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Sacrifice and Redemption in the Hamburg Miscellany Miscellany Hamburg the in Redemption and Sacrifice Ph.D

Sacrifice and Redemption in the Hamburg Miscellany Miscellany Hamburg the in Redemption and Sacrifice Ph.D

CEU eTD Collection

The Illustrations of a Fifteenth-century Ashkenazi Manuscript Manuscript Ashkenazi Fifteenth-century a of Illustrations The Sacrifice and Redemption in the Miscellany Miscellany Hamburg the in Redemption and Sacrifice Ph.D. dissertation Ph.D. Studiesdissertation in Medieval Central European UniversityEuropean Central Zsófia Buda Buda Zsófia April 2012 2012 April B udapest udapest

CEU eTD Collection

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CEU eTD Collection I. II. 4. 168 168 Shavuot 4. II. H II. 2. Sukkot 74 74 56 76 22v-40v) for Pesah (fols. The 3. II. Sukkot 2. II. ha-Shanah Rosh 1. II. I A I. I. 1. Content 12 12 Content 1. I. A L I. 3. The illumination of the manuscript 34 34 ofmanuscript the illumination The 3. I. I. 4. Homogeneity 50 50 52 37 II. of manuscript the features I. Stylistic 2. 3. Gansman Simhah bar Isaac 5. I. Homogeneity 4. I. T NTRODUCTION ABLE OF ABLE IST OF IST CKNOWLEDGMENTS BBREVIATIONS 2. Codicological and paleographical features 17 17 paleographicalfeatures and Codicological 2. EBREW EBREW T

I HE HE CONOGRAPHICAL CONOGRAPHICAL C 26 26 28 ownership and dating, I. Scribe, 7. 2. I.Glosses 6. 2. .2 .Srps 22 21 22 20 17 I. Scripts 5. 2. I. Punctuation 4. 2. I.Binding 3. 2. I.Numeration 2. 2. I. Codicology 1. 2.

I. 4. 1. I .4 ocuin 164 79 101 114 74 56 II. Conclusion 4. 3. scenes II. Biblical-eschatological 3. 3. illustrations II. Midrashic 2. 3. illustrations II. Ritual 1. 3. HoshanahFol. Rabbah 9r: Isaac of DayFol. 1r: of Judgment—Sacrifice .1 .Pae ok 13 14 15 of Av for Ninth the I. Texts 3. 1. I. manual Calendar 2. 1. I. book 1. 1. I .1 eoainporm 35 program Decoration 1. . 3. F ODEX T IGURES C RANSLITERATION ONTENT Minhagim

A NALYSIS bo 16 book

...... 1 ...... 1 ...... 5 ...... V ...... XV III II II V V 6 6 2 2

CEU eTD Collection APPENDIX CONCLUSION B

.1 olto 248 A.Collation 1. 228 207 III. Conclusion 8. II. Av of the Ninth for Lamentations 7. II. A 6. p II. A 5. II. IBLIOGRAPHY

J EWISH .2 otn 253 A. Content 2. eodr ieaue Secondary literature primary sources Published Manuscripts sources—Christian primary Unpublished Manuscripts sources—Jewish primary Unpublished iyyut -C

for 177 177 Hanukkah for for wedding 205 205 wedding for HRISTIAN HRISTIAN

C LOSENESS —J EWISH EWISH C HRISTIAN HRISTIAN ...... 2 ...... 2 D ISTANCE ISTANCE ......

273 273 272 270 265

242 242 229 229 IV 65 65 48 48

CEU eTD Collection BSB Bayerische Staatsbibliothek Bayerische Staatsbibliothek () Rabbah BibliothecaPalatina BSB de nationale Bibliothèque BR Library British BP BnF BL צ ק ר שׁ שׂ ת A ב א HUCA Hebrew Union College Annual College Hebrew Union College Union Hebrew HUCA Landes- Hochschulbibliothek und Hessische Manuscripts HebrewIlluminated HUC HLHB HIM ג ד ה ו h ח ט י כ ל מ ס ע פ BJ Judaica Encyclopaedia EJ H y/i w/appropriate vowel w/appropriate vowel g d d l l / / silent/appropriate vowel vowel silent/appropriate tz tz / r q s s t h silent/appropriate vowel vowel silent/appropriate m m t t s s sh כּ פּ BBREVIATIONS בּ EBREW TRANSLITERATION EBREW RUL kh/k kh/k f/p f/p b/v b/v

Bulletin of the John Rylands University Library of Manchester of Library University JohnRylands the of Bulletin House. Keter© Publishing Copyright Text (), Multimedia 1997.Judaica

. CD-ROM Edition Version 1.0, Copyright © © Copyright 1.0, Version Edition CD-ROM .

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CEU eTD Collection Universitätsbibliothek Masoreticus Textus Universitätsbibliothek und Staats- UB TM SUB and Art Literature Archive of State Russian Library Morgan Pierpont PRE RGALI Nationalbibliothek Österreichische of Sciences) Academy (Hungarian Akadémia PML Magyar Tudományos ÖNB Meermanno-Westreenianum Museum ha-Gadol MTA Theological Seminary Jewish MMW MhG Library and University National Jewish JTS Israel Museum Art Art/Jewish Jewish of Journal JNUL JJA/JA IM Pirqei de- Eliezer de-Rabbi Pirqei

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CEU eTD Collection Figs. 65-66. Hamburg Miscellany, fol. 26v: Details of the background: rabbits rabbits of background: the Details 26v: fol. Hamburg Miscellany, Figs. 65-66. flowers ofbackground: the Details and 79r: 25v fols. Hamburg Miscellany, Figs. 63-64. mountains ofbackground: the Details 154r: 27r, 26v, fols. HamburgMiscellany, Figs. 60-62. Faces 80r,161v: 31v, 26v, 25v, 24v, fols. HamburgMiscellany, Figs. 54-59. Sea, details Red the Crossing 29v: fol. HamburgMiscellany, Figs. 51-53. details Judgment, Day 1r: of fol. HamburgMiscellany, Figs. 48-50. of Mount foot at the the waiting for The 49v: fol. Hamburg Miscellany, Fig. 47. Sea Red the Crossing 29v: fol. Hamburg Miscellany, Fig. 46. Judgment DayIsaac of ofand the The Sacrifice 1r: fol. Hamburg Miscellany, Fig. 45. of Messiah the Coming The 35v: fol. Hamburg Miscellany, Fig. 44. Gansman; Isaac Simhah name, the bar with Chart 122r: fol. Hamburg Miscellany, Fig. 43. Fig. 42. Hamburg Miscellany, fol. 143r: the word, the 143r: fol. Hamburg Miscellany, Fig. 42. Isaac name the decorated 192r: 136v, 4v, fols. HamburgMiscellany, Figs. 39-41. bar ha-Levi Jonathan inscription, Owner’s 205r: fol. Hamburg Miscellany, Fig. 38. Colophon 205r: fol. Hamburg Miscellany, Fig. 37. emphasis with Words and 131r: 191v, 125v, 77r,192v, fols. HamburgMiscellany, Figs. 32-36. of another version Indication 143r: fol. Hamburg Miscellany, Fig. 31. of correction Methods and 15v: 124v, 137v, 70v, fols. HamburgMiscellany, Figs. 27-30. of abbreviation Methods 193r: 1r, 41r,123r, fols. HamburgMiscellany, Figs, 23-26. Catchwords and 198v: 156v, 89v, 31v, fols. HamburgMiscellany, Figs. 19-22. wordthe Dividing 172v: fol. Hamburg Miscellany, Fig. 18. vertically letters/word last the Writing 42rand 153r: fols. HamburgMiscellany, Figs. 16-17. Last aformat smaller in letters and 179r: 6v fols. HamburgMiscellany, Figs, 14-15. margin the in word ata The distance last 90rand 166v: fols. HamburgMiscellany, Figs. 12-13. letters last the omitting word by a Shortening 97v: fol. Hamburg Miscellany, Fig. 11. bar ofhorizontal the Dilatation and 143r: 58v fols. HamburgMiscellany, Figs. 9-10. word of the beginning the Anticipating 17rand 158r: fols. HamburgMiscellany, Figs. 7-8. F F L igs. 2-6. Hamburg Miscellany, fols. 70v, 188r, 189r, 192r, 193v: Tetragrammaton Tetragrammaton 193v: 192r, 189r, 188r, 70v, fols. HamburgMiscellany, igs. 2-6. ig. 1. Hamburg Miscellany, quires V quires Hamburg Miscellany, ig. 1. IST OF IST Sinai Sinai marginal note owner’s inscription;

F IGURES

8 +1 8 , IX 10-1 , and XXVI decorated decorated etzaq 8-1

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CEU eTD Collection Fig. 110. paraphrase, Vienna, ÖNB, cod. 2774, fol. 21v: Ram Ram 21v: fol. cod. 2774, Vienna, ÖNB, BibleFig. paraphrase, 110. Ram 4v: fol. 27210, London, Add. BL, MS Haggadah, Golden Fig. 109. F Isaacaltar 120r: the upon fol. 14, Opp. BL, MS Oxford, Fig. Pentateuch, 107. Isaac altar the 15v: fol. upon 180/57, MS IM, , Haggadah, HeadBirds’ Fig. 106. altar the Isaac upon 1r: fol. Hamburg Miscellany, Fig. 105. Isaac of Judgment and Day the of Sacrifice 1: fol. Hamburg Miscellany, Fig. 104. Kranz meide Der Mügeln, Heinrich von Fig. 103. of Eleazar Execution 79r: fol. Hamburg Miscellany, Fig. 102. Fig. 101. background the in Castle 28r: fol. Hamburg Miscellany, Fig. 100. Fig. 99. Fig. 98. river the in Fish 28r: fol. Hamburg Miscellany, Fig. 97. und Landesbibliothek—Staats- Sächsische Dresden, Historienbibel, Deutsche Fig. 96. a kerchief with hat pointed with Man 28r: fol. Hamburg Miscellany, Fig. 95. Library, cod. hebr.33r: fol. 7, Rylands John Haggadah, Manchester, Fig. Ashkenazi Rylands 94. decoration penwork panel with Initial-word 169r: fol. Hamburg Miscellany, Fig. 93. penwork decoration panel with Initial-word 48v: fol. Hamburg Miscellany, Fig. 92. penwork decoration panel with Initial-word 44v: fol. Hamburg Miscellany, Fig. 91. Faces 168v: 167v, 79r,154r, 27v, 24v, fols. HamburgMiscellany, Figs. 85-90. Israel Marching 27rand 32r: fols. HamburgMiscellany, Figs. 83-84. men Pharaohand his 27rand 29v: fols. HamburgMiscellany, Figs. 81-82. and fur clothingwith of Details 79r,24r: 168v, 27r,79v, fols. HamburgMiscellany, Figs. 76-80. structures Architectural 28r: 31r, 167v, fols. HamburgMiscellany, Figs. 73-75. Castles 154r: 81r, 27v, fols. HamburgMiscellany, Figs. 70-72. rabbits ofbackground: the Details 154r: fol. HamburgMiscellany, Figs. 67-69. ig. 108. Hamburg Miscellany, fol. 1r: Ram Ram 1r: fol. Hamburg Miscellany, ig. 108.

Personifications of Virtues and Arts and Arts of Virtues Personifications Margredeof St background river ofMessiah the Coming embellishment golden , UB, Cod. Pal. germ. 144, fol. 13r: Castle in the the in Castle 13r: fol. germ. 144, UB, Pal. Cod. Heidelberg, aurea, Legenda Elsässische the in Fish 13r: fol. germ. 144, UB, Pal. Cod. Heidelberg, aurea, Legenda Elsässische kerchief kerchief a with hat pointed with Man 73: fol. A.50, Mscr.Dresd. Universitätsbibliothek, Elsässische Legenda Aurea Legenda Elsässische , Heidelberg, UB, Cod. Pal. germ. 144, fol. 19r: Execution Execution 19r: fol. germ. 144, UB, Pal. Cod. , Heidelberg, , Heidelberg, UB, Cod. Pal. germ. 14, fol. 2v: 2v: fol. germ. 14, Pal. , Heidelberg,Cod. UB,

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CEU eTD Collection Fig. 126. Hamburg Miscellany, fol. 23r: Man holding a holding Man 23r: fol. Hamburg Miscellany, Fig. 126. 9v: hands fol. the Washing 180/58, MS IM, Haggadah, Jerusalem, Erna-Michael Fig. 125. , hands, the Washing 23v: fol. Hamburg Miscellany, Fig. 124. cup The first 23r: fol. Hamburg Miscellany, Fig. 123. cup The first 205r: fol. 11639, Add. MS BL, London, Miscellany, French North Fig. 122. Fig. 127. Erna-Michael Haggadah, Jerusalem, IM, MS 180/58, fol. 9v: 9v: fol. a holding Man 180/58, MS IM, Haggadah, Jerusalem, Erna-Michael Fig. 127. Fig. 121. Mahzor, Leipzig, UB, MS V. 1102, vol. 2, fol. 181v: The beginning of a yotzer The beginning of 181v: fol. 2, vol. V. 1102, Leipzig, MS UB, Leipzig Mahzor, Fig. 121. of Hoshanot the panelbeginning atthe Initial-word 9r: fol. Hamburg Miscellany, Fig. 120. of Judgment Day atthe The 1r: accuser fol. Hamburg Miscellany, Fig. 119. of the detail Scales, 1v: fol. Heb. 4°781/I, JNUL, Jerusalem, MS Mahzor, Fig. Worms 118. shofar with Man 26v: fol. V. 1102, Leipzig, MS UB, Leipzig Mahzor, Fig. 117. Donkeyand a 46v: fol. 1106, M. Library, MS University Wroclaw Mahzor, Fig. Wroclaw 116. servants Theand the 1r: donkeyfol. Hamburg Miscellany, Fig. 115. Sarah and the 31v: fol. Library, 24087, MS Schocken Haggadah, Nuremberg Fig. Second 114. devil the and Sarah 1r: fol. Hamburg Miscellany, Fig. 113. Isaac 31v: fol. 24087, Library, Schocken MS Jerusalem, Haggadah, Nuremberg Fig. Second 112. Isaacan angel and 1r: fol. Hamburg Miscellany, Fig. 111. Fig. 138. Hamburg Miscellany, fol. 31v 31v fol. Hamburg Miscellany, Fig. 138. Temple the in lamb ofPesah the 31rThefol. Sacrifice Hamburg Miscellany, Fig. 137. 38r: fol. A422, MS Kaufmann Collection, MTA, , Haggadah, Kaufmann Fig. 136. lamb Pesah 30r: fol. 444, MS HUC, Haggadah, Cincinnati, Cincinnati First Fig. 135. Manishtanah 124v: fol. Hamburg Miscellany, Fig. 134. cup Second 11r: Or. fol. 8, Cod. MS HLHB, Darmstadt, Haggadah, Darmstadt First Fig. 133. Seder plate 6v: fol. Library, 24087, MS Schocken Haggadah, Nuremberg Fig. Second 132. Halahma 24r: fol. Hamburg Miscellany, Fig. 131. The children 6v: fol. Library, 24087, MS Schocken Haggadah, Nuremberg Fig. Second 130. A 9v: fol. taking man the 180/58, MS IM, Haggadah, Jerusalem, Erna-Michael Fig. 129. afikoman the Ataking man 23r: fol. Hamburg Miscellany, Fig. 128. for Sukkot for Sukkot Sheqalim beginning of Shabbat panel atthe initial-word

servant devil Pesah lamb lamb Pesah afikoman the waiting for afikoman

—Seder table —Seder table karpas

karpas

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CEU eTD Collection Fig. 139. Hamburg Miscellany, fol. 31v: 31v: fol. Hamburg Miscellany, Fig. 139. Matzah 31v: fol. Hamburg Miscellany, Fig. 140. Fig. 165. Hamburg Miscellany, fol. 29r: “Take this staff in your hand” staff in this “Take 29r: fol. Hamburg Miscellany, Fig. 165. ha-Galili Yosi Rabbi 29r: fol. Hamburg Miscellany, Fig. 164. Ask To KnowHow Does Not Who The Son 25v: fol. Hamburg Miscellany, Fig. 163. The 19v: fol. A422, MS Kaufmann Collection, MTA, Budapest, Haggadah, Kaufmann Fig. 162. Know Does Not Who The Son 7: p. Zurich, collection, private Haggadah, Floersheim Fig. 161. Who The 6r: Son fol. Heb 6130, Heb 4° Ms. MS JNUL, Jerusalem, Haggadah, Fig. Murphy 160. Who The 6r: Son fol. 1, MS Library of Congress, Washington, Haggadah, Fig. Washington 159. Son The Simple 25v: fol. Hamburg Miscellany, Fig. 158. The Simple 5v: fol. Heb 6130, Heb 4° Ms. JNUL,MS Jerusalem, Haggadah, Fig. Murphy 157 The 6r: Simple fol. 1, MS Library of Congress, Washington, Haggadah, Fig. Washington 156. Son Simple The 9v: fol. 14762, Add. BL,London, MS Haggadah, Ashkenazi Fig. 155. Son The Simple 10r: fol. Library, 24087, MS Schocken Haggadah, Nuremberg Fig. Second 154. of Christ Flagellation Gudule: of St View of the Fig. Master 153. The 26r: fol. 432, germ. Pal. Cod. UB, , Heidelberg, gesuntheit menschlicher Fig. Spiegel 152. Son The Wicked 25v: fol. Hamburg Miscellany, Fig. 151. ca.1425 of Christ, Flagellation Francke: Fig. Master 150. The Son 10v: fol. 444, Wicked MS HUC, Haggadah, Cincinnati, Cincinnati First Fig. 149. Son Wicked The 9r: fol. 14762, Add. BL,London, MS Haggadah, Ashkenazi Fig. 148. Son The Wicked 43v: fol. 14761, Add. BL,London, MS Haggadah, Fig. 147. The Wise 4v: fol. Heb 6130, Heb 4° Ms. MS JNUL, Jerusalem, Haggadah, Fig. Murphy 146. Son The 9r: Wise fol. Library, 24087, MS Schocken Haggadah, Nuremberg Fig. Second 145. Son The Wise 25r: fol. Hamburg Miscellany, Fig. 144. 32r fol. Hamburg Miscellany, Fig. 143. 34v fol. 180/58, MS IM, Haggadah, Jerusalem, Erna-Michael Fig. 142. ofmatzah the The preparation 31v: fol. Hamburg Miscellany, Fig. 141.

Son Who Does Not Know How To Ask KnowHowAsk To Does Not Who Son How Ask To Ask To KnowHow Does Not Ask To KnowHow Does Not Son Son of Christ Flagellation Son

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CEU eTD Collection Fig. 193. Wolfram von Eschenbach’s Eschenbach’s von Fig. Wolfram 193. bath blood Pharaoh’s 13r: fol. IM, 180/50, MS Jerusalem, Haggadah, YahudaFig. 192. bath Pharaoh’sblood IM, 163v: fol. 180/53, MS Jerusalem, , Fig. Ryzhin 191. bath blood Pharaoh’s 12v: fol. hèbr. 1333, BnF, MS , Haggadah, Bileq Hileq Fig. 190. bath blood Pharaoh’s 27v: fol. Hamburg Miscellany, Fig. 189. Hard work 27v: fol. Hamburg Miscellany, Fig. 188. Fig. 187. Hard 15r: fol. work 180/57, MS IM, Jerusalem, Haggadah, HeadBirds’ Fig. 186. Hard 5: p. work Zurich, collection, private Haggadah, Floersheim Fig. 185. Hard 7v: work fol. 444, MS HUC, Haggadah, Cincinnati, Cincinnati First Fig. 184. counselors Pharaohand his 10: p. Zurich, collection, private Haggadah, Floersheim Fig. 183. Pharaohand 6v: fol. Or. 28, HLHB,Cod. MS Darmstadt, Haggadah, Darmstadt Fig. Second 182: counselors and his Pharaoh 27r: fol. Hamburg Miscellany, Fig. 181. Speculum Humanae Salvationis Humanae Fig. Speculum 171. ofPieces the The Covenant 8: p. Zurich, collection, private Haggadah, Floersheim Fig. 170. Fig. 180. Hamburg Miscellany, fol. 27r: Jacob and his household going down to Egypt to going down household his and Jacob 27r: fol. Hamburg Miscellany, Fig. 180. going household and his Jacob 9: p. Zurich, collection, private Haggadah, Floersheim Fig. 179. and his Jacob 11v: fol. Library, 24085, MS Schocken Jerusalem, Lombard Haggadah, Fig. 178. Laban and Jacob 1609: Haggadah, Fig. 177. Laban Jacob 9: pursuing p. Zurich, collection, private Haggadah, Floersheim Fig. 176. Laban pursuing Jacob 39v: fol. 14761, Add. BL,London, MS Haggadah, Barcelona Fig. 175. Laban Jacob pursuing 6v: fol. 3143, BP, MS Parma, Haggadah, Ashkenazi Fig. 174. Laban Jacob pursuing 26v: fol. Hamburg Miscellany, Fig. 173. Wanderer 7v: fol. 1, MS Library of Congress, Washington, Haggadah, Fig. Washington 172. The 5r: fol. Or. 28, HLHB,Cod. MS Darmstadt, Haggadah, Darmstadt Fig. Second 169. Fig. 168. sleeping Abraham 26r: fol. Hamburg Miscellany, Fig. 167. your hand” staff “Take in 98v: this BnF, fol. 640, Paris Haggadah, with Fig. Siddur 166. baptism of St Pantanis Pantanis of St baptism construction counselors his Covenant of the Pieces ofPieces the Covenant

down to Egypt to down Egypt going to down household The of Jesse Tree Doctrinale of Alexander De Villa Dei Villa De Alexander of Doctrinale Hasenburg Missale Hasenburg , Vienna, ÖNB, cod. 1844, fol. 153v: Jacob’s ladder Jacob’s 153v: fol. 1844, , Vienna,cod. ÖNB, Willehalm 21r: 21r: fol. 2º, 79 Library, GKS The, Copenhagen, Royal , Vienna, ÖNB, cod. 2289, fol. 37v: Building 37v: fol. cod. 2289, ÖNB, , Vienna, Vienna, ÖNB, cod. s. n. 2643, fol. 216r: The 216r: fol. 2643, n. cod. s. ÖNB, Vienna,

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CEU eTD Collection Fig. 221. Kaufmann Haggadah, Budapest, MTA, Kaufmann Collection, MS A422, fol. 47r: 47r: fol. A422, MS Kaufmann Collection, MTA, Budapest, Haggadah, Kaufmann Fig. 221. Shefokh 29r: fol. IM, 180/50, MS Jerusalem, Haggadah, YahudahFig. 220. Shefokh 29v: fol. Library, 24087, MS Schocken Haggadah, Nuremberg Fig. Second 219. cod. Or. Q 1, MS Landesbibliothek, Würtembergische Stuttgart, Haggadah, Fig. Stuttgart 218. inscriptions with Banderoles detail: 325v, fol. Hamburg Miscellany, Fig. 217. of the Resurrection the and of Messiah the The Coming 35v: fol. Hamburg Miscellany, Fig. 216. 228r: fol. 1, vol. A 384, MS Collection, Kaufmann MTA, Budapest, Mahzor, Tripartite Fig. 215. fromEgypt Exodus 32v: fol. Hamburg Miscellany, Fig. 214. fromEgypt Exodus 14v: fol. 27210, London, Add. BL, MS Haggadah, Golden Fig. 213., from Egypt Exodus 18: p. Zurich, collection, private Haggadah, Floersheim Fig. 212. column Fire 15r: fol. 14762, Add. BL,London, MS Haggadah, Ashkenazi Fig. 211. Sea Red the Crossing 29v: fol. Hamburg Miscellany, Fig. 210. Fig. 209. Second Darmstadt Haggadah, Darmstadt, HLHB, MS Cod. Or. 28, fol. 29v: Pharaoh 29v: fol. Or. 28, HLHB,Cod. MS Darmstadt, Haggadah, Darmstadt Fig. Second 209. magicians Pharaohand his 13: p. Zurich, collection, private Haggadah, Floersheim Fig. 208. Fig. 207. Second Darmstadt Haggadah, Darmstadt, HLHB, MS Cod. Or. 28 HLHB,Cod. MS Darmstadt, Haggadah, Darmstadt Fig. Second 207. of front Pharaoh in 28v: fol. Hamburg Miscellany, Fig. 206. Fig. 205. Second Darmstadt Haggadah, Darmstadt, HLHB, MS Cod. Or. 28, fol. 6v: Throwing 6v: fol. Or. 28, HLHB,Cod. MS Darmstadt, Haggadah, Darmstadt Fig. Second 205. into malechildren the Throwing IM, 164r: fol. 180/53, MS Jerusalem, Siddur, Fig. Ryzhin 204. Throwing 14v: the fol. Library, 24087, MS Schocken Haggadah, Nuremberg Fig. Second 203. Nile the into children male the Throwing 28r: fol. Hamburg Miscellany, Fig. 202. an beating Taskmasteris 10: p. Zurich, collection, private Haggadah, Floersheim Fig. 201. Innocents the of Massacre painting: wall church, Leonard parish St Apfeltrach, Fig. 200. Infanticide 28r: fol. Hamburg Miscellany, Fig. 199. bath blood Pharaoh’s Haggadot: II, and Venice I, Mantua Prague Figs. 195-198. Pharaoh’s blood 14r: fol. Library, 24087, MS Schocken Haggadah, Nuremberg Fig. Second 194. Shefokh riding a donkey (?) The Messiah 15v: fol. Dead fromEgypt Exodus magicians and his his magicianshis the male children into the Nile Nile the into malechildren the

the Nile Nile the Nile the into male children Israelite bath fol. 8r: Pharaohand 8r: , fol.

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CEU eTD Collection Torah Matan 49v: fol. Hamburg Miscellany, Fig. 240. Matan 9v: fol. 24087, Library, Schocken MS Jerusalem, Haggadah, Nuremberg Fig. Second 239. Fig. 245. Hamburg Miscellany, fol. 79r: Punishments for circumcising babies babies for circumcising Punishments 79r: fol. Hamburg Miscellany, Fig. 245. forest the Israelites hidingin 78v: fol. Hamburg Miscellany, Fig. 244. will “I for Hanukkah, Poem 18r: fol. A 384, MTA Budapest, 1, vol. Mahzor, Tripartite Fig. 243. Fig. 242. and Moses on 3r: fol. 22413, Add. London,MS BL, 2, vol. Mahzor, Tripartite Fig. 241. Torah Matan 23r: fol. 180/57, MS IM, Jerusalem, Haggadah, HeadBirds’ Fig. 238. 43r: fol. 432, germ. Pal. Cod. UB, , Heidelberg, Gesuntheit Menschlicher Fig. Spiegel 237. Speculum Humanae Salvationis Humanae Fig. Speculum 236. Law the Receiving I, 4r: fol. cod. 2368, ÖNB, Vienna, for Maximillian Textbook Fig. 235. Torah Matan fromthe Details 69r: fol. A 383, MTA, Mahzor, Ashkenazi Fig. 234. Matan Torah Matan the from Details 50r: fol. Hamburg Miscellany, Fig. 233. Fig. 249. Hamburg Miscellany, fol. 79r: Eleazar’s execution execution Eleazar’s 79r: fol. Hamburg Miscellany, Fig. 249. emperor the Eleazar before 79r: fol. Hamburg Miscellany, Fig. 248. naked” were “...you 1526: Haggadah, Fig. Prague 247. Agatha of Saint Martyrdom 29r: fol. London, 859, BL, Egerton Saints, the Fig. to 246. Torah Matan fromthe Details 15: p. Zurich, collection, private Haggadah, Floersheim Fig. 232. Torah Matan 145r: fol. 26968, Add. BL,London, MS Forli Siddur, Fig. 231. Torah Matan 154v: fol. 180/52, MS IM, Jerusalem, Pentateuch, Fig. Regensburg 230. Fig. 224. Fig. 223. Shefokh 12v: fol. Or. 28, HLHB,Cod. MS Darmstadt, Haggadah, Darmstadt Fig. Second 222. Matan Torah Torah Matan 23r: fol. 180/57, MS IM, Jerusalem, Haggadah, HeadBirds’ Fig. 229. Torah Matan 139r: fol. 8892, Mic. MS New , JTS, Mahzor, Fig. Rothschild 228. 49v-50r: fols. Hamburg Miscellany, Fig. 227. ofdead the Resurrection 35v: fol. Hamburg Miscellany, Fig. 226. ofdead the Resurrection detail: tympanon, Fürstenportal, Cathedral, Bamberg, Fig. 225. Torah give thanks to you” give to thanks Sinai Mt on Elders the Sinai Mt Law Receiving the Law

Landesmuseum Landesmuseum Biblia Pauperum Biblia Biblia Pauperum Biblia Palmesel

, Veringendorf, end of fourteenth century, Stuttgart, Württenbergisches Württenbergisches century, Stuttgart, fourteenth end of , Veringendorf, , Heidelberg, UB, Cod. Pal. germ. 148, fol. 162v: Moses, Aaron and Moses, 162v: fol. germ.Pal. 148, UB, , Heidelberg, Cod. , London, BL, King’s 5, fol. 9r: Jesus entering Jerusalem entering Jerusalem Jesus 9r: fol. London,BL, 5, , King’s , Vienna, ÖNB, cod. s. n. 2612, fol. 37r: Receiving the Receiving 37r: the fol. 2612, n. cod. s. ÖNB,, Vienna, Torah Matan , Israel waiting at the feet of Mt Sinai Sinai Mt feetIsrael of atthe , waiting

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CEU eTD Collection Fig. 254. Hamburg Miscellany, fol. 79v: The miracle ofmiqveh the The miracle 79v: fol. Hamburg Miscellany, Fig. 254. son seventh of the The martyrdom 79v: fol. Hamburg Miscellany, Fig. 253. son first of the The martyrdom 79r: fol. Hamburg Miscellany, Fig. 252. of Eleazar Execution Library 26v: H.fol. 5, New York, Morgan Hours, BookFig. of 251. ius primae primae ius daughter— ofMaccabean the The wedding 80r: fol. Hamburg Miscellany, Fig. 255. Fig. 273. Bamberg, cathedral, Fürstenportal, tympanon: Last Judgment Last Judgment tympanon: Fürstenportal, cathedral, Bamberg, Fig. 273. of the andResurrection the of Messiah the Coming 35v: fol. Hamburg Miscellany, Fig. 272. Priest The High 31r: fol. Hamburg Miscellany, Fig. 271. Abraham 1r: fol. Hamburg Miscellany, Fig. 270. Fig. Sachsenspiegel 269. Zechariah of The murder 168v: fol. Hamburg Miscellany, Fig. 268. revenge andZechariah its of The murder 168v: fol. Hamburg Miscellany, Fig. 267. Yishmael of Rabbi The children 167v: fol. Hamburg Miscellany, Fig. 266. Mourning forefathers 161v: fol. Hamburg Miscellany, Fig. 265. forefathers the grave atthe of Jeremiah 154r: fol. Hamburg Miscellany, Fig. 264. ofTemple the The occupation 133r: fol. Hamburg Miscellany, Fig. 263. bimah atthe Bridegroom 114r: fol. Hamburg Miscellany, Fig. 262. Bethulia returning to Judith 81r: fol. Hamburg Miscellany, Fig. 261. decapitatingHolofernes Judith 81r: fol. Hamburg Miscellany, Fig. 260. in tent of front Holofernes’ Judith 80v: fol. Hamburg Miscellany, Fig. 259. decapitating 217r: fol. Judith 180/51, MS IM, Jerusalem, Miscellany, Fig. Rothschild 258. daughter ofMaccabean the The wedding 80r: fol. Hamburg Miscellany, Fig. 257. Fig. 256. Fig. Legenda 250.

noctis Dead Maccabee and Judah Holofernes Vita Christi Vita

Vienna, ÖNB, cod. 326, fol. 37r: Martyrdom of Saint Agnes of Saint Martyrdom 37r: fol. Vienna,cod. 326, ÖNB, Aurea, , Vienna, ÖNB, cod. 485, fol. 11r: The temptation of Christ Christ of The temptation 11r: fol. , Vienna, cod. 485, ÖNB, , Heidelberg, UB, Cod. Pal. germ. 164, fol. 18v: The murder of Cain murder of Cain The 18v: fol. germ. 164, UB, Pal. , Heidelberg,Cod.

XIV

CEU eTD Collection whose infinite love and belief in me this thesis would not have been written. been have not would thesis this in me belief and love infinite whose academictwo years. Scholarship, financial whose enabledsupport me toconduct research in Jerusalem for Enhancement of Jewishthe Heritage, the Spalding and Trust, theRothberg Family Rothschild Foundation Europe, Lesliethe andVeraKeller for Foundation the chargefor making and it possible me for peruse to originalthe manuscript. forHans-Walter providing Stork, me with images digital of manuscript entirethe free of and Simon Aproot, Neuberg. Edna Engel, Shoham-Steiner, Ephraim Visi, Tamas Sabar, Shalom KatrinShalev-Eyni, Sarit Frojmovic, Eva Kogman-Appel, EvaHorvath, Steimann, Ilona Jackson, MichaelDeirdre goes Epstein,to Marc gratitude Lucia Raspe, Israel Peles, Shlomounfailing help and love. Zucker, Marionenthusiasm to carryChoyke. The supportive atmosphere of institutionthis mynurtured stamina and on. SpecialCEU, particularlythanks to Carsten Wilke, goAnna Somfai,to György CsillaGeréby, atthe Medieval Studies of Department of the theacademic community to very Juditgrateful Seb Dobos, andam I guidance. and intellectual his encouragement, for patience, endless Gerhard Jaritz, Annabella Pál forthesis. Firstand foremost I must express my andgratitude thanks tomy supervisor, their I am indebted numerous peopleto andinstitutionsmaking for it possible towrite this ACKNOWLEDGEMENTS Finally, I thank my mother, Maria Mikula, and my childhood friends, without friends, my childhood and Mikula, Maria mother, my I thank Finally, I must not omit to I must thank und Staats- the mention Universitätsbibliothek Hamburg,andpersonally the Memorial FoundationI received enormous for help Jewish from outside the Culture,CEU as well. The greatest debts Ę , and Alice XV of CEU eTD Collection suggestion. I his 37), and accepted Hebr. Cod. Hebrew Hamburg Universitätsbibliothek of und Staats- (Hamburg, Sabar subject dissertation Shalom manuscript. ideal an as single Miscellany Hamburg studied poorly still the a to attention to my drew University of decided I specific illustration polemic, a the visual of studying on field of concentrate the instead in remaining topic: still the but motif, modify a iconographic to for material decided sufficient I provide not Thus, does dissertation. and restricted too is art Jewish medieval in kingship of iconography the that realized I however, Soon, art. Christian in and Jewish in kingship of representation comparative the towards attitudes iconographical different the of analysis a been have would research my of focus in The art. kingship Christian of in and representation Jewish the about proposal a with CEU the at program doctoral the to applied had I modified. be to had topic dissertation original my that conclusion the A I theological arguments. These polemical works, just like the Christian ones, were not not were ones, Christian the like just Christian works, polemical confute These to arguments. conceived theological were writings composed polemical pogroms; response, describing a poems As more unanswered. much remain not be did to propaganda had anti-Jewish hand, other Nevertheless, party. other the the about opinions expressed on they way the about Jews, circumspect louder. became dialogue this in representatives its of voice the religion, dominant the became Christianity After religions. an was both of There development the on impact decisive a had other. which them between dialogue ongoing each ignore never could Christianity and society, same the in living members their of number large a with and source same the from Nurtured NTRODUCTION s probably happens with many PhD students, at a certain point in my studies, I came to to came I studies, my in point certain a at students, PhD many with happens probably s

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CEU eTD Collection R per n hi wrs f art. of works their in they appear how and Christians by These depicted and art. imagined Christian were Jews within how on Jews focused studies towards attitudes of expression visual the of study the of history long a is There either. exception no was Art well. as life of spheres other an for candidate art and concepts. visual Christian with their excellent relationship in miniatures in its an by carried art messages Miscellany the on Christian focusing study the of iconographical influence make the features show These often images iconography. its hand, other the the to On Due “articulating” beliefs. Christian of besides criticism contain to likely interpretation. concepts, are miniatures these ideas, Christian Jewish special and eschatological Jewish such an of nature and/or interdependent martyrological a demand which scenes numerous —contains of area the in century fifteenth the of quarter r party to argue with the Christian side and/or to strengthen the Jewish side. Jewish the strengthen to and/or side Christian the with argueparty to Jewish the for medium possible a as it seeing art, Jewish in Christians about expressions Katrin Kogman-Appel, “Coping with Christian Pictorial Sources: What Did Jewish Miniaturists Not Not Miniaturists Jewish Did What Sources: Pictorial Christian Paint?” with “Coping Kogman-Appel, Katrin and Ages Period Modern Early Middle the in Dynamics Epstein, Jewish-Christian and Representation Visual Other. (hereafter the Imagining Self, 1997) Press, and University Messianism State Pennsylvania Subversion The Park: (University to themselves Jews the prevent conversion. and to faith their in them strengthen to but religion, rival the of members the to directed primarily (Tübingen: Mohr, 1995); Hanne Trautner-Kromann, Trautner-Kromann, 2 Hanne 1100-1500 from and France in Christians the and Christianity 1995); Mohr, (Tübingen: 1 3 2003). Press, University Princeton N.J.: (Princeton, Strickland Higgs Debra 1996); Continuum, Sephardic Visual Historiography in a Christian Context.” Context.” Christian a in Historiography Visual Sephardic Krauss and William Horbury, Horbury, William and Krauss Samuel epresentations. In the last two decades, some scholars have also started to search for for search to started also have scholars some decades, two last the In epresentations. For instance, Marc Michael Epstein, Epstein, Michael Marc instance, For For instance, Heinz Schreckenberg, Schreckenberg, Heinz instance, For eligious polemics were not confined to theology and to written works. They impacted impacted They works. written to and theology to confined not were polemics eligious Speculum Speculum Th ); idem, “Another idem, ); e illustration program of the Hamburg Miscellany—produced in the second second the in Miscellany—produced Hamburg the of program illustration e

Iconographic Appropriation in Medieval Jewish and Christian Culture,” in Culture,” Christian and Jewish Medieval in Appropriation Iconographic 75, no. 4 (2000): 816-858; Sarit Shalev-Eyni, “Who Are the Heirs of the ? Bible? Hebrew the of Heirs the Are “Who Shalev-Eyni, Sarit 816-858; (2000): 4 no. 75, , ed. Eva Frojmovic (Leiden: Brill, 2002), 48-50 (hereafter Epstein, “Another Flight”). “Another Epstein, (hereafter 48-50 2002), Brill, (Leiden: Frojmovic Eva ed. ,

Flight Into Egypt: Confluence, Coincidence, the Cross-Cultural Dialectics of of Dialectics Cross-Cultural the Coincidence, Confluence, Egypt: Into Flight

2 I tee tde, es ee eey en s bet of objects as seen merely were Jews studies, these In T T he Jewish-Christian Controversy from the Earliest Times to 1789 to Times Earliest the from Controversy Jewish-Christian he D he Jews in Christian Art: An Illustrated History History Illustrated An Art: Christian in Jews he , Saracens, Demons, & Jews: Making Monsters in Art Medieval in Monsters Making &Jews: Demons, Saracens, , reams of Subversion in Medieval Jewish Art and Literature Literature and Art Jewish Medieval in Subversion of reams Medieval Encounters Medieval Shield and Sword: Jewish Polemics Against Against Polemics Jewish Sword: and Shield 1

(Tübingen: Mohr, 1993). 1993). Mohr, (Tübingen: 16 (2010): 23-63. (2010): 16 3

Imagining the Imagining (New York: York: (New Dreams of of Dreams

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CEU eTD Collection of Carcassone for the first eve of Hanukkah (fols. 78v-81r) and the Messiah Messiah the (fol.35v). Jerusalem entering and 78v-81r) (fols. Hanukkah of eve first the for Carcassone of Solomon the illustrating heroes Maccabean the of depictions its the are of images studied most Its studies. some iconographical in discussed been have miniatures and illumination, book Hebrew on works summarizing important their in N

the entire illustration program ofMiscellany. the entirethe illustration of context the in discussed not are miniatures The painters. the by used sources written the of exploration the on focuses and descriptive mainly is study His miniatures. the of analysis iconographical an provided andhas tradition, Jewish in conflated be could Judith

K 6 Mahler Mahler 5 78. 1998), Günther, J. (Hamburg: Stork Hans-Walter and Dickmann Ines ed. 1998, Juli Juni-26. 26. Hamburg, Gewerbe, und Kunst für Museum im Ausstellung eine Sammlungen Hamburger aus Miniaturen und Handschriften Mittelalterliche Schatzkammern. verborgene Burgenla in 14a Mittelalter entry catalogue Schubert, Kurt catalogues: exhibition following the also See 98-101. Narkiss, (hereafter 4 iclay s fsiaig ok f r, o oorp hs e be dvtd o it. to devoted been yet has monograph no art, of work fascinating a is Miscellany Studies in Jewish Art From Antiquity to the Middle Ages Middle the to Antiquity From Art in Jewish Art.” in in Dream Messianic A Art.” Zion: to Jewish Mercy in Medieval “Return idem, in 168-175; 1968): Themes Messianic comes: kingdom the “When idem, (Mer Yeivin Shmuel and Birthday] Seventy-fifth His on Mahler Raphael Professor to Presented History: Jewish idem, “Haggadah art,” in in art,” “Haggadah idem, Bradshaw and Lawrence A. Hoffman (Notre Dame, Ind.: University of Notre Dame Press, 1999), 142; 142; 1999), Press, Dame Notre of Iconography,” in University “Infanticide Malkiel, Ind.: J. Dame, (Notre Hoffman A. Lawrence and Bradshaw on daily life and material culture, see, for instance, Joseph Gutmann, “The Sacrifice of Isaac in Medieval Medieval in Isaac of Sacrifice “The Gutmann, Joseph instance, for see, culture, material studies and have life as daily studies on iconographic in mentioned been have Miscellany the in illustrations other Several Art,” Jewish Medieval fig. 14. 83-84; in (1987): 16 no. 8, Historiae et Artibus Isaac of Sacrifice “The idem, Isaac, of Sacrifice the about article his in Aqedah the of miniature the briefly describes also Malkiel 85-99. “Infanticide”): Malkiel, (hereafter 95 (1993): 56 Jewish Art,” Art,” Jewish on polemics and apologetics in Jewish art and more] (43 Jerusalem: Akademon, 2000), 39-43. 39-43. 2000), Akademon, Jerusalem: (43 more] and art Jewish in apologetics and polemics on eadem, Centuries Sixteenth the in in,” people my (Let to ‘ami” et “Hakhnes Rozenthal, Malka Thirteenth 301; 1982), Collection, Arts Fine the Alpine York: of Manuscripts Hebrew Illuminated Ages: Middle the in Metzger, Mendel Kurt Schubert “Die Chanukka-Szenen im Cod. hebr. 37 der Staats- und Universitätsbibliothek Hamburg,” Hamburg,” Universitätsbibliothek und Staats- der 37 hebr. Cod. im Chanukka-Szenen “Die Schubert Kurt Bezalel Narkiss, Narkiss, Bezalel Jsp Gtan “h Msih t ee: Ffenh etr Mtf n eih r, in Art,” Jewish in Motif Century Fifteenth a Seder: at Messiah “The Gutmann, Joseph airos evertheless, it is not entirely unknown. Bezalel Narkiss and Joseph Gutmann included it it included Gutmann Joseph and Narkiss Bezalel unknown. entirely not is it evertheless, 23, ½ (1981): 108-112; idem, “Apokryphe Motive in der Mittelalterlichen Jüdischen Buchmalerei,” Buchmalerei,” Jüdischen Mittelalterlichen der in Motive “Apokryphe idem, 108-112; (1981): ½ 23, Qovetz maamrim al pulmus we-apologetica be-ammanut ha-yehudit we-‘od we-‘od ha-yehudit be-ammanut we-apologetica pulmus al maamrim Qovetz ḳ K Although, both from the viewpoint of art history and manuscript studies, the the studies, manuscript and history art of viewpoint the from both Although, ndische Landesregierung, 1978), 236-237 (hereafter Schubert, Schubert, (hereafter 236-237 1978), Landesregierung, ̈ndische vt me ovets . Ausstellung im Schloss Halbturn 4. Mai - 26. Oktober 1978, ed. idem (Eisenstadt: (Eisenstadt: idem ed. 1978, Oktober 26. - Mai 4. Halbturn Schloss im Ausstellung . urt Schubert has surveyed how the story of the Maccabean heroes and that of that and heroes Maccabean the of story the how surveyed has Schubert urt Artibus et Historiae et Artibus La Haggada Enluminée Haggada La ḥḳ H ); Joseph Gutmann, Gutmann, Joseph ); HIM ebrew Illuminated Manuscripts Illuminated ebrew arim be-toldot Yiś be-toldot arim ḥ avyah: Sifriyat Poalim, 1974), 29-38 (hereafter Gutmann, “Messiah at Seder”); Seder”); at “Messiah Gutmann, (hereafter 29-38 1974), Poalim, Sifriyat avyah: Passover and : the Symbolic Structuring of Sacred Seasons, Sacred of Structuring Symbolic the Easter: and Passover 8, no.16 (1987): 83-84; fig.14 (hereafter Gutmann, “Sacrifice of Isaac”), Isaac”), of “Sacrifice Gutmann, (hereafter fig.14 83-84; (1987): no.16 8, 5

rael, mugash lo bi-melot lo shiv’im shiv’im lo bi-melot lo mugash rael, .(Leiden: Brill, 1973), Theresa and Mendel Metzger, Metzger, Mendel and Theresa 1973), Brill, .(Leiden: Hebrew Manuscript Painting Painting Manuscript Hebrew (Jerusalem: , 1992 [1969]), 118 [1969]), 1992 House, Publishing Keter (Jerusalem: 6 Journal of the Warburg and Courtauld Institutes Courtauld and Warburg the of Journal (Northampton: Variorum Reprints, 1989), 242; 242; 1989), Reprints, Variorum (Northampton:

piyyut Judentum im Mittelalter im Judentum composed by Joseph bar bar Joseph by composed (New York: G. Braziller, 1978), Braziller, G. York: (New ṿ e- ḥ ms shanah amesh 7 (1967- 27 Journal Art [Collection of articles articles of [Collection , , ed. Raphael Mahler Mahler Raphael ed. Sacred Images: Images: Sacred Judentum im Judentum S ed. Paul F. F. Paul ed. [Studies in in [Studies efer Rafael Rafael efer Jewish Life Life Jewish ); ); Blicke in in Blicke (New (New 3 4 :

CEU eTD Collection ooo o Crasn’ pyu ad t ilsrto porm n h Miscellany. the in s program illustration its and piyyut Carcassone’s of Solomon any thus and other, each with compete polemically. be interpreted may iconography ofother’s the appropriation necessarily they martyrdom, of concept Christian the and Jewish the between features common many are there Although, ideal. martyrological own its express to motifs iconographical Christian of appropriated program expressions visual illustration the Christian of authorship The miniatures. the contemporary on impact significant a how had martyrdom out points She Miscellany. the in representation visual fifteenth-century its in and piyyut eleventh-century the in appears ihihe te eos edns t sfe ad hi hp i te iie revenge. divine the in hope their and suffer to readiness heroes the highlighted rather Miscellany Hamburg the in those as such images Jewish the emphasized, was evil the the of and those Ages to of forces the over victory Maccabees Maccebean the art, Middle Christian in the while that the noted He Christians. of the on depictions during article Jewish the art his compared Jewish has in Renaissance, in Sabar, Maccabees Shalom the heroes. of Maccabean representation the of one as regarded F h of the Maccabean iconography, and neither of them investigated the miniatures in the the program. entire illustration in ofMiscellany’s the context miniatures the investigated them of neither and iconography, Maccabean the of Meyer (Leiden: E. J. Brill, 2009), 191-213. 191-213. 2009), Brill, J. E. (Leiden: Meyer Revel-Neher (Elisabeth) Elisheva of Honor in Essays Historical Art in Art,” Christian and Jewish in Bathing Woman Naked The Impurity. Limor Ora of Honour in Studies Christendom, Latin Its Visual Interpretation in the Fifteenth Century,” in Century,” Fifteenth the in Interpretation Visual Its [Hebrew]. 277-290 1996), Ben-Zvi, Jitzhak in Period], h the Maccabean heroes, and has followed the development of the motif in Jewish art. Jewish in motif the of development the followed has and heroes, Maccabean the in 7 Blumenkranz, Bernhard de l'honneur en melanges l'histoire: de regard au Juifs es 9 8 (Paris: Picard, 1985), 249-254; idem, “Makkabäer- und Judithmotive in der jüdischen Buchmalerei,” Buchmalerei,” jüdischen der in Judithmotive und “Makkabäer- Aachener idem, 249-254; 1985), Picard, (Paris: MiraFriedman, “The Metamorhposes of Judith,” Judith,” of Metamorhposes “The MiraFriedman, Sarit Shalev-Eyni, “Martyrdom and Sexuality: The Case of an Eleventh Century Century Eleventh an of Case The Sexuality: and “Martyrdom Shalev-Eyni, Sarit we-Tequfat ha-Benayim Yemei shel ha-Yehudit be-Omanut ha-Hashmonayim “Gevurat Sabar, Shalom tudy focuses on the relationship between the concepts of martyrdom and sexuality as it it as sexuality and martyrdom of concepts the between relationship the on focuses tudy a-Renesans” [The Bravery of the Hashmoneans in Jewish Art in the Middle Ages and in the Renaissance Renaissance the in and Ages Middle the in Art Jewish in Hashmoneans the of Bravery [The a-Renesans” as considers the miniatures of the Miscellany as an early example of Judith being being Judith of example early an as Miscellany the of miniatures the considers as riedman and Sabar analyzed the illustrations of the piyyut as a stage in the development development the in stage a as piyyut the of illustrations the analyzed Sabar and riedman L One of Sarit Shalev-Eyni’s most recent studies has been devoted to Joseph bar bar Joseph to devoted been has studies recent most Shalev-Eyni’s Sarit of One

Mira Friedman has also attempted to establish the connection between Judith and Judith between connection the establish to attempted also has Friedman Mira

Kunstblätter The Days of the Hashmonean dynasty, dynasty, Hashmonean the of Days The 60 (1994): 333-342. 333-342. (1994): 60 J 12/13 (1986/87): 225-246. 225-246. (1986/87): 12/13 Art Jewish of ournal (Turnhout: Brepols, forthcoming). Eadem, “Purity and and “Purity Eadem, forthcoming). Brepols, (Turnhout: ed. David Amit and Hanan Eshel. (Jerusalem: Yad Yad (Jerusalem: Eshel. Hanan and Amit David ed. Conflict and Conversation: Religious Encounters in Encounters Religious Conversation: and Conflict , ed. Katrin Kogman-Appel and Mati Mati and Kogman-Appel Katrin ed. , Between Judaism and Christianity. Christianity. and Judaism Between P for Hanukah and and Hanukah for iyyut ed Gilbert Dahan Dahan Gilbert ed 8 Both 9 7 Her She 4

CEU eTD Collection Miscellany. d h dpcin f hro’ bod ah fl. 27v-28r). (fols. bath blood Pharaoh’s of depiction the a as Messiah manifestations. cultural their and claims theological Christian response to visual the of iconography Jewish the interpreted thus, Gutmann, iconography. Sunday procession with the the with procession Sunday T 142. 1999), Press, Dame Notre of University Ind.: Dame, (Notre Hoffman Seasons, Sacred of Structuring Symbolic the Easter: and Passover Ages Middle the to antiquity in Art.” Jewish in Dream Messianic A Zion: to Mercy in “Return art.” Jewish medieval in themes messianic comes: kingdom C lutain rga o te aukh iyt rvds ep nih it te aue f a of nature the into insight deep provides iconographical piyyut Hanukkah the of the program illustration the to on study Shalev-Eyni’s Sarit contributions Miscellany. the in miniatures important certain of interpretation provided studies individual These own their murdering Jews time. same atthe children -fearing and Jews murdering Christians during demonic God the to children own symbolize would motif same their very the understanding, his sacrifice in Consequently, persecutions. to readiness Jews’ the expressed may It have tradition. martyrological Ashkenazi the to connected be can enemies. motif their the Second, awaiting revenge divine the concerning expectations Jewish as well as Jews German by suffered calamities contemporary expressing for suitable was Pharaoh 11 alr ad hul evn (Mer Yeivin Shmuel and Mahler, Mahler e eve. Seder for liturgy the in developments and controversies theological Christian-Jewish contemporary of light in theme iconographic new this of Messiah emergence the explained the has Gutmann Joseph of 35v). (fol. Jerusalem depiction entering the is publications, several in discussed miniature, Another Institutes 10 12 mergence of the motif in fifteenth-century . First, the motif of the leprous leprous the of motif the First, Germany. fifteenth-century in motif the of mergence epiction of infanticide in Passover iconography. He speaks about a miniature of the the of miniature a about speaks He iconography. Passover in infanticide of epiction herefore, I will write it without the article and with capital P. P. withcapital and article the without will it write I herefore, In the Hebrew text, the word “Pharaoh” does not possess an article. It is considered a personal name. name. personal a considered is It article. an possess not does “Pharaoh” word the text, Hebrew the In Jsp Gtan “h Msih t ee: Ffenh etr Mtf n eih r, in. Art,” Jewish in Motif Century Fifteenth a Seder: at Messiah “The Gutmann, Joseph David J. Malkiel, “Infanticide in Passover Iconography,” Iconography,” Passover in “Infanticide Malkiel, J. David hristian visual culture such as the depiction of Christ entering Jerusalem and the Palm Palm the and Jerusalem entering Christ of depiction the as such culture visual hristian ḳ The third miniature of the Miscellany which received a considerable attention is is attention considerable a received which Miscellany the of miniature third The 56 (1993): 89 (hereafter Malkiel, “Infanticide”). “Infanticide”). Malkiel, (hereafter 89 (1993): 56 ovets me ovets 12 H rvae is irsi sucs n ofrd w epaain fr the for explanations two offered and sources midrashic its revealed He ḥḳ arim be-toldot Yiś be-toldot arim (Northampton: Variorum Reprints, 1989), 242; idem, “Haggadah art,” in in art,” “Haggadah idem, 242; 1989), Reprints, Variorum (Northampton: Palmesel ḥ

avyah: Sifriyat Poalim, 1974), 29-38. Joseph Gutmann, “When the the “When Gutmann, Joseph 29-38. 1974), Poalim, Sifriyat avyah: rael, mugash lo bi-melot lo shiv’im shiv’im lo bi-melot lo mugash rael, on the emergence of the new Jewish eschatological eschatological Jewish new the of emergence the on 10 He has also emphasized the influence of influence the emphasized also has He Art Journal Art J Sacred Images: studies in Jewish art from from art Jewish in studies Images: Sacred ournal of the Warburg and Courtauld Courtauld and Warburg the of ournal ed. Paul F. Bradshaw and Lawrence A. A. Lawrence and Bradshaw F. Paul ed. 11 Dvd . ake suid the studied Malkiel J. David 27 (1967-1968): 168-175; idem, 168-175; (1967-1968): 27 ṿ e- ḥ amesh shanah, shanah, amesh S ed. Raphael ed. efer Rafael Rafael efer 5

CEU eTD Collection v existence of Jewish art and its legitimacy has not been seriously challenged since the the since challenged century. twentieth the second half of seriously been the not has literature, legitimacy its secondary and the art Jewish in of existence reappears sometimes problem the Although period. long a for field the in historians art for agenda primary a been has art Jewish of nature the commission of contracts or painter, the for instructions colophons, as primary such unknown; evidence are manuscripts illuminated these of most of artists The issue. this work of art. Epstein, Epstein, art. of work Affirmations and Denials of the Visual Visual the of Denials and Affirmations questioned. be to continued art visual Jewish of existence the 1898, in Haggadah the of publication the after Even recognized. been gradually in genre figurative only the only has culture Jewish medieval of study the in importance practically its Still, art. Jewish medieval as illumination, book Jewish for valid more even is statement This theology. important to life an daily from fields also various in but historians for art source medieval of genre fabulous a only not is illumination Book Ashkenaz. of fifteenth-century wider the context in as well as whole a as manuscript the within particularities iconographic its investigating of significance Miscellany, the of study research monographic a iconographic Iprovide thesis, my In miniatures. these the of understanding full a for indispensable something Miscellany, the of program illustration entire the of context the within investigated they images the placed scholars these of none Nonetheless, symbiosis. visual Jewish-Christian 13 fee ouint ee h oda ntb syn ht hee h rit a,i wr fat was art of work a if was, artist the Jewish a whoever considered be can it then patron, Jewish a of that supervision the under audience Jewish a for saying produced by knot Gordian the sever to solution a offered a 14 Mittelalters des Bilderhandschrift spanisch-jüdische Ein Sarajevo. von Haggadah nd they were considered to be closely related to the identity of the artist. At last, Marc Michael Epstein Epstein Michael Marc last, At artist. the of identity the to related closely be to considered were they nd isuality was alien for Jews was so deeply rooted in modern thinking that discussion of discussion that thinking modern in rooted deeply so was Jews for alien was isuality : Sarajevo, National Museum; David Heinrich Müller and Julius von Schlosser, Schlosser, von Julius and Müller Heinrich David Museum; National Sarajevo, Haggadah: Sarajevo Consequently, “Is there Jewish art?” and “What is a Jewish art?” were the two most important questions questions important most two the were art?” Jewish a is “What and art?” Jewish there “Is Consequently, Th e deficient provenance of medieval Jewish codices created another aspect of of aspect another created codices Jewish medieval of provenance deficient e of Dreams Subversion

(Princeton, N.J.: Princeton University Press, 2000). 2000). Press, University Princeton N.J.: (Princeton, 14 * * * * * * ; Kalman P. Bland, Bland, P. Kalman ;

h Ates e: eivl n Modern and Medieval Jew: Artless The 13 Te rsmto that presumption The (Vienna: Hölder, 1898). 1898). Hölder, (Vienna: D ie ie 6

CEU eTD Collection w visual the provided have may painters The structures. what in and rules,” “grammatical of sort what to according used, was vocabulary visual this how namely, context, present their within elements these of integration the study to fruitful more is it motifs, certain of were origin Christian or Europe Jewish the on only focusing of vocabulary.” instead “visual Therefore, Christian medieval in same the used they degree certain a to and majority the of art produced the by influenced inevitably manuscripts Jewish intricate. more the from exclusively carry miniatures these ofartist. the identity religious/cultural message the concerning conclusions To cite Marc Epstein, it is “a collaboration between collaboration “a is it Epstein, Marc cite To complex. more much is codex illuminated an of “authorship” The painter. its of work the as exclusively considered be cannot manuscript a of program illustration The work. his in voices polemicising or messages Jewish special of expressions for search to reasonable High quality stylistic elements, on the other hand, have been interpreted as meaning a a work. the out paintercarried Christian meaning as interpreted been have hand, other the on elements, stylistic quality Jewish. High was artist the assume to tended they rituals, certain of depiction precise the or elements midrashic of use the as such sources textual Jewish on based motifs discovered Having features. stylistic or details iconographical as such evidence secondary to turned have illuminators the of identity the on light some shed to wish who Scholars Christian? J W sharing with me his as-yet-unpublished work. work. as-yet-unpublished his me with sharing Epstein, (hereafter 6 2011), Press, University Yale Boldeian Library, MS Laud Or. 321). 321). Or. Laud MS Library, Boldeian commission.” the executed who non-Jewish) or (Jewish artists and advisers), rabbinicof aid the with seems,it cases, some (in manuscript the conceptualized exist. not do usually 15 17 Haggadah Golden The Narkiss, Bezalel R 16 ewish illuminated manuscripts concerns the identity of the painter. Was he Jewish or or Jewish he Was painter. the of identity the concerns manuscripts illuminated ewish There are a few cases when instructions for the painter are seen in the manuscript itself, such as the the as such itself, manuscript the in seen are painter the for instructions when cases few a are There Marc Michael Epstein, Epstein, Michael Marc and Ages Middle the in Manuscripts Hebrew of Illumination “The Landsberger, Franz example, for See, enaissance” in enaissance” as not the only one responsible for the illustration, one cannot draw far-reaching far-reaching draw cannot one illustration, the for responsible one only the not as ürzburg bible commentary (Munich, BSB, MS cod. Heb. 5) and the Laud Mahzor (Oxford, (Oxford, Mahzor Laud the and 5) Heb. cod. MS BSB, (Munich, commentary bible Rashi ürzburg The intercultural nature of Jewish book illumination makes the problem even even problem the makes illumination book Jewish of nature intercultural The F urthermore, if there is a possibility that the painter was Christian, it is still still is it Christian, was painter the that possibility a is there if urthermore, Jewish Art. An Illustrated History Illustrated An Art. Jewish 15 T Thus, one of the questions that frequently arise in discussions on discussions in arise frequently that questions the of one Thus, he Medieval Haggadah: Art, Narrative & Religious Imagination Religious & Narrative Art, Haggadah: Medieval he

(London: The , 1997), 66-67. 66-67. 1997), Library, British The (London: 16

Medieval Haggadah Medieval , ed. Cecil Roth (Tel Aviv: Massadah, 1961), 415-421; 415-421; 1961), Massadah, Aviv: (Tel Roth Cecil ed. ,

Jewish patrons who sponsored and and sponsored who patrons Jewish ). I am grateful to Marc Epstein, for for Epstein, Marc to grateful am I ). 17 Tu, f h artist the if Thus, (New Haven: Haven: (New 7

CEU eTD Collection vn ny wn smoiig h angel. the symbolizing wing a only even or Him for angel an substitute Bush Burning the from Moses to speaking God of images Jewish Accordingly, God. of representation against prohibition the was circumstances all in seriously absolutely taken was that prohibition the of segment only The cherubs. or angels as such creatures heavenly even and figures human depict did Jews representation, c the reveals God incarnated the depict to decision “brave” This bush. the in Christ haloed h only a wing was shown in the bush (fol. 21v). 21v). bush(fol. the in wasshown wing a only concerning the themes or compositions of the illustration program. Neither does it it does Neither program. illustration the iconography. influencethe on Jewish exclude of compositions or themes the concerning advisor Jewish a from instructions receive not did artists the that mean automatically not Kaufmann Haggadah, in its miniature of Moses before the Burning Bush (fol. 59v). (fol. Bush Burning the before Moses of miniature its in Haggadah, Kaufmann p H th 129-251. 1989), Museum, Israel see Miscellany, in Artists,” the the and Illumination of “The Mortara-Ottolenghi, Louisella program iconographic the over control and on influence direct patron’s Jewish the fol. 10v) or the image of the Sarajevo Haggadah where even the representation of an angel was avoided and and wasavoided angel an of representation the whereeven Haggadah Sarajevo the of image the or 10v) fol. . fifteenth-century from manuscript illuminated lavishly a scribes Miscellany, such Rothschild the four of are illustrations the There way.among “Christian” the in is, that right, to left scribe the from is writing untouched motif a over taking for example excellent An context. new its within fit to order in transformed modified, also be canIt untouched. context new the into placed be can culture another from adopted A motif appropriation. intercultural of levels advisor.a Jewish or scribe,the patron, the as such authorship the of parts other by also but them by exclusively not determined was “sentences” is, that units, meaningful into constructed were they way the vocabulary, but 19 18 21 20 ontrast with the still occurring mistaken belief in Jewish resistance to any kind of visual visual of kind any to resistance Jewish in belief mistaken occurring still the with ontrast owever, was not a whit troubled about these restrictions and illustrated the scene with a with scene the illustrated and restrictions these about troubled whit a not was owever, rogram irrelevant detail, sheds light on the Christian identity of the painter but it does does it but painter the of identity Christian the on light sheds detail, irrelevant rogram Rothschild Miscellany, fols. 65v, 174v, 369r, 418v, 464v (Jerusalem, IM, MS 180/51); see, Colette Sirat, Sirat, Colette see, 180/51); MS IM, (Jerusalem, 464v 418v, 369r, 174v, 65v, fols. Miscellany, Rothschild 180/51. MS IM, Jerusalem, The biblical text mentions both the angel of God (Ex. 3:2), and God Himself (Ex. 3:4). See, for example, example, for See, 3:4). (Ex. Himself God and 3:2), (Ex. God of angel the both mentions text biblical The A422. MS Collection, Kaufmann MTA, Budapest, ebrew Manuscripts of the Middle Ages Middle the of Manuscripts ebrew e miniature in the Golden Haggadah depicting the Deity as a haloed angel (London, BL, MS Add. 27210, 27210, Add. MS BL, (London, angel haloed a as Deity the depicting Haggadah Golden the in miniature e A There are different degrees in the integration of a foreign element, that is, different is, that foreign element, a of integration the in areThere different degrees much more significant “blooper” can be found in the fourteenth-century Catalan Catalan fourteenth-century the in found be can “blooper” significant more much 18

This tiny, and from the point of view of the illustration illustration the of view of point the from and tiny, This (Cambridge: Cambridge University Press, 2008), 175 n. 56. On 56. n. 175 2008), Press, University Cambridge (Cambridge: 21 19

The artist of the Kaufmann Haggadah, Haggadah, Kaufmann the of artist The The Rothschild Miscellany Miscellany Rothschild The (Jerusalem: (Jerusalem: 20 In 8

CEU eTD Collection Law to the children of Israel who stand stand who Israel of children the to Law t Torah. the accepted they until it remove not did and Israel above mount the placed God which to according midrash, a from originated mount the by covered being Israelites the of motif etr Nrhr Fec cdx te afan ihe Torah. Mishneh Kaufmann the codex, French Northern century iconographic Christian the to according heaven Torahfrom the receiving Moses depicted f t guidance. Jewish any without working was he likely seems also It painter. the of identity Christian 22 verse, ‘And they stood at the nether part of the mountain’ (Ex. 19:17) Rabbi ben Hama said, ‘This ‘This said, Hama ben Dimi Rabbi 19:17) (Ex. mountain’ the of part several nether the the in on at commenting stood found in they “For ‘And be 2b: verse, Zarah can Avodah story , Babylonian The the in 1980). instance, for Corvina, sources, different (Budapest: lapjai legszebb Tóra’ ‘Misné budapesti flies ( flies as understood was it tradition Christian in while beasts,” “wild as it explained commentators Jewish period. word Hebrew the of meaning The painter. the to available were 23 the that supposition only contains cycle image the the that fact justify the reasonis One that painter. Christian a reasons by made were it other in miniatures several lists Kogman-Appel 19. 1990), International, d 25 24 2003), II, 600, 602 n. 202 (hereafter Ginzberg, Ginzberg, (hereafter 202 n. 602 600, II, 2003), grave.’” your find ye Ginzberg, be Louis will there see not, sources, if further but you, with well be will to it said Torah, and the vault, accept a ye like ‘If Israel them. over mountain the suspended He, be blessed One, Holy the that us teaches ). Haggadot Illuminated Kogman-Appel, (hereafter 9 n. 14 Kogman-Appel, Holiday Katrin Passover the and Imagery agent. Biblical Jewish a without painter the to available been have could it Therefore well. as version Christian a had which element midrashic one why this Jewish advisor did not veto the representation of the Divinity like the haloed Jesus in the the in Jesus team.” “authorship haloed the of members different the between relationship the like Divinity the the of nature intricate the out point to intend would simply I question the paper. this of By raising limits the of exceed Haggadah Kaufmann the of representation iconography the of the analysis detailed A veto Bush. Burning the not of miniature did advisor Jewish this why Kaufmann the in as just manuscripts, Jewish in while flies of invasion an as depicted is plague fourth suggests, he may have followed a Jewish visual model for this composition, see eadem, eadem, see composition, this for model ask legitimately visual can one advisor, Jewish a from information Jewish the received painter the If 9. a n. 236 , Haggadot followed have may he Kogman-Appel suggests, Katrin as or exegesis, biblical painter Jewish Christian with familiar the person Thus, a by beasts. instructed of been have kinds must different of attack an as represented is plague the Haggadah, welfth book, the Book of Acquisitions, is illustrated by Moses offering the tablets of the the of tablets the offering Moses by illustrated is Acquisitions, of Book the book, welfth raditions challenge this assumption. challenge this raditions rom a haloed heavenly figure whose hand is still visible. The scene thus originally originally thus scene The visible. still is hand whose figure heavenly haloed a rom crto o te ihe Trh f uaet, in Budapest], of Torah Mishneh the of ecoration Gabrielle Sed-Rajna, Sed-Rajna, Gabrielle The iconography of the fourth plague, the plague of the the of plague the plague, fourth the of iconography The Budapest, MTA, Kaufmann Collection, MS A77/I-IV. A77/I-IV. MS Collection, Kaufmann MTA, Budapest, Gbile e-an, A uaet ‘in Tr’ etéyi s ízts” Te anig ad the and paintings [The díszítése” és festményei Tóra’ ‘Misné budapesti “A Sed-Rajna, Gabrielle muscae 25 A A closer look, however, reveals that Moses has horns and he receives the tablets the receives he and horns has Moses that reveals however, look, Acloser gain, another aspect of Christian-Jewish collaboration occurs in a late thirteenth- late a in occurs collaboration Christian-Jewish of aspect another gain, 22 ), see 11:4, Rabbah Exodus see ), Other depictions in the manuscript which require familiarity with midrashic with familiarity require which manuscript the in depictions Other K umn Haggáda aufmann

The Midrash Midrash

Legends of the Jews the of Legends 23 (University Park: Pennsylvania State University Press, 2006), 2006), Press, University State Pennsylvania Park: (University [The Kaufmann Haggadah of Budapest] (Budapest: Kultura Kultura (Budapest: Budapest] of Haggadah Kaufmann [The

Legends of the Jews the of Legends verbatim Mjúi óe [óe ámn tréyóee A törvénykódexe] Májmuni [Móse kódex Májmúni A beneath the mountain (IV, mountain The the beneath32r). fol. , Bo , Illuminated Haggadot from Medieval Spain. Spain. Medieval from Haggadot Illuminated a rov (Philadelphia: Jewish Publication Society, Society, Publication Jewish (Philadelphia: . Accordingly, in Christian manuscripts, the the manuscripts, Christian Accordingly, in , for instance, attests that Jewish sources sources Jewish that attests instance, for , arov ). ). was already unclear in the Mishnaic Mishnaic the in unclear already was 24 Te einn o the of beginning The Illuminated Illuminated

For For 9

CEU eTD Collection and The program. paleographical illustration its of compendium its a by followed be of will features codicological survey The object. material a as and work literary a as both manuscript the of description detailed a provide will I dissertation, my of part first the In through transformation. their not or messages Jewish special of bearers the became they whether show and Miscellany Hamburg the in motifs iconographical elements Christian of appropriation where Jewish of redemption divine nature the examine of will I study, my In used. scenes were iconography Christian from borrowed or scenes several contained martyrological have of to seems images Miscellany Hamburg first the At in “sentences.” illustration anti-Christian time the same glance, the at but Jewish special construct to only not “vocabulary” visual Christian used images these of authorship the is, That down. upside entirely turned is carries it message the motif the of transformation by where case owner. ofprospective the representative or another was scribe the he whether patrons, the by intervention the also but artist, the of background Christian the about clue a provides only not example last This motif. midrashic a of representation unique a into transformed was iconography Christian the result, a was As hill. the by figure covered heavenly the and deleted were horns the Thus, miniature. the modify the artist made and shocked been have must artist, the of instructor Jewish the or patron the however, composition, the Seeing people. Jewish the is of acquisition giving greatest the Law certainly the and acquisitions about is it since illustrates it chapter the of content o th more convincingly to a Christian artist than simply the fact that there was a representation of a heavenly heavenly a of representation a was there figure. that fact the simply than artist Christian a to point modified, convincingly was more scene fol. the that fact 26968, the as Add. well as MS Moses of BL, horns the London, opinion, my in Siddur, Therefore, Forli 145r). 127v; fol. Mahzor, Laud (e.g., Moses to Tablets/Tablet the the of of Artist representations “The Jewish numerous and are there Cohen, However, 26-30. God 1986), M. Studies, Jewish of Union with Evelyn World (Jerusalem: II artist; volume Torah Christian Mishneh a the by in Torah,” in painted Mishneh been Kaufmann figure have heavenly must the it identifies that concludes therefore She Moses. to Tablets hand. Christian a by painted presumably was therefore and tradition 26 riginal scene of Moses receiving the Law from heaven would fit more closely to the the to closely more fit would heaven from Law the receiving Moses of scene riginal Evelyn M. Cohen, who discovered traces of a previous composition beneath the present layer, compares compares layer, present the beneath composition previous a of traces discovered who Cohen, M. Evelyn e original composition to certain contemporary French Christian miniatures which depict God giving the giving God depict which miniatures Christian French contemporary certain to composition original e The quintessence of integrating a Christian element into a Jewish context is the the is context Jewish a into element Christian a integrating of quintessence The Matan

Torah Division D, D, Division Studies. Jewish of Congress World Ninth the of Proceedings

te iig f h Lw wih ota a agl xedn the extending angel an portray which Law, the of Giving the , 26 In addition, the the addition, In 10

CEU eTD Collection Jewish of context wider the fifteenth- otherhand. the on century Ashkenaz, in relations within Jewish-Christian and hand, analysis one the on iconographical literature, martyrological the of results the assess will I part, third the the In of program. illustration picture the of comprehensive characteristics iconographical a provide possible will but the miniatures, to the limited of be aspects polemical not will analysis The with traditions. as iconographical well as Christian depictions Jewish other with comparison in examined be will images The thesis. the of part second the constitute will miniatures the of analysis iconographical detailed A here. discussed also be will provenance its and authorship its on data available 11

CEU eTD Collection Th n bbia raig fr h Nnh f v fl. 3r17 ad os 18-9v, and 188r-190v), fols. and 133r-187v a finally (fols. Av of Ninth the for readings biblical and lamentations 121r-132v), (fols. calendar a 1r-120v), (fols. Haggadah a with missing) is I not is there be to came it How known. Library). University and State (today Hamburg of Library State the in housed been has manuscript the century, least eighteenth the at From twice. rebound was it centuries, the over Moreover, shelf. a on untouched lie not did it show, Haggadah condition, the in stains good food and wine the in as well as notes preserved later the as beenalthough has Miscellany old six-hundred-year almost The Northward.” not yet and suddenly “Upward, has screen, which object, a dimensional three on blood” and images “flesh a flat became independent comprised had object, then The until dimension. was third which the discovered and Spaceland visited he when Flatland from Square Abbott’s like felt I encounter, first this in and Still, it. about lot photos a knew digital already in Miscellany the studied had I moment, that Until it. with deal to I. b 27 1720). 1720). Uffenbach ab Conradi Zachariae Bibliotheca in qui ( collection his of catalogue the units. codicological separate alwaysconstitute almost the with I first saw the original manuscript in January 2009, that is, ten months after I had begun begun had I after months ten is, that 2009, January in manuscript original the saw first . ibliophile, Zacharias Conrad Uffenbach (1683–1734). The Hamburg Miscellany, however, is not found in found not is however, Miscellany, Hamburg The (1683–1734). Uffenbach Conrad Zacharias ibliophile, A large part of the Hebrew manuscript collection of the Library originated in the collection of a famous famous a of collection the in originated Library the of collection manuscript Hebrew the of part large A T 1. e Miscellany contains a mahzor, that is, a festival prayer book (the beginning of which which of beginning (the book prayer festival a is, that mahzor, a contains Miscellany e

HE HE C ONTENT 27 C

minhagim hagahot ODEX

of the Maharil and his circle (fols. 191r-205r). The different parts parts different The 191r-205r). (fols. circle his and Maharil the of book (customs) composed by Rabbi Avraham Hildiq complemented complemented Hildiq Avraham Rabbi by composed (customs) book Bibliotheca Uffenbachiana seu Catalogus et Recensio Msstorum Codicum Codicum Msstorum Recensio et Catalogus seu Uffenbachiana Bibliotheca

, Halae Hermundurorum: Impensis Novi bibliopolii, bibliopolii, Novi Impensis Hermundurorum: Halae , 12

CEU eTD Collection

se . . .. hs neto my ae ae pae vn eoe h frt idn a a as binding first the before even ofmahzor the or correction supplement place taken have may insertion This 2.). 2. I. (see point later a at it into inserted were they composition; original book’s prayer the of parts the containing quires The VII-VIII-IX). Hoshanot quires (see quires multiple over extending together, stick Feasts Pilgrim the of texts the and other, each to parallel run Kippur Yom and ha-Shanah Rosh since intention original the reflect must groups, Feasts separate constitute Pilgrim and Days Fearful the that namely principle, primary the bindings, later 36. 1985), JNUL, 781/1 4° Heb Library University and detailed instructions or commentaries for the worshipper. worshipper. for the or commentaries instructions detailed wedding, circumcision, as such The included. Haggadah Pesah a is there Inaddition, etc. burial, occasions festive other various for poems liturgical and prayers blessings, as well as Hanukkah and Sukkot, Shavuot, Pesah, Kippur, Yom contains a is codex the of part first The I. book Prayer 1. 1. 28 gnrl ue to an id of kinds main two rule, or general a readings biblical prayers, the of As either. feasts of the order the concerning uniformity no is There as well. commentaries some offer others holidays, on prayers part most (in material liturgical the only contain structure. remnant the of Many together. one the on Kippur), grouped are hand, other the on Sukkot), and Shavuot Yom (Pesah, Feasts Pilgrim the and hand, and ha-Shanah (Rosh Days Fearful the which in those and (from groups; separate festivals constitute Av) summer of Ninth the the until Shabbatot and Sheqalim/Special Parashat Sukkot) till ha-Shanah Rosh (from festivals winter Ezra Fleischer, “Prayer and Piyyut in the Worms Mahzor,” in Mahzor,” Worms the in Piyyut and “Prayer Fleischer, Ezra After the short section of texts for the Fearful Days and a collection of collection a and Days Fearful the for texts of section short the After Medieval Ashkenazi Ashkenazi Medieval A piyyutim lthough the order of the feasts in the Miscellany may have been modified in in modified been have may Miscellany the in feasts the of order the lthough 28 for Hoshanah Rabbah as well as most of the texts for Simhat Torah were not not were Torah Simhat for texts the of most as well as Rabbah Hoshanah for

(various kinds of liturgical poems) and a few prayers for New Year, Year, New for prayers few a and poems) liturgical of kinds (various

mahzorim

. Introductory Volume, ed. Malachi Beit-Arié (Vaduz and Jerusalem: Jerusalem: and (Vaduz Beit-Arié Malachi ed. Volume, Introductory . however, do not have an entirely consistent consistent entirely an have not do however, mahzorim, Mahzor mahzorim do not have a uniform structure. Apart of them them of Apart structure. uniform a have not do . codn t te etr Aheai ie It rite. Ashkenazi Western the to according can be differentiated: those in which the the which in those differentiated: be can piyyutim W orms “Mahzor,” MS. Jewish National National Jewish MS. “Mahzor,” orms ) to be added to the regular regular the to added be to ) mahzor does not provide provide not does Hoshanot piyyut 13

CEU eTD Collection Y th Him praise is fitting is praise Him

texts for the Ninth of Av. of Ninth the for liturgical texts of compilation a and book prayer the between inserted is manual calendar A Da calendar (the calendar the of calculation the to connected are which of both others, two by followed is chart big This cycles. nineteenth-year thirteen showing chart big a is section next The 121r-121v). m I beginning ofmanuscript. the the at quires missing now the constituted have might they that plausible is it texts, these Ashkenazi several because and entirely Shabbatot Special it the for texts Since lacks 41. and 40 fols. between folios) 9 (of lacuna a is there and beginning saber. a long creature with headed—lion-bodied d 2011), 14-27 (hereafter Carlebach, Carlebach, (hereafter 14-27 2011), Europe Modern Early in Culture and Middle 39v-40r: and (fols. instructions text: the main the of end with the to added were starting Pesah for Haggadah for benedictions the follows Sukkot, for 29 and/or works on on works and/or T 32 Shabbatot Special the for texts with begin Mahzor Tripartite 31 the of that . including and Mahzor Worms the of th 30 1924-1933). JTS: York: (New 4 vols. Poetry], Hebrew Medieval of [The Thesaurus we-ha-piyyut ha-shirah . 1. 2. Calendar manual ( manual Calendar 2. . 1. aig otaig n xcto: hmn iue s bu t dcptt a human- a decapitate to about is figure human a execution: an portraying rawing he majority of the extant Ashkenazi treatises are embedded within larger codices, mainly liturgical texts texts liturgical mainly codices, larger within embedded are treatises Ashkenazi extant the of majority he See collation in Appendix 1. I refer to the to refer I 1. Appendix in collation See Its location is not unusual. Free-standing treatises on the calendar are very rare in medieval Ashkenaz. Ashkenaz. medieval in rare very are calendar the on treatises Free-standing unusual. not is location Its Carlebach, Elisheva see manuals, calendar Jewish medieval About to according while folios), 8 of (constituted quires 6 is, that folios, 48 foliation, Hebrew the to According u odosy ipae o Pesah on displayed wondrously ou e quire numbers, 7 quires, that is, 56 folios are missing from the beginning. For example, the first volume volume first the example, For beginning. the from missing are folios 56 is, that quires, 7 numbers, quire e onths. Then, the zodiac constellations are discussed and presented in small charts (fols. charts small in presented and discussed are constellations zodiac the Then, onths. e Haggadah are missing. are Haggadah e vidson number, Goldschmidt, Goldschmidt, number, vidson

Ages h pae bo i nt opee a ubr f urs r msig rm its from missing are quires of number a complete, not is book prayer The (Cambridge: Cambridge University Press, 2002), 93. 93. 2002), Press, University Cambridge (Cambridge: of the year and the the and year the of keviah minhagim בלילה (fol. 40v: 40v: (fol.

