p. CXVIII., and also Harnmazkir, VII., 76. Cf. D0fIT1 1II, by H. Michaelis, No. 1125. Zomber, in the HVfoatsschrift, 1860, p. 421 seq., identified from quotations this R. Judah b. Jakar with the author of the Commentary to the prayers.

2 See also OtWM IIIITVIK, ? 80c. Compare also UtD5% ~52V 99a~ (ed.

Buber), where we read :-jt 'i$ 1-1 : v'i111 P"V trin i1Z1NKa 'im" V?? .V1 3? nVin tz P311t Pn1 mr 'X Iran 5V lt7 In 1-") WIK



Notes on Hebrew MSS. at Cambridge.

Much more difficult it is to determine the country in which our author lived. We must give here a few extracts as to his ritual. In pp. 3a-llb we read:-T11 1;tl I3:D1 iDKW 1113` I p E3rnn r pnw in33nn 113t= nznn3 nitnn

t11:31 kiwrnr '31 Inip. inti nWmn I"1sr 3n1 nrinn n31i 'n nrn ilni i...... m iol3i r1u kil n nr i nKI 3l1' 1 ji tr*iirir ...... nS1evin ii1 IDni 1. 11 inK' '"nKx ...... .n811 1DW nK W vp

S13D tnlnUD DUTDntn O Dni9 1$w m 1Sin: 11 nit stll qn1n tni3 'In1 :"nl ...... nmnn in ltin RDEVIEW, sl.iv p.n I23 n tnhen noites

i nd in mynotene bo nct MS. Ran., 5516,1i the:lWRg British Mu-

vrwm w inre th1n nm 1T nls i tn 1o 1n nen1 -ns gin b1y nPro. miDni inimi note 3 lni "IDvI' t1tl 1niItOt .Im Ini. n.ris n'Iai

'1J1 ',n 111n ,twnK< * nInK 'IDIs< nINn t;ap b ir t nmr1in nK st= t$n 3"n<i * tK: "nK&<i ' on tin 1 mon DPIDQ - 11i1Ot irKl 1Si nw 3"nKi * :^wnn ti 'n n rim n $ n$i nf n3D? 31it .n ^n i 'n ...... Wll l11 * 8111- cl1D31 113 lSK 1$1S "nK l ' wn 1^w nmw3 tsmDilD nin? ittD onDl1^ }^ n3nit S n Sw tn iSs '* DVnD DnWnl 1 1$K1 '.6 rin1, IDIW nn< n3zw, r13$ DwI1Do '$ 1n1in1 ,'n/ nr3t DnDirvi * DVri-ini , n rnDl$ nSrn * IniwaN 71? sw H nt 11 nK 1 ,O3rC 1ia ,in '?13 D^p,tl l^ll * 31t3 :

t

nliDRmif..... nvW.n3 bD9D1 n3w n=r 3n t3 tt-l n3nw 1 mt

3Tin 3n3 n i3 nn U41, KDr:in K;tl I 3Z...... 1nYwr 3;n I I- 11 m1D 1D3 6QnD 1113 illlK K'D1 .niDS r6t vn I 13 1DW nW1D 1rn-3

in5n nil ...... Ii nn D w 1 1 , n5ir Ni r ̂ mitsw mm 1113: Ittil 11

tW2lnnl, ,-lNwv 11K SY' ....... Vrlt!Dr btil 7 In WIn1v r1 Kl;l Ira3

1ii3 1link in3 TWI= l3lniDtD niWV Dl$ bl W tKi:n ri3n niimn

;ilWV ;1DmW (-1n 1iin3 nns) iw:r ...... .nifr D 1:D03 iD *nKm nDI&W t6 ninain3 iSInn 911-75n n nwri ntD i nDini .......ii.nnD ti , rl 'ng ....... lK L nn1n i n&< .........nP i^ nnin v'1 nip

......ni3n 13 Dn w3 Dnn tpw nn nl ti3 n &<p pim $SwltnDn 1 it ,n n,l51w nn nr rin'll "I 3an. See also 0r Zarua, I., ? 43.

1 See Prof. Kaufmann in this REVIEW, vol. IV., pp. 22,23, in the notes.

I find in my note boolr a reference to MS. Harl., 5516, in the British Mu-

seum, where the same passage is to be found as given by Prof. Kaufmann in note 1.

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The Jewish Quarterly Review.

'DK 1iK inn1 ."p V I n ninn3 Inw ,n 1pw n In n- n n K, 'i? 1

Du $ip1 Inn 1 nnE n^ K i "n'niKW......StV aVn tIr I$D i5

nmWpa 1itK 1w inn...... nn, ;pI n' , mn ...... nm nwns sn ni rani unp 3n:Xi QD^DW nrw3i '^WK1 W ^pl

Wii...... * v K3n 1 -ini sDg S 1nl n pnr iK1J tlp1 ' ' hmrnD nrnt' uir tI6K, qiD)l ....... nii 1p3 nnnw nrns iniiKw ^nw 3nvm tns K^&< 1<K in15st?3 tlDK{? 811D1 :1D<1L 9 Ws Cyl ...... qn"n a 1 n3 ni1m * mr~l3 n n -

inln1: nsvK nNiln n:1n np: n 11n1Kl irn 11in mDIKW nit1p nn i n lK Ini&< 11D -o -IKw l1t$ ptKW tln 11: '1.iiK tIK ',n4 a * fUo 11-n IniK tpKl Inv

nxn it'i linn 'M tinn (W"tl nm"3) in ifi K 1Doii mix...... n6ir t

nnl1D IV tinm wDn inl pTlni.......

It is hardly necessary to say that these extracts dis-

play features characteristic of the Spanish as well as of the French ritual, and are therefore not decisive as to the country of our author. But matters become still more complicated by passages like the following. Thus, p. 94a, with regard to the Mussaph prayer on Sabbath:- I:)T t)TD I'l r nmlv nmn$ IT rnan 'nn rin $nnn ...... naw n3n

nzpn '/DK ? IK 131 V 't I'nv tIK In :1a iI ti m rnti ^i -nWv

tIrvlni }pnml ltK Dv $r "lpm3 inlK pn1nii na-i rp< $3n nzw q"3 ini n ts nnl 3 nonD ....... n3w 3rnI lpn ;nw. This passage then would favour the view that he was a Frenchman, but on p. 107b (after the prayers for the conclusion of the Sabbath) we have another passage proving that he did not

belong to that country:-- I t3 : '$n n' w ,nni D 33: nmnw mt w n3va nmwmw rnhn , n w m lMwm DiD wtwl

pti-iinWt i p$ K iksa i WE: vi n" r % nt nnv K1ID mn1ifn ni^ nslw5ni .....*@t 1'a ;is in 3 1n ' 1K i^ 7i nnw (KYLtO ;10 bi

...... '13:nK Kin nn ntO: ~i "nmi i' nSK 11'- n5nn 'ln':I: '1

This order (as i1 was in the r itu......al of the aut nnn the right one l Vin1?^ ni-3 * I;l n I Is;imK$ t1K 13n r13W m% ;lt n;n

izn1?^* I 3nKn 1in,K: tK nInn nni$?i nt I n^n tiKw 'tarl1

'n1Sm ',:n3 'In I1-'DS1 in 13:n.13 n to ini& ni: nnl * I- 31: S ttKl. This order (as it was in the ritual of the author) is the right one ;

252




viz., Who is like our God ? .... Certainly There is none like our God .... and therefore We will give thanks unto our God, namely, by saying: Blessed be our God, concluding with Thou art our God .... but in France they begin this hymn with, There is none like our God, etc." (see Rev. S. Singer's Translation, p. 167).'

Still more decisive are the words :-RK<' Kw nE3i -ntlK m

KNlW, 5ini 1ih nn1K nlYK,n It l] $xntW $n $M1 VU KNm (58b). On the other hand the following passage decides against

Spain being the author's country:- nw-1w n$,31 n$n TID WQW16 -i inlm nnr 3infn 1J n3 $D nw ;t 'in 11D e"lv (208a), which is against Minhag Sepharad. The uncertainty with which he speaks of the benediction before the lighting of the Sabbath candles-nzr Sw n p,nnnb nnw anr i,:nal w' (144a)-would also prove against Spain.2 Maimonides gives

1 This is perhaps the fullest passage we have on the composition of this hymn, which, as appears from the context, was said at the conclusion of the Sabbath. Comp. Zunz, Literaturgeschichte der Syn. Poesie, p. 14, n. 9. The fact that R. Aaron of Lunel is, perhaps, the only author who has the same order which our author gives, would prove that this is Minhag Pro-

vence. See also the Manhig (ed. Warsaw), p. 12 :-' nli? ll:W n?1'm 3n'i~ ID 1rt, 15x in -;n- inri$K In ....;pn5 pK nt nn ni$ nr by mon:I n ptI W rta W wny ... ,r nl 12n '.ng a~, from which

we may also conclude that he had another order which made this acrostic impossible. The first who speaks of the rlnK '112 In is Rashi (see VpZjn ,53W, pp. la and 31a, also npl, ? 319). Dr. C. Taylor has a MS. Machzor (German ritual) in which the acrostic is given twice, K2 IOr. See his Teachings of the Twelve Apostles, p. 78. The &N is probably only an abbreviation of lnnsf 1'12. The parallel in the nl]] r

(see Jellinek, Beth Hammidrash, III. 86 and II. 47), however, leaves little doubt that the original order was as given by our R. Judah ben Jakar. In the Siddur Rashi MS., also belonging to Dr. C. Taylor, of which I hope soon to give a full description, we read: j1 DDn 21 n'1D3 ~ n D

2t 1 - ?;1,N, D t?15. This ought to be decisive for the real read- ing in R. Amram, but the parallel in the Machzor Vitry, p. 4, has Ptl V6l~n1. I must also notice that in MS. Add. 19,667, in the British Museum, this hymn and the mn'nl D01DZ form a part of the service for the conclusion of the Sabbath, which agrees with the arrangement of our MS. The nliODpl D1D then was originally a sort of introduction to the Benediction over the spices in the Habdalah service.

2 See Maimonides, fnl nliz, chs. 1 and 5.



254 ~~~Th-e Jewish Quarterly Review.

this as a duty. But on the other hand we have the following

riv'D 'i trn nn Iin--m- i$m in I (43a), suggesting Spain.' The author must therefore be placed in some of the provinces, the north of Spain, or the south of France, the rituals of which were of a rather mixed nature. The order of vrm psg, vnm ~* would point to the Provence, thoughi there, are some features not belonging to this ritual. But the two passages we are going to give are strongly in favour of North France. The first, on p. 23a :--ivm vt

(clers, mod. French=clairs). Another passage is on p. 138b:

'"vRn- pnivp' ;pl-n$ri$a ~......1nom (cape, chape, chapeaux?)

m5 V11)n T'11 wcn.=im ON Dvb'W1 ~rw r' 2 ;lVyt n vlD 5 r joz nt Ina

The commentary which extends over all the prayers and benedictions on different occasions, concludes with two appendices, the one a commentary on ??CK, beginning (p. 209a) with the verses:

The other, beginning WIMI W $V 'MJM T W-ID V1D N (213b), is mostly on such. prayers as are composed by putting different Biblical verses together, as the ll "In, tl7 1 'n Irl ?ID4I 1?DK, on certain parts of the ofin kiirlI, etc.

1 See Maimonides, T15Dn ~TTD and MiTY1'fl2. 2 I assert this on the authority of M. Isidore Loeb, who kindly examined

the two passages for me. He pronounces the glosses to be North French, but rather corrupt. The identifications in the text are his. Compare the Responsies of R. Solomon ben Adereth, ? 434, and D""f niw ni qii fl" "' t,yvO.

254



Notes on Hebrew M8S. at Cambridge.

B.

The commentary to the nDr 5w n n, extending over pages 220-229. It is now bound separately, bearing the

press mark Add. 4A4. Some pages are missing at the be-

ginning, commencing with the words wnn: si3. A few lines afterwards comes the quotation mnnn ns Dm'' w 13i sl, on which the commentary follows. The Mechilta and the Jerushalmi are often quoted. On p. 224a he refers to his nrann w, . On the same page we read the words IMM ln Sr 1 1 ilmln1 pnz ,rnnm n S M lt ITK --Wv 3 inD 1ipn. On p. 230, which was originally blank, we have among

other jottings the signature (?)qWxp 1nin qmD qwa I:D D'KK r . Of other owners we have in old German cursive hand, on p. la, at the bottom, the signature 1n: : 13a -; the last letter is hardly legible. At the top of the same page we find in a later German hand the name (?) ry'lt: c3 q1.

S. SCHECHTER.

See Machzor Vitry, p. 293, where this Midrash is given as a primary part of the Haggadah in the Provence ritual. See Zunz, Ritus, 45. This would also prove that North France was the country of our author. Cp. Dr. Neubauer's Catalogue of the Bodleian MSS., No. 1,097 (Machzor French rite) MlI; 1'K n slW T' IW: 1n'' DnDN M 1 .

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notes on hebrew mss. in the university library at cambridge. ii

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