Parchment manuscript, Memorbuch (yizkor book) of the community of Austerlitz, Moravia (today: Slavkov u Brna, Czech Republic). [17th-19th centuries].

Ashkenazic script, square and cursive, on parchment. Some initial words in color and gilt ink. Some decorated.

First part of manuscript written ca. 1610s, based on the king whose name appears in the prayer for the government (see below). Later on are inscriptions going up to at least 1815.

Memorbuchs were common in Ashkenazi communities, used to commemorate the deceased members of the community in the yizkor prayers on Shabbat. They included the text of the prayers recited between the Torah reading and musaf.

The present Memorbuch is an important historical documentation of the Jewish community of Austerlitz, over hundreds of years (possibly even as far back as the origins of the community in the Middle Ages, see below).

The present manuscript includes:

Leaves 1-5 – Al HaKol Yitgadal, Yekum Purkan, Mi Sheberach for the community, Rosh Chodesh blessing, Av HaRachamim; Mi Sheberach for tzedakah donors before Shabbat and festivals, Mi Sheberach for the fast days of Behab, Mi Sheberach for community fast days decreed by the rabbi: "May He Who blessed our forefathers… bless whoever fasts today, whether he completes the fast or fasts for some hours, or fasts by abstaining from meat and wine and hot foods, or sets a time for Torah study, or gives charity to the poor, or considers repentance and regrets his evil deeds…", Mi Sheberach for the sick and childbearing women, and a Mi Sheberach for Jews in prison.

Leaf 6 – A prayer text for the peace of the government, beginning "HaElo-him Asher Bara" (a text which appears in manuscripts of the Eastern Ashkenazic rite). After the words "the Roman emperor", the original names of the emperor and empress are erased, with "Ferdinanus" written in their place, and with a later addition "and his wife Queen Lenearo". Apparently, these refer to Ferdinand II, Holy Roman Emperor from 1619 (as a widower), who married Eleonora Gonzaga of Mantua in 1622. The erased emperor's name would then be Matthias, the emperor preceding Ferdinand II, 1612-1619, thus indicating that the first part of the manuscript was written during these years.

Leaves 6b-7 – Mi Sheberach for those who refrain from forbidden wine; Mi Sheberach for those who refrain from speaking in the synagogue, in an early variant text, preceding the one established by the Tosafot Yom Tov following the Chmielnicki massacres; Mi Sheberach for those who donate charity for yizkor (the original writing of this prayer is very faded, and was therefore recopied in the bottom half of the page).

Page 8a – Mi Sheberach for the nobles, in a later hand than the previous leaves. This prayer also has the original names erased, replacing them with "Olivia[?]" and "Maximilian" – apparently Maximilian Ulrich von Kaunitz, whose domain included Austerlitz in the first half of the 18th century (we were unable to identify "Olivia").

Leaves 8b-11 – concise Cherem text, to be announced in the synagogue, for "whoever knows about the matter of so-and-so, or the stolen object of so-and-so, or the testimony and rights of so-and-so… should come and tell so-and-so, or the Beit Din which will adjourn here at such-and-such a time, or the Rabbi, and if he doesn't tell he will bear his sin…", followed by a Mi Sheberach for whoever comes and tells the truth and whoever is clean of the matter; "Cherem of Yehoshua son of Nun" – the above Cherem at great length; "Cherem for those who do dangerous and improper things", and a Mi Sheberach for the same. To the best of our knowledge, these Cherem texts have not been printed.

Leaves 12-27: Yizkor inscriptions for close to 250 rabbis and residents of Austerlitz. Next to each name is written what was donated to the community for mention in yizkor (such as "a large donation to charity", a Torah scroll, a silver roller for the Torah, a silver crown, a silver plate, a silver lamp, a copper lamp, and more), and who donated it. These inscriptions appear to only mention those who donated for a permanent mention in yizkor. The first names in the list may be from the Middle Ages.

Most of the above inscriptions were written at once, by one scribe, in cursive script, followed by inscriptions with names in various hands. The list was next recopied by another scribe, in square and semi-cursive scripts, introducing the names added at the end of the first list. After the second list are added names of the newly deceased in various hands. Near the end of these additions is inscribed (on p. 26b) the name of "our teacher and rabbi R. Yaakov son of R. Shlomo Gleivitz" – R. Yaakov Gleivitz-Klein, Rabbi of Semlin and Austerlitz, author of Ateret Shlomo (Brunn, 1788), d. 1811, eulogized by the Chatam Sofer (see: B.Sh. Hamburger, Zichronot UMasorot Al HaChatam Sofer, pp. 176, 334-335). Thus, names were still being copied into the Memorbuch in 1811.

On pp. 14b and 23a, names of R. Yissachar son of R. Yisrael and Rebbetzin Leah daughter of R. Chaim – apparently R. Yissachar Ber Eilenburg, author of Be'er Sheva, d. 1623 in Austerlitz.

Another known rabbi is mentioned on pp. 16a and 25a: "Rebbetzin Elkel daughter of R. Aharon HaKohen, in the merit of her husband R. Avraham Natan, rabbi and yeshiva dean of here and of Hotzenplotz, who donated a large sum to charity…" – R. Avraham Natan Nata Feitl son of R. Avraham Munk, an exile from Vienna, Rabbi of Austerlitz 1686-1713, later Rabbi of Hotzenplotz (Osoblaha) until his passing in 1724.

On leaf 19, several inscriptions of stipulations made by donors, some dated between 1724-1815. The first, from 1724, is handwritten and signed by "Uri Lipman N[ikol]s[burg], residing here in Austerlitz" – R. Uri Lipman of Nikolsburg, Rabbi of Austerlitz, signed an anti-Sabbatean notice in 1725, see: Arim VeImahot BeYisrael, IV, p. 296.

The Austerlitz community was one of the earliest in Moravia. It was inhabited by Jews beginning no later than the 13th century (see enclosed material). The city was sometimes called Ir Lavan, apparently due to the primary occupation of local Jews being in the starch and limestone businesses.

The present Memorbuch is in the original binding, which apparently dates to the book's creation and the scribing of its first leaves, in the 1610s.

[27] leaves. Approx. 22 cm. Fair condition. Stains, including dark stains. Fading of ink to some leaves. Original leather-bound wooden binding, damaged. Remains of metal clasp.

Manuscript, machzor for Sukkot, Shmini Atzeret and Simchat Torah, according to the rite of L'Isle-sur-la-Sorgue, southern France. [16th/17th century].

Square script, mostly vocalized. Does not contain Amidah prayers. Contains piyyutim for Sukkot and Hoshana piyyutim (lacking at beginning; starts from end of first day), piyyutim and psalms for Hoshana Rabba night and day, piyyutim for night of Shmini Atzeret, Shacharit prayer for rain, piyyutim for the night and day of Simchat Torah.

Colophon on last page: "The Sukkot service is completed, praise be to G-d, creator of the world".

The present machzor contains the verses recited the night of Simchat Torah before taking out the Torah scroll, beginning "Torat Hashem Temimah…". These verses are unique to the L'Isle-sur-la-Sorgue rite, as opposed to other southern French rites, and they appear in a dedicated three-leaf appendix in some copies of the Carpentras rite festival machzor, Amsterdam 1762, where they are labeled as belonging to the L'Isle-sur-la-Sorgue rite, as opposed to the verses given in the main text of the machzor which were customarily recited in the rite of Carpentras and the other communities.

On leaves 86-87, prayer for the pope (ruler of the southern French Jewish communities at the time): "We pray… for the life of the father of a multitude, our master the pope of Rome…", followed by the prayer HaNoten Teshuah for the pope. Afterwards, on leaf 88, is an instruction to recite Mi Sheberach prayers for the legates of Avignon and Cavaillon and the vicar general of Carpentras.

[88] leaves. 23.5 cm. Fair condition. Stains, including dampstains, dark stains and wax stains (mainly on the Hoshana Rabba night leaves). Open tears to several leaves, slightly affecting text, repaired with paper filling. New binding, with laces for fastening.

Manuscript, Yom Kippur and festival machzor according to the rite of Carpentras and the communities of southern France. Courthézon (near Carpentras, southern France), 1683.

Large-format volume. Square script, mostly vocalized. Sephardic semi-cursive script in some places, unvocalized. On some leaves, floral and geometric decorations.

At the beginning of the volume are piyyutim and prayers for Erev Yom Kippur, followed by piyyutim for Hoshana Rabba and a lengthy piyyut for Simchat Torah, based on aggadot detailing the death of Moses, and kiddush for Simchat Torah. Starting from p. 29b – festival machzor for Pesach, Shavuot, Sukkot, Hoshana Rabba and Simchat Torah, including the Amidah prayers and the unique piyyutim of the communities of southern France. At the top of that page: "Service for the three festivals according to the rite of the Carpentras community and L'Isle [-sur-la-Sorgue, near Carpentras]… here in Courthézon, 20th Tamuz 1683, by Mordechai son of R. Yaakov Astruc". On p. 56b, at the conclusion of the Azharot for Shavuot, colophon: "…Mordechai Astruc son of R. Yaakov, for my relative R. Moshe de Meyrargues". On p. 24a: "Made for my relative Moshe son of the honorable Yitzchak de Meyrargues" – this caption is deleted by mounted paper, but is legible from the verso.

On p. 21b, inscriptions: "Black on white, in memory of the destruction, the day of passing of my father Yitzchak de Meyrargues… Cheshvan 1652"; "…As a 'remembrance between my eyes', the day of passing of my mother… [1671]".

[71] leaves. Approx. 34 cm. Good condition. Stains, including dark stains. Tears and open tears to several leaves (some from ink erosion), slightly affecting text. Light worming. Old leather binding, with gilt inscriptions on spine, including "Samuel Cremieu fils de Ruben". Tears, damage and worming to binding.

Manuscript, Kitzur Zemirot Yisrael, piyyutim, bakashot and songs, according to the Sephardic rite. Ferrara, 1840.

Decorated title page. Square script, mostly vocalized. Red and black ink (some headers and initial words in red ink). On title page: "Kitzur Zemirot Yisrael, according to the Sephardic rite, made in Av 1840, Ferrara".

The manuscript is composed of a selection of piyyutim, bakashot and songs for Shabbat and festivals, Kinot for Tishah B'Av, Reshut for calling bridegrooms to read in the Torah, and more, mainly arranged according to the order of the year (beginning from Shabbat Bereshit). This work appears in several Italian manuscripts (mainly from Ferrara, but some were also copied in Padua and perhaps elsewhere) beginning in the early 18th century. The earliest is the Levantine-rite Kitzur Zemirot Yisrael written by R. Pinchas Chai Anav of Ferrara in 1705. Many of the songs are by R. Yisrael Najara (hence the name Kitzur Zemirot Yisrael), but also includes piyyutim and songs that are unique to this anthology, such as: a piyyut for Shabbat Chanukah, on a miraculous salvation from a fire on Chanukah 1688, by "R. Tzahalon" (p. 7a); a piyyut on the Chmielnicki massacres by "Yaakov son of Moshe HaLevi" (p. 37a); two piyyutim by R. Menachem de Lonzano (pp. 14b, 29b); and piyyutim by R. Matitiah son of Yitzchak of Bologna (p. 19a), R. Mordechai Dato (p. 19b), R. Yitzchak Salma (p. 21a), R. Immanuel Ricchi (p. 33a), R. Chizkiyah (p. 45b) and others.

Leaves 21-22 contain a special Ashkavah prayer for the kabbalist R. Aharon Berechiah of Modena, author of Maavar Yabok. The prayer names "…our master and rabbi, R. Aharon Berechiah Modena, who carefully authored and firmly established the dawn prayer order for the Modena community… author of… Maavar Yabok…".

Original fine leather binding, with metal decorations on front and back of binding.

[1], 1-50, [51-54] leaves. Approx. 25 cm. Good condition. Stains. Light wear. Few, minute tears to several leaves. Original binding, with metal decorations. Damage and tears to binding.

Mansucript, "Siddur Gadol" with abridgement of commentary by R. Yitzchak Wanneh, author of Paamon Zahav. Ma'bar (South-Central Yemen), 1698.

Written in the city of R. Yitzchak Wanneh, author of Paamon Zahav siddur, who served as head of the Ma'bar Beit Din several decades before the writing of the present siddur. R. Yitzchak Wanneh lived in the city ca. 1570-1655, and was a leading Yemenite rabbi. His Paamon Zahav siddur was frequently copied and became one of the primary Tiklal siddurim in Yemen (before the diffusion of the Etz Chaim siddur by the Maharitz nearly two centuries later).

Neat Yemenite script, partially vocalized (supralinear). Commentaries and halachot were added by the scribe in "windows" inside the text. On p. [217a], colophon of scribe Zechariah son of Saadiah dated 1698, who wrote the siddur in "the town of Ma'bar", for R. Gavriel son of R. Yosef HaKohen al-Iraqi: "This siddur has been completed by the kindness and mercy of G-d today, Thursday, 5th Adar [1698]… written in the town of Ma'bar, may it be destroyed and barren, and may the holy city of Jerusalem be rebuilt in our lives and days, Amen, for the sake of the one who granted the merit, the Gaon of lofty repute, R. Gavriel son of R. Yosef al-Iraqi, who dispensed gold from his purse and [had it] written. May it be a good sign for him, us and for the entire people of Israel, and may the writer and the one for whom it was written merit to see the pleasantness of G-d… so says the writer, whose eyes hope for G-d's kindness… Zechariah son of Saadiah" (the HaKohen-Iraqi family was one of the distinguished and wealthy families of Sanaa and Yemen, whose members include R. Shalom son of Aharon HaKohen Iraqi al-Usta, president of the Sanaa community in the early 18th century, and other prominent Torah scholars in the 18th and 19th centuries; the present document's attestation of a "Gaon of lofty repute" R. Gavriel HaKohen Iraqi in the late 17th century is unknown from any other source).

There exist other known manuscripts of the scribe R. Zechariah son of Saadiah, written in Ma'bar ca. 1696-1704 (see enclosed material). He appears to also be the scribe of the Siddur Gadol – Paamon Zahav, written in Ma'bar in 1696 (see description in Schwarz's catalog of the Austrian National Library, 1931, Ms. 162, pp. 108-117). The present manuscript was written about two years after the above manuscript. For other Siddur Gadol manuscripts, see Sassoon collection (Ohel David, II, no. 634, dated 1778 – pp. 932-944; no. 635, pp. 948-951).

At beginning of siddur, [6] leaves: "Order of bakashot and additions customarily inserted before the morning prayers, in accordance with the rite of Yemen…". On p. [7a], poem about the siddur, with acrostic "Yachya" (this poem also appears in the above Austrian National Library manuscript; see also: Davidson, Otzar HaShirah VehaPiyyut, IV, p. 205). The heading "Siddur Gadol" appears on p. [7b], as well as the title of the commentary: "Abridgement of the commentary by R. Yitzchak Wanneh".

The siddur includes: Order of weekday prayers, Shabbat prayers, Pirkei Avot with commentaries, Shabbat songs by the Arizal, order of Motzaei Shabbat; Rosh Chodesh prayers; Passover Haggadah; prayers for Pesach and Shavuot; Azharot by R. Shlomo ibn Gabirol; prayers for fast days and Tishah BeAv; Book of Eichah with Judeo-Arabic translation and Kinot; prayers for Rosh Hashanah and Yom Kippur, Sukkot and Shemini Atzeret, with Hoshanot and Simchat Torah piyyutim; blessing for the community; order of Chanukah and "Megillah of the Hasmoneans"; Tikun Purim by R. Yehudah HaLevi and Purim prayers; dirges for the dead, Hakafot, Tziduk HaDin, Ashkavot and prayers for the deceased; Selichot; Keter Malchut; E-l Melech and Maran prayers; Avodah for Yom Kippur; blessings (including Birkat HaMazon, wedding blessings, Kiddush Levanah, Tefillat HaDerech, circumcision blessing) and laws of commandments (including: Pidyon HaBen and Peter Chamor, separation of Challah, Maakeh, Mezuzah, Tzitzit and Tefillin, Shabbat candle-lighting, Sukkah, Lulav, Biur Chametz, Eruvei Tavshilin, Eruvei Chatzerot and Eruvei Techumin); blessings for betrothal and marriage; order of intercalation and Tekufah charts covering 1696-1731; formulae for ketubah, get and halachic documents, charity collection, visiting the sick, deathbed confession, and nighttime reading of Shema.

At the end of the siddur, after the scribe's colophon, on p. [217a], additional piyyutim copied by another scribe: Hoshanot and more. On margins of leaves throughout the book, several glosses and additions by other writers.

Ownership inscriptions from various periods: On p. [7a], ownership inscription of Saadiah son of Avigad, and ownership inscription of Jamil son of Salim Chala. On p. [217a], after colophon, ownership inscription (in blue ink): "This siddur is my ancestral heritage from my father Jamil son of Salim Chala, a descendant of Harun Charizi[?], I Yosef son of Jamil Chala". On p. [4a], ownership inscription of Yosef son of Jamil Chala. On p. [192a], birth inscription for Musa son of Yosef Chala, born on Yom Kippur 1945.

[219] leaves. 28 cm. Varying condition. Overall good-fair condition on most leaves. Stains, including dampstains, wear and tears. Open tears, affecting text, to first 6 leaves and several other leaves at middle and end, repaired with paper filling. New binding, with parchment spine.