הפלאת (fol. 22v). Just as in other Ashkenazi Haggadot, different different Haggadot, Ashkenazi other in as Just 22v). (fol. ; see Carlebach, Carlebach, see ; Sefer ibbur 32 29 Its first section deals with the forecasted weather for twelve for weather forecasted the with deals section first Its ניסים 30 The last folio of the prayer book (fol. 120v) contains a pen a contains 120v) (fol. book prayer the of folio last The ). ). Time of Palaces

Ki lo naeh ki lo yaeh lo ki naeh lo Ki

(Cambridge, Mass.: Belknap Press of Harvard University Press, Press, University Harvard of Press Belknap Mass.: (Cambridge, רוב Haggadah

) Palaces of Time of Palaces p אז ; Davidson Davidson ; 31 iyyutim

(fols. 40r-40v: 40r-40v: (fols. molad Of old, You performed many miracles by night by miracles many performed You old, Of by their Davidson number; see Israel Davidson, Davidson, Israel see number; Davidson their by , 96 and 138), and 138), and 96 , of each month). Finally, the calendar ends ends calendar the Finally, month). each of , 27, Colette Sirat, Sirat, Colette 27, , 2175 2175 ; Davidson Davidson ; ,(א בפסח P T alaces of Time. Jewish Calendar Calendar Jewish Time. of alaces he strength of Your powers Your of strength he

To Him praise is due, to to due, is praise Him To הפלאת 215 215 Hebrew Manuscripts of the the of Manuscripts Hebrew כ mahzorim ). The last folios of folios last The ). גבורותיך

start with start אומץ ; no no ; piyyutim Otzar Otzar 14

CEU eTD Collection I Eleazar ha-Kallir, but there are poems penned by later medieval, mainly Ashkenazi Ashkenazi mainly medieval, later well. as by authors penned poems classical are the there of but one ha-Kallir, by Eleazar composed were lamentations the of part large A of Av. for Ninth the 8:13-9:23) Jeremiah Prophets, the and 4:25-40) two Deut. Torah, of the the from 189-190: (reading constituted parashah fols. is 34-35; It and kinot Av. prayers, of 133-188: fols. Ninth units: codicological the for readings biblical and (lamentations) f “official” the are readings third the and second The day. fast same the for readings biblical by followed are lamentations The commentary on the use of the charts and their description. and their charts the useof the on commentary translation]. translation]. motn fs dy o te eih aedr Ti pr cnan prayers, contains part This calendar. Jewish the of days fast most the important of one Av, of Ninth the to devoted section a is there calendar, the Following Judith Schlanger for sharing her suggestion with me. me. with suggestion her sharing for Schlanger Judith ohnug n Nrmeg 19 (os 10, 171r). 170r, (fols. 1298 Nuremberg, and Rothenburg Würzburg, in persecutions Rindfleisch the of victims the on ha-Cohen Eleazar bar Moses and 162r); (fol. 1241 Frankfurt, of Jews murdered the on lamented Moses bar ha-Cohen Judah 161v); (fol. Crusade Second the during massacre the about wrote of ha-Levi Joel 166v); 160r, (fols. Crusade First the of events tragic the with deal Mainz of Judah are there calendar, Jewish the (in [ year one but kinds, fourteen of kinds thirteen the of description the with p 33 fols. 159v-160r: 159v-160r: fols. 34 Lord avenge their blood” ( blood” their avenge Lord 92v: fol. of sort a as served have may codex the is, That away. thrown being simply of instead M 35 J יעקב 171r: 171r: . 1. 3. Texts for the Ninth of Av for Ninth the Texts 3. . 1. ollows the order described in the the in order the described ollows ewry of Ashkenaz. Among others the the others Among Ashkenaz. ewryof archment, which contains the Divine Name, must be buried. Thus, it may have been fixed on the folio folio the on fixed been have may it Thus, buried. be must Name, Divine the contains which archment, On fol. 125v, there is a piece of parchment from a (Ex. 13:11-16) glued onto the margin. The The margin. the onto glued 13:11-16) (Ex. Tefillin a from parchment of piece a is there 125v, fol. On acrostics: of form ina appear authors certain of names The By the lamentation starting on fol. 170r, a marginal note says, “This lamentation was created by Rabbi Rabbi by created was lamentation “This says, note marginal a 170r, fol. on starting lamentation the By oses bar Eleazar ha-Cohen about the communities of Würzburg, Rothenburg and Nuremberg, may the the may Nuremberg, and Rothenburg Würzburg, of communities the about ha-Cohen Eleazar bar oses

בר הקטן ; fol. 187v: 187v: fol. ; משלם משה , fols. 136v-139r: 136v-139r: fols. , ; fols. 178v-179r: 178v-179r: fols. ; יעקב שלמה 34

Many of these speak of contemporary persecutions that fell upon the upon fell that persecutions contemporary of speak these of Many רבי . .

בן

ד מנם " הי גכ ; fols. 168v-169r: 168v-169r: fols. ;

נורבערק ] is missing from the Miscellany) surrounded by a con a by surrounded Miscellany) the from missing is ] ירביקלי ואמץ

חזק

רוטנבורק אזעק minhagim

יהודה and the the and parashah

ב

; fols. 180r-180v: 180r-180v: fols. ; kinot אלעזר ווירצבורק יהודה ; fols. 148v-149r: 148v-149r: fols. ; by Menahem bar Makhir and Kalonymos bar bar Kalonymos and Makhir bar Menahem by book (fol. 203v) (fol.203v) book ; fols. 169r-169v: 169r-169v: fols. ;

קהלת f

ol. 8v: 8v: ol. על חזק for the Ninth of Av, while while Av, of Ninth the for

הכהן 35

אלעזר Te re o te lamentations the of order The 33 יעקב אלעזר אלעזר

למה

, fols. 17r-18r: 17r-18r: fols. , העלוב (reading from the the from (reading haftarah

[ ; fols. 155v-156r: 155v-156r: fols. ; בר ש ], fol. 169v: 169v: fol. ],

משה הקטן ' הר אלעזר יסד אפרים

; fol. 187r: 187r: fol. ; שלמה זה genizah

קינה הקטן

payytanim בונא ; fols. 170r- fols. ; ) [my own [myown )

I thank I . tinuous tinuous קלונימוש מעיר kinot אפרים

פרי 15 , , ; ;

CEU eTD Collection ok f ab Arhm lunr d 10/) a iprat utin amds, n a and Talmudist, Austrian important an 1407/8), (d. Klausner Abraham Rabbi of book the on impact its by shown as customs Austrian the for basis the constituted customs his Spitzer, Shlomo to according Nevertheless, Maharam). the (aka Rothenburg of Baruch ben Meir Rabbi contemporary, his of those as influential as not were teachings w poems written by Rabbi Abraham bar Azariel around 1234. around Azariel bar Abraham Rabbi by written poems the in Kippur Yom Elul. month the with feasts starting of the order annual the to according discussed are customs The 204r). 203v, (fols. Rokeah the 194v), (fol. Mordekhai the 194r), Maharam (fol. the 193v), fol. d.1221, Mainz? of Samuel ben Barukh with (identical Mainz I. 4. 1. margins. a M the Mainz, with of especially customs the with complemented and Hladik) Hladiq, (aka Hildiq Avraham of collection a with ends codex The that mention the rabbi, see Spitzer, Spitzer, see rabbi, the mention that sources of collection a provides also Spitzer Shlomo him. about speak or Hildiq Rabbi to attributed be may of edition modern the of editor the Urbach, 123-126. 191-253 2006), JNUL (Jerusalem, writtenin1419 book prayer Ashkenaz, Ashkenazi Hakhamei Torat Mifal Spitzer, (Jerusalem: (hereafter Customs] of Book Kausner’s Abraham 1131 [fols. 1-18]). See Shlomo Spitzer, Spitzer, Shlomo See 1-18]). [fols. 1131 Rossi De Parma 8-24]; [fols. 2 Rossi De Parma, are manuscripts other two (the latest the is Miscellany the The column). first 204r, (fol. Av of Ninth the on Bible the from section this read to observants the instructs Hildiq Avraham manuscript: the of part last the in mentioned is Isaiah34-35 one, first the ih 36 37 the published who Spitzer, Shlomo Judentums des Wissenschaft re also referred to including Avraham Klausner (aka the Maharaq, fol. 194v), Barukh of of Barukh 194v), fol. Maharaq, the (aka Klausner Avraham including to referred also re Concerning his name, see Samuel Kohn, “Mardochai ben Hillel, sein Leben, seine Schriften und die von die und Schriften seine Leben, sein Hillel, ben “Mardochai Kohn, Samuel see name, his Concerning Ephraim E. Urbach, Urbach, E. Ephraim m citirten Autoritäten. Ein Eintrag zur jüdischen Literaturgeschichte,” Literaturgeschichte,” jüdischen zur Eintrag Ein Autoritäten. citirten m as Bohemian in origin and he lived around the middle of the thirteenth century. His His century. thirteenth the of middle the around lived he and origin in Bohemian as oreh oreh Minhagim The author, Rabbi Avraham Hildiq is mentioned in a commentary to a to commentary a in mentioned is Hildiq Avraham Rabbi author, The ha-R av av Qloyzner Y book ao ha- aakov and the the and parashah S hagahot efer Arugat ha-Bosem ha-Bosem Arugat efer rgt ha-Bosem Arugat

26 (1877): 560-561. 560-561. (1877): 26 ). I found one more extant copy of Hildiq’s Hildiq’s of copy extant more one found I ). L of the Maharil (R. Jacob ben Moses ha-Levi Mölin, aka aka Mölin, ha-Levi Moses ben Jacob (R. Maharil the of Qloyzner, Qloyzner,

v, 1360?-1427). evi, minhagim Sefer are completed with masoretic notes in the the in notes masoretic with completed are haftarah 193 n. 2. 2. n. 193 book, based his work on three extant manuscripts, of which which of manuscripts, extant three on work his based book, minhagim (“Spice Garden”), a commentary on liturgical liturgical on commentary a Garden”), (“Spice [Spice Garden] (Jerusalem: Mekize Nirdamim, 1963), IV, IV, 1963), Nirdamim, Mekize (Jerusalem: Garden] [Spice

ha-Minhagim le-Rabbenu Avraham Qloyzner Qloyzner Avraham le-Rabbenu ha-Minhagim Arugat ha-Bosem Arugat (fols. 203v, 204r), and the the and 204r), 203v, (fols. Parnas Sefer 36 , MS Heb. 34°1114, fols. 253r-260v). 253r-260v). fols. 34°1114, Heb. MS Hr ad hr sm authorities other some there and Here composed by the little known Rabbi Rabbi known little the by composed collected the various sources that that sources various the collected 37 Monatschrift für Geschichte und und Geschichte für Monatschrift As his name suggests, he suggests, name his As minhagim book as part of an an of part as book selihah minhagim minhagim [Rabbenu [Rabbenu for 16

CEU eTD Collection X I. Codicology 1. 2. strong a an with manuscript as the it Investigating reading story. ata crime Holmes scene. feel Sherlock could like Iat least glass, magnifying advise detective a I of Alternatively, part provides analysis. introductory it further but reading, for dry for data make indispensable might It avoided. be therefore cannot codex the of description detailed A manuscript. the of dating the for as well as parts various the between relationship the of understanding the for essential is features paleographical and codicological its of examination thorough a and complex very is codex the of structure C beginning and at the end. the at and beginning the at flyleaf paper unfoliated one with leaves eight of mostly quires 26 in bound vellum, of folios 203 comprising mm) (295-301×220-227 codex size medium a is Miscellany The the codex contains 26 quires, mostly of 8 leaves each except for II for except each leaves 8 of mostly quires, 26 contains codex the readings). biblical and lamentations 189-190: and 133-188 (fols. units codicological fourth and third the in not but 34), fol. (e.g., margins outer the in rarely, more and, 200-205) 121-129, 114, fols. (e.g., inner 11r), 10r, fols. (e.g., upper the in observed be may marks Pricking 189-190). and (fols. unit codicological horizontal fourth the in plummet; except degree in certain a to was visible are lines ruling vertical The ink. red in script semi-cursive or square ( 30 I. teacher ofMaharil. the d 3 38 minhagim mm (fols.191-205— 210)×(135-155)

u -5 ad os 1910bbia raig) r 25×15 m (os 1212clna) r (190- or 122-132—calendar) (fols. mm (265)×(185) or readings) 189-190—biblical fols. and 4-35, ark and light brown ink mostly in 22 (prayer book, lamentations, biblical readings) and and readings) biblical lamentations, book, (prayer 22 in mostly ink brown light and ark ninterrupted, these excised folios were presumably blank. In one case, an extra folio was folio extra an Incase, one blank. presumablywere folios excised these ninterrupted, Text space (187-190)×(135-140) mm (fols.1-120—prayer book; fols. 133-188—lamentations and Isaiah Isaiah and 133-188—lamentations fols. book; (fols.1-120—prayer mm (187-190)×(135-140) space Text

ontaining five different codicological units as well as five different groups of texts, the texts, of groups different five as well as units codicological different five ontaining XVI 2.

minhagim C 8-1 ODICOLOGICAL AND PALEOGRAPHICAL FEATURES PALEOGRAPHICAL AND ODICOLOGICAL The quire system was modified during subsequent rebindings. In its present form, present its In rebindings. subsequent during modified was system quire The I al hs fu qie, h ls flo s xie, u sne h tx is text the since but excised, is folio last the quires, four these all In . book) lines in one or two columns. The rubrics were written in Ashkenazi Ashkenazi in written were rubrics The columns. two or one in lines book)

38 It is written in Ashkenazi square and semi-cursive script in script semi-cursive and square Ashkenazi in written is It

book). book).

8-1 , IX , 10-1 , XV , 8-1 , and and , 17

CEU eTD Collection l Unit 1: fols. 1-120: Mahzor with Haggadah for Pesah for Pesah Haggadah Mahzor with 1-120: fols. 1: Unit following: the and theseare codex, the within distinguished be can that units codicological different five are There quires. order of the correct the binder the show Isaiah 34-35 of Avand for Ninth the liturgical texts 133-188: fols. 3: Unit calendar 121-132: fols. 2: Unit l while the lower one contains the beginning of beginning the contains one lower the while 121r, fol. on calendar the of that to identical practically is sentence upper (the sentences two and pen-drawing a only text no is there 120v, fol. On XXIV. and XXIII, XXI, XVI, t 40 41 (V quire the to glued n 39 f ol.120v: ol.120v: ater. east the first sentence of the calendar, might have served as a sort of catch phrase to to phrase catch of sort a as served have might calendar, the of sentence first the east he last folio of quire xii). quire of folio last he umbers, and the numbering that reflects the present state of the codex with capital Roman numbers. numbers. Roman withcapital codex the of state present the reflects that numbering the and umbers, On dating, see I. 2. 7. 7. 2. I. see Ondating, I mark the quire numbering, written on the folios and reflecting a previous state, with small Roman Roman small with state, previous a reflecting and folios the on written numbering, quire the mark I There is one tiny difference between the upper sentence and the first sentence of the calendar: on on calendar: the of sentence first the and sentence upper the between difference tiny one is There There are catchwords at the end of most of the quires, except I, II, III, IX, XV, XV, IX, III, II, I, except quires, the of most of end the at catchwords are There This unit can be dated to before 1427. before to dated be can unit This end.at the catchword include no is There to accordingly. it wished extended and quire, scribe one within the everything that suggests and Ashkenaz in unusual is which bifolios, 5 containing quire single a comprises It 1434. in written was unit This f. 120r. on ends foliation Hebrew The time. some for manuscript a of folio last the was it that suggest details these All blank. is it side, verso the on drawing pen scatchy a b יודע rowner, more worn than the previous folios, and except for the catchphrases and and catchphrases the for except and folios, previous the than worn more rowner, , while on fol.121r: fol.121r: while on , 8+1 : from quire xiii only the first folio survived, which was glued to to glued was which survived, folio first the only xiii quire from : 39 יודעו Quire IX Quire

. . 10-1 , and probably quire II quire probably and , parashat mishpatim parashat 41 The text ends on fol. 119v. Fol. 120 is 120 Fol. 119v. fol. on ends text The 8-1 were inserted somewhat inserted were ). 40 These sentences, at sentences, These 18

CEU eTD Collection on its first folio first its on an of half second The X. the the of than and VIIIquires wasbetween inserted it most signs show, several As Torah. formaterial Simhat ink containing IX brown quire lighter is quire much “odd-one-out” a other The in quires. written surrounding were quire the of folios several the first Finally, off. cut been have must one eighth the folio, seventh the on ended text the since but biofolios, 8 by constituted one regular a not is quire the Furthermore, content. its in nor catchwords with neither quires neighboring its to connect not does 9-15) (fols. somewhat later. collation existing the to added were IX and II quires quires, bifolios. two these that eight, seems it not observations, these ten, on Based of consists IX quire book, prayer the in quires the of majority the unlike Furthermore, X. quire by followed been originally had VIII quire that show X and VIII quires on text unpunctuated the as well as letters the of size the ink, the of color The half. first its missing fragment a only is text the X, quire of beginning very the at and folio, empty an with ends IX Quire well. as X quire of beginning the at found be can ofan the of continuation this However, together. quires two the connecting catchword a even not match the others perfectly. Quire II Quire perfectly. others the match not 191-205: fols. 5: Unit parashah 189-190: fols. 4: Unit

Within the first codicological unit, the prayer book, there are two quires that do do that quires two are there book, prayer the unit, codicological first the Within 1427. after to and dated of calendar, the script the from different cursive script, either. section this of end the at catchword no is There 1. from restarts foliation Hebrew a catchword. the by unit following the of to connected not is It irregular. are edges its and parts, size other the the and in parchments the than quality smaller bit a The and darker is It bifolio. different: are parchment single a only constitutes unit This as a continuation of the poem from the end of the p theof end the from poem the of continuation asa minhagim for the intermediary days of Sukkot ( Sukkot of days intermediary the for ofan for the Ninth of Av for Ninth the and haftarah of Rabbi Avraham Hildiq. This unit is written in semi- in written is unit This Hildiq. Avraham Rabbi of 8-1 8-1 containing the the containing H oshanot for Hoshanah Rabbah Rabbah Hoshanah for r evious quire. There is is There quire. evious 1475 1475 מ ) can be found found be can ) 19

CEU eTD Collection erw oito peee te rbc n, hc ms hv be add uig a Haggadah missing. already were during the of part added last the and been codex the of have beginning the when must time a which at rebinding one, the preceded the foliation Accordingly, consecutive. Hebrew is foliation Arabic the while missing), are 88-103 fols. (Hebrew foliation Hebrew the only in reflected is lacuna the but missing, is Haggadah the of end The “1b”). fol. with (starting pencil in written foliation Arabic an is there sides, pencil. in written numerals Arabic in foliation another of remains are there pages some of recto side the On missing. is nothing since broken not is text the but XVII, quire of middle H as foliated is codex present the of folio first the manuscript: the of beginning the from missing are quires several that reveals which book, prayer the throughout foliation Hebrew earlier, an is there Inaddition, codex. entire the throughout running 1-205 from numerals Arabic with foliation continuous a is There Foliation n with the present collation of the codex, but reflects a previous collation. Based on this this on Based collation. previous a reflects but codex, the of collation present consistent the not with is which manuscript, entire the throughout codex) present the in I quire is that viii quire from starting numerals Arabic (in numbering quire continuous a is There quires of the Numeration book. ofprayer the foliation Hebrew another the handthan by written 24 to 1 numbered starting foliation Hebrew another is there 133-156), (fols. I.Numeration 2. 2. them. between difference athere significant is when only separately units various these to refer I manuscript, the of description the In 43 42 umeration of the prayer book with Arabic numerals. In the first part of the lamentations lamentations the of part first the In numerals. Arabic with book prayer the of umeration Fol.121r is numbered in pencil as 184, fol.123r as 186, fol. 124r as 187, fol.125r as 188, fol. 128r as 190. 190. as fol. 128r 188, as fol.125r 187, as 124r fol. 186, as fol.123r 184, as inpencil numbered is Fol.121r I refer to the folios according to the Arabic numerals. numerals. Arabic the to according folios the to refer I e brew foliations are written in ink in the top left corner of each recto side. On the verso the On side. recto each of corner left top the in ink in written are foliations brew 43 B

ased on the Arabic foliation, one bifolio (fols. 126-127) is missing from the the from missing is 126-127) (fols. bifolio one foliation, Arabic the on ased Ti lte pni flain s emnl te otnain f h Hebrew the of continuation the seemingly is foliation pencil latter This

42

מט , that is, 49. Both the Arabic and the the and Arabic the Both 49. is, that , 20

CEU eTD Collection o quire (quires IX (quires quire is It text. one the constituted originally quires from two the cases missing both in that therefore is assume to plausible nothing binding, later a during xxxviii) + xxxviii and t

order of the folios. the of order proper the maintain binder the before help to order in number quire own and its received it rebinding it, from disconnected been have may quire the of folio odd first, the Later, f library. the in and bound century nineteenth the beginningof the from probably most dating spine, and edges green with binding leather white a is cover present The twice. least at rebound was codex the that show quires the of and numeration/foliation multi-layered the of inconsistencies The I. 2 modified. was collation its that second, and complete not is codex the form, present its in that first arrangement cannot be determined with certainty. withcertainty. determined be cannot arrangement and xxxvii+xxxviii). xviii+xix (xii+xiii, quires from two composed were XXVI and IX V, quires present the addition, In inside. from xxvi) xiv, (quires two and codex the of beginning the from missing quires six are there numbering, Fig. 1. Quires V Quires 1. Fig. 44 follows. However, since the first line of quire XVII (xxvii) is also written on the same last folio, the earlier earlier the folio, last same the on written also is (xxvii) XVII quire of line first the this since However, follows. of beginning the is there (xxv) XVI quire c he recto of the penultimate folio, there was no need for the last folio, and it was cut off. cut was it and folio, last the for need no was there folio, penultimate the of recto he olios of quire xiii are missing. In the case of quires IX quires of case the In missing. are xiii quire of olios ontained some biblical texts beginning with beginning texts biblical some ontained n the numeration, they were put together from two separate quires (quires xviii + xix + xviii (quires quires separate two from together put were they numeration, the n The missing quire xiv contained the end of the Haggadah. Concerning quire xxvi, it might have have might it xxvi, quire Concerning Haggadah. the of end the contained xiv quire missing The . 3. Binding . 3. Quire V comprises quires xii and the first folio of quire xiii. The other seven seven other The xiii. quire of folio first the and xii quires comprises V Quire 8 +1 +1 8

10-1 (xii+xiii), IX (xii+xiii), All in all, the compound nature of the manuscript’s the of nature compound the all, in All and XXVI and 10-1 10-1

8-1 (xviii+xix), and XXVI and (xviii+xix),

), and since in both quires a section of the text ended on ended text the of section a quires both in since and ), Parashat Mishpatim Parashat parashah , and it seems to be a mark for the binder that that binder the for mark a be to seems it and , 8-1 (xxxvii+xxxviii) (xxxvii+xxxviii) (Ex. 21-24), because on the last folio of folio last the on because 21-24), (Ex. 44 10-1

and XXVI and

8-1 numeration shows shows numeration , although based although , 21

CEU eTD Collection i • at all until the end of fol.187v. The biblical reading of Isaiah 34-35 is not punctuated punctuated not is 34-35 188r-188v). either (fols. Isaiah of reading biblical The fol.187v. of end the until all at the punctuation no is there in 177v folio of bottom the from and vocalized, not are and which some, calendar the in all at punctuation minhagim no is there and 115v), 33v-35v, 23v, and 22v- square 20v, 18v, 16v, 15v, both 1v, fols. (e.g., of unpunctuated left were which sections script semi-cursive are there but part, its of most in punctuated is codex The qae n sm-usv srp. h mi tx ws rte b oe scribe. one by written was text main The script. semi-cursive and square in are words emphasize to or refrains mark to rubrics The 5). and 2 (units script cursive semi- and 4) and 3, 1, (units square Ashkenazi in written was codex the of text main The J I all is, that 4, 3, 1, (units readings biblical and the lamentations, the book, prayer the n I. Punctuation 4. 2. w 45 46 •

the printed editions of the poem and were probably additions by a later author, are not punctuated. punctuated. not are author, later a by additions probably were and poem the of editions printed the in appear not do which lamentation, the of stanzas two last the There, 169r. folio on case the be may Such mportant scribal practices which were used in the manuscript are listed below: below: aremanuscript listed the in used were which practices scribal mportant . 2. 5. Scripts 5. . 2. NUL, Jerusalem (no. 0G169). 0G169). (no. Jerusalem NUL,

See also the as yet unpublished documentation of the Paleography Project housed and available in the the in available and housed Project Paleography the of documentation unpublished yet as the also See The absence of the punctuation in an otherwise punctuated text may be the result of an unfinished unfinished an of result the be may text punctuated otherwise an in punctuation the of absence The orking process or a sign to show that the unpunctuated text does not constitute an integral part of the text. text. the of part integral an constitute not does text unpunctuated the that show to sign a or process orking name is substituted with with a substituted name is the In present. is form four-letter the only 4), fig. 190; 189- (fols. 4 part in Name; Divine the of letters four the all wrote sometimes and 3) (fig. method this used sometimes scribe the 188r-188v) (fols. 34-35 Isaiah of reading biblical the in while Tetragrammaton, the for substitutes 2) fig. 146v; 70v, 39r, 1v, fols. (e.g., lozenge a forming yods four lamentations, the in and book prayer the In Figs. 2-6. Hamburg Miscellany, fols. 70v, 188r, 189r, 192r, 193v: Tetragrammaton Tetragrammaton 193v: 192r, 189r, 188r, 70v, fols. Miscellany, Hamburg 2-6. Figs. the units written mainly in square script) the same devices are used for producing producing for used are devices same the script) square in mainly written units the I

ok ecp a aarp o fl 13) Aog h lmnain, hr are there lamentations, the Among 193v). fol. on paragraph a (except book

45

ה .or two 5) fig. (e.g., 192r; fol י e.g., fol. 192r; fig. 5) or two)

minhagim (e.g., fol. 193v; fig. 6). (e.g., 193v; fol.

ok ui 5 the 5, unit book, 46 Te most The 22

CEU eTD Collection

Figs. 12-13. Hamburg Miscellany, fols. 90r and 166v: The last word at a distance in the margin the in adistance at word last The 166v: and 90r fols. Miscellany, Hamburg 12-13. Figs.  include: used are that Other methods 181r). 150v, 71v, 37r, 7r, fols. (e.g., fillers graphic using by often most margins, left even  bar horizontal the of Dilatation 143r: and 58v fols. Miscellany, Hamburg 9-10. Figs.  letters last the omitting by a word Shortening 97v: fol. Miscellany, Hamburg 11. Fig.  word the of beginning the Anticipating 158r: and 17r fols. Miscellany, Hamburg 7-8. Figs.

l shortening words by omitting last letters (e.g., fols. 1r, 39v, 97v, 138v, 144v, 144v, 138v, 97v, 39v, 1 1r, fols. (e.g., letters last omitting by words shortening m the in distance a at space available the exceeding word last the of part the writing 3 fols. (e.g., word last the of letters the of one of bar horizontal the of dilatation the anticipating the beginning of the next word either by or without truncating the the truncating without or by either word next the of beginning the anticipating ast letter (e.g., fols. 17r, 87r, 92v, 134r, 158r, 177r; figs. 7-8), figs. 7-8), 177r; 158r, 134r, 87r, 92v, (e.g.,17r, letter ast fols. 51r; fig. 11), fig.51r; 11), figs. 9-10), 164r; 143r, 137v, r, 58v, 3v, argin (e.g., fols. 2r, 61v, 90r, 133r, 156r, 166v; figs. 12-13), 12-13), figs. 166v; 156r, 90r,133r, argin(e.g., 2r, 61v, fols.

23

CEU eTD Collection the in and calendar the n • •

 vertically letters/word last the Writing 153r: and 42r fols. Miscellany, Hamburg 16-17. Figs.  format smaller a in letters Last 179r: and 6v fols. Miscellany, Hamburg 14-15. Figs,  Fig. 18. Hamburg Miscellany, fol. 172v: Dividing the word the word Dividing 172v: fol. Miscellany, Hamburg 18. Fig. dilatation of the horizontal bar of one of the letters of the last word. oflast the ofletters the bar of ofhorizontal one the dilatation as such used are methods other Occasionally, fillers. graphic using by and letter last the truncating with/without word next the of beginning the anticipating by letters, last omitting through words shortening by mostly achieved is it calendar, the In different. slightly is margins left even producing for devices of preference the script), cursive I catchwords and the last one, all are decorated (figs. 19-22). They are shown as as shown are They 19-22). (figs. banderoles. small on inscriptions decorated are all one, last the and catchwords three first the for Except quire. the of folio last the of verso the of corner left bottom the in vertically written are catchwords the placement: its and decoration Catchword

l next the of beginning the at syllable second the writing by word the dividing or writing the last letters/word vertically (e.g., fols. 42r, 66v, 153r; figs. 16-17): 16-17): figs. 153r; 66v, 42r, fols. (e.g., vertically letters/word writing last the 1 179r, 11r, 6v, 1r, fols. (e.g., format smaller/narrower a in letter(s) last the writing ine (e.g., fol. 172v; fig. 18). fig. (e.g.,ine 172v; fol. 89r; figs. 14-15), figs.89r; 14-15),

minhagim ok uis ad , rte mil i semi- in mainly written 5, and 2 (units book

24

CEU eTD Collection • abbreviation of 193r: Methods 123r, 41r, 1r, fols. Miscellany, Hamburg 23-26. Figs, • Catchwords and 198v: 156v 89v, 31v, fols. Miscellany, Hamburg 19-22. Figs. tiny a with word incorrect the marking scribe): the by (made corrections ignalizing • Figs. 27-30. Hamburg Miscellany, fols. 70v, 137v, 124v, and 15v: Methods of correction correction of Methods and15v: 124v, 137v, 70v, fols. Miscellany, Hamburg 27-30. Figs.

S I 25) or a hook above the last letter (fol. 193r; fig. 26). 26). fig. (fol.193r; letter last the 25) orabove a hook fig. 123r; fol. (e.g., strike(s) small several or one the by indicated are abbreviations in book, and calendar the In 24). fig. 189v; 186r, 41r, fols. (e.g., letter the above ‘v’ small a by or 23), fig. 181v; 161r, 69r, 1r, fols. (e.g., letter last the above even punctuated (e.g., fols. 3r, 15r, 70v; fig. 30). fig. 3r, 15r,70v; 30). fols. (e.g., even punctuated not is word incorrect the Sometimes, 29). fig. 128r; 124v, 53v, fols. (e.g., other each facing strike curved small a with margins the in correction the and text the in word the marking 28); fig. 137v; 2r, fols. (e.g., end/ends its at hook/hooks with line small a with part incomplete or incorrect the marking 27); fig. 70v; 3v, fols. the (e.g., margin on version correct the writing and line horizontal short a with circle a or circle ndication of abbreviations or numbers written in Hebrew letters by a vertical line line vertical a by letters Hebrew in written numbers or abbreviations of ndication

minhagim

25

CEU eTD Collection • version another of Indication 143r: fol. Miscellany, Hamburg 31. Fig. of scripts. types different the by useof the explained be can but scribes, different by written were units the that conclusion the to inescapably lead not do practices scribal the in variations these However, too. features, paleographic similar very have columns, two in script semi-cursive smaller a in written 5), (unit book the and 2) (unit calendar The view. of point paleographical a from identical biblical first almost the are arrangement, same with the in and Av script square large a of in written 3), Ninth (unit reading the for lamentations the and 1) (unit book prayer The practices. scribal concerning features distinctive have units codicological five The a(fols.189-190). tinywith circle word markingnote: the of a masoretic ndication • • •

143r; fig. 31). fig.143r; 31). (fol. margin the in version other the writing and circle tiny a with word the marking Figs. 32-36. Hamburg Miscellany, fols. 77r, 192v, 125v, 191v, and 131r: Words with emphasis emphasis with Words 131r: and 191v, 125v, 192v, 77r, fols. Miscellany, Hamburg 32-36. Figs. M niain f nte vrin ( version another of Indication I or peak (e.g., fols. 121r, 191v; fig. 35), or a vertical line above the word (e.g., fol. fol. (e.g., fig.131r; 36). word the above line vertical a or 35), fig. 191v; 121r, fols. (e.g., peak or hook longish a 34.), fig. 125v; 124v, fols. e.g., calendar, the in prevails method (this ends both on circle a with line vertical a 33), fig. 192v; 21v, fols. (e.g., strike a curved 32), fig. 135r; 104r, 77r, 55r, fols. (e.g., marks hash putting words: Emphasizing arking of citations of biblical verses: in quotation marks. marks. quotation verses:in of biblical arking citations of

א " ס , eai aherim sefarim

, ht s [n ohr ok) by books): other [in] is, that

minhagim 26

CEU eTD Collection period (probably in the 18 the in (probably period modern early the in written remarks marginal are there lamentations, the in addition, In

There areThere I.Glosses 6. 2. th 47 I am indebted to Marion Aptroot and Simon Neuberg for their indispensable help with the translation of translation the with help indispensable their for SimonNeuberg and Aptroot Marion to am I indebted e text. text. e • • • • • • • • • •

its place (=instead of my name).’ my place (=instead of its in date the write and name my erase to have will who man the see to like would ‘I mayn shtat] In the same part, there are geometric drawings in the margin (fols. 145r, 146r, 146r, 145r, 186v). (fols. margin the in drawings geometric are there part, same the In custom. Mainz the about note a liturgical with overwritten for the Ninth of Av (fols.189-190). (fols.189-190). of Av for Ninth the and haftarah parashah the in O There are masoretic notes ( notes masoretic are There additions and corrections of the text by the scribe (e.g., fols. 2v, 3r, 10v, 11v, 11v, 10v, 3r, 2v, 204r), 203r, 195r, 192r, 167v, 145v, 137v, fols. (e.g., scribe the by text the of corrections and additions 9v, 64v, 68r), 64v, 9v, (e.g.,fols. text the of version another or formulation different a suggesting glosses 32r, 58v, 66r, 75r, 82r, 91r, 114r, 139v, 154v), 154v), 139v, 114r, 66r,75r,82r,91r, 32r, 58v, 22r, 8v, 6r, fols. Rokeah). (e.g., the (the Maharil, of certain customs various and Mainz, of custom the to referring instructions—usually and notes liturgical owner’s inscriptions (fols. 24r, 36v, 122r, 139v, 205r), 205r), 139v, 122r, 24r,36v, (fols. owner’s inscriptions 124r, 124v, 125v), 125v), 124v, 124r, of day the on (mostly calendar the complementing additions 128v), 128r, (fols. calendar the on notes שְטַטמִיְין a Yiddish gloss in the margin of the calendar on folio 122r: 122r: folio on calendar of the margin the gloss in a Yiddish

[ Den man volt ikh gern zeyhen, gern ikh volt man Den n fol. 154v, a note inserted into the body of the main text was deleted and and deleted was text main the of body the into inserted note a 154v, fol. n

ט אוף דש פּרַ יבֶּֿן שְרִ בּֿ th century) commenting on the arrangement of the the of arrangement the on commenting century)

צוּ מעקְן ), cantillation, and some liturgical notes notes liturgical some and cantillation, ),parva masorah

אַבְֿ 47 der mikh must ab-mekn tsu shriben das prat uf uf prat das shriben tsu ab-mekn must mikh der

מושְט מִיך דער

זַיְיחְן גערן מִיך ווָאלְט Lag ba-omer Lag מאן דען k inot

(fols. (fols. : fols. fols. : 27

CEU eTD Collection Colophon Colophon and deleted was scribe the of name the modified: was colophon the of part last e ownership and dating, I. Scribe, 7. 2. 184v). 154r, 147r, 143r, 141r, (fols. text the to additions and providing 147v), 144v, 143r- 140v, fol. on e.g., words some framed or marked hand same the – 188r 145v, 134r, • 48 fol.205r (Fig.fol.205r 37) Colophon 205r: fol. Miscellany, Hamburg 37. Fig.

I thank Shlomo Zucker for helping me to translate the colophon. colophon. the translate to me helping for Zucker Shlomo thank I stating that that stating by claim previous the denying hand third a by correction a is there name this Above hand: second a by added was name another vertical stroke that may easily be a be easily may that small stroke vertical Only deletion. the under seen long a with be letter a be to seems these of One visible. remained letters the of fragments cannot scribe the of name original The the as sometimes scribe the Miscellany. of the production the in figure central a considered be he as must owner, and sometimes manuscript, the of parts other several Th

שמח word of Judah b”r Isaac] b”r Judah of word I and my offspring will inherit – let the true leader strengthen us [ us strengthen leader true the let – inherit will offspring my and alive me make will he And 60:22). Is. (cf. time its in it hasten will who leader the of custom the ה בעיתו finished the customs to announce to the leaders who lead us according to according us lead who leaders the to announce to customs the finished

בר

הנאמן יצחק [ h ra srb i Iac a Simhah bar Isaac is scribe real the ה

: מנהיג לה "

" ז

היפה

’ א נ medinah

ש יצחק

ד ע

ר ינהיגנו " ב

ni i [h cso] il e ad b] h true the [by] said be will custom] [the it until יהודה

the real scribe Isaac the is Simhah48 bar המדינה

ק נאום . There is enough space before this letter for the the for letter this before space enough is There .

ינו מנהג ] יחזק

אחר

hs s h wr o Jdh ” Isaac b”r Judah of word the is this הנאמן ’ Iac a Sma wl tr u in up turn will Simhah bar Isaac . המנהיגי

המנהיג

להתוודע

ארשנו

וזרעי המנהגים this is the the is this

יחיינו

תי

האמ אחישנו סיימתי

הסופר ואני

28 .

CEU eTD Collection memory from the town of A… A… of town the from memory th F ). F .Gansman Simhah bar Isaac is scribe the and [1434], [5]194 margin: upper the in chart, the above 122r: Fol מן e Fol. 139v: there is a remark by a later owner commenting on a liturgical note: note: liturgical a on commenting owner later a by remark a is there 139v: Fol. scribe. of real the name the over disagreement a was there proves colophon the of end the at correction the as since scribe, the of identity the confirm to wanted who owner later a but himself scribe only the first letter of the word for sure, that is, an is, that word for sure, of the letter only first the blessed be his pious memory,] truthful [the ha-Levi memory,] pious be his blessed visible: hardly table, Seder the under miniature the within 24r: Fol. manuscript: of the owners later by presumably written aare of number inscriptions There O

same in Frankfurt and here in the holy congregation of Fulda of congregation holy the in here and Frankfurt in same

49 א nd of the colophon on folio 205r. The person who wrote these comments was not the the not was comments these wrote who person The 205r. folio on colophon the of nd Thanks to Dr Israel Peles for drawing my attention to the rhyme. rhyme. the to myattention drawing for Peles Israel Dr to Thanks o o wnership inscriptions inscriptions wnership ד גנש e name of the town as town the of name e l. 36v: under a semi cursive note cursive semi a under 36v: l. l. 205r (Fig. 38): (Fig. 205r 38): l. בול scribe of the manuscript, and it is his name written in the original colophon as the the as colophon scribe. original the in written name his is it the and was manuscript, Gansman the of Simhah scribe bar Isaac that claiming in right was hand third the that interpretation I the toward leaning Thus, in. fits Gansman just Isaac Simhah name, bar Isaac of letters three first יצחק) co

שמחה yanhigenu—…’ahishenu, … ha-ne’eman— … [Gansman?], … ha-ne’eman— … …yanhigenu—…’ahishenu, lophon: עליו וקבל 49

שמתי בר

חטאתינו

יצחק וחלקי ונחלתי מלי

הוא על והסופר וכפר אוטינגן , that is, Öttingen but with a question mark. I can I mark. question a with but Öttingen is, that , והרחבה ).

ע This note was written in the same hand that corrected the the corrected that hand same the in written was note This ( עמי ... א הקדושה ידך : I am Nahum bar Jacob ha-Levi blessed be his pious his be blessed ha-Levi Jacob bar Nahum am I :

מעיר שער ). In addition, a rhyme can be discovered in the the in discovered be can rhyme a addition, In ).

לכל ל " זצ ודע

הלוי לנו י אני ופתח

alef יעקב This chart was written in the year of of year the in written was chart This ] ([ ] טובים . צדיק טובה

ר " ב חיים ]

שנה נחום ( בספר עלינו הלוי ]

הזאת ( אני ל “ קק ). Steinschneider reads reads Steinschneider ). זצ כתבינו חרש

עקב בכאן התבלה Nahum bar J[acob bar Nahum מלכינו ]

מ י וכן בר נכתב

נחום בורנקפורט that is, the is, that ם אבינו " אי this is the is this "

קצד שב ) i dentify dentify

ת בשנ

29 וכן

CEU eTD Collection ha-Levi bar Jonathan Jacob inscription, Owner’s 205r: fol. Miscellany, Hamburg 38. Fig. Ja

ציון Jacob bar Johonathan ha-Levi, let him live for long good days, of the Zion family family Zion the of days, good long for live him let ha-Levi, Johonathan bar Jacob t penned who man the of name first the ending”—accordingly the before name my put “I 1 50 51 over one the to identical that is, Jacob. Jacob. is, that Mahzor written in 1535, today also held in the Hamburg, Staats- und und Staats- Hamburg, the in held also today 1535, Universitätsbibliothek. in written Mahzor are they writing, century. sixteenth the perhaps from the on based but dated not are notes These codex. the in names their bar Jacob family: Zion ha-Levi recorded 36v) 24r, (fols. ha-Levi Jacob bar Nahum 205r), and (fol. Zion ha-Levi Jonathan the of property the later manuscript the testify, 36v) he note is hidden—like an acrostic in the text: text: the in acrostic an hidden—like is note he 10v): 10v): The word can be interpreted verbatim as verbatim interpreted be wordcan The Hamburg, SUB, Cod. Hebr. 133, Steinschneider 119. 119. Steinschneider 133, Hebr. Cod. SUB, Hamburg, cob bar Jonathan of the Miscellany and Jacob bar Johonathan mentioned in the mahzor mahzor the in mentioned Johonathan bar Jacob and Miscellany the of Jonathan bar cob משפחת God because of this, upon myself and upon my offspring after me, bar bar me, after offspring my upon and myself Zion memory, ha-Levi pious be his blessed Jonathan upon this, of have periods because my and God and ages my Many inheritance me, upon mercy Have expenses. ending. multiple my with and efforts the great in passed and before labors name my my put 3:11) portion— (Ruth knows” people my eeos ad ad ogv or is ad cet hs wo repent! who those accept and Fa sins, our forgive and hand, generous Ou לי Goitlein bat [the daughter of] Eliezer blessed be his pious memory of Illingen and and Illingen of memory pious his be blessed Eliezer of] daughter [the bat Goitlein As the ownership inscription on fol. 205r and the two marginal notes (fols. 24r, (fols. notes marginal two the and 205r fol. on inscription ownership the As In this context, another dated manuscript should be mentioned here: an Ashkenazi Ashkenazi an here: mentioned be should manuscript dated another context, this In

זה ther, Our King, write us into the Book of Good Life! I—“the whole city of of city whole I—“the Life! Good of Book the into us write King, Our ther, r Father, Our King, give us a good year, and open for us your holy and holy your us for open and year, good a us give King, Our Father, r

את חנניאלקי ט " לי ש הלוי ר

" יהונתן מרובות ב 51 and and Te we’ isrpin t h ed f h mho sy (fol. says mahzor the of end the at inscription owner’s The

ל בר " והוצאה ז , which suggests that it is also an abbreviation. abbreviation. an also is it that whichsuggests ,

ויעקב גדולה th אילינגן . However, there is a sign over it—a sign that is is that sign it—a over sign a is there However, . repent who ose יגיעה

ל " צ ב ז ת

ר רבו אליעז Y ציון הלוי

odea… ועירנין בת ). It is plausible to assume that that assume to plausible is It ).

עידין ל A " Q mali… זצ חלפו יונתן החתימה דם ר edem… " ב

אחרי 50 ולזרעי B ק Our

e-yegyah, שמי ( (

גייטלן 30

CEU eTD Collection

F decorated Isaac thename 192r: 136v, 4v, fols. Miscellany, Hamburg 39-41. Figs. a year, the of instead 122r folio on chart the of cells six first the in calendar, the n • • scribesand owners: concerning its information indirect some provides manuscript the inscriptions, owners’ the and colophon the Besides Miscellany of owners the the and scribes evidence concerning Further memory pious dead, already was he penned, was Miscellany the of end the at inscription Jacob’s 1535 in Jonathan, demonstrates, father Mahzor the in inscription the As person. same the are •

ig. 42. Hamburg Miscellany, fol. 143r: the word, the word, 143r: fol. Miscellany, Hamburg 42. ig. 2456 ben ploni ploni ben bar Simhah (fol.69r-69v). Moreover, in the next next the in Moreover, (fol.69r-69v). Simhah bar the end of quire I). endthe of quire (at 8v folio on marked are Jacob name the of letters The later. somewhat codex the was probably Isaac’s brother. These two two These brother. Isaac’s probably was of Isaac.of version a ‘Itzek,’ as read be may latter The 42). (Fig. 143r fol. on decorated appears Etzaq word, the addition, In 39-41). Figs. 192r; 154v, 136v, 108r, 107r, 71v, 16v, 4v, Yiz-hak bar Sim-hah Gansman Sim-hah bar Yiz-hak inserted: name is I (fols. codex the throughout times several form decorated a in appears Isaac name The In a In reshut מ ), the the ), . Therefore the latter inscription must come from after 1535. 1535. come fromafter must inscription latter the . Therefore (that is an unidentified person) the the person) unidentified an is (that (prelude) for Simhat Torah (Davidson (Davidson Torah Simhat for (prelude) bereshit hatan was still alive, while at the time the the time the at while alive, still was days, good long, for live he may

is a certain Rabbi Abraham be A”M rabbi Simhah, who Simhah, rabbi A”M be Abraham Rabbi certain a is etzaq are in quire IX, which was added to to added was which IX, quire in are reshuts

decorated decorated hatan torah hatan . 2473 reshut מ ) has got a real name: Isaac name: real a got has , instead of the usual usual the of instead , (fols. 69v-70v, Davidson Davidson 69v-70v, (fols.

blessed be his his be blessed pl oni 31

CEU eTD Collection Secondary literature relying on the calendar usually dates the Miscellany to 1434 or or 1434 to Miscellany 1427-1428. the dates usually calendar the on relying literature Secondary Dating area the Mainz. in of probably produced most the in while minhagim 154v); 135r, fols. (e.g., rubrics the in found be can it lamentations, the in 68v); 58v, 11v, fols. (e.g., notes marginal the in usually mentioned is it book In prayer the M and Schubert Kurt by understood as 1428 year the in start to appears it chart, the for As inscription. owner’s an in and commentary, marginal the in chart, first the in there: times to Project, it is dated to 1433/1434, again on the basis of the calendar. calendar. the of basis the againon to1433/1434, dated is it Project, the connection between size and usage, see Sarit Shalev-Eyni, Shalev-Eyni, Sarit see usage, and size between connection the a family. his and himself for it wrote he is, that entire the throughout similar very are letters the Mahzor. of scribal shapes the the Both as however. well assumption, as this practices support entirely not does mahzor the of prayer book. this to units codicological otherfourthe added also He Abraham. relative, his of that and name own his mentioned he the quire latter in and mahzor, the into IX and II quires inserted He Rabbah. Hoshanah and Torah the for Simhat more texts and with in of Mainz, custom and the Maharil the to referring margins comments add to decided and codex the acquired Isaac Then, century. fifteenth as suggested be the of quarter can first the in sometime mahzor persons the of parts wrote two Jacob, scribes. identifiable data: these from follow hypothesis following The 52 Schubert, Schubert, 53 Christians Among Shalev-Eyni, (hereafter 101 n. 159 14, 2010), Brepols, (Turnhout: Constance Lake from Illumination t the same time, however, and 1434 refers only to the calendar. This date appears three three appears date This calendar. the to only refers 1434 and however, time, same the t The medium size of the codex places doubt on whether it was privately used. Nevertheless, the measures, measures, the Nevertheless, used. privately was it whether on doubt places codex the of size medium The Kurt Schubert and Bezalel Narkiss dated it around 1427 based on the calendar; see Narkiss, Narkiss, see calendar; the on based 1427 around it dated Narkiss Bezalel and Schubert Kurt gether with certain elements in the content such as the wine-stained Haggadah, suggest private use. About use. private suggest Haggadah, wine-stained the as such content inthe elements certain with gether ainz in the codicological units 1, 3, and 5, the codex reveals its possible place of origin. origin. of place possible its reveals codex the 5, and 3, 1, units codicological the in ainz Isaac bar Simhah Gansman was the scribe and the first owner of the manuscript, manuscript, the of owner first the and scribe the was Gansman Simhah bar Isaac rest the IX and IIand of quires features paleographical the study of A comparative uetm m Mittelalter im Judentum book, the the book, 53 The different codicological units within the codex were not written exactly written not were codex the within units codicological different The ). ). hagahot ee cniuul t te utm f an. hs i was it Thus, Mainz. of custom the to continuously refer

, 237, catalog entry 14a. In the documentation of the Paleography Paleography the of documentation the In 14a. entry catalog 237, , 52 Rfrig osaty o h cso of custom the to constantly Referring Jews Among Christians: Hebrew Book Book Hebrew Christians: Among Jews H , 118. , IM Jews Jews 32

CEU eTD Collection (codicological unit 2) was written in 1434. 1434. in written 2) was unit (codicological 514 13] ad h srb i Iac a Sma Gansman Simhah bar Isaac is scribe the and [1434], [5]194 o 1427 ( 1427 minhagim time. same the at roughly produced were they that assume can prayer one Consequently, the book. of those with identical practically are features paleographical the however, evidence, such no is there 3) (unit 34-35 Isaiah and lamentations the of case Inthe 204v). M rdcd eoe 47 ( 1427 before produced Fig. 43. Hamburg Miscellany, fol. 122r: Chart with the name, Isaac bar Simhah Gansman; owner’s owner’s in Gansman; Simhah bar Isaac name, the with Chart 122r: fol. Miscellany, Hamburg 43. Fig. b [1434] [5]194 in year, seventh the for now standing … 131v: folio on commentary marginal the in more once name, scribe’s Gansman the of syllables cells; the six with first filled the are in they given instead, not are years The 43). (fig. cycle nineteen-year complete a create to only drawn been had chart the of cells six first the However, Narkiss. Bezalel 54 wner’s inscription refers to the scribe saying, saying, scribe the to refers inscription wner’s ook mentions the Maharil, who died in 1427, as being alive. Thus, it must have been been have must it Thus, alive. being as 1427, in died who Maharil, the mentions ook … לפר scription; Yiddish marginal note note marginal Yiddish scription; a haril, let him rest in Eden; Maharil blessed be his memory his be blessed Maharil Eden; in rest him let haril, ט ע

Other parts of the codex can be dated based on secondary evidence. The prayer prayer The evidence. secondary on based dated be can codex the of parts Other " קצד נ

. The first actual year written in the seventh cell is 1434. This date is mentioned mentioned is date This 1434. is cell seventh the in written year actual first The . book mentions him as being deceased so that it must have been produced after after produced been have must it that so deceased being as him mentions book ל

שנים " מהרי

שבע , ל

" בתוכו ז ל "

מהרי עכשיו [ חיה

עומדים ] שי

ל

" אנו מהרי

אשר

Ma

ערד ai, e hm live him let haril,

למחזור … … This chart was written in the year of of year the in written was chart This . 54 the cycle ARD in which we are we which in ARD cycle the Fnly aoe h cat an chart, the above Finally, – e.g., fols. 23r, 23v). The The 23v). 23r, fols. e.g., – —e.g., 192v, 193r, 203v, 203v, 193r, 192v, —e.g., . Thus, the calendar calendar the Thus, . Yiz-hak-bar-Sim-hah- 33

CEU eTD Collection I. biblical readings for the Ninth of Av. Finally, in the mid-1430s, two more parts were were parts more minhagim about work and a halakhical treatise added: a calendrical two mid-1430s, the in Finally, Av. of Ninth the and for lamentations readings of biblical collection a including well as texts other with enriched soon was to the same degree. While in the Haggadah and in the the in and Haggadah the in While degree. same the to illuminated are feasts the all not book prayer the Within of Av. Ninth the for lamentations f Th all. all. the while ornamentation, geometrical some received only calendar The ha-Shanah. Rosh or Shavuot for as such section, new a of beginning the marking usually book, prayer the of parts other in miniatures some are there addition, In all. at illuminated not are parts other while images, two or one with decorated only are the of parts other miniatures, more or one received folio every almost Hanukkah Maharil, that is, before 1427. This prayer book then was complemented by two more more two II by quire quires, complemented was then book prayer This 1427. before is, that Maharil, the of the before produced book prayer the is part oldest the Chronologically once. at not stages, several in developed was codex the of structure present the conclusion: In entirethe manuscript. many initial words, have red or violet pen-flourished decorations, perhaps added added perhaps decorations, pen-flourished violet or influence. Italianan stylistic later and displaying sometime red have words, initial many possible a provides 1438 in Mainz from Jews the of expulsion the Finally, 1420s. the to dated be may 4 and 3 1, units that mean would That beginning. the from lamentations the to belonged have must 4) (unit Av the of for Ninth readings biblical the other, each complement contents their that fact the Given or several special Shabbatot). Besides these insertions into the prayer book, the codex the book, prayer the into insertions these Besides Shabbatot). special several or

3. e illustrations are concentrated in two parts in the Miscellany: the prayer book and and book prayer the Miscellany: the in parts two in concentrated are illustrations e

T HE ILLUMINATION MANUSCRIPT OFTHE ILLUMINATION HE In the prayer book, the lamentations, and the biblical readings for the Ninth of Av, Ninth the for readings andbiblical the lamentations, the book, In prayer the 8-1 (a collection of Hoshanot) and quire X quire and Hoshanot) of collection (a

terminus ante quem ante terminus minhagim 10-1 yozer (texts for Simhat Torah and and Torah Simhat for (texts book is not decorated at decorated not is book o te is Sabt of Shabbat first the for . for the production of of production the for mahzor 34

CEU eTD Collection 168v), midrashic illustrations (fols. 1r, 25r, 25v, 27v, 28r, 29r, 31r, 161v) and ritual ritual and 161v) 31r, 29r, 32r). 31v, 24v, 24r, 23r,23v, scenes (fols. 28r, 27v, 25v, 25r, 1r, (fols. illustrations midrashic 168v), 167v, 154r, 133r, 114r, 81r, 80v, 80r, 79v, 79r, 78v, 35v, 28r, 27v, 1r, (fols. narratives extra-biblical 50r), 49v, 32v, 29v, 28v, 28r, 27v, 27r, 26v, 26r, 1r, (fols. scenes biblical depict They margins. the in or text the of body the within placedare illustrations text The illustrations Text I. 3. 1. Decoration program I.Decoration 1. 3. text, the within 106v). 38r,45v, 34r, 16r,33v, (fols. images for blank spaces left were which empty and 188r) 173r, 133r, 74v, 72r, 65r, 63v, 55v, 50r, 45v, 40v, 40r, 39v, 38r, 32v, 32r, 23v, 23r, 16r, 9r, (fols. illuminations unfinished of number miniatures remained unfinished (e.g., fols. 23r, 23v, 32r, 32v). 32r,32v). (e.g.,23r,23v, fols. remained unfinished miniatures Several 168v). 81r, 80v, 80r, 79v, 79r, 1r, (fols. used also was gold Sometimes black. and The landscapes. in grey, placed white, blue, vermilion, pink, green, brown, are of shades different in painted are scenes scenes unframed The 167v). 28r, 27r, structure 24v, architectural fols. an (e.g., within placed are some and 79v) 31v, 29r, fols. (e.g., frame

(e.g., fols. 49v, 50r, 154r). In some of the midrashic illustrations there are banderoles banderoles are 35v). there ofMessiah—fol. the 25r-v, Coming (Four Sons—fols. inscriptions with illustrations midrashic the of some In 154r). 50r, 49v, fols. (e.g., vellum neutral the on placed just are or 78v) 27r, fols. (e.g., background colored a have landscapes in placed scenes The 81r). (fol. gold or blue, and green, red, in illuminated are have landscape the in towns towers the of roofs The andmanytowers. windows small long, with greywalls or pinkish and castles The 27r). fol. (e.g., color pinkish-brownish a or 31r) fol. (e.g., grey painted usually are that buildings of interior the in represented in different shades of pink (e.g., fol. 24v) or white (e.g., fol. 79r). Their facial features are are features facial Their 79r). fol. (e.g., white or 24v) fol. (e.g., pink of shades different in painted are faces Their 79r). fol. (e.g., them surrounding trees the to or 28r) fol. (e.g., act they which in buildings the to relation in large disproportionately are They space. the of Most are unframed (e.g., fols.23r, 25v, 79r, 154r), some are surrounded by a pink a by surrounded are some 154r), 79r, 25v, fols.23r, (e.g., unframed are Most The decoration of the manuscript was not completed and there are a significant significant a are there and completed not was manuscript the of decoration The The architectural structures are rich in gothic elements. Certain scenes are are scenes Certain elements. gothic in rich are structures architectural The The composition of the scenes varies, but in general, human figures occupy most most occupy figures human general, in but varies, scenes the of composition The

35

CEU eTD Collection 57r). face (fol. and a180v) human (e.g., 12r,57r,62v, fols. motifs ornamental drawings: pen additional with margins the into extending flourishing have panels Many motifs. geometrical and scrolls palmette or foliage curly of variations are motifs penwork The 48v). fol. e.g., (except form rectangular a have They always well. almost as 140r) (fol. ones bicolor and 160r) 134r, fols. (e.g., violet some are there but 115r) 62v, 12r, fols. (e.g., red mostlyare initials and panels initial-word penwork The panels initial-word Penwork 9r, 188r). fols. (e.g., asletter/letters the samethe motifs with decorated frames have they Sometimes 173r). (fol. structure architectural an within included initial one is there and 40v); (fol. Its hybrids word. and animals initial by inhabited one are is letters There 109v). 72r, fols. (e.g., 38r), forms fol. floral (e.g., or motifs leaves ornamental sometimes with decorated are Most 78v). (fol. one for except 40v, 40r, 39v, 9r (fols. unfinished are words initial and initials decorated The words initial and Decorated initials unpainted. background is the 35v, On fol. 1r, 24r). (fols. painted is cases,In background the two 24r). gold 1r, (fols. some and white, and black also is There vermilion. and grey, blue, brown, pink, green, of shades different in painted are They framed. not are They varies. length their but text, the across extend them of All 133r). (fol. unfinished is one and 35v), 24r, 1r, (fols. finished are three depictions; narrative with manuscript the in panels initial-word four are There panels initial-word Painted often are Animals color. have a natural and grouped closetogether 26r). fol. (e.g., itself garment the as color same the of shade darker a in or 1r) fol. (e.g., black either in pleats the and in outlined is drapery the shown colors, different are Garments striated. are beards and hair their and drawing, black in added 45v , 48v, 49r, 50r 55v, 63v, 65r, 72r, 74v, 99r, 74v, 72r, 65r, 63v, 55v, 50r 49r, 48v, , 11v, 16r, 32r, 32v, 38r, 32v, 32r, 16r, 11v, , 109v, 173r, 188r) 173r, 109v, 101v, 36

CEU eTD Collection (Figs. 48-53). skin the of eyes andshading the the figures,especially the of features facial the rocks, greenish the of shade different the include differences main The Torah. the of Receiving the and Jerusalem, Sea Red the of into Crossing the painted Messiah other the while the of Entering the and Judgment of Day the for responsible group.” stone “green the as group this to refer will I background, the in stone green distinctive the of Because red. burgundy and blue green, of Moses dominance the and background the of of rocks greenish the by depiction the for characterized except are miniatures The text margin. the in placed the was which Tablets, of the receiving body the of width entire the occupy they similar: also is folio the on compositions these of arrangement the 44-47). Moreover, in other each (Figs. coloration and background, to the of elements natural draperies, faces, respects: many similar very are miniatures These (49v-50r). Torah the of and Receiving (fol.35v), Jerusalem into Messiah the of Entering (fol.29v), Sea Red the Crossing (fol.1r), Judgment of Day the miniatures: four comprises group stylistic One illustrations. the within distinguished be can styles distinct significantly two question, first the for As illuminations of the groups stylistic different The the is what third, illuminations; units? codicological ofvarious the between illuminations the the stylistic relationship to parallels decorative stylistic the there in as are well second, as elements; miniatures the in distinguished be can hands many how a From illumination. First, questions. its main three raises of manuscript the of style illumination the the viewpoint, stylistic briefly discuss to necessary Miscellany, also the is of it characteristics however, iconographical the on primarily focuses study The of illumination the features I. Stylistic 2. 3. Within the “green stone group,” two different hands can be distinguished: one is is one distinguished: be can hands different two group,” stone “green the Within

37

CEU eTD Collection Figs. 44-45. Hamburg Miscellany, fols. 1r and 35v: Sacrifice of Isaac and the Coming of the Messiah the Messiah of Coming the and Isaac of Sacrifice 35v: and 1r fols. Miscellany, Hamburg 44-45. Figs.

f waiting Israelites the and Sea Red the Crossing 49v: and 29v fols. Miscellany, Hamburg 46-47. Figs. or the Torah at the foot of Sinai of Mount foot the at Torah the or

38

CEU eTD Collection F details Judgment, of Day 1r: fol. Miscellany, Hamburg 48-50. Figs. will I group,” group.” field as “flowery the theseminiatures refer to stone “green the from them distinguish To 73-75). figs. 167v; 31r, 28r, (fols. corners their at turrets and arches grey dark with lines same the along built also are structures architectural The 70-72). figs. 154r; 81r, 28r, 27v, 27r, (fols. background the in towers with needled castles are there cases, some In 65-69). figs. 154r; 26v, (fols. field flowery the on rabbits small shows detail an interesting compositions In two ). figs. 60-64 81r; 79v, 28r, 27r, 25v, fols. 154r; 79r, 26v, (fols. scene the surround trees blossoming and horizon the on rise mountains flowers, colored small by covered is ground yellowish are scenes The model. visual brownish- the In former, the structure. architectural or a background a natural placed within from copied were figures these that be might this for reason The companions). their and Sons Four the of garments the 25v, fol. on instance, (for motion unnecessary project seems that way a in folded often are draperies The 59). 54- (Figs. used artists the colors the and background, faces, of depiction the folio, the on l ohr iitrs eog o h scn syitc ru, hc dfes rm h first the from differs g which group, stylistic second the to belong miniatures other All Faces 161v: 80r, 31v, 26v, 25v, 24v, fols. Miscellany, Hamburg 54-59. Figs. roup in many respects and has several common features: the arrangement of the images images the of arrangement the features: common several has and respects many in roup igs. 51-53. Hamburg Miscellany, fol. 29v: Crossing the Red Sea, details details Sea, Red the Crossing 29v: fol. Miscellany, Hamburg 51-53. igs.

39

CEU eTD Collection Figs. 63-64. Hamburg Miscellany, fols. 25v and 79r: Details of the background: flowers flowers background: the of Details 79r: and 25v fols. Miscellany, Hamburg 63-64. Figs. margins. the in exclusively placed are these miniatures where of lamentation the illustration the is pattern this to exception only The margins. the onto extended also they but text, the the of body the of in them for that out space some from left scribe diverges the group:” stone page “green the on miniatures the of is arrangement skin The pinkish. human or addition, In brown. and red, r blue, green, are colors dominant The Figs. 60-62. Hamburg Miscellany, fols. 26v, 27r, 154r: Details of the background: mountains mountains background: the of Details 154r: 27r, 26v, fols. Miscellany, Hamburg 60-62. Figs. F rabbits the background: of Details 26v: fol. Miscellany, Hamburg 65-66. Figs. epresented in various shades of pinkish color, while architectural structures are dark grey dark are structures architectural while color, pinkish of shades various in epresented igs. 67-69. Hamburg Miscellany, fol. 154r: Details of the background: rabbits rabbits thebackground: of Details 154r: fol. Miscellany, Hamburg 67-69. igs.

40

CEU eTD Collection

Figs. 70-72. Hamburg Miscellany, fols. 27v, 81r, 154r: Castles 154r: 81r, 27v, fols. Miscellany, Hamburg 70-72. Figs.

Figs. 73-75. Hamburg Miscellany, fols. 167v, 31r, 28r: Architectural structures structures Architectural 28r: 31r, 167v, fols. Miscellany, Hamburg 73-75. Figs.

41

CEU eTD Collection Figs. 81-82. Hamburg Miscellany, fols. 27r and 29v: Pharaoh and his men his and Pharaoh 29v: and 27r fols. Miscellany, Hamburg 81-82. Figs. a on stick. shoulder his slung vessel over a carrying foreground the in figure the is details these of conspicuous most The composition. entire the not identical, are details small certain only instance, this In 83-84). (figs. Egypt from Exodus the depicting 32v fol. and Egypt to down going household his and Jacob of 27r folio on miniature the is pair the such other The air. the in and hover to appear arches missing is column the 27r, fol. On a column. by supported are foreground the in arches two the Here, properly. more model the followed that one been have must 29v fol. on composition the that reveals structure architectural The visitor. more one is there The 27r fol. on identical—although practically are king 81-82). the of position the and (figs. visitors the of movements respectively magicians his and Pharaoh and counselors his and Pharaoh is, that ruler, the before standing men some depict figs. 76-80). 168v; 79r, 27r, (fols. buckles golden with straps and 167v) 81r, fols. fur: brown 168v, 79v, 24r, fols. fur: grey (e.g., garments on embellishment fur include: elements These miniatures. is 7-0 Hmug iclay fl. 7, 9, 6v 7r 2r Dtis f ltig ih u and fur with clothing of Details 24r: 79r, 168v, 79v, g 27r, fols. Miscellany, Hamburg 76-80. Figs. v olden embellishment embellishment olden isual models. The scenes on folio 27r and 29v 29v and 27r folio on scenes The models. isual eti eeet i te ltig lo rae tlsi cnetos ewe these between connections stylistic create also clothing the in elements Certain In two cases, the same composition was used twice which may reflect the use of use the reflect may which twice used was composition same the cases, two In

42

CEU eTD Collection Faces 168v: 167v, 154r, 79r, 27v, 24v, fols. Miscellany, Hamburg 85-90. Figs. same the period. in samethe “workshop” by painted was group stylistic second entire the that suggestion the presented plausible make above details many the Nevertheless, work. his finished had scribe the after added were but program illustration original the of part not were they Consequently, the text. the of placed were of images body the latter in miniatures them for out these left was space no there that that suggests the margins the in fact exclusively the between addition, In appears rest. the difference and lamentations characteristic most The 90). 85- (figs. figures the of features facial the comparing by primarily group” field “flowery J Israel Marching 32r: and 27r fols. Miscellany, Hamburg 83-84. Figs. s a wti te gen tn gop” aiu hns a b dsigihd ihn the within distinguished be can hands various group,” stone “green the within as ust

43

CEU eTD Collection contemporary Ashkenazi manuscripts. Ashkenazi contemporary other in found be can panels initial-word and words initial these of motifs Some group. stylistic second the of miniatures narrative the in castles the with identical is castle this for the frame and the shape is therefore distorted (Figs. 91-93). (Figs. 91-93). thereforedistorted is shape andfor the frame the space enough not was there 169r, and 48v, 44v, fols. on instance, For space. available the fit to order in distorted is words the around create they frame the since up shows clearly sometimes decorations penwork these of addition later The influences. stylistic Italian space left and illustrations the designed Gansman, Simhah bar Isaac owner, and scribe and fol. 158v to Hamburg Miscellany, fol. 63v). 63v). fol. Miscellany, Hamburg to 158v fol. and A Hanukkah the of miniatures the to connection only in raised been have painters the concerning Suggestions ‘ The decorations. i the and miniatures figurative the between connection the may clarify that clue a is there 32v fol. On codex. the of plan illumination original the of part constituted that 109v) 99r, 38r, 32v, 16r, 9r, fols. (e.g., motifs foliate with panels word initial- unfinished contains mostly group first The groups. main two into again divided be can elements These mentioned. be also should elements decorative the of style The Decoration 55 Th decoration penwork with panels Initial-word 169r: 48v, 44v, fols. Miscellany, Hamburg 91-93. Figs. n See, for instance, the lion heads and decorative elements at the meeting points of the strokes in an an in strokes the of points meeting the at elements decorative and heads lion the instance, for See, shkenazi prayer book (Hamburg, SUB, cod. hebr. 243, compare fol. 41r to Hamburg Miscellany, fol. 9r, 9r, fol. Miscellany, Hamburg to 41r fol. compare 243, hebr. cod. SUB, (Hamburg, book prayer shkenazi itial is embellished with a leafy branch from which a small castle emerges. The style of of style The emerges. castle small a which from branch leafy a with embellished is itial e artists e artists Th e second group contains penwork decorations around initial words reflecting reflecting words initial around decorations penwork contains group second e piyyut

and not to the entire Miscellany. Kurt Schubert says that the the that says Schubert Kurt Miscellany. entire the to not and

55

44 ה

’

CEU eTD Collection painted the miniatures. the painted have may himself scribe the images, and text the of relationship close the of because that holds Shalev-Eyni Sarit hands. different by executed then were which illustrations the J hand. a by different painted and have may been lower quality somewhat of are however, images, these in depicted figures The group. field” “flowery the of part the as as categorized be may hands and ones former in images the with features common of or lot a have hand same the by also painted 168v and 167v fols. on images The 1. unit in group field” “flowery the probably of miniatures were 161v and 154r fols. on miniatures the 3, unit In related. closely are 3 and 1 units in miniatures the that conclude I basis, stylistic a On examined. be should these between relationship the 3, and 1 units in both found be can illumination and units codicological five constitutes codex the Since more by painted been have must figures, the artists. professional of quality higher the of because and compositions better the of because both however, group, stone” “green first, The himself. Isaac by painted been have may group, field” “flowery second, the from miniatures the of some that possibility the accept also I them. for space necessary the leave could he that so placed be to going were they where known have must scribe The arrangement. their 57 illustrations. the for models visual provided have also might He them. for text the in out H 56 Gansman) as the artist; see idem, “Makkabäer- und Judithmotive in der jüdischen Buchmalerei,“ Buchmalerei,“ Simhah jüdischen ben der in Judithmotive Isaac und meant “Makkabäer- idem, see probably artist; the (he as Gansman) Gansman Simhah named he illustrations the of captions the in but “Martyrdom and Sexuality.” and “Martyrdom Kunstblätter oseph Gutmann represents a similar standpoint, assuming that Isaac the scribe planned planned scribe the Isaac that assuming standpoint, similar a represents Gutmann oseph Joseph Gutmann, Gutmann, Joseph amburg,” amburg,” Kurt Schubert, “Die Chanukka-Szenen im Cod. hebr. 37 der Staats- und Universitätsbibliothek Universitätsbibliothek und Staats- der 37 hebr. Cod. im Chanukka-Szenen “Die Schubert, Kurt I agree with the supposition that Isaac planned the illustrations at least in terms of terms in least at illustrations the planned Isaac that supposition the with agree Kairos 60 (1994): 334-337. 334-337. (1994): 60 23 (1981): 108. In another article, Schubert did not discuss the identity of the painter, painter, the of identity the discuss not did Schubert article, another In 108. (1981): 23 H ebrew Manuscript Painting Manuscript ebrew 57

(New York: Geroge Braziller, 1978), 101; Shalev-Eyni, Shalev-Eyni, 101; 1978), Braziller, Geroge York: (New Aachener 45 56

CEU eTD Collection ( century fifteenth the of beginning the from a bible in as such history century, fifteenth the German of half first the from codices German in up show Miscellany the in characters Christian evil feature that sabers the and hats curved The illuminated manuscripts. contemporary in connections display illumination Miscellany’s the in found that from different somewhat Miscellany. is style its that is however, impression, overall The 31v). (fol. Miscellany the in matzot baking ladies the of reminiscent is angel tall the to next figure female a Savior, the escorting fellows the Among Miscellany. the in castles the recalls towers, many and walls pinkish its with castle, The field. green a in set castle a approach entourage his and Messiah The 94). (Fig. depicted is Messiah the the of Coming the of , part second the the to introduction the Shefokh, embellishing 33r, folio On Miscellany. the of group” field “flowery the to similar its are of miniatures details Some 7). Hebrew Ryl. MS Library, Rylands John (Manchester, also 1430s the to approximately Rylands dated Ashkenazi the of illustration the Haggadah, is found I parallel illuminated stylistic Jewish The extant fruitful. closest entirely the been among not has parallels Ashkenaz fifteenth-century such early from for manuscripts search The parallels. of question the is Miscellany the of features stylistic the concerning arises that question second The parallels Stylistic , Dresden, Sächsische Landesbibliothek—Staats- und und Landesbibliothek—Staats- Sächsische Dresden, , Historienbibel Although the exact style itself cannot be defined, certain elements in the the in elements certain defined, be cannot itself style exact the Although Library, cod. hebr. 7, fol. 33r: Coming of the Messiah Messiah the of Coming 33r: fol. 7, hebr. cod. Library, Rylands John Manchester, Haggadah, Ashkenazi Rylands 94. Fig. Deutsche Deutsche 46

CEU eTD Collection mentioned above The background. the in castles with sometimes and trees with dotted field green a only sometimes setting, natural a in scene c in elements matches also group stylistic second the in compositions the of structure The 13r). fol. germ. 144, UB, Pal. Cod. so-called the in as way same the in fish, and lines blue wide with water represented Miscellany the is that of artists The water. of element depiction the is codices German in and Miscellany the in common such Another 95-96). figs. A.50, Mscr.Dresd. Universitätsbibliothek, F river the in Fish 28r: fol. Miscellany, Hamburg 97. Fig. F kerchief a with hat pointed with Man 28r: fol. Miscellany, Hamburg 95. Fig. again a nice parallel (figs. 99-100; Heidelberg, UB, Cod. Pal. germ. 144, fols. 93r, 19r). germ. Pal. fols. Cod. 144, UB, Heidelberg, 99-100; (figs. parallel again a nice 73: Man with pointed hat with a kerchief kerchief a with hat pointed with Man 73: ontemporary German art. The absence of a proper frame around the scene; placing the the placing scene; the around frame proper a of absence The art. German ontemporary ig. 98. 98. ig. 96. ig. Elsässische Legenda aurea, Legenda Elsässische fol. A.50, Mscr.Dresd. Landesbibliothek—SUB, Sächsische Dresden, , Historienbibel Deutsche Elsässische Legenda aurea Legenda Elsässische

Heidelberg, UB, Cod. Pal. germ. 144, fol. 13r: Fish in the river river the in Fish 13r: fol. germ. 144, Pal. Cod. UB, Heidelberg,

of 1419 from Strassburg (figs. 97-98; Heidelberg, Heidelberg, 97-98; (figs. Strassburg from 1419 of Elsässische Legenda aurea Legenda Elsässische

offers offers

47

CEU eTD Collection Fig. 99. 99. Fig. are lines fold the as well as garment their (fig. 103). depicted are group of second stylistic in folds clothing of way the reminiscent colors pinkish the and green the but Miscellany, the in those from different are figures the of faces The Arts. and Virtues of personifications the of illustrations contains and 1407, in produced was manuscript The codex, Bavarian fifteenth-century early an H in appear draperies and colors same Aurea Legenda The lsässische Eleazar of Execution 79r: fol. Miscellany, Hamburg 102. Fig. Margrede aurea Legenda lsässische background the in Castle 28r: fol. Miscellany, Hamburg 100. Fig. background Fig. 101. Fig. einrich von Mügeln’s Mügeln’s von einrich E E Der meide Kranz Kranz meide Der Hiebr, B Cd Pl gr. 4, o. 3: ate n the in Castle 93r: fol. 144, germ. Pal. Cod. UB, Heidelberg, , , Heidelberg, UB, Cod. Pal. germ. 144, fol. 19r: Execution of St of Execution 19r: fol. 144, germ. Pal. Cod. UB, Heidelberg, ,

(Heidelberg, UB, Cod. Pal. germ. 14, fol. 2v). 2v). fol. 14, germ. Pal. Cod. UB, (Heidelberg,

48

CEU eTD Collection Fig. 103. Heinrich von Mügeln, Mügeln, von Heinrich 103. Fig. time. of that culture surrounding the with comported workand their vocabulary, its used codices, Christian German contemporary of language visual the with familiar were Miscellany the of artists the that show compositions and motifs mentioned the above- the even for However, Miscellany. the either in group field” “flowery parallels the or stone” stylistic “green close no found I examples, German south/southwest these Besides made. be can observations general Only program. illustration Miscellany’s Th Arts and Virtues of Personifications s re aayi i nt ufcet o eemn te xc syitc retto o the of orientation stylistic exact the determine to sufficient not is analysis brief is D r ed Kranz meide er Hiebr, B Cd Pl gr. 4 fl 2v: fol. 14, germ. Pal. Cod. UB, Heidelberg, ,

49

CEU eTD Collection Li 6. 5. 4. 3. 2. 1. connection strong a five parts: between the create which Miscellany the within features common several are there demonstrated, has Miscellany the of study paleographical and codicological the As 7. I. 4. nks between the various parts parts various the between nks The order of the the of order The area. geographical this to connected thus, are, three units All 3. and oncepart in 5, and 1 units in times numerous mentioned are Mainz of town the and Maharil The content. its complement to 3 unit to added was and manuscript different a from derived 4 unit likelihood all In other. each complement contents their and similar are characteristics paleographical their different, are 4 and 3 units of features codicological the Although artists. same the by painted partially at least werebook prayer the in group stylistic second the and lamentations the in miniatures The related. closely also are 3 and 1 units in illuminations the of features stylistic the addition, In his between gap significant a been contribution. Isaac Simhah’s andbar contribution have cannot there 1), (unit book prayer the of parts written had Jacob this if even Thus, quires. the of rest the in times be several found can Isaac, name, the of decoration the Moreover, identical. practically are quires the of remainder the of those and IX and II by quires of features complemented paleographical the Isaac, work original the and Jacob certain a by partially least at written been have might book prayer the that suggest which hints, some are there Although, most time. same the were atapproximately produced probably They calendar. the 2, unit by two separated book considered prayer same be the of can sections they Thus, features. paleographical and codicological as their well as content their of viewpoint the from other each complement 3 and 1 Units book, part 5 (fol. 203v). part(fol.203v). 5 book, clarifying the identity of the scribe, one in unit 2 and one in unit 5, both mention Isaac mention both 5, unit in one and 2 unit in one scribe, the of identity the clarifying notes owner’s The 5: and 2 1, units in inscribed is name Gansman’s Simhah bar Isaac

T HE HE H OMOGENEITY OF THE OFTHE OMOGENEITY kinot in part 3 is identical with the order described in the the in described order the with identical is 3 part in M ISCELLANY ISCELLANY

minhagim 50

CEU eTD Collection a and two for himself. calendar of miscellany creating a sort a into as such split texts important are some including which time readings biblical the in book prayer his completed Simhah bar Isaac in that likely is it Thus, units. codigological is exception only the content; in division its with identical almost are manuscript the of units codicological The 1430s. 1420s- the during Gansman Simhah bar Isaac person, same the for and by produced were they that possible seems It them. between connections strong create above listed features Th 8. the and 242r-248r) (fols. calendar a containing 58 See for example, another Ashkenazi prayer book from 1419 (Jerusalem, JNUL, MS Heb. 34°1114) 34°1114) Heb. MS JNUL, (Jerusalem, 1419 from book prayer Ashkenazi another example, for See 5. Thus, all three units can be connected to the same person, Isaac bar Simhah Simhah bar Isaac person, same the to connected Gansman. be can units three all Thus, 5. and 2 1, parts in times few a text the in decorated appears Isaac name the Finally, 69v). 1, unit In 122r). (fol. chart the person, same a the to in referring Gansman scribe Simhah the 2, bar unit Isaac in as Moreover, himself 205r). identifies 122r, (fols. scribe the being as Simhah bar and sometimes minhagim and sometimes ibbur of sifrei consisted often books prayer Jewish unusual. not is Miscellany the of composition The us, although the manuscript can be divided into separate codicological units, the the units, codicological separate into divided be can manuscript the although us,

hatan torah hatan minhagim books. book of Abraham Hildiq (fols. 253r-260v). 253r-260v). (fols. Hildiq Abraham of book is named as Isaac bar Simhah (fols.69r- Simhah bar Isaac as named is 58

minhagim book, thus, thus, book, 51

CEU eTD Collection

• illuminated Hebrew the of most for than Isaac: about information certain provides itself The Miscellany manuscripts. more still is it but Miscellany, Hamburg W • Ashkenaz, 1983), 1430, no. no. 33. 1430, 1983), Ashkenaz, • documents: otherfifteenth-century two emerges in nameIsaac’s I. G 59 60

I would like to thank Israel Peles for his help in this issue. He strengthened my supposition that Zalman Zalman that supposition my strengthened He issue. this in help his for Peles Israel thank to like would I Jaakov Margolith of Regensburg, Regensburg, of Margolith Jaakov oyer was an alternative version of Zalman of Saint Goar. Goar. Saint of Zalman of version wasalternative an oyer 5. e know very little about Isaac bar Simhah Gansman, the scribe and owner of the the of owner and scribe the Gansman, Simhah bar Isaac about little very know e ע . Once I asked the Maharil about…” (fol. 198v: 198v: (fol. about…” Maharil the asked I Once ... made this commentary on them” ( he them” and on commentary Goyer, this Zalman made Rabbi teacher, the from moladot and yitronot and seasons aai, lse b hs eoy ad e ad” fl 21: 201r: (fol. said…” he and memory, his be blessed Maharil, the eat to time the arrived when So the was it that know not did I and tablecloth, the under hidden was which ofMaharil. the student famous כבר Hildiq referring to the custom of the Maharil. In these notes he speaks about the the about speaks he notes (fol.192v: Maharil” the wayfrom this in “Isaw him: personallyknew he if as Maharil these In Maharil. the of custom the to referring Hildiq In the commentary of the calendar, on folio 131r, he says that “I received these these received “I that says he 131r, folio on calendar, the of commentary the In I in a divorce letter ( letter a divorce in of Saint Goar in Mainz, 1431: Goar Mainz, in of Saint

ם I n the last part of the manuscript, Isaac added notes to the the to notes added Isaac manuscript, the of part last the n " SAAC BAR BAR SAAC במדינת יה מה נ

"

ל על

כו נאכל " על ממהר

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ראיתי " S י המכונה שמואל

ר זה האפיקומין IMHAH IMHAH מנין מה

שאלתי ועשה

ושאלתי כך " ); “I have not heard from the Maharil that it was a was it that Maharil the from heard not have “I ); ו כ ). Zalman Goyer can be identified with Zalman of Sa of Zalman with identified be can Goyer Zalman ).

ואחת G א ) to Rabbi Jacob Cohen signed by Isaac bar Simhah and Zalman Zalman and Simhah bar Isaac by signed Cohen Jacob Rabbi to ) לאכול " ANSMAN ) פ . . בת ותשעים

S מר eder ha-Get ha-arokh we-ha-qatzar ha-arokh ha-Get eder

בלין זמן לו 60 59 ); “Once it happened with me that I ate the the ate I that me with happened it “Once );

וכשהגיע

טויי ומאה

אנתתי גויער , it had been already eaten. I asked the the asked I eaten. already been had it , afikoman אלפים חמשת

שם

זלמן "

כו טמון הלוי

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מה שאפיקמין בן אהרן שנת

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ל (Jerusalem: Mifal Torat Hakhmei Hakhmei Torat Mifal (Jerusalem: ידעתי והמולדות שנהגים " ז לירח

minhagim

ל המכונה שלמה " בן

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שמעתי תחת יעקב אנא לי i בשבת

nt Goar, a Goar, nt התקופות af .afikoman ארע

" האפיקומין בן ikoman, ו כ לא אלזער

באחד מגנצא מעשה אבל 52 זה

CEU eTD Collection גנשמן memory, from the Gans-mann family from the land of Ashkenaz his of be land blessed the from Simhah family bar Gans-mann Issachar the Bohemia, from of memory, country the in Kolin of community sacred the [in] here אני bar Isaac called Bonam Gansman from the town of Gundelsheim. of town the from Gansman Bonam calledIsaac bar Simhah certain a was owner its itself, manuscript the of contents the on Based Prophets. Th Issachar bar Simhah Gansman twice in its colophons. its twice in Gansman barIssachar Simhah mentions it and 1587 in Kolin in produced was scholar, French south fourteenth-century בונם אשכנז a Th

• m [5]347, [that is 1587]…I Issachar ben Simhah blessed be his pious memory of the Gansman family Gansman the of memory pious his be blessed Simhah ben Issachar 1587]…I is [that [5]347, Peles, (hereafter 32 1999), Aviv, Maharil). Yahasei (Tel University, Ilan Bar thesis, MA sources], new of light the in ruling • 61 65 12; 64 n. 17-18 1987), Ashkenaz, Hakhamei Torat Mifal Liwa (Jerusalem: Juda Peles Rabbi Israel by composed ed. and Kircheim], collected were that Commentaries and Customs Worms. of Customs 62 … on Wednesday, Wednesday, on … 66 63 Judaica ehcl ok opsd y eaa bn baa Bdri a ae hrenh early thirteenth, late a Bedersi, Abraham ben Jedaiah by composed work ethical n

Budapest, MTA, Kaufmann A 306, p. 140: 140: p. A306, Kaufmann MTA, Budapest, Oxford, Bodleian Library, MS Mich. 554; owner’s inscription on fol.35a: fol.35a: on inscription owner’s 554; Mich. MS Library, Bodleian Oxford, Manuscripts. Hebrew Microfilmed of Institute the of database the to According Israel Mordekhai Peles, “Yahasei Maharil we-talmidaw we-hashpaatam al ha-pesiqah ha-ashkenazit le-or le-or ha-ashkenazit ha-pesiqah al we-hashpaatam we-talmidaw Maharil “Yahasei Peles, Mordekhai Israel Vienna, ÖNB, Cod hebr. 79, fol. 56r: 56r: fol. 79, hebr. Cod ÖNB, Vienna, eqorot hadashim” [The mutual relations of the Maharil and his disciples and their influence on Ashkenazi Ashkenazi on influence their and disciples his and Maharil the of relations mutual [The hadashim” eqorot hgt omaa Mnai w-aao seaa w-ibr ab Jd Lw Kircheim Liwa Juda Rabbi we-hibber she-asaf we-hagahot Minhagim Wormzaya. hagot

Min e earlier one is a fifteenth-century copy of ’s commentary on the the on commentary Kimhi’s David of copy fifteenth-century a is one earlier e e same family name, Gansman, can be found in two other Ashkenazi manuscripts. Ashkenazi other two in found be can Gansman, name, family same e

גנשמן the Miscellany mentioned above and on the divorce letter. above divorce the and on mentioned Miscellany the the in notes personal above the on statement his basing Isaac with students these of one identifies Kirchheim, of work the annotated and published who Isaac was a student of the Maharil. the of student a was Isaac K I of Isaac bar Simhah Gansman Simhah Isaac bar of written: is it goose the around and German), in goose means (Gans hill tripartite a on standing goose a is there arms, of coat a in 193) (page folio last its On Mühlhausen. Lippman Tov Yom by written treatise polemical and in a fifteenth-century copy of the the of copy fifteenth-century a in and

srael Peles, who dealt with the Maharil and his circle in great detail, established that that established detail, great in circle his and Maharil the with dealt who Peles, srael איש ממדינת ' ... irchheim, namely, that three students of the Maharil recorded his customs. Peles, Peles, customs. his recorded Maharil the of students three that namely, irchheim, ה ' , ed. Arye Maimon (Tübingen: Mohr 1995), III/2, 798. 798. III/2, 1995), Mohr (Tübingen: Arye ,Maimon ed. ו '

ל

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ברכה שמחה

גנש בכפר

“The Lord shall fight for you, and you shall hold your peace” in the year of of year the in peace” your hold shall you and you, for fight shall Lord “The parashat לנו

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יששכר I . wrote this book during summer in the sacred community of Kolin Kolin of community sacred the in summer during book this wrote

61 ועתה ).

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שמחה

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במדינות נשלום 63

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CEU eTD Collection by one of his students, Zalman of Saint Goar. of Zalman Saint students, by his one of so-called the in survived Jews the of heads the over hovering peril the with deal which letters his of Two Ashkenazi war. the the of consequences of possible the fate and Jewry the about concerned was Maharil the wars, Hussite the During lifetime. his in authority Ashkenaz. over through all halakhic influence significant a had he disciples numerous his Through great a considered already was He there. died and H Tov Lipman Mühlhausen, presumably until the latter’s death. latter’s the until presumably Lipman Tov Mühlhausen, Yom Rabbi with studied and Erfurt to went he 1420, around but Mainz, in Maharil the of student a was He Goar. Saint of Jacob ben Zalman Eleazar Rabbi was name full His 2009), 46*-47*. 46*-47*. 2009), Yuval, 2-3; 2005), Aviv, (Tel Hakhamim father of the Worms Jewish community so the legend goes; see Lucia Raspe, “Asher Halevi and the the and Halevi “Asher in Ashkenaz,” Raspe, Studies Medieval Jewish in Lucia in Essays Selected Historiography see and goes; Liturgy, legend Genealogy, Worms: the Jewish so of Founding community Jewish Worms the of father yeshivah. a established and rabbi a became 1390, around Mainz to returned he , in studies his After ha-Levi. Yekutiel ben Möllin Moses Rabbi of son the Mainz, in born important most was He the century. fifteenth the of half first probably the in Mainz in life intellectual the Jewish was in figure Möllin, master, ha-Levi His Moses background. ben Jacob intellectual is, his that sketch Maharil, roughly to possible is it whom through and him to connected be can who figures contemporary three are there that data above-mentioned the from clear is it directly, person his to refers detail further no While 68 67 the Jews of Germany at the End of the Middle Ages] (Jerusalem: Magnes, 1989), 273-319 (hereafter Yuval, Yuval, (hereafter 273-319 1989), Magnes, (Jerusalem: Ages] Middle the of End the at Germany of Jews the the to ha-benayim yemei be-shilhei Germania According yehudei shel ruhanit Germans and Hussites husim’]. [Jews, benei husim’” ‘ Chronicle benei ‘gilgul ha-kroniqa pi al Ashkenazic we-germaniyim the Establishing in Jewry) Influence German his of and (Customs (c.1360-1427), Maharil the as known (Moelln) Molin C 69 L nw ah te proal o nt ant e eosrtd Ym o Lipman Tov Yom demonstrated. be cannot not or personally other each knew the treatise, polemical Tov’s Yom of copy a possessed On the Maharil, see Sidney Steinman, Steinman, Sidney see Maharil, the On 38. Elend,” und „Glanz Falck, Ludwig ustoms of the Maharil according to his autography manuscripts], Ph.D dissertation, Bar Ilan University University Ilan Bar dissertation, Ph.D manuscripts], autography his to according Maharil the of ustoms ipman Mühlhausen. In his case, the connection is more indirect. Isaac presumably presumably Isaac indirect. more is connection the case, his In Mühlhausen. ipman Peles, “Yahasei Maharil,” 19; idem, “Sefer Maharil al pi kitvei ha-yad ha-otografiyim shelo” [The [The shelo” ha-otografiyim ha-yad kitvei pi al Maharil “Sefer idem, 19; Maharil,” “Yahasei Peles, e lived in Mainz until the death of his second wife, 1425, when he moved to Worms Worms to moved he when 1425, wife, second his of death the until Mainz in lived e Th The third person, who should be mentioned in connection with Isaac, is Yom Tov Tov Yom is Isaac, with connection in mentioned be should who person, third The ). ). e second person, who can be connected to Isaac is this same Zalman of Goar. Goar. of Zalman same this is Isaac to connected be can who person, second e Hakhamim , vol. 2, ed. Gershon Bacon (Jerusalem: World Union of Jewish Studies, Studies, Jewish of Union World (Jerusalem: Bacon Gershon ed. 2, vol. , Zion

(New York: Bloch, 1963); Israel Jacob Yuval, “Yehudim, Husitim Husitim “Yehudim, Yuval, Jacob Israel 1963); Bloch, York: (New 54 (1989): 275-319; idem, idem, 275-319; (1989): 54 C , 97-114. Zalman was a descendant of Asher ha-Levi, a founding founding a ha-Levi, Asher of descendant a was Zalman 97-114. , ustom and Survival: a Study of the Life and work of Rabbi Jacob Jacob Rabbi of work and Life the of Study a Survival: and ustom 68

[Sages in the Time: The Spiritual Activities of of Activities Spiritual The Time: the in [Sages Hakhamim be-doram Hakhamim ee Nizzahon Sefer 69

written written Maharil Sefer . Whether they they Whether . : ha-manhigut ha- ha-manhigut Iggud: Iggud: 54 67

CEU eTD Collection Miscellany link him to this city. The functions of functions The city. this to him link Miscellany shows, he had also an interest in Jewish-Christian relations. relations. Jewish-Christian in hean hadinterest also shows, learned owner who knew exactly how to pray. to how exactly knew who owner learned t c Mainz. of community Jewish the in role leading a played family his and Isaac that plausible is it Therefore members. community distinguished for preserved was not only a scribe but also the owner of the Hamburg Miscellany. Hamburg the of owner the also but a scribe only was not he itself, manuscript the of contents the on Isaac? based First, about know we whatdo So, Jewish National and University Library, 1985), 37 n. 5. 5. n. 37 1985), Library, University and National Jewish 781/1 4° Heb Library University and 181. 1998), Civilization, o to appointed was he 1407 Judeorum in where Prague, in active mainly was He century. of fifteenth the half first Bohemia the in in authority rabbinical leading was a Mühlhausen

70 73 72 71 12-16. 1984), Germany. he Maharil and Zalman of Saint Goar as well as the constant mention of Mainz in the the in Mainz of mention constant the as well as Goar Saint of Zalman and Maharil he f the medieval Europe to produce manuscripts for themselves; see Malachi Beit-Arie, Beit-Arie, Malachi see themselves; for manuscripts produce to Europe medieval fthe metre o dtie isrcin i te ryr ok lo niae ht hs a a was this that indicate also book prayer the in instructions detailed or ommentaries Ephraim Talmage, ed., ed., Talmage, Ephraim Ezra Fleischer, “Prayer and Piyyut in the Worms Mahzor,” in Mahzor,” Worms the in Piyyut and “Prayer Fleischer, Ezra Leon J. Weinberger, Weinberger, J. Leon Jews among unusual was not it scriptoria, professional of system a have not did Jews that fact the to Due

70 lhuh e lo tyd n te tws n oei, oad Asra and Austria Poland, Bohemia, in towns other in stayed also he although

J (London: The Littman Library of Jewish Jewish of Library Littman The (London: History Literary A Hymnography. ewish S efer ha-Nitzahon. Rabbi Yom Tov Lipman Milhoyzen Lipman Tov Yom Rabbi ha-Nitzahon. efer

. Introductory Volume, ed. Malachi Beit-Arié (Vaduz and Jerusalem: Jerusalem: and (Vaduz Beit-Arié Malachi ed. Volume, Introductory . * * * * * 73

As the possession of the the of possession the As hatan torah hatan W orms “Mahzor,” MS. Jewish National National Jewish MS. “Mahzor,” orms and (Jerusalem: Merkaz Dinur, Dinur, Merkaz (Jerusalem: 71 were were bereshit hatan His connections to connections His 72 Te bec of absence The S efer Nizzahon efer Judex 55

CEU eTD Collection II. “Jewish constructing in authorship the by vocabulary. fromthis sentences” followed rules grammatical of kinds the and used recover artists the “vocabulary” visual the explore will chapter this introduction, the in used I analogy grammatical the with stick To illumination. book Ashkenazi to attitudes and concepts new brings and traditions earlier follows program illustration Miscellany’s the which the to degree see to like would I characteristics, iconographical its they of words analysis the written Through the accompany. interpreting messages important carry to seem marker, structural and the initial word initial the ( prayer additional an with starts form present its in codex The F R Prayerbook,” a corner, right upper the In hand. his by Isaac leading approaches angel an simultaneously: place takes scene another In corner lower left hill. the of the slopes the on ram standing toward a points Abraham above sky the on hovering angel An altar. the on bound lies who knife big a with son his of neck the approaches and altar the by stands Abraham miniature. the of center the in 104) text. the to commentaries as visual serve images the least, not but Last, patron. the of standpoint or status social the represents and valuable aesthetically codex the makes illumination the this, from Apart reader. the for easier text the within orientation make and book the of structure the reveal to is role primary the Perhaps, structural, interpretative. and threefold: aesthetic, is book prayer codex? a the within of illumination illumination of function the the with speaking, intention Generally his was What illustrated. be to it wanted who II. Th 74 Gabrielle Sed-Rajna, “The Image in the Text: Methodological Aspects of the Analysis of Illustrations and Their Their and Illustrations of Analysis the of Aspects Methodological Text: the in Image “The Sed-Rajna, Gabrielle elation to the Text,” Text,” the to elation ol. 1r: Day of Judgment—Sacrifice of Isaac of Isaac Day 1r: of Judgment—Sacrifice ol.

e Hamburg Miscellany belonged to Isaac bar Simhah Gansman, a learned Jew from Mainz, Mainz, from Jew learned a Gansman, Simhah bar Isaac to belonged Miscellany Hamburg e

1. I CONOGRAPHICAL A

R OSHHA W hile certain miniatures in the Miscellany fulfill the function of aesthetic embellishment embellishment aesthetic of function the fulfill Miscellany the in miniatures certain hile Ars Judaica Ars -S Barukh HANAH BJRUL BJRUL 6 (2010): 41. 41. 6 (2010): (Blessed) of the the of (Blessed)

75 (1993): 25; David Stern, “‘Jewish’ Art and the Making of the Medieval Medieval the of Making the and Art “‘Jewish’ Stern, David 25; (1993): 75 NALYSIS

Amidah prayer, the sacrifice of Isaac is depicted (fig. (fig. depicted is Isaac of sacrifice the prayer, 74

Musaf ) for the New Year. Above Above Year. New the for ) 56

CEU eTD Collection Legends and Lore of the Command to Abraham to Offer Isaac as a Sacrifice: the Akedah Akedah the Sacrifice: a as Isaac Offer to Abraham to Command the of Lore and Legends of several Haggadot. of several the between Manns, “The Binding of Isaac in Jewish Liturgy,” in in Liturgy,” Jewish in Isaac of Binding “The Manns, the For 86. Isaac,” of Sacrifice “The Spiegel, (hereafter, 51-59 1967), Books, Origins,” Its and c.1400 of Haggadah d a L the example, for contain, not 1v). fol. 1429, Avignon, 14759; does Add. BL (London, commentary Torah It Gershonides’ French complete. not is collection The 68. (1987): 16 (hereafter 74-98 in 2002), Press, Representations,” Academy Artistic Sheffield Tradition: York: (New Jewish O’Kane and Martin ed. Christian Bible, in the and (Akedah) Boundaries Isaac of Sacrifice “The Sepphoris from and ancient connection between the the between connection ancient and deep a for argues Spiegel Shlomo while Haggadah; the of scene text the in patriarchs the three the of mention of the from derives depiction the Zirlin, Yael to According 7v-8r). fols. Museum, National (Sarajevo, Haggadah Sarajevo Proceedings of a symposium on the interpretation of the Scriptures held in Jerusalem, March 16-17, 1995, ed. ed. 1995, 16-17, March Jerusalem, in held Scriptures the of 59-67. 1995), Press, Printing Franciscan Manns(Jerusalem: interpretation Frédéric the on symposium a of Proceedings

make out. to hard is otherservant The tree. a down cutting be to handseems his in axe an with corner rightthe in Thedonkey. servant and a servants two Abraham’s are ofpage the bottom the At a hairy devil. out peeps BehindIsaac. her of sacrifice the watching Sarah is there margin, left Onthe condition. golden stars. by covered is sky The halos. have angels three the All chest. his on badge a is there and scroll, a and spear a holds He altar. the near soldier a is There scales. the of pan left-hand the down pull a blowing sky the in hovers angel third 75 77 th 76 Isaac”). of Sacrifice “The Kessler, h ffhcnuy yaou i Sphrs ad n ht f h sxhcnuy yaou i Beth in Alpha. sixth-century the of that on and Sepphoris, in synagogue fifth-century the of floor mosaic the on Europos, Dura in synagogue third-century the of walls the on appears It nd Dura Europos. For Sepphoris, see Zeev Wiess and Ehud Netzer, Netzer, Ehud and Wiess Zeev see Sepphoris, For Europos. Dura nd epicted in liturgical, exegetical, and legal works alike. works and legal exegetical, liturgical, epicted in ibrary, MS 24087; fol. 31r), Yahuda Haggadah (Jerusalem, IM, MS 180/50, fol. 30r), Golden Haggadah (fol. 4v), 4v), (fol. Haggadah Golden 30r), fol. 180/50, MS IM, (Jerusalem, Haggadah Yahuda 31r), fol. 24087; MS ibrary, The synagogue in Sepphoris was discovered only in 1993. For this reason earlier studies mention only Beit Alpha Beit only mention studies earlier reason this For 1993. in only discovered was Sepphoris in synagogue The Birds’ Head Haggadah (Jerusalem, IM, MS 180/57, fol. 15), Second Nuremberg Haggadah Jerusalem, Schocken Schocken Jerusalem, Haggadah Nuremberg Second 15), fol. 180/57, MS IM, (Jerusalem, Haggadah Head Birds’ of most century, fifteenth the until thirteenth the from dating illustrations twenty-seven collected Gutmann Joseph em from Ashkenaz; Joseph Gutmann, “The Sacrifice of Isaac in Medieval Jewish Art,” Art,” Jewish Medieval in Isaac of Sacrifice “The Gutmann, Joseph Ashkenaz; from em 75 A The theme of the Sacrifice of Isaac has been present in Jewish art from a very early date. date. early very a from art Jewish in present been has Isaac of Sacrifice the of theme The bad very in are page the of bottom the on and text the of margin the on depictions The h mtf lo rqety cus n eivl eih luiae mnsrps n is and manuscripts illuminated Jewish medieval in occurs frequently also motif The lthough the event is not mentioned in the text of the Haggadah, traces of a relationship relationship a of traces Haggadah, the of text the in mentioned not is event the lthough Aqedah (Jerusalem: The Israel Museum, 1996); for a recent study of the iconography, see Edward Kessler, Kessler, Edward see iconography, the of study recent a for 1996); Museum, Israel The (Jerusalem: and Passover can be detected, and it is included in the illustrative program program illustrative the in included is it and detected, be can Passover and 77 77 In , it decorates chapter 22 of Genesis 22 decoratesIn it chapter Bibles,

Aqedah Aqedah 12-13 (1986/87): 66; Shlomo Spiegel, Spiegel, Shlomo 66; (1986/87): 12-13 Art Jewish ). On the relationship between Pesah and the and Pesah between relationship the On ). Trial Last in the liturgy of Pesah, and in Jewish liturgy in general, see Frédéric Frédéric see general, in liturgy Jewish in and Pesah, of liturgy the in and the feast of Passover. See Yael Zirlin, “The Schocken Italian Italian Schocken “The Zirlin, Yael See Passover. of feast the and shofar The Sacrifice of Isaac in the Three Monotheistic Religions. Religions. Monotheistic Three the in Isaac of Sacrifice The and holding scales. A small black devil tries to to tries devil black small A scales. holding and 76

Promise and Redemption: A Synagogue Mosaic Mosaic Synagogue A Redemption: and Promise Aqedah Artibus et Historiae et Artibus h Ls Til o the on Trial: Last The (New York: Pantheon Pantheon York: (New -scene in a Southern Southern a in -scene Aqedah, see Kessler, Kessler, see Borders, Borders, 8, no. 8, 57

CEU eTD Collection

Fig. 104. Hamburg Miscellany, fol. 1: Sacrifice of Isaac and the Day of Judgment Judgment of Day andthe Isaac of Sacrifice 1: fol. Miscellany, Hamburg 104. Fig.

58

CEU eTD Collection offered as a substitute for Isaac. for substitute a as offered I Ha-Shanah. Rosh during place took sacrifice the tradition, rabbinical to According Year). (New which are in this case mainly Ashkenazi festival prayer books ( prayer festival books Ashkenazi mainly case arewhich this in

t arfc o Iac n paes n ltria pes eto te arfc svrl times. several Sacrifice the mention poems liturgical and prayers and Isaac of Sacrifice r collection of liturgical texts (New York, JTS, MS 8972, fol. 121r), it is related to Shavuot (The Feast of Weeks). The The Weeks). of Feast (The Shavuot to related is it fol. 121r), 8972, MS JTS, York, (New texts liturgical of collection h Ptirhs ecnat bcue f i obedience his of because descendants Patriarch’s the forgive to Him persuade to and make to prepared was Abraham that sacrifice great the of God j , as well as in a liturgical poem for Shavuot. See Gutmann, “The Sacrifice of Isaac,” 75. 75. Isaac,” of Sacrifice “The Gutmann, See Shavuot. for poem liturgical a wellin as as Kippur, Yom the that fact the to due is festivals these at scene the of appearance pardon, they shall blow the ram's horn on that day, and I, mindful of the ram that was substituted for Isaac as a a as Isaac for substituted was that ram the of mindful I, and day, that on horn ram's the blow shall they pardon, 248. n. 252 Simon Maurice and Freedman H. of editorship , from is Translation 4 sacrifice. perfect the representing Leviticus of Book the of beginning the or 78 80 (New York: Bloch Publishing Company, 1915), 368. 368. 1915), Company, Publishing Bloch York: (New ed., Singer, S. From Trans. thee.” before appear altar the on unto Isaac son his swearest bound father thou our Abraham which which with oath binding the may the and Moriah: and Mount on kindness father our Abraham loving the and covenant the God, our Lord O us, unto remember and old; of heavens the heavens, thy from mercy and salvation of visitation a us grant good: for thee by remembered 83 Jews the of Legends sins.’” their for them forgive will sacrifice, them grant should I that desire they If Day. Year's New the on them upon judgment in sit will I and come, to time in me before sin will children Thy say. to have I what say now will I and say, to hadst thou what suffering.’ said hast their ‘Thou from God: them deliver and sins their forgive and Isaac, father their of offering the of mindful be times, Tanhuma 82 in destined is left, the of that that larger is which side, right the of horn) (The Sinai… Mount upon blew He wherein 81 79 the future to be sounded in the world that is to come…” ( come…” to isworldthat inthe sounded be to future the he representation of the Sacrifice of Isaac is placed in the feast of the New Year in prayer books books prayer in Year New the of feast the in placed is Isaac of Sacrifice the of representation he udgment, when God measures the deeds of men, the sound of this of sound the men, of deeds the measures God when udgment, n addition, the the addition, n elevant liturgical texts: the biblical reading for the second day of Rosh Ha-Shanah is the the is Ha-Shanah Rosh of day second the for reading biblical the texts: liturgical elevant 03v), the scene is connected to the feast of Yom Kippur (the Day of Atonement), and in a late thirteenth-century thirteenth-century late a in and Atonement), of Day (the Kippur Yom of feast the to connected is scene the 03v), 2:11: 2:11: Rabbah Leviticus Louis Ginzburg, Ginzburg, Louis of the additional prayer for the feast, for instance, says, “Our God and God of our fathers, let us be be us let fathers, our of God and God “Our says, instance, for feast, the for prayer additional the of ikhronot The the in formulated excellently is judgment divine the at sacrifice Abraham’s of significance The Tanhuma rash There are some exceptions: In the Heilbronn Mahzor (Budapest, MTA, Kaufmann Collection, MS A 387, fol. fol. 387, A MS Collection, Kaufmann MTA, (Budapest, Mahzor Heilbronn the In exceptions: some are There Mid z T this?—When Israel offers up the daily sacrifices on the altar, and read this verse, viz. viz. verse, this Lord’ the before read and altar, the on Lord’ the sacrifices before daily the up offers Israel do He this?—When did Why evening. the in one and morning the in one he-lambs, two of sacrifice the instituted B e ae si: hn baa, u fte, on Iac i sn te oy n, lse b He, be blessed One, Holy the son, his Isaac bound father, our Abraham, When said: Sages he : “[Abraham:] ‘Thou, when the children of Isaac commit trespasses and because of them fall upon evil evil upon fall them of because and trespasses commit Isaac of children the when ‘Thou, “[Abraham:] : y the medieval period, the biblical scene was increasingly linked to Rosh Ha-Shanah Ha-Shanah Rosh to linked increasingly was scene biblical the period, medieval the y shofar T , I, 248-249. 248-249. I, , , Wayyira 23. According to another tradition, “The horn of the ram of the left side (was the one) one) the (was side left the of ram the of horn “The tradition, another to According 23. Wayyira , he Legends of the Jews, Jews, the of Legends he h Mdah abh Tasae it Egih ih oe, lsay n idcs ne the under indices and glossary notes, with English into Translated Rabbah. Midrash The the Holy One, blessed be He, remembers the binding of Isaac, as it is said, ‘Zafonah ‘Zafonah said, is it as Isaac, of binding the remembers He, be blessed One, Holy the , which is blown during the festival, symbolizes the horn of the very ram very the of horn the symbolizes festival, the during blown is which ,

81 Since the festival of New Year is considered to be a day of day a be to considered is Year New of festival the Since Midrash Tanhuma Midrash vols. 1-7 (Baltimore: The John Hopkins University Press, 1998), V, V, 1998), Press, University Hopkins John The (Baltimore: 1-7 vols. , volume 2: Exodus. Leviticus [London: Soncino Press, 1977], 31. 31. 1977], Press, Soncino [London: Leviticus Exodus. volume2: , PRE The Standard Prayer Book. Authorized English Translation English Authorized Book. Prayer Standard The 31). 31). , Wayyira 23. The translation is from Ginzberg, Ginzberg, from is translation The 23. Wayyira , . Aqedah 82 This connection is reflected in the the in reflected is connection This is mentioned in the afternoon prayer for for prayer afternoon the in mentioned is mahzorim shofar ). 79 is intended to remind to intended is

78 Most of the time, the of Most ‘Zafonah ‘Zafonah Mid 83 rash rash The The It 59 80

CEU eTD Collection gladius Chrisitan iconographical tradition, which is based on the the Vulgata. on Init, ( based is which tradition, iconographical Chrisitan knife for text biblical the in used word he interprets Rashi’son where 22:6 based Gen. is on tradition former commentary The sword. a as appears it sometimes but knife, a as depicted is it Usually, miniatures. Jewish in varies sacrifice which the for instrument the uses of Abraham throat largedepiction a knife. with The Isaac’s cut to about is Abraham composition. the of middle the in placed are Isaac, and the of characters main two The compound. is miniature the of composition Haggadot produced in Sepharad, such as the Sarajevo or the Golden Haggadah. The The Haggadah. Golden the or Laud Mahzor,purpose” (e.g., 184r). fol. or asymbolic doctrinal “with narrative depiction Sarajevo the single one into elements important as several unify category third the to such belonging representations Sepharad, in produced Haggadot n

priest are also very similar: Abraham, just as the high priest, holds the knife in his right hand, and and right hand, his in knife similar: the very also are holds priest priest, as high the Abraham, just 35. 35. k New Year in the Leipzig Mahzor fits her definition (fol. 26v). (fol. New definition herYear fits Mahzor Leipzig the in a of decoration the but examples, any mention not Year. does New Sed-Rajna the for texts liturgical the of margins the in books, prayer thirteenth-fourteenth-century Ashkenazi in 84 86-95. 2002), Brill, (Leiden: Tigchelaar Eibert and Noort Ed ed. s Ha-Shanah. for Rosh liturgical texts illustrates Isaac usually Sacrifice of illuminated medieval in that then, surprise, no as comes On the interpretations of the Aqedah in rabbinical literature, see W. J. van Bekkum, “The Aqedah and Its Its and Aqedah “The Bekkum, van J. W. see literature, rabbinical in Aqedah the I of interpretations the On 87 86 85 probably referring metaphorically to the blade of the knife. In a number of Jewish depictions, a sword is shown shown is 46v). (fol. Mahzor Wroclaw 66r), (fol. sword Mahzor a depictions, Leipzig 15v), (fol. Jewish Haggadah Head Birds’ of 81r), (fol. number Torah Mishneh Kaufmann a example, for In see, knife; a of knife. instead the of blade the to metaphorically referring probably categories. nterpretations in Midrash and Piyyut,” in in Piyyut,” and Midrash in nterpretations ymbolic motifs of the the of motifs ymbolic arrative sequences that visualize the story scene by scene. Such narrative cycles can be found in in found be can cycles narrative Such scene. by scene story the visualize that sequences arrative nife for offering the lamb in the Temple. The movements of Abraham and those of the high high the of those and Abraham of movements The Temple. the in lamb the offering for nife Gabrielle Sed-Rajna, Sed-Rajna, Gabrielle Some Hebrew sources such as the Pirkei de Rabbi Eliezer also use the word word the use also Eliezer Rabbi de Pirkei the as such sources Hebrew Some 321. Or. Laud MS Library, Boldeian Oxford, Mahzor, Laud 1102. V. MS Universitätsbibliothek, Leipzig, Mahzor, Leipzig , that is, sword. is, that , Th Gabrielle Sed-Rajna divided the medieval representations of the the of representations medieval the divided Sed-Rajna Gabrielle e miniature of the Hamburg Miscellany certainly fits in the third category. The The category. third the in fits certainly Miscellany Hamburg the of miniature e 84 h iae o te is ctgr d nt eit nraie cn, ny h main the only scene, narrative a depict not do category first the of images The T he Hebraic Bible in Medieval Illuminated Manuscripts Manuscripts Illuminated Medieval in Bible Hebraic he Aqedah 87 On folio 31r of the Miscellany, the high priest uses the same kind of kind same the uses priest high the Miscellany, the of 31r folio On , such as the shofar or the ram. These images can be found mainly found be can images ram. These the or shofar the as such , The Sacrifice of Isaac: the Aqedah (Genesis 22) and Its Interpretations Its and 22) (Genesis Aqedah the Isaac: of Sacrifice The . h lte taiin hw te nlec of influence the shows tradition latter The ). sakin mahzorim 85 The second category contains the the contains category second The (Tel Aviv: , 1987), 34- 1987), (TelSteimatzky,Aviv: , the representation of the the of representation the , h erev maakhelet enn sod r blade, or sword meaning Aqedah Aqedah Aqedah is translated as as translated is maakhelet piyyut piyyut , Abraham Abraham , no three into 86 for the the for

, the , the 60 ,

CEU eTD Collection oe aey keln o o i fot f h altar the of front praying. in or on kneeling rarely, more back, or fours, all his on over bending on altar, the lying on kneeling represented usually is Isaac sacrifice? the go with through Abraham turns away from Isaac towards the angel who arrives just in time to prevent the the t prevent to time in just arrives 46v), fol. Mahzor,Wroclaw who fol.66r; Mahzor, Leipzig (e.g. sacrifice angel the towards Isaac from away turns Abraham u lay your hand on the head of the burnt-offering, and it shall be acceptable in your behalf as as behalf your in acceptable 1:4). be (Lev. you” for shall atonement it and burnt-offering, the of head the on hand your lay in up stick and separately, tied are hands and legs his but Ashkenazi back, his on lying is more Isaac fourteenth-century which in Pentateuch, even a is in parallel conspicuous This animal. sacrificial h a Genesis knife is right at his neck; how long are you going to wait?’ The Holy One Blessed be He immediately said to to said immediately He be ( him.” Blessed call One to began Holy 40:8). once at The Michael wait?’ him.’ allow to Don’t going around? standing you you are are ‘Why long Michael, how neck; his at right is knife 106) or in the Regensburg Pentateuch (fol. 18v), (fol. Pentateuch Regensburg the in or 106) U S from is Translation 110:4). (Ps. ever” for priest a art “Thou written, is it thus He: be blessed One, : “When the angels saw lifting his hand to slaughter his son, they started to weep, and said, ‘The said, and weep, to started they son, his slaughter to hand his lifting saw angels the “When : Rabbati Pesiqta o fol. 19, Levy Cod. SUB, (Hamburg roughly hair Golden The 34v). Isaac’s grasps Abraham gesture, gentle a of instead Pentateuch, e a left. his with headvictim’s the touches 88 89 90 92 91 owards the soldier on the right side of the composition. Is he aware of the angel? Is he going to to going he Is angel? the of aware he Is composition. the of side right the on soldier the owards f God (Gen.22:11). Post-biblical sources specify which angel carried out the order of God. See for example, example, for See God. of order the out carried angel which specify sources Post-biblical (Gen.22:11). God f ts epaie te aall ewe hm n a and him between parallel the emphasized rtist n angel hovers pointing with his right hand to the ram on the slope of the hill. the of slope the on ram the to hand right his with pointing hovers angel n xample, in the Birds’ Head Haggadah (fol. 15v, fig. fig. 15v, (fol. Haggadah Head Birds’ the in xample, ometimes, Abraham touches the head of Isaac and sometimes covers his eyes. In an early fourteenth-century fourteenth-century early an In eyes. his covers sometimes and Isaac of head the touches Abraham ometimes, sual element in the miniature of the Miscellany. While in most of the depictions of the scene, the of depictions the of most in While Miscellany. the of miniature the in element sual ead is based on the biblical text describing the proper way to offer a burnt offering, “Youoffering, shall burnt a offer to way proper the describing text biblical the on based is ead Abraham was considered a priest, see BR 55:7: R. Judah said: He [Abraham] said to Him: “Sovereign of the the of “Sovereign Him: to said [Abraham] He said: Judah R. 55:7: BR see priest, a considered was Abraham The motif of Abraham placing his hand on the head of Isaac can be found in most of the Jewish representations. representations. Jewish the of most in found be can Isaac of head the on hand his placing Abraham of motif The The appearance of an angel in this scene is based on the biblical text which attributes the intervention to an angel angel an to intervention the attributes which text biblical the on based is scene this in angel an of appearance The Birds’ Head Haggadah, Jerusalem, IM, MS 180/57; Regensburg Pentateuch, Jerusalem, IM, MS 180/52. MS IM, Jerusalem, Pentateuch, Regensburg 180/57; MS IM, Jerusalem, Haggadah, Head Birds’ 1106. M. MS Library, University Wroclaw Mahzor, Wroclaw niverse! Can there be a sacrifice without a priest?” “I have already appointed thee to be a priest,” replied the Holy Holy the replied priest,” a be to thee appointed already have “I priest?” a without sacrifice a be there Can niverse! vol. 1, trans. H. Freedman and Maurice Simon (London: Soncino, 1951), 488. 488. 1951), Soncino, (London: Simon Maurice and Freedman H. trans. 1, vol.

y hwn hm n l fus a, for as, fours, all on him showing By

Haggadah is one of the few exceptions where this gesture is missing (fol. 4v). 4v). (fol. missing is gesture this where exceptions few the of one is Haggadah

89 Above Abraham and Isaac, in the middle of the upper register, upper the of middle the in Isaac, and Abraham Above 88 The motif of placing one hand on the sacrifice victim’s sacrifice the on hand one placing of motif The 92 the fol. 1r: Isaac upon the altar altar the upon Isaac 1r: fol. Miscellany, Hamburg 105. Fig. 91 in the Miscellany, he looks Miscellany,he the in 90 There is a less a is There Midrash Rabbah. Rabbah. Midrash Pesiqta Rabbati Pesiqta

61

CEU eTD Collection Fig. 107. Pentateuch, Oxford, BL, MS Opp. 14, fol. 120r: Isaac upon the altar the upon Isaac 120r: fol. 14, Opp. BL, MS Oxford, Pentateuch, 107. Fig. the altar upon Isaac 15v: fol. Haggadah, Head Birds’ 106. Fig.

w show Isaac in various positions: mostly kneeling on the altar, often with Abraham pushing him down (Morgan (Morgan down him pushing Abraham with often altar, the on kneeling mostly positions: various in Isaac show endure death (fig. 105). (fig. death endure to ready and happen to about is what of conscious fully victim human a as instead portrayed is but animal, sacrificial a resemble not does he bound, hands his with wood of pile a upon altar an on lying is Isaac Miscellany, Hamburg the in Although self-sacrifice. heroic his and role active his emphasizes hand, other the on Isaac, praying and kneeling The example. ultimate the is Isaac which of offerings, burnt sacrifice to how of discussion a with opens which Leviticus, of Book e 107). (fig. air the H 94 93 Picture Bible, fol. 3r, Paris 1240s), or lying bound on it (Klosterneuburg Altarpiece by Nicholas of Verdun, 1181), 1181), Verdun, of Nicholas by Altarpiece (Klosterneuburg it on bound lying or 1240s), Paris 3r, fol. Bible, Picture depictions Christian early While well. as depictions Christian in present is scene the of aspect martyrological The 403v). fol. A 387, MS Leipzig Mahzor, and in the ’ Torah commentary of Avignon (London, BL, MS Add. 14759, fol. 1v). 1v). fol. 14759, Add. MS BL, (London, Avignon of commentary Torah Gersonides’ inthe and Mahzor, Leipzig with altar the of front in kneeling Isaac Europe: Western in widespread became type another century, fifteenth the in execution. The motif appears in some Jewish depictions as well such as in the Kaufmann Mishneh Torah, in the in Torah, Mishneh Kaufmann their the before in as praying such well martyrs as Christian depictions of Jewish some representations in of appears motif The reminiscent execution. is position This praying. hands folded xplained by the place of the illustration within the manuscript: it decorates the beginning of the the of beginning the decorates it manuscript: the within illustration the of place the by xplained He is depicted in a similar position, for example, in the Hammelburg Mahzor (Hessische Lands- und und Lands- (Hessische Mahzor Hammelburg the in example, for position, similar a in depicted is He 120r. fol. 14, Opp. MS Library, Bodleian Oxford, ochschulbibliothek, Cod. Or. 13, fol. 202v) and in the Heilbronn Mahzor (Budapest, MTA, Kaufmann Collection, Collection, Kaufmann MTA, (Budapest, Mahzor Heilbronn the in and 202v) fol. 13, Or. Cod. ochschulbibliothek, hich a tiny, hairy devil clings. devil ahich tiny, hairy 93 n h lte eape te mhss n sa a sciiil nml a be can animal sacrificial as Isaac on emphasis the example, latter the In 94 His sad but steadfast gaze is fixed on an angel holding a set of scales to scales of set a angel holding an on fixed is gaze steadfast but sad His

62

CEU eTD Collection

1216). In typological compendia such as the late thirteenth-century thirteenth-century late the as such compendia typological In 1216). the motif and depicted the ram simply standing on the slope. the on standing ram simply and depictedthe motif the omitted intentionally painter the that possibility the exclude cannot one emphasized, is parallel this representations Christian in accordingly, and Crucifixion, the symbolizes bush the in caught ram the typology, Christian in because Nevertheless, way. same the in Miscellany the in shown been have might and it tree, a or bush a in caught horns its depicted with is ram the me, to known p visual way. way. visual century Sardis: of Melito from taken Genesin” in “catena a from fragment a instance, neither the horns of the ram, nor the bush is visible. In all other Jewish images of the the of images Jewish other all In visible. is bush the nor ram, the of condition; horns the poor neither very a in is abrasion, from pigment of losses severe suffered has which folio, the of part This sacrifice. the prevent to and Abraham, intercept to is task whose angel, second a F Ram 1r: fol. Miscellany, Hamburg 108. Fig. i Ram 21v: fol. 2774, cod. ÖNB, Vienna, Historienbibel, Deutsche 110. Fig. 95 n the upper left corner of the miniature (fig. 108). It stands on the hill, and turns its head towards head towards its turns and hill, It the on stands (fig.108). miniature the of corner left upper the n refiguration of the Crucifixion and the Redemption was already present in early Christian literature (see, for for (see, literature Christian early in present already was Redemption the and Crucifixion the of refiguration ig. 109. Golden Haggadah, fol. 4v: Ram 4v: fol. Haggadah, Golden 109. ig. The Sacrifice of Isaac is a central event in Christian typological thinking. The idea, that the Sacrifice of Isaac is a a is Isaac of Sacrifice the that idea, The thinking. typological Christian in event central a is Isaac of Sacrifice The heaven, saying: ‘Do not lift your hand against the boy.’ Abraham signifies the heavenly Father, who who from Father, heavenly him the prevented signifies Lord Abraham the boy.’ the of against angel hand an your portavit son, lift not his lignum ‘Do sacrifice saying: qui to heaven, Isaac sword his iste raised debuit: had Abraham immolari when ipse quam xxi, Genesis to …According per voluit)… immolari nobis pro quo in portabat crucis lignum qui significant Christum ligna vero Isaac ignem et gladium portavit Abraham simul pergerunt Isaac et Abraham cum quod capitulo [xxii] genesi in (Legitur he which on cross the us. for sacrificed of be to wanted wood the carried body Isaac own This his on sacrificed. who be Christ to signifies himself wood the was carried he who which by wood of pieces the carried who Isaac was it fire: the and sword a carried Abraham together on went Isaac and Abraham when xxii, Genesis to According Speculum Humanae Salvationis Humanae Speculum The protagonists of the scene seem not to notice the ram, the substitute for Isaac, depicted depicted Isaac, for substitute ram, the the notice to not seem scene of the The protagonists

, the archetypical connection between the two events is also represented in a a in represented also is events two the between connection archetypical the ,

n te al fourteenth- early the and Pauperum Biblia 95

Excerptorum libri sex libri Excerptorum , Migne PG 5, PG Migne ,

Aqedah 63

CEU eTD Collection A which God is praised as the reviver of the dead. the of reviver the as praised is God which c Pirke de Rabbi Eliezer (the chapters of Rabbi Eliezer the Great) the Eliezer Rabbi of chapters (the Eliezer Rabbi de Pirke aaie hr h rmie fr he years. three to for angel an remained by he carried then where was Paradise who son, his killed actually he versions, other in and Isaac,

He opened [his mouth], and said: Blessed art thou, O Lord, who quickeneth the dead.” dead.” the quickeneth who Lord, O thou, art Blessed said: and mouth], [his opened He quickened. be will future the in dead the manner this in that knew Isaac And feet. his upon stood Isaac two and free, him set the [Abraham] and between body, his from to returned voice soul his his lad’ the heard upon hand he thine not when ‘Lay Abraham] [but] [to saying departed, Cherubim, and fled Isaac of soul the neck, his touched blade has its basis in the the in basis its has motif This 111). (fig. altar the on Isaac by worn one the to similar garment red a in dressed boy 96 In spite of its Christological connotation, the ram is often depicted in Jewish manuscripts caught hanging in the bush bush the in hanging caught manuscripts Jewish in depicted often is ram the connotation, Christological its of spite In Review Bible Differently,” See Christians the to Christians and Jews the Abraham,” of Sacrifice the of Iconography “The Woerden, van Speyart Isabel see identification, typological the of description detailed a For

97 Isaac. The The Isaac. Ezra’s 98 (ibn Writ” to contrary speaking “is this asserts whoever Abraham that state not does text the that says saying source, this interpreting Spiegel, Shalom 22:19). Gen. on Isaac commentary to slaughtered according legend the Abraham on commented Ezra which ibn Abraham him.” He, revived be and Blessed One dew Holy him the upon Moriah, Mount brought to immediately on cast was dust sacrificial his and ashes to reduced and altar the Tanhuma, Zekenim Hadar or sometimes tree. In the Golden Haggadah, the ram hanging vertically on a tree occupies the middle of the the of middle the occupies tree a on vertically hanging ram the Haggadah, Golden the In tree. sometimes or flames of the fire on the altar consumed him (see idem, idem, the (see him consumed altar the but on fire the of flames lad,” the on hand your not “Lay commandment, divine the transgressed this by and sacrifice the committed Pauperum composition and is reminiscent of those Christian representations where the typological connection between the ram ram the between connection typological the where representations Christian those of reminiscent is and composition and Christ on the Cross is emphasized by the former’s position (fol. 4v, fig. 109). See, for example: example: for See, 109). fig. 4v, (fol. position former’s the by emphasized is Cross the on Christ and omposed by Ephraim ben Jacob of Bonn about the Aqedah of Bonnthe about Jacob ben Ephraim by omposed braham Epstein of Vienna of Epstein braham For sources speaking about the wounded Isaac see 101, 101, Shimoni Yalkut see Isaac wounded the about speaking sources For Translation from Spiegel, Spiegel, from Translation The concept of the resurrection also occurs in those those in occurs also resurrection the of concept The and Edition and innueret hoc per ut ed., Avril immolavit Henry from translation cruce and text celestem in (Latin paterni). amoris omnibus patrem signum nobis Abraham pro puerum Cristum scilicet super sum tuam filium manum qui significant extendas ne dicens prohibuit: caelo domini de angelus immolaret ipsum filium ut extendisset gladium Abraham cum capitulo xxii genesi in (Legitur th of indication an give might he way inthis that so all, us for cross the on Christ] is, [that son his sacrificed e Father’s love. love. Father’s e Th Beneath the ram, in the lower right corner a third angel stands holding the hand of a small a small hand of the holding angel stands a third corner right lower the ram, in Beneath the Wayyira 23. The The 23. Wayyira (Vienna, ÖNB, cod. 1198, fol. 6v), 6v), fol. 1198, cod. ÖNB, (Vienna, PRE PRE e miniature also recalls the the recalls also miniature e 0, in 10b, puts the second benediction of the the of benediction second the puts [Adlershot: Scolar Press, 1987], 95, 98, 156.) 156.) 98, 95, 1987], Press, Scolar [Adlershot: . According to several several to According . midrash 15, no. 4 (1961): 251-252, Appendix A. For the different attitudes of of attitudes different the For A. Appendix 251-252, (1961): 4 no. 15, Christianae Vigiliae He [Abraham] made haste, he pinned him down with his knees, his with down him he pinned made haste, He [Abraham] eh ha-Midrash Beth With steady hands he slaughtered him according to the rite, rite, the to according him steady he slaughtered With hands , introduction and translation by Gerald Friedlander (New York: Hermon Press, 1970), 1970), Press, Hermon York: (New Friedlander Gerald by translation and introduction , L (9a-b) goes further and says that “When Father Isaac was bound on on bound was Isaac Father “When that says and further goes (9a-b) ha-Leket Shibbolei , 148. 148. , Trial ast Aqedah, see Robin M. Jensen, “The Binding or Sacrifice of Isaac: How Jews and and Jews How Isaac: of Sacrifice or Binding “The Jensen, M. Robin see 9, no. 5 (1993): 42-52. 42-52. (1993): 5 no. 9, , ed. Jellinek, V, 157; 157; V, Jellinek, ed. , He made his two arms strong. arms He two made his Full right was the slaughter. the rightFull was (Vienna, ÖNB, cod. 2774, fol. 21v, fig. 110). fig. 110). 21v, fol. 2774, cod. ÖNB, (Vienna, Historienbibel Deutsche Amidah Amidah , 35-37). 35-37). , Trial Last The 96 m 98 prayer, specifically, the second benediction in in benediction second the specifically, prayer, idrashim The small boy in the Hamburg Miscellany thus Miscellany Hamburg the in boy small The into the mouth of Isaac: “Rabbi Jehudah said: when the the when said: Jehudah “Rabbi Isaac: of mouth the into Similarly, Isaac is slaughtered in the poem poem the in slaughtered is Isaac Similarly, midrashim

according to the text of the manuscript belonging to belonging the manuscript of text the to according iht Jehudah Minhat that do not refer to Abraham hurting or killing killing or hurting Abraham to refer not do that : : , Abraham inflicted a wound upon upon wound a inflicted Abraham , 97 Mid Biblia Pauperum: A Facsimile Facsimile A Pauperum: Biblia

(on Gen. 22:19), 22:19), Gen. (on ha-Gadol rash , Toledot, Gen. 25:27; 25:27; Gen. Toledot, , PRE 31, translation is from from is translation 31,

Midrash Midrash Biblia Biblia 64

CEU eTD Collection f rare. Sarah is portrayed in only one other extant medieval representation of the the of representation medieval extant other one only in portrayed is Sarah rare.

hs hril nw, aa dopd dead. dropped Sarah Hearing news, horrible death. these impending Isaac’s about her told and her approached Satan sacrifice, the stop in featured is but narrative, biblical the in part no plays Sarah outerone. the Sarah, in wife, his and margin, lower the in shown are donkey and servants the two ( 99 28-37. , Trial and Satan Sarah 31v: fol. Haggadah, Nuremberg Second 114. Fig. Satan and Sarah 1r: fol. Miscellany, Hamburg 113. Fig. Moriah. Mount on die Isaac indeed did that suggests turn, counter-scriptural a takes which image, The Eden. of Garden the from returning Isaac resurrected the represents F angel an and Isaac 1r: fol. Miscellany, Hamburg 111. Fig. 228. See also also See 228. 100 See up. feet and down head is, that Jehudah walk, dead the way the down, upside Rebecca approaching adult an as Isaac portrays and tradition midrashic another (Frankfurt am Main: Peter Lang, 1999), 71-73. 71-73. 1999), Lang, Peter Main: am (Frankfurt Nuremberg Second Jerusalem, Schocken Institute, MS 24087, fol. 31v, fig. 112). The representation of the latter, however, follows follows however, latter, the of representation The 112). fig. 31v, fol. 24087, MS Institute, Schocken Jerusalem, olded together in prayer, gazing up towards the sacrifice (fig. 113). This iconography is very very is iconography This 113). (fig. sacrifice the towards up gazing prayer, in together olded ig. 112. Second Nuremberg Haggadah, fol. 31v: Isaac Isaac 31v: fol. Haggadah, Nuremberg Second 112. ig. There is only one other depiction of Isaac’s return from Paradise found in the Second Nuremberg Haggadah Haggadah Nuremberg Second the in found Paradise from return Isaac’s of depiction other one only is There RE

P 32, 32, by Judah bar Eliezer on Gen. 24:64. See Shalom Spiegel, Spiegel, Shalom See 24:64. Gen. on Eliezer bar Judah by Further characters mentioned in the the in mentioned characters Further Midrash Tanhuma Midrash Y Bereshit 101, 101, Bereshit Shimoni alkut

Haggadah, see Katrin Kogman-Appel, Kogman-Appel, Katrin see Haggadah,

, Wayyira 23. 23. , Wayyira Panaeah Raza Panaeah MhG on Gen. 22:12. On the different versions, see Spiegel, Spiegel, see versions, different the On 22:12. Gen. on by Rabbi Isaac bar Judah ha-Levi (Tarnapol, 1813) 29a; 29a; 1813) (Tarnapol, ha-Levi Judah bar Isaac Rabbi by 100 Aq n h Mseln, h i dpce wt hr hands her with depicted is she Miscellany, the In

edah are also represented on the leaf. Abraham’s Abraham’s leaf. the on represented also are i Zet Nrbre ud i Yhd Haggada Yehuda die und Nürnberger Zweite Die , 6 n. 14. On the depiction in the the in depiction the On 14. n. 6 , Trial Last The

midrashim

. Having been unable to to unable been Having . 99

Aqedah The Last Last The Minhat Minhat : the the : 65

CEU eTD Collection t Miscellany where he peers out from behind Sarah. Sarah. frombehind out hewhere peers Miscellany ( under a tree in the frescoes of the fourth century C.E. necropolis of El Bagawat. In addition, there are two early early two are there addition, In Bagawat. El of necropolis the in depicted is C.E. Sarah which on sarcophagi Christian century fourth the of frescoes the in tree a under c of Isaac, see Michal Sternthal, “Humash Regensburg,” 9-10 n. 50. 50. n. 9-10 Regensburg,” “Humash Sternthal, Michal see Isaac, of the of representations Christian early three are There 219. 1997), sticks recall animal the of the position central the and of size large The visible. still are Some back its to tied shown 116). fig. 46v, (fol. Mahzor Wroclaw the in and 202v) (fol. Hammelburg the in as just faggots of pair a carries donkeyThe Mahzor. Wroclaw the in as donkey, the prod to c servant follows the ass. the follows servant s 102 Sacrifice of Isaac,” 90; Louis Arthur Berman, Berman, Arthur Louis 90; Isaac,” of Sacrifice “The Kessler, see figure, the of identity the concerning theories various the For 72). 1964], Books, Pantheon York: c 103 80. Isaac,” of Sacrifice “The idem, see 18v), fol. 5/I, hebr. cod. BSB, (Munich inWürzburg probably in1233 t Abraham’s and donkey a by occupied is mountain the of foot the representing margin lower The servants the and donkey The 1r: fol. Miscellany, Hamburg 115. Fig. 114). fig. 18v, (fol. Pentateuch Regensburg 101 a male garment, his assumption is unlikely (see idem, idem, (see unlikely is assumption his garment, male the a of background the in wears figure the since tent but Sarah, as a figure the interpreted of Goodenough Erwin debated. is opening figure this of the identification in stands figure a Europos, Dura from the In painting 8-10. wall 2008), (Jerusalem, Thesis M.A. 180/52], ms Museum Israel Bible—Jerusalem, Ashkenazi illuminated H races of paint remain on the badly damaged miniature, the devil also appears in the Hamburg Hamburg the in appears also devil the miniature, damaged badly the on remain paint of races wo servants (fig. 115). (fig. servants wo acrifice. Joseph Gutmann identified this source with a legend recorded in an Ashkenazi bible commentary written written commentary bible Ashkenazi an in recorded legend a with source this identified Gutmann Joseph acrifice. representing Satan), who lifts her up so she can witness the death of her son. her of death the witness can she so up her lifts who Satan), representing ommentary, but the servants there are not working but having a rest (London, BL, MS Add. 14759, fol. 1v). 1v). fol. 14759, Add. MS BL, (London, rest a having but working not are there servants the but ommentary, an help in their reconstruction. The servant holds something in his hand, perhaps an instrument instrument an perhaps hand, his in something holds servant The reconstruction. their in help an hopping down a tree with a hatchet. Behind him the ass lowers its head and finally, the other other the finally, and head its lowers ass the him Behind hatchet. a with tree a down hopping umash Ashkenazi meuyyar—Jerusalaim, Muzeon Yisra’el ktav yad 180/52” [The Regensburg Bible—An Bible—An Regensburg [The 180/52” yad ktav Yisra’el Muzeon meuyyar—Jerusalaim, Ashkenazi umash This representation is based on another source according to which Satan lifts Sarah up so she can see the the see can she so up Sarah lifts Satan which to according source another on based is representation This A similar arrangement of the servants on the lower register of the depiction can be found in the Avignon Torah Torah Avignon the in found be can depiction the of register lower the on servants the of arrangement similar A o te eito o Srh n Stn t h Sciie f sa se ihl trta, Hms Regensburg— “Humash Sternthal, Michal see Isaac of Sacrifice the at Satan and Sarah of depiction the For

103 While the servant as well as the ass are barely visible, other depictions depictions other visible, barely are ass the as well as servant the While The servant in the right corner with an axe in his hand seems to be to seems hand his in axe an with corner right the in servant The

(Northvale, N.J. Jason Aronson, Aronson, Jason N.J. (Northvale, Isaac of Binding the Akedah: The Aqedah Aqedah 101 eih ybl i te rc-oa Period Greco-roman the in Symbols Jewish hr, h i crid y gat monster giant a by carried is she There, . For the Christian depictions of Sarah at the Sacrifice Sacrifice the at Sarah of depictions Christian the For . in which Sarah appears. Sarah stands next to Isaac Isaac to next stands Sarah appears. Sarah which in 102 Although only Although vl 9 [New 9 vol. , Aqedah

. The The . 66

CEU eTD Collection servant servant a and donkey The 46v: fol. Mahzor, Wroclaw 116. Fig. e both compositions. both in place central a occupies which donkey, the by linked are 35v) (fol. Haggadah the in Messiah the Miscellany: the of program illustrative the in incorporated been “bridge”has This redemption. of speak that Messiah—events the of coming Medieval Haggadah idem, Medieval and 48-50 2002), Brill, hanging on its left pan, and the soldier situated directly beneath them. Thanks to his attributes, his to Thanks them. beneath directly situated soldier the and pan, left its on hanging a blowing angel the narrative: biblical the with relationship direct a without composition main the of side right the on group another however, Medieval Jewish and Christian Culture,” in in into Culture,” Appropriation Christian flight and Iconographic visual Jewish “Another and Medieval Messianism the Epstein, of see On Dialectics Cross-Cultural Haggadot, ha-Meshiah”). the Sephardi Coincidence, shel in Confluence, Egypt: significance “Hamoro eschatological Kutner, donkey’s (hereafter the The 47-50 of Thesis, expression 2003), (M.A. Manuscripts] Jerusalem, Ashkenazi of Medieval in University Donkey Hebrew His on Riding Messiah the of Representations the to According significance. eschatological its

104 te 105 and on which the Messiah will ride. will Messiah the which on and Egypt to down went family his and Moses which on one same the was Moriah to rode Abraham vents of the biblical past and the eschatological future, between the Aqedah the between future, andeschatological the past ofbiblical the vents ’urei Meshiah rokhev al hamoro ba-kitvei yad ‘Ashkenaziim biyemei ha-benayim” [The Messiah’s Ass: Ass: Messiah’s [The ha-benayim” biyemei ‘Ashkenaziim yad ba-kitvei hamoro al rokhev Meshiah ’urei RE

On the donkey in Ashkenazi images of the Coming of the Messiah, see Anat Kutner, “Hamoro shel Meshiah: Meshiah: shel “Hamoro Kutner, Anat see Messiah, the of Coming the of images Ashkenazi in donkey the On P 31. 31. A ll the characters discussed above are connected to the the to connected are above discussed characters the ll 105

104 Imagining the Self, Imagining the Other the Imagining Self, the Imagining The donkey thus establishes a “bridge” between central between “bridge” a establishes thus donkey The , 262-264. ,262-264. shofar Aqedah Rabbi de Pirkei man are measured just as in the End of Days, Days, of End the in of as just measured are man deeds the when Year, New at blown is it Israel.Therefore, of sins forgive the to Him reminds God of the the of God reminds above, mentioned as Isaac, for substituted shofar the of blowing The judgment. divine the of equipment essential the are weighed, are men of deeds the which on scales, The Judgment. of Day the on assistant an as identified easily the and scales the during the Last Judgment. Last during the and holding a balance with a small devil devil small a with balance a holding and scene (fol. 1r) and the Coming of the the of Coming the and 1r) (fol. scene md fo te on f h ram the of horn the from made , , the donkey on which which on donkey the , Eliezer Aqedah shofar , ed. Eva Frojmovic, (Leiden: (Leiden: Frojmovic, Eva ed. , Aqedah narrative. There is, is, There narrative. , , and the Exodus, , the

, the angel can be be can angel the , , and prompts prompts and , 67

CEU eTD Collection Th connection between biblical and the eschatological events, that is, the Last Judgment and not not and Judgment Last the is, that events, eschatological the and biblical between connection figure blowing a shofar while riding on a donkey is one from the latter Mahzor, and she considers it as a forerunner forerunner a as it considers she and Mahzor, latter the from one is donkey a on riding while shofar a blowing figure i : : Tanhuma Midrash the in formulated beautifully is that feast contemporary the and story biblical the between connection a creates and Year, New the of shofar the when connotations: different have motifs visual two The man. of the depictions of the Messianic rider blowing a shofar in fifteenth-century Ashkenazi Haggadot. See Kutner, Kutner, See Haggadot. Ashkenazi fifteenth-century in shofar a 48-49. blowing ha-Meshiah,” shel “Hamoro rider Messianic the of depictions the of shofar a blowing man a and apple-tree an in caught ram the 107

L 106 108 not represented, only the ram caught in an apple-tree and a man man a blowing a and apple-tree an in caught ram the only represented, not the where Mahzor, Leipzig the in Ha-Shanah Rosh a of beginning the at as well as century fourteenth the of half first the in Germany Southern in produced Ashkenazi ... n these miniatures, the the miniatures, these n ibrary, MS Can. 140 (fol. 35v; Davidson 1529 1529 Davidson 35v; (fol. 140 Can. MS ibrary, איל

rash Tanhuma rash Ashkenazi Mahzor, Oxford, Bodleian Library, MS Reggio 1 (fol. 159v), Ashkenazi mahzor, Oxford, Boldeian Boldeian Oxford, mahzor, Ashkenazi 159v), (fol. 1 Reggio MS Library, Bodleian Oxford, Mahzor, Ashkenazi Hamburg Miscellany, fol. 192r: 192r: fol. Miscellany, Hamburg Mid e minhagim

של the ram that was substituted for Isaac as a sacrifice, will forgive them for their sins.” for forgivetheir will them asIsaac a sacrifice, for was ramsubstituted the that of mindful I, and day, that on horn ram's the blow shall they pardon, them grant should I that desire theyIf Day. Year's New the on to them upon judgment time in sit will in I and come, me before sin will children Thy say. to have I what to say hadst now will thou I what and say, said hast “Thou God: suffering.” their from them their deliver forgive and and Isaac, sins father their of offering the of mindful be times, evil upon fall them of because and trespasses commit Isaac of children the when “Thou, [Abraham:] o sal o rmn m o hs arfc? ih h soa o a ram… a of shofar the With sacrifice? his of me remind you shall how judged, And be people. worthy to as remembered are me you that of so Isaac of front sacrifice the of in me remind standing are you [when] sons, my Israel, to said …God t

ranslation] ranslation] is blown by a man, it recalls first and foremost of the festival offestival the foremost and first recalls it a by man, blown is

בשופר When the shofar is blown by an angel, the connotation is different: it alludes to the the to alludes it different: is connotation the angel, an by blown is shofar the When The motif of blowing the the blowing of motif The shofar

Aqedah עקידתו book at the end of the Miscellany refers to the same concept (fols. 191v-192r): 191v-192r): (fols. concept same the refersto end atthe ofMiscellany the book (Davidson 1529 (Davidson

תזכרו , Wayyira 23. The translation is from Ginzberg, Ginzberg, from is translation The 23. , Wayyira representations, such as in two Mahzorim Mahzorim two in as such representations,

וכמה shofar

לטובה '

עקיד

is not blown by an angel but by a a by but angel an by blown not is זכרונכם

מ לפני , fol. 26v, fig. 117). fig. 26v, fol. ,

תזכרו shofar מ ). In the Leipzig Mahzor, the Mahzor, Leipzig the In ). piyyut

לדין

appears in several several in appears לפניי for the first day of of day first the for ' עומ . . Anat Kutner remarks that the first representation of a a of representation first the that remarks Kutner Anat Aqedah

אתם 106

בניי However, However, Legends of the Jews the of Legends

itself is is itself לישראל

Aqedah ה " הקב fol. 26v: Man with shofar shofar with Man 26v: fol. Leipzig Mahzor, 117. Fig. ' מ itself is not represented, only only represented, not is itself שא , I, 248-249. 248-249. I, ,

108 שיעלה [own

107 כדי

יצחק 68

CEU eTD Collection b representations. representations. t s sadr mtf f hita rpeettos f h Dy f Judgment. of Day the of representations Christian of motif standard a is it the shofar/horn has a crooked shape, while trumpet is straight and longish. In depictions of the Last Judgment, Judgment, Last the of depictions In longish. for see, shofars; than and rather trumpets with identified straight be can which is instruments, straight longish, blow trumpet usually angels while shape, crooked a has that shofar/horn is them the between difference main the view, of point visual a From 8-10). Rev. 24:31, (Matth. Judgment of Day element main the became it art Jewish in Judgment, Last the on souls the measures who Michael Fig. 118. Worms Mahzor, fol. 1v: Scales, detail of the initial-word panel at the beginning of of beginning the at panel initial-word the of detail Scales, fol. 1v: Mahzor, Worms 118. Fig. p Christian several at appears It thought. in Jewish in much so not concept but thought, wide-spread a is judgment divine specifically more of and sign presence a as divine instrument wind a blowing agent angelic An judgment. of day annual the simply 109 4r). fol. 15250, Add. BL, London, Bible, Catalan Sussex’s of Duke (e.g., manuscripts Bible Hebrew Sephardi in instruments Temple the of indepictions instanced for appear Trumpets shofar. portray always ha-Shanah, Rosh to related illustrations Jewish unambiguously. identified be cannot they cases these in and end, withcurved longish are instruments wind the however, times Many 112v). fol. 2943, Harley BL, (London, book prayer Dutch fifteenth-century for late Judgment; a in Last example the of scenes in appear also shofars, with identified be may which instruments, curved Shorter, fourteenth-century a 302v), fol. VII, B Salvationis 2 Royal BL, (London Psalter Mary Queen example, חצוצרה Shanah and Yom Kippur, while the New Testament speaks about trumpets/ about speaks Testament New the while Kippur, Yom and Shanah

lowing a shofar on the miniature of the Miscellany might have been taken from Christian visual visual Christian from taken been have might Miscellany the of miniature the on shofar a lowing ulling down one of its pans. While for Christians, the balance was an attribute of the Archangel Archangel the of attribute an was balance the Christians, for While pans. its of one down ulling It is important to differentiate between the horn (Vulgata: (Vulgata: horn the between differentiate to important is It ). In the context of divine judgment, he Hebrew Bible speaks about a horn/shofar to be blown on Rosh ha- Rosh on blown be to horn/shofar a about speaks Bible Hebrew he judgment, divine of context the In ). Another reference to the final Day of Judgment is the motif of the scales with the devil devil the with scales the of motif the is Judgment of Day final the to reference Another (Vienna, ÖNB cod. s. n. 2612), and Dubois Hours (London, BL, MS Yates Thompson 3, fol. 32v). 32v). fol. 3, Thompson Yates MS BL, (London, Hours Dubois and 2612), n. s. cod. ÖNB (Vienna,

b ucina , TM: TM: , tubae שופר loci and not horns/shofars blown on the the on blown horns/shofars not and ) and trumpet (Vulgata: (Vulgata: trumpet and ) in the New Testament, and and Testament, New the in 109 Speculum Humanae Humanae Speculum hs te angel the Thus, S habbat Sheqalim habbat tuba , TM: TM: , 69

CEU eTD Collection M (Elisabeth) Revel-Neher (Elisabeth) in Germany,” Fourteenth-Century guilt ( guilt labeled is scales the of pan left The Mahzor. German century a for panel of a a of panel t souls. fulfilling the same mission as the hairy devil in the the in devil hairy the as Israel. of merits the degrade Miscellany: to mission same the fulfilling probably monster, lion-like a is there pan left the by and pan), o be may suggestion The Ishmael. he son, firstborn Schubert, his probably, more Kurt or, Abraham, to of servant the According Eliezer, identity. his about divided are opinions Scholarly 119). (fig. garment his on eagle spread a of traces with badge heraldic a wears He hands. his in scroll a and spear a holding Last the of Judgment. depictions Christian and Archangel is Michael who motif: the angel of context an Christian the of recalls shofar, hand a the blowing the in However, scales the element. of placement iconographical Jewish already an existing use could but tradition, Christian from draw directly to have not did authorship the therefore, balance, the 112 a half pay to required were Jews Adar, of first the on which, to according custom the commemorates Adar, of month of iconography the of f 111 M 110 ourteenth-century Ashkenazi Reggio Mahzor (Oxford, Bodleian Library, MS Reggio 1; in a historiated initial-word initial-word historiated a in 1; Reggio MS Library, Bodleian (Oxford, Mahzor Reggio Ashkenazi ourteenth-century e cls r lbld “ labeled are scales he f the Jewish calendar, Tishri, or the scales. For the motif of motif the For scales. the or Tishri, calendar, Jewish the f ahzor, see Katrin Kogman-Appel, “The Scales in the Leipzig Mahzor. Penance and Eschatology in Early Early in Eschatology and Penance Mahzor. Leipzig the in Scales “The Kogman-Appel, Katrin see ahzor, ahzor (Leipzig, University Library, Ms. V. 1102/I-II, fol. 31v). fol. 1102/I-II, V. Ms. Library, University (Leipzig, ahzor (Davidson 1529 (Davidson A similar small devil appears hanging from the left pan of the scales held by the divine hand in the early early the in hand divine the by held scales the of pan left the from hanging appears devil small similar A The motif appears, for instance, in the Worms (Jerusalem, JNUL, Ms Heb. 4°781/I, fol. 1v) and in the Leipzig Leipzig the in and 1v) fol. 4°781/I, Heb. Ms JNUL, (Jerusalem, Worms the in instance, for appears, motif The piyyut 110 hovot Th eet te ne ad h dvl a ode stands soldier a devil, the and angel the Beneath In the Worms Mahzor (fol. 1v, fig. 118), the pans of pans the 118), fig. 1v, (fol. Mahzor Worms the In for the morning service of the second day of Rosh ha-Shanah on fol. 207v). 207v). fol. on ha-Shanah Rosh day of second the of service morning the for piyyut e motif of the scales decorates the initial-word panel panel initial-word the decorates ofscales the e motif for the first day of the New Year in a fourteenth- a in Year New the of day first the for ). 112 Moreover, the zodiac sign for the first month first the for sign zodiac the Moreover, מ ; Mahzor, Vienna, ÖNB, cod. hebr. 174, fol. 1v). 1v). fol. 174, hebr. cod. ÖNB, Vienna, Mahzor, , ed. eadem and Mati Meyer (Leiden: E. J. Brill, 2009), 307-318. 307-318. 2009), Brill, J. E. (Leiden: Meyer Mati and eadem ed. , sheqel sheqel hba Sheqalim Shabbat towards the upkeep of the /Temple as ransom for their their for ransom as Tabernacle/Temple the of upkeep the towards Between Judaism and Christianity. Art Historical Essays in Honor of Elisheva of Honor in Essays Historical Art Christianity. and Judaism Between

” (left pan) and “Israel” (right (right “Israel” and pan) (left ” 111 . This Shabbat, the one immediately preceding the the preceding immediately one the Shabbat, This .

On the iconography of the miniature in the Leipzig Leipzig the in miniature the of iconography the On of Judgment Judgment of Day the at accuser The 1r: fol. Miscellany, Hamburg 119. Fig. 70

CEU eTD Collection t service of non-Jewish authorities. What role does such an outsider play in the scene of the the of scene the the of depiction a in as simply not miniature play the consider we If outsider Isaac? of sacrifice an such does role What authorities. non-Jewish of service n son. Joseph Gutmann, on the other hand, suggests that the mysterious figure may be one of of one be may figure mysterious servants. Abraham’s the that suggests hand, other the on Gutmann, Joseph son. i Isaac. son, his up Abraham offer to asked God conversation, this after Immediately obey.” Iwould Me, before thyself Sacrifice me, sayunto to He, be blessed One, Holy the “Were replied, Isaac commandment. God’s accept to willing was he because so do not did he ritual, the against protested have could he age this at although and old, years thirteen v Isaac—the presence of the soldier can be explained. The explained. be can soldier the of presence Isaac—the of Sacrifice scene—the central eschatologically an with Judgment of Day the/a of representation and spear seem to indicate that he is a soldier and his scroll that he is a messenger. a is he that scroll his and soldier a is he that indicate to seem spear and following: the says year ha-Shanah Rosh on elaborating of the festivals the brothers, see, e.g., bSanh. 89b; 89b; bSanh. e.g., see, brothers, 1996), 30. A very similar figure appears in the Second Nuremberg Haggadah portraying Moses as a shepherd (fol. (fol. shepherd a 11v). as Moses portraying Haggadah Nuremberg Second the in appears figure similar very A 30. 1996), and Weiss Zeev Netzer, 94; Isaac,” Ehud of Sacrifice “The Kessler, see behind, remain to servant his instructing Abraham is he t servants, who remained behind, were not present at the sacrifice. the at present not were behind, remained who servants, the story, the in stated as Finally, servants. the from differently dressed is question in figure the 117 Jews spear. Zeev Weiss and Ehud Netzer identified the figure as one of the servants, while according to Edward Kessler, Kessler, Edward to according while servants, the of one as figure the identified Netzer Ehud and Weiss Zeev spear. actual the depicts panel damaged badly other the while donkey, sources. post-biblical several in mentioned firstborn, the of rights the over brothers two the between debate a of story rabbinical the on based is Ishmael is figure the that 113 E 116 115 114 e ag o hs hs wt tae o a ped al (n meil in sget ta h i in is he that suggests sign) imperial (an eagle spread a of traces with chest his on badge he nterpreted the scroll in the figure’s hand as a testament or written proof that he was the firstborn firstborn the was he that proof written or testament a as hand figure’s the in scroll the nterpreted he folio, it seems unlikely that another would be represented elsewhere on the page. Moreover, Moreover, page. the on elsewhere represented be would another that unlikely seems it folio, he ever explains why this figure may be identified with him. with figurebe identified this why may ever explains ersion of the story, Ishmael boasted to Isaac saying that he was circumcised when he was was he when circumcised was he that saying Isaac to boasted Ishmael story, the of ersion liezer. This interpretation would exclude the identifications of Schubert as well. Ginzburg, Ginzburg, well. as Schubert of identifications the exclude would interpretation This liezer. n h msi for t epoi, the Sepphoris, at floor mosaic the In udentum im Mittelalter im udentum Schubert, Schubert, In addition, according to some midrashim, the two servants Abraham brought with himself, were Ishmael and and Ishmael were himself, with brought Abraham servants two the midrashim, some to according addition, In 84. Isaac,” of Sacrifice “The Gutmann, 89b, bSanh. , I, 276. 276. I, , I f we examine the figure more carefully, another possibility presents itself. His garment His itself. presents possibility another carefully, more figure the examine we f PRE J Promise and Redemption. A Synagogue Mosaic from Sepphoris Sepphoris from Mosaic Synagogue A Redemption. and Promise Mid 31. 31. rash Tanhuma, rash 115 However, since two servants are already portrayed in the lower margin of margin lower the in portrayed already are servants two since However, Jonathan Targum Wayyira 18. 18. Wayyira

, 237, catalog entry 14a. For the rabbinical sources of the debate between the the between debate the of sources rabbinical the For 14a. entry catalog 237, , A qedah Gen. 22:1; 22:1; Gen. is depicted in two panels. One represents two figures and the the and figures two represents One panels. two in depicted is Midrash Aqedah Pesikta

Tanhuma,

. On the first panel, one of the figures holds a a holds figures the of one panel, first theOn . 114 In light of this tradition, Schubert tradition, In of this light 116 Wayyira 18. 18. Wayyira Concerning Eliezer, Schubert Eliezer, Concerning (Jerusalem: The Israel Museum, Museum, Israel The (Jerusalem: , a medieval medieval a , 113 n h Talmudic the In The Legends of the the of Legends The Aqedah 117 Inaddition, on on midrash but as a as but 71

CEU eTD Collection Judgment of Day the of representation a as miniature the of interpretation of The because act. them Abraham’s redeem will and people Jewish the of generations future on mercy have will accuser God the that know and They sacrifice. scales the of the consequences far-reaching at the of gazing aware are are they because they scene: the in represented Isaac and Abraham heaven 22:17). of stars the as numerous as offspring your make will “I promise: divine the to refers sky star-studded the judgment: the of outcome final the concerning doubt in observer the the of side ( left the on devil small the and scales, the with angel the soldier/accuser, the figures: three All composition. by the emphasized is status negative a accuser, an as identified be can he authorities, the of service in soldier a As Year. New every place takes ( Judgment Day the of to but scene, sacrifice the to directly relate scales not does

ram on its right side represent the mercy of God ( God of mercy the represent side right its on ram 118 vol. 2. Trans. William G. Braude (New Haven: Yale University Press, 1968): 719-720. 719-720. 1968): Press, University Yale Haven: (New Braude G. William Trans. 2. vol. ), that is, the Divine Severity, while the angel escorting a resurrected Isaac and the the andIsaac resurrected a escorting angel the while Severity, Divine the is, that ), ha-din middat 40. The translation is from from is translation The 40. Rabbati esikta

P matter how many their accusers, I will let their charges in one ear and out of the the of out and ear one in charges their let will other. I accusers, their many how matter No children. thy to regard in Me with be will it so Even other. the of out comes breath his and end one from it into blows man A shofar? a with happens what For judgment. the in them acquit will and Isaac of binding the of reminded be Iwill Whereupon them. no thicket. Thee the in and blow ram horns the up gave lift to Theyare horns? a ram’s make of to then useare they What the like and sins in caught silent and entangled be kept day one I will thee succeed as just will who children accusers, Thy come! to is the what behold Abraham] to to answered answer….[God heed no give and silence them against Thee, before account to called are mouth his not openeth or one who is deaf: is who one or dumb is who man a like acted I Instead answer. this voice not did I But throat!” Isaac’s to cut meto commandest and Thou now 21:12), thee (Gen. to called seed be In Isaac shall me me, tell didst command Thou “Yesterday this: didst been have could answer Thou my For return. when in answer answer an Thee an without left been have wouldst given Thou answer, this Thee given Ihad If Isaac. sacrifice have unto revealed could is I it universe, that the of Thee Master said: Abraham Jeremiah, r. to According h ietfcto o te iue s h sliracsr ep t epan h attds of attitudes the explain to helps soldier/accuser the as figure the of identification The Th us, the messenger with the scroll in his hand, standing beneath the angel with the the with angel the beneath standing hand, his in scroll the with messenger the us, 118 kategor

, bringing charges—written on the scroll—against the children of Israel. His His Israel. of children the scroll—against the on charges—written bringing ,

( afilu yesh lahem kamah qategorim meqatrim otam meqatrim qategorim kamah lahem yesh afilu But I am as a deaf man, I hear not; and I am as a dumb man that that man dumb a as am I and not; hear I man, deaf a as am I But (Ps. 38:14). Now each year on this day, when Isaac’s children children Isaac’s when day, this on year each Now 38:14). (Ps.

Pesikta Rabbati. Discourses for Feast, Fasts, and Special Sabbaths Special and Fasts, Feast, for Discourses Rabbati. Pesikta o atr o mn acsr big charges bring accusers many how matter no middat ha-hesed middat Aqedah ). The painter does not leave not does painter The ). symbolize Divine Justice Justice Divine symbolize ), do Thou listen in in listen Thou do ), yom ha-din ” ” (Gen. (Gen. ) that that ) 72 ,

CEU eTD Collection people. Jewish the awaiting redemption and resurrection final the of promise the carries resurrection His back. him bring could God that so die to had He resurrection. and death Isaac’s to reference counter-scriptural the on light sheds 73

CEU eTD Collection iugcl oie. n h futet cnuy uuly h frt a o Sko was Sukkot of day first the provide to usually was program illustration the of purpose main the century, because probably illustrated, fourteenth the In codices. Italo-Ashkenazi as liturgical well as Ashkenazi medieval in appear both and celebration, the in [willow] lulav faces. Inside the letter, a man in praying shawl stands holding and holding stands shawl praying in man a letter, the Inside faces. grotesque form ends lower their and heads, lion two are there strikes, vertical two the on while leaves, with ornamented similarly is letter the of strike upper The leaves. acanthus F Hoshanot the of beginning the at panel Initial-word 9r: fol. Miscellany, Hamburg 120. Fig. “ The initial-word, VII-IX. decorated quires in later, much found be can Torah Simhat and Atzeret Sukkot, for texts further while Sukkot, of feast the of day seventh II. F 119 the custom. custom. the Texts connected to the feast of Sukkot are located in two different parts of the the of parts different two in located are Sukkot of M feast the to connected Texts ig. 121. Leipzig Mahzor, vol. 2, fol. 181v: The beginning of a a of beginning The 181v: fol. 2, vol. Leipzig Mahzor, 121. ig. ol. 9r: Hoshanah Rabbah Rabbah Hoshanah 9r: ol. Note that the figure holds the the holds figure the that Note iscellany. The second quire is devoted to the the to devoted is quire second The iscellany. 2.

. S UKKOT The two main symbols of Sukkot are the four species ( species four the are Sukkot of symbols main two The

, etrog etrog ,

[citrus] , hadassim , ה (i. 2) Te etr s nldd no fae fi frame a into included is letter The 120). (fig. ” e trog

in his right and the and right his in

[murthle]) and the , both play an essentail role essentail an play both sukkah, the and [murthle]) lulav Hoshanot in his left hand, which is contradictory to to contradictory is which hand, left his in yotzer for Sukkot for for Hoshanah Rabbah, the the Rabbah, Hoshanah for lulav lulav Hoshanot [palm leaves], [palm and a bunch of bunch a and etrog 119

tr wt a with start l e with led aravot aravot

74

CEU eTD Collection b alone as hoshanah (e.g., bSuk 30b); see Ismar Elbogen, Elbogen, Ismar see 30b); bSuk 175. 1993), Society, Publication Jewish The (Philadelphia: (e.g., hoshanah as alone c dayof Sukkot. first the of instead Rabbah Hoshanah illustrate to chose authorship the custom, new the with once, on Hoshanah Rabbah they did seven circuits. seven did they Rabbah Hoshanah on once, L Cincinnati HUC MS 652, fol. 109r; Vienna Siddur and SeMaQ, fol. 66r; Rothschild Rothschild 66r; fol. 1393, SeMaQ, 147r). fol. Miscellany, and Ashkenaz, Siddur Vienna Miscellany, 109r; (e.g., fol. 652, Sukkot MS HUC of Cincinnati day seventh the Rabbah, Hoshanah lulav congregation circumambulated the bimah with the , scroll, Torah the the with feast bimah the the of days circumambulated other congregation on while that fact the by indicated is Sukkot of beginning the first day of Sukkot (Davidson 3301 (Davidson day of Sukkot first the 1 121 70v). fol. 5024, ( sukkah species four a withthe holding illustrated bust is a and Younger the Trani of Isaiah of Decisions the work, halakhical Italian century the of beginning the at etrog depicted is man a Mahzor, Tripartite the holding in and 121) fig. 181v, fol. 2, (vol. Leipzig Mahzor the In book. the of parts various the within navigation better a for aid visual a 120 122 unch of of unch 80/51. 80/51. ontain the poem poem the ontain ater at the end of the fourteenth-beginning of the fifteenth century, the figure holding holding figure the century, fifteenth the of fourteenth-beginning the of end the at ater Vienna Siddur and SeMaQ, Vienna, ÖNB, MS cod. hebr. 75; Rothschild Miscellany, Jerusalem, IM, MS MS IM, Jerusalem, Miscellany, Rothschild 75; hebr. cod. MS ÖNB, Vienna, SeMaQ, and Siddur Vienna These symbols can be found not only in liturgical codices. The chapter on Sukkot in a late fourteenth- late a in Sukkot on chapter The codices. liturgical in only not found be can symbols These During the procession, they sing special piyyutim called Hoshanot (“O save”). (“O Hoshanot called piyyutim special sing they procession, the During and lulav lulav a rlctd n apae ms o te ie a te einn of beginning the at times the of most appeared and relocated was etrog with Hoshanah Rabbah was so strong that Talmud refers to four species or to the willow willow the to or species four to refers Talmud that strong so was Rabbah Hoshanah with te uc md of made bunch (the Akhtir 121 , it has several poems for Sukkot. Nevertheless, in accordance accordance in Nevertheless, Sukkot. for poems several has it , The depiction of the the of depiction The yotzer,

Pisqei Rabbi Yeshayah Aharon Yeshayah Rabbi Pisqei lulav Akhtir .( א , 120 aravot (“I will crown with the wreath of praise”) for for praise”) of wreath the with crown will (“I

l ulav and , 122 eih iug. Cmrhnie History Comprehensive A Liturgy. Jewish at Hoshanah Rabbah rather than the than rather Rabbah Hoshanah at Although the Miscellany does not does Miscellany the Although hadassim ) from Central Italy (London, BL, Or. Or. BL, (London, Italy Central from ) s lo called also is lulav

The association of the the of association The and and only etrog lulav )and )and 75

CEU eTD Collection M Michael and the Ashkenazi Rylands Haggadah. andAshkenazi Michael the as the Psalter or the Breviary. or the as Psalter the such books, liturgical private Christian illuminated richly of may appearance the Haggadot by encouraged Italian illustrated been have the illuminated of emergence extant The The century. fifteenth lands. the from Ashkenazi mainly as come Haggadot well as Sephardi in Haggadah both the of widespread manuscripts became the illuminating of custom the century, fourteenth the By be illustrated. to volume separate a in Haggadah extant first the also is which Haggadah, Head Birds’ so-called the century, thirteenth the of turn the from dates book separate a as the copy earliest from its and century, Gaon tenth Saadiah of book prayer the in found be can version extant oldest Its period. Antique the t h Haggadah. Dragons’ the and Miscellany, iclay r aog h ms iprat examples. important most Hamburg the the among and Haggadah are Ashkenazi Miscellany Rylands Haggadah, Erna-Michael The century. fifteenth narrative scenes. The Second Nuremberg Haggadah and Yahuda Haggadah from the 1460s present present 1460s the from in Haggadah richer Yahuda and often Haggadah and Nuremberg abundant Second The more scenes. are narrative programs illustration their and numbers larger in survived century fifteenth the half of second the in produced Haggadot illustrated periods, previous to Compared She based her dating on stylistic features of the illustrations and on the minhagim represented in the codex, see Talit Talit see codex, the in represented minhagim the on and illustrations the 161. 2010, Jerusalem, University, Hebrew of Thesis, M.A. Haggadah] Erna-Michael [The Erna-Michael” “Haggadat Goitein, features stylistic on dating her based She of the illumination in Ashkenazi Haggadot. Ashkenazi in illumination the of yad Aheai agdh Mnhse, on yad Lbay M Rl Hbe 6 Ti Hgaa i sil o be to still is Haggadah This 6. Hebrew Ryl. MS Library, 1430. Rylands around region Middle inthe wasproduced it Narkiss, to According researched. John Manchester, Haggadah, Ashkenazi Rylands s 126 125 124 132. 1999), Press, Dame Notre of University Dame: (Notre A.Hoffman Lawrence and Bradshaw Th II. 123 Jerusalem, 1995), 120-126 (hereafter Zirlin, PhD). PhD). Zirlin, (hereafter 120-126 1995), Jerusalem, o hirteenth century, none as an independent manuscript, but rather as part of a codex: the North French French North the codex: a of part as rather but manuscript, independent an as none century, hirteenth ee Narkiss, HIM 116. In her recent M.A. thesis, Talit Goitein offered a later date, the first quarter of the fifteenth century. century. fifteenth the of quarter first the date, later a offered Goitein Talit thesis, M.A. recent her In 116. HIM Narkiss, ee f Joel ben Simeon: Jewish Scribe and Artist in the Fifteenth Century],” PhD dissertation (Jerusalem: Hebrew University of of University Hebrew (Jerusalem: dissertation PhD Century],” Fifteenth the in Artist and Scribe Jewish Simeon: ben Joel f undred year hiatus when the next surviving dated illustrated Ashkenazi Haggadot come from the early early the from come Haggadot Ashkenazi illustrated dated surviving next the when year hiatus undred Erna-Michael Haggadah, Jerusalem, IM, MS 180/58. Narkiss located the manuscript to the Middle Rhine area ca. 1400; 1400; ca. area Rhine Middle the to manuscript the located Narkiss 180/58. MS IM, Jerusalem, Haggadah, Erna-Michael 155. hebr. cod. MS SUB, Hamburg, Haggadah: Dragons’ 11639; Add. MS BL, London, Miscellany: French North Works Early [The ha-15 ba-meah yehudi we-oman Shimeon: ben Yoel shel ha-Muqdamot “Avodotaw Zirlin, Yael oeh umn, Hgaa At” in Art,” “Haggadah Gutmann, Joseph iscellany, the most richly illustrated among the three, displays certain similarities with both the Erna- the both with similarities certain displays three, the among illustrated richly most the iscellany, e Haggadah, a special liturgical book for the festival of Pesah, was compiled as a separate work by work separate a as compiled was Pesah, of festival the for book liturgical special a Haggadah, e 3.

T HE HE Haggadah illustration in Ashkenaz and in Northern Italy reached its heyday after 1450. 1450. after heyday its reached Italy Northern in and Ashkenaz in illustration Haggadah I n her dissertation on the early works of Joel ben Simeon, Yael Zirlin surveyed the development development the Zirlin surveyed Yael Simeon, ben Joel of works early the on dissertation her n H n h svnh r ihh etr atog ms o is opnns mre i te Late the in emerged components its of most although century eighth or seventh the in FOR FOR AGGADAH P ESAH ESAH 123

( P FOLS soe ad atr te yblc tutrn f ard Seasons, Sacred of Structuring Symbolic the Easter: and assover . 125

22 After the Birds’ Head Haggadah, there is approximately a approximately is there Haggadah, Head Birds’ the After 124 V -40 Only two illustrated Haggadot have survived from the from survived have Haggadot illustrated two Only V )

126 s wl ltr ics, h Hamburg the discuss, later will I As ed. Paul F. F. Paul ed. 76

CEU eTD Collection in the text are written in bigger letters, and in six cases, the initial words/initials were planned to to planned were words/initials initial the cases, six in and letters, bigger in written are text the in sections different the of word first The drawn. outlines their only with unfinished them of all 23r-23v), p e Jewry. Italian Northern and Ashkenazi between connection his cultural close the demonstrates clearly between oeuvre His style. and travelling iconography distinctive scribe with group and another constitute artist again Italy, Ashkenazi Northern and an homeland Simeon, ben Joel by Haggadot. Yahuda illustrated or Nuremberg Haggadot Second the in is it than stronger much is texts surrounding the to which of connection the Exodus), as well as Genesis from stories (including scenes narrative are there toldotekhah agdh a asml Eiin f n luiae Ffenhcnuy erw aucit t h Lbay f Congress of Library the at Manuscript Hebrew Fifteenth-century 129 Illuminated an 31-42. 1991), Congress, of Library of (Washington: Edition Facsimile a Haggadah: 27v). (see,fol. more so for not if example, text, the as emphasized as just is image the cases some in decoration, full-page contain not does it although Moreover, text. the bodyof the within images the for space left scribe Miscellany, the the in text, the of body the into is extend not does decoration panels, initial-word the the of exception the with in, and margins, the produced in placed were they period which matter no Haggadot, Ashkenazi the of most the to addition In Haggadot. in While attention. of later worthy also is images the of arrangement in the features, iconographical innovative found elements iconographical many of example dated first the offers it Second, codices. earlier the Exodus—than and Genesis the of those scenes—both narrative on emphasis greater much a devotes it First, century. fifteenth the of half second the in produced ones next placed usually are images ritual the while However, margins. the in placed are illustrations ritual on as well as Bible the on based Exodus from scenes numerous 128 127 o h psae hy ee t, h nraie cns o o hv a iet ik o h nihoig texts. neighboring the to link direct a have not do scenes narrative the to, refer they passage the to Another characteristic element of these codices is a detailed depiction of the preparation of the the of preparation the of depiction detailed a is codices these of element characteristic Another period such as the Second Darmstadt and the Floersheim Haggadah, and the illustrated Haggadah Haggadah illustrated the Miscellany. and Rothschild the Haggadah, within Floersheim the and Darmstadt Second the as such this period from Haggadot Italo-Ashkenazi illustrated of number a also are There folios. several first the in ach other: the ritual images are mainly at the beginning and at the end of the Haggadah, in between between in Haggadah, the of end the at and beginning the at mainly are images ritual the other: ach revious sections ( sections revious For the different components of the text of the Haggadah, see Goldschmidt, Goldschmidt, Daniel see Haggadah, the of text the of components different the For About the manuscripts Joel worked on, see Bezalel Narkiss, “The Art of the Washington Haggadah,” in in Haggadah,” Washington the of Art “The Narkiss, Bezalel see on, worked Joel manuscripts the About collection. private Zurich, Haggadah, Floersheim 28; Or. Cod. MS HLHB, Darmstadt, Haggadah, Darmstadt Second 128 Th The

[The Pesah Haggadah and Its History] (Jerusalem: Bialik, 1960). 1960). Bialik, (Jerusalem: History] Its and Haggadah Pesah [The e Hamburg Miscellany comprises a bridge between the early Ashkenazi Haggadot and the the and Haggadot Ashkenazi early the between bridge a comprises Miscellany Hamburg e ta i, h rctto o te agdh eevd h rcet decoration. richest the received Haggadah the of recitation the is, that , Maggid Kaddesh , U’rehatz

127 The illustration of the two former Haggadot are very similar to similar very are Haggadot former two the of illustration The , Karpas , Yahatz ) were illustrated with one depiction each (fols. (fols. each depiction one with illustrated were ) midrashim H aggadah shel Pesah shel aggadah . These scenes together with with together scenes These . T we- he Washington Washington he 129 matzot The 77

CEU eTD Collection picture cycle preceding the text and many biblical illustrations are placed next to the paragraph they they paragraph the to next placed are illustrations biblical many and text the preceding cycle picture separate no is there which in Haggadot, Italo-Ashkenazi and In Ashkenazi separable. clearly are images textual and biblical Haggadot these In pages. text the in illustrations and decorations are there and text the preceding manuscript the of beginning the at cycle picture a is there parts: main two is into program divided illustration the which in Haggadot, Sephardi on primarily based been have may division Narkiss’ questionable. is validity universal they Europe, medieval in produced Haggadot medieval all to categories applythese to meant Narkiss Although etc.). beasts, messianic the Messiah, the of coming Jerusalem, rebuilt (the times messianic in happen should that events visualize images eschatological while Exodus); and Genesis from (stories Bible the from scenes depict illustrations biblical Haggadah); the in mentioned rabbis the Sons, Four the (e.g., passages certain of representation visual a provide to S references (for instance, the Sacrifice Isaac as a typological precedent for the final redemption) and and redemption) final the for precedent typological a as Isaac Sacrifice the instance, (for references eschatological contain often images biblical separated: unambiguously be cannot and intertwined are prophetic of Zechariah). text biblical on based is donkey-back on Messiah the of coming the example, (for illustrations biblical considered be can they sense, a in Thus, text, biblical the on based are images eschatological illu 131 Rabban of dictum (the scene biblical a of part Gamaliel: constitute not of do illustrations are which category explanations this into midrashic put Narkiss that images the of all Since illustration.’ ‘textual Ashkenazi in images ritual as category the using refrain will well I reasons, these For illustrations. textual as as categorized be can Haggadot scenes eschatological and biblical term, the of sense this in Thus, decoration. versus text representation narrative for term illumination, general a is illustration book textual or illustration Christian of context the in Furthermore, enforced. is division this illustrate, words, initial Two unfinished. remained but decoration receive 130 panels. initial-word historiated constituting composition of a larger as part decorated term ‘midrashic illustrations.’ ‘midrashic term ilcl ad eschatological. and biblical, eder service (such as preparation of the matzot, elevating of the matzah, etc.); textual illustrations are are illustrations textual etc.); matzah, the of elevating matzot, the of preparation as (such service eder IM, ‘biblical the within here analyzed be will they but well, as scenes biblical in up show often elements midrashic that Note Narkiss, Narkiss, strations’ section. section. strations’ F Bezalel Narkiss divided the Haggadah illustrations into four main categories: ritual, textual, textual, ritual, categories: main four into illustrations Haggadah the divided Narkiss Bezalel urthermore, for both Ashkenazi and Sephardi Haggadot, biblical and eschatological miniatures miniatures eschatological and biblical Haggadot, Sephardi and Ashkenazi both for urthermore, H pesah, matzah, maror matzah, pesah, 26. 26. 130 131

iul lutain ae o ntut h clbat o t cry u the out carry to how celebrant the instruct to are illustrations Ritual

, other rabbis mentioned in the text, and the four sons), I will use the the use will I sons), four the and text, the in mentioned rabbis other , Ha [ lahma ] and the the and ] Shefokh are 78

CEU eTD Collection II. 3. 1. Ritual illustrations II. Ritual 1. 3. miniature. by images miniature and biblical-eschatological textual, ritual, the them, but will discuss all of them within the section on ritual images. In the following, I will analyze analyze will I following, the In images. ritual on section the within them of all discuss will but them, the preparation of the the of preparation the miniatures—the these Miscellany the in Since images. biblical-eschatological raises these symbolic foods, and therefore can be considered a ritual image. a ritual considered can be and therefore foods, raises thesesymbolic , but at the same time, represent a moment in the liturgy when the leader of the Seder Seder the of leader the when liturgy the in moment a represent time, same the at but , herbs bitter These Furthermore, the depictions of figures lifting up up lifting figures of depictions the Furthermore, Ritual images in the Haggadah are connected to the liturgy of the Seder eve. They illustrate certain certain illustrate proportion The ceremony.the in participants Theyfor aid visual providing service,the in moments important eve. Seder the of liturgy the to connected are Haggadah the in images Ritual (12:39), as may be found in the Miscellany, it is also a textual (or perhaps even biblical) illustration. illustration. biblical) even perhaps (or textual a also is it Miscellany, the in found be may as (12:39), text the to next placed (New York: Schocken, 1969). 1969). Schocken, York: (New of ritual depictions depictions ritual of

132 time textual illustration and vice versa. If the preparation of the the of preparation the If versa. vice and illustration textual time biblical event of Exodus and their own contemporary time, the first Pesah and its celebration by later later by celebration its and Pesah the first the between time, contemporary own parallel their and a Exodus of draw event biblical they statement: ideological an as serve rather they events, present and past between bridge visual a Constituting service. the of performance in book the of user the helping been have cannot function primary their text, the from Detached 33v-34r). fols. Haggadah, Sarajevo 3v; 2r, fols. Haggadah, Kaufmann 15r; fol. Haggadah, (Golden itself text the preceding cycle picture the of end the at placed usually are scenes ritual century, fourteenth the in produced Haggadot Sephardi images and some initial words with ornamental decoration, while in the Italo-Ashkenazi Lombard Lombard Italo-Ashkenazi the in while decoration, ornamental with words initial some and images ritual exclusively contains century the of beginning the at sometime produced Haggadah Michael Erna The varies. depictions historical and images ritual of proportion the but text, relevant the to connected Egypt. of out he came if forth as himself on look night: this of obligation main the visualize they Besides, generations. The translation of the Haggadah is from is Haggadah the of translation The

Th The categories ‘ritual’ and ‘textual,’ again, partially overlap: a ritual image can be at the same the at be can image ritual a overlap: partially again, ‘textual,’ and ‘ritual’ categories The In fifteenth-century Ashkenazi and Italo-Ashkenazi Haggadot, the ritual illustrations are usually usually are illustrations ritual the Haggadot, Italo-Ashkenazi and Ashkenazi fifteenth-century In erefore, in my analysis of the illustration program I distinguish between ritual, midrashic and and midrashic ritual, between distinguish I program illustration the of analysis my in erefore, vis-à-vis matzah And they baked unleavened cakes of the dough the of cakes unleavened baked they And

nraiesee aisi luiae agdto h ide gs In Ages. Middle the of Haggadot illuminated in varies scenes narrative

—illustrating the same text are closely tied together, I will not separate separate not will I together, tied closely are text same the —illustrating T he Passover Haggadah Passover he

and matzah

with English Translation, English with maror , primarily a ritual image, is image, ritual a primarily , matzah illustrate the text text the illustrate in every generation let each man man each let generation every in , a biblical citation from Exodus Exodus from citation biblical a , 132

ed. Nahum Norbert Glatzer Glatzer Nahum Norbert ed. , the the , matzah This matzah This maror , and and , and and 79

CEU eTD Collection Miscellany contains only the “basic set” of ritual images marking some main sections in the text: text: the in sections main some Kaddesh marking images ritual of set” “basic the only the contains 1460s, Miscellany the of Haggadah Nuremberg Second the to or Haggadah Head Birds’ fourteenth-century panel initial-word the second cup until the the until cup second the before characters: 22v-23v: (fols. Pesah semi-cursive for preparations of smaller sorts different in the by , Maggid written service Seder the concerning instructions and Gamaliel Rabban except and, number in fewer Theyare miniatures. biblical-eschatological of the that than role important Seder eve. b etc.), before before etc.), the authority they are based on. Indeed, the instructions given in the Haggadah are in accord with the the with accord in are Haggadah the in given instructions the Indeed, on. based are they authority the for searching , matzah the of preparation the of representation visual detailed a offer Haggadah, Yahuda the sibling, its and program. illustration the of part larger the constitute miniatures historical 1400, approximately from Haggadah 133 customs of the Maharil recorded in the the in recorded ofMaharil the customs as well. illustrations ritual the of iconography the in reflected are Maharil the of customs the demonstrate, will ecome more and more elaborate. Among several other examples, the Second Nuremberg Haggadah Haggadah Nuremberg Second the examples, other several Among elaborate. more and more ecome Lombard Haggadah, Jerusalem, Schocken Library, MS 24085. 24085. MS Library, Schocken Jerusalem, Haggadah, Lombard Ritual illustrations in the Hamburg Miscellany are far from this elaboration and have a less less a have and elaboration this from far are Miscellany Hamburg the in illustrations Ritual

, 133 U’rehatz In later Ashkenazi Haggadot from the second half of the fifteenth century, ritual depictions ritual century, fifteenth the of half second the from Haggadot Ashkenazi Inlater Ma Nishtanah Nishtanah Ma , Karpas birkat ha-mazon birkat Ha Lahma Ha hametz . At some points, the text of the Haggadah is accompanied by by accompanied is Haggadah the of text the points, some At . Lefikakh , (fol. 24v) concerning the the concerning 24v) (fol. Yahatz

, as well as the various blessings and other acts performed during the the during performed acts other and blessings various the as well as , , smaller in size. Comparing them to the ritual illustrations of the early the of illustrations ritual the to them Comparing size. in smaller , , and within the the within and , (blessing after meal). The texts repeatedly refer to the Maharil as as Maharil the to refer repeatedly texts The meal). after (blessing Sefer Maharil Sefer , Lahma Ha Maggid by his student, Zalman of St Goar. Moreover, as I as Moreover, Goar. ofZalman St by student, his Hallel (fol. 32v); and from the drinking of the the of drinking the from and 32v); (fol. Ma eruv

, the dictum of of dictum the , Nishtanah , removal of the leaven, leaven, the of removal , 80

CEU eTD Collection p blessing over the first cup (fig. 123). (fig. cup first the over blessing the above chalice a into jar a from wine pouring stands man bearded a Miscellany, Hamburg the In it. t paterfamilias lifts up his cup above which it is written, “.” written, is it which above cup his up lifts man the and table a at seated are woman, a and man a figures, Two wine. the over blessing the under lower margin placedthe in is miniature the manuscript, In latter the (fol.2r). Haggadah Head Birds’ the H N 135 137 136 Fig. 122. North French Miscellany, fol. 205r fol. Miscellany, French North 122. Fig. f h wn i dpce bfr te or usin. hs Nris ugss ht t s s rsl of result a as is it that suggests Narkiss Thus, Questions. Four the before depicted is wine the of developed. theme the of traditions iconographical different Several Haggadot. Sephardi and cup of the first Pouring 23r: Fol. 134 ( A Metzger, see examples, For PhD). Kogman-Appel, (hereafter 147 1993), University, Th 23r fol. Miscellany, Hamburg 123. Fig. N London, BL, MS Add. 14761, fol. 21v). 21v). fol. 14761, Add. MS BL, London, he depiction of a family sitting at the Seder table with the celebrants and another comprises only the the only comprises another and celebrants the with table Seder the at sitting family a of depiction he opular subcategories of the latter type are the image of a single man pouring out the wine or drinking or wine the out pouring man single a of image the are type latter the of subcategories opular shkenazi Siddur with Haggadah (Paris, BnF, MS hèbr. 640, fol. 85r). 85r). fol. 640, hèbr. MS BnF, (Paris, Haggadah with Siddur shkenazi Hebrew (Jerusalem: Dissertation PhD. Illustrations],” the of Analysis Iconographic and Stylistic A Haggadah: uremberg aggadah (fol. 2r), is the depiction of a single figure, sitting or standing and lifting a cup. a lifting and standing or sitting figure, single a of depiction the is 2r), (fol. aggadah arkiss, the traditional way of illustrating the Kiddush is with the raising of the first cup. The pouring pouring The cup. first the of raising the with is Kiddush the illustrating of way traditional the arkiss, Further examples of this type, e.g., First Cincinnati Haggadah (Cincinnati, HUC MS 444, fol. 2v), Barcelona Haggadah Haggadah Barcelona 2v), fol. 444, MS HUC (Cincinnati, Haggadah Cincinnati First e.g., type, this of examples Further Narkiss, “Washington Haggadah,” 60. 60. Haggadah,” “Washington Narkiss, 3), (p. Haggadah Floersheim 233), (p. 2895 Parma 5r), (fol. Haggadah Darmstadt First 2v), (fol. Haggadah Lombard Katrin Kogman-Appel, “Haggadat Nirnberg ha-Shniyah: nituah signoni we-ikonografi shel ha-iyyurim [The Second Second [The ha-iyyurim shel we-ikonografi signoni nituah ha-Shniyah: Nirnberg “Haggadat Kogman-Appel, Katrin e illustration of the blessing over the first cup belonged to the basic set of ritual images in Ashkenazi Ashkenazi in images ritual of set basic the to belonged cup first the over blessing the of illustration e lifting a cup. It already appears in the North French Miscellany (fol. 205r, fig. 122) and 122) fig. 205r, (fol. Miscellany French North the in appears already It cup. a lifting

The first cup cup first The : 137 The first cup first The : The image is unfinished; the coloring is missing. According to According missing. is coloring the unfinished; is image The

135

Another type already present in the Dragons’ the in present already type Another Le Haggada Le , figs. 51-78. figs. , 51-78. 136 .134 Two less Two One is One 81

CEU eTD Collection not result from confusion but was simply a less widespread subcategory. subcategory. widespread a was simply less but fromconfusion result not did appearance double the that demonstrates Haggadot the these in and motif the examples of presence the Spanish Miscellany, fourteenth-century these between connection direct a assume to fetched far- be would it While 11v). (fol. depicted are lifting the and pouring the both Haggadah, Kaufmann the in while wine; the of pouring the by represented similarly is Kiddush the Sepharad, from coming m w the family. the h frt ipn ws lutae i mn Haggadot. many in illustrated was dipping first the h 140

c texts The Washing the hands the Washing three of outlines visible barely the are (fig. 124). body the oftext the embedded within compositions there Miscellany, the In actions. ritual presenting depictions with illustrated often are Haggadah, F confusion that the wine pourer appears at both texts (fols. 23r, 24v) in the Miscellany. the in 24v) 23r, (fols. texts both at appears pourer wine the that confusion 139 138 and under it (fol. 6r), and Parma MS 3143, in which a man washes his hands in a fountain (fol. 4v). 4v). (fol. fountain a in hands his washes man whicha in 3143, MS Parma and 6r), (fol. it under and ontours of two figures can be detected in the inner margin: one of them them of one margin: inner the in detected be can figures two of ontours ol. 23v: The washing of the hands—karpas—afikoman of hands—karpas—afikoman the 23v: washing The ol. idespread type was the depiction of a servant pouring water from a ewer onto the hands of the head of head the of hands the onto ewer a from water pouring servant of a depiction the was type idespread otif can be found in some Sephardi Haggadot as well: in the Rylands Sephardi Haggadah (fol. 20r) (fol. Haggadah Sephardi Rylands the in well: as Haggadot Sephardi some in found be can otif Exceptions, for example, the Birds’ Head Haggadah, in which a pot is shown hanging from above, and a man holds his his holds man a and above, from hanging shown is pot a which in Haggadah, Head Birds’ the example, for Exceptions, For example, see Metzger, Metzger, see example, For 60. Ibidem, U’rehatz 140 In the Miscellany, the image is hardly visible, only vague only visible, hardly is image the Miscellany, the In ( , netilat yadayim netilat Karpas L e Haggada e and ,

Yahatz , figs. 82-86. figs. 82-86. , ): The washing of the hands before before hands the of washing The ): , the introductory parts of the the of parts introductory the , 139 h most The

fol. 9v: Washing of the hands hands the of Washing 9v: fol. Haggadah Erna-Michael 124. Fig. 138 However, the However, 82

CEU eTD Collection Fig. 125. Hamburg Miscellany, fol. 23v: Washing of the hands, hands, the of Washing 23v: fol. Miscellany, Hamburg 125. Fig. f survey of the opinions of the halakhic authorities, see Talit Goitein, “Haggadat Erna-Michael” [The Erna-Michael Erna-Michael [The Erna-Michael” “Haggadat Goitein, Talit see authorities, halakhic the of opinions the of survey 2011. w

M the inclusion of the blessing into the text of the Haggadah, see Mordechai Glatzer, “Haggadot of Joel ben Simeon,” in in Simeon,” ben Joel of “Haggadot Glatzer, Mordechai see Haggadah, the of Haggadah Washington text the into blessing the of inclusion the about and literature further For 151. Ph.D, Kogman-Appel, 42-47; Jerusalem, University, Hebrew Thesis, M.A. Haggadah] th 142 spouts. dragon-shaped a two with ewer from water with hands his washes figure other The cup. a probably most lips, his to vessel a holds

141 Hilkhot ha-Haggadah 13), according to whom one does not have to say the blessing (see the instruction on fol. 23v). 23v). fol. on instruction the (see blessing the say haveto not does whomone to according 13), ha-Haggadah Hilkhot rom the ewer for him. for ewer the rom e blessing before the dipping, and whether only the the only whether and dipping, the before blessing e ashing his hands with the help of a servant (fol. 9v, fig. 9v, 125). (fol. of a help the servant with hands ashing his useum at an exhibition on the Washington Haggadah (Washington, Library of Congress, MS 1), April 5, 2011–July 4, 4, 2011–July 5, April 1), MS Congress, of Library (Washington, Haggadah Washington the on exhibition an at useum Two halakhic problems were connected to the washing of the hands before the first dipping: whether one should speak speak should one whether dipping: first the before hands the of washing the to connected were problems halakhic Two A similar ewer from fifteenth-century Germany with a dragonhead-shaped peak was displayed in the Metropolitan Metropolitan the in displayed was peak dragonhead-shaped a with Germany fifteenth-century from ewer similar A , 151, 166 n. 53. The instruction in the Miscellany follows the opinion of the Maharil ( Maharil the of opinion the follows Miscellany the in instruction The 53. n. 166 151, , 142 In the Erna-Michael Haggadah, there is a similar composition with a man a with composition similar a is there Haggadah, Erna-Michael the In

141 There is probably a third figure, barely visible, pours the water the pours visible, barely figure, third a probably is There paterfamilias karpas, afikoman karpas, should wash his hands or all the participants. For a For participants. the all or hands his wash should

, , Maharil Sefer 83

CEU eTD Collection H offered by a servant (fol. 6v). In the Second Nuremberg Haggadah (fol. 6r) and in the Floersheim Floersheim the in and 6r) (fol. Haggadah Haggadah Nuremberg Second the In 6v). (fol. servant a by offered the in tradition: latter this follow to seems Miscellany Hamburg the of illustration The 127). fig. 9v; figure male the eating or single dipping of a instead However, sitting. depicting found be can type iconographical another Haggadah, Erna-Michael iko h-agdh 4, s el s ih h epaain f vaa Hli ( Hildiq Avraham of explanation the with column). ofsecond the top 201r, fol. Miscellany, as well as 14), ha-Haggadah for Hilkhot ‘Lattich’) word German as karpas the the identifies who Maharil, (from the of that with congruent is lettuce explanation or ‘Lauch’) German the (from leek the follows Miscellany Hamburg The vegetable. using of the custom widespread of name vernacular the of use by explained (instruction from the Miscellany, fol. 23v, my own translation). own my 23v, fol. Miscellany, the from (instruction earth the of fruit the creates who Universe, the of King God, Hashem, our areYou, Blessed blessing: the says 144 145 Figs. 126-127. Hamburg Miscellany, fol. 23r and Erna-Michael Haggadah, fol. 9v: Man holding a a holding 9v: Man fol. Haggadah, Erna-Michael and 23r fol. Miscellany, Hamburg 126-127. Figs. Karpas 143 H The instruction in the Miscellany corresponds with the Maharil saying that one dips the the dips one that saying Maharil withthe corresponds Miscellany the in instruction The M. Myron also See 156v). (fol. Miscellany Rothschild 9v), fol. 200, Heb. cod. MS BSB, (Munich, Haggadah Tegernsee 1r), Kanivsky, Kanivsky, Kanivsky, Jaakov Yisrael in “Introduction,” Weinstein, aggadot as well with a slightly different orthography; see, e.g., Birds’ Head Haggadah (fol. 6v), Murphy Haggadah (fol. (fol. Haggadah Murphy 6v), (fol. Haggadah Head Birds’ e.g., see, orthography; different slightly a with well as aggadot gaa, mn s etd t tbe aig pee f eeal ad ipn aohr no h dish the into another dipping and vegetable of piece a eating table a at seated is man a aggadah, Thanks to Gerhard Jaritz to help me identifying the German words. The first explanation is given in some other other some in given is explanation first The words. German the identifying me help to Jaritz Gerhard to Thanks There was a disagreement among the halakhic authorities as to what the k what to as authorities halakhic the among disagreement was a There

. האדמה : : The text is usually illustrated by the dipping of the the of dipping the by illustrated usually is text The פרי And he takes an an takes he And Haggadah

(p4), a wife and her child watch the the watch child her and wife a (p4), בורא העול ). ).

מלך ' אלהינו agdh hl Pesah shel Haggadah ahntn Haggadah Washington eyypakha יי

that is parsley (from the German “Eppich”) or or “Eppich”) German the (from parsley is that eyypakha, אתה

ברוך from the plate or if he does not have one, he takes a a takes he one, have not does he if or plate the from

ומברך

יך [Pesah Haggadah] (Jerusalem: Bronstein, 2005), 135-138 (hereafter (hereafter 135-138 2005), Bronstein, (Jerusalem: Haggadah] [Pesah

וִ

לאוְ 1-3 Fr oe bu te abncl xlntos of explanations rabbinical the about more For 12-13. ,

יקח 144

paterfamilias לו karpas

אין

אם

יפּכא , he lifts the vegetable and holds a dish (fol. (fol. dish a holds and vegetable the lifts he , יְ

k

אֶ arpas

רה dipping the the dipping arpas הקע

into a dish. a into מן should be dipped into vinegar or or vinegar into dipped be should

ונוטל 143 karpas

The word The karpas into vinegar (fol. 23v). 23v). (fol. vinegar into ( eypakh 145 In the Birds’ Head Birds’ the In into a dish. In the the In dish. a into k k arpas arpas , in the the in aypikh, , Maharil Sefer that is is that lawikh, karpas , and and , lawikh

is usually is karpas . . haroset . This This . , see see , 84

CEU eTD Collection t Haggadah. Erna-Michael the of one taking probably is he but precisely, identified be cannot another holding while hand right a presumably object, round a lifting figure standing or sitting a depicts It visible. barely 130; Yahuda Haggadah, fol. 6r), or the taking of one of the of one taking the 6r),fol. or Yahuda Haggadah, 130; fig. 6v, fol. Haggadah, Nuremberg Second 6v; fol. Haggadah, Head Birds’ (e.g., tablecloth the under between the two whole matzot, and puts the other half, the afikoman under the tablecloth in front of him front in tablecloth the under the afikoman the half, to other the puts next and matzot, whole located two the between is illustration the Miscellany, the In instruction, 129). fig. 9v; fol. Haggadah, Michael Fig. 130. Second Nuremberg Haggadah, fol. 6v: The children waiting for afikoman the for waiting children The 6v: fol. Haggadah, Nuremberg Second 130. Fig. the man A taking 9v: fol. Haggadah, Erna-Michael 129. Fig. of the the of A be seen. vaguely only can figure the of contours the and unfinished is Michael image the but hand, Erna other his in seen be the can dish in one the with the lifting hand identical right his almost with seated is is he Haggadah: figure the of position The 126). (fig. hand the lifting man a is there margin outer Fig. 128. Hamburg Miscellany, fol. 23r: A man taking the the man A taking 23r: fol. Miscellany, Hamburg 128. Fig. 146 ext received an illustration in the Haggadot, which was not always the case, the hiding of the the of hiding the case, the always not was which Haggadot, the in illustration anreceived ext fikoman Kogman-Appel, PhD, 152-153. 152-153. PhD, Kogman-Appel, fl 2v m on rnlto) Bcue f h vr bd tt o te rf, h rpeetto is representation the draft, the of state bad very the of Because translation). own my 23v; (fol. afikoman

: The first dipping is followed by the breaking of one of the the of one of breaking the by followed is dipping first The : n h tks h scn mta a aioa, n bek i it to ad us n half one puts and two, into it breaks and afikoman, as matzah second the takes he and was not an ancient custom. It is described first in the Mahzor Vitry. Mahzor the in first described is It custom. ancient an not was

matzah/ karpas half- —a plant reminiscent of a parsley flower—in his right his flower—in parsley a of reminiscent plant —a matzah a fikoman afikoman (?) in his left hand. The figure’s movements movements figure’s The hand. left his in (?) karpas matzot

while his left hand rests on his lap. No lap. his on rests hand left his while out of the three were depicted (Erna- depicted were ofthree the out matzot

matzot out of the three, just as in the the in as just three, the of out

for . The hiding hiding The . afikoman 146 If the relevant the If , in his his in , matzah afikoman

85

CEU eTD Collection Fig. 131: Hamburg Miscellany, fol. 24r: H 24r: fol. Miscellany, Hamburg 131: Fig.

a lahma a —Seder table table —Seder

86

CEU eTD Collection m of the miniature can no longer be seen. A bearded man is seated on the left side of the table and seems seems and table the of side left the on seated is man bearded A seen. be longer no can miniature the of details many that so worn rather is page The 131). (fig. table spread a by sitting portrayed are people six panel, a into included word initial the beneath tradition: iconographical Miscellany Ashkenazi the Hamburg followed The book. the of reader the to contemporary celebrants of a scene with but scene, historical a with illustrated not is , Maggid Lahma Ha the Egypt, in ancestors biblical the mentions text the Although 122). fig. 205r, (fol. table Seder the Ashkenazi popular around family whole a depicts Miscellany, French the North the in appears already while which iconography, 21v), fol. Haggadah, Sephardi Rylands (e.g., panel word a holding poverty which our forefathers ate in the land of Egypt of land the in ate forefathers our poverty which sentence, the with starting story Exodus the to connected elements midrashic and folio says: folio previous the of bottom the on instruction the as wife his with together plate Seder the up lift to about is The him. of front in Haggadah open an to points and them to attention pays lad The Haggadah. the about something him to explain to seem and boy young a toward turn them of Both indistinct. is person second the of face the while man bearded a is first The table. the of side longer the on him to next persons four are There Haggadah. the book, open an hold to

lower margin. In the Erna-Michael Haggadah, the Seder table received a full-page illustration preceding the delicately delicately the preceding illustration full-page a received table the in 10r-10v). Seder (fols. frame architectural an within depicted included panel initial-word ornamented the is table Haggadah, Seder Erna-Michael the Only the 3r). In fol. 28, margin. Or. lower Cod. MS HLHB, (Darmstadt, panel separate a within embedded Haggadot. illustrated in sections the is section next The table Lahma—Seder Ha 24r: Fol. is poor [man’s] bread,’ [man’s] poor is 147 anuscripts, one figure usually stands or sits sits or stands usually figure one anuscripts, The Second Darmstadt Haggadah is one of the rare exceptions in which the initial word word initial the which in exceptions rare the of one is Haggadah Darmstadt Second The n i hn nx t te initial- the to next hand his in matzah And then he removes the meat and the egg from the plate and lifts up the plate saying, ‘This ‘This saying, plate the up lifts and plate the from egg the and meat the removes he then And , unlike many other parts of the the of parts other many unlike , , the main narrative part of the Haggadah. It contains biblical citations citations biblical contains It Haggadah. the of part narrative main the , Maggid

and hold it until ‘In what respect is this night different.’ night this is respect what ‘In until it hold and

147 In Sephardi Sephardi In paterfamilias . This part is one of the most frequently decorated decorated frequently most the of one part is . This plate plate Seder 6v: fol. Haggadah, Nuremberg Second 132. Fig. sits on the right end of the table and and table the of end right the on sits א ,ה is not emphasized by being being by emphasized not is , This is the bread of bread the is This (fol. 23v, my own own my 23v, (fol. 87

CEU eTD Collection Shabbat lamp hanging above the table. the above hanging lamp Shabbat a as identified be might Haggadot, other in illustrations the of basis the on which object, brownish a is there corner, left the in man the of head the by table, the Above (fol. 6v). Haggadah Nuremberg Second the in table the on appears jar stubby same the while 156v), (fol. Miscellany Rothschild the in ones the to similar very is instance, for candlestick, The manuscripts. Italo-Ashkenazi and Ashkenazi century M and History] (Jerusalem: Mossad Harav Kook, 1989), 161-166. 161-166. 1989), Kook, Harav Mossad (Jerusalem: History] and o customs. local in a difference perhaps family or of the financialsituation the to bemight a reference books available of number The book. a has participant every Haggadah Floersheim the is in and 235) (p. wife his 2895 and MS Parma in codex 3r,), (fol. a Haggadah Darmstadt has Second the In husband loud. out the it reading him only to listening 7r), (fol. Haggadah Head Birds’ the in all; the at on table book no is there 156v) (fol. Miscellany Rothschild the in and Haggadah, Nuremberg Second the in 10r), (fol. Haggadah Erna-Michael French 4v), (fol. North Haggadah the Lombard the In in copy. 205r), (fol. own Miscellany her or his had participant every not usually expensive, were books 150 149 the other hand, the text contains instructions to lift the plate up, and accordingly in its decoration, the head of the house is house the of head the decoration, its in accordingly and up, plate the lift to instructions contains on text the Haggadah, hand, Darmstadt Second other the the In all. at plate no is there text, the from missing is lifting in the Haggadah, of Head instruction Birds’ the the which of decoration the In depictions. the in present always not is plate the up lifting of motif The 151 See Kogman-Appel, PhD, 154; Daniel Sperber, Sperber, Daniel 154; PhD, Kogman-Appel, See that is, only after the the after only is, that nights?, other all from differ night of recitation the before covered be should it that says Maharil The plate. the of covering i translation). c the only not containing plate a lift wife and husband 4), (p. Haggadot the there although plate I. 7). 2. 148 shown lifting the plate up. In addition, above the plate, a small inscription repeats the instruction. The lifting of the plate is is plate the of lifting The instruction. the repeats inscription small a plate, the above addition, In up. plate the lifting shown H food. discussed in a response of the Maharil as well( as Maharil the of response ina discussed nscription from a later owner, Nahum [bar Jacob] ha-Levi, presumably from the sixteenth century (see (see century sixteenth the from presumably ha-Levi, Jacob] [bar Nahum owner, later a from nscription ustoms, since there was a division of opinions among the rabbinical authorities concerning the the concerning authorities rabbinical the among opinions of division a was there since ustoms, ur Haggadah, there are altogether three open books in front of the male members of the family. Since Since family. the of members male the of front in books open three altogether are there Haggadah, ur aggadah, Murphy Haggadah, Second Darmstadt Haggadah). Haggadah). Darmstadt Second Haggadah, Murphy aggadah, 6130. 4° Heb Ms. Heb MS JNUL, Jerusalem, Haggadah, Murphy A star-shaped lamp is hanging above the table in several illustrations of the Seder table (e.g., Second Nuremberg Nuremberg Second (e.g., table Seder the of illustrations several in table the above hanging is lamp star-shaped A נשת no. 58, see Sefer Sefer see 58, no. Maharil hut

iscellany is in accord with the opinion of the Maharil. ofMaharil. the opinion the with accord iscellany in is נה S 149

The objects on the table, the jars, the cups and the candlesticks are familiar from other fifteenth- other from familiar are candlesticks the and cups the jars, the table, the on objects The Similarly in the Second Nuremberg Haggadah (fol. 6v; fig. 132), a man and a woman lift up the the up lift woman a and man a 132), fig. 6v; (fol. Haggadah Nuremberg Second the in Similarly עדמה In the Hamburg Miscellany, the plate is not covered. These differences may reflect various various reflect may differences These covered. not is plate the Miscellany, Hamburg the In

לחמא 148 Before the head of the house, lies another open Haggadah. Beneath the table, there is an is there table, the Beneath Haggadah. open another lies house, the of head the Before

הא ויאמר

הקערה matzot

ויגביח , ed. Yosef Fisher and Deutscher (Krakow, 1881), 22a. 22a. 1881), (Krakow, Deutscher Saul and Fisher Yosef ed. , Maharil u-Teshuvot Sheelot

are covered with a cloth, while in the Murphy and in the Floersheim Floersheim the in and Murphy the in while cloth, a with covered are

וביצה

הבשר no. 58). 58). no. Maharil Shut 151 Minhagei Yisrael. Meqorot we-Toldot, we-Toldot, Meqorot Yisrael. Minhagei Books were not always depicted on the Seder table, but in but table, Seder the on depicted always not were Books מהקערה

יקח

ואז

a Lahma. Ha matzot 150 vol. hs te eito i the in depiction the Thus, , but all the other symbolic symbolic other the all but ,

4 [Customs of Israel: Origins Origins Israel: of [Customs 4 Why does this this does Why 88

CEU eTD Collection 134). On the left side there is a bearded man holding a cup and a jar in his hands. He turns to two two to turns He hands. before his placed is image in The something. him jar ask who a boys, young and cup a holding man bearded a is there side left the On 134). eve. father Seder his about aqueries lower margin, boy a

figures on the margin a third man can be surmised. He holds a bird on his arm. Due to the poor poor the to Due arm. his on bird a holds He be reconstructed. scene cannot ritual the to connection its ofillustration, the condition surmised. be can man third a margin the on a figures blowing be to seems figure lower the upwards; faces headgear wearing figure upper The leaves. green some among seen be can still figures two of outline the but out, worn is depiction The figures. different by inhabited tendril exuberant an is core Its decoration. further some the North French Miscellany (fol. 205v), the Birds’ Head Haggadah (fol. 7v), and in most of the later, the of most in and 7v), (fol. Haggadah Head Birds’ the 205v), (fol. Miscellany French North the in present already is iconography The cup. second the the pouring man a of of depiction the by text accompanied the Haggadot Ashkenazi in Therefore it. after place take only

W second of the cup Nishtanah—Pouring 24v: Ma Fol. 152 F cup Second 11r: fol. Haggadah Darmstadt First 133. Fig. holding the cup. cup. the holding fifteenth-century Ashkenazi Haggadot. Ashkenazi fifteenth-century S wine into the cup of his lord), fol. 3r. Italian example: Lombard Haggadah, fol. 5r—here a hand stretches out of the page page the of out stretches hand a 5r—here fol. Haggadah, Lombard example: Italian 3r. fol. lord), his of cup the into wine on te et of text the round econd Nuremberg Haggadah, fol. 7r; Second Darmstadt Haggadah (although in this miniature there is a servant pouring pouring servant a is there miniature this in (although Haggadah Darmstadt Second 7r; fol. Haggadah, Nuremberg econd ig. 134. Hamburg Miscellany, fol. 24v: 24v: fol. Miscellany, Hamburg 134. ig. See, for example: Erna-Michael Haggadah, fol. 11r; First Darmstadt Haggadah, fol. 11r, fig. 133; Parma 2895, p. 236; 236; p. 2895, Parma 133; fig. 11r, fol. Haggadah, Darmstadt First 11r; fol. Haggadah, Erna-Michael example: for See, hile in Sepharad, the second cup should be poured out before the the before out poured be should cup second the Sepharad, in hile is there page, the of bottom the at and margin external the in panel, initial-word the Outside In the Miscellany, within the body of the text, three figures are seated in a vaulted room (fig. (fig. room vaulted a in seated are figures three text, the of body the within Miscellany, the In a Nishtanah Ma

: in the outer margin a man pours out the second cup while in the the in while cup second the out pours man a margin outer the in : Ma nishtanah nishtanah Ma 152 In the Second Nuremberg Haggadah, two scenes are depicted are scenes two Haggadah, Nuremberg Second In the Ma Nishtanah Ma Ha Lahma Ha a Nishtanah Ma shofar , in Ashkenaz it should it Ashkenaz in , , next to an instruction instruction an to next , Bten h two the Between . is usually usually is

89

CEU eTD Collection Th herbs’ bitter and bread, unleavened Sacrifice, Passover the namely, obligation: his fulfilled not has Passover Temple the in Pesah—Sacrifice 31r: Fol. asking questions. into children nights? other all from differ father, his to son the of question the and cup second the of pouring the image: one in moments different two unifies Miscellany Hamburg the of iconography unique The questions. ask t Temple],” asSeferMaharil the Temple],” [the without flesh sacred eating and animal his sanctifying is he though as looks it “because up, lifted make the children ask why they pour out one more cup of wine if they have not started to eat yet. eat to started not have they if wine of cup more one out pour they why ask children the make Maharil at the passage the at more halakhic sources, see Kanivsky, Kanivsky, see sources, halakhic more 156 155 F lamb Pesah 30r: fol. Haggadah, Cincinnati First 135: Fig. 154 that saying Maharil the of name the in given 153 ’ fl 2v m on translation) own my 24v, (fol. …’ nishtanah Lahma and pour the second cup second the pour and instruction, the of beginning The hem the Maharil, when one says, says, one when Maharil, the hem ig. 136: Kaufmann Haggadah, fol. 38r: Pesah lamb Pesah 38r: fol. Haggadah, Kaufmann 136: ig. , Hilkhot ha-Haggadah 26. The The 26. ha-Haggadah Hilkhot , Maharil efer 10:5. mPesahim 22. ha-Haggadah Hiklhot , Maharil efer

Fol. 24v, next to the miniature: miniature: the nextto 24v, Fol. S e unusual acts of Seder eve are thus meant to raise the curiosity of the young participants so that they they that so young participants the curiosity the of raise to meant eve thus are acts of Seder e unusual S — says the Haggadah quoting the . the quoting Haggadah the says —

Rabban Gamaliel used to say: ‘Whoever does not make mention of the following three things on on threethings following the of mention make not does ‘Whoever say: to used Gamaliel Rabban the plate should be removed to the end of the table in order to actuate the children to ask ‘Ma ‘Ma ask to children the actuate to order in table the of end the to removed be should plate the , which adds that the second cup should be poured out before the the before out poured be should cup second the that adds which , These bitter herbs bitter These ... emphasizing that the reason for pouring at that moment is to provoke the the provoke to is moment that at pouring for reason the that emphasizing

נה puts it. Though not to be lifted up, the Pesah lamb should be visible. should lamb Pesah the up, be lifted Thoughto not it. puts Haggadah, Haggadah, נשת , similarly lift up the the up lift similarly , This matzah This

מה

ויאמר 195 n. 564. 564. n. 195 quotes the bPesahim 53a. See also also See 53a. bPesahim the quotes Maharil Sefer

התנוקות 153 , one has to lift up the the up lift to has one , n te eod u sol b lfe u, n after and up, lifted be should cup second the and , is embedded within the upper part of the miniature. miniature. the of part upper withinthe is embedded The instruction is indeed in accord with the the with accord in indeed is instruction The

שישאלו 155 According to many halakhic authorities, among authorities, halakhic many to According

maror כדי

השולחן . However, the Pesah lamb should not be not should lamb Pesah the However, . סוף

עד

פניו matzah

מעל

הקערה Ma Nishtanah Ma —the upper one, and then then and one, upper —the

ויסיר Why does this night night this does Why Shut Maharil Shut

שני

גוס

ומוזגין in order to to order in

58. For For 58. S

efer 156 Ha 154 90

CEU eTD Collection Th an image of Rabban Gamaliel himself, seated alone or teaching some students, while while students, some lamb. teaching living still a or with illustrated alone seated himself, Gamaliel Rabban of image an initial-word, The Haggadah. the of parts illustrated often most the of one was it manuscripts, In Sephardi Haggadot. Sephardi in and Ashkenazi in ways different Pesah o the time when the Holy Temple still stood stood still Temple Holy the when time the sentence, the illustrating Temple the in priest j first pesah lamb at the Exodus from Egypt ( Egypt from Exodus the at lamb pesah first usually only the cook and the animal can be seen. be can animal the and cook the only usually the 28: Exodus in described garment priestly special the wears a with lamb a of throat the the time of the Temple, or “us” the contemporary observer preparing the the preparing observer contemporary the “us” or Temple, the of time the e 160 the of beginning the At Haggadah. the of part another in but , Haggadah, Head Dayyenu Bird’s the in found be can types Both 143. PhD, Zirlin, see generations,” subsequent the of “Pesah the of iconography established the is this Zirlin, Yael scene roasting The to 10r). According 110). p. 180/41, (fol. Museum, Israel Jerusalem, Haggadah Haggadah, (e.g., well Darmstadt as Haggadot Sephardi in Second appears sometimes 19r), fol. 1333, hèbr. MS BnF, (Paris, Haggadah Bileq Hileq ( 159 21r). (fol. Haggadah Hispano-Moresque fig. 136), 38r, (fol. word the by lamb live a of depiction the For 23v). (fol. Haggadah Lombard 118r), (fol. Siddur Forli 20v), fol. 2737, Or. MS BL, (London, Haggadah Moresque between differentiates itself Haggadah the of text The Seder eve, on the one hand, andpesah the one hand, Seder eve, the on H 158 symbolizing the pesah the symbolizing 157 Pesah of the [subsequent] generations, is the annual commemoration of the biblical event. About the depiction of the Pesah Pesah the of depiction the About event. biblical the of commemoration annual the is generations, [subsequent] the of Pesah the before just wasplaced lamb Pesah the of sacrifice the Haggadot, Yahuda and Nuremberg Second fifteenth-century the In 23r). (fol. spit a on ram the of carcass lamb in Sephardi Haggadot, and its role as a possible expression of the continuity between the biblical past and the the and past Epstein, see biblical Haggadah, Head Birds’ the of program the between continuity the Context.” of Christian expression possible a as ina Historiography Visual Sephardic Bible? Hebrew the of Heirs role the Are “Who Shalev-Eyni, Sarit see time, own observer’s its and Haggadot, Sephardi in lamb fol. 30r fig. 135); Washington Haggadah (fol. 14v), Parma 3143 (Parma, BP, MS Parm. 3143 [De Rossi 958], fol. 11v), 11v), fol. 958], Rossi [De 3143 Parm. MS BP, (Parma, 3143 Parma 14v), (fol. Haggadah Washington 135); fig. 30r fol. ust been killed or already roasting on the spit. It is not indicated where the sacrifice took place and place took sacrifice the where indicated not is It spit. the on roasting already or killed been ust eat…. we herbs bitter at….These n the spit, these scenes lack any indication of historicity. They may represent Israelites preparing the the preparing Israelites represent may They historicity. of indication any lack scenes these spit, the n gaa (o. 5) Sse Hgaa (odn B, S r 28, o. 0) Breoa agdh fl 5v, Hispano- 59v), (fol. Haggadah Barcelona 50v), fol. 2884, Or. MS BL, (London, Haggadah Sister 25r), (fol. aggadah Haggadah Cincinnati First 23r), (fol. Haggadah Head Birds’ example: for see fire open an over lamb the roasting For esah Mitzrayim esah For the depiction of Rabban Gamaliel see, for example, Prato Haggadah (New York, JTS, MS 9478, fol. 27v), Sarajevo Sarajevo 27v), fol. 9478, MS JTS, York, (New Haggadah Prato example, for see, Gamaliel Rabban of depiction the For

P e mishnaic citation on Rabban Gamaliel’s dictum was almost always decorated, however, in slightly slightly in however, decorated, always almost was dictum Gamaliel’s Rabban on citation mishnaic e The Passover lamb which our fathers used to eat at the time when the Holy Temple still stood….This matzah which we which matzah stood….This still Temple Holy the when time the at eat to used fathers our which lamb Passover The

Mitzraim a man is shown cutting the throat of a ram (fol. 21r) while at the end of it a seated figure is depicted turning the turning depicted is figure seated a it of end the at while 21r) (fol. ram a of throat the cutting shown is man a Th e miniature from the Hamburg Miscellany is unique in the sense that its depiction is neither neither is depiction its that sense the in unique is Miscellany Hamburg the from miniature e nor the classical case of case classical the nor Medieval Encounters Medieval is the historical Pesah celebration that took place during the Exodus, while while Exodus, the during place took that celebration Pesah historical the is Pesah dorot Pesah types (two of Temple the in offered sacrifice halaf

Pesah Dayyenu (knife for sacrifices) with his hand held upon the animal’s head. He He head. animal’s the upon held hand his with sacrifices) for (knife 158 16 (2010): 23-63. About Pesah Mitzrayim versus Pesah dorot in the illustration illustration the in dorot Pesah versus Mitzrayim Pesah About 23-63. (2010): 16 : Prato Haggadah (fol. 28r), Sarajevo Haggadah (fol. 25v), Kaufmann Haggadah Haggadah Kaufmann 25v), (fol. Haggadah Sarajevo 28r), (fol. Haggadah Prato : In contrast, in Ashkenazi lands, the lamb was depicted as having as depicted was lamb the lands, Ashkenazi in contrast, In . . Pesah Dorot Pesah lamb which “our father used to eat” on the other. the on eat” to used “our father which lamb (fig. 137). The priest stands before the altar, just about to cut cut to about just altar, the before stands priest The 137). (fig. Medieval Haggadah Medieval Pesah Mitzrayim Pesah The which our fathers used to eat at eat to used fathers our which Sacrifice Passover The 159 Whether depicting the lamb either alive or already or alive either lamb the depicting Whether , but the Pesah lamb being sacrificed by the high the by sacrificed being lamb Pesah the but , and matzah Rabban Gamaliel Rabban , 85-91. 85-91. , ), “our fathers” preparing the sacrifice in in sacrifice the preparing fathers” “our ), ephod maror and the and , which are still consumed on consumed still are which , was decorated usually with usually decorated was , the blue robe of of robe blue the , hoshen , the lamb shank shank lamb the , ). 160 , that is, the the is, that , dorot Pesah

157 Pesah

was 91

CEU eTD Collection o and on the mosaic floor of Sepphoris, however, its depiction was more widespread in Christian art Christian in was more widespread depiction its however, Sepphoris, of floor mosaic the and on Europos Dura of walls the on as such representations, Jewish early few a in appears ritual sacrificial representation, inside the tent, a priest performs the sacrifice by cutting the throat of a lamb while laying his hand on the the on hand his part upper laying the In menorah. while large a them among lamb Tabernacle, the from a implements by of surrounded is scene The throat head. animal’s the cutting by sacrifice the performs priest a tent, the inside representation, the of corner left bottom the In Tabernacle. the illustrates Bible Alba the of miniature The 102-108). ibidem, see, miniature Miniatures the of Features Rabbinical the of Study a Bible: Castilian Nordström, Carl-Otto see Bible, Alba the (On a 88v) of (fol. Guadalajara supervision of the Arragel Moses under rabbi, 1422-1433 Sephardi between illustrated and written Bible the of commentary and translation Castilian a S 162 2:4). (mArachin were they that says Antigonos ben Hanania Rabbi while wives, Temple the in lamb thePesah of Sacrifice The 31r fol. Miscellany, Hamburg 137: Fig. 2:3). (Arachin music flute by accompanied was lamb Pesah first the of sacrifice a like looks that instrument musical a plays and sits a is There a and altar the of side left 2:6). the on menorah Rabbah Ex. 3:5; Ex. (see places holy other in and Mount Temple the on mandatory been haveas would barefoot, He hem. is its on bells and pomegranate designs with ephoddecorated the s 161 from each other and they are divided by great geographical distance, so no direct connection can be assumed to exist exist to assumed be can connection direct no so distance, geographical great by them. between divided are they and other each from differ miniatures two the of compositions the similarities, these of spite In altar. another on incense burns Aaron tent, the of laves were playing, Rabbi Jose says that these musicians were members of noble families from which the priests took their their took priests the which from families noble of members were musicians these that says Jose Rabbi playing, were laves ephardi Bible,” Bible,” ephardi f the Temple, three men wait, each holding a lamb in his arms to be offered as sacrifice. The The sacrifice. as offered be to arms his in lamb a holding each wait, men three Temple, the f See Andreina Contessa, “An Uncommon Representation of the Temple Implements in a Fifteenth-century Hebrew Hebrew Fifteenth-century a in Implements Temple the of Representation Uncommon “An Contessa, Andreina See There has been disagreement in the mishnaic tractate on the identity of the players. states that the priests’ priests’ the that states Meir Rabbi players. the of identity the on tractate mishnaic the in disagreement been has There

Ars Judaica Ars 5 (2009): 52. A close iconographical parallel to the miniature can be found in the Alba Bible, Bible, Alba the in found be can miniature the to parallel iconographical close A 52. (2009): 5

above it. To the right of the menorah, a young man man young a menorah, of the right the To it. above ner hydraulus (Stockholm: Almqvist & Wiksell, 1967); about this this about 1967); Wiksell, & Almqvist (Stockholm: , although according to the Mishnah, the the Mishnah, the to according although , 161 By the vaulted gate vaulted the By The Duke of Alba's Alba's of Duke The 162 92

CEU eTD Collection Te m redemption. messianic Jewish this of sign a considered been have may lamb paschal the redemption, final the of prefiguration a considered is bondage Egyptian the from deliverance the since hand, other the on Israel; of first-born the of rescue miraculous the of reminder or sign a was it hand, one the on Jews, For Messiah. the Christ, of sacrifice table Seder the at flesh of piece this and Temple, the in exclusively the place take only can that sacrifice Pesah emphasizing text the on commentary visual of sort a immediately—constitutes identify can

dictum of Rabban Gamaliel instructing the Jews to say these three things and their proper Jewish interpretation may have have may interpretation Jewish proper their and things three these say to Jews the instructing Gamaliel Rabban of dictum diversified meanings. For Christians, Christians, For meanings. diversified of range a had it where polemics Jewish-Christian in point crucial a was lamb Paschal the of sacrifice sacrifice. that to equivalent be considered not should of front us in The same typology lies behind one of the central teachings of the Christian Church, the transubstantiation. Moreover, the Moreover, transubstantiation. the Church, Christian the of teachings central the of one behind lies typology same The 106-107). 1999], Press, Dame Notre of University Dame,Ind.: [Notre in Dialogue,” ,” “Sheloshah Fisher, Yehudah (Shalom Christianity of denial and Judaism, to loyalty one’s of declaration a be to meant been the and flesh Jesus’ matzah the Christ, Jesus symbolized sacrifice Pesah the Christians, I lest—as sanctifying is meat, he though as looks it—“it indicate Maharil, the them among rabbis, the above, fried mentioned the lift not should one however, sacrifice, Pesah Saying 31v). (fol. Haggadah the then 164 of in Spain,” Emblem Christian from Affliction, Manuscripts of Haggadah in“Bread Matzah Batterman, Passover The Michael Power: see context, Sephardi the in host and matzah of relationship the On the on response visual Jewish a for 20r); fol. 2554, Cod. ONB, (Vienna, Christ of sacrifice the of the parallel a as between lamb Pesah nexus the of sacrifice the the depicting Paris For in 1220s-1230s around Jewish. produced Moralisée Bible and a instance, for Christian see, Christ, of both sacrifice art, of works medieval in can discovered components their be and feasts two the between relationship typological The libels. blood and accusations host the in medieval element essential an was Seder the and Eucharist the between and Easter, and Passover between parallel typological the sacrifice, Pesah the to assigned Temple].” [the outside flesh sacred eating and animal his Rabban the first of up lifts family recitation the of the head the Duringplace: take should text. acts certain the dictum, Gamaliel’s of part this accompanying ritual the of explanations the from derived been have may iconography unique this there, performed were sacrifices and existed still 163 dogma of Eucharist and its anti-Jewish connotations from medieval Ashkenaz, see Epstein, Epstein, see Ashkenaz, medieval from connotations anti-Jewish its and Eucharist of dogma ed. Eva Frojmovic (Leiden: Brill, 2002), 53-89. 53-89. 2002), Brill, (Leiden: Frojmovic Eva ed. ay represent the Temple from the Jewish past, the destroyed one, and it may represent the future one future the represent may it and one, destroyed the past, Jewish the from Temple the represent ay For early Christians, or as Shalom Yehudah Fisher calls them, messianic Jews messianic them, calls Fisher Yehudah Shalom as or Christians, early For 26. ha-Haggadah Hilkhot , Maharil efer

S mple—which thanks to the presence of the menorah and the fully dressed high priest every observer observer every priest high dressed fully the and menorah the of presence the to thanks mple—which A glimpse at the larger context of the manuscript suggests further possible interpretations. The The interpretations. possible further suggests manuscript the of context larger the at glimpse A Besides reflecting on the text of the Haggadah referring to those ancient times when the Temple Temple the when times ancient those to Haggadah referring the of text the on reflecting Besides maror 10 (1926): 240. Israel Jacob Yuval, “Easter and Passover as Early Jewish Christian Christian Jewish Early as Passover and “Easter Yuval, Jacob Israel 240. (1926): 10 Yisrael le-Hokhmat Hatzofeh Passover and Easter: Origin and History to Modern Times Modern to History and Origin Easter: and Passover to present it for the participants. These two acts are visualized in the miniatures of the the of miniatures the in visualized are acts two These participants. the for it present to

matzah , and the and , 164 or the paschal lamb, referred to the Agnus Dei, to the the to Dei, Agnus the to referred lamb, paschal the or pesah The miniature may thus have contained a double meaning: it meaning: double a contained have thus may miniature The maror was essentially different from their significance for Jews. For For Jews. for significance their from different essentially was 163 The depiction of the sacrifice within the within sacrifice the of depiction The , ed. Paul F. Bradshaw and Lawrence A. Hoffman Hoffman A. Lawrence and Bradshaw F. Paul ed. , , who celebrated the Pesah, the importance importance the Pesah, the celebrated who Imagining the Self, Imagining the Other the Imagining Self, the Imagining maror Medieval Haggadah Medieval his suffering. Therefore, the Therefore, suffering. his pesah sacrifice and the the and sacrifice and matzah , 92-104. 92-104. , 93 , ,

CEU eTD Collection connected to matzot some holding and him to next standing are women Two shovel. long a of help the with oven the into is there side, left the on working: shown are people Eight margin. the onto spreads composition narrow dough, the of cakes unleavened baked they text, the Below text. the of body the within embedded is miniature The background. blue a of front it? for reason the is what text the to Next 138). (fig. illustrations ritual with decorated is folio This F two women are forming the the forming are women two where table the to dough the carries youngor servant boy Another aon pillow. kneeling a tub, dough in the making is who woman a to shoulder his on water of jar a carrying servant a perhaps man, young a ha-Shem as a kiddush child of one’s own sacrifice the for metaphor visual a as interpreted be may lamb paschal the of sacrifice the of depiction the Haggadot Ashkenazi in Moreover, Messiah. the of coming the with rebuilt be will which well, as 165 ol. 31v: …Matzah and maror and the preparation of the matzah matzah of the preparation and the and maror 31v: …Matzah ol. Malkiel, “Infanticide,” 89. 89. “Infanticide,” Malkiel, in their hands. The composition has a narrow, pink frame. The last image on this folio is is folio this on image last The frame. pink narrow, a has composition The hands. their in there is a bearded man sitting in a wooden chair and lifting up the the up lifting and chair wooden a in sitting man bearded a is there matzot

. The last step is the baking itself: a young man places the the places man young a itself: baking the is step last The . . 165

there is a depiction of baking the the baking of depiction a is there , This is matzah which we eat, eat, we which matzah is This , . The long and and long The . matzah in in matzah matzot and 94

CEU eTD Collection

Fig. 138: Hamburg Miscellany, fol. 31v 31v fol. Miscellany, Hamburg 138: Fig.

95

CEU eTD Collection Maror 31v fol. Miscellany, Hamburg 139-140. Figs.

H 139-140). (figs. iconography Ashkenazi Haggadah, (Paris, BnF, MS hèbr. 640, fol. 103r-103v). 103r-103v). fol. 640, hèbr. MS BnF, (Paris, Haggadah, illustrations of the Haggadah. Their depiction was found in a manuscript from the ninth or tenth tenth or ninth the from manuscript a in found was depiction Their Haggadah. the of illustrations J 167 Fig. 141: Hamburg Miscellany, fol. 31v: The preparation of the the of preparation The 31v: fol. Miscellany, Hamburg 141: Fig. and Matzah green leaves. of a up bunch chair and lifting verse, the 166 H 168 TS MS 9478, fols. 28r; Sarajevo Haggadah, fols. 25v-26r and 27r. 27r. and 25v-26r fols. Haggadah, Sarajevo 28r; fols. 9478, MS TS aggadah (New York, JTS, MS Mic. 4817, fols. 12v-13r) e.g., entire figures are present. Also in an Ashkenazi Siddur with Siddur Ashkenazi an in Also present. are figures entire e.g., 12v-13r) fols. 4817, Mic. MS JTS, York, (New aggadah amburg Miscellany portraying two sitting figures holding the the holding figures sitting two portraying Miscellany amburg E.g., Kaufmann Haggadah, fols. 38r, 39r, 40r; Sephardi Haggadah, Jerusalem IM 180/41; Prato Haggadah, New York, York, New Haggadah, Prato 180/41; IM Jerusalem Haggadah, Sephardi 40r; 39r, 38r, fols. Haggadah, Kaufmann E.g., Bezalel Narkiss, “Haggadah: Passover,” Passover,” “Haggadah: Narkiss, Bezalel Zirlin, PhD, 144. It is this way in the Dragons’ Haggadah but in the Forli Siddur (fol. 118v) as well as in the Farissol Farissol the in as well as 118v) (fol. Siddur Forli the in but Haggadah Dragons’ the in way this is It 144. PhD, Zirlin, and and matzah These bitter herbs we eat, what is the reason for them? them? for reason the is what eat, we herbs bitter These maror

: The depiction of the the of depiction The : a herbs herbs m tree-like plant by the explanation of the the of explanation the by plant tree-like shaped round- giant, a Pesah, of explanation the by lamb Pesah the century in the Cairo Genizah. Cairo the in century dictum, dictum, ddition, the initial words words initial the ddition, , anuscripts fe ol a ad s ersne lfig hm up. them lifting represented is hand a only often Ashkenazi Haggadot, a different iconography became prevalent: a man man a prevalent: the holding became iconography different a Haggadot, Ashkenazi ee fe icue wti a onmne pnl In panel. ornamented an within included often were by the explanation of the the of explanation the by matzah Rabban Gamaliel used to say to used Gamaliel Rabban

the prevalent iconography of the Mishnaic Mishnaic the of iconography prevalent the E J. or the or matzah

matzah and , matzah This 166 and the the and maror In the majority of Sephardi of majority the In m atzah in his hand, while in the Italian Haggadot, Haggadot, Italian the in while hand, his in , was the depiction of depiction the was , , and a huge huge a and , matzah

maror It portrays a bearded man sitting on a on sitting man bearded a portrays It and the the and matzah maror These bitter bitter These are the earliest known textual textual known earliest the are . 167 In 168 h pitr f the of painter The maror followed the the followed 96

CEU eTD Collection . of Maggid the scenes biblical-eschatological the than emphasis smaller much received and Miscellany, the in images bringing the wheat to the mill through the kneading the dough until baking the the baking until dough the kneading the through mill the to wheat the bringing from range images These manuscript. the of beginning very the at depictions full-page in preparation its in stages different the displaying 1v-2r) (fols. Haggadah Yehudah the and 1v-2v) (fols. Haggadah the of preparation the of representation detailed more far A L lifting of the the of lifting of text the illustrates scene the Miscellany, Hamburg process the In oven). the in the handling water, parts the or those flour the (carrying but men by out although carried are efforts work physical harder requiring the in participate women and men both miniatures text. the of margins bottom the and outer the in depicted are work the of stages Second Miscellany various the 155v), (fol. Rothschild the the in Inand 2), (p. representation. Haggadah Floersheim detailed the in more 2r), (fol. a Haggadah Darmstadt received usually and manuscript the of beginning portrayed. is generations subsequent only of Pesah the 141). Four various stages are portrayed in a single longish composition starting from the left to the the the shaping dough, to the kneading left water, the the bringing right: from starting composition longish single a in portrayed are stages various Four 141). and women bustle about kneading the dough, forming it and baking the the baking and it forming dough, the kneading about bustle women and (fols. 25v-26r), the Pesah of the subsequent generations ( generations subsequent the of Pesah the 25v-26r), (fols. Egypt. of text, the by later, opening One of dictum the to next century, fifteenth the of half first the from Haggadot in happens often it as or otx a pr o te ea o Eyt ( Egypt of Pesah the of part as context the of making the displays Haggadah Head Birds’ The Gamaliel. Rabban (fol. 24v) who are about to leave the country and hurriedly distribute the the distribute hurriedly and country the leave to about are who 24v) (fol. Israel of children the chasing margin bottom the in marches army Egyptian The opening: double entire the of preparation The 169 Haggadah ombard Haggadah (fol. 1v) or in the Murphy Haggadah (fol. 21r), the historical depiction is missing; missing; is depiction historical the 21r), (fol. Haggadah Murphy the in or 1v) (fol. Haggadah ombard On the possible polemical aspects of the of aspects polemical possible Onthe

In later Haggadot from the second half of the fifteenth century, this image is often placed at the the at placed often is image this century, fifteenth the of half second the from Haggadot later In , 101-104. , 101-104. and the the and matzah matzah

: When illustrated, it was placed either at the beginning of the Haggadah Haggadah the of beginning the at either placed was it illustrated, When In every generation let each man look on himself as if he came forth out out forth came he if as himself on look man each let generation every In maror m and the preparation of the matzah are depicted in small-scale small-scale in depicted are matzah the of preparation the and atzah ea Mitzraim Pesah baking scene in the Birds’ Head Haggadah, see Epstein, Epstein, see Haggadah, Head inBirds’ the scene baking ) by the passage, passage, the by ) matzot matzot , and putting it in the oven. Both the the Both oven. the in it putting and , appears in the Second Nuremberg Nuremberg Second the in appears Rabban Gamaliel used to say to used Gamaliel Rabban Pesah dorot Pesah matzot matzot cuyn an occupying matzah This first in a historical historical a in first matzah . 169 from a tub (fol. 25r). 25r). (fol. tub a from ) is represented: Men Men represented: is ) Sometimes, as in the in as Sometimes, matzot Medieval Medieval . In all these these all In . (fig. 97

CEU eTD Collection h one hand. only grasp cup the with usually participants the table, the head of the house lifting it. lifting headthe ofhouse the watching or cups their lifting table Seder the around family entire an depicts other the margin cup; his the lifting on standing or the sitting man when a Two portrays moment cup. one the revealed: the are of traditions lifting is iconographical the various This pictures thus text. representation its the wine; of of cup parts second the illustrated lift participants often most the of one was Lefikakh Haggadot, Ashkenazi In depiction. ritual further any by accompanied not was text the but decoration, same format as the text and constitute a part of it. it. of part a constitute and text the as format same th the last section of the the of section last the 171 the lifting and sitting man a depicts It 143). (fig. drawn already was text the of illustration the however, to part,introduction the this word of initial Haggadot,the In Sephardi thank. to arebound we Therefore cup second the Lefikakh—Raising 32r: Fol. 170 I Miscellany (fol. 160v). Both types appear in the First Nuremberg Haggadah (Jerusalem, Schocken Library, MS 24086, p. p. 24086, MS 22v). Library, (fol. Haggadah Nuremberg Second the in wellSchocken as 26) (Jerusalem, Haggadah Nuremberg First the in appear Rothschild types the Both in and 160v). 12v), (fol. (fol. Miscellany 3143 Parma in 10v), (fol. Haggadah Darmstadt Second the Birds’ in the in 26v), instance (fol. for Haggadah depicted Head is family celebrating entire The 11v). fol. 111], Rossi [De 2998 Parm. MS BP, (Parma, letters were probably planned to be smaller and perhaps less decorated. less perhaps and smaller be to planned probably were letters four remaining the ‘lamed’ letter, first the to figure the of proximity the to Due hands. both with cup 3 n the Miscellany, the initial word is not complete with only the ‘lamed’ finished. Interestingly, Interestingly, finished. ‘lamed’ the only with complete not is word initial the Miscellany, the n 4v, fig. 142), and in several of Joel ben Simeon’s Haggadot such as the Washington Haggadah (fol. 17r) or Parma 2998 2998 Parma or 17r) (fol. Haggadah Washington the as such Haggadot Simeon’s ben Joel of several in and 142), fig. 4v, ands is a common feature in this type of depiction. In the other type portraying the entire family at the the at family entire the portraying type other In the depiction. of type this in feature common a is ands at is, an initial, not an initial-word. A man sits next to it and holds a cup. The other letters of “ of letters other The cup. a holds and it to next sits man A initial-word. an not initial, an is, at As with Parma 2895 (Parma, BP, Parm. 2895 [De Rossi 653], p. 251), in which only the “lamed” has a bigger format— bigger a has “lamed” the only which in 251), p. 653], Rossi [De 2895 Parm. BP, (Parma, 2895 Parma with As A single man lifts his cup, for example, in the North French Miscellany (fol. 208r), in the Erna Michael Haggadah (fol. (fol. Haggadah Michael Erna the in 208r), (fol. Miscellany French North the in example, for cup, his lifts man single A , was usually written in larger letters, sometimes with ornamental ornamental with sometimes letters, larger in written usually was , Maggid

170 Fig. 142: Erna-Michael Haggadah, fol. 34v 34v fol. Haggadah, Erna-Michael 142: Fig.

171 Holding the cup with both with cup the Holding

לפיכך ” were written in the the in written were ” 98

CEU eTD Collection f p b moment in the same ritual. The artist of the Miscellany chose the version which was in accordance with with accordance was in which version chose the Miscellany of the The artist same the ritual. in moment ( customs various reflecting theme same the on variations different were 173 the Haggadah—from the in sections different the all Miscellany, Hamburg the In

172 f h En-ihe Hgaa poue smtm i te is hl o te itet cnuy in century fifteenth the of half first the in Bohemia. sometime produced Haggadah Erna-Michael the of uncovered. still the These depictions represent scenes contemporary with the celebrants. In the Miscellany, however, the the however, Miscellany, the In celebrants. the with contemporary scenes represent depictions These h composition. the of outlines the only with unfinished are which of some illustrations, ritual more or one —had Maggid ritual scenes of celebrants lifting the the lifting celebrants of scenes ritual with illustrated usually is Gamaliel Rabban of dictum The Temple. the in sacrificed being lamb Pesah the lifting figure codices. two the in identical the of composition the Moreover, theme. iconographical the of variation same the choosing usually representations similar very with illustrated are Haggadah Michael ound in quires III quires in ound ainted at a different stage in the production. production. the in stage different a at ainted ecome well developed by the fifteenth century. This iconography is not uniform. Sometimes there there Sometimes uniform. not is iconography This century. fifteenth the by developed well ecome Goitein, MA Thesis, 133-134. 133-134. Thesis, MA Goitein, In its present state, the Haggadah spread over three quires of the codex: III codex: the of quires three over spread Haggadah the state, present its In minhag * * * * * * In the selection of scenes and versions, the ritual illustrations of the Miscellany is similar to that that to similar is Miscellany the of illustrations ritual the versions, and scenes of selection Inthe The only exception, not following the classical Ashkenazi iconography is the depiction of the the of depiction the is iconography Ashkenazi classical the following not exception, only The 173 of the Maharil. For instance, on the miniature illustrating the the illustrating miniature the on instance, For Maharil. the of The sections sections The 8 and V and 172 h rta dpcin flo te rdtoa Aheai cngah, hc had which iconography, Ashkenazi traditional the follow depictions ritual The 8+1 . The only finished representation is the Messiah entering Jerusalem on fol. 35v, which was was which 35v, fol. on Jerusalem entering Messiah the is representation finished only The . K addesh

Fig. 143: Hamburg Miscellany, fol. 32r 32r fol. Miscellany, Hamburg 143: Fig. , U’rehatz and the the and matzah , Karpas , and , maror Yahatz n peaig h Psh ab ( lamb Pesah the preparing and 8 -IV in the Miscellany and in the Erna- the in and Miscellany the in 8 -V 8+1 minhagim Ha Lahma Ha . The unfinished depictions can be can depictions unfinished The . ) or simply another another simply or ) , the Seder plate is is plate Seder the ,

karpas to the the to Kiddush is almost almost is Pesah 99 ).

CEU eTD Collection illustrations of group next the to more scenes. eschatological and connected representing biblical is image the the in way, or this past In biblical the future. in eschatological place taking scene historical a with decorated is Pesah of explanation 100

CEU eTD Collection pages. e Four the of representation towards visual the attitudes on impact an different had explanations rabbinical four These tradition. Jewish of representatives as them present Sons Four the of interpretations t agdt uh s h Breoa agdh r h Sse Haggadah. Sister the or Haggadah Barcelona the as such Haggadot not are sons the Sephardi, and Ashkenazi as adults. as but children portrayed both Haggadot, illustrated in consequence, a As Sons. F drawing marginal a is there addition, In portrayed. of Egypt.Israelites out brought the are ofGod how five explanations one of the illustrating ha-Galili Yose Rabbi and Sons Four the d rabbis (e.g. the five rabbis in Benei Braq, Rabbi Yose ha-Galili, Rabbi Akivah, etc.). In the Miscellany, Miscellany, Inthe etc.). Akivah, Rabbi ha-Galili, Yose Rabbi Braq, Benei in rabbis five the (e.g. rabbis and context various or Sons Four the about parable the as wider such events biblical mentioned the to directly connect not the highlight thus and do which text Haggadah the future in elements midrashic some illustrate images These Pesah. eschatological of significance or past biblical the from scenes depicting by feast the on commentary visual a provide they Either rituals. certain perform to when or how celebrants the instructing aid visual as serve not do that Haggadot illustrated in images are There instruct his sons in answering the different types of questions they would ask him. ask would they questions of types different the answering in sons his instruct

176 illustrations II. Midrashic 2. 3. 174 a already another manuscript containing images of all four sons in this period, namely the Sister Haggadah. See Narkiss, Narkiss, See Haggadah. Sister Isles the British namely the period, in this Manuscripts is in Illuminated sons There Hebrew century. four mid-fourteenth all of the images in Haggadah containing Barcelona manuscript the another places already He dating. Narkiss’ Bezalel takes one if wavers the Barcelona Haggadah produced at the beginning of the fourteenth century. See Mira Friedman, “The Four Sons of the the of Sons Four “The Man,” of Friedman, Ages the Mira and Haggadah See has century. fourteenth who the Friedman, of beginning Mira the at all. produced at Haggadah Barcelona decorated the in first not appear perhaps sons is four all of text pictures that suggests the Sons, Four the Haggadah, of iconography the Head of development the Birds’ studied the in and Haggadah Dragons’ the in 175 (hereafter Narkiss, Narkiss, (hereafter S Th he Four Sons are four children with various intellectual and moral capabilities. The rabbinical rabbinical The capabilities. moral and intellectual various with children four are Sons Four he dded later. See Zirlin, PhD, 133. 133. PhD, Zirlin, See later. dded xample of the iconography is the illustration in the Hamburg Miscellany depicted on two sequential two on depicted Miscellany Hamburg the in illustration the is iconography the of xample ons, but his identification with one of them is very problematic (fol. 205v). In the two other extant early dated Haggadot, Haggadot, dated early extant other two the In 205v). (fol. problematic very is them of one with identification his but ons, evelopment of the iconography, representations of the sons in the Miscellany are rather unusual. unusual. rather are Miscellany the in sons the of representations iconography, the of evelopment OLS In the early fifteenth-century Erna Michel Haggadah, the Wise Son is illustrated in the margin although the drawing was was drawing the although margin the in illustrated is Son Wise the Haggadah, Michel Erna fifteenth-century early the In Mekhilta de Rabbi Yishmael, Yishmael, Rabbi de Mekhilta In the North French Miscellany there is a figure standing in the inner margin turning away from the text about the Four Four the about text the from away turning margin inner the in standing figure a is there Miscellany French North the In e Haggadah contains a midrashic exposition on Deut. 6:20-24 that speaks about how a father should should father a how about speaks that 6:20-24 Deut. on exposition midrashic a contains Haggadah e .

176 25 The first portraits indubitably depicting the sons appear in mid-fourteenth-century Sephardi Sephardi mid-fourteenth-century in appear sons the depicting indubitably portraits first The Considering the fourteenth-century Sephardi depictions as well as the later Ashkenazi Ashkenazi later the as well as depictions Sephardi fourteenth-century the Considering R -25 V :

British Isles British T HE HE F OUR OUR ). ). S p Bo 18; see also mPesahim 10:4. 10:4. mPesahim also see 18; Bo arashat Journal of Jewish Art Art Jewish of Journal ONS

(Jerusalem: Israel Academy of Sciences and Humanities, 1982), 84 84 1982), Humanities, and Sciences of Academy Israel (Jerusalem: 11 (1985): 16-40 (hereafter Friedman, “Four Sons”). This primacy primacy This Sons”). “Four Friedman, (hereafter 16-40 (1985): 11 175 n sknz te is dated first the Ashkenaz, In 174 In a literal sense literal a In 101

CEU eTD Collection

c c word “us” in cursive script (fol.25v). In any case, this question was considered to be a proper proper a be to considered was question this case, any community. Jewish the to a identity, sense ofbelonging is, of Jewish that expression In (fol.25v). script cursive in “us” word in Ashkenazi lands, he was sometimes portrayed standing with or without a book in his hand, or or hand, gesture. his teaching in or book a speaking without a or making with standing portrayed sometimes was he lands, Ashkenazi in book, a reading lectern a of front in seated beard with man old an as appeared he Sepharad, In scholar. the statutes, and the ordinances which the Lord our God, hath commanded us (otanu)? us commanded hath God, our Lord the which ordinances the and statutes, the f f depicted the Wise Son pointing to his nose (e.g., Murphy Haggadah, fol. 4v, fig. 146). fig. 4v, fol. Haggadah, Murphy (e.g., nose his to pointing Son Wise the depicted mn te sknz mnsrps te is vrin prevailed. version first the manuscripts, Ashkenazi the Among you (etkhem)? commanded hath God, our Lord the which ordinances the and statutes, the and testimonies, the versions: two has Son Wise the of question the Haggadot, medieval In Son Wise The 25r: Fol. the son festival. the about his father tells who the representing men elderly, bearded partners are A 181 e 180 179 Haggadah, 178 questions. their proper the to with answer book a or scroll a holding shown are and composition the they in themselves: importance equal sons have the as emphasis an big as received companions these Moreover, companion. a have sons the all Miscellany the in a partner, have sometimes HowAsk To Know Does Not One Who the and Son Wicked and the alone, depicted are Son Simple and the Son Wise cases, the most in While, 177 [: R. Josef Lebenzehn, 1875], 25). 25). 1875], Lebenzehn, Josef R. [Warsaw: Rashbatz me-rabbeynu maspiq Perushim im Pesah Vitry; (Mahzor commandments of types three the between differentiate and properly ask to able is he about curious is he addition, In Vitry). Mahzor 391; Rashi (Siddur community Jewish Lord, “the says he Moreover, God. from received they commandments d fifteenth-century Haggadah (Parma 2895, pp238-239), but there the inscriptions are missing. Three of the Four Sons are are Sons Four the of Three missing. 34v-35v). (fols. Haggadah Barcelona the in are with companions depicted inscriptions the there but pp238-239), 2895, (Parma Haggadah fifteenth-century ifteenth-century Jewish artist, Joel ben Simeon, who was active both in Germany and Italy. He often often He Italy. and Germany in both active was who Simeon, ben Joel artist, Jewish ifteenth-century oreground of the composition. This positioning causes the son to appear underplayed. All of the the of All underplayed. appear to son the causes positioning This composition. the of oreground xception with his gesture of touching two fingers together. See Kogman-Appel, PhD, 161. 161. PhD, Kogman-Appel, See together. fingers two touching of gesture withhis xception ivorces himself from the Jewish community. It simply means that he refers to the generation of the Exodus asking which which asking Exodus the of generation the to refers he that means simply It community. Jewish the from himself ivorces an be interpreted in several ways. It can derive from a pun on a word from the Haggadah text, text, Haggadah the from word a on pun a from derive can It ways. several in interpreted be an ontains the first version, but the text has been corrected. The version “you” has been added above the the above added been has “you” version The corrected. been has text the but version, first the ontains shkenazi Siddur with Haggadah (Paris, BnF, MS hèbr. 640, fol. 91r). 91r). fol. 640, hèbr. MS BnF, (Paris, Haggadah with Siddur shkenazi E.g., Murphy Haggadah (fol. 4v). The motif also appears in other manuscripts not illustrated by Joel, such as an an as such Joel, by illustrated not manuscripts other in appears also motif The 4v). (fol. Haggadah Murphy E.g., Friedman, “Four Sons,” 25-26. The Wise Son in the Second Nuremberg Haggadah and in the Yahuda is also an an also is Yahuda the in and Haggadah Nuremberg Second the in Son Wise The 25-26. Sons,” “Four Friedman, he that mean not does it singular, person second in is question his of version first the if even Rashi, to According Mordechai Glatzer, “The Ashkenazic and Italian Haggadah and the Haggadot of Joel ben Simeon,” in in Simeon,” ben Joel of Haggadot the and Haggadah Italian and Ashkenazic “The Glatzer, Mordechai The inscriptions are from the Haggadah, which itself quotes from the from quotes itself which Haggadah, the from are inscriptions The A ccordingly, the Wise Son was depicted as a positive and learned figure, as a proper Jewish Jewish proper a as figure, learned and positive a as depicted was Son Wise the ccordingly, ed. Myron M. Weinstein (Washington: Library of Congress, 1991), 154. 154. 1991), Congress, of Library (Washington: Weinstein MyronM. ed. 177 n h cs o te ie o, h cmain s agr n sae i the in seated and larger is companion the Son, Wise the of case the In

180 gi aohr rdto i cnetd o h nm o a of name the to connected is tradition another Again [Haggadah for Pesah with the Explanations of Rabbenu Rashbatz] Rashbatz] Rabbenu of Explanations the with Pesah for [Haggadah Me our khilta God,” so he does consider himself part of the the of part himself consider does he so God,” (Bo 18.). The banderole appears in a mid- a in appears banderole The 18.). (Bo What mean the testimonies, and and testimonies, the mean What the testimonies, statutes and laws, and statutes testimonies, the 178 h Mseln also Miscellany The 179 Seder Haggadah shel Haggadah Seder

and 181 T he Washington Washington he This motif This What mean mean What af ( 102

so so אףו

CEU eTD Collection interpreted as a sign of having the last bite of the meal. A similar interpretation would be sealing his sealing be would interpretation similar A meal. the of bite last the having of sign a as interpreted

t p ask. to unable physically is he that implying of the word. On the other hand, it may be a rhetorical gesture displaying the Wise Son as a teacher. Son Wise the gesture displaying may a rhetorical hand,it be of word.other the On speaks about about speaks c ( 184 . Paschal-meat the after dessert any eat to isnot one in 183 e er a le oe ih od n ised f onig o i ns h lfs i hn t hs mouth. reads, his scroll the of to inscription The hand scroll. a his holds man bearded lifts a vault, he another under nose him to Opposite his to pointing of instead and hood with robe blue a wears He 144). (fig. room vaulted a in sitting man adult an as portrayed is Son Wise the margin, the on partially הפסח .Son Wise The 4v: fol. Haggadah, Murphy 146. Fig F Son Wise The 25r: fol. Miscellany, Hamburg 144. Fig. th 182 [ fol. 12v) 12v) fol. ypes. Pointing to the mouth became the attribute of the Son Who Does Not Know How to Ask Ask to How Know Not Does Who Son the of attribute the became mouth the to Pointing ypes. אפיקומן onjunction “in turn” or “even,” but it can also mean “nose,” thus, the motif can play with this meaning this with playcan motif the thus, mean“nose,” also can it but “even,” or turn” “in onjunction utting something into his mouth rather than simply pointing to it. The inscription on the banderole banderole the on inscription The it. to pointing simply than rather mouth his into something utting ig. 145. Second Nuremberg Haggadah, fol. 9r: The Wise Son Son Wise The 9r: fol. Haggadah, Nuremberg Second 145. ig. terpretation of the word afikoman: afikoman: word the of terpretation Century,” fifteenth e See for example, the Washington Haggadah 6r (Washington, Library of Congress, Hebr. ms 1); Tegernsee Haggadah Haggadah Tegernsee the 1); ms on Hebr. Congress, of depending Library (Washington, degree 6r Haggadah significant Washington the example, a for See to translation to translation from varies sentence this of translation The According to A. and W. Cahn, this is a rhetorical gesture; see Annabelle and Walter Cahn, “An Illuminated Haggadah of of Haggadah Illuminated “An Cahn, Walter and Annabelle see gesture; rhetorical a is this Cahn, W. and A. to According

להלכות I

" ] n the Hamburg Miscellany, on the bottom of folio 25r and partially in the body of the text and text the of body the in partially and 25r folio of bottom the on Miscellany, Hamburg the n וכו

לו הפסח . Thus, if if Thus, . afikoman

אמור Yale University Library Gazette Library University Yale אחר אתה ( מפטירון which has several meanings. In the text of the Haggadah it serves as a a as serves it Haggadah the of text the In meanings. several has which ,

אין one may not conclude after Paschal meat [by saying], Now to the entertainment! entertainment! the to Now saying], [by meat Paschal after conclude not may one . 183 s nesod s esr, h Sns etr mgt be might gesture Son’s the dessert, as understood is afikoman This depiction does not follow any of the usual iconographical iconographical usual the of any follow not does depiction This

184 41 (1967): 172, in Narkiss, “Washington Haggadah,” 61-62. 61-62. Haggadah,” “Washington inNarkiss, 172, (1967): 41 However, the Son in the Miscellany seems rather to be to rather seems Miscellany the in Son the However,

182 103 or or

CEU eTD Collection touching his fingers together as a sign of arguement. of as a sign fingerstogether touching his p fol. 9r, fig. 148). fig. 9r, fol. Haggadah, Ashkenazi London 12; fol. Haggadah, Tegernsee 5r; fol. Haggadah, Murphy 147; fig. 43v, t Jews. the of persecutors the of symbol a the therefore, became arms; soldier bear to allowed longer no were Jews the century, thirteenth the from territories Ashkenazi certain In Jews. the of enemy the embodying soldier the of image the was there hand, one the On personality. reprehensible morally a portraying both developed, Son Wicked the of traditions h o w R Son 25v: Wicked The Fol. fingers together (fig. 145). Kogman-Appel interpreted this as a gesture of discussion and debate. and discussion of gesture a as this interpreted Kogman-Appel 145). (fig. together fingers forefathers. his of tradition the from more. eat to not as so mouth Figs. 147-149. Barcelona Haggadah, fol. 43v, London Ashkenazi Haggadah, fol. 9r, First Cincinnati Haggadah, fol. fol. Haggadah, Cincinnati 1 First 9r, fol. Haggadah, Ashkenazi London 43v, fol. Haggadah, Barcelona 147-149. Figs. 189 188 187 186 185 ogether with his victim to emphasize his aggressive and harmful behavior (Barcelona Haggadah, fol. fol. Haggadah, (Barcelona behavior harmful and aggressive his emphasize to victim his with ogether 0v: The Wicked Son Son Wicked The 0v: ossible that the Wise Son of the Miscellany is not touching his mouth but rather lifts his hands, hands, his lifts rather but mouth his touching not is Miscellany the of Son Wise the that ossible is question, question, is ffers another possible interpretation: there, the Wise Son makes a similar gesture touching two of his his of two touching gesture similar a makes Son Wise the there, interpretation: possible another ffers abbinical interpretations emphasized that the Wicked Son is the one who divorces himself entirely entirely himself divorces who one the is Son Wicked the that emphasized interpretations abbinical ith his fashionable dress, transgressed the sumptuary laws concerning Jewish dress issued either by dressissued Jewish concerning laws transgressedsumptuary the dress, fashionable his ith London Ashkenazi Haggadah: London, BL, MS Add. 14762. 14762. Add. MS BL, London, Haggadah: Ashkenazi London 231. n. 162 Ibidem, 163. ibidem, see Rokeah, , E.g., 161. PhD, Kogman-Appel, suggestion. her for Frojmovic Eva to Thanks What is this service to you?, to service this is What 189 On the other hand, there was the tradition to depict him as a negligent dandy, who dandy, negligent a as him depict to tradition the was there hand, other the On 185

A comparison with the depiction of the Second Nuremberg Haggadah Haggadah Nuremberg Second the of depiction the with comparison A 187 His negative attitude toward the Jewish customs is reflected in reflected is customs Jewish the toward attitude negative His that is, to you and not to me. Two parallel iconographical iconographical parallel Two me. to not and you to is, that 186 . 188 s slir e s oeie portrayed sometimes is he soldier a As

It is is It 104

CEU eTD Collection m which the Lord did for me ( me for did Lord the which W he is a soldier. ahe soldier. is Haggadah Cincinnati First time same the at the but fashion, recent most the and in dressed is Son Wicked 9v) the which in 149) fig. (fol. (fol.10v, Haggadah sometimes Nuremberg are Second traditions the two in the as Haggadot, such Ashkenazi unified, in while soldier, a usually is Son Wicked feature latter The teeth. looking blunt displaying snarls he and nose big a has Son Wicked The flowers. a Ages are also questionable (fig. 151). He wears bicolor ( bicolor wears He 151). (fig. questionable also are Miscellany. The Wicked Son of the Rylands Ashkenazi Haggadah is unambiguously a soldier; however he is also also is he however soldier; a unambiguously is Haggadah Ashkenazi Rylands the 10r). knee(fol. the at torn are his trousers and down hasslipped hissocks of one clothes: by ragged of characterized Son Wicked The Miscellany. Klemettilä, Klemettilä, F Kunsthalle Hamburg, ca.1425; Christ, of Flagellation Francke: Master 150. Fig. Christ of Flagellation The 26r: fol. germ. 432, Pal. Cod. UB, Heidelberg, 152. Fig. authorities. non-Jewish the by or leadership Jewish the ( 191 190 and he is shown angrily lifting a club to hit the man who is showing him the banderole. the him showing is who man the hit to club a lifting angrily shown is he and Late Middle Ages Middle Late Mellinkoff Ruth see habit; executioners’ the of characteristic b fol. 157v). In the latter depiction, another motif, the club in his hand is also similar to the image in the Hamburg Hamburg the in image the to similar also is hand his in club the motif, another depiction, latter the In 157v). fol. ecame less popular and accepted. It was downgraded as the costume of the despised, and polychrome dress was often a a often was dress polychrome and despised, the of costume the as downgraded was It accepted. and popular less ecame s someone who turns away from the Jewish tradition but as someone whose intellectual capabilities capabilities intellectual whose someone as but tradition Jewish the from away turns who someone s ig. 151. Hamburg Miscellany, fol. 25v: The Wicked Son Son WickedThe 25v: fol. Miscellany, Hamburg 151. ig. outh is open as if saying something to the Wicked Son. The scroll he holds says, It is because of that that of because is It says, holds he scroll The Son. Wicked the to something saying if as open is outh The Wicked Son also wears bicolor pants in the Second Nuremberg Haggadah (fol. 9v) and in the Rothschild Miscellany Miscellany Rothschild the in and 9v) (fol. Haggadah Nuremberg Second the in pants bicolor wears also Son Wicked The Ibidem, 162. Moreover, during the fifteenth-sixteenth centuries patterned clothing among the upper class gradually gradually class upper the among clothing patterned centuries fifteenth-sixteenth the during Moreover, 162. Ibidem, icked Son either did not belong to the Jewish nation or that he rejected it. In Sephardi Haggadot, the the Haggadot, Sephardi In it. rejected he that or nation Jewish the to belong not did either Son icked (Turnhout: Brepols, 2006), 110-116 (hereafter Klemett (hereafter 110-116 2006), Brepols, (Turnhout: The Hamburg Miscellany offers a unique depiction of the Wicked Son representing him not just just not him representing Son Wicked the of depiction unique a offers Miscellany Hamburg The Epitomes of Evil: Representation of Executioners in N in Executioners of Representation Evil: of Epitomes , vol. 1 (Berkeley: University of California Press, 1993), 23-27 (hereafter Mellinkoff, Mellinkoff, (hereafter 23-27 1993), Press, California of University (Berkeley: 1 vol. ,

לי

יי

עשה

זה

בעבור ). The two figures are standing on a meadow covered b covered meadow a on standing are figures two The ). ilä, ilä, , Outcasts: Signs of Otherness in Northern European Art of the the of Art European Northern in Otherness of Signs Outcasts: , miparti ). ). Evil of Epitomes orthern France and the Low Countries in the Late Middle Middle Late the in Countries Low the and France orthern 190 ) green-pink trousers that slip off his bottom his off slip that trousers green-pink ) hs bt taiin epaie ta the that emphasized traditions both Thus,

Outcasts 191 The latter’s The ); Hannele Hannele ); 105 y

CEU eTD Collection t h cnet hog txul ore ad iul depictions. visual and sources textual through concept the of development the surveyed has sinfulness, one’s of sign a as body the of part lower the of exposure v xmlfe b te er a wl a te er tef ta cnrns o: h most spirit.” pure God’s against flesh of impure theimpure God: confronts that itself, rear the as well as rear, the by exemplified corruptibility material disgusting the fleshliness, the is “It sentiment.” anti- religious specifically a bear “could buttocks the showing that claimed has Bayless fifteenth the of his letting rear the from down slipping trousers his with third tormentors Christ’s of one portrays It century. first the in sometime painted Panel Worchester the of Master the by Cross the of Carrying the is Bayless by offered example One persecutors. these of nature ungodly and corruption moral the represent to meant is motif The Passion. the of depictions in Christ of persecutors the of feature characteristic another is sinful buttocks the by of exposure unwitting physiognomy, tormented distorted the Besides is evildoers. person holy and pure a which in scenes torture usually are representations These centuries. sixteenth and in fifteenth the of images religious widespread became expression visual its while century, sixth the in appears d 194 193 down. slipping as depicted were his trousers Miscellany, Hamburg inthe as just twoexamples, last the In 4r). fol. 2998, Parma (MS Haggadah, Schocken 92r), fol. 640; hèbr. MS BnF, (Paris, Haggadah with Siddur a 11v), fol. 444, 195 Ages Middle Late the 289-306. 2007), Brepols, in Metaphors their and Textiles Dressing. verbatim. expression the representing arguments Son’s ‘Wicked you the refute says, which Haggadah, the of text the to refer might e 192 2895, p239) and in the Rylands Ashkenazi Haggadah (John Rylands Library, Ryl. Hebrew Ms. 7, fol. 10v). Friedman, Friedman, 10v). fol. 7, Ms. Hebrew Ryl. Library, Rylands (John 27. Haggadah Sons,” “Four Ashkenazi Rylands the in and p239) 2895, Ms (Parma, Haggadah Ashkenazi the in example for tradition, Ashkenazi the in only fool a as portrayed is Son Simple The characterize the Simple Son or the One Who Does Not Know How to Ask as expressions of their their of expressions as Ask to How deficiency. intellectual Know Not Does Who One the or Son Simple the characterize rousers reveal one’s buttocks, the most inferior part of the body. Martha Bayless, investigating the the investigating Bayless, Martha body. the of part inferior most the buttocks, one’s reveal rousers xample: Washington Haggadah (fol. 6r), Second Nuremberg Haggadah (fol. 10r), First Cincinnati Haggadah (HUC, MS MS (HUC, Haggadah Cincinnati First 10r), (fol. Haggadah Nuremberg Second 6r), (fol. Haggadah Washington xample: arious parts of the body, carnality is something shameful that must be veiled. veiled. be must that shameful something is carnality body, the of parts arious es eie big hrceitc etrs f ol ae lsl cnetd o vl figures. evil to connected closely are fools of features characteristic being besides ress Martha Bayless, “Clothing, Exposure, and the Depiction of Sin in Passion Iconography,” in in Iconography,” Passion in Sin of Depiction the and Exposure, “Clothing, Bayless, Martha Mellinkoff See context. the on depending meanings various several have could dress Particolored Ibidem, 297-298. 297-298. Ibidem, The Son Who Does Not Know How to Ask is portrayed as a fool in other fifteenth-century Ashkenazi Haggadot, for for Haggadot, Ashkenazi fifteenth-century other in fool a as portrayed is Ask to How Know Not Does Who Son The I In Jewish depictions of the sons, the bicolor dress and the trousers slipping down usually usually down slipping trousers the and dress bicolor the sons, the of depictions Jewish In n Christian written sources, the motif of showing the bottom already already bottom the showing of motif the sources, written Christian n 192 In Christian tradition, trousers slipping down, in the same way as particolored as particolored same way the in down, slipping trousers tradition, In Christian

195

Christ, North-Germany, ca. 1480-1500 1480-1500 ca. North-Germany, Christ, of Flagellation Gudule: St of View the of Master 153. Fig. you in return must set his teeth on edge on teeth his set must return in you , ed. Kathryn M. Rudy and Barbara Baert (Turnhout: (Turnhout: Baert Barbara and Rudy M. Kathryn ed. , 194 ic snu togt oiiae from originated thoughts sinful Since , Outcasts, W eaving, Veiling, and and Veiling, eaving, 193 7-31. 7-31. Slipping , that is, is, that , 106

CEU eTD Collection Th What is this? is What ask? Son Simple the does What interchangeable. is representation visual capacity—their intellectual limited with featured are them of characterization—both similar very their to Due separated. strictly be cannot Ask to How Know Not Does Who Son the and Son Simple the of tradition iconographical The Son 25v: Simple The Fol. crookedness. Son’s Wicked the express body—to a distorted buttocks, clothing, uncovered 8v). fol. Haggadah, Lombard 155; fig. 9v, fol. Haggadah, Ashkenazi (London learn to readiness his of sign a as book a holding man a as or 9v) fol. Haggadah, Yahuda 154; fig. 10r, fol. Haggadah, Nuremberg were youth(Second a as depicted is he cases, In few a ways. various character in expressed simple-minded and ignorance his unified; not is Son Simple the of iconography The them. and study meaning comprehend their ned o ey te onain f h fih a te ikd o does. e Son Wicked the as faith” the of foundation “the deny to intend d Christ in a German copy of the the of copy German a in Christ around 1420-1430, one of the torturers is depicted with bicolor trousers slipping down from his bottom bottom his from down slipping trousers bicolor with depicted is torturers the of one 1420-1430, around (fig. 152). and especially the pig-like rounded nose, is also very similar to that of the Wicked Son (fig. 150). (fig. Son Wicked the of that to similar very also is nose, rounded pig-like the especially and physiognomy distorted the with, features facial His legs. his is of one he lifting while posture: Christ smite same to about the in portrayed is left Christ’s by on painted tormentor Christ the of ca.1425, from Flagellation Francke a Master In Miscellany. the of Son Wicked the and Christ of tormentors 199 198 out. show bottom his of part and underwear 197 196 200 V a n ironic motif. Metzger, Metzger, motif. nironic fforts to behave properly, according to the laws although he lacks the intellectual capacity to to capacity intellectual the lacks he although laws the to according properly, behave to fforts oes not notice that his carnality, which should be veiled, had been exposed. In the Flagellation of of Flagellation the In exposed. been had veiled, be should which carnality, his that notice not oes iew of St Gudule (Northern Germany, ca. 1480-1500; Winnipeg, Winnipeg Art Gallery). ArtGallery). Winnipeg Winnipeg, 1480-1500; ca. Germany, (Northern Gudule St iewof See the explanation of this passage, e.g., in e.g., passage, this of explanation the See the of Master the by Christ of Flagellation instance, for See, examples. of number a in appears tormentor of type This UB Heidelberg, , gesuntheit menschlicher piegel fig. 79. 299, ibidem, see reproduction, the for Chicago, of ArtInstitute The Chicago, According to Metzger, showing the Simple Son with the attribute of the Wise Son which he is not able to understand is is understand to able not is he which Son Wise the of attribute the with Son Simple the showing Metzger, to According S e artist of the Miscellany thus applied elements of his time’s common visual language—stripped language—stripped visual common time’s his of elements applied thus Miscellany the of artist e

I n addition to the sagging trousers, further similarities can be discovered between the the between discovered be can similarities further trousers, sagging the to addition n 197

He is not able to ask a wise and detailed question like the Wise Son but neither does he does neither but Son Wise the like question detailed and wise a ask to able not is He Haggadah

, 157-158. 157-158. , Speculum humanae salvationis humanae Speculum S , Mahzor Vitry, Rokeah. Rokeah. Vitry, Mahzor , ha-Leqet hibbolei Cod. Pal. germ. 432, fol. 26r. 26r. fol. 432, germ. Pal. , Cod. 196 While he is occupied in dragging at Christ’s robe, he robe, Christ’s at dragging in occupied is he While produced in the Middle-Rhine region region Middle-Rhine the in produced 199 e s h oe wo makes who one, the is He 200

107 198

CEU eTD Collection Fig. 158. Hamburg Miscellany, fol. 25v: The Simple Son Son Simple The 25v: fol. Miscellany, Hamburg 158. Fig. w b 5v, fig. 157). fig. 5v, book in his hand (Bodmer Haggadah, fol. 7v, Washington Haggadah, fol. 6r, fig. 156) fig. 6r, fol. Haggadah, Washington 7v, fol. Haggadah, (Bodmer hand his in book partially bald head. A bearded man sits next to him, and explaining something and gesticulating with with gesticulating and something explaining and him, to next sits man bearded A head. bald partially his cover not does it but hood, a with robe a wears son The 158). (fig. other each facing meadow a in p B 203 204 Fig. 154-157. Second Nuremberg Haggadah, fol. 10r, Ashkenazi Haggadah, fol. 9v, Washington Haggadah, fol. 6r, 6r, fol. Haggadah, Washington 9v, M fol. Haggadah, Ashkenazi 10r, fol. Haggadah, Nuremberg Second 154-157. Fig.

202 201 Hamburg Miscellany. Friedman, “Four Sons,” 38 n. 94. About the type of a wandering beggar, see Narkiss, “Washington “Washington Narkiss, see beggar, wandering a of type the About 94. n. 38 Sons,” “Four Friedman, Miscellany. Hamburg Haggadah,” 66. 66. Haggadah,” .239; Manchester, John Rylands Library, Ryl. Hebrew MS 7, fol. 10v). fol. 7, MS Hebrew Ryl. Library, Rylands John Manchester, .239; y Joel ben Simeon, there is another type where he is clothed in a cloak with a hood on his head and a and head his on hood a with cloak a in clothed is he where type another is there Simeon, ben Joel y P, MS Parm. 2998 [De Rossi 111]; Murphy Haggadah, Murphy Haggadah, 111]; Rossi [De 2998 MS Parm. P, andering about with a stick (Stuttgart Haggadah, fol. 5v; Parma 2998, fol. 4r; Murphy Haggadah fol. fol. Haggadah Murphy 4r; fol. 2998, Parma 5v; fol. Haggadah, (Stuttgart stick a with about andering urphy Haggadah, 5v: The Simple Son Son The Simple 5v: Haggadah, urphy Stuttgart Haggadah, Stuttgart, Württembergische Landesbibliothek, Cod. Or. Q I, fol. 5v; Ashkenazi Haggadah, Parma, Parma, Haggadah, 5v; fol. Ashkenazi I, Q Or. Cod. Landesbibliothek, Württembergische Stuttgart, Haggadah, Stuttgart Mira Friedman considers the bald Simple Son of Parma 2998 to be an be to 2998 Parma of Son Simple bald the considers Friedman Mira Haggadah: odmer 27-28. Sons,” “Four Friedman, B A more widespread representation of the Simple Son depicts him as a jester (Parma 2895, 2895, (Parma jester a as him depicts Son Simple the of representation widespread more A 203 The austere cloak, the hood, and the stick present him as someone who is quite poor quite is who someone as him present stick the and hood, the cloak, austere The Cologny-Geneva, Bibliotheca Bodmeriana-Foundation Martin Bodmer, MS Cod. Bodmer 81 81 Bodmer Cod. MS Bodmer, Martin Bodmeriana-Foundation Bibliotheca Cologny-Geneva,

after the simple son as depicted in the Hamburg Hamburg the Miscellany.” in depicted as son simple the after “fashioned Son Simple the of type this direct for a model had have fools. may Joel of that attributes assumes also Narkiss are hood the as well as stick the baldness, the Friedman Mira to according while beggar, wandering the type this called Narkiss a d adr fo oe lc t aohr Bezalel another. to place one from wanders nd M similar point of view. He and his companion sits sits companion his and He view. of point similar iscellany

204 e xceptional example and does not mention the the mention not does and example xceptional

ned te ane o te Hamburg the of painter the Indeed, approaches the Simple Son from a a from Son Simple the approaches 201 In the Haggadot decorated decorated Haggadot the In

202 or sometimes or 108

CEU eTD Collection Th

eas h i to young. ask too to how is know he not does because he which to according interpretation widespread the to conformed type This 35v). fol. Haggadah,(Barcelona adult an to turning sometimes 8r), fol. Haggadah, Farissol 6v; fol. Haggadah, Prato 162; fig. 19v, fol. Haggadah, Kaufmann 239; p. 2895, (Parma alone shown sometimes o o ms oe [h cnesto o hs ot] o hm ( him for mouth] his or conversation [the open must you Haggadah, fol. 11v; Second Darmstadt Haggadah, fol. 4v; Floersheim Haggadah, p. 7, fig. 161). fig. 7, p. FloersheimHaggadah, 4v; fol. Haggadah, Darmstadt Second 11v; fol. Haggadah, e Second 159; ), fig. fol. Haggadah, An-sky 6r, 10r; fol. Haggadah, fol. Nuremberg Haggadah, (Washington ears asses’ with cap a wearing jester a often as He appears Son. anySimple the ask of that to as variations able in not rich as is is representation he visual His that all. at extent questions the to capacity intellectual lowest the possesses son last The to Ask How Know Who Does Not 25v: Son The Fol. erudition. rather of level his low and capability intellectual H costume does not fit the text of the Haggadah and that it derived from the folk literature of medieval medieval of literature folk the from derived it that and Haggadah the of text the fit not does jester costume the that held Metzger Mendel 160). fig. 6r, fol. Haggadah, Murphy 92r; fol. 640, Paris 4r; fol. co o Germany. representation of the Son Who Does Not Know How To Ask. To How Know Not Does Who Son the of representation 210 209 c 208 207 Egypt from out written, is it which on him above scroll a is There hands. his 206 205 A standing in front of an adult man, who educates him on the feast of Pesah. In the Mantua Haggadah, only the figure of the the of figure the only Haggadah, Mantua the In Pesah. of feast the on him educates who man, adult an of front in standing the soldier; dressed elegantly an is boy small a is Ask To Son How Know Not Does Who Son the and Wicked humbly; down looking clothes the simple in man a is Son Simple explanation; of gestures making figure bearded elder an is Son Wise omical way, and push out his tongue (fol. 36v). 36v). (fol. tongue his out push way,and omical nd (Rothschild Miscellany, fol. 157v). A variant of this type is a jester riding on a stick (Parma 2998, (Parma stick a on riding jester a is type this of variant A 157v). fol. Miscellany, (Rothschild nd f the fool in the clothes of a jester was very widespread but was not present in Sephardi Haggadot. Sephardi in present not was but widespread very was jester a of clothes the in fool the f iial te ipe o ws otae a a ol a a etr ad t a broe ltr o the for later borrowed was it and jester, a as fool, a as portrayed was Son Simple the riginally msterdam 1695). The earliest one, the Prague Haggadah, still followed the tradition developed in the manuscripts: the the manuscripts: the in developed tradition the followed still Haggadah, Prague the one, earliest The 1695). msterdam aggadah. The Four Sons are depicted in all the early printed Haggadot (Prague 1526, Mantua 1560, Venice 1609 and 1629, 1629, and 1609 Venice 1560, Mantua 1526, (Prague Haggadot printed early the all in depicted are Sons Four The Sons.” “Four Friedmann, see Man, of Ages Four the and Haggadah the of Sons Four the between connection Onthe Nevertheless, in the Sister Haggadah, the fourth son looks like a fool: he has a strange hat, he stretches his arms in a a Enluminée in Haggadah a arms his stretches he hat, strange a has he fool: a like looks son fourth the Haggadah, Sister the in Nevertheless, 29. Sons,” “Four Friedman, Metzger, Metzger, I_Haggadah. khr. ed. I op. An-sky 2583 f. RGALI Moscow, Haggadah, An-sky mpanion opening his mouth derive from this literal understanding of the text (First Cincinnati Cincinnati (First text the of understanding literal this from derive mouth his opening mpanion r, nte tp ws oua, aey te eito o te at o a a on by r youth a or boy young a as son last the of depiction the namely, popular, was type another ere,

206 L And with him who does not know how to ask you must open and begin yourself begin and open must you ask to how know not does who him with And Mira Friedman investigating the origins of the iconography of the Four Sons, suggests that suggests Sons, Four of the oficonography the origins the investigating Friedman Mira ( ממצרים יי

הוציאנו 209 gi aohr cngahcl ye eie fo te odn o the of wording the from derives type iconographical another Again

, 166. 166. ,

יד

בחוזק ). His lower social status as a beggar may express hi express may beggar a as status social lower His ). 205 or holding a stick with a fool’s head at the at head fool’s a with stick a holding or לו By strength of hand the Lord brought us us brought Lord the hand of strength By 207 פתח While in Ashkenaz, this iconography this Ashkenaz, in While ). The images depicting him with a a with him depicting images The ). , literally, , s poorer poorer s 210

109 208

CEU eTD Collection agdt Te is dtd ersnain f l Fu Sn i Aheai ad cn e on i the in found be can lands Ashkenazi in Ashkenaz Sons early Four all in of attention representation such dated first receive The not Haggadot. did they century, mid-fourteenth the by illustration with his left hand expressing by this gesture that he is unable to come up with any sort of question. The question. of anysort with up come to unable is he gesturethat this by expressing hand left his with mouth his touches son The tree. a under meadow a in sitting are companion his and He youth. a as him Figs. 159-162. Washington Haggadah, fol. 6r, Murphy Haggadah, fol. 6r, Floersheim Haggadah, p. 7, Kaufmann Kaufmann 7, p. Haggadah, Floersheim 6r, fol. H Haggadah, Murphy 6r, fol. Haggadah, Washington 159-162. Figs. j the on based is iconography The Indian. wild a is he here Haggadah: Prague the in those from different entirely is son fourth 211 age. their to according theydiffer and composition single ina depicted sonsare the 1695, of Haggadah the in Finally, lamb. Pesah the of making the of stages various the through portrayed are p approximately two hundred fifty years old iconographical tradition undergoes a great change: from this point on, all the four four the all on, point this from change: great a undergoes tradition iconographical old years fifty hundred two approximately ester, but it was translated into contemporary language. The Venice Haggadah offers an entirely original solution: the sons sons the solution: original entirely an offers Haggadah Venice The language. contemporary into translated was it but ester, ortraits of the first three sons, is more traditional (fig. 163). It followed the tradition of representing representing of tradition the followed It 163). (fig. traditional more is sons, three first the of ortraits The Son Who Does Not Know How To Ask To How Know Not Does Who Son The 25v: fol. Miscellany, Hamburg 163. Fig. aggadah, fol. 19v: The Son Who Does Not Know How Ask To How Know Not Does Who Son The 19v: fol. aggadah, Narkiss, “Washington Haggadah,” 68. 68. Haggadah,” “Washington Narkiss,

hl i Spaa, h Fu Sn bcm pr o te ai st f mgs sd n Haggadah in used images of set basis the of part became Sons Four the Sepharad, in While n h Mseln, h dpcin f h Sn h De Nt nw o t Ak ulk the unlike Ask, to How Know Not Does Who Son the of depiction the Miscellany, the In

en nlecd y h mnaue f h Hamburg the of miniature the representation. a similar Miscellany or by influenced been have may motif, this used sometimes who Simeon, ben Joel ( legible, barely is book the of text The book. the of side right the on seen are braces open two Its lap. his in book open an has He gestures. vivid using son the to explains him of front in man a לי c ts similarly ts יי *

עשה * * * * t s eas o ta wih h Lr dd o me for did Lord the which that of because is It

זה

בעבור , pointing to his tongue. According to Narkiss, Narkiss, to According tongue. his to pointing ). The jester in the Washington Haggadah Haggadah Washington the in jester The ).

211

110

CEU eTD Collection s Yehudah: Yahuda Haggadah, fol. 16r). fol. Haggadah, Yahuda Yehudah: o

s agdt smtms oh f hm to re Hgao: ai, o. 2; hnil, o. 17r), fol. Chantilly, 12r; fol. Paris, Haggadot: Greek (two them of both sometimes Haggadot, the in depicted often are rabbis two These issue. the concerning Yosi Rabbi and Yehudah the Rabbi rabbis, brought God way two of dictum the the mentions and plagues of ten the about speaks explanations Haggadah the Egypt, from five out Israelites the After R. Gamliel. ha-Galili, Yosi Rabban R. and and Akiva, Yehudah R. R. Zoma, Eliezer, Ben and Azarya ben Elazar R. Braq, Bnei of rabbis the text: the in mentioned rabbis various of portraits the is Haggadot illustrated the in element usual A ha-Galili Rabbi Yosi 29r: Fol. e case. their in assumed easily geo- be same can influence direct of sort some the later, decades some only area cultural in produced were codices latter these Since Sons. Four o c p 215 214 213 models. visual as manuscripts Sephardic fromusing directly and not sources and othertextual commentaries same the of use the from result likely most features common These etc. behavior, aggressive by characterized is Son Wicked the son; fourth not adolescent-looking rather are the sons for except the adults Miscellany: rather but the children of that and Haggadot Spanish the of hold representations the between discovered be can similarities certain however, who details, “mentors,” iconographical In them. their on written answers by their with banderoles accompanied are Sons the examples: Sephardi the from different are portraits latter the of compositions overall The Miscellany. Hamburg 212 216 entury Sephardi Haggadah illustration on early fifteenth century Ashkenazi Haggadot. Haggadot. Ashkenazi century fifteenth early on illustration Haggadah Sephardi entury ometimes only the one (R. Yosi: Sephardi Rylands Haggadah, fol. 28r, Murphy Haggadah, fol. 15r; R. R. 15r; fol. Haggadah, Murphy 28r, fol. Haggadah, Rylands Sephardi Yosi: (R. one onlythe ometimes trong links with later Ashkenazi and Italo-Ashkenazi depictions of the the of depictions Italo-Ashkenazi and Ashkenazi later with links trong lagues (First Cincinnati Haggadah, fols. 23r-23v; Second Nuremberg Haggadah, fol. 16v). 16v). fol. Haggadah, Nuremberg Second 23r-23v; fols. Haggadah, Cincinnati (First lagues vidence, however, such connections cannot be demonstrated. demonstrated. cannotbe connections such vidence, however, f Rabbi Yosi ha-Galili (fig. 164). Its depiction does not follow the usual iconography; the rabbi, rabbi, the iconography; usual the follow not does depiction Its 164). (fig. ha-Galili Yosi Rabbi f n chairs with an open book in their hands. their in book open an with chairs n In other Haggadot, the portraits of these rabbis are missing and the illustration concentrates exclusively on the ten ten the on exclusively concentrates illustration the and missing are rabbis these of portraits the Haggadot, other In Haggadah: Greek aris Simeon. ben Joel for model possible a being Miscellany the on n167 See Although the latter cannot be excluded either since there is still no thorough study of the possible influence of fourteenth fourteenth of influence possible the of study thorough no still is there since either excluded be cannot latter the Although Steinmann, MA Thesis, 123-129. 123-129. Thesis, MA Steinmann, P

212 h rpeetto o te iclay lo exhibit also Miscellany the of representation The Paris, BnF, MS hèbr. 1388 hèbr. MS BnF, Paris,

213 u t te criy f documentary of scarcity the to Due 215 They are usually portrayed as elderly men with beards sitting beards with men elderly as portrayed usually are They 216 ; Chantilly Greek Haggadah: Greek Chantilly ; In the Miscellany, the only portrait of a rabbi is the one the is rabbi a of portrait only the Miscellany, the In Chantilly, Musee Conde MS 732. 732. MS Conde Musee Chantilly, fol. 29r: Rabbi Yosi ha-Galili ha-Galili Yosi Rabbi 29r: fol. Miscellany Hamburg 164. Fig. 111 214

CEU eTD Collection L the stick, and the blood. andblood. the stick, the sword, the pestilence, the explanations: decorated four have with both Haggadot, Floersheim the in and Darmstadt Second the in found be can illustration complete most The Haggadah). Prague Haggadah, Haggadah, fol. 13v; Parma 2998, fol. 7r; Paris and Chantilly Greek Haggadot, fols. 11r and 16r). and 11r fols. Haggadot, Greek Chantilly and Paris 7r; fol. 2998, Parma 13v; fol. Haggadah, (Murphy Jerusalem apparently city, fortified a above sword huge a out stretching hand a representing hand his in sword Jerusalem” over out stretched drawn a ‘Having said: is it as sword, the is this arm:’ outstretched an with ‘And h Hgaa ofr fv epaain o te a Gd ruh te salts u fo te ad of land sword; the the to refers arm—this from outstretched an pestilence; the out to refers hand—this Israelites strong a with Egypt: the brought God way the of explanations five offers Haggadah The F lutae, u i Aheai agdt svrl f hm are. them of several Haggadot, Ashkenazi in but illustrated, not usually are explanations these Haggadot, Sephardi In blood. the to refers wonders—this with staff; the to refers signs—this with ; the of revelation the to refers manifestation—this great a with 1 219 218 hand” your in staff this “Take 98v: fol. 640, BnF Paris 29r, fol. Miscellany, Hamburg 165-166. Figs. over object. the handlies left his while right hand, his an in object holds Yosi R. Here, 1526. of Haggadah Prague the in Yosi R. of portrait the is depiction this to similar is which image only The closed. is book the rather but book open an hold not does chair, a on seated Y 217 65v). 65v). ater, in some early printed Haggadot, an angel appears holding a huge sword in his hand (Mantua (Mantua hand his in sword huge a holding appears angel an Haggadot, printed early some in ater, ehudah in the two sixteenth-century Greek Haggadot (Paris, fol. 12r; Chantilly, fol. 17r). 17r). fol. Chantilly, 12r; fol. (Paris, Haggadot Greek sixteenth-century two the in ehudah ol. 29r: ‘And with signs’—this refers to the staff staff the refers to signs’—this with ‘And 29r: ol. The depiction in the Ryzhin Siddur is different. Here a soldier stands in the other margin grasping a longish sword (fol. (fol. sword longish a grasping margin other the in stands soldier a Here different. is Siddur Ryzhin the in depiction The 147-152. Thesis, MA Steinmann, see explanations five the of illustration the About The rabbi of the Miscellany is seated on a chair decorated with carvings. The same carved motif decorates the chair of R. R. of chair the motifdecorates carved same The carvings. with decorated chair a on seated is Miscellany the of rabbi The

(1Chron. 21:16) was illustrated, and its iconography was rather uniform, uniform, rather was iconography its and illustrated, was 21:16) (1Chron. 218 sal ol te eod explanation second the only Usually 217

112 219

,

CEU eTD Collection portrayed taking the stick from the hand of an angel. Close parallels to the depiction of the Miscellany Miscellany the of depiction the to parallels Close angel. an of hand is the from Moses stick the taking 14v): portrayed (fol. 1526 of Haggadah Prague the in appears also later which offer iconography, 16r) another fol. Chantilly, 11v; fol. (Paris, Haggadot Greek sixteenth-century two The miracles stick. performing the portrayed Sephardi with is of Moses cycles only 17v-18r), picture (fols. the Haggadah in Lombard the depicted In often Haggadot. scene a magicians, his and Pharaoh before stick the of miracle the performing Aaron and Moses of scene the with narrative, tradition— biblical a with this it illustrate adopted Haggadah Amsterdam the later 12)—and (p. Haggadot Floersheim the and 7v) (fol. Darmstadt Second The iconography. uniform a lacks and one, second the than decorated often hand signs’ the do shalt thou wherewith rod, this hand thy in take shalt that says explanation third The 28v). folio for entry (see subchapter next the in discussed be to scene biblical a is explanation first the of illustration

hand holds a naked spray (fol. 98v, fig. 166). 166). fig. (fol.98v, a naked spray hand holds a 640, BnF Paris in while stick, decorated nicely a holding cloud a from out stretches hand a 14v), (fol. Haggadah Bileq Hileq the In century. mid-fifteenth the from Haggadot Ashkenazi two in found be can , there is a drawing of a hand grasping a finely carved stick (fig. 165). This explanation was less less was explanation This 165). (fig. stick carved finely a grasping hand a of drawing a is there , In the Miscellany, there are only two decorated explanations, the first and the third. The The third. the and first the explanations, decorated two only are there Miscellany, the In ‘And with signs:’ this is the rod, as it is said: ‘And thou thou ‘And said: is it as rod, the is this signs:’ with ‘And (Ex. 4:17). Next to the word the to Next 4:17). (Ex. your your 113

CEU eTD Collection promised Abraham that he would have offspring and then ordered him to offer a sacrifice sacrifice a offer to him ordered then and offspring have would he that Abraham promised when 15, God Genesis in ofPieces the ofCovenant the reminiscent is here The Haggadah of Pieces the Covenant Abraham—The Sleeping 26r: Fol. Haggadot. printed as in well century as fifteenth of the secondfrom the half manuscripts in occur and Haggadot illustrated of iconography traditional the into built been have Jerusalem into entering Messiah the and bath, Laban blood Pharaoh’s Jacob, pursuing Abraham, sleeping the iconographies, new These works.. Sepharad in nor Italy or Ashkenaz either in Haggadot illuminated extant the among first appear not the do They for time. here appear that scenes new several contains Miscellany the Sea, Red the Crossing or Egypt in Work Hard the as such scenes traditional the Besides innovation. an Moses. of life the scenes from ofHaggadah the as such midrashic atall, text the to connection direct no have that scenes are there Moreover, to. connected are they text the accompany always not do images the is, that strict, less is scenes the of arrangement the Haggadah, Bileq Hileq the or Haggadot Yahuda and Nuremberg Second Floersheim the in as the such and Darmstadt Haggadot illustrated richly Second later In degree. same the to the not probably although Haggadot, characterizes, image and and text biblical between The 29v). symbiosis close This 27v, to. refer they which wording or 27r, paragraph the to close placed were fols. (e.g., larger scenes such all and even Haggadah, the of text the to related or closely are scenes eschatological text the as large as appearing sometimes folio, the of part large a occupy images these of many addition, In M II. iniatures belonging to this category prevail in the illustration program of the Haggadah. Haggadah. the of program illustration the in prevail category this to belonging iniatures 3.

3. shall serve, will I judge; and afterward shall they come out with great great with out come they shall afterward 15:13-14) substance’ (Gen. and judge; I will serve, shall they whom nation, that also and years; hundred four them afflict shall they and them; serve and shall theirs, not is a that land in a stranger be seed shall thy that surety a of ‘Know Abram: unto said he “And said: is it as Sections, the between Covenant the at Abraham to said had He as said he which that doing thus bondage, the of end the premeditated He, be blessed One, Holy Israel, to promise His keeps who He be Blessed

is scenes eschatological and biblical of program iconographical Miscellany’s The B IBLICAL - SCENES ESCHATOLOGICAL blessed be He. For the the For He. be blessed 114

CEU eTD Collection

The scene was missing only in the among the four early printed Haggadot. In the the In Haggadot. printed early four the among Haggadah Amsterdam the in only missing was scene The Steinmann, see Haggadot, Greek two MAThesis. these About scene. the of depictions Christian early and Byzantine (Paris, children have will he that forefather the promises and God, of name the in speaks who angel, an of front in kneeling Abraham depict Haggadot Greek sixteenth-century two , Israel to promise His keeps who 176 illustration, the figure of the sleeping forefather has only two parallels. two only has forefather sleeping the of figure the illustration, Haggadah the the of of part standard theme a became later the illustration an although as Pieces and the of iconography, Covenant this of example first the is Miscellany sleeping. heclosed, is are righteyes hand.His his with head his holding and mound small a against leaning ground the on lying shown is man, old bearded a figure, The text. the of body the within embedded is miniature The 167). F sleeping Abraham 26r: fol. Miscellany, Hamburg 167. Fig. A redemption. final promise his be keeps He who that explain commentaries Haggadah The redemption. their and consolation their about also but offspring his of sufferings future the about him tells God which in dream a has and asleep falls Abraham sacrifice, the performing After Him. to animals several of 175 BnF, cod. hebr. 1388, fol. 7v; Chantilly Mus. Conde 732, fol. 11v). This composition is rather similar to similar rather is composition This 11v). fol. 732, Conde Mus. Chantilly 7v; fol. 1388, hebr. cod. BnF, Sales, Wolfes York: (New Pesah] for Haggadah the in 154. 1947), illustrations and explanations of Treasure [The ig. 168. 168. ig. rhm eitn te oet hn h frfte fl ale atr h sciie (fig. sacrifice the after asleep fell forefather the when moment the depicting braham The scene appears outside the Ashkenazi-Italian tradition as well. Illustrating the text, text, the Illustrating well. as tradition Ashkenazi-Italian the outside appears scene The see paragraph, this on ha-Leqet hibbolei E.g., E.g., S This part of the Haggadah was not always illustrated. The miniature of the the of miniature The illustrated. always not was Haggadah the of part This In the Miscellany, the paragraph is accompanied by an image of the sleeping sleeping the of image an by accompanied is paragraph the Miscellany, the In Hasenburg Missale Hasenburg 175

, Vienna, ÖNB cod. 1844, fol. 153v: Jacob’s ladder ladder Jacob’s 153v: fol. 1844, cod. ÖNB Vienna, , refers not only to the redemption from Egypt, but also to the the to also but fromEgypt, redemption the to only refersnot

Otzar Perushim we-Tziyyurim el Haggadah shel Pesah shel Haggadah el we-Tziyyurim Perushim Otzar

176 The earlier one earlier The B lessed be He He be lessed Blessed 115

CEU eTD Collection M

s cloudy the towards arms his lifting and standing depicted is Abraham Haggadah, Mantua the in and Prague 177 approaching. is oven smoking the and background the in down going already is sun The pieces. the above prey of birds the away driving visual used widely a sleep, of formula wide-spread the adopted and alike and Christians shared Jews by motifs of visual pool the into net cast his simplyartist the that is possibility One been? have iconography new this for model the might What animal. ofhalves each two the passing through shown are flaming torch the and oven smoking The pigeon. a and turtle-dove a birds, two the and parts) two into split (each ram the goat, the heifer, the shown: are text biblical the in mentioned animals sacrificed the All there. and here placed labels explanatory small are there and Haggadah detailed, Floersheim the in composition The Miscellany. Hamburg the in Abraham of figure the to similar very side—are his to next depicted lying other the head, his holding shown is hands—one his of position the and figure Abraham’s forefather. the above hover prey of birds while body, its of flaming halves two the the between torch with two into divided heifer the is him to Next page. the of bottom the on different. styles very are their but view of point iconographical an from other each to similar very are miniatures two These 8). (p. 1502 from Haggadah Floersheim the fifteenth in is the one later of the while end century, the from 5r) (fol. Haggadah Darmstadt Second so-called the in is well as in Jewish manuscripts, mainly in the biblical cycles in fourteenth-century fourteenth-century in cycles biblical the in Haggadot. Sephardi mainly manuscripts, Jewish in as well a was as Dura-Europos ladder at depicted was the and Antiquity Late about from art Christian dream in topic popular his and Jacob, forefather, another examples, biblical with stay To palm. his on resting head his/her with and up pulled bit a legs with figure Bayerische Staatsbibliothek, cod. Heb. 5, fol. 25v). It is plausible that the primary model for these these for model primary the that plausible is It 25v). fol. ladder. Jacob’s of iconography Christian the indeed was 5, representations Heb. cod. Staatsbibliothek, (Munich, 1233 Bayerische Würzburg, in produced Rashi of commentary biblical thirteenth-century a in found be iconography can the of example Ashkenazi An 4v. fol. Haggadah, Haggadah, Sister Golden 10r; fol. example, Haggadah, for Sarajevo 4v; see, fol. Haggadot, Sephardi in Ladder Jacob’s For 373-375. 1974), Herder, ky as if praying. The Venice Haggadah has more of a compound composition: Abraham is still awake and and awake still is Abraham composition: compound a of more has Haggadah Venice The praying. if as ky “Jakob: Jakobs Traum,” in Traum,” Jakobs “Jakob: iscellany and its coeval depictions of Jacob. In the early fifteenth- century fifteenth- early the In Jacob. of depictions coeval its and iscellany In the Second Darmstadt Haggadah (fol. 5r, fig. 169), Abraham is shown sleeping sleeping shown is Abraham 169), fig. 5r, (fol. Haggadah Darmstadt Second the In 7 177 hr ae ned tog iiaiis ewe Arhm n the in Abraham between similarities strong indeed are There L exikon der exikon

, ed. Engelbert Kirschbaum Engelbert ed. , Ikonographie christlichen

(p. 8, fig. 170) is more more is 170) fig. 8, (p. topos : a recumbent recumbent a : Hasenburg Hasenburg

(Freiburg: (Freiburg: 116

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was quite rarely depicted in Christian art, and I have not found any representations representations any found not have I ones. Jewish the to similar and art, Christian in depicted rarely quite was Pieces the of Covenant The bore. they meaning the and types iconographical Christian certain by offered opportunity the exploit to wanted have might authorship the Pieces, the c 179 about the eleventh century eleventh the about From Jesse. of Tree the of depictions in appears who Christ, of ancestor the Jesse, is This P the of Covenant The 8: p. Haggadah, Floersheim 5r, fol. Haggadah, Darmstadt Second 169-170. Figs. windows. glass stained and sculpture architectural to illumination book from (fig. 168). Miscellany Hamburg Abraham the in as samehead the way in Missale 178 ould have served as a model for the artists preparing to represent the sleeping Abraham. Abraham. sleeping the represent to preparing artists the for model a as served have ould ieces ieces Arthur Watson, Watson, Arthur asenburg Missale asenburg

H N There was, however, another available iconographical type, an element which which element an type, iconographical available another however, was, There for example, an old bearded Jacob reclines on his side with one hand under his his under hand one with side his on reclines Jacob bearded old an example, for evertheless, due to its significance in Jewish salvation history, the covenant of covenant the history, salvation Jewish in significance its to due evertheless, T he Early Iconography of the Tree of Jesse of Tree the of Iconography Early he , Vienna, ÖNB cod. 1844, fol. 153v. 153v. fol. 1844, cod. ÖNB Vienna, , , this theme was present in numerous genres of Christian art, art, Christian of genres numerous in present was theme this

(London: Oxford University Press, 1934), 1- 1934), Press, University Oxford (London: 178

117 179

CEU eTD Collection sentence the Accordingly, Laban). or (Jacob subject the and destroying) or wandering ( predicative the one defines how on ways, depending several in can be interpreted verse biblical The Haggadah. the in cited 26:5) (Deut. verse biblical a to introduction the is Jacob”—this father our to do to planned Aramean the Laban what learn and forth “Go Jacob pursuing 26v: Laban Fol. Israel, be He!….” to blessed promise the His keeps who He be “Blessed by says, Scripture the as offspring redeemed his and Abraham of virtue be indeed would Jews the confirmation as served have might image The Jesse. of stem the from come would salvation that claim Christian the challenging been have may he Abraham, to Jesse transferring By composition. the to strain polemical a added have could he Abraham, of depiction the for model indeed a as Jesse artist of image the the used if Thus, generations. succeeding the of sins the forgive will God that means sacrifice whose Isaac, of forefather the is Abraham and redeemed be to themselves believed Christians the whom the by is Christ, Jesus of forefather Jesse since roles similar played they figures, biblical two the between similarity formal o

2. As has been pointed out, the iconography of Jesse’s Tree may have derived from the older composition composition older the from derived have may Tree Jesse’s of iconography the out, pointed been has As 2. 180 (fig.171). conspicuous is Jesse sleeping and the Abraham sleeping Christian contemporary a to Miscellany a in miniature a representation, Hamburg the of miniature the Comparing f Jacob’s ladder, see ibidem, 51-52. 51-52. ibidem, see ladder, fJacob’s peculum humanae salvationis humanae peculum

S B esides the the esides , Copenhagen, The Royal Library, GKS 79 2º. 2º. 79 GKS Library, Royal The Copenhagen, , Fig. 171 Fig. fol. 2º, 79 GKS Library, , the similarity between the the between similarity the , salvationis humanae Speculum . Speculum Humanae Salvationis Humanae Speculum . 21r: The Tree of Jesse Jesse of Tree The 21r: , Copenhagen, The Royal Royal The Copenhagen, , 180

avad 118 —

CEU eTD Collection Fig. 172. Washington Haggadah, fol. 7v: Wanderer Wanderer 7v: fol. Haggadah, Washington 172. Fig. w the introductory words cited above. cited words introductory the

h epeso, G frh n lan” n i i uuly nepee a te otat of portrait the as of interpreted journey a on usually off starts is who someone it and learn,” and forth “Go expression, the of meaning literal the from derives figure wandering the of motif The figure. wandering a or 31 Genesis from Jacob pursuing Laban of story biblical the prevailed: iconography 1388, fol. 8r; Chantilly Mus. Conde 732, fol. 12r). Narkiss, “Washington Haggadah,” 70. 70. Haggadah,” “Washington Narkiss, fol.12r). fol. 732, Conde ChantillyMus. 8r; fol. 1388, 640, hèbr. MS BnF (Paris, hebr. Siddur cod. BnF, (Paris, century fifteenth the of Ashkenazi Haggadot Greek two 158r), (fol. Miscellany 14v), Rothschild 94r), by fol. (produced century, Haggadah fifteenth Cincinnati late First scribe, Joel: the by Jaffe painted Meir not examples Other 136. PhD, Zirlin, see 7v), (fol. Haggadah Washington 11v); (fol. Haggadah Ashkenazi 8v); fol. 81, Bodmer Cod. MS Bodmer, Martin M 185 182 26:5). Deut. on Ezra Ibn Abraham 26:5; Deut. on Rashi (e.g., father” my destroy to sought Aramean the or father; my was Aramean wandering “A mean, may B 181 (fol. 6v). He does not have anything in his hands. In this manuscript, those words to which the illustration is is illustration the which to words those manuscript, this In hands. his in haveanything not does He 6v). (fol. a 184 183 once ae akd ih fn pnforse dcrto. n hs oi, h wr “aa” s marked, is “Laban” word the folio, this In Laban. represents figure the that maysuggests which decoration. pen-flourished fine a with marked are connected s Laban? In the Lombard Haggadah, there is a bearded man wearing a simple robe standing in the margin margin the in standing robe simple a wearing man bearded a is there Haggadah, Lombard the In Laban? s ible (1917) for example offers the first interpretation, while the Judaica Press goes with the second one. one. second withthe goes Press Judaica the while interpretation, first the offers example for (1917) ible ell as prominent rabbinical authorities followed the later interpretation, as is clear from clear is as interpretation, later the followed authorities rabbinical prominent as ell urphy Haggadah (fol. 8r); Bodmer Haggadah (Cologny-Geneva, Bibliotheca Bodmeriana-Foundation Bodmeriana-Foundation Bibliotheca (Cologny-Geneva, Haggadah Bodmer 8r); (fol. Haggadah urphy The Haggadot of Joel ben Simeon in which the motif appears: First Nuremberg Haggadah (fol. 6v); 6v); (fol. Haggadah Nuremberg First appears: motif the which in Simeon ben Joel of Haggadot The See also Haggadah commentaries, e.g., Mahzor Vitry, Vitry, Mahzor e.g., commentaries, Haggadah also See Since the wanderer was often portrayed as a warrior, a third possibility arises: may he also be interpreted interpreted be also he may arises: possibility third a warrior, a as portrayed wasoften wanderer the Since 136. PhD, Zirlin, Modern Jewish English translations are not uniform in this respect. The Jewish Publication Society Society Publication Jewish The respect. this in uniform not are translations English Jewish Modern Th prgah a nt las lutae, u we i ws to id of kinds two was, it when but illustrated, always not was paragraph e

182

a Haggadot (fig.172). illustrated later in motif in popular a became It and Italy. Germany in active century fifteenth the of half second the of artist Jewish a Simeon, ben interpretation of the biblical verse in a visual visual a in form. verse biblical parallel the a of offering interpretation thus Jacob, wandering the of depiction a be may It way. another in explained ppeared first in manuscripts illustrated by Joel Joel by illustrated manuscripts in first ppeared

learning. 184 S . . ha-Leqet hibbolei Te cngah o te wanderer the of iconography The 183 However, this iconography can be can iconography this However, 185

181 The Haggadah as Haggadah The 119

CEU eTD Collection tents the of front in stands forefather The register. upper the in depicted is camp Jacob’s margin. the of part occupies also miniature the Miscellany, the in happens often it as but, Ashkenazi dated text, the of body first the in decoration the the for place a providing is There iconography. this Gilead, of example Mount by camp Jacob’s in meet Jacob and Laban when moment and the precisely forth more “Go Jacob, pursuing paragraph, Laban previous shows and the learn,” to connected is miniature the opinion, my In 27r). fol. on entry next the (see iconography traditional the follows and opening) double w is next to the paragraph, “And he went down to Egypt.” to down went he “And paragraph, the to next is miniature the of part because perhaps Egypt, to going down household his and Jacob with s 124. 124.

S 186 Figs. 173-174. Hamburg Miscellany, fol. 26v, Parma 3143, fol. 6v: Laban pursuing Jacob Jacob pursuing Laban 6v: fol. 3143, Parma 26v, fol. Miscellany, Hamburg 173-174. Figs. oldiers approaching a camp (fig. 173). Kurt Schubert and Yael Zirlin identified the scene scene the Zirlin identified Yael and Schubert Kurt (fig.173). camp a approaching oldiers chubert (Vienna) Archive of Hebrew Illuminated Manuscripts in the Center for Jewish Art; Zirlin, PhD, PhD, Zirlin, Art; Jewish for Center the in Manuscripts Illuminated Hebrew of Archive (Vienna) chubert ith his household, however, is depicted in the next folio (the recto side of the same same the of side recto (the folio next the in depicted is however, household, his ith Kurt Schubert’s handwritten notes in the documentation of the manuscript in the Ursula and Kurt Kurt and Ursula the in manuscript the of documentation the in notes handwritten Schubert’s Kurt In the Miscellany, the text is illustrated with a large miniature showing a group of of group a showing miniature large a with illustrated is text the Miscellany, the In

186 Jacob going down to Egypt to down going Jacob 120

CEU eTD Collection w clear for the celebrants there is an inscription above the composition, composition, the above inscription an is there celebrants been the not for had image clear the of topic the if Even man. bearded a before standing and book open two an holding boy a received represents one upper The paragraph margin. outer the the in placed illustrations 5v), (fol. Haggadah Darmstadt Second the In anxiously. A century (fol. 39v, fig. 175). fig. 39v, (fol. Catalonia century fourteenth- in produced Haggadah, Barcelona the in illustration the is examples earliest characterized by their picture cycle proceeding the text itself, in these two codices, similarly to Ashkenazi Ashkenazi to similarly codices, two these in itself, text the proceeding cycle picture their by characterized 1 188 31). Genesis (on 55 n. 1232 5, vol. Shlemah), Torah Makhon (Jerusalem: Kasher, Menahem See it. trace to able not rather Jacob, target, the to pointing was I and midrash, as the of source the to reference full a give not interpreted does Shlemah Torah The him. be greeting than to is soldier first the of gesture the scenario, this In Figs. 175-176. Barcelona Haggadah, fol. 39v, Floersheim Haggadah, p. 9: Laban pursuing Jacob Jacob pursuing Laban p. 9: Haggadah, Floersheim 39v, fol. Haggadah, Barcelona 175-176. Figs. addressed already has him. arm stretchingtowards his Jacob himself, Laban probably soldier, first The armor. and hats like helmet- wear All camel. a rides also one although horseback on approaching shown are men Four troop. armed his by escorted is who Laban greets and animals various amidst T 187 manuscripts, the miniatures are placed next to the text they illustrate. Narkiss, Narkiss, illustrate. they text the nextto placed are miniatures the manuscripts, Laban. represent may also he therefore others, the than larger bit a is figure his and belt, his from hanging horn a has soldier penultimate the miniature, the in depicted dogs no are there Although hunter. a like horn In the In soldier and an unarmed man in a long robe, probably Laban and Jacob turning towards each other (p. 68). 68). (p. other each turning towards Jacob and Laban probably robe, long a manin unarmed an and soldier 04) s nqe rm cmoiinl on o ve. hl te te etn Spad Hgao are Haggadot Sephardi extant other the While view. of point compositional a from unique is 80/41) orah Shlemah orah ith Laban and his soldier pursuing him from behind. Jacob holds a stick and looks back looks and stick a holds Jacob behind. from him pursuing soldier his and Laban ith shkenazi and Italian Haggadot and one of the early printed Haggadot. One of the the of One Haggadot. printed early the of one and Haggadot Italian and shkenazi The decoration of the Barcelona Haggadah and the Sephardi Sassoon Haggadah (Jerusalem, IM, MS MS IM, (Jerusalem, Haggadah Sassoon Sephardi the and Haggadah Barcelona the of decoration The On the basis of a midrash, Laban may be identified with the fourth, penultimate figure as well. The The well. as figure penultimate fourth, the with identified be may Laban midrash, a of basis the On Sephardi Sassoon Haggadah Sassoon Sephardi The scene of Laban chasing Jacob occurs in a number of manuscripts, both both manuscripts, of number a in occurs Jacob chasing Laban of scene The relates that Laban’s brothers were dogs and he gathered them for the chase by blowing his blowing by chase the for them gathered he and dogs were brothers Laban’s that relates

connected to the initial-word panel, panel, initial-word the to connected [The Complete Pentateuch. Genesis] Genesis] Pentateuch. Complete [The Bereshit Shlemah. Torah 187 188

In the lower margin, Jacob is shown departing shown is Jacob margin, lower the In

Go forth Go British Isles, British there are two figures, a a figures, two are there . learn and Go I, 83. 83. I, 121

CEU eTD Collection c side of the image, opposite to the armed soldiers, Jacob’s weaponless men are lying on on lying are men weaponless Jacob’s soldiers, armed the to opposite image, the of left side the On seated. remains , certainly woman, the which in tent, one for except them, of out coming Jacob of wives the with open The are protagonists 177). two the (fig. behind tents stick a only holding weaponless, shown is Jacob Miscellany, the is in Labanas groups. both portrays again just while, soldiers, armed his with It camp Jacob’s at arriving commander a as represented Miscellany. the of miniature the on found be to also motifs iconographical of most provides it surprisingly, and Haggadah, Venice oftents. the one from Rachel peeps out weapons. their hold men his him, Behind helmet. a and armor wearing tents the of front in stands Jacob margin. lower the in placed is camp Jacob’s while gathers, army his which of front in Laban of castle the by occupied is margin outer The camp. Jacob’s as well as Laban’sarmy depicts represented. camp againnot were his and Jacob (p. fig. 9, 176). army his and Aramean” the “Laban, inscription the to according portraying Haggadah the of part this to devoted was image one only Haggadah Floersheim the In all. at depicted not are camp his and says, Jacob army. well-equipped caption his with along here the depicted is “Laban” As soldiers. armored fully of group a stands depiction, this Beneath ompositional parallel to the image of the Miscellany (fol. 6v, fig. 174). Its miniature miniature Its 174). fig. 6v, (fol. Miscellany the of image the to parallel ompositional Fig. 177. Venice Haggadah: Laban and Jacob Jacob and Laban Haggadah: Venice 177. Fig. The Italian Parma 3143 from the end of the fifteenth century offers a closer closer a offers century fifteenth the of end the from 3143 Parma Italian The The iconography reappears in the early seventeenth century on the pages of the the of pages the on century seventeenth early the in reappears iconography The 122

CEU eTD Collection him” carry to sent had Pharaoh which wagons the in wives, their and ones, little their and father, their Jacob carried Israel of sons the “and text, biblical the from derives carriage s cited text the to above. next appears scene the manuscripts, Italo-Ashkenazi and Ashkenazi In 10v). fol. Haggadah, Sister 18r; includes fol. Haggadah, cycle Sarajevo picture (e.g., Genesis the from where stories Haggadot Sephardi those in presented is scene The illustrated. to always not down was paragraph went The 26:5). fathers (Deut. persons…’” ’Your seventy with said: Egypt is it number’—as in few ’With … Egypt’ to down went he “‘And story: biblical the following Haggadah the in continues Jacob of story The to Egypt down going his household and Jacob 27r: Fol. tent. Jacob’s ofevent the meetin protagonists two the when precisethe moment illustrate images both Moreover, tents. his investigate to Laban permit to willing is but men, armed by surrounded he is Nor weapons. any lacks who Jacob, defenseless the and troops belligerent artist offensive, Laban’s groups: the two the thus, between difference the Miscellany emphasizes the of image the to Similarly sheep. the among ground the Figs. 178-179. Lombard Haggadah, fol. 11v, Floersheim Haggadah, p. 9: Jacob and his household household his and Jacob 9: p. g Haggadah, Floersheim 11v, fol. Haggadah, Lombard 178-179. Figs. 189 hown travelling on a horse-drawn carriage portrayed in various sizes. The motif of the the of motif The sizes. various in portrayed carriage horse-drawn a on travelling hown oing down to Egypt Egypt to down oing The image was also placed next to the relevant text (fol. 40r) (fol. text relevant the nextto placed wasalso image The 189

The iconography of the scene is quite uniform. Jacob and his household are are household his and Jacob uniform. quite is scene the of iconography The Early printed Haggadot do not illustrate the story at all. all. story at the illustrate not Haggadotdo Early printed

. in the Sephardi Barcelona Haggadah. Haggadah. Barcelona Sephardi inthe 123

CEU eTD Collection Floersheim the to and Haggadah Darmstadt Jacob’s composition In the center of the details. rich in Haggadah, is it Second the to Similarly downwards. going literally depicted is which people, of full carriage the by constituted axis diagonal a around built is composition The well. as margin the page—occupies previous the on as depiction—just The 180). (fig. carriage a in travelling household his and Jacob depicting Egypt.” to down went his sonsand Jacob and it, possess to Seir, Mount gaveto I “and ends it since well as part this fits miniature The river.” the beyond from Abraham father your took I “And beginning paragraph the 9v), (fol. text the of part earlier an to linked is Egypt to down going Jacob of household his and Jacob Haggadot, 12r). fol. 732, Chantilly 8r; fol. 1388, (Paris foot on aapproach castle Greek sixteenth-century two in while 9v), (fol. Egypt to down marching household armed his and Jacob depicts Haggadah Bileq Hileq the The 70). (p. ladder a in descending figure a is there down” Sepharad, went he “And panel initial-word fourteenth-century from Haggadah Sassoon the In pattern the above. follow described not does iconography the which in representations few a are There earlyHaggadot. in printed survive not did The scene (Gen.47:2). before Pharaoh brothers five Joseph’s of presentation the by occupied is miniature the of corner right the while sheep Jacob’s are carriage the of Infront 179). fig. 9, (p. details new some provides again Haggadah Floersheim Italian sixteenth-century early The are wagon. the beside 5v) shown (fol. camels on riding couples Two horses. the drives The servant a 13r). and wagon (fol. the horses the driving shown third the in fourare figures there more detailed, is Haggadah Darmstadt ofSecond the composition and carriage the in him to next seated them of two only, souls three of consists household Jacob’s representation: simple similarly a is there Haggadah, Cincinnati First In the 178). fig. 11v, (fol. people other two with together carriage a in sitting Jacob portrays miniature small a down,” went he “And initial-word, the to Next century. fifteenth the of beginning the from Haggadah Lombard the in found be can scene the of depictions Italo-Ashkenazi early the of One 46:5). (Gen. 190 The Hileq Bileq Haggadah Bileq Hileq The Th e painter of the Hamburg Miscellany used the more widespread iconography iconography widespread more the used Miscellany Hamburg the of painter e

d iverges from the popular pattern in another respect as well: the illustration illustration the well: as respect another in pattern popular the from iverges

190

124

CEU eTD Collection a there wagon the In walking. or wagon a in sitting are They appear. household and family Egypt to down going hishousehold and Jacob 27r: fol. Miscellany, Hamburg 180. Fig. to down go not did Jacob father “our it, puts itself Haggadah the As journey. their of element important an emphasizes it Moreover, 46:6). (Gen. Canaan” of land the in gained had they which goods their and cattle, their “took Jacob that says explicitly which text sail a is a on pole. billowing left, the On castles. by and mountains through leads travelers the of path The elaborated. finely also is image the of background The ox. or cow small a and donkeys, back, the in lambs including animals by escorted is company human The gesticulating. other each toward turn They discussion. a having be to seem men two first The men. four walk carriage the of side right the On wagon. the leads box, coach the on sitting Jacob re three women, three children and a bearded man. A hoary bearded man, probably probably man, bearded hoary A man. bearded a and children three women, three re The presence of the animals is not only a genre motif. It is based on the biblical the on based is It motif. genre a only not is animals the of presence The 125

CEU eTD Collection t his with consulting throne his on seated Pharaoh counselors. with Miscellany the in one the to similar composition a have Both 183). fig. 10, (p. Haggadah Floersheim the and 182) fig. 6r, (fol. Haggadah Darmstadt Second the from images the are these and event, this and Baalam. Job, Jethro, as advisors three the identified literature midrashic The bigger. growing from them prevent and bitter life their make to wish counselors his and Pharaoh deteriorate. country’” the of out go and us against fight and enemies, our join will they war, have to happen should we if and, multiply, they lest them; with cunningly deal us let ‘Come, said: is it as us, treated ill- Egyptians “The Pharaoh. enemy, another by followed is Laban, Israel, of enemy One and his counselors Pharaoh 27r: Fol. was to find good pasturage for his animals and not to abandon his homeland. homeland. abandon his to and not animals for his good find was pasturage to Canaan of land the in severe is hunger the because have been copied from the same model. same the model. copiedfrom have been may scenes two The magicians. his and Pharaoh depicting 29v folio on image another in returns composition same The lively gestures. in Pharaoh to something explains One him. before stand counselors three His hand. right his in up raised sword black long a holds He throne. gothic a on sitting is Pharaoh side, right the On room. vaulted a depicts It 181). for pasture no is there for land the in sojourn to come have We Pharaoh, to said ‘They said, is it Thus temporarily. there live to only but settle, to Egypt in 192 The Stone.” in e.g., Hewn mentioned, are names same of Chamber the in sit should descendants his that merited fled, who Jethro, sufferings; B 191 he Miscellany, I found only two other images representing Pharaoh and his advisors at advisors his and Pharaoh representing images other two only found I Miscellany, he alaam, Job and Jethro. Balaam who devised it was slain; Job who silently acquiesced was afflicted with with afflicted was acquiesced silently who Job slain; was it devised who Balaam Jethro. and Job alaam, stance, Lombard Haggadah (fol. 13r), Prague Haggadah. Haggadah. Prague 13r), (fol. Haggadah Lombard stance, Instead, the previous paragraph about the exuberance of the Israelites in Egypt was illustrated. See, for for See, illustrated. was Egypt in Israelites the of exuberance the about paragraph previous the Instead, E.g., bSotah 11a: “R. Hiyya b. Abba said in the name of R. Simai: There were three in that plan, plan, that in three were There Simai: R. of name the in said Abba b. Hiyya “R. 11a: bSotah E.g., I

This part of the Haggadah was usually not illustrated. not usually was Haggadah the of part This n the Miscellany, the composition is embedded within the body of the text (fig. text the of body the within embedded is composition the Miscellany, the n 191

After Joseph’s death, the fate of the Israelites began to to began Israelites the of fate the death, Joseph’s After 1:10). (Ex. , Chronicles 1:2. 1:2. Chronicles , Shimoni Yalkut

’” That is, the primary aim of Jacob Jacob of aim primary the is, That .’” 192 Besides the miniature in miniature the Besides

your servants’ flocks flocks servants’ your 126

CEU eTD Collection two cities are not represented. In the Second Darmstadt (fol. 3v) and in the Floersheim Floersheim the in and 3v) (fol. Darmstadt Second the In represented. not are cities two the and workers) the instructs only taskmaster the example, last this in although 5r, fol. Haggadah, Farissol 6v; fol. Haggadah, Bileq (Hileq them hitting taskmasters the showing sometimes 184), fig. 7v, fol. Haggadah, Cincinnati First 2v; fol. 2998, (Parma workers only depicts usually illustration its Therefore Ramses. and Pitom about speak not does and Egypt, in do to had Israelites the work of kind what detail not does paragraph first The us.” oppressed “They of margins the decorates miniature the 15r), (fol. Haggadah Head Birds’ the in and 24r) (fol. Haggadah Dragons’ the in while 205v), of (fol. Pharaoh,” slaves once were “We to next Miscellany French North the in text: the of parts two Ramses’” (Gen. 1:11). Ramses’” (Gen. and Pitom Pharaoh, for store-cities built they and impositions, their with them oppress to them, over taskmasters placed ‘They said, is it as us, oppressed “They saying paragraph Figs. 181-183. Hamburg Miscellany, fol. 27r, Second Darmstadt Haggadah, fol. 6v, Floersheim Floersheim 6v, fol. Haggadah, Darmstadt Second 27r, fol. H Miscellany, Hamburg 181-183. Figs. the of beginning the to linked usually is Egyptians the for hard working Jews the of illustration The origin. Italo-Ashkenazi or Ashkenazi of manuscripts in illustrated often were they and Haggadah,the of text the in times several mentioned are bondage foreign in Israelites Th in Egypt work 27v: Hard Fol. aggadah, p. 10: Pharaoh and his counselors andhiscounselors Pharaoh p. 10: aggadah, e next two folios depict the suffering of the Jews in Egypt. The calamities of the the of calamities The Egypt. in Jews the of suffering the depict folios two next e , to the text, “We were once slaves of Pharaoh in Egypt,” and/or a later later a and/or Egypt,” in Pharaoh of slaves once were “We text, the to , Maggid Th e motif already appears in the earliest illustrated Haggadot and can be linked to to linked be can and Haggadot illustrated earliest the in appears already motif e

127

CEU eTD Collection mortar the mixing shown is another worker material, of building full a box giant brickor a up pulling shown crane the handles walls the on figure A pattern. popular the follows workers the of depiction The 188). (fig. towns walled two of construction the represents represented. are always not The askmasters materials. for lifting cranes handling or walls, the on working aon ladder, up climbing material, building carrying mortar, mixing workers as such motifs common c c gpin iis Brs Head (Birds’ cities Egyptian are illustrated with the construction of a tower (fols. 30v and 43r). 43r). and 30v (fols. tower a of construction withthe illustrated are is 1416 Frt icnai agdh fl 7, lesem agdh p 5 Brs Head Birds’ 5, p. Haggadah, Floersheim 7v, fol. Haggadah, Cincinnati H First 184-186. Figs. construction Building 37v: fol. 2289, cod. ÖNB, Vienna, Dei, Villa De Alexander of Doctrinale 187. Fig. royal the of front in place throne. takes Jews the upon assault the 185), fig. 5, (p. Haggadah th 193 f 194 ols. 5v and 13v; the two Greek Haggadot, Paris: fols. 5r and 9r, Chantilly, fols. 8r and 13r). 13r). and 8r fols. Chantilly, 9r, and 5r fols. Paris: Haggadot, Greek two the 13v; and 5v ols. omposition of the construction varies, but most of the miniatures contain certain certain contain miniatures the of most but varies, construction the of omposition ases, it is illustrated with the construction of one or two buildings symbolizing the the symbolizing buildings two or one of construction the with illustrated is it ases, e Golden Haggadah (fol. 11r). The Barcelona Haggadah constitutes an exception; here both paragraphs paragraphs both here exception; an constitutes Haggadah Barcelona The 11r). (fol. Haggadah Golden e aggadah, fol. 15r: Hard work Hard 15r: fol. aggadah, The scene was not so popular in Sephardi Haggadot, but can be found for instance in the picture cycle of cycle picture the in instance for found be can but Haggadot, Sephardi in popular so not was scene The In other cases, the illustration of the first and the second paragraph is very similar (Lombard Haggadah, Haggadah, (Lombard similar very is paragraph second the and first the of illustration the cases, other In 193 193 In the Hamburg Miscellany, only the second paragraph received an illustration. It It illustration. an received paragraph second the only Miscellany, Hamburg the In The second paragraph however mentions Ramses and Pitom, and thus, in most most in thus, and Pitom, and Ramses mentions however paragraph second The

agdh fl 1r fg 16 Pra 98 fl 6r). fol. 2998, Parma 186; fig. 15r, fol. Haggadah,

194 The 128

CEU eTD Collection going Jacob 27r: fol. (e.g., background the in off far from either depicted the manuscript of miniatures other and windows longish narrow, with buildings in Gothic typical contain cities two The appear structures architectural similar Several towers. many Bayerische Munich, Babel, of fig. 187). 37v, fol. cod. 2289, ÖNB, Tower Weltenchronik, the in or Staatsbibliothek) der (Meister ca.1370 working a piece of stone is depicted, for example, in the the in example, for depicted, is stone of piece a working manuscript illustrated by Joel ben Simeon, the Murphy Haggadah (fol. 10v). 10v). (fol. Haggadah Murphy the Simeon, ben Joel by illustrated manuscript

195 handling the crane on the walls. The figure carrying material and leaning on a stick also appears in another another in appears also stick a on leaning and material carrying figure The two walls. the on are crane the handling there Miscellany: the in figure those third a and stick, a on leaning to and material some carrying one another similar mortar, mixing figure a towns, most motifs the contains 2998 Parma Haggadot, these H aggadah, Hileq Bileq Haggadah (fol. 11v), Parma 3143 (fol. 4v), First Cincinnati Haggadah (fol. 7v). Of Of 7v). (fol. Haggadah Cincinnati First 4v), (fol. 3143 Parma 11v), (fol. Haggadah Bileq Hileq aggadah, Fig. 188. Hamburg Miscellany, fol. 27v: Hark work work Hark 27v: fol. Miscellany, Hamburg 188. Fig. For the motifs appearing in other Jewish manuscripts see, for example, Parma 2998 (fol. 6r), Birds’ Head Head Birds’ 6r), (fol. 2998 Parma example, for see, manuscripts Jewish other in appearing motifs the For otiae f lxne D Vla Dei Villa De Alexander of Doctrinale

figure sitting on a foot-stool foot-stool a on sitting figure similar A widespread. is motif the manuscripts. In Christian Christian hand, other the on In manuscripts, manuscripts. m Jewish numerous depictions. in are present material building one carrying the one and mortar the the wall, mixing the on worker The city. the his towards on shoulders trough a wooden carrying loaded depicted is a figure them Above pickaxes. with stone of piece huge a or breaking carving shown are workers two shoulder, his over slung a sack in material building carrying shown is one him, to next sack a into it putting and hoe a with asons, however, in Jewish Jewish in however, asons, Weltchronik 195 f a17 (Vienna, ca.1470 of I i nt id stone find not did I n esn of Versen in 129

CEU eTD Collection b

Bethulia). of gates the of the front in in handmaid or her Nile) the into babies male and Judith 81r: fol. Pharaoh; of front in Moses 28v: Jewish (fol. scene the for frame architectural the throwing 28r: fol. Egypt; to down a 196 lso refer to an actual conflagration. conflagration. actual an to refer lso urning tower in the lower city. city. lower the in urning tower A rising cloud of smoke is even shown above the tower. It may simply be a genre motif, but it might it but motif, genre a be simply may It tower. the above shown even is smoke of cloud A rising

196 A od oi i te iitr i a is miniature the in motif odd An 130

CEU eTD Collection

c blood to cure decease. to his blood their in day every bath a had and Israelites the of children slaughter to soldiers his ordered he advisers, his of instruction the following and, leprosy contracted he because but oppressor, their the was he that fact given reaction strange a been have would which died indeed had Pharaoh because not out, cried Israelites the commentaries, biblical and midrashim several to According cried…” they and slavery, the the Israelites are slaughtered for the bath although other sources do not specify the victims as children, only as Israelites. Israelites. as only children, as victims the specify not do sources other although bath the for slaughtered are Israelites the Ginzberg, also see legend, Fig. 189. Hamburg Miscellany, fol. 27v: Pharaoh’s blood bath bath blood Pharaoh’s 27v: fol. Miscellany, Hamburg 189. Fig. them. striking stop to begsoldier the to appear they hands folded With a longwith staff. word the under bath, the of right the To miniature. the of state worn-out rather the of result the be may this but red, not is bucket a from pours soldier the that liquid The bagpipes. the plays musician a while tub the into blood pouring shown is side left his on soldier a side, right his On crown. be his only wearing can tub large a story in naked sits midrashic Pharaoh Bearded seen. a of depiction the margin, lower the of side more left the one On scenes. is separate two there Pitom, and Ramses cities, two the of consists The 189). image (fig. Egypt Israelites in of the suffering the on elaborating further miniature of building the of telling text the Beneath children of the the slaughter and bath blood 27v-28r: Pharaoh’s Fols. 197 ame to pass in process of time, that the king of Egypt died; and the people of Israel sighed because of because sighed Israel of people the and died; Egypt of king the that time, of process in pass to ame See, e.g., e.g., See, The scene on the left side is connected to Exodus 2:23 cited in the Haggadah saying, “And it it “And saying, Haggadah the in cited 2:23 Exodus to connected is side left the on scene The E xodus Rabbah xodus Legends of the Jews the of Legends 1:34; 1:34; 197

MhG , 2:23; Rashi’s commentary on Ex. 2:23. For more textual sources of the the of sources textual more For 2:23. Ex. on commentary Rashi’s 2:23; Shemot , , II, 296-300 and V, 412-413. In most versions of the legend, the infants of infants the legend, the of versions most In 412-413. V, and 296-300 II, , , a soldier beats a group of Jews Jews of group a beats soldier a , out cried we and 130

CEU eTD Collection M all of the Haggadot including the Hileq Bileq are dated to the second half of the century. Thus, the the Thus, century. the of oficonography. the example first the provides actually ofHamburgMiscellany the miniature half second the to dated are Bileq Hileq the including Haggadot the of all Miscellany, Hamburg the for Except claim. his contradicts manuscripts the of dating the although 190) has he sometimes and varied, are arms his of movements The crown. his only wearing tub the in naked c well as in most of the early printed Haggadot (Prague Haggadah of 1526 and of 1590, Mantua Mantua 1590, of and 1526 of Haggadah all. at it depict (Prague not do Haggadot Sephardi Haggadot while Haggadah), Venice printed Haggadah, early the of most in as well at the same time. sameat the time. children own their murdering Jews God-fearing and Jews murdering Christians demonic the symbolize might motif same very the Consequently, persecutions. during God to children own their sacrifice to readiness Jews’ the the express could Second, It tradition. martyrological accusations. Ashkenazi the these to connected be to can motif response of kind a been have may motif this this during that Jews says against and period libels blood of number increasing the to revenge refers divine He the enemies. their concerning awaiting expectations Jewish as well as Jews German by suffered calamities 199 Figs. 190-192. Hileq Bileq Haggadah, fol. 12v, Ryzhin Siddur, fol. 163v, Yahuda Haggadah, fol. 13r: Pharaoh’s blood blood Pharaoh’s 13r: fol. Haggadah, Yahuda 163v, fol. Siddur, Ryzhin 12v, fol. Haggadah, Bileq Hileq 190-192. Figs. r visual its analyzed sources,and textual its of versions different the surveyed motif the studying Malkiel 198 b epresentations. entury Germany. First, the motif of leprous Pharaoh was suitable for expressing contemporary contemporary expressing for suitable was Pharaoh leprous of motif the First, Germany. entury ath ath Malkiel, “Infanticide,” 85-99. 85-99. “Infanticide,” Malkiel, Joseph Gutmann, “The Haggadic Motif in Jewish Iconography,” Iconography,” inJewish Motif Haggadic “The Gutmann, Joseph alkiel, the first appearance of the iconography is the image found in the Hileq Bileq Haggadah (fig. (fig. Haggadah Bileq Hileq the in found image the is iconography the of appearance first the alkiel, The figure of Pharaoh is very similar in all the known depictions of the scene. He is seated seated is He scene. the of depictions known the all in similar very is Pharaoh of figure The The blood bath of Pharaoh can be found in four other fifteenth-century Ashkenazi Haggadot, as as Haggadot, Ashkenazi fifteenth-century other four in found be can Pharaoh of bath blood The 199 He gives two explanations for the emergence of the motif of infanticide in fifteenth- in infanticide of motif the of emergence the for explanations two gives He

E 6 (1961): *20-21. *20-21. (1961): 6 Israel retz 198 According to David to According 131

CEU eTD Collection w N sex, and thus, sexuality. and thus, sex, other the of presence the story: Pharaoh’s from missing is however, element, significant One person. depraved a as him presenting bath, blood Pharaoh’s for model a as served have may images moralizing scene in order to demonstrate the dispassionate and ruthless character of the ruler who is able to listen to able is who ruler the of character ruthless and dispassionate the demonstrate to order in scene the the to from added been have may only motif unique not This Haggadot. printed missing, early the from is also but manuscripts, Pharaoh bathing the entertaining musician The jar. a from blood the pours servant the Haggadah, Mantua only the In again 1590. of and up 1526 of shows Haggadah Prague bucket the in the later, much with servant The bath. the with him help to present is servants his of none manuscripts; the in alone portrayed is Pharaoh Miscellany, Hamburg the for Except 12v). fol. v h cniin i pbi baths. public in conditions the of children. blood the bathing while in music to about ofstory the end the one. At Christian the to a reaction is midrash Jewish the interpretation, intimate and his In Constantine. “close about legend Christian the a and Pharaoh about legend suggested Jewish the between dialogue” Yuval Israel Christianity. to concert to decided he why is that and Jesus, by cured miraculously was he blood, children’s in bath to advise the he refused When Christians. i itet Cnuis" in Centuries," Fifteenth mhszd h lcniuns o tee ntttos n te anl epcal sxa sn, that sins, sexual Memorabilia especially carnal, Maximus’ Valerius author, the Roman antique late and the instance, For them. institutions in proliferated these of licentiousness the emphasized Ages Ages 202 535-632 p. 1988), Press, Belknap Massachusetts: (Cambridge, 203 156. ibidem, see baptism; holy of representations on based sometimes were bath her taking Bathseba depicting images 191), fig. 163v, fol. Siddur, Ryzhin Miscellany; (Hamburg beard a b 201 200 Ages,” in in Ages,” 2006), 177-178, n95, n95, 177-178, 2006), The Bathseba. of story the was overtones sexual with loaded often scene Another 119. n. 173 156, 1989), Press, Polity mmoral places, hotbeds of carnal sin. Bath scenes depicted in visual representations of the period often often period of the representations visual in depicted scenes Bath sin. of carnal places, hotbeds mmoral aths there, praising the innocent behavior of the bathers; see Braunstein, Philippe, "Toward Intimacy: The Fourteenth and and Fourteenth The Intimacy: "Toward Philippe, Braunstein, see bathers; the of behavior innocent the praising there, aths ersion of the legend, Emperor Constantine was stricken with leprosy as punishment for persecuting persecuting for punishment as leprosy with stricken was Constantine Emperor legend, the of ersion r ws ey oua drn te ide gs n is aucit wr otn lutae. Such illustrated. often were manuscripts its and Ages Middle the during popular very was ork uremberg For illuminated copies of the Facta, Facta, the of copies illuminated For Israel Jacob Yuval, Jacob Israel Giovanni Francesco Poggio Bracciolini, the Italian humanist, visited Baden in 1414. He produced a long report on the the on report long a produced He 1414. in Baden visited humanist, Italian the Bracciolini, Poggio Francesco Giovanni 180/53. MS IM, Jerusalem, Siddur, Ryzhin (Berkeley: University of California Press, 2006), 251 (hereafter Yuval, Yuval, (hereafter 251 2006), Press, California of University (Berkeley: hro’ bt see a aohr osbe connotation. possible another has scene bath Pharaoh’s Bath culture was popular in medieval Germany, and there are a number of sources describing describing sources of number a are there and Germany, medieval in popular was culture Bath The Culture of Print: Power and the Uses of Print in Early Modern Europe Modern Early in Print of Uses the and Power Print: of Culture The

Haggadah, fol. 14r, fig. 194; Yahuda Haggadah, fol. 13r, fig. 192; Hilel Bileq Haggadah, Haggadah, Bileq Hilel 192; fig. 13r, fol. Haggadah, Yahuda 194; fig. 14r, fol. Haggadah, has some stories exemplifying the sexual vices taken place in public bath houses. bath public in place taken vices sexual the exemplifying stories some has T wo Nations in Your Womb. Perceptions of Jews and Christians in Late Antiquity and the Middle Middle the and Antiquity Late in Christians and Jews of Perceptions Womb. Your in Nations wo Hsoy f rvt Lf: oue : eeain o te eivl World Medieval the of Revelations 2: Volume Life: Private of History A

201 oe f hs txs elrd ulc ah oss s hmls and shameless as houses bath public declared texts these of Some s ee Paul Saenger, “Books of Hours and the Reading Habits of the Later Middle Middle Later the of Habits Reading the and Hours of “Books Saenger, Paul Two Nations Two 203 codn t a erir Christian earlier, an to According , ed. ed. Roger Chartier, (Cambridge: (Cambridge: Chartier, Roger ed. ed. , 200 ).

oeie nt (Second not sometimes . Georges Duby, ed. ed. Duby, Georges . Facta et Dicta et Facta 202 This 132

CEU eTD Collection sas n oo o Eihv (lsbt) Revel-Neher (Elisabeth) Elisheva of Honor in Essays o death. to beaten were enter to refused and be baptized church to the to dragged were who women of group ahow describe instance, for Simson, bar Solomon chronicle his in Rabbi font. baptismal the in them baptize to probably most church the into Jews the brought took Christian the when often cases were there rivers, baptisms in place forced Although literature. martyrological of motif characteristic an is waters” “wicked Christians’ the by polluted being of danger The baptism. forced to exposed were Ashkenaz of

197-198. 197-198. in Art,” Christian and Jewish in Bathing Woman Naked The Impurity. Medieval in Martyrdom and Fig. 193. Wolfram von Eschenbach’s Eschenbach’s von Wolfram 193. Fig. of depictions Christian baptism? to counterpoint similar a the represent Might bath blood blood. Pharaoh’s human of in depiction bathing visual upon agreed cold-heartedly but change not did who oppressor b from deterred was o who Christian good a and being human moral a be to out turned he Constantine, bath blood Pharaoh’s 14r: fol. Haggadah, Nuremberg Second 194. Fig. Pantanis St of baptism The 216r: fol. 2643, n. s. cod. appeared in many genres of Christian art starting from the famous biblical episodes such as the baptism baptism the as such episodes biblical famous the from starting art Christian of genres many in appeared 204 rdering the slaughter. Pharaoh, in the eye of medieval Ashkenazim symbolized the Christian Christian the symbolized Ashkenazim medieval of eye the in Pharaoh, slaughter. the rdering aptism, since these were quite rare events during the late Middle Ages. Baptismal scenes however, however, scenes Baptismal Ages. Middle late the during events rare quite were these since aptism, Haberman, Haberman, A naked figure sitting or standing in a tub recalls a Christian motif of adult baptism. The Jews Jews The baptism. adult of motif Christian a recalls tub a in standing or sitting figure naked A 204 eie ter w eprec, es ol nt ae uh osblt t wtes adult witness to possibility much have not could Jews experience, own their Besides G , 38; on the Jewish attitude towards baptism, see Susan L. Einbinder, Einbinder, L. Susan see baptism, towards attitude Jewish the on 38; , ezerot France

(Princeton, Princeton University Press, 2002), 31-36; Sarit Shalev-Eyni, “Purity and and “Purity Shalev-Eyni, Sarit 31-36; 2002), Press, University Princeton (Princeton, W illehalm Vienna, ÖNB, ÖNB, Vienna, , ed. Katrin Kogman-Appel and Mati Meyer (Leiden: Brill, 2009), 2009), Brill, (Leiden: Meyer Mati and Kogman-Appel Katrin ed. ,

Between Judaism and Christianity. Art Historical Historical Art Christianity. and Judaism Between Beautiful Death: Jewish Poetry Poetry Jewish Death: Beautiful 133

CEU eTD Collection atmosphere of the scene in the Venice Haggadah suggests a similarly systematic execution of the the of execution systematic similarly a babies. suggests Haggadah Venice the in scene the of atmosphere ht h bod ae rm ais te iul eitos xlsvl so children. N show exclusively depictions visual the babies, from came blood the that specify always not do sources textual although out, pointed has Malkiel David As blood. the of origin

it as a ritual. The babies are slaughtered on an altar, and the soldiers act in a more organized way. The The way. organized more a in act soldiers the and altar, an on slaughtered are babies The ritual. a as it depicting composition, the in position central the occupied massacre the where Haggadah, Mantua The massacre. chaotic and brutal extremely an as murder the represent and Haggadah, Yahuda the of steps the in follow Haggadot Prague was two The 195-198). (figs. children composition the of element integral the an already of slaughtering the Haggadot, printed early the In blood. their for babies slaughter and his courtiers. The authorship of the Hamburg Miscellany might have had in mind an image of of image an mind in bath. blood of Pharaoh’s portrayal their scenesin andthem used baptism Christian had have might Miscellany Hamburg the of authorship The courtiers. his and king, the bishop, the the by surrounded tub huge fiancé, a altarpiece in stands Ursula’s prince young The portrays baptized. mid-fifteenth-century being son, king’s It a 1459. from is Klosterneuburg from depictions, legend Jewish Ursula Saint the the depicting to time in nearer 193). fig. example, 291r, and 216r Another fols. 2643, n. s. cod. ÖNB, (Vienna, dignitaries secular and ecclesiastical by surrounded is tub the while crown, a only wearing tub giant a in nude figures, stand the baptized, bepictures to both about In kings. pagan of group a folio another on and Pantanis Saint of baptism other the infant. to object red round a hands baby upper The him. behind babies naked other two are There blood. its catch to order in baby the under bucket room a holds soldier young the Another baby. naked of a holding corner hand left the in stands soldier A outside. the on turrets small and ceiling vaulted with structure architectural gothic a within indoor places takes event the Miscellany the in indicated, the from miniature Eschenbach’s A von stories. Wolfram hagiographical of or manuscript martyrological illuminated later fourteenth-century to Jordan the in Jesus of 207 206 205 uremberg and in the Yahuda Haggadah, the massacre is represented beneath the tub where soldiers soldiers where tub the beneath represented is massacre the Haggadah, Yahuda the in and uremberg Ibidem, 89 n. 22. 22. n. 89 Ibidem, 88. Ibidem, 207 Th

W

hile in the Second Nuremberg and the Yahuda Haggadah, the location of the massacre is not not is massacre the of location the Haggadah, Yahuda the and Nuremberg Second the in hile ree of the five manuscripts illustrating the blood bath leave the viewer in no doubt as to the the to as doubt no in viewer the leave bath blood the illustrating manuscripts five the of ree

Willehalm 205

206 n h Second the In , shows the the shows , 134

CEU eTD Collection Figs. 195-198. Prague I, Prague II, Mantua and Venice Haggadot: Pharaoh’s blood bath bath blood Pharaoh’s Haggadot: Venice and Mantua II, Prague I, Prague 195-198. Figs.

135

CEU eTD Collection under the bondage and cried out and cried under bondage the groaning were Israel of children the “and text, the illustrating folio next the on is infanticide the while manuscript.” Yahuda the in more scene the of a atmosphere “chaotic as the with scene contrast in slaughter this organized more interpreted formal, Malkiel soldier. shorter the by held bucket a only The is bleed. present not instrument do babies the moreover, weapons; any carry even or use not do Miscellany the k on the bottom of the folio 27v is linked to the clause, “During that long period, the king of Egypt died Egypt of king the period, long that clause,“During the to linked is 27v folio the of bottom the on Haggadot. printed the bath blood the of image The refer. they which to text the to next strictly illustrations the placed painter is slaughter the Miscellany, the that fact the the to due is inconsistency chronological in This the 199). fig. 28r, (fol. bath, folio next the and on located blood babies the Jewish preceded have the should of blood slaughter their the of legend, collection the of chronology the to according Although 209 208 Infanticide 28r: fol. Miscellany, Hamburg 199. Fig. who try to save their babies and whose figures are a characteristic element in the Christian images, also appear in some of of some in appear also images, Christian the in mothers, element characteristic The a it. are figures ordered whose who and babies ruler their thesave to of try who presence Venice the in the occurred in massacre composition the The that Haggadot. emphasizes printed example, for the Haggadah, of representations the in conspicuous more is to parallel scene Christian the of its similarity The 200). fig. century, mid-fifteenth ca. church, Leonard (St Apfeltrach in church parish another at or ca.1440) church, Gallus (St. Gestratz of church parish the in painting wall the in found be may spears their on pierced babies with soldiers while 57r), fol. 2979, Harley Library, British (London, Hours of Book French fourteenth-century late a in appears it cut to about is and hair its by child a whograbs soldier The Innocents. the of Massacre the of depictions echoes M illing. I have not yet found a satisfactory explanation for this oddity in the iconography. oddity iconography. forthe this in explanation a yet satisfactory found I illing. not have assacre of the Innocents in Bethlehem. The brutish soldiers slaughtering children in the Yahuda Haggadah especially especially Haggadah Yahuda the in children slaughtering soldiers brutish The Bethlehem. in Innocents the of assacre Other Jewish scenes of the massacre of the babies have visual parallels in Christian art such as depictions of the the of depictions as such art Christian in parallels visual have babies the of massacre the of scenes Jewish Other 89. Ibidem In contrast to the cruel representation of the massacre in some other Haggadot, the soldiers in in soldiers the Haggadot, other some in massacre the of representation cruel the to contrast In 208 However, one cannot speak of slaughter without weapons and without the actual act of act actual the without and weapons without slaughter of speak cannot one However,

.”

209

136 ,” ,”

CEU eTD Collection m of the Exodus story was very rarely illustrated in Christian art, but it appears in a number of Jewish Jewish of Haggadot. number a in appears it but art, Christian in illustrated rarely very was story Exodus the of part This 1:22). (Ex. live” let shall you daughter every and river, the into throw shall son you born “Every is who verse biblical the cites Haggadah the Egypt, in Israelites the of suffering the Describing Nile the into children the male Throwing 28r: Fol. thus one scene. within taskmasters Miscellany The the by material. beaten Israelites the and figures building praying the motifs, two the combined or tools any carrying not depicted are they since Pitom and Ramses of cities the from laborers the among not are apparently Jews the Miscellany, the In cities. two the of builders the as composition the of part constitute always Jews 185, the images, figs. these In 10, 201). and 5 pp. Haggadah, Floersheim 6r; and 3v fols. Haggadah, Darmstadt Second 6v; fol. Haggadah, Bileq (Hileq Egypt in work hard the of children. the of massacre the within father, a presumably man, praying a of motif the included Haggadah Venice C 211 MA Thesis, 146-147. 146-147. MAThesis, d by legs. their river the into babies throw men Two 64v). (fol. harsher is Haggadah Hispano-Moresque the in image a Innocents the of Massacre painting: wall church, parish Leonard St Apfeltrach, 200. Fig. afan agdh fl 2r Lmad agdh fl. 4-5; ie Blq agdh fl 12r, fol. Haggadah, 2583). f. Bileq RGALI Moscow, Hileq 14r-15r; fols. 14v; Haggadah, fol. Lombard Haggadah, 26r; Head fol. (Birds’ Haggadah, well Kaufmann as Haggadot Sephardi and Italian Ashkenazi, in Lord” the a 210 (Moscow: Mosty kul´tury, 2001), figs. 1-19. figs. 1-19. 2001), kul´tury, Mosty (Moscow: An-Sky Semyon by Album nd probably illustrated in the fifteenth-sixteenth century. A. Kantsedikas and I. Serheyeva, Serheyeva, I. and Kantsedikas A. century. fifteenth-sixteenth the in illustrated probably nd ppear in several other manuscripts illustrating one of the two paragraphs beginning “and we cried to to cried we “and beginning paragraphs two the of one illustrating manuscripts other several in ppear pce narsrie wywt h evn fPaah arigabb crflyt h rvr The river. the to carefully baby a carrying Pharaoh of servant the with way restrained a in epicted ommunale, MS Latin 108, fol. 38v). On the Jewish iconography of the scene, see Kogman-Appel, PhD, 59-60; Steinmann, Steinmann, 59-60; PhD, Kogman-Appel, see scene, the of iconography Jewish the On 38v). fol. 108, Latin MS ommunale, en are portrayed kneeling and praying towards heaven (fig. 194). Among the printed Haggadot, the the Haggadot, printed the Among 194). (fig. heaven towards praying and kneeling portrayed are en One of the few Christian examples can be found in the Pamplona Bible of King Sancho (Amiens, Bibliothèque Bibliothèque (Amiens, Sancho King of Bible Pamplona the in found be can examples Christian few the of One Moscow, RGALI, f.2583 (An-sky), op. I, ed. khr. I is a fragmentary Haggadah written in fourteenth-century Sepharad Sepharad fourteenth-century in written Haggadah fragmentary a is I khr. ed. I, op. (An-sky), f.2583 RGALI, Moscow, depictions in appeared often that motif different a is beaten being Jews The group of Jews beaten by a soldier is a unique iconographical element, but praying Jews Jews praying but element, iconographical unique a is soldier a by beaten Jews of group The 211 In the Golden Haggadah (fol. 8v) and in the Sister Haggadah (fol. 11v), the scene is is scene the 11v), (fol. Haggadah Sister the in and 8v) (fol. Haggadah Golden the In 210 In the Second Nuremberg Haggadah and in the Yahuda Haggadah, two Haggadah, Yahuda the in and Haggadah Nuremberg Second the In

Taskmaster is beating an Israelite Israelite an beating is Taskmaster 10: p. Haggadah, Floersheim 201. Fig. The Jewish Artistic Heritage Heritage Artistic Jewish The 137

CEU eTD Collection t (fol. 164r, fig. 204) or in the Rothschild Rothschild the in or 204) (fol. 158v). Miscellany fig. 164r, (fol. Siddur Ryzhin the in image the as such landscape, his body curved forward. The basket on his back is full of babies, and there are babies already in the the in already babies are there and babies, of full is back his on basket The forward. curved body his with proceeds and stick a holds He river. the approaches back his on basket giant a laden man A 202). (fig. frame a without text the of body the within placed and river,” the into throw shall you born, is that similar to the Hispano-Moresque Haggadah with the two soldiers casting the babies into the water (fol. (fol. water the into babies the casting soldiers two the with Haggadah Hispano-Moresque the to similar

river as well. A baby is about to fall down from the basket. In the background on the bank of the river, the of bank the on background the In basket. the from down fall to about is baby A well. as river b 213 212 elements in the later depictions of the scene. the characteristic of depictions later the in elements constitute mothers moaning the the and and bridge bridge the Both appear. also mother parents/a a from the river the in into children and 205) the throw Second men the 11), fig. (p. the Haggadot Floersheim In 6v, castle. (fol. a Darmstadt of walls the from or building high a from babies the cast Pharaoh of men the 13r), (fol. Haggadah Bileq Hileq the in and 13v), (fol. Haggadah Yahuda more the in became 203), usually Haggadah Nuremberg Second composition the In the distinguished. be can Haggadot, types main Three Italo-Ashkenazi complex. and Ashkenazi later In 15v). children. of back full his on basket a a with bridge comes to Pharaoh of servant a There, Miscellany. the than later much the produced was in which scene, Haggadah, the Mantua of representation later other one several in only in motif appear the found that I basket, motifs the are for As background depictions. castle the and landscape, the in castle the fish, the among river the in children The gate open. is Itsarched big high towers. with castle gothic athere is hird type places the event within a natural natural a within event the places type hird ridge with the landscape background. background. landscape with the ridge In Parma 3143, the bridge is placed diagonally into a green landscape (fol. 8r). The Amsterdam Haggadah also unites the the unites also Haggadah Amsterdam The 8r). (fol. landscape green a into diagonally placed is bridge the 3143, Parma In Haggadah. Mantua Haggadah, Prague example, for See, J In an early fifteenth-century Italo-Ashkenazi Lombard Haggadah, the iconography is very very is iconography the Haggadah, Lombard Italo-Ashkenazi fifteenth-century early an In ust as in most cases, the miniature of the Miscellany is connected to the sentence, “Every boy boy “Every sentence, the to connected is Miscellany the of miniature the cases, most in as ust 213

212 A male children into the Nile Nile the into children male the Throwing 28r: fol. Miscellany, Hamburg 202. Fig.

(fol. 14v, fig. fig. 14v, (fol. 138

CEU eTD Collection N the into children male the Throwing 164r: fol. Siddur, Ryzhin 14v, fol. Haggadah, Nuremberg Second 203-204. Figs.

Nile the into malechildren the Throwing 6v: fol. Haggadah, Darmstadt Second 205. Fig. ile ile

139

CEU eTD Collection

includes some midrashic elements. midrashic some includes the to closer much is Pharaoh, of and front complex more is images two latter these of composition in the However, Miscellany. the of miniature Aaron and Moses but animals, dead the portray not do which 13v-14r), the (fols. Haggadot Yahuda in the and 14v-15r) (fols. 8v), Nuremberg Second the (fol. of illustration 3143 Parma in as ground the The (fol.9r). Haggadah Venice the in and (fol.7r), on Haggadot Darmstadt and Second (p. 12) Floersheim lying pestilence, the of victims animals, dead show usually images these plague, fifth the of speaks paragraph the Since Haggadot. printed as well the Thus, plague. fifth explanation. first the to scene connected is the about Pharaoh warning him probably the most 9:3), is (Ex. hat pestilence’” pointed the severe with very figure a flocks, the and herds the camels, the donkeys, the horses, and Aaron demonstrate the power of God by turning the stick into a snake (Golden Haggadah, fol. 11r; Hispano-Moresque Hispano-Moresque 11r; fol. Haggadah, (Golden snake a into stick the turning by God of power the demonstrate Aaron and the upon field, the in livestock your the upon be to will L-rd the refers of hand the this ‘Behold, said: is hand, it as pestilence strong a “With Moses, to instruction God’s cites text related the Since a Jew. as him identifies visitor Pharaoh’s of headgear the and Miscellany, the of miniatures the in hats of kind different wear enemies their and Jews upwards. gazes and hand, his in object golden small a holds three first hat, pointed a wears the man The explanations. about paragraphs the to next placed is It 206). (fig. Pharaoh of front in standing man a of image an is there 28v, folio On explanations. scene five the more to one relating is There 29r). fol. on 2 3. (III. subchapter previous the in discussed been has explanation third the to connected are illustration The Miscellany. the in illustrated which of two Egypt, of out Israelites the brought God how of explanations five offers Haggadah the before, mentioned As front of Pharaoh in 28v: Moses Fol. h 214 Haggadah, fol. 63v). 63v). fol. Haggadah, owever, it is depicted at the beginning of the manuscript within the picture cycle, and it represents the scene, when Moses Moses when scene, the represents it and cycle, picture the within manuscript the of beginning the at depicted is it owever, Kogman-Appel, PhD, 60-61. The meeting of Moses and the Egyptian ruler is widespread in Sephardi Haggadot, Haggadot, Sephardi in widespread is ruler Egyptian the and Moses of meeting The 60-61. PhD, Kogman-Appel, The first explanation is illustrated in a few other Ashkenazi and Italo-Ashkenazi manuscripts as as manuscripts Italo-Ashkenazi and Ashkenazi other few a in illustrated is explanation first The

214

Pharaoh Pharaoh of front in Moses 28v: fol. Miscellany, Hamburg 206. Fig. 140

CEU eTD Collection H state of affairs “This is the finger of God.” finger of the is “This of affairs state the on opinion their expresses magicians the of one of movement The pointing magicians. the speaks of here which itself, text the matches identification This servant. a and magician a clothes, different their given or Pharaoh, of magicians the but miracle, the performing Aaron and Moses not are figures these Consequently, Egyptians. the to belongs he that demonstrates plague the by smitten is himself he that his with gesticulates He robe. blue the in figure the of hand the from missing is stick the attribute, hands and points towards the sky with his left hand while stretching out his right hand. Second, the fact fact the Second, hand. right his out stretching while hand left his with sky the towards points and hands the paragraph is decorated with an almost identical miniature (p. 13, fig. 208). Pharaoh sits on his his on sits Pharaoh 208). fig. 13, (p. miniature identical almost an with decorated is paragraph the p 217 151. Thesis, 216 amtd Hgaa wt Arn wie h ohr iue et o i apas lsr o Moses. to closer appears him to next Second figure the other in the Pharaoh while to Aaron, closer with standing Ilona Haggadah and later Darmstadt robe and blue Heimann a Felicitas wearing ruler. man the the to identified nearer Steinmann individual the of dress the on seen be also can lice some but condition, bad very in are him before standing men two the of figures The Pharaoh. on and around parasites small the reveals look closer a Indeed, Kinim event. the identify to helps scene the of part upper the in inscription small A heaven. to points them of One 207). fig. 8r, (fol. throne his of front in standing men God’” of finger the is This Pharaoh, to said magicians ‘The them, of says it Egypt “In his magicians and finger of the God”—Pharaoh is 29v: “This Fol. 215 154. MAThesis, Steinmann, see magicians; the be to likely more theyare that assume I stick, a has them of neither Since Aaron. and Moses again are men two these Steimann, Ilona to According something. explaining if as finger C 12v). fol. Haggadah, Golden 23v, fol. Haggadah, Sarajevo (e.g., cycle picture the of part is plagues ten the of depiction the Haggadot, fl 19v). (fol. Egyptians the over lice the sprinkling Aaron and Moses displaying plague third the depicts text the to next miniature the Haggadah, Lombard the In lice. the plague, third the to magicians court the W assage in a different way. Here Pharaoh is portrayed with two two with portrayed is Pharaoh Here way. different a in assage hantilly, fol. 17v): Pharaoh sits on the throne attacked by the lice in the company of two men, one of whom points with his his with points whom of one men, two of company the in lice the by attacked throne the on sits Pharaoh 17v): fol. hantilly, owever, there are several elements in the miniature that challenge this identification. First, Aaron’s Aaron’s First, identification. this challenge that miniature the in elements several are there owever, hile the Egyptians became infested with lice, the forefathers themselves are not affected by the plague. In Sephardi Sephardi In plague. the by affected not are themselves forefathers the lice, with infested became Egyptians the hile The paragraph is decorated with the same scene in the two Greek Haggadot from the sixteenth century (Paris, fol. 12r; 12r; fol. (Paris, century sixteenth the from Haggadot Greek two the in scene same the with decorated is paragraph The Haggadah,” Pesach Darmstädter 2. der in Illustrationen “Die Heimann, Felicitas During the third plague, Moses and Aaron perform the miracle and smote Pharaoh and his people and cattle with lice. lice. with cattle and people his and Pharaoh smote and miracle the perform Aaron and Moses plague, third the During Th e miniature of the Floersheim Haggadah strengthens my interpretation. In this manuscript, manuscript, this In interpretation. my strengthens Haggadah Floersheim the of miniature e 215 h Scn Drsat agdh ilsrts the illustrates Haggadah, Darmstadt Second The

8:15). (Ex.

The Haggadah cites the reaction of reaction the cites Haggadah The , that is, the plague of lice. lice. of plague the is, that , 217

fol. 8r: Pharaoh and his magicians magicians his and Pharaoh 8r: fol. Haggadah Darmstadt Second 207. Fig. K airos 25 (1983): 30; Steinmann, MA MA Steinmann, 30; (1983): 25 141 216

CEU eTD Collection o The inscription is different from the one in the Second Darmstadt Haggadah: Haggadah: Darmstadt Second the in one the from different is inscription The depicting Pharaoh with his three counselors on folio 27r, just as the entire composition of the two two the of composition scene entire the similar does. miniatures as a just in 27r, folio structure on the counselors three with his identical with almost Pharaoh depicting is place takes architectonical scene The 28r). the (fol. which Nile the in into structure children the Throwing the on or 27v) (fol. bath Blood the on as just well, as miniatures other in appears it and crown his under hat curved yellow same the the especially headgear, their Moreover, wears himself Pharaoh Miscellany. the in Egyptians the of feature characteristic a is one, curved yellow stick. a has them of None ruler. the to something explain show, gestures lively their as magicians, His hand. his in sword long a holds Pharaoh 209). (fig. hall Figs. 208-209. Floersheim Haggadah, p. 13, Hamburg Miscellany, fol. 29v: Pharaoh and his magicians magicians andhis Pharaoh 29v: fol. Miscellany, Hamburg p. 13, Haggadah, Floersheim 208-209. Figs. ruler. the and Aaron before Moses and not magicians the depicts also Haggadah Darmstadt Second the of miniature the that suggested legitimately be can it relatives, close very are his Haggadot of two the one view, be of point must iconographical ruler an from the Since before magicians. visitor the that show insects man the the by but attacked Pharaoh also only is not him that before fact the and inscription the as Thus, God.” of finger the is “this lice. the by attacked are them of Both sky. the toward pointing him of front in stands man a and throne f Pharaoh sitting on his throne and listening to the two magicians who stand before him in a vaulted vaulted a in him before stand who magicians two the to listening and throne his on sitting Pharaoh f In the Miscellany, the miniature is embedded in the body of the text and depicts the same scene scene same the depicts and text the of body the in embedded is miniature the Miscellany, the In

etzba Eloqim hu Eloqim etzba , that is, that ,

142

CEU eTD Collection God for the redemption of Israel from Egyptian bondage (fol. 168v), while in the Second Darmstadt Darmstadt Second the in while 168v), (fol. bondage Egyptian from Israel of redemption the Ashkenazi for God (London Egypt from the illustrates Israel it Siddur, rescued Ryzhin the God in 14v-15r); fols. how Haggadah, of explanations five the to next placed Haggadot it can illustrate various parts of the text. In one of the Haggadot of Joel ben Simeon, for for Simeon, ben Joel the of of beginning very the at placed Haggadot is it example, the of one In text. the of parts various illustrate can it Haggadot Ashkenazi in while 14v), fol. Haggadah, Golden 58r; fol. Haggadah, Kaufmann 28r; fol. Haggadah, Miscellany, it decorates the daily morning prayer (fol. 90r). 90r). (fol. prayer morning daily the decorates it Miscellany, a to Mahzor Leipzig the in redemption. v 219 Epstein, Epstein, see Haggadah, Head Birds’ the in scenes the of sequence the On 24v). (fol. Gamilel Rabban of dictum the about text the to the of margin bottom the in placed is Sea the of Dayyenu dividing The unusual. is arrangement the Haggadah, Head Birds’ the In upon 21r: sea Egyptians). the pursuing 19: p. army, closing Egyptian the fol. Moses 18: army, (p. Haggadah Egyptian Floersheim the pursuing water), the 20v: in Egyptians (fol. drowning 21v: Haggadah fol. sea, the Nuremberg crossing Second sea), the dividing Moses 23r: fol. Egyptians, 220 o rocks. green giant by surrounded Sea Red the Israelites in the and Egyptians the depicting folio the of third two approximately occupies previous miniature last The Sea. (see Yose Red the Crossing Rabbi the and entry), miniatures: previous (see Pharaoh three before magicians the with 29r), fol. on subchapter illustrated is Miscellany the in paragraph This the Re[e]d Sea 29v: Crossing Fol. Israelites, the Israelites crossing the sea, or the Egyptians drowning into the water. These separate separate These water. the into opening. a double of lower the margins in placed scenes usually are drowning Egyptians the or sea, the crossing Israelites the Israelites, the pursuing army Egyptian the as such miniature, separate a receiving them of all episodes different 218 luiae manuscripts. illuminated in times numerous represented is it period, medieval the in Later, Europos. Dura of cycle picture the epit f h bbia nraie bt lo s smo o flilet f h dvn poie of promise divine the of fulfillment of symbol a as also but narrative, biblical the of iewpoint f Sephardi and of Ashkenazi origin. In a number of codices, the event is divided into two or three or two into divided is event the codices, of number a In origin. Ashkenazi of and Sephardi f Goldschmidt, Goldschmidt, o eape Je bn iens upy agdh i te is pr o the of part first the (in Haggadah Murphy Simeon’s ben Joel example, For In the Tripartite Mahzor, for instance, it is connected to a a to connected is it instance, for Mahzor, Tripartite the In Medieval Haggadah Medieval I The Crossing of the Red Sea is an often depicted scene in Jewish art. It was already included in in included already was It art. Jewish in scene depicted often an is Sea Red the of Crossing The (fol. 21v), while the Israelites leaving Egypt and Egyptian army pursuing them appears only three folios later, next next later, folios three only appears them pursuing army Egyptian and Egypt leaving Israelites the while 21v), (fol. Egyptians, the people feared the Lord, and believed in the Lord and in His servant servant His in and Lord the in believed and 14:31). (Ex. Moses’ Lord, the feared people the the upon Egyptians, laid Lord the which hand great the saw Israel ‘When said: is it however, sea, the by those Of 8:15). (Ex. God’ of finger the is it Pharaoh, to said magicians the ‘And says: it Egypt in plagues the Of Sea? the at plagues fifty by but Egypt, in plagues ten by struck were Egyptians the that say to come you can How said: Galilean the Yose Rabbi n Sephardi Haggadot, the scene is included within the narrative picture cycles (Sarajevo (Sarajevo cycles picture narrative the within included is scene the Haggadot, Sephardi n 219 H Consequently, it became a crucial element in Haggadah iconography, both the Haggadot the both iconography, Haggadah in element crucial a became it Consequently, aggadah , 48. , 48. , 77-104. , 77-104. o te is dy f ea (os 7v7r Dvdo 1962 Davidson 72v-73r; (fols. Pesah of day first the for piyyut 218 h eet a a eta mtf n h Eou soy nt ny rm the from only not story, Exodus the in motif central a was event The

; in another Haggadah illustrated by him, it is it him, by illustrated Haggadah another in ; Maggid p for the seventh day of Pesah (fol. 197r; Davidson 245 Davidson 197r; (fol. Pesah of day seventh the for iyyut Dayyenu 220

H , detached folio: the pursuing pursuing the folio: detached , allel , a song of thanksgiving to to thanksgiving of song a , א ), while in the Rothschild Rothschild the in while ), 143 ו ); );

CEU eTD Collection appears from under the water. Pharaoh can be identified by his crown and from the fact that he is the the is he that fact the from and crown his by identified be can Pharaoh water. the under from appears besides army, Egyptian the for figure As dead already an of head the and sea the night. in struggling but alive still soldiers six are the there Pharaoh during followed Israelites the which fire of column the symbolizing probably rock, the on flame of tongue a is there head Moses’ By water. the in wallow Hallel the of part first the to connected is it 18-19), (pp. Haggadah Floersheim the in and 11r) (fol. Haggadah s Sea Red the Crossing 29v: fol. Miscellany, Hamburg 210. Fig. follow Moses who holds his staff in front of himself dividing the waters. At their feet, cattle and horses horses and cattle feet, their At waters. the dividing himself of front in staff his holds who Moses follow arms, their in babies with women and men Israelites, The drowned. being is army Egyptian the above them while Moses, by led Israelites the are there bottom, the At water. red-colored the in people of cene is framed by two huge green rocks which constitute the channel of the sea. There are two groups groups two are There sea. the of channel the constitute which rocks green huge two by framed is cene . In the Miscellany, the Crossing the Red Sea occupies more than half of the page (fig. 210). The The 210). (fig. page the of half than more occupies Sea Red the Crossing the Miscellany, the In

144

CEU eTD Collection ten plagues) that is, with fifty plagues. The shape of the rock forming the bed of the Red Sea as well as well as Sea Red the of bed the forming rock the of shape The plagues. fifty with is, that plagues) ten times (five Sea Red the by fingers five all with smitten were they that means 14:31) (Ex. Egyptians” 74.13) water’ the upon sea-monsters the of heads the shatter didst ‘Thou said: is it as rocks, into turned water: two solidified the as understood surrounding be rocks may parties the Thus, rocks. into transformed waters of wall the midrashim, several Sea to According embedded. is water the which in Red rock the of interpretation possible another offers perhaps the Crossing the on literature midrashic The through. go Israelites the letting while fingers its with Egyptians the crushing hand great a of reminicent be may composition whole the for frame a Jewish Publication Society, 2004), 148;for more sources, see also Ginzberg, Ginzberg, also see sources, more 148;for 2004), Society, Publication Jewish , Beshallah 5, see see 5, Beshallah , Ishmael Rabbi de Mekhilta Haggadah, Tripartite Mahzor. For Christian examples and other midrashic sources, see Bezalel Narkiss, “Pharaoh is Dead Dead is Hell,” of Gates the at Living and “Pharaoh Narkiss, Bezalel see sources, midrashic other and examples Christian For Mahzor. Tripartite Haggadah, w being slowly swallowed by the waves of the sea while at the lower end, the Israelites are shown wading wading shown Israelites are end, the lower atthe while sea the of waves by the slowly swallowed being 222 only the is this know I as far As unusual. is Haggadah the within location its First, aspects. several sides. or attheir hands their in appear weapons no but mail, chain and helmets wear soldiers His horseback. on one only arrives in a chariot, a common motif of the iconography based on the biblical description according to to according description biblical the on based iconography the of motif common a chariot, a in arrives soldier One horseback. on sitting army his leads Pharaoh water. waist-deep be to seems what through 221

finger of God. Accordingly, the biblical verse, “And Israel saw the great hand great the saw Israel “And verse, biblical the Accordingly, God. of finger the to Egyptians the smiting plagues the compares paragraph relevant The connected. be may features two These unparalleled. is seabed, the representing formation rock U-shape a within embedded scene, the within composition its Second, above. cited paragraph the decorating iconography this of example enter there. This midrashic motif appears in several Christian as well as Jewish depictions of the the of depictions Jewish as well as scene. Christian several in appears motif midrashic This who there. kings the enter before God praising and Hell of gates the in standing alive, still shown of is king He the Ninive. became then and days, fifty for tortured was Gabriel, by sea the of depths the into down 14:9). army” (Ex. and his horsemen, his and Pharaoh, of chariots and horses the “all taking Israelites the chased Pharaoh which ater safely. He lifts his hands towards heavens to praise God. The miniature of the Miscellany is not not is Miscellany the of miniature The God. praise to heavens towards hands his lifts He safely. ater

RE

המים P 222 41-42; 41-42; 221 על Th According to some midrashic sources, Pharaoh did not drown, but survived and was brought brought was and survived but drown, not did Pharaoh sources, midrashic some to According Compared to other Jewish depictions of the scene, the miniature in the Miscellany is unique in in unique is Miscellany the in miniature the scene, the of depictions Jewish other to Compared

In the Tripartite Mahzor, for example, he is sitting on his horse already passing through the through passing already horse his on sitting is he example, for Mahzor, Tripartite the In תנינים

e composition is arranged along a vertical axis. At the upper end there is the Egyptian army army Egyptian the is there end upper the At axis. vertical a along arranged is composition e Midrash va-Yoshah Midrash

ראשי

שברת

שנאמר JJA

סלעים 52-53, in 52-53,

10 (1984): 6-13. 6-13. (1984): 10

סלעים , vol. 1, ed. Jacob Z. Lauterbach (Philadelphia: The The (Philadelphia: Lauterbach Z. Jacob ed. 1, vol. , Ishmael de-Rabbi Mekhilta

Bet-ha Midrasch Bet-ha נעשה ... הים על Ten miracles were performed for Israel at the sea…It sea…It the at Israel for performed were miracles Ten

לישראל (Jellinek). Jewish miniatures depicting the midrash: Sarajevo Sarajevo midrash: the depicting miniatures Jewish (Jellinek).

נעשו

ם י נס

עשרה Legends of the Jews the of Legends

which the Lord laid on laid Lord the which , II, 556 and 557 n. 36. 36. n. and 557 556 II, , (Ps (Ps 145

CEU eTD Collection a A 23r). fol. Haggadah, Murphy 58r; fol. Haggadah, (Kaufmann group mixed one constituting depicted Haggadah, 18). p. (Floersheim flames of entirely formed columns as 23r; or 211) fol. fig. 15r, Haggadah, fol. Haggadah, architectonic MurphyAshkenazi London Haggadot: as various Simeon’s depicted ben usually (Joel top are the at they flames appear, with columns they If iconography. the of elements essential not are cloud of and fire of columns The Moses. of head the over rock the of side the on flames by small represented is sea the through Israelites the leading fire of pillar The sea. the of color red the and London the is examples back. its on luggage carrying a there which donkey is in Haggadah Ashkenazi rare the of One them. mention not does scene this relating text biblical the columns rarely appear in the scene of the Crossing of the Red Sea. Sea. Red the of Crossing the the of scene inthe appear rarely columns representations, Christian later In 419v). fol. 139, grec. MS. BnF Paris Psalter, (Paris flames from of formed columns being as the fire depict often miniatures Christian-Byzantine Early fire of column the of iconography Christian Concerning 228r). fol. Mahzor, Tripartite Europos; Dura (e.g., scene the of depictions inJewish sometimes appears column The 144. PhD, Shalev-Eyni, see different representation, its theof traditions For Egypt. from Exodus the to type, iconographical another to more connected is column the art, Christian In

Haggadah,” Haggadah,” n 225 army. Egyptian the by hard followed (Jerusalem: watersThanksgiving. Songof the to refers details the of None the through dissertation way their on PhD still are and Mahzor], groups, separate entirely Tripartite constitute not [The ha-meshullash” do women and men however, Miscellany, the In “Ha-mahzor PhD). Shalev-Eyni, (hereafter 152 2001), Jerusalem, of University Shalev-Eyni, Hebrew Sarit 33-34. 3, vol. sang. women the then and the men first that says midrash a which about episode latter this to connected be can Israelites the of division The thanksgiving. 168v). fol. Siddur, Ryzhin 11r; fol. Haggadah, Darmstadt Second (Dura-Europos, armed sometimes 21r) fol. Haggadah, Nuremberg Second 25r; fol. Haggadah, (Leipzig Head Birds’ unarmed 73r; fol. Mahzor, sometimes men by only represented are Israelites the codices, Ashkenazi mostly depictions, Jewish the of number a In scene. the of illustrations Ashkenazi slight in features The widespread not cattle. their by escorted is group are animals the of presence the as well whole as women, the of number larger the sexes, two The the of separation arms. their in babies carry whom of two praise God? to alive drownor remain to he about Was itsbreast. to horse coversalready his water the although horseback on sitssteadily still He Pharaoh. of fate the concerning unambiguous so d 224 223 aked male figure holding a torch in his hand. See Felicitas Heimann, “Die Illustrationen in der 2. Darmstädter Pesach Pesach Darmstädter 2. der in Illustrationen “Die Heimann, Felicitas See hand. his in torch a holding figure male aked ue to the fact that the image depicts several episodes from the event at once, from the dividing of the sea until the song of song the until sea the of dividing the from once, at event the from episodes several depicts image the that fact the to ue s well as in Italo-Ashkenazi miniatures, usually both men and women and sometimes also children are are children also sometimes and women and men both usually miniatures, Italo-Ashkenazi in as well s nimals escorting the Israelites are rarely depicted on their passage of the Red Sea, probably because because probably Sea, Red the of passage their on depicted rarely are Israelites the escorting nimals One exception is the depiction from the Second Darmstadt Haggadah, in which the column of fire is represented by a a by represented is fire of column the which in Haggadah, Darmstadt Second the from depiction the is exception One Men and women are arranged into different groups in the representation of the Tripartite Mahzor. This composition is composition This Mahzor. Tripartite the of representation the in groups different into arranged are women and Men 32v. fol. on nextentry see armed, fully Egypt of out came Jews the that idea Onthe Finally, there are two further unique motifs in the miniature, the depiction of the column of fire fire of column the of depiction the miniature, the in motifs unique further two are there Finally, The group of the Israelites consists of Moses at its head and two men followed by four women, women, four by followed men two and head its at Moses of consists Israelites the of group The Kairos 25 (1983): 33. 33. (1983): 25 225

Midrash Tanhuma Midrash

(Buber) II, 60-61; Exodus Rabba 23.7. Ginzberg, Ginzberg, 23.7. Rabba Exodus 60-61; II, (Buber) Legends of the Jews the of Legends 223 In Sephardi InSephardi 146 224 , ,

CEU eTD Collection t

fols. 14v-15r; Murphy Haggadah, fols. 23r). If both of them are depicted, the Exodus is usually placed placed usually is Exodus the depicted, are them of both If 23r). fols. Haggadah, Murphy 14v-15r; fols. Haggadah, Ashkenazi London Simeon’s ben Joel (e.g., represented is type former the only others some in 20v-22r), and 19v-20r fols. Haggadah, Nuremberg Second (e.g., both manuscripts, some In scene. i and people of group A 214). (fig. Egypt of out coming Israelites the depicting word initial the around seen be can draft a Only Egypt. from Israelites the of Exodus the with decorated is Egypt” from went Hallel of dominion” his people Israel and sanctuary, his was a Judah language; foreign from Jacob of house the Egypt, from went Israel “When from Egypt 32v: Exodus Fol. s to decorate the the decorate to agdt i i nt las represented. always not is it Haggadot, them. behind animals a are few There hats. pointed in men several are there procession head the At left. of the to fromright word coming under appear the animals not a common feature. a common not is it scene, the of iconography Jewish the in sea, the of name the to referring red often is sea the of color the period, the of depictions Christian in While Haggadah, fols. 19v-20r; and the Yahuda Haggadah Yahuda the and 19v-20r; fols. Haggadah, 227

second psalm in the Hallel the in second psalm no 226 is linked to the first part of the the of part first the to linked is It 16v). (fol. Haggadah Floersheim the in and 10r), (fol. Haggadah Darmstadt Second the in 24v-25r), (fols. Haggadah Head 229 228 A 78r) fol. III, D 15 Royal BL, Moulins, des Guyart 107r); fol. 18, 10A MMW Hague, conographical type, the Crossing the Red Sea, the two can be and indeed were merged into a single single a into merged were indeed and be can two the Sea, Red the Crossing the type, conographical he sea is the influence of a Christian visual model. model. visual a Christian of he influence the sea is ources the Red Sea is almost always called as called always almost is Sea Red the ources braham ibn Ezra (on Psalm 72:8). I would like to thank Professor Shalom Sabar for sharing this information with me. me. with information this sharing for Sabar Shalom Professor thank to like would I 72:8). Psalm (on Ezra ibn braham One of the earliest uses of the expression ‘Red Sea’ in Jewish literature can be found in the commentary of of commentary Psalms the in found be can literature Jewish in Sea’ ‘Red expression the of uses earliest the of One For Christian images depicting the sea as red, see for example: Jacobus de Voragine, Voragine, de Jacobus example: for see red, as sea the depicting images Christian For The scene of Exodus decorates decorates Exodus of scene The 71. PhD, Kogman-Appel, t as t with Psalm 113 and Psalm 114 begins on this folio. The latter psalm starting with “When Israel “When with starting psalm latter The folio. this on begins 114 Psalm and 113 Psalm with אדום

The red color of the sea is another unusual feature of the miniature. miniature. the of feature unusual another is sea the of color red The While in Sephardi Haggadot, the Exodus is a permanent part of the picture cycle, in Ashkenazi Ashkenazi in cycle, picture the of part permanent a is Exodus the Haggadot, Sephardi in While ים , that is, Red Sea. Red is, that , Dayyenu 226 , the “This is matzah,” or—as it happened in the Miscellany—Psalm 114, the the 114, Miscellany—Psalm the in happened it or—as matzah,” is “This the , The reason for this might be that in classical Hebrew classical in be that might for this reason The . 229 , to Psalm 114 in the Barcelona Haggadah (fol. 66v) and in the Chantilly Greek Greek Chantilly the in and 66v) (fol. Haggadah Barcelona the in 114 Psalm to , Hallel

D 227 ayyenu, A possible explanation for the red color of color red the for explanation possible A in the Hileq Bileq Haggadah for example, fol. 18r; the Second Nuremberg Nuremberg Second the 18r; fol. example, for Haggadah Bileq Hileq the in , , 228 fols. 18v-19r. It decorates “This is matzah” for instance in the Birds’ Birds’ the in instance for matzah” is “This decorates It 18v-19r. fols. , Paris; first quarter of the fifteenth century (London, (London, century fifteenth the of quarter first Paris; , historiale Bible nta, ic i i coey once t another to connected closely is it since Instead, סוף

ים , that is, Reed Sea, and Sea, Reed is, that ,

(Ps. 114:1-2). The first part of the the of part first The 114:1-2). (Ps. fol. 15r: Column of Fire Fire Columnof 15r: fol. Haggadah Ashkenazi 211. Fig. L gna Aurea egenda c 13 (The 1435 c. , 147

CEU eTD Collection Appel, PhD, 71 n. 268. 268. n. 71 PhD, Appel, marching Israelites; Egypt and the Egyptians are not depicted and the emphasis is on the Israelites’ Israelites’ the on expulsion. their on than wandering rather is emphasis the and depicted not are Egyptians the and Egypt the Israelites; only represents marching type second The 12:39). (Ex. Egypt” of out thrust were they “because Egypt, of (Floersheim force physical land using the from Israel of expulsion the Israeliteson Ashkenazi focuses representation of kind This 212). fig. the 16, p. Haggadah, some expel are expressly there they where 27v), type, fol. this Haggadah, of Haggadot Sarajevo 213; fig. 14v, fol. Haggadah, (Golden leaving are Israelites the that relief their express rather Egyptians the Haggadot, Sephardi the in While S Egypt Exodusfrom 14v: fol. Haggadah, Golden p. 18, Haggadah, Floersheim 212-213. Figs. Haggadah (Chantilly, Musee Conde MS 732, fol. 23r). In the Ryzhin Siddur (fols. 172v-173r), two miniatures decorate decorate miniatures two 172v-173r), (fols. Siddur Ryzhin the In 23r). fol. 732, MS Conde Musee (Chantilly, Haggadah w 230 Egypt Exodusfrom 32v: fol. Miscellany, Hamburg 214. Fig. P salm 114, both representing two armies confronting each other. other. each confronting armies two representing both salm114, ephardi Haggadot, depicts the Israelites driven out by the Egyptians from a castle symbolizing Egypt. Egypt. symbolizing castle a from Egyptians the by out driven Israelites the depicts Haggadot, ephardi as a divine miracle and on the other hand because it was considered the typological antitype of baptism. See Kogman- See baptism. of antitype typological the considered was it because hand other the on and miracle divine a as From a Christian point of view, the main event in the Exodus was the Crossing the Red Sea. On the one hand since it since hand one the On Sea. Red the Crossing the was Exodus the in event main the view, of point Christian a From There are two main types of representation of the Exodus. The first type, which prevails in in prevails which type, first The Exodus. the of representation of types main two are There 230

148

CEU eTD Collection the other hand, speaks only about sheep, cattle, and livestock. However, donkeys are mentioned in in mentioned are donkeys However, livestock. and cattle, sheep, about only speaks hand, other the on text, biblical The doubt. beyond identified be can donkeys some but Israelites, the among women w a shoulder, the two other figures before him and the outlines of a donkey next to him constitute a group group a constitute him to his next donkey over a of outlines held the and stick him before figures a other two on the shoulder, hanging jar a carrying figure The Egypt. to down going household his and Jacob portraying Miscellany the in image another of reminiscent are composition its of elements Some

Fig. 215. Tripartite Mahzor, vol. 1, fol. 228r: Exodus from Egypt Egypt Exodusfrom 228r: fol. 1, vol. Mahzor, Tripartite 215. Fig. that is very similar to the one in the miniature of Jacob going down to Egypt. It is possible that just as just that possible is It Egypt. to down going Jacob of miniature the in one the to similar very is that its details elaborated, there are some motifs that are worth mentioning. According to the biblical text, text, biblical the to According mentioning. worth are that motifs some are there elaborated, details its I. 2).3. (see model also visual same the used both they 29v) and 27r (fols. magicians and counselors his and Pharaoh of case the in men, beside children. And a mixed multitude went up also with them; and sheep [ sheep and them; with also up went multitude mixed a And children. beside men, were who foot, on thousand hundred six about Sukkot, to Ramses from journeyed Israel of people “the n ith a group of people accompanied by donkeys carrying sacks. He omitted the Egyptians (fig. 214). 214). (fig. Egyptians the omitted He sacks. carrying donkeys by accompanied people of group a ith d very many livestock [ livestock many very d The artist of the Miscellany chose this second type illustrating the Exodus of Israel from Egypt Egypt from Israel of Exodus the illustrating type second this chose Miscellany the of artist The Although the image is unfinished and only a sketch of the miniature can be seen with a few of of few a with seen be can miniature the of sketch a only and unfinished is image the Although מקנה ]” (Ex.12:37-38). It is not clear from the image if t if image the from clear not is It (Ex.12:37-38). ]” here are children and children are here צאן ], and cattle [ cattle and ], בקר 149 ], ],

CEU eTD Collection the of Your invoke name” not do that kingdoms the recognize You, not upon do and that nations the forth Your upon “Pour wrath dead of the and the resurrection Jerusalem entering 35v: Messiah The Fol. clear. not is a stick beor only a to meant lance wasIf it end are visible. not. By the right half of the image beneath the letter “ letter the beneath image the of half right the By not. or armed were Israelites the if unambiguously decide in cannot one Miscellany, the in sketch rudimentary present is motif the although the of basis the On armed 19v-20r). Sister fols. Haggadah, Nuremberg Second being (e.g., well 27v; as manuscripts Ashkenazi as fol. portrayed Haggadah, are Sarajevo Israelites (e.g., the 16r), Haggadot fol. Sephardi Haggadah, the of most in and Europos Dura In weaponry. the about concerned not are and dough, the of carrying the emphasize rather which those J l Eg upon their shoulders” (Ex. 12:34). (Ex. shoulders” their upon “the that clothes their says in up bound which being troughs kneading their description leavened, was it before biblical dough their took people the to nearer is shoulder the on sacks Carrying stick. a to tied luggage their with Israelites wandering the depicting tradition another Tripartite follow to seems Miscellany the of donkeys the of the artist the shoulder, to their on similar sacks carry also very Mahzor the in is people the figure while However, ItsMahzor. back. his on sack a carries them of one Donkeys, however, are present only in Ashkenazi Haggadot such as in the Second Nuremberg Nuremberg Second the in 215). (fig. as Mahzor Tripartite the such in and Haggadot 20r) (fol. Ashkenazi Haggadah in only present are however, Donkeys, escort the people on horseback. horseback. on people the escort unambiguous. Among others, according to Rashi, it means that the Israelites were armed.were Israelites the that means it Rashi, to according others, Among unambiguous. [ 234 233 id 232 passage. the of interpretation midrashic some 231 tradition, see Shalev-Eyni, PhD, 142. The donkeys and the camels are present in Christian representations of the Exodus as as Exodus the of representations Christian in present are camels the and donkeys The 142. PhD, Shalev-Eyni, see tradition, well. For these Christian images, see ibidem, 142-143. 142-143. ibidem, see images, Christian these For well. uggage on their backs. In the Miscellany, there are two donkeys at the right hand side of the image and and image the of side hand right the at donkeys two are there Miscellany, In the backs. their on uggage חמשים ewish depictions of the event, there are two types: those which portray the Israelites well armed, and armed, well Israelites the portray which those types: two are there event, the of depictions ewish entified since their heads are beyond the frame of the composition. In the Barcelona Haggadah, a few of the Israelites Israelites the of few a Haggadah, Barcelona the In composition. the of frame the beyond are heads their since entified Rashi, Biblical commentary on Ex. 13:18. 13:18. Ex. on commentary Biblical Rashi, 23. n. 144 PhD, Shalev-Eyni, see traditions, two these of origin the About be cannot They them. before go animals larger some while Israelites the follow sheep some Haggadah, Sarajevo the In G

Mh ypt without their livestock. If they are represented, they are represented by various kinds of animals. animals. of kinds various by represented are they represented, are they If livestock. their without ypt Hallel ot f h ln o Eyt (x 1:8. h interpre The 13:18). (Ex. Egypt” of land the of out ] on Ex. 12:37-38 (Margalioth, p. 215), 215), p. (Margalioth, 12:37-38 Ex. on F inally, one more detail. The biblical text relates that “the people of Israel went up armed armed up went Israel of people “the that relates text biblical The detail. more one inally, in the Haggadah. Ashkenazi Haggadot in general add two other biblical verses to Psalms Psalms to verses biblical other two add general in Haggadot Haggadah. Ashkenazi the in

(Ps. 79: 6). This verse from Psalms is the introductory sentence to the second part part second the to sentence introductory the is Psalms from verse This 6). 79: (Ps.

233

(Epstein, p. 33). On the midrashic midrashic the On 33). p. (Epstein, Yokhai ben Simeon Rabbi de Mekhilta 231 In most of the Jewish depictions, the Israelites leave Israelites the depictions, Jewish the of most In bet ,” the outlines of a longish object with a sharp sharp a with object longish a of outlines the ,” 232 n oh xmls te oky carry donkeys the examples, both In ain f h word the of tation hamushim 234 Among theAmong s not is 150

CEU eTD Collection while figure, approaching hovering sky. the in prophets three are word, there above initial the the a banderole four figureshold All greets and hill the of foot the at stands man A windows. the from out peep inhabitants its of three and hill a of top on located is town donkey.Thea on riding town fortified a approaches man crowned a word, initial the Beneath 216). (fig. decorated richly is out) (pour Shefokh m him. for door the opening family celebrating was the by text accompanied sometimes was this Messiah the of Haggadot, coming The iconography. Italian special a by northern decorated and Ashkenazi fifteenth-century dozen a approximately d entered the room as if he were himself proclaiming the coming of the Messiah. “This custom pleasing.” and good is Messiah, the of performed memory in “This Messiah. the of coming the proclaiming himself Elijah were he if as room the entered h cmn o te esa, h Savior. the Messiah, the of coming the in faith their of symbol a as house the of door the opens participants the among someone says, Rema the of recitation the During custom. the relates who first the of one is Rema the Isserles, the following two verses were added: Ps. 69:25 and Lam. 3:66. For other rites, see Kasher, Kasher, see rites, other For Lam.3:66. and 69:25 Ps. added: were verses two following the eleventh century. the from Vitry Mahzor the is text this contains that Haggadah remnant early first in The Haggadah Ashkenaz. medieval the of text the into inserted been have must was it it times, that Talmudic in claims recited Paris already of Leon Sir Isaac bar Judah Rabbi Although, it. about silent are authorities the by neither mentioned your wrath’ out cup and say‘Pour 201r). invoke’” (fol. ‘donot until fourth the fill they “and codex, the in included Hildiq Rabbi Abraham of customs the with accordance 238 236 239 237 them. omitted Miscellany the of scribe the but 79:6, 235 ha-Manhig Pesah. during of month the in redeemed be would Jews the and come would Elijah that faith the of declaration a as eve Seder at door the lock to not custom a is it places some in that mentions already 1155-1215), (ca. authority rabbinic 29-30. 29-30. uring the recitation of this text, one of the participants at the Seder opened the door, and another one one another and door, the opened Seder the at participants the of one text, this of recitation the uring iniature in the Miscellany decorating the beginning of the second part of the the of part second the of beginning the decorating Miscellany the in iniature Joseph Yuspa Hahn, Hahn, Yuspa Joseph Goldschmidt, Goldschmidt, For the list of these Jewish miniatures, see Gutmann, “The Messiah at Seder,” 29-38. 29-38. Seder,” at Messiah “The Gutmann, see miniatures, Jewish these listof the For Ha-Rema, In the Roman (Italian) rite, rite, (Italian) Roman the In Th I the of recitation The n time, a special ritual became connected to this introductory verse of the the of verse introductory this to connected became ritual special a time, n , Hilkhot Pesah 427; see Kogman-Appel, PhD, 168 n. 274. 274. n. 168 PhD, Kogman-Appel, see 427; Pesah Hilkhot , frt it f hs iul hwvr cms o fo witn u fo vsa sucs In sources. visual from but written from not comes however, ritual, this of hint first e Ma H e Moshe teh aggadah 236

S efer Yosif Ometz Yosif efer , , 62. 480; see Kasher, Kasher, see 480; S hefokh geonim

was not part of the Haggadah text from the beginning. It is is It beginning. the from text Haggadah the of part not was Shefokh consists only of Ps. 79:6; in the Sephardi rite it consists of Ps. 79:6-7; in Ashkenaz Ashkenaz in 79:6-7; Ps. of consists it rite Sephardi the in 79:6; Ps. of only consists nor by , and most of the early medieval Ashkenazi Ashkenazi medieval early the of most and Maimonides, by nor (Frankfurt am Main, 1928), 172 no. 788; see Gutmann, “The Messiah at Seder at Messiah “The Gutmann, see 788; no. 172 1928), Main, am (Frankfurt 237 agdh Shlemah Haggadah Aohr ore rm h svnenh etr rlts that relates century seventeenth the from source Another 239 The earliest dated example of this iconography is the is iconography this of example dated earliest The 235 , 177. The Raban ha-Yarhi, an important Provencal Provencal important an ha-Yarhi, Raban The 177. , This short version of the the of version short This 238

Haggadah Shlemah Haggadah Hallel Hallel . The initial-word, initial-word, The . . Rabbi Moses Moses Rabbi . S s in is hefokh , the the Shefokh, , 177-178. 177-178. , Sefer Sefer 151 , ” ”

CEU eTD Collection Fig. 216. Hamburg Miscellany, fol. 35v: The Coming of the Messiah and the Resurrection of the Dead Dead the of Resurrection the and Messiah the of Coming The 35v: fol. Miscellany, Hamburg 216. Fig.

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CEU eTD Collection who describes the messianic times in this poem (Davidson 1857 (Davidson poem this in times messianic the describes who a from citation a He

shrouds and caps rising out of their graves. of their rising out and caps shrouds in men three by represented is dead the of resurrection The occurs. scene eschatological another page, b inscriptions with Banderoles detail: 325v, fol. Miscellany, Hamburg 217. Fig.

triumphant, Yet humble, riding on an ass” (Zech. 9:9) is written. On the left side is written “And you, you, “And written is side left the On written. victorious, is 9:9) is (Zech. ass” He an on you.riding humble, Yet to triumphant, coming “Rejoice is right, king your the Lo, to Jerusalem! Fair 217); shout, (fig. a Raise quotations Zion; Fair biblical greatly, are there miniature the of top the On 62:11). (Is. coming!” is Deliverer Your Zion, Fair to “Announce Isaiah, from quotation a is there him greeting 240 rebinding work (fig. 217). The first two words however remained, “Rejoice, O rose.” Its identification identification Its rose.” O “Rejoice, remained, however words two first The 217). (fig. work rebinding Christ. Jesus about as understood “Fear and 5:1) (Michah Me” for Israel rule To forth come shall one you From … Ephrath of Bethlehem O by Narkiss is that the inscription is an acclamation for the coming of the Messiah. of the for coming the an acclamation is inscription the that is by Narkiss offered explanation possible Lord.Another the to relation in Israel of community the as interpreted was [ rose word, second the Concerning Jerusalem.” of daughter O heart, your all with rejoice and glad Israel;be O shout, Zion; of daughter O “Sing, exclaims and times messianic to refers which 3:14-15, Zephaniah to allusion an [ rejoice word, first the Narkiss, Bezalel to According ambiguous. is y Jews and Christians alike as references to the Messiah. Between the Messiah-Elijah and the man man the and Messiah-Elijah the Between Messiah. the to references as alike Christians and Jews y Narkiss, “Washington Haggadah,” 100 n. 196. 196. n. 100 Haggadah,” “Washington Narkiss, speaks among other things about the gathering of the nations and the resurrection of the dead. His His dead. the of resurrection the and nations the of gathering the about things other among speaks

not, for I will redeem you…” (Is. 43:1). In Christian biblical exegesis, these verses were were verses these exegesis, biblical Christian In 43:1). (Is. you…” redeem will I for not, A The biblical quotations written on the banderoles are prophetic passages that were understood understood were that passages prophetic are banderoles the on written quotations biblical The In the middle, part of the inscription is probably missing due to a trimming during later later during trimming a to due missing probably is inscription the of part middle, the In with inscriptions announcing the coming of the Messiah. Beneath, in the lower margin of the the of margin lower the in Beneath, Messiah. the of coming the announcing inscriptions with nat Kutner identified the inscription on the middle banderole differently. She claimed that it is is it that claimed She differently. banderole middle the on inscription the identified Kutner nat (a poetic prayer for the feast of Sukkot) composed by Eleazar ha-Kallir, ha-Kallir, Eleazar by composed Sukkot) of feast the for prayer poetic (a hoshanah havatzelet

], it may refer to 2:1, “I am the rose of Sharon,” since it it since Sharon,” of rose the am “I 2:1, Songs of Song to refer may it ], ,א in the Miscellany on fols. 15r-15v). 15r-15v). fols. on Miscellany the in , aluzei ] on the banderole could be be could banderole the on ] 240

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CEU eTD Collection martyrs blood will be sprayed on the garment of God and this will trigger the final divine vengeance. divine final trigger will the and this garment of God be sprayed the on will martyrs blood be like the garments of him that pressed wine.” Ashkenazi Ashkenazi wine.” pressed that him of garments the like be will Messiah of garments “the Messiah: the to explicitly robe red the connecting 63:2 Isaiah in returns he concept vine; same The choice 49:11). (Gen. the grapes” of to blood the in colt clothes his ass’s and wine his in garments and his washed vine, the to foal his “Binding Judah: son, his on blessing Jacob’s from derives cloak red the of motif The David. of dynasty royal the from come will Messiah the that indicates crown The alike. Christians and Jews for King Messianic the of symbols are ass the and cloak red the moreover, royalty, of symbols are rides he which on ass the and head his on crown for the binding of Isaac, and that is the one upon whom the King Messiah is destined to appear, as it is it as appear, to destined is Messiah King the whom upon one the is that and Isaac, of binding the for saddled Abraham that donkey the is that donkey, designated “the donkey: particular one to refers text his In 12:15). John an sincethe article here, donkey the with that is explains Rashi of Egypt…,” land the to and he returned 21:5; donkey, the (Matth. upon them mounted Christ sons, his and Jesus wife his took with Moses “so 4:20, connection Exodus on commentary in it to refer both Matthew and John of Gospels The donkey.” a on riding humble, yet triumphant, victorious, is He you. to coming is said, ‘humble, and riding a donkey’ (Zech. 9:9).” (Zech. donkey’ a riding and ‘humble, said, J a shoulders.” ass’ the on design like cross- a is there that fact the on interpretation their basing Christ, to reference this interpret Christians Messiah the between confusion already was there Narkiss, Bezalel to According Messiah. the of herald About the donkey and its messianic interpretation, see Epstein, “Another Flight,” 48-50. 48-50. Flight,” “Another Epstein, see interpretation, messianic its and donkey the About 168. 2004), Europe Modern Early in ha-Nizzahon,” Sefer in Doubters and Christians, 244 243 242 16-17. 2003), Jerusalem, at University Hebrew the for Thesis concepts. salvational “rejoice, recalled rose” o expression, this and that poem of this status the from citation a put Miscellany the of artist the that fact the that assumes Kutner 14. Zechariah on leans description [ 241 The Messiah’s donkey: depictions of the Messiah riding on his donkey in Ashkenazi manuscripts of the Middle Ages] (MA (MA Ages] Middle the of manuscripts Ashkenazi in hisdonkey on riding Messiah the of depictions donkey: Messiah’s The ews alike. Yom Tov Lipmann Mülhausen speaks about Zechariah 9:9 in his his in 9:9 Zechariah about speaks Mülhausen Lipmann Tov Yom alike. ews ware of the Christian messianic interpretations of certain biblical passages. passages. biblical of certain interpretations messianic ofChristian ware the 4:20. Exodus on commentary Rashi’s Yuval, wo Nations wo Nizzahon efer Anat Kutner, “Hamoro shel Meshiah: teurei Meshiah rokhev al hamoro ba-kitvei yad Ashkenaziim biyemei ha-benayim” ha-benayim” biyemei Ashkenaziim yad ba-kitvei hamoro al rokhev Meshiah teurei Meshiah: shel “Hamoro Kutner, Anat S Th Th On the other hand, the shofar that the figure in the miniature blows is the attribute of Elijah, the the Elijah, of attribute the is blows miniature the in figure the that shofar the hand, other the On T e figure on the ass bears attributes of both Elijah and the Messiah. His red cloak and the the and cloak red His Messiah. the and Elijah both of attributes bears ass the on figure e e key passage for the association of the ass with the Messiah is Zechariah 9:9: Zechariah is Messiah the with ass the of association the for passage key e 262; translation is from Ora Limor and Israel Jacob Yuval, “Skepticism and Conversion: Jews, Jews, Conversion: and “Skepticism Yuval, Jacob Israel and Limor Ora from is translation 262; among biblical verses—intentionally or not—shows the greatly respected respected greatly the not—shows or verses—intentionally biblical among hoshanah , ed. Allison P. Coudert and Jeffrey S. Shoulson (Philadelphia: University of Pennsylvania Press, Press, Pennsylvania of University (Philadelphia: Shoulson S. Jeffrey and Coudert P. Allison ed. , , 96-100. 96-100. ,

244 244 ülasns omn dmntae ta te eih ie was side Jewish the that demonstrates comment Mühlhausen’s Hebraica Veritas?: Christian Hebraists and the Study of Judaism in in Judaism of Study the and Hebraists Christian Veritas?: Hebraica 243 Zechariah 9:9 was a key passage for Christians and Christians for passage key a was 9:9 Zechariah piyyutim used the motif and say that the the that say and motif the used ee Nizzahon Sefer

“Lo, your king yourking “Lo, 241

“The : 154 242

CEU eTD Collection ass blows a shofar. Thus, he is rather Elijah than the Messiah (fol. 107v). (fol.107v). Messiah the than rather he is Elijah Thus, a shofar. blows ass an upon riding man young the hand other the on 640, hebr. MS Paris In himself. Messiah the probably 24v). riding an (fol. on ass him follows Messiah the while shofar, a blowing gate open an approaches Elijah both. by them Messiah representing the and Elijah of confusion the avoids century fifteenth the of third last the in produced Haggadah Tegernsee The Messiah. the as him identifies figure riding the above inscription The 14v). (fol. arrival his awaits man young a door, open the By house. a approaches ass an upon riding shofar a blowing man a 1445, approximately from Simeon ben Joel of work early an Haggadah, Nuremberg Elijah are mixed in some Jewish depictions of the Coming ofMessiah. the ofComing the depictions Jewish some in areElijah mixed herald his and Messiah the why reason the is this Moreover, himself? Messiah the or Elijah he Is one: expected the of identity the concerning confusion this about shows also sources above mentioned written door the The opening Ages. Middle the throughout beliefs messianistic Jewish and Testament New the of concepts Christian influenced confusion This Antiquity. in religion Jewish the in Elijah and 245 m riding a donkey donkey a riding (?) The Messiah 15v: fol. Haggadah, Stuttgart 218. Fig. ixed can be found in the First New York Haggadah (New York, JTS, MS Mic. 4481, fol. 14v). fol. 14v). 4481, Mic. MS JTS, York, (New Haggadah NewYork First inthe found be can ixed Narkiss, “The Washington Haggadah,” 77-78. A further depiction in which the attributes of the Messiah and Elijah are are Elijah and Messiah the of attributes the which in depiction further A 77-78. Haggadah,” Washington “The Narkiss, The other examples depict the messianic figure approaching a house or a town. In the First First the In town. a or house a approaching figure messianic the depict examples other The

mule than a donkey (fol. 15v, fig. 218). He is is He 218). fig. 15v, (fol. donkey a than mule is a like more looks man that animal an upon riding bearded the Haggadah, the In Stuttgart ass/horse. an on man a only depict They century. the fifteenth the of in half second sometime produced manuscripts undated two in found be can representations simplest The scene. similar a with Shefokh the illustrating manuscripts thirteen least at are there Miscellany, the Besides art. Jewish in career great a had that type iconographical an of example known first the is Miscellany A s I mentioned, the miniature of the the of miniature the mentioned, I s 245

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CEU eTD Collection t Another possibility is that the building is not the house but a entrance structure leading into the the into leading structure entrance a but house the courtyard. not is building the that is possibility Another gateway. a through celebrants the of space the into virtually and manuscript the of world the into enters Changing it. entering the as folio the considers one If of depiction. odd this of solution possible a find instead to help might perspective house the from out coming of iconography strange the for offered ( in its gate (fol. 29r, fig. 220). The Second Nuremberg Haggadah has the same composition, but here the the here but composition, same the has Haggadah Nuremberg The Second 220). fig. gate(fol. 29r, its in side” (Is. 60:4). your at nursed be shall daughters your and far, from come shall sons your you; to come they together, themselves gather they all see; and around, [Jerusalem] eyes your up “Lift it, puts to Isaiah as them Jerusalem lead and Jews the gather to started already thus, of Messiah, parade The The city. extends. a shofar approaches a characters which from it of top on cloud a with column a is there procession, the of end very the At angel. tall a by lead is donkey his and people, by surrounded sword, warrior his raising bellicose a as portrayed is He 94). fig. 33r, (fol. entourage colorful a by escorted is Messiah 247

inner world, as an interior and not simply a surface to carry words and images, then the Messiah indeed indeed Messiah the then images, and words carry to surface asimply not and interior an as world, inner Figs. 219-220. Second Nuremberg Haggadah, fol. 29v and Yahudah Haggadah, fol. 29r: 29r: fol. Haggadah, andYahudah 29v fol. Haggadah, Nuremberg Second 219-220. Figs. the two manuscripts: “The boy opens the doors of the house to admit the Messiah and Elijah the the Elijah and Messiah the admit to house prophet.” the of doors the opens boy “The manuscripts: two the in identical is scene the above inscription The 219). fig. 29v, (fol. seen be also can donkey the of rider 246 he Yahudah Haggadah, a young man escorted by a dog opens the door of a house, and an ass appears appears ass an and house, a of door the opens dog a by escorted man young a Haggadah, Yahudah he fol. 17v). The boy opening the door for him and the dog are also present. No explanation has been has explanation No present. also are dog the and him for door the opening boy The 17v). fol. I am indebted to Eva Frojmovic for sharing her suggestion with me. me. with suggestion her sharing for Frojmovic Eva to am I indebted הנבי

א ואליהו I A mysterious type of this iconography represents Elijah-Messiah coming out from a house. In house. a from out coming Elijah-Messiah represents iconography this of type mysterious A n the Rylands Ashkenazi Haggadah produced around 1430 in the Middle Rhine region, the the region, Rhine Middle the in 1430 around produced Haggadah Ashkenazi Rylands the n 246 247

Parma 3143 has a very similar miniature portraying the Messiah coming out from a house house a from out coming Messiah the portraying miniature similar very a has 3143 Parma המשיח

להביא

הבית

דלתי

פותח

הנער

S hefokh 156

CEU eTD Collection

221), and the Sassoon Haggadah (p. 128). (p. Haggadah Sassoon fig. the 47r, and (fol. 221), Haggadah Kaufmann the 71v), (fol. Haggadah Barcelona fourteenth-century the in as ass and reigns, all Israel follows behind in skeins.” skeins.” in behind Israel follows all andass reigns, an rides Messiah “The says, miniature the for inscription The 40v). fol. Haggadah, Yahudah 41v; fol. Haggadah, Nuremberg (Second tail long its on sitting Israel of people the with ass the rides Messiah t t group of people symbolizing the nations who do not recognize God’s name. God’s recognize not do who nations the peoplesymbolizing group of a upon liquid some pouring seen) be can hands two only Haggadah, Kaufmann the (in angel an is there Him praise is due, to Him praise is fitting” ( fitting” is praise Him to due, is praise Him Shefokh the in not however, Yahudah Haggadah, parade has almost arrived at a house where a young man waits for them at the open door with a glass of glass a with door open the at them for waits young man awhere house a at arrived almost has parade The animal. the of tail the only grab to managed who exception one with Messiah the behind ass the that God will pour out over the idolaters; see Gutmann, “Messiah at Seder,” 36. On the connection between these three three these between connection the On 36. Seder,” in Link,” Missing at Possible a and Haggadot Sephardic “Messiah “Three Cohen, M. Evelyn see Gutmann, Haggadot, Sephardi see idolaters; the over wrath out of pour cups four will the God symbolize thatwine of cups four the that says who commentator, liturgical Spanish fourteenth-century 249 250

wine in his hands. I quoted above a written source about the opening of the door at the recitation of the the of recitation the at door the of opening the about source written a above Iquoted hands. his in wine 248 “Ashkenazi way.” Joseph Gutmann sees in this iconography the influence of such scholars as David Abudarham, a a Abudarham, David as scholars such of influence the iconography this in sees Gutmann Joseph way.” “Ashkenazi H (Copenhagen: Der Kongelige Bibliotek, 1998), 142-151. 142-151. 1998), Bibliotek, Kongelige Der Studies (Copenhagen: Jewish for Association European the of auspices the under 1994 Copenhagen in Studies Jewish of Congress Fifth the of Proceedings Europe. New . There is another text, also from the sixteenth century written by the convert Antonius Antonius convert the by written century sixteenth the from also text, another is There Shefokh. to proclaim the gospel of their Messiah’s [coming].” Messiah’s their of gospel the proclaim to door, had who himself Elijah were he if the as room, the into quickly comes open himself disguised has who someone they moment the “At way, following the in custom same the describing Margaritha, w he participants of the Seder are waiting is not the Messiah himself, but his herald, Elijah. herald, Elijah. his but himself, Messiah the not is waiting are ofSeder the he participants aggadot. They do not have a picture cycle preceding the Haggadah itself; the illustrations are embedded in the text in an an in text the in embedded are illustrations the itself; Haggadah the preceding cycle picture a have not do They aggadot. However, two of these Haggadot, the Barcelona and the Sassoon Haggadah, are not typical examples of Sephardi Sephardi of examples typical not are Haggadah, Sassoon the and Barcelona the Haggadot, these of two However, About the nature of the liquid, see Cohen, “Three Sephardic Haggadot,” 147-148. 147-148. Haggadot,” Sephardic “Three Cohen, see liquid, the of nature the About Antonius Margaritha, Margaritha, Antonius o manuscripts is identical: Elijah blows the shofar in the outer margin, while in the lower margin the the margin lower the in while margin, outer the in shofar the blows Elijah identical: is manuscripts o Another iconography connected to the the to connected iconography Another The Messiah, accompanied by the gathering of Israel, appears in the Second Nuremberg and the the and Nuremberg Second the in appears Israel, of gathering the by accompanied Messiah, The The Messiah has companions in the Washington Haggadah as well. Moreover, they travel on on travel they Moreover, well. as Haggadah Washington the in companions has Messiah The D (Leipzig, 1705), 47-48; see in Gutmann, “Messiah at the Seder,” 30. 30. Seder,” the at “Messiah inGutmann, see 47-48; 1705), (Leipzig, Glaube jüdische ganze er , ed. Ulf Haxen, Hanne Trautner-Kromann, and Karen Lisa Goldschmidt Salamon Salamon Goldschmidt Lisa Karen and Trautner-Kromann, Hanne Haxen, Ulf ed. ,

249 יאה In these manuscripts, in the initial word panel word initial the in manuscripts, these In can be found in some Sephardi Haggadot such such Haggadot Sephardi some in found be can Shefokh

לו , “To , “To ofpiyyut the margins the later, in folios some but

כי

נאה 248

According to this source the figure for whom for figure the source this to According לו

כי ; Davidson Davidson ; 215 215 250 כ ). The composition of the the of composition The ).

Jewish Studies in a in Studies Jewish S hefokh 157

CEU eTD Collection

side, three men sit at a table pointing to the banderoles floating over them. Although the miniature is is miniature the Although them. over floating banderoles the to pointing table a at sit men three side, hand left the On inscription. the Messiah”—says king the on water poured nearly you joke, the carry you do far how door: the opens who he “Says jar. a from something pours figure a him Above back. ass’ an on arriving is Messiah the corner, hand right low the In way. humorous a in wrath of pouring Israel Academy of Sciences, 1978) cards 74-78. 74-78. cards 1978) Sciences, of Academy Israel Manuscripts Illuminated Hebrew of Index Iconographical Art: Jewish of Index Haggadah Bileq Hileq

citations direct not are inscriptions these Miscellany, the in as just inscriptions with on “commented” the of coming the of aspects revenge. is, penal one, that and the redemption, is one, that joyful the Messiah, both illustrate thus representations These house. the behind depicted are they Haggadah, Floersheim Inthe them. upon wrath out pours heaven from hand a and Messiah the gathered are behind nations disobedient Haggadah, the Darmstadt In Second the a on donkey. house the approaching Messiah the is there folio, opposite the family On door. a the opening with and table house a a at sitting is inside there folio one On miniature. the to opening whole a devote them of Both the of illustration their into motif Sephardi this included 20) (p. Haggadah Floersheim the and 222) fig. 12v, (fol. Haggadah Darmstadt Second The nations. the upon wrath divine the of out pouring 12v: fol. Haggadah, Darmstadt Second 222.The Fig. 251 Fig. 221. The Kaufmann Haggadah, fol. 47r: S 47r: fol. Haggadah, Kaufmann The 221. Fig. from the Bible but rather small poems referring to the coming of the Messiah. coming the of to the referring poems small rather Biblefrom the but For a detailed description of the miniature including the inscriptions, see Bezalel Narkiss and Gabrielle Sed-Rajna, Sed-Rajna, Gabrielle and Narkiss Bezalel see inscriptions, the including miniature the of description detailed a For A The illustration in the Hileq Bileq Haggadah combines the coming of the Messiah and the the and Messiah the of coming the combines Haggadah Bileq Hileq the in illustration The gain, another type of iconography combines two motifs, the coming of the Messiah and the the and Messiah the of coming the motifs, two combines iconography of type another gain,

hefokh Shefokh

251

II/2 (Jerusalem: The The (Jerusalem: II/2 . Shefokh 158 T

he he

CEU eTD Collection v

M T As mentioned, there is no consensus as to when the the when to as consensus no is there mentioned, As reflects an entirely different, more positive positive more they lived. which among majority the towards attitude Jewish different, entirely Messiah an the reflects of coming the of the in composition and placement in change this that out Haggadah, pointed Venice the in Jerusalem the of the representation from analyzing arriving Sabar, Shalom people mountains. surrounding of herald groups his various with and together Jerusalem of Venice city Messiah empty still the the approaching the in depicts illustration The Haggadah all. at mentioned not is revenge Divine compassionate. and merciful being Jerusalem, 1998), 298. 298. 1998), Jerusalem, lutain rgntd n itet-etr Germany. fifteenth-century in visual originated its and custom illustration the both that claims Gutmann Joseph started. door the opening of custom the 254 A 253 h Ocso o hs eeteh Birthday Seventieth his of Occasion the

and Elijah does not decorate the the decorate not does Elijah and Messiah the of coming the which in 1609 of Haggadah Venice the in occurred point turning The Messiah. the the illustrated and tradition Ashkenazi the to faithful remained Haggadah H wo s ot ihy my e on eul His rebuild soon he House…” ( may mighty, most is who “He 1 252 Variorum Reprints, 1989), XVII. XVII. 1989), Reprints, Variorum 1986), 240-242. Reprinted in idem, idem, in Reprinted 240-242. 1986), Perspectives, Jewish Israel: of Land The o 609,” in 609,” lfctos uh s lo-ies rmtd hs iae”h says. images”—he these prompted blood-libels as such ilifications f he origins of the iconography the of he origins rt,” rt,” Gutmann, “Messiah at the Seder,” 37. 37. Seder,” the at “Messiah Gutmann, Jewish Medieval in Themes Messianic Comes, Kingdom the “When idem, 37-38; Seder,” the at “Messiah Gutmann, Shalom Sabar, “Messianic Aspirations and Renaissance Urban Ideals: the Image of Jerusalem in the Venice Haggadah, Haggadah, Venice the in Jerusalem of Image the Ideals: Urban Renaissance and Aspirations “Messianic Sabar, Shalom h rbidn o te epe n pass o for God praises and Temple the of rebuilding the essiah could bring release from this unbearable situation. Moreover, besides the ever-present claim claim ever-present the besides Moreover, situation. unbearable this from release bring could essiah 27, no. 2 (1967-1968): 173-174; idem, “Return in Mercy to Zion: A Messianic Dream in Jewish Art,” in in Art,” Jewish in Dream Messianic A Zion: to Mercy in “Return idem, 173-174; (1967-1968): 2 no. 27, Journal Art

In printed Haggadot, the iconography underwent a great change. The Prague and the Mantua Mantua the and Prague The change. great a underwent iconography the Haggadot, printed In The Real and the Ideal Jerusalem in Jewish, Christian, and Islamic Art. Studies in Honor of Bezalel Narkiss on on Narkiss Bezalel of Honor in Studies Art. Islamic and Christian, Jewish, in Jerusalem Ideal the and Real The Davidson 1086 1086 Davidson hu, Adir

Sacred Images: Studies in Jewish Art from Antiquity to the Middle Ages Ages Middle the to Antiquity from Art Jewish in Studies Images: Sacred

but the the but Shefokh ed. Lawrence A. Hoffman (Notre Dame, Ind.: University of Notre Dame Press, Press, Dame Notre of University Ind.: Dame, (Notre Hoffman A. Lawrence ed. , ed. Bianca Kühnel (Jerusalem: Center for Jewish Art, Hebrew University of of University Hebrew Art, Jewish for Center (Jerusalem: Kühnel Bianca ed. , This .(א This poem speaks poem .( piyyut Stuttgart, Württenbergisches Landesmuseum Landesmuseum Württenbergisches Stuttgart, 223. Fig. Shefokh 253 , , h “osat esctos n vicious and persecutions “constant The , Veringendorf, end of fourteenth century century fourteenth of end Veringendorf, , Palmesel entered the text of the Haggadah or when when or Haggadah the of text the entered 252

254 h Jw fl ta ol the only that felt Jews The with the Coming of Coming the with Shefokh (Northampton: (Northampton: 159

CEU eTD Collection and Christian iconography of Christ’s entry into into entry Christ’s of iconography Jerusalem. Christian and the of procession the Messiah: the of iconography Jewish the for models visual possible two named Gutmann yet come. wasto Messiah the belief that Jewish the underscored triggered Messiah approaching the of and motif iconographical the and pressuredoor the opening of custom this from escape to the Both nation. way Jewish the of faith the and exegesis only biblical concerning viewpoint their of articulation the as Jews the in expectations messianic Th b Palmesel so-called the Christ, of figure wooden a processions, Sunday Palm on that Germany medieval late in Isa. to referring 21:5 Matth. 3:11, Cant. 149:2, Ps. from citations with Zachariah and Isaiah Solomon, David, authors: the of portraits four by accompanied citations four with scene the surround instance, as interpreted Testament Old the from passages Jesus. about prophecies with banderoles holding composition main the outside usually are They Messiah. the of coming the of representations typological in present often also Jewish the became are miniature the register of top the on figures prophet-like three the Second, a shofar. blowing Messiah blessing in lifted hand right his Christ with First, iconography. Christian the of forms changed slightly as identified be can which motifs, certain are there donkey, a upon riding town a towards heading figure a with center its in composition overall the Besides representation. Christian the with similarity closest the displays Miscellany the of miniature the Messiah, the of coming the of depictions Jewish the Among ass. an on riding Jerusalem his approaching fulfill Jesus portrays to similarly Jerusalem donkey into Entry a The mission. on coming savior Christian the 256 custom popular a was there passion, and activity his Jesus, about are prophecies Testament Old the that 255 een responsible for familiarizing the Jews with the image of of image the with Jews the familiarizing for responsible een See the examples from the Index of Christian Art( Christian of Index the from examples the See Karl Young, Young, Karl e persecutions and the overwhelming presence of Christian theological claims awoke strong strong awoke claims theological Christian of presence overwhelming the and persecutions e Copies of the the of Copies , was wheeled to the church as a commemoration of Jesus’ entry into Jerusalem (fig. 223). (fig. Jerusalem into entry Jesus’ of commemoration a as church the to wheeled was , 256 The Palmesel processions could partially have partially could processions Palmesel The T he Drama of the Medieval Church Medieval the of Drama he ila pauperum biblia

, one of the most popular typological books of the period, for for period, the of books typological popular most the of one , , vol. 1 (Oxford: Clarendon Press, 1933), 94-98. 94-98. 1933), Press, Clarendon (Oxford: 1 vol. , h ttp://ica.princeton.edu/ Palmesel

). ). King’s 5, fol. 9r: Jesus entering Jerusalem Jerusalem entering Jesus 9r: fol. 5, King’s 224. Fig. Biblia Pauperum Biblia , London, BL, BL, London, , 160 255

CEU eTD Collection Sefer Nizzahon Sefer Mühlhausen, Lipmann Tov (Yom feast. Jewish Kesakh ... ביום שעל s embedded in the miniature and speaking about Isaiah 62:11, he says the following: following: hethe says Isaiah 62:11, about and speaking miniature the embedded in 9:9. Zechariah and Isaiah 62:11 ofMessiah: the Coming the in of thesepassages I a otn ane rd too. red painted often was the from influence an be also might Sunday. it Palm of procession the in Thus, iconography. Jewish exactly this of feature common a not is robe, more red a wearing Messiah, the Moreover, Easter, Christian during role central a played it because passage this chose painter the interpretations, Christological having verses prophetic many the Among accidental. not the probably was miniature the of in 62:11 Isaiah of choice custom the that but Mühlhausen, the that only not demonstrates paragraph the to reference a is probably Pesah before day seventh the on carried Christians the which Nazarene, the of figure the of The statue Miscellany. the of owner the and scribe the as individual same the reputedly Gansman, Simhah c

Its primary purpose was probably to help the reader meditate. Avril Henry, Henry, Avril meditate. reader the 258 help to 3-18. 1987), Press, Scholar (Aldershot: probably was purpose primary Its 259 9:9. Zech. and 62:11, 257 book became very popular in German and French-speaking territories of Europe, and more than eighty copies survive today. today. survive copies thanmoreeighty and Europe, of territories French-speaking and German in popular very became book The 1300. around from is example remnant earliest The 61r). fol. 148, germ, Pal. Cod. UB, (Heidelberg, 1430 ca. Bavaria, T cited this passage from that manuscript of the the of manuscript that from passage this cited hows that their Christological meaning was well known. The painter of the Miscellany included two two included Miscellany the of painter The known. well was meaning Christological their that hows ostume of the Christian Messiah: the composition is appropriated from Christian depictions of Palm of depictions Christian from appropriated is composition the Messiah: Christian the of ostume he Cloisters, New York. York. New Cloisters, he הגאולה

Palmesel, Germany, ca. 1380; Hechingen, Hohenzollerisches Landesmuseum; Palmesel, Lower Franconica, 1470-1480; 1470-1480; Franconica, Lower Palmesel, Landesmuseum; Hohenzollerisches Hechingen, 1380; ca. Germany, Palmesel, For example, example, For

טעו קוראין שלאחור blood. And behold, they do not understand that what is before and what is after [this verse] verse] [this after is redemption. the about is that what and before is the what with that understand colored not do were they clothes behold, And his blood. murdered, was Christian the since that imagine they and Christian, the of figure the of statue the out bring they when Easter before day seventh the on garments crimsoned in Edom, them. And this is the verse they build their interpretation on, on, interpretation redeem their and build them they rescue verse the will is and this nations And the them. for standard the is [Jesus] Nazzrene the that Lord the of redeemed Build up, build up the highway; gather out the stones; lift up a standard for the people. people. comes the for salvation standard your a up lift stones; Behold, the Zion, of daughter the to Say world, the of end out the to proclaimed has Lord the Behold, gather highway; the up build up, Build

must be an intentional distortion of the word the of distortion intentional an be must בזה Yom Tov Lipmann Mühlhausen in his his in Mühlhausen Lipmann Tov Yom .

ללבושיך גם

ומה

" -

ה שלפנים גאולי B

אדום , Netherlands, ca. 1405 (London, BL, King’s 5, fol. 9r, fig. 224); 224); fig. 9r, fol. 5, King’s BL, (London, 1405 ca. Netherlands, , Pauperum iblia

הקדוש מה

מדוע

הבינו 257 " עם The fact that they were embedded within these typological representations representations typological these within embedded were they that fact The וגו

לא

[Isa. 62:12]. The Christians mistake also concerning these verses saying saying verses these concerning also mistake Christians The 62:12]. [Isa. 259 ... [Isa. 62:10-11] 62:10-11] [Isa. ... להם בגדים Palmesel

והנה h mnaue f h Mseln rpeet te eih esa i the in Messiah Jewish the represents Miscellany the of miniature The

וקראו

חמוץ

בדם 258 [Isa. 63:1]… 63:1]… [Isa. ."

מאדום בגדיו וגו , while the seventh day before Easter is likely Palm Sunday. This This Sunday. Palm likely is Easter before day seventh the while ,

הנה Sefer Nizzahon Sefer

נוצבעו בא בא

זה Pesah

ישעך

מי הנוצרי And they shall call them, The holy people, the the people, holy The them, call shall they And

דכתיב ee Nizzahon Sefer 240, Budapest, MTA Kaufmann Collection A 306, p. 140). 140). p. A306, Collection Kaufmann MTA Budapest, 240, Sefer Nizzahon Sefer Why is your apparel red apparel your Whyis

הנה in order to differentiate Christian Pesah, that is, Easter from the the from Easter is, that Pesah, Christian differentiate to order in

שנהרג

ציון לזה . Moreover, the cloak of Jesus on the Palmesel Palmesel the on Jesus of cloak the Moreover, .

כה לבת

שמחמת הסמו

אמרו הפרשה

Palmesel לומר ..." nlss ot f h bbia citations biblical the of most analyses which was in the property of Isaac bar bar Isaac of property the in was which ו וג

ומדמין

וכן העמים Who is this who comes from from comes who this is Who ila aprm A asml Edition Facsimile A Pauperum. Biblia

וגאלם was known in the circle of of circle the in known was

הנוצרי [Isa. 63:2]. They read [it] [it] Theyread 63:2]. [Isa. על

וישעם

נס

דמות הרימו

העמים

הפסל מאבן נס

כשמוציאים

סקלו שהנוצרי , , Pauperum Biblia

המסילה

לומר

כסח סולו

הנוצרים

קודם 161

סולו

ז

CEU eTD Collection h Judgment. The resurrecting dead were often portrayed as praying to Christ. In the the In Christ. to praying as portrayed often were dead resurrecting The Judgment. position of prayer, although the God they are giving thanks to is not present in the miniature. miniature. the in present not giving is to thanks are they ofGod prayer,the although position same the in depicted are Miscellany the in dead The 225). (fig. Christ towards turn and prayer in hands their clasp dead resurrecting the example, for 1220s, the approximately in produced cathedral Bamberg dead of the Resurrection 35v: fol. Miscellany, Hamburg 226. Fig. declaration a as understood be can miniature This arrived. already had Messiah the which to according claim Christian the future refuting the in Messiah the of coming the placed he bythis, and composition, the to dead the of resurrection the event, eschatological an added he hand, other the On shofar. a blows people the blessing of instead who crown, with man elderly an as him depicting Messiah the of figure the concerning details important some changed painter the hand, one the On model. Christian the of copy a simply not is models miniature The tradition. visual Jewish of lack a as Christian exclusively explained be cannot these used Miscellany the of illuminator the that fact corresponding The on compositions. constructed Christian are folio the in decoration the of parts Both tradition. iconographical Fig. 225. Bamberg, Cathedral, F Cathedral, Bamberg, 225. Fig. the illumination. book of Hebrew medieval representation in parallel the without is knowledge, dead my the of of resurrection best the To 226). (fig. folio same the of bottom the on represented dead the of resurrection the scene, another with combined is scene the Miscellany, the In the by interpreted those as same the are protagonist Christ. Jesus about as prophecies Christians the above verses biblical the while Sunday 260 Journal of Biblical Literature Biblical of Journal E owever, it was a frequently depicted motif and an integral part of the iconography of the Last Last the of iconography the of part integral an and motif depicted frequently a was it owever, zekiel. Rachel Wischnitzer-Bernstein, “The Conception of the Resurrection in the Ezekiel Panel of the Dura Synagogue,” Synagogue,” Dura the of Panel Ezekiel the in Resurrection the of Conception “The Wischnitzer-Bernstein, Rachel zekiel. It appears on the walls of the synagogue in Dura Europos, but in a totally different composition illustrating the vision of of vision the illustrating composition different totally a in but Europos, Dura in synagogue the of walls the on appears It The illustration of the the of illustration The 60, no. 1 (1941): 43-55. 43-55. 1 (1941): no. 60, , tympanon, detail: Resurrection of the dead dead the of Resurrection detail: tympanon, , ürstenportal

S in the Miscellany was thus strongly influenced by the Christian Christian the by influenced strongly thus was Miscellany the in hefokh

Fürstenportal 260 In Christian art, Christian In of the the of 162

CEU eTD Collection come. to still is who Messiah the by resurrected be will they and God by favored still are Jews the that belief Jewish the of

163

CEU eTD Collection features. In comparison with numerous Ashkenazi manuscripts, earlier and later alike, the the alike, later and earlier manuscripts, Ashkenazi numerous with Incomparison features. door the opening of custom coming the ofMessiah. in the as a of symbol faith text of the recitation during the the on based is miniature The is that passage. ritual the the to to connected but Haggadah the of text the to directly not is, that paragraph, the of wording the to or content the to connected not is it Indeed, Dead. the of Resurrection the with complemented ofMessiah the Coming the is it illustrates text the to of direct link kind this lack to seems that illustration only The Haggadah. the in quoted text biblical the Israelites] [the [Pharaoh] word, the to connected is blood in bathing Pharaoh to: linked are they word the closeto keep to order chronological counter- a in other each follow but text, the in words certain of interpretations midrashic on based are miniatures Both arrangement. text-image of method this exemplify clearly the in events midrashic sometimes and atall. of Haggadah the text the in mentioned not are that forefather’s life biblical represent sometimes miniatures latter The Moses. of life the from is scenes numerous and depictions text ritual by accompanied the instance, for Haggadah, Nuremberg Second the In Haggadot. Ashkenazi in the in itself are Messiah manifest universal not is feature This the it. in mentioned words on or text the of of content the on based only Coming the not except images the does All miniatures. image the of arrangement and text between the However, connection illustrate. they strong paragraph the to next directly placed are They margins. the into expand and spaces blank these than larger sometimes are however, images The the of arrangement of and iconography. images terms in both novelties offers it hand, other the on illustration; Haggadah of tradition Ashkenazi existing already the follows hand, one the the on program, in chain the in link decoration its chapter, this in important presented As Haggadot. of illumination the an of development is Miscellany Hamburg the in Haggadah The II. Conclusion 4. 3. The depictions of Pharaoh’s blood bath and the massacre of the Jewish children children Jewish the of massacre the and bath blood Pharaoh’s of depictions The text. the of body the within illustrations the for blank space some left scribe The Besides the arrangement of the images, the choice of scenes also has some odd odd some has also scenes of choice the images, the of arrangement the Besides cried out cried

. They constitute a sort of visual commentary, a visual midrash of of midrash visual a commentary, visual of sort a constitute They . , while the infanticide is connected to the word, the to connected is infanticide the while , died 164

CEU eTD Collection q . Among the midrashic illustrations, the depiction of the Four Sons, especially especially Sons, Four the of depiction the illustrations, midrashic the Among . Nishtanah Lahma the at plate uncovered the include elements iconographical Such details. of number a in detected be can influence Maharil’s the tradition, iconographical established already an follow Haggadah the of illustrations ritual the although and Möllin, Rabbi of customs the to refer contains frequently Haggadah the codex to added the instructions The Maharil. that the to references then surprising not is It Maharil. the of circle the to belonged who person and a for and by midrashic produced was Miscellany Hamburg ritual, The biblical-eschatological. illustration: of types all in found be can oddities Iconographical M not have any parallel composition in the extant corpus of medieval Jewish illuminated illuminated Jewish medieval of corpus extant the in composition parallel any have not do Dead the of Resurrection the or lamb Passover the of Sacrifice the of scenes The time. only the even sometimes or time first the for here appear that types iconographical some provide equally scenes biblical-eschatological The fool. blood-thirsty and aggressive an his with but soldier, typical a of characteristics the face he not displays and body distorted buttock, uncovered habit, striped is He iconography. unique a has Son, Wicked the 3 appears that the artists began the coloring of the sketches with quire IV quire with sketches the of coloring the began artists the that appears size. in smaller (fol.24r),are theyHa Lahma the for except and, number in fewer are illustrations ritual the miniatures, eschatological the within subsections mark ones remaining the Haggadah, the of sections three first the illustrate images three first The important section. new most a of beginning the the at usually only Seder, the of illustrating moments depictions ritual of set limited a has Miscellany the images on quire III quire on images the quire the in found be All III-V. quires: 3 occupies Haggadah can the manuscript, the of state present the images In system. unfinished and finished of division the for reason additional An narratives. biblical-eschatological the to heed more paid painters the that uire V uire 5v, which, as the stylistic analysis has shown, was painted by another hand. Thus, it it Thus, hand. another by painted was shown, has analysis stylistic the as which, 5v, and for some reason did not have time to finish the other two quires. quires. othertwo the finish to have time not did reason and for some aggid or the presence of the children during the pouring of the second cup before cup second the of pouring the during children the of presence the or oevr ms o te niihd lutain so rtas Pras hs means this Perhaps rituals. show illustrations unfinished the of most Moreover, 8+1 , all are unfinished with the exception of the Coming of the Messiah on fol. fol. on Messiah the of Coming the of exception the with unfinished are all , te an at f h Hgaa. oprd o h biblical- the to Compared Haggadah. the of part main the , Maggid 8 are unfinished and all the images on quire IV quire on images the all and unfinished are 8 8 starting with the the with starting are finished. In finished. are 165 Ma Ma Ha

CEU eTD Collection a given was concepts, and which customs Christian eve, parallel with Seder interaction in the developed itself of text liturgical ancient the way, this In Jewish express. they these ideas the forms, or models Christian and models their with even dispute or dialogue hidden or less a more enter into depictions using an By to due tradition. simply not visual was impoverished motifs of pool Christian the from elements appropriating for reason the the However, Jerusalem. of into entry composition Jesus’ on built the is Messiah the and of Coming scenes, baptismal Christian of reminiscent is bath blood a having Pharaoh Jesse, of guise the in appears Abraham Sleeping The representations. favor. fromdivine fallen had already Jews the that claim Christian the to response a and redeemed be to about people, chosen the being still of hope Jewish the symbolizes It vain. in are Jews the afflicting calamities the of none that was show image to meant This dead. the of resurrection the by accompanied Messiah the of Coming Jews. the of oppressors of the depiction the in storymanifested is ofentire the Exodus lesson ultimate Finally, the the on revenge messianic future of promise as a seen and be archetypes should They subjugated. though finally who were Israel, enemies, of all sworn threatening two menacingly Israel’s represent Pharaoh and messianic Laban of promise redemption. divine first the and Pieces the of Covenant the recalls Abraham sleeping The Ashkenaz. medieval in persecutions during killed being or their lives children’s or lives own their sacrificing either death suffered who those to allusions events, historical recent for allegories as interpreted be may bath blood Pharaoh’s and Temple the in lamb Passover the of Sacrifice The aspect. martyrological or messianic a contain model. a as it used artists later that possibility the later 261 in raises types these of reappearance codices suggested—the already has Narkiss Bezalel as known— not is codex the of history subsequent the Although Haggadot. printed of those as well as Haggadot Italo-Ashkenazi and Ashkenazi later of pages the to way their found They here. instances dated first their have Pharaoh’s Messiah, the Abraham, of Coming Sleeping the and bath, the blood as such types iconographical other Some codices. 261 For Bezalel Narkiss, see n204. n204. see Narkiss, Bezalel For

Th The iconography of some of these new themes may have been based on Christian Christian on based been have may themes new these of some of iconography The ioorpia nvlis ihn h bbia-shtlgcl cns often scenes biblical-eschatological the within novelties iconographical e

166

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ihu te itrs te et pas bu te at the past, the about speaks text the pictures, the Without

Seasons Seasons (Notre Dame, Indiana: University of Notre Dame Press Press Dame Notre of University Indiana: Dame, (Notre Passover

and Easter: Origin and History to Modern Modern to History and Origin Easter: and Passover and Passover 167

CEU eTD Collection green huge a of foot the at stands Moses heaven. from Law the receiving Moses of the above 50r, folio of margin outer the in while hands; clasped with praying rock green huge a of front in standing are women Maariv Berit F

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S HAVUOT for the seventh day of Passover (Davidson 257 Passover(Davidson day of theseventh for ryn a te ot f on Sni A ru o pol, ie e ad two and men five people, of group A Sinai. Mount of foot the at praying I 263 Aheai agdt ti see sal ilsrts h piyyut, the illustrates usually scene this Haggadot, Ashkenazi n

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CEU eTD Collection God that saying singular person first in speaks Torah the Shavuot, of day first the the in while Israelites, the to is, that God giving the Torah to his people. The The people. Dayyenu his to Torah the giving God about speak but moment, this on concentrate b p 228). Fig. 1:1; Sinai… at Torah the received Moses with, begins text mishnaic the moment the is this since episode first the with illustrated The Israelites. the to Law the the delivering Moses and of heaven depictions from Law the receiving 264 blue the from descending clouds. Laws of tablets the reach to hand his stretches and rock Fig. 227. Hamburg Miscellany, fols. 49v-50r: fols. Miscellany, Hamburg 227. Fig. ae bos te eeat et d not do texts relevant the books, rayer asic groups: the depictions of Moses Moses of depictions the groups: asic See, for example, the Rothschild Mahzor, fol. 139r. 139r. fol. Mahzor, Rothschild the forexample, See, The Jewish representations of the event at Mount Sinai are divided into two into divided are Sinai Mount at event the of representations Jewish The says, If He had given us the Torah the us given had He If 264 I te agdh n in and Haggadah the In iqi Avot Pirqei

is always always is yozer (Avot (Avot M Fig. Fig. atan Torah atan for for 228. Rothschild 228. , ,

Mahzor, fol. 139r: fol. Mahzor,

MatanTorah 169

CEU eTD Collection to the people (Ex. 24:4-7); he spent forty days on the mount and received the first first the Golden received worshiped the theIsraelites 31:18); Law(Ex. of Tablets and mount the on days forty spent he 24:4-7); (Ex. people the to Covenant the of Book the read and altar an built Moses happened. events significant r M 154v: fol. Pentateuch, Regensburg and the 23r fol. Haggadah, Head Birds’ The 229-230. Figs. 265 usuallycomposition. one into episodes different these merge Israelites the to it transmitting or heaven from Law the receiving Moses of either scene, the of depictions Visual 34:32). (Ex. Laws divine these obey to Israelites the to back went Moses 32:19); mo (Ex. tablets first the broke Moses 32); (Ex. Calf God. represent to having avoid to way easy an had artist the story, the of episode later the choosing by factor: important an by influenced been have must episode the of choice The 229-230). figs. respectively; 154v fol. and 23r (fol. miniature same the in illustrated are moments both Pentateuch, depict. theywantedto episode which decide then could artists The Israelites. the to refers again which humans, to her gave 151. Barasch Moshe of Honor in Studies vlto o Mut ia ad h tasiso o te a t te salts some Israelites, the to Law the of transmission the and Sinai Mount on evelation atan Torah atanTorah Hannelore Künzl, “Jewish Artists and the Representation of God,” in in God,” of Representation the and Artists “Jewish Künzl, Hannelore untain and wrote the second set of tablets (Ex. 34:27-28); and he commanded the commanded he and 34:27-28); (Ex. tablets of set second the wrote and untain Sometimes, such as in the Birds’ Head Haggadah or in the Regensburg Regensburg the in or Haggadah Head Birds’ the in as such Sometimes,

, ed. Jan Assmann and Albert I. Baumgarten (Leiden: Brill, 2001), 2001), Brill, (Leiden: Baumgarten I. Albert and Assmann Jan ed. ,

265 According to the biblical text, between the between text, biblical the to According R peetto n Religion. in epresentation

170

CEU eTD Collection 233-234). (figs. intermediary any without cloud a from Law the receives Moses missing. both (Budapest, Mahzor Ashkenazi are shofars and angels area, and period an same the from roughly69r), fol. 383, A MTA, in as well as Miscellany Hamburg the In 232). divine fig. the 15;p. Haggadah, Floersheim 9v; fol. Haggadah,Darmstadt Second (e.g., presence symbolizing cloud a from out extending shofars is or angel shofar no only cases, present, other some In 19v). fol. Chantilly: 14r; fol. (Paris: shofars than rather trumpets are which instruments wind on playing angels three revealing open still is heaven but Israel, of people theto it delivers and Law, the received already has Moses Haggadot, Greek sixteenth-century two the In 231). fig. 145r; fol. and 127v (fol. tablets the delivers angel an Siddur, Forli the in as well as Mahzor Laud the In solution. popular more a was however, shofars, and angels of presence The forefather. the to tablets the delivers cloud a of out stretching hand a Regensburg example, the for in Pentateuch, and Haggadah Head Birds’ the In ways. various in represented heaven. of Law from Tablets receiving the Moses T 266 by God Himself. Himself. byGod

ripartite Mahzor, Moses wears gloves, also referring to the sacred, divine origin of the tablets written written tablets the of origin divine sacred, the to referring also gloves, wears Moses Mahzor, ripartite Fig. 231. Forli Siddur, fol. 145r: 145r: fol. Siddur, Forli 231. Fig. Aot h odr f h eioe i te irsi ltrtr, e Sae-yi PD 15 I the In 165. PhD, Shalev-Eyni, see literature, midrashic the in episodes the of order the About n h see f oe rciig h Lw rm evn te iiiy was divinity the heaven, from Law the receiving Moses of scene the In

Matan Torah Matan

e el O te n hn i prry the portrays it hand one the On well. as Miscellany Hamburg the in miniature f Aaron. of leadership the under Calf Golden the made they when Tablets, first the of reception the not but revelation the fits which mount, the of feet the at patiently waiting Israelites the to opposed as Moses by down noted set second the not and Himself God by written Tablets first the depict should heaven from Tablets the receiving Moses text, biblical pisodes in the story characterizes the the characterizes story the in pisodes onan n o te te hand, other the on and mountain the of foot the at praying Israelites codn t te oi o the of logic the to According 266 Ti mlig f different of melding This

171

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M Mahzor Ashkenazi 50r, fol. Miscellany, Hamburg 15, p. Haggadah, Floersheim 232-234. Figs. A 267 Mellinkoff, “The Round-topped Tablets of the Law: Sacred Symbol and Emblem of Evil,” Evil,” of Emblem and Symbol Sacred Law: 28-43). [1974]: the of Tablets Round-topped “The Manichaeum Mellinkoff, Faustum (Contra Augustine of writings the in appears already diptych Judaism], of Symbol a as Covenant the of Tablets [The ha-Yahadut” ke-semel ha-Berit “Luhot Sarfatti, see sources, textual more B 268 of presence the about Ginzburg, see Sinai, Mount at angels 117-134; 2011), Press, University European Central (Budapest: Jaritz Gerhard

he form of a scroll while in Byzantine art, it appeared either as a scroll or a a or scroll a as either appeared it art, Byzantine in while scroll a of form he iptych. Since the biblical description does not give details concerning the shape of shape the concerning details give not does description biblical the Since iptych. abylonian and in the Palestinian Talmud, the sages suggested that they were square (see BB 14a). For For 14a). BB (see square were they that suggested sages the Talmud, Palestinian the in and abylonian t” in rt,” TA A 383, fol. 69r: Details from the the from Details 69r: fol. 383, A TA Te usin ocrig h sae f h Tbes rs i Tlui ltrtr. oh n the in Both literature. Talmudic in arose Tablets the of shape the concerning question The About angels in Jewish book illumination, see Zsofia Buda, “Heavenly Envoys: Angels in Jewish in Angels Envoys: “Heavenly Buda, Zsofia see illumination, book Jewish in angels About 267 In the Miscellany, the Tablets of the Law are represented as a round-topped a as represented are Law the of Tablets the Miscellany, the In h dfeet as f ersnig h dvn peec cm fo different from came presence divine the representing of ways different The nes Dvl: h Spraua ad t Vsa Rpeetto (E Medievalia) (CEU Representation Visual Its and Supernatural The Devils: Angels,

268 Teeris Crsinad eih ersnain dpce te a in Law the depicted representations Jewish and Christian earliest The

Tarbiz 9 16) 3132 Te ocp o te alt o te a a a as Law the of Tablets the of concept The 371-372. (1960): 29

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XV:4; see Ruth Ruth see XV:4;

JJA JJA , ed. ed. , 172 1

CEU eTD Collection a Torah to the Israelites (fig. 229). Although in the Miscellany the Law is depicted depicted is Law the Miscellany the in Although 229). (fig. the Israelites of the books to five Torah the symbolizing tablets five transmits and hand divine the from tablets two receives Moses form. another in view same the expresses Haggadah Head Birds’ thein miniature The opinion. later the toweight lend may A383, MTA Mahzor t in Jewish art (figs. 235-237).(figs. Jewish art in rectangular—coexisted and traditions—round-topped two the art, Christian Western in dominant became tablets round-topped the although that out pointed She . c iie o te usin f ht oe rcie o Mut ia, h Ten the Sinai, Mount on received Moses what Torah? entire the of or alone Commandments question the on divided object as an attribute of Moses, on the other hand, it was associated with with associated was it hand, other the on Moses, of attribute an as object h 271 C 270 “ 269 Law Gesuntheit Menschlicher Spiegel codex. large a facing turned sometimes were tablets square the art, Carolingian In tablet. rectangular S Law the Receiving 4r: fol. 2368, cod. ÖNB, Vienna, I., Maximillian for Textbook 235-237. Figs. stubborn Jews who do not intend to convert. This ambivalent nature of the Tablets in art is a a the is finally and art Testament, Moses Old in the tablets of Tablets actual parts legislative Testament. the Old entire the the books, represented of five they the nature them: Sinai, Mount ambivalent to on ascribed received This meanings convert. various to the intend of consequence not do who Jews stubborn of connotations. iconography the negative Besides had it context this n Consequently, Law. Old the of invalidity the symbolizing he Tablets and pinpointed the origin of the round-topped tablet to eleventh-century eleventh-century to tablet round-topped the of origin the pinpointed and Tablets he Luhot ha-Berit,” 373-38, and Mellinkoff, “The Round-topped Tablets,” especially 28-29. 28-29. especially Tablets,” Round-topped “The Mellinkoff, and 373-38, ha-Berit,” Luhot a-Berit,” 373. Rashi shared the same opinion (see his commentary on Ex.24:12). onEx.24:12). hiscommentary (see opinion same the shared Rashi 373. a-Berit,” s scrolls, such as in the Second Nuremberg Haggadah (fig. 238) or in the Ashkenazi Ashkenazi the in or 238) (fig. Haggadah Nuremberg Second the in as such scrolls, s ontext of Jewish biblical interpretation raises a further issue. Rabbinical literature is literature Rabbinical issue. further a raises interpretation biblical Jewish of ontext peculum Humanae Salvationis Humanae peculum hristian art was bifacial, or more precisely, ambivalent. On the one hand, it was considered a sacred sacred a considered was it hand, one the On ambivalent. precisely, more or bifacial, was art hristian Philo was the first to claim that the included the entire Torah. Sarfatti, “Luhot Sarfatti, Torah. entire the included Commandments Ten the that claim to first the was Philo Fr h aayi o te ifrn ioorpia taiin cnenn te alt, e Sarfatti, see Tablets, the concerning traditions iconographical different the of analysis the For Rt Mlikf, Te on-opd alt, 2-3 Te oe f h rudtpe Tbes in Tablets round-topped the of role The 28-43. Tablets,” Round-topped “The Mellinkoff, Ruth Placing the different iconographical traditions of the Tablets in the wider wider the in Tablets the of traditions iconographical different the Placing 269 Ruth Mellinkoff investigated the development of the iconography of iconography the of development the investigated Mellinkoff Ruth

, the round-topped Tablets were used as attributes of the the of attributes as used were Tablets round-topped the , Ecclesia-Synagoga

, Vienna, ÖNB, cod. s. n. 2612, fol. 37r: Receiving the Law the Receiving 37r: fol. 2612, n. s. cod. ÖNB, Vienna, , 270 , Heidelberg, UB, Cod. Pal. germ. 432, fol. 43r: Receiving the the Receiving 43r: fol. 432, germ. Pal. Cod. UB, Heidelberg, ,

271 The visual representation of the Tablets the of representation visual The

Synagoga

vis-à-vis

Ecclesia 173

CEU eTD Collection o fashioned out of the hardest stone, they can still be rolled up like a scroll. (ShSR 5:14, see Ginzberg, Ginzberg, see 5:14, (ShSR scroll. Jews ofthe Legends a like up rolled be still can they stone, hardest the of out fashioned the Israelites is not as structured as in some other depictions (fig. 239). (fig. depictions other some in as structured as not is Israelites the two into of group divided the Miscellany, the In Israelites, 240). (fig. women the the then and men and the first groups: Aaron are him, Behind heaven. from Torah thereceivinghillside the on stands others.He thanthe taller muchbeing as depicted is a constitute the Moses not instance, for Mahzor, reflect Tripartite the In to Torah. the do receiving meant of process gradual order, Israelites hierarchical a in the arranged are scene, but group the homogeneous of representations Jewish some In degree. certain a to depictions visual in echoed also is and literature rabbinical in 272 ecclesiastical Christian a of around and surplice, a reminiscent probably cloth, of piece shorter a is tunic vestment, his Above vestment. complex more a but simple a wear cloak, not does he fellows, his Unlike makes. he gesture the and vestment his of account the on others the from diverges who clothing, green wearing observer 49v: fol. Miscellany, Hamburg 239. Fig. the of one tablets, stone round-topped two as simply rprie azr mn n wmn o o cnttt sprt gop bt stand but groups separate constitute t not do women and men Mahzor, Tripartite 273 Fig. 238. Second Nuremberg Haggadah, fol. 9v: fol. Haggadah, Nuremberg Second 238. Fig. eod iw “o woe e wrs wih nld i tesle te i hundred six orders.” thirteen the themselves in include which words, ten wrote “God view: second gte i pae. hr i oe iue a a a te ed f h rw lsr o the to closer row the of head the at man a figure, one is There prayer. in ogether f Songs where Rabbah offers another explanation for the scroll-shape of the Law. Although they are are they Although Law. the of scroll-shape the for explanation another offers Rabbah where Songs f See Shalev-Eyni, PhD, 162-164, especially 163 n. 118.n. 163 especially 162-164, PhD, See Shalev-Eyni, fol. 50v: 50v: fol. T he way in which the Law reached the people was also subject of discussion discussion of subject also was people the reached Law the which in way he

פקדוניי 272

, I, 618 and 619 n. 259. 259. n. 619 and 618 I, , עשרה

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A mitre. Episcopal an of horns the suggest knobs two the hat, ecclesiastical particular with any beidentified cannot Although it top.small circular a and bothsides on knobs bishop’s of sort a is shoulders the California Press, 1970): 94-106. 94-106. 1970): Press, California abbinical literature often described Aaron as having a crown, the crown of priesthood. priesthood. of crown the a crown, having as Aaron often described literature abbinical sd n hs itntv faue,h a eietfe wt Arn h a often was who Aaron with identified be can he features, distinctive these on ased aron, is the gesture he makes. While the rest of the Israelites pray with their hands hands their with pray Israelites the of rest the While makes. he gesture the is aron, Ruth Mellinkoff, Mellinkoff, Ruth The odd-looking headgear also recalls a royal crown, which again may identify the figure as Aaron. as figure the identify may again which crown, royal a recalls also headgear odd-looking The 275 A further distinctive feature of the figure, which supports his identification as identification his supports which figure, the of feature distinctive further A BibliaPauperum T e ond oe i Mdea At n Thought and Art Medieval in Moses Horned he , Heidelberg, UB, Cod. Pal. germ. 148, fol. 162v: Moses, Aaron and the andthe Aaron Moses, 162v: fol. 148, Pal.germ. UB,Cod. Heidelberg, ,

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175 274

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176

CEU eTD Collection martyrs. these of memory the to especially dedicated Antioch of church a in kept were relics their and God,” to loyalty of exemplars “as venerated were They sons. seven her and mother the as such revolt, the of pre-history the to belong who martyrs Maccabean the part most the for admired poetry Latin and homilies Greek century, mid-twelfth the Until heroes. Maccabees/Maccabean the them Antiochus—calling defeated eventually and fought who warriors Maccabean the martyrs—and Maccabean them Epiphanes—calling Antiochus o second century CE. Later, during the Middle Ages, the Judith-legend entered into the the into resistance. Maccabean the became of a and Judith heroine Hanukkah-tradition entered Judith-legend the Ages, Middle the during Later, CE. century second the of half second the in period, Hashmonean the in composed probably The most was Niniveh.” book in reigned who Assyrians, the of “king the Nebucadnezzar, of time the Th Awe, but there are certain insertions for the the for insertions certain are there but Awe, of Days the or feasts pilgrim three the as liturgy the on influence great as It have not Kislev. does of 25th the on starting days eight for held is It revolt. Maccabean victorious nlso o te uihlgn it te acba saga. Maccabean the into Judith-legend the of inclusion days. during these cited are liturgical poems Macmillan, 2009), 9 (hereafter Joslyn-Siemaitkoski, Joslyn-Siemaitkoski, (hereafter 9 2009), Macmillan, 278 „Metamorphoses”). Friedmann, Judith,” of Metamorphoses „The Friedman, Mira 147; Literature Their and Sages Jewish The Period. Temple Second the 277 225. “Metamorphoses,”

t II. 276 Maccabean martyrs in Christian literature, see ibidem. ibidem. see literature, Christian inmartyrs Maccabean his very day both in the Eastern and in the Western Church. The cult of the Maccabean Maccabean the of cult The Church. Western the in and Eastern the in both day very his riginally an independent narrative chronicled in the apocryphal Book of Judith and set in in and set Judith Book of apocryphal the in chronicled narrative an independent riginally Daniel Joslyn-Siemaitkoski, Joslyn-Siemaitkoski, Daniel On the interweaving of the legend of Judith with the Maccabean heroes, see David Flusser, Flusser, David see heroes, Maccabean the with Judith of legend the of interweaving the On See, for example, Midrash le-Hanukkah in Jellinek, Jellinek, in le-Hanukkah Midrash example, for See, e feast of Hanukkah is the commemoration of the re-dedication of the Temple after the the after Temple the of re-dedication the of commemoration the is Hanukkah of feast e 5.

T HE HE I An important result of the medieval development of the Hanukkah narrative is the the is narrative Hanukkah the of development medieval the of result important An 278 il itnus bten h vcis h de drn te esctos of persecutions the during died who victims the between distinguish will PIYYUT The feast of the Maccabean martyrs falls on 1 August, and it is celebrated to celebrated is it and August, 1 on falls martyrs Maccabean the of feast The FOR

H ANUKKAH C rsin eois f h Mcaen Martyrs Maccabean the of Memories hristian

Amidah 12/13 (1986/1987): 225-227 (hereafter (hereafter 225-227 (1986/1987): 12/13 Art Jewish hita Memories Christian B i ha-Midrasch eit , and special biblical readings and and readings biblical special and , , 2 vols (Jerusalem: Magnes, 2009), II, 2009), Magnes, (Jerusalem: vols 2 , 276 h soy f uih was Judith of story The ). On the memory of the the of memory the On ). , I, 133-134. Friedmann, Friedmann, 133-134. I, , (New York: Palgrave Palgrave York: (New 277

J udaism of of udaism 177

CEU eTD Collection ee otae mil i Patr lutain t Pam 70. Psalm to illustrations Psalter p in mainly portrayed were they illumination, manuscript Byzantine In iconography. medieval early of characteristic more are sons seven her with mother the and Eleazar as such Martyrs heroes. and martyrs fighting the enemy on the battlefield. the enemyon the fighting d M 281 280 codices, medieval in First, characters. biblical these to connected always not are feast the t give will “I Hanukkah, for Poem 18r: fol. 384, A MTA Budapest, 1, vol. Mahzor, Tripartite 243. Fig. oftown. the saints patron they became and cathedral 1164, his in to relics their translated of bishop The well. as Rhineland the in existed martyrs 279 P hanks to you” you” to hanks atriarchy Library, Taphou 14, fol. 47r: Martyrdom of the seven sons and Eleazar). Eleazar). sonsand seven the of Martyrdom 47r: fol. 14, Taphou Library, atriarchy ropaganda, on the other hand, preferred to depict the zealous Maccabean knights knights Maccabean zealous the depict to preferred hand, other the on ropaganda, eeds of the Maccabees and the miracles performed by God; the illustrations of texts for texts of illustrations the God; by performed miracles the and Maccabees the of eeds accabees,” esp. 86-89 and 149-151. 149-151. and 86-89 esp. accabees,” About the representation of the Maccabees in Christian visual arts, see McGrath, “The Romance of the the of Romance “The McGrath, see arts, visual Christian in Maccabees the of representation the About Greek (Jerusalem, century eleventh from Homilies Nazianzen’s Gregory instance, For Ibidem C n eih rdto, lhuh Hnka a is er i ocpe b te heroic the by occupied is heart its at Hanukkah although, tradition, Jewish In , hristian visual art can offer a good number of representations of the Maccabean Maccabean the of representations of number good a offer can art visual hristian 125. 125.

281

279 280

etr Crusade Western 178

CEU eTD Collection Hanukkah composed by the eleventh-century Joseph ben Solomon of Carcassone Carcassone of Solomon ben Joseph 1651 (Davidson eleventh-century the by composed Hanukkah portrayed standing in armor holding a shield with a golden lion. a golden with a holding shield armor in portrayed standing

melse wt a itrae iiilwr pnl eitn Jdt a se decapitates she as the of text the within Judith margin, outer the In Holofernes. depicting panel initial-word historiated a with embellished same the of beginning the latter, the In 217r). (fol. Miscellany Rothschild the is other the while Miscellany, Hamburg the is them of One feast. the to related actually h afan ihe Trh fl 2) rm oten rne n ta o Jdt standing Judith of (fol.121r). French Miscellany North the in Holofernes before that and France Northern from 2r) (fol. Torah Mishneh Kaufmann thirteenth-century the in Maccabee Judah of that representations, such two only is There of. speaks it illumination. book Jewish in rarely appear heroes heroes these Hanukkah, of context the and Outside martyrs the with illustration its for example other no is there manuscripts two these from apart knowledge, my of best the to Ashkenaz, over all books the While Ashkenaz. in Hanukkah of illu 284 See revolution. the as Flusser, well as sons David seven her and mother the scribe, the Eleazar, of martyrdom the detail 283 71-76. 2010), Miller, Harvey Shalev-Eyni, Sarit Epstein, Michael Marc Literature and see Art Jewish Jews, persecuted the of representation Sciences, MS 77/1). About the interpretation of Judah Maccabee in relation to the introduction of the the of introduction the 76. (1979): 6 Art Jewish of Journal to relation in Maccabee Judah Kaufmann the of Illustrations “The Sed-Rajna, Gabrilelle of see illustrates, it Torah Mishneh interpretation the About 77/1). MS Sciences, 27v). (fol. Mahzor Leipzig Tripartite the in the and 243) in fig. 18r. fol. as 1, (vol. just Mahzor deer, a simply or hunt deer a depicting illustrations symbolic are there hand, one the On groups. main two into divided be can illustration figural some received which few, Those decorated. ornamentally only usually are Hanukkah for texts T 282 1993), 280-294. 280-294. 1993), History and Thought, Exegesis, Yosippon and, there are two extant codices in which Hanukkah is illustrated with historical events events historical with illustrated is Hanukkah which in codices extant two are there and, hus, the deer became a symbol for the people of Israel. Consequently, deer hunting is often a symbolic symbolic a often is hunting deer Consequently, Israel. of people the for symbol a became deer the hus, n h Msnh oa, ua Mcae apas t h bgnig f h itouto a a marignal a as introduction the of beginning the at appears Maccabee Judah Torah, Mishneh the In the work, historiographic ninth/tenth-century The Since the Hebrew word ‘deer’ means also ‘beauty’, 2Sam. 1:19 can be interpreted as “the deer, Israel.” Israel.” deer, “the as interpreted be can 1:19 2Sam. ‘beauty’, also means ‘deer’ word Hebrew the Since stration portrayed as a knight riding a horse and lifting his sword (Budapest, Hungarian Academy of of Academy Hungarian (Budapest, sword his lifting and horse a riding knight a as portrayed stration Th ); Steven Bowman, “Sefer : History and Midrash,” in in Midrash,” and History Josippon: “Sefer Bowman, Steven ); e illustration in the Miscellany can be found by a by found be can Miscellany the in illustration e Sefer Yosippon, Yosippon, Sefer .(א It was written in Provence and became an integral integral an became and Provence in written was It .( es mn Crsin. erw ok luiain rm ae Constance Lake from Illumination Book Hebrew Christians. among Jews (State College, PA: The Pennsylvania State University Press, 1997), 128 n. 21; n. 128 1997), Press, University State Pennsylvania The PA: College, (State , ed. Michael A. Fishbane (Albany: State University of New York Press, Press, York New of University State (Albany: Fishbane A. Michael ed. , 2

vols (Jerusalem: Bialik, 1981), I, 66-75 (hereafter Flusser, Flusser, (hereafter 66-75 I, 1981), Bialik, (Jerusalem: vols piyyut was widely known and included into prayer into included and known widely was S efer Josippon efer Sefer Josippon Sefer written in southern Italy discusses in in discusses Italy southern in written Dreams of Subversion in Medieval Medieval in Subversion of Dreams The Midrashic Imagination: Jewish Jewish Imagination: Midrashic The piyyut 284 283

for the first Shabbat of Shabbat first the for , Judah Maccabee is is Maccabee Judah , part of the liturgy liturgy the of part 282 Mishneh Torah, Mishneh On the other the On (London: (London: piyyut Sefer Sefer 179 is ”

CEU eTD Collection E viewpoint. f polemically. be interpreted ofmay one’s iconography appropriation the other, and thus, each with competition in necessarily are they martyrdom, of concept Christian the and its Jewish the between features common many are there Although, express ideal. martyrological own to elements iconographical Christian appropriated program illustration the of authorship the that is conclusion Her martyrdom. of tradition iconographical Christian Sarit Shalev-Eyni for allowing me to read her still unpublished article. article. unpublished still her read me to allowing for Shalev-Eyni Sarit s h Crsin cngahcl rdto o te acbe ad Judith. and Maccabees the of tradition iconographical Christian the as well as Jewish the and sources written of context broader a within miniatures the discuss Friedman Mira and Sabar, Shalom Shubert, Kurt program. illustration Miscellany’s the th in place significant a occupy Judith with together Maccabees the onward, century sixteenth the from Later, 286 285 225-246. „Metamorphoses,” Friedmann, see art, Christian Brepols, forthcoming) (hereafter Shalev-Eyni, “Martyrdom and Sexuality”); see also n 9. I am indebted to indebted am I 9. Limor n also see Ora Sexuality”); and “Martyrdom of Shalev-Eyni, (hereafter forthcoming) Honour Brepols, in Studies Christendom, Latin in a the of part first the material: source as works literary earlier several used poet The ruler. Hellenistic evil the of decrees the sabotage to performed God miracles the describes poet the part, second its In BCE. century second the in IV, Epiphanes Antiochus ruler, Seleucid the of decrees the from suffer to had Jews the that persecutions the relates it part first its In revolt. Maccabean the of pre-history the relates Miscellany Hamburg the in illustrated poem liturgical The ifteenth-century illustrations and, on the other hand, these illustrations and the coeval coeval the and illustrations these hand, other the on and, illustrations ifteenth-century nd Its Visual Interpretation in the Fifteenth Century,” in in Century,” Fifteenth the in Interpretation Visual Its nd yni in her as yet unpublished article analyzes the miniatures from a martyrological martyrological a from miniatures the analyzes article unpublished yet as her in yni e decoration of decoration e Sarit Shalev-Eyni, “Martyrdom and Sexuality: The Case of an Eleventh Century Piyyut for Hanukkah Hanukkah for Piyyut Century Eleventh an of Case The Sexuality: and “Martyrdom Shalev-Eyni, Sarit nn 6-8. See As mentioned in the introduction, several articles have been devoted to this part of part of this to devoted been have articles several introduction, the in mentioned As 286 She compares on the one hand the eleventh-century liturgical poem to its to poem liturgical eleventh-century the hand one the on compares She “I will give thanks to you for though you were angry with me, me, you with were angry though for you to give thanks will “I (candle sticks for Hanukkah). On the representation of Judith in Jewish and and Jewish in Judith of representation the On Hanukkah). for sticks (candle hanukkiyot piyyut your anger is turned away.” turned is anger your is based primarily on the the on primarily based is * * * * * *

Conflict and Conversation: Religious Encounters Encounters Religious Conversation: and Conflict , ed. R. Ben-Shalom and I. Yuval (Turnhout: (Turnhout: Yuval I. and Ben-Shalom R. ed. , Sefer Josippon Sefer 285 ai Shalev- Sarit , while its its while , 180

CEU eTD Collection tyrant. the displayed against Judith resistance of active the message: positive more even an carry images three last the Finally, them. upon noctis turning point in the Maccabean saga. Sealizing the intolerable nature of the the of nature intolerable the Sealizing saga. Maccabean their the in in point turning people a their daughter, Maccabean ofa of wedding fate the of depiction the a by followed is enlightened This oppression. God miracles divine the of one bath), the of miracle the shows already miniature sixth The Antiochus. suffer under to had Israelites the calamities the to devoted are the images onto five first expanding The partially margins. text, the of body the into embedded partially miniatures forest the in hiding Israelites 78v: fol. Miscellany, Hamburg 244. Fig. and Hanukkah Talmud, Babylonian the of Taanit Tractate on commentary a on more draws part second by an initial, initial, an by embellished is beginning Its revolt. Maccabean the preceding events the of representation 287 Shalev-Eyni, “Martyrdom and Sexuality.” Sexuality.” and “Martyrdom Shalev-Eyni, , the Maccabean brothers realized that they must resist the royal decrees imposed imposed decrees royal the resist must they that realized brothers Maccabean the , Th e picture cycle of the Miscellany is indeed a unique illustration example of the the of example illustration unique a indeed is Miscellany the of cycle picture e א decorated with acanthus scrolls. The narrative is i is narrative The scrolls. acanthus with decorated midrashim . 287

l lustrated with eleven eleven with lustrated (ritual (ritual miqveh ius primae primae ius 181

CEU eTD Collection i wild beasts.” like wild roamed and animals like grass ate and forest the into escaped ones pious “the that The says It Maccabee. 5:27). Judah herbs mentioning without but (2Macc. description, similar a on provides Josippon pollution” fed the of who partakers company, be his should with they lest beasts, continually, of manner the after mountains the Judas in “But description: detailed more lived and wilderness the into himself bit withdrew thereabout, or others nine with Maccabee a gives Maccabees of Book Second The trees. the behind from peep figures frightened The ground. the on crawling child small a animal” depicting the people of Israel hiding in the forest. (fig. 244) (fig. forest. the in hiding Israel of people the depicting animal” Fol. 79r: Maccabean Martyrs meet their death death their meet Martyrs Maccabean 79r: Fol. ofpiyyut the text the on composition his based apparently painter the Thus, either. grass the eating be to seem not do refugees The impossible. becomes Maccabee Judah is one which identifying 289 Execution of mothers who circumcised sons who their mothers of Execution The scene of fear is followed by a scene of martyrdom and heroism. There are four four are There heroism. and martyrdom m of scene a by followed is fear of scene The Two a tower.” from thrown were and mothers babies breasts, their by hung were theythat of because sons, their circumcised women “Two emperor: the of prohibition the of spite in sons their circumcised who mothers of those fate the illustrates one The upper margins. forest the in Hiding 78v Fol. i decorated ornamentally the beneath text the into inserted is miniature narrative first The h 288 n the darkness there are eleven people, men and women alike; in the middle there is a is there middle the in alike; women and men people, eleven are there darkness the n nitial letter letter nitial er story. story. er n animal. Nonetheless, none of them looks more distinguished than the other, so so other, the than distinguished more looks them of none Nonetheless, animal. n naue isre it te oy f h tx o ti flo u ta as etn it the into extend also that but folio this on text the of body the into inserted iniatures efer Yosippon efer Flusser, The poem was written in first person singular as if the personification of the people of Israel was telling telling was Israel of people the of personification the if as singular person first in written was poem The S א 289 . It illustrates the line, “I had to hide in the wood the in hide to had “I line, the illustrates It . Indeed, in the miniature, some of the figures are standing on all fours likefours all on standing are figures the of some miniature, the Indeed, in and did not add more details mentioned by these other sources. sources. by theseother mentioned add more details not and did

, I, I, 67. ,

s and roamed there like an an like there roamed and s 288 Among the trees, the Among Sefer Sefer 182

CEU eTD Collection often tortured by having their breasts torn. breasts their having by often tortured v Fig. 245. Hamburg Miscellany, fol. 79r: Punishments for circumcising babies babies circumcising for Punishments 79r: fol. Miscellany, Hamburg 245. Fig. 29r. 291 Agatha Saint of Martyrdom 29r: fol. 859, Egerton BL, London, Saints, the to Prayers 246. Fig. to. related be may they models possible as well as it to parallels different several finds and detail in miniature the analyzes Miscellany Hamburg sources painter. for the and not viewer for the not were necessary, textual other no poem, the of basis the on purely understood and identified be wall” city the over the hurled of text the followed illustrator the again, then Here 6:10). (2Macc. and breasts their at babies their with town, publicly the paraded round were “they that says hand, other the on Maccabees, of Book Second the to According poem. the from differ slightly versions their However, the In 245). (fig. breast their froma tower. out thrown are mothers their and boys background, two by tree a from hanging half-naked, shown are mothers 290 the two mothers were first hanged by their breasts and then thrown out from a tower. The tower. a from out thrown then and breasts their by hanged first were mothers two the irgin martyrs of Christianity such as Saint Agatha or Saint Barbara (fig. 246) who were were who 246) (fig. Barbara Saint or Agatha Saint as such Christianity of martyrs irgin See, for instance, the execution of Saint Agatha in a Prayers to the Saints, London, BL, Egerton 859, fol. fol. 859, Egerton BL, London, Saints, the to Prayers ina Agatha Saint of execution the instance, for See, Shalev-Eyni, “Martyrdom and Sexuality.” Sexuality.” and “Martyrdom Shalev-Eyni, Sarit Shalev-Eyni in her article about the the about article her in Shalev-Eyni Sarit the and Maccabees of Book Second The

291 The motif in this context referred the to context this in The motif Sefer Josippon Sefer

piyyut 290 First, she mentions the female the mentions she First, and its illustration in the the in illustration its and also chronicle the story. story. the chronicle also piyyut . The pictures can can pictures The . Sefer Josippon Sefer 183 ,

CEU eTD Collection martyrs of Christian legends. Christian martyrs of virgin inactive, sexually primarily the in counterpart its has stories martyrological Jewish of heroines made were who women pregnant and married literary of in abundance explicitly The sources. more detected be can ideal female Jewish and Christian between difference The background. the in placed he which tower the from thrown are and children mothers the where part the over story the in moment this favored authorship the values, female and motherhood E Princeton University Press, 2002), 10. 10. 2002), Press, University Princeton 293 representations that often portray naked or semi-naked females. One is the scene scene the is One females. semi-naked or naked portray often that representations hanging. than rather are theylike standing look thus, and tree, the as tall as are They seen. not are torturers their and tree, a of sides two from breast left the by hanged are hand, other the on Miscellany, the in mothers two The forceps. metal using breasts their at tear tormentors their and column a or structure wooden another or cross a to bound usually are latter The saints. of martyr virgin representation tortured the to similar not is itself miniature the of composition the tradition, mothers. as future their of annulment the expresses breast martyrs’ female Jewish the of mauling the virginity, her of preservation thus, and her of annulment an is breast saint’s the Christian of destruction the While values. opposed two these express to used visual been has same motif the that claims and Judaism, in motherhood and childbirth of sanctity the purity of her guarantee and becomes the way a bizarre in saint female the of aspects these annuls removal or destruction their thus, motherhood, as well as sexuality of signs are breasts The virginity. their of preservation 292 a punishment was to be inflicted on those women who committed adultery, see ibidem. ibidem. see adultery, whocommitted women those on inflicted be wasto punishment yni says, possibly because of its association with with association its of because possibly says, yni Susan L. Einbinder, L.Einbinder, Susan Shalev-Eyni brings some parallel motifs from the other extreme of the moral scale as well: in Hell such such Hell in well: as scale moral the of extreme other the from motifs parallel some brings Shalev-Eyni W The depiction of nudity is not unparalleled in Jewish art. There are two sorts of sorts two are There art. Jewish in unparalleled not is nudity of depiction The Secondly, Shalev-Eyni compares the ideal of eternal virginity in Christianity to to Christianity in virginity eternal of ideal the compares Shalev-Eyni Secondly, hile the motif of having one’s breast torn has clear parallels in Christian Christian in parallels clear has torn breast one’s having of motif the hile B Medieval in Martyrdom and Poetry Jewish Death: eautiful 293

292 Moreover, Shalev- Moreover, 1526: “...you were naked” naked” were “...you 1526: Haggadah, Prague 247. Fig. France (Princeton, (Princeton, 184

CEU eTD Collection n of sorts two these of neither however, or suffering. shame associatedwith is of nudity representations Miscellany, the of illustrations the Unlike people. Jewish the of fertility the to reference a as second, to; refers text the nakedness o sre nraie oe bta Mdln Hrio Cvns pt i i hr ok on book her was partsuffering.” of their humiliation Ages—“this Middle the in women visualizing in it puts Caviness Harrison Madeline but—as role, narrative a serve not does protagonists the of nakedness the cases, both In tortured. not was body upper their if even seminude represented often were who martyrs virgin female Christian of the nudity as reason same the by explained be can It tortured. were mothers these way the by onlyjustified not display—is on legs their and genitals their cover to cloth of piece a only Journal of the American Academy of Religion Religion of Academy American the of Journal Synagogue,” Dura the from Frescoes the on Observations Narrative: and “Nudity Moon, G. Warren example, for see, (CW4), synagoge Europos 1 296 Women Economy M 295

fashioned and your hair grown long, but you were naked and bare” (fig. 247). (fig. bare” and naked were you but long, grown hair your and fashioned bosom your beautiful very became and grew and increased you and field, the of plants Sephardi some t of cycles picture the in as Haggadot. well as Europos Dura in synagogue the of wall western the on naked portrayed are maids her and princess the scene, this In Nile. the of out basket Moses’ baby fishing maidservants her and daughter Pharaoh’s depicting Eleazar, priest the 294 he following passage in Ashkenazi and Italian Haggadot: “I caused you to thrive like the the like thrive to you caused “I Haggadot: Italian and Ashkenazi in passage following he 2r); Kaufmann Haggadah (fol. 10r). About the different interpretations of the naked princess in the Dura Dura the in princess naked the of interpretations different the About 10r). (fol. Haggadah Kaufmann 2r); udity in this context can be interpreted in two ways: first, as a literal depiction of the the of depiction literal a as first, ways: two in interpreted be can context this in udity antua Haggadah. Haggadah. antua Madeline Harrison Caviness, Caviness, Harrison Madeline For example, Lombard Haggadah (fol. 13r), Ruhzin Siddur (fol. 162v), Prague Haggadah (fig. 247), 247), (fig. Haggadah Prague 162v), (fol. Siddur Ruhzin 13r), (fol. Haggadah Lombard example, For In Sephardi picture cycles, see, for instance, the Golden Haggadah (fol. 9r) and the Sister Haggadah (fol. (fol. Haggadah Sister the and 9r) (fol. Haggadah Golden the instance, for see, cycles, picture Sephardi In ). ). The degree of nudity in the miniature of the Miscellany—the women are wearing wearing are women Miscellany—the the of miniature the in nudity of degree The They planned to taint Eleazar with their sacrifices. But girded with with girded But sacrifices. their with Eleazar s taint to planned They trick my Lord? Rescind your words, I reject them and will not go against against go not will and them reject I words, your I Rescind that Lord? my suggest trick you ‘Do replied. tearfully Eleazar old,’ years ninety am ‘I then will I belief. my to you peace.’ leave in according act to pretend you sacred that your is of personage request I All life. your about concerned am ‘I command. Piaepi: nvriy f enyvna Pes 20) 18 hratr Caviness (hereafter 108 2001), Press, Pennsylvania. of University (Philadelphia: trength, he kept the Law, and contemptuously rejected the brute’s brute’s the rejected contemptuously and Law, the kept he trength, 294 The other representation that sometimes displays nudity is the illustration of illustration the is nudity displays sometimes that representation other The

V

isualizing Women in the Middle Ages: Sight, Spectacle, and Scopic Scopic and Spectacle, Sight, Ages: Middle the in Women isualizing 60 , , no. 4 (1992). (1992). no.4 , Visualizing Visualizing , 295 Female 185 296

CEU eTD Collection with folded hands, Behind him, the executor is about to cut his head off with a huge huge a with off head curved his sword. cut to about is executor the him, Behind hands, folded with kneeling Eleazar and old the behavior depicts scene stubborn next his the Consequently, of death. tired to him finally sentenced king the when him for results tragic with Torah, the of Laws the keeping on insists Eleazar show. hands gesticulating vividly their as argument an have priest faithful the and king The Torah. the of Laws the transgress thus and public in meat sacrifical the from eat to Elazar wanted they is, That sacrifices.” The him. two behind with scepter his courtiers holding throne the on seated is who king the of front in standing Eleazar represents miniature a side right the on mothers, hanged the Beneath 248-249). (figs. priest the Eleazar of story the relate folio the on scenes third the and second The

a execution his and emperor the of front in Eleazar 79r: fol. Miscellany, Hamburg 248-249. Figs. him with a sword. According to the Second Book of the Maccabees and the the and Maccabees the of Book of Maccabees, Book Fourth the to according death, while Second to beaten , Eleazar was Josippon the to According sword. a with him killing even or martyr the of decapitation the mentions of aware am I sources written the of None description. textual any on based not is Miscellany the in Eleazar of martyrdom nd that of the first son—the painter followed descriptions in written sources. The The sources. written in descriptions followed painter son—the first the of that nd In the case of the two other martyrdoms depicted in this folio—that of the mothers mothers of the folio—that this in depicted martyrdoms other two of the case In the youth’s knee will be more courageous when he sees the aged killed in in killed aged the sees he worthy manner.’ when courageous more be will knee youth’s the way his to cling must one devout the that reason this for is It faith. my piyyut says, “They planned to taint Eleazar with their their with Eleazar taint to planned “They says,

Sefer Sefer 186

CEU eTD Collection Library 26v, H.fol. 5, 251). fig. (New clubs York, with Christ him beating Morgan are executioners his column—and a Jesus to bound of image the column—recalling a to bound is Eleazar half-naked a 1500, around Île-de-France the in produced Hours Christian of Book a of miniature the in example, For few Those Christ. of manuscript. that to suffering martyr’s the of similarity the emphasize time, same the at and, Hebrew Maccabees, of Books the medieval of description the follow scene the depict other that representations not any is scene the in illumination; book Jewish represented in unique is Miscellany the in depiction atall. execution the It mention not does fellows. young his to example bad a be than rather die to ready is he that saying exclamation his

a the 250). (fig. 1446 in to atelier instance, for a in Miscellany, Agnes Saint the of Martyrdom in image the Compare depictions. martyrdom Christian of formula well-known a used painter the that is suggestion My way? this in scene the depict representations visual nor sources written neither if decapitated being as W heretics and witches were executed. were witches heretics and way the was burnt being and die to way ignominious is death to beaten while death noble a is sword a by killed being that fact the is text written the from deviance the for reason 300 and Sharon Farmer (Ithaca, NY: Cornell University Press, 1999), 234. In the In 234. 1999), Press, University Cornell NY: (Ithaca, Farmer Sharon and Ages Middle the in Meaning Social and Expression Religious Outcasts: and Saints 299 fire. on put then and beaten first was he 298 297 (http://icadb.princeton.edu). (http://icadb.princeton.edu). Art (hereafter Cohen, Modulated Scream”). Scream”). Modulated Cohen, (hereafter for Cohen, Esther ignoble See too execution. of was forms Culture Medieval Late in Pain : which these Scream Modulated with hanging familiar was besides audience since medieval late burning, certain the of or martyrs, method beheading the describes prefers it He way the execution. in saints’ sources antique late the from differs sometimes Voragine ppropriation of the Christian visual formula may have been deliberate. Another possible possible Another deliberate. been have may formula visual Christian the of ppropriation Thomas Head, “Saint, Heretics, and Fire: Finding Meaning through the Ordeal,” in Ordeal,” the through Meaning Finding Fire: and Heretics, “Saint, Head, Thomas egenda For further examples, see “Eleazar the scribe: Martyrdom,” in the online database of of database online the in Martyrdom,” scribe: the “Eleazar see examples, further For 5:1-7:23. Maccabees of Book Fourth 6:18-31, Maccabees of Book Second hat was then the source of the miniature in the Miscellany? Why was Eleazar portrayed portrayed Eleazar was Why Miscellany? the in miniature the of source the then was hat L Visual rare. very are To scene the of the representations knowledge, my of best the

Aurea, Aurea, Vienna, ÖNB, cod. 326, fol. 37r. 37r. fol. 326, cod. ÖNB, Vienna, 299 The composition of the two miniatures is very similar. This similar. very is miniatures two the of composition The

298 Legenda

300

297 The iyyut

(Chicago: University of Chicago Press, 2010), 238-239 2010), Press, Chicago of University (Chicago: Aurea p produced in Frederick the III’s court court III’s the Frederick in produced itself ends the story of Eleazar with Eleazar of story the ends itself Legenda Aurea Legenda , ed. ,

Barbara Rosenwein Rosenwein Barbara I Mo ndex of Christian Christian of ndex nks and Nuns, and nks , Jacobus de Jacobus , 187 The The

CEU eTD Collection context, the Jewish representation of the Maccabean martyrs may be interpreted as as interpreted be may martyrs heroes. reclamation of their Maccabean the of representation Jewish the context, historical Christian this In proper neutralized. entirely of was Jewishness exemplars their time, same and the At Lawgiver behavior. the Christ for dying martyrs but the Law, for dying martyrs be to considered not were They interpretation. typological a had martyrs Maccabean importance. the Christians, For reaction. Jewish a same triggered have may medieval Rhineland late the in flourishing latter martyrs Maccabean the the of cult ascribing Christian the Furthermore, martyrs, parallel a Jewish draw and could painter Christian the scenes, between martyrological of by series and a martyrdom, into of it motif inserting Christian a using By Crusades. the during persecutions the The commemorating literature Jewish martyrdom. in models role of important were martyrs formula Maccabean visual Christian well-known a use to freedom illustrator the offered have might story, the to attached tradition iconographical well-established no was there that fact the and This, youth. the to example good a being about concern his as Fig. 250. 250. Fig. w egenda Eleazar of Execution 26v: fol. 5, H. Library Morgan York, New Hours, of Book 251. Fig. hich Eleazar was executed was not as relevant as his willingness to die for his faith or or faith his for die to willingness his as relevant as not was executed was Eleazar hich

The lack of a detailed description in the written sources shows that the way in in way the that shows sources written the in description detailed a of lack The L

Aurea, Aurea, Vienna, ÖNB, cod. 326, fol. 37r: Martyrdom of Saint Agnes Agnes Saint of 37r: Martyrdom fol. 326, cod. ÖNB, Vienna,

188

CEU eTD Collection altars.’” I seven bound have one altar while your ‘You bound father, Abraham “Go andson, sayto seventh her to says mother the version, Talmudic the In Crusades. the of martyrs the to then and martyrs Maccabean the to sacrifice Abraham’s of story biblical the connecting literature rabbinical in archetypes and references of chain a is There martyrdoms. these the with authorities association The earthly life. their the took if even God of laws the obey to ready are who those for means and sermons, venerations martyrdom, their of traces and on churches western and treatises Eastern both of in calendars liturgical mentioned are They period. early an from J c the “righteous woman” who died with her seven sons. her seven with died who woman” “righteous the to God of name the to sons four her sacrificed who mother, a Mainz, of Rachel Mistress the rabbinical narratives as a device for justifying the slaughter of children by their their by children of slaughter the Crusade. First the during danger parents in justifying for device a as narratives rabbinical the Martyrs in the Pagan and Christian Worlds Worlds Christian Shepkaru, (hereafter and Pagan the in Martyrs ] literature Hebrew David Gershon see sources, ha-ivrit” rabbinical ba-sifrut beneihah we-shivat the “Maaseh Cohen, About (43). Rabbati Pesiqta the in found be can version third ( 302 the from and midrashim, . Josippon from Talmud, Babylonian the from but Maccabees, sons seven her and mother The J within versions different several in exists sons seven her and mother the of legend The T 301 304 303 Shepkaru, Shmuel See justification. this to means excellent the an of was legend The sons halakhically. seven self-destruction her justify and to had mother they however, step first a As Hurban. the th Volume Jubilee Philadelphia: University of Pennsylvania Press, 2004), 117-120. 117-120. 2004), Press, Pennsylvania of University Philadelphia: ewish chronicles of the First Crusade—compared the brave behavior of a certain certain a of behavior brave the Crusade—compared First the of chronicles ewish udeo-Christian tradition. For Jews, the story is known primarily not from the Books of of Books the from not primarily known is story the Jews, For tradition. udeo-Christian oncerned with the calamities the Jews suffered during the Crusades. These authors used used authors These Crusades. the during suffered Jews the calamities the with oncerned he Talmud, in a series of martyrdom stories, relates a briefer version of the legend (bGittin 57b). Again a a Again 57b). (bGittin legend the of version briefer a relates stories, martyrdom of series a in Talmud, he e Hellenistic period used the Christian concept of martyrdom to save Judaism from disintegration after after disintegration from Judaism save to martyrdom of concept Christian the used period Hellenistic e Shmuel Shepkaru argues that the late antique rabbis who created midrashim about the Jewish martyrs of of martyrs Jewish the about midrashim created who rabbis antique late the that argues Shepkaru Shmuel The most detailed account is provided by the Lamentation Rabbah (1:16) and the Seder Eliyahu (28). (28). Eliyahu Seder the and (1:16) Rabbah Lamentation the by provided is account detailed most The Jeremy Cohen, Cohen, Jeremy 71. Ibidem, J Th 303 ust as Eleazar, the mother and her sons became venerated saints of Christianity Christianity of saints venerated became sons her and mother the Eleazar, as ust 301 ese martyrdom stories depict the concept of voluntary death as an ultimate ultimate an as death voluntary of concept the depict stories martyrdom ese n smlr a, h Miz nnms n Slmn a —two bar Solomon and Anonymus Mainz the way, similar a In From the twelfth century on, it became an important narrative in Jewish textsJewish in narrative an important became it century on, twelfth From the ] , ed. M. Davis (New York: Jewish Theological Seminary of America, 1953), 109-122. 109-122. 1953), America, of Seminary Theological Jewish York: (New Davis M. ed. , in S anctifying the Name of God. Jewish Martyrs and Jewish Memories of the First Crusade Crusade First the of Memories Jewish and Martyrs Jewish God. of Name the anctifying Jewish Martyrs Jewish Sefer ha-yovel lekavod Mordechai Menahem Kaplan Menahem Mordechai lekavod ha-yovel Sefer

). ).

Cmrde Cmrde nvriy rs, 06, 69-73 2006), Press, University Cambridge (Cambridge: Aqedah 302

strengthens the theological necessity for for necessity theological the strengthens [ 304 The story of Hannah and her seven sons in in sons seven her and Hannah of story The

[ Mordechai Menahem Kaplan Kaplan Menahem Mordechai Jewish Jewish Sefer Sefer 189

CEU eTD Collection eiin Sm Crsin hooin sw n h mte ad e sn te ybl of symbol the sons her and sacraments. andseven the Church Mother mother the true in the saw for theologians lives Christian their Some sacrificed religion. who martyrs Christian early the of representatives J heroes. n death. to sentenced thus were and pagan worship to command king’s unjust the resist Christianity, of followers faithful all sons, her and Felicitas matriarch, Roman a story, the to arrived According West. martyrs the to Maccabean Antioch from the of veneration the fourth when time in the emerged at just Felicitas Rome of century legend The sons. seven her and Felicitas whatsoever: connotation Jewish no with saints Christian proper into turned sons seven her and mother r Miscellany. 309 308 307 306 narrative pictures representing the future victims before the ruler or their actual actual their or ruler the before are victims they execution. future partially the group, representing a in pictures martyrs narrative are the representations These displaying sons. images seven portrait-like her partially and Felicitas with Saint together or sometimes priest art, the Christian Eleazar, in sons her and mother the depicting images few a are There representation. their of example only the are Miscellany the of miniatures onward. century fourth late the from documented be can 305 C Brothers”). Maccabean the of Cult “The Rouwhorst, (hereafter 183-185 2004), Brill, S elationship between the Christian depictions of the martyrs and the miniatures of the the of miniatures the and martyrs the of depictions Christian the between elationship ewishness of the Maccabean martyrs was blurred in as much as they became exemplary exemplary became they as much as in blurred was martyrs Maccabean the of ewishness aints and Role Models in Judaism and Christianity and Judaism in Models Role and aints ever existed, but they were invented as the Christian version of the Maccabean Maccabean the of version Christian the as invented were they but existed, ever ohen, ohen, For examples, see the online database of the Index of Christian Art. Christian of Index the of database online the see examples, For n. 65. 199 Brothers,” Maccabean the of Cult “The Rouwhorst, Joslyn-Siemiatkoski, In some sources, the mother is called Miriam. On the relationship between Miriam and Virgin Mary, see see Mary, Virgin and Miriam between relationship the On Miriam. called is mother the sources, some In Gerard Rouwhorst, “The Cult of the Maccabean Brothers and Their Mother in Christian Tradition,” in Tradition,” Christian in Mother Their and Brothers Maccabean the of Cult “The Rouwhorst, Gerard Sanctifying the name ofGod name the Sanctifying 308 I V n addition, as an ultimate stage of their appropriation by Christianity, the Jewish Jewish the Christianity, by appropriation their of stage ultimate an as addition, n isual depictions again display a much poorer picture. In Jewish art, the the art, Jewish In picture. poorer much a display again depictions isual

309 I did not find any characteristic motif indicating an iconographical iconographical an indicating motif characteristic any find not did I C hristian

Memories

, 120-128. 120-128. , , 70-72. 70-72. , 306

, ed. Schwartz and Marcel Poorthuis (Leiden: (Leiden: Poorthuis Marcel and Schwartz Joshua ed. , 307 Most probably, Felicitas and her sons her and Felicitas probably, Most 305 s etoe aoe the above, mentioned As 190

CEU eTD Collection gives us a more detailed account: “And he “And account: detailed more a us gives execution of the seven brothers. In this panel, the seven brothers are being cut into pieces into cut being are brothers seven the panel, this In brothers. seven the of execution the depicting Cologne in monastery Gertrud Saint Dominican the for produced painting panel a to miniature the of composition the compared Shalev-Eyni Sarit legs.” and hands the mother. The The mother. the the between version Talmudic the in above comparison the mentioned to reference visual a be may and altar, an recalls platform The descriptions. turns. turns. their awaiting platform the to next ground the on sitting are brothers six mutilated other The victim’s arm. the holding and fire on pan a heating is executor His away. thrown and off cut already are feet and hands His platform. a on lying is son The 252). (fig. son first the of execution the represents scene fourth the Eleazar, of story the and breasts their by hanged mothers the beneath 79r, folio On scenes. two in illustrated was narrative The The piyyut son offirst the The execution Some iconographical details derive not from the the from not derive details iconographical Some and alethach a with acquired those to more once gracious be and deaths their these and saints remember misery, such justify to enough grave were misdeeds my them accepting if Even Creator. her to returned spirit her offspring; her of account even on way tortures, the gave soul her enduredand sons, her of sentences the beheld mother The cheerfully. lad the child’s innocent Bravely the intensified torments. and enraged very was ruler wicked The to refuse god.’ a false to down bow I delay? the ‘Why cried. he now,’ me ‘Kill choice: his make to of hastened lad good The counselor.’ nearest myyou appoint ‘Ito swear him. youngest the to said seventh, he gold,’ with you The enrich will ‘I yard. entice. to tried he slaughter however, them, a in oxen brothers, and six sheep other like the slay to planned enraged, scoundrel, arrogant The his off skin the ahead sword. with pulled pieces, into them of first the tearing after and hot red was it until heated pan copper a had He nature. cruel his to consistent killed, them had monster The world. the created Him commands to His with who clung and sacrifice his from eat not would They falsehood. after stray mind, not would in they because perfect fire by brothers, die to pious condemned infidel seven the whom the of fate the recount me …let chronicles the legend as the following, legendasfollowing, the the chronicles piyyut cor says that the first son was torn into pieces, the the pieces, into torn was son first the that says .

[ the king the ] ordered to cut off his tongue and his his and tongue his off cut to ordered piyyut Aqedah , but from earlier midrashic midrashic earlier from but , and the sacrifice of of sacrifice the and ee Josippon Sefer 191

CEU eTD Collection no. 421. 421. no. Frauenklöstern mittelalterlichen aus Kunst persecutions. same the during place took miracle that the of miracle the depicts image second The 253). (fig. youngest first the of the execution the with On continues sons text. seven her and the mother the of of story the miniature body the into inserted folio this on miniatures two are There F son first the of martyrdom The 79r: fol. Miscellany, Hamburg 252. Fig. agony. their watching nearby stands mother The ground. the on lying shown are limbs their and 310 ol. 79v ol. Shalev-Eyni, “Martyrdom and Sexuality.” For the reproduction of the panel, see see panel, the of reproduction the For Sexuality.” and “Martyrdom Shalev-Eyni, 310

, ed. Jeffery F. Hamburger et alia (Munich: Hirmer, 2005), 482 2005), Hirmer, (Munich: alia et Hamburger F. Jeffery ed. , fg 24, a 254), (fig. miqveh K rone und Schleier: Schleier: und rone 192

CEU eTD Collection Fig. 253. Hamburg Miscellany, fol. 79v: The martyrdom of the the of martyrdom The 79v: fol. Miscellany, Hamburg 253. Fig. seventh son seventh even accepting them cheerfully.” That is, similarly to Christian heroes, these Jewish Jewish these heroes, Christian feel to pain. the not privileged were martyrs to similarly is, That cheerfully.” them accepting even tortures, the endured lad the “Bravely says, fate son’s youngest the describing poet The well. as story Jewish the in detected be can legends martyrdom Christian of characteristic changes and instead of sufferings, the poet begins to recount the divine miracles that that miracles divine the recount to begins poet the sufferings, of instead and changes After the story of the seven brothers and their mother, the dark atmosphere of the the of atmosphere dark the mother, their and brothers seven the of story the After son seventh sons—the seven her and mother The The miracle of the miqveh the of miracle The 311 dulated Scream., Scream., dulated Cohen, He You Eternal, performed great miracles on their behalf. The one and and of one mikvahs them The of daily. unitytwice His proclaim who all saints of His water because behalf. for provided their heaven in dwells on who God miracles exalted great performed Eternal, You burden, their of Aware wives. their from apart kept men holy whereupon ntiochus Mo

[ A ] deprived them them deprived 227-230; Shalev-Eyni, “Martyrdom and Sexuality.” Sexuality.” and “Martyrdom Shalev-Eyni, 227-230;

[ the Jews the 311

] from purification in ritual baths, ritual in purification from

Shalev-Eyni emphasized emphasized Shalev-Eyni corpses. the approaching is saber big a with soldier A six. of instead five only are who sons, murdered her mourning is mother the is foreground, the In soldiers. who armed his by surrounded ruler, the before stands son seventh bow The god.’” false a to down to refuse I delay? the ‘Why cried. he now,’ m to hastened lad good “The torture that is so so is that torture painless of notion the that k hs hie ‘il me ‘Kill choice: his ake piyyut 193

CEU eTD Collection the in candles halakhah. the contradict holding to seems miniature man the that out pointed Ashkenaz, medieval late night in the to connected rules halakhic and customs only in the Hanukkah the in only c 313 1-3. VI, medieval texts. medieval in exclusively chronicled is and Antiochus of decrees tyrannical the with dealing sources antique late the from missing is baths ritual of usage the on ban The oppression. against resistance active their hand, other the on and, Jews the of behalf on intervention divine of (composer the point, this From destruction. ultimate from people Jewish the saved finally 312 register, a man lies in bed naked holding holding wife. his awaiting hands his candles in naked bed in lies man a register, the in bathing lower the is woman naked In a miniature, the of register houses. small a with of view town a is there which of part upper the in frame, pink a by surrounded is image private a emergence of such the depicts The miniature them homes. their within of water…” of baths ritual all for “provided and miracle a tyrant the performed however, way, God, multiplying. and children this having from them In prevent to wanted husbands. their with sex have and menses their after cleansed ritually become to able not were women Jewish way, this In baths. ritual public of use the the andle can be identified. identified. be can andle The candle in his right hand is clearly visible, while his left hand is blurred. Only the lower end of that that of end lower the Only blurred. is hand left his while visible, clearly is hand right his in candle The See Adolph Jellinek, Jellinek, Adolph See and the related stories became more optimistic presenting, on the one hand, one the on presenting, optimistic more became stories related the and Scholion Th A nat Kutner, in her study of the the of study her in Kutner, nat e second scene on the folio depicts the miracle of the the of miracle the depicts folio the on scene second e inside a bedroom. The The bedroom. a inside miqveh piyyutim 312 , while in the upper upper the in while miqveh,

B et ha-Midrasch, ha-Midrasch, et ) leans primarily not on the the on not primarily leans ) midrashim

. Antiochus Epiphanes issued a decree that banned the the banned that decree a issued Epiphanes Antiochus . vols 6 (Jerusalem: Wahrmann, 1967), I, 133-136, 137-141 and and 137-141 133-136, I, 1967), Wahrmann, (Jerusalem: 6 vols 313

miracle of the the of miracle The 79v: fol. Miscellany, Hamburg 254. Fig. Sefer Josippon Sefer miqveh that is chronicled chronicled is that miqveh but on but

midrashim paytan and 194

CEU eTD Collection Jewish The men. for only possible is circumcision sexes, both for valid is baptism while that was claim Christian often-mentioned An water. of power purifying the in belief the The baptism. for antimodel an considered of concept was it show, works polemical anti- as Christian that is Judith) of story the in and baths, ritual the of miracle the in (both poem Carcassone’s of Solomon ben Joseph in emphasized strongly is purification ritual why reason The connotations. polemical possible its representation: the of aspect another important highlighted she sexuality, male of symbol a as candle the the for offering suggestion same and candle the of meaning the discussing Besides detail. in miniature the compositions. Kutner’s third interpretation is that the candle refers to one of the three three Hebrew their the in of of candles one to such refers nature of candle depiction the sacred the that is of the interpretation examples third other Kutner’s symbolizing no compositions. are bed there since their plausible really behind not also candle a is however, such explanation, This 41v). fol. M.638, MS Museum, and Library is Morgan York, (New relationship there Bible, Morgan the Christian churches—has a sacral meaning. For example, on the miniature of David and Bathsheba in bed in in bed in Bathsheba and David of miniature the on example, For meaning. sacral a churches—has Christian Caviness, Caviness, mentioned also She 177-182. 2008), University, Ilan Bar Aviv: (Tel dissertation PhD Ashkenaz], in Middle Ages Late the in Night [The be-Ashkenaz” ha-benayim yemei be-motzei ha-laylah yom: be-erev neshef the accomplish: must desire. male and organnot or female lust femalethe sexual to refers usually candle a literature Hebrew in narratives, several in demonstrated Kutner organ.as However, sexual male the to concretely more or last at wife his with together be to desire husband’s the to refer may candle the that says It plausible. most seems first the opinion, my In interpretations. possible three suggests Kutner explanation. some requires the sex have in to wife his for Thus, waiting is who ill. husband the of hand be the in candle will the miniature, circumstances such under begotten child the otherwise bNiddah 17a) 112b, (bPesahim darkness in place take should it that saying light, candle by intercourse sexual having about warnings are there Talmud Babylonian the in Already, 314 pointed out that “rods and candles invoke male sexuality, whereas exposed breasts evoke male desire;” see see desire;” male evoke Ages, breasts exposed whereas Middle sexuality, male the invoke candles in and “rods women that out pointed visualizing about book her in who the Caviness, to Harrison referred Madeleine of Shalev-Eyni opinion addition, In Impurity”). and “Purity Shalev-Eyni, (hereafter 200 2009), Brill, The Revel-Neher (Elisabeth) Elisheva Impurity. of Honor in and Essays “Purity Shalev-Eyni, Sarit in Art,” Christian Bible. and Jewish in Morgan Bathing Woman Naked the from parallel Christian same the used and sexuality male of symbol a as candle during the of down explanation possible same the upside proposed turned Shalev-Eyni Sarit be can that bed a of representation 162-163. ibidem, see mourning, visual a of example an as miniature the s ome Christian representations, she claims, the long, thin candle—similar to those used during service in in service during used those to candle—similar thin long, the claims, she representations, Christian ome Thus, finding the first possible explanation not convincing enough, Kutner offered a second proposal. In proposal. second a offered Kutner enough, convincing not explanation possible first the finding Thus, I n her analysis of the figure of the naked woman bathing, Shalev-Eyni discusses discusses Shalev-Eyni bathing, woman naked the of figure the of analysis her n Visualizing Women Visualizing immersion and baptism are similar in the sense that both are based on on based are both that sense the in similar are baptism and immersion niddah (the menstruating and therefore ritually impure woman). Anat Kutner, “Be- Kutner, Anat woman). impure ritually therefore and menstruating (the , 98. 98. ,

, ed. Katrin Kogman-Appel and Mati Meyer (Leiden: (Leiden: Meyer Mati and Kogman-Appel Katrin ed. , Between Judaism and Christianity. Art Historical Historical Art Christianity. and Judaism Between 314

a woman woman a mitzvot 195

CEU eTD Collection s the from enough suffer not did one: severe even more another, decree, issued they Jews the that saw King Greek the Since baths. ritual on ban the by caused problems the with end not did women Jewish smiting Calamities noctis primae Ius 80r: Fol. the baptism, on critique a be to water. through oneself purify way to Jewish proper the scene meant represent would indeed was tub the in Pharaoh If bath. blood a of son is theirs of commitment this be babywould every it, newborn Moreover, without since community, Jewish entire the for essential Judaism. to commitment their express can that emphasized hand, other the on response, S 315 Europe Brundage, A. James see period, this during a between couple relations married sexual having against warn books Penitential true. of entirely negligence not is Christian period of menstruation concept Jewish This 67. 65- 1996), Press, College Union Hebrew (Cincinnati: in their eyes they were all sons of sons all were they eyes their in woman, menstruating a with relations sexual avoid not did and menstruation to attention cene of the the of cene aperstein, aperstein, Shalev-Eyni, “Purity and Impurity,” 195-198. The idea appears in Jewish sermons as well, see Marc Marc see well, as sermons Jewish in appears idea The 195-198. Impurity,” and “Purity Shalev-Eyni, (Chicago: University of Chicago Press, 1987), 156. 156. 1987), Press, Chicago of University (Chicago: f o niae o ad uta fsiiy t dld te vl a ta the that man evil the delude to festivity, obeyed. decree was being nuptial and joy indicate he to zeal if his then as them in prepared which spices, various strength; and myrtle gathered spirit additional He revenge. plotted with The him unclean?’ inspired and Judah enveloped uncircumcised one for of destined embrace beauty The the to congratulations?’ tonight me deliver deceitfully you can ‘How their replied: bliss domestic offer to invited have been who guests distinguished the before harlot dare naked ‘How a angry: like appear severely you her to turned brother Her image. her at gaze ornaments they lest eyes her their lowered They guests. the all of glasses the filled she when much removed bride was the But there feast. wedding and the at performed rejoicing was huppah The daughter. Yohanan’s forty-four for married Hasmonean on A us. on mercy had Almighty the and full, last at was continued abomination measure sinner’s the when it to end this an put priest, holy the Judah, months. peg, inserted deeply a as Firm first. bride the with live to had commander Greek the married, got woman a whenever shamefully: evermore people, the ill-treated tyrant The , that is, ritually impure. Since according to Jews Christians did not pay not did Christians Jews to according Since impure. ritually is, that , niddah Yu Vie ie Rms on” hms n Txs n rdtoa Jws Preaching Jewish Traditional in Texts and Themes Horn:” Ram’s a Like Voice “Your might have been a response to the miniature of Pharaoh having the the having Pharaoh of miniature the to response a been have might miqveh

. niddah 315 Expanding on Shalev-Eyni’s argument, the argument, Shalev-Eyni’s on Expanding immersion is the one way women women way one the is immersion niddah Law, Sex, and Christian Society in Medieval Medieval in Society Christian and Sex, Law, 196

CEU eTD Collection and seems to immerse herself in the dispute with her brother. The other bare-headed bare-headed other The brother. her with dispute the in herself immerse to seems and is manner lively a décolletage in gesticulating is its who lady elegant with the with bust bride the identify her I visible. Only others. the by covered partially is dress blue in woman other The headgear. and belt golden a sleeves, its on fur with garment green long two are dressed in lady an elegantly is of them One There (fig.257). side left the on both female figures, ambiguous. is picture the in bride the of identification the this, Despite Maccabee. Judah and bride the story, the in characters main two are there First, them. of The sister. his with arguing table the of upper part. its streetin a frame an urban with embedded within is front miniature in stands Maccabee Judah them. to drink and food serving servants and two table a longish at sitting people dressed elegantly Fig. 255. Hamburg Miscellany, fol. 80r: The wedding of the Maccabean daughter— Maccabean the of wedding The 80r: fol. Miscellany, Hamburg 255. Fig. i llustrates the wedding feast with all the illustrious guests (fig. 255). There are eight eight are There 255). (fig. guests illustrious the all with feast wedding the llustrates The composition of the miniature raises several questions and I cannot answer all all answer cannot I and questions several raises miniature the of composition The The story ends with Judah Maccabee killing the commander. The miniature miniature The commander. the killing Maccabee Judah with ends story The iu s primae noctis sprimae 197

CEU eTD Collection

s rejection. t rejection. Fig. 257. Hamburg Miscellany, fol. 80r: The wedding of the Maccabean daughter daughter Maccabean the of wedding The 80r: fol. Miscellany, Hamburg 257. Fig. idem (Kalamazoo, Mich..: Medieval Institute Publications, Western Michigan University, 2001), 108. 108. 2001), University, Michigan Western Publications, Institute Medieval Mich..: (Kalamazoo, idem Sexuality.” and “Martyrdom Shalev-Eyni, see hands; her with eyes u 319 318 317 256. Fig. glasses? the filling is servant a a Why as relates? story the presented as wine not pouring woman half-dressed is or naked bride the why is question One maidservant. her be may woman o 316 elegant lady may be interpreted as clapping hands. clapping as interpreted be may lady elegant the of gestures hand The bridegroom.” and mother and father her of front in all if as of Israel front in uncovered stood way: and robe different purple her slightly tore and in hands her it clapped “…she formulates le-Hanukkah Midrash of versions the of one b he index finger of the other hand on top was a frequently employed as an expression of expression an as employed frequently a was top on hand other the of finger index he upports this identification is her movement that can be interpreted as a gesture of of gesture a as interpreted be can that movement her is identification this upports thers but her breasts are clearly visible. Seeing her improper clothing, the woman next to her covers her her covers her to next woman the clothing, improper her Seeing visible. clearly are breasts her but thers sing this hand gesture during the temptation scenes (fig. 256). (fig. scenes temptation the during gesture hand this sing ride starts her “protest.” While the the While “protest.” her starts ride , Vienna, ÖNB, cod. 485, fol. 11r. 11r. fol. 485, cod. ÖNB, Vienna, Christi, ita in Drama,” British inMedieval “Gestures Davidson, Clifford possibility. this to my attention draw to Jaritz Gerhard thank I Sarit Shalev-Eyni identified the bride with the second woman from the left. She is mostly covered by the by the covered mostly is She left. the from woman second with the bride the identified Shalev-Eyni Sarit V My suggestion is that the moment the miniature depicts is the moment when the the when moment the is depicts miniature the moment the that is suggestion My , Vienna, ÖNB, cod. 485, fol. 11r: The temptation of Christ Christ of temptation The 11r: fol. 485, cod. ÖNB, Vienna, , Christi Vita 317 318 Touching the tips of the index finger and the thumb of the hand and putting and hand the of thumb the and finger index the of tips the Touching In a contemporary Christian book about the life of Jesus, Christ is depicted is Christ Jesus, of life the about book Christian contemporary a In

piyyut only says that she removed all her ornaments, ornaments, her all removed she that says only

316 Another possibility that nonetheless that possibility Another G , ed. ed. , Art and Drama Medieval in esture 319 The gesture may also may gesture The 198

CEU eTD Collection the around frame illustrated richly Prague printed early the the of sides two on In stand They Samson. companion, another given foot. was Judith Haggadah, to head from armor in standing the is of Maccabee text Judah the into inserted margin, the On Carcassone. of Solomon longing for good news. They saw it but could hardly believe her…” her…” believe hardly could but it They saw good news. forlonging were who those to it conveyed and grain, of ear an of top the been had it if as head his severed maiden devout and wise the “Meanwhile, feast. a at himself enjoyed he as drunk getting meantime, the in and bath ritual the after to go to her family allowed Holofernes purification. her on mercy the had to go he to had if just She town. him the defeating to herself give would She bargain. a him offered and camp enemy’s the visited servant maid her and She Greeks.” the for disaster of flame a became and people her protected she manner, noble her and counsel her blessed With me. shielded Judith night “That revenge. take to went and army his gathered head. The depiction illustrates the initial-word panel from the same the from panel initial-word the illustrates depiction The head. Holofernes severing her portraying heroes, Maccabean the of context the in embedded are Judith of representations the Miscellany, Rothschild Inthe head. commander’s the off cutting shown is she register, lower the in Holofernes; beforestands Judith register, upper the In her. to devoted was registers two into divided miniature full-page a codex, French thirteenth-century the In 258). fig. 217r; (fol. Miscellany Rothschild the in Miscellany and 121r) (fol. French North the in appears she Miscellany, Hamburg the in cycle picture The murder of the tyrant was reported to Holofernes—the Holofernes—the to reported was tyrant the of murder The Holofernes and Judith of story The tyrant. the against resistance armed launchan made Maccabees the that revolt the for trigger final the was this tradition, midrashic the to According story. Hanukkah common motif of disputation and can be found on numerous images of disputes. images numerous and can beon found of disputation motif common (University of Michigan Press, 2002), 78-79. 78-79. 2002), Press, Michigan of (University a as seen be in 320

Michael Camille, “‘Seeing and Lecturing:’ Disputation in a Twelfth-Century Tympanum from Reims,” Reims,” from Tympanum Twelfth-Century a in Disputation Lecturing:’ and “‘Seeing Camille, Michael , ed. Elizabeth Sears and Thelma K. Thomas Thomas K. Thelma and Sears Elizabeth ed. , Object the and Historian Art The Images. Medieval Reading Judith is represented in Jewish book illumination only a few times. Besides the the Besides times. few a only illumination book Jewish in represented is Judith

I n any case, together with the the with together case, any n , that is, placing the forefinger to the palm. This gesture was a was gesture This palm. the to forefinger the placing is, that , digital comput

Wti te rm, et o h tx, the text, the to next frame, the Within . Shefokh miracle, the scene is a key moment in the in moment key a is scene the miracle, miqveh to go through the necessary ritual ritual necessary the through go to miqveh piyyut piyyut continues—who continues—who ee Josippon Sefer by Joseph ben ben Joseph by 320

199 , ,

CEU eTD Collection Th Vice. ofover Virtue triumph the language, universal a and ormore in of Church, the Humility Chastity, symbolized enemy the against war victorious the of archetype also an was deed heroic her Thus, Ecclesia. She Haggadah. Prague Jewish mentioned in which her figure is accompanied by Mary fighting the Devil. the fighting Mary by accompanied is figure her which in the Salvationis Humanae of depictions on visualized is concept This Evil. defeating Mary Virgin 323 322 heroes biblical both thus, context, this redemption. final of the prototypes represent In donkey-back. arriveson Messiah/Elijah 2 321 C Maccabee Judah and Holofernes decapitating Judith 217r: fol. Miscellany, Rothschild 258. Fig. I conographic Traditions,” in in Traditions,” conographic 26-232. 26-232. hristian art as well. In Christian typology, Judith was interpreted as the prefiguration of of prefiguration the as interpreted was Judith typology, Christian In well. as art hristian Leslie Abend Callahan, „Ambiguity and Appropriation: The Story of Judith in Medieval Narrative and and Narrative Medieval in Judith of Story The Appropriation: and „Ambiguity Callahan, Abend Leslie 32v. fol. 2612, n. s. cod. Nationalbibliothek, Österreichische Wien, example, For For the later developments of the Judith iconography in Jewish art, see Friedmann, “Metamorphoses,” “Metamorphoses,” Friedmann, see art, Jewish in iconography Judith the of developments later the For s shtlgcl ontto i vr smlr o h itra tplg o te above the of typology internal the to similar very is connotation eschatological is s at f h Ctoi cnn Jdt bcm a oua tpc o medieval for topic popular a became Judith canon, Catholic the of part As eln Tls Mdea Nraie ad h Fl Tradition Folk the and Narratives Medieval Tales: Telling

321

, ed. Francesca Francesca ed. , 323 Speculum Speculum

200 322

CEU eTD Collection unharmed.” alone them leave spring shall F tent Holofernes’ of front in Judith 80v: fol. Miscellany, Hamburg 259. Fig. th On 83-84. 1998), Macmillan, (London: Scipio Di Carlo Giuseppe and Conchado, Diana Sautman, Canadé a “Send says, le-Hanukkah Midrash the As freely. camp the to return and Holofernes’ spreading messenger the be may spring the approach to allowed were who ladies two the hurt to not camp the in command He man tent. a the of behind presence the scroll then explain a and would carrying This bath Holofernes. ritual to a herself having offer to Judith returning upon agreed probably have They discussion. lively a having shown are heroine the and commander The 259). (fig. in camp his sits of front who Holofernes, crowned a before stand maidservant her and Judith replied...” “ in front of Holofernes 80v: Judith Fol. of the text which they were meant to illustrate. illustrate. to meant they which were of text the passages those to next again placed are miniatures The folio. the of trimming subsequent her and Judith head, due to mutilated slightly are margin outer the in placed were that placed two The last text. Holofernes’ the of severs body the into embedded Judith are miniatures three All tent; Bethulia. to return maidservant his of front in Holofernes p Tell me your reason for being here, he began. I belong to a family of prophets, she she prophets, of family a to belong I began. he here, being for reason your me Tell u ig. 260. Hamburg Miscellany, fol. 81r: Judith decapitating Holofernes Holofernes decapitating Judith 81r: fol. Miscellany, Hamburg 260. ig. e development of the Judith-iconography in Christian art, see Friedmann, „Metamorphoses,” 232-246. 232-246. „Metamorphoses,” Friedmann, see art, Christian in Judith-iconography the of development e blic announcement) to the entire camp that everyone who sees two women going to the the to going women two sees who everyone that camp entire the to announcement) blic In the Miscellany, the story of Judith is illustrated in three miniatures. Judith sees sees Judith miniatures. three in illustrated is Judith of story the Miscellany, the In

karuz ( כרוז 201

;

CEU eTD Collection m Hebrew word for stork is is stork for word Hebrew horses. some them behind and ground the on stupor drunken a in sunk men commander’s the are there tents, the of front In 260). (fig. knife giant a with head his off cutting Holofernes sleeping the bed his in sleeping is to standing next is Judith pot. a chamber is there bed, general Beneath the curtains. by surrounded The grain…” of ear an of top the been had it if as head J in. them let guard to convince the to has still She gate. closed still the of handle the on left her puts and hand right her in head her Holofernes’ holds and Judith questioned. Judith being and gate depicting the of sources front in waiting Jewish maidservant these with accord in is miniature The her.” eunn Jdt wt jy n lt e retr h tw wtot hesitation. without town the reenter her let and the joy greet with Bethulia of Judith inhabitants returning the Vulgate, the in and the In 261). tower a (fig. from out peeps who guard, the to Holofernes of head the presenting and town fortified a of gate the approaching maiden her and Judith depicts miniature second The hr ae w mnaue o ti flo Te pe oe ersns h mre of murder the represents one upper The folio. the illustrating this Holofernes on miniatures two are There be interpreted as a reference to the virtues of Judith. virtues the reference to as a be interpreted can miniature the in presence Its persons. pious and piety of symbol a became stork the 325 himself. Christ severingHolofernes’Judith head her accomplishes mission Judith 81r: Fol. w 324 commander represents the reward God delivers to the faithful and observant believers. believers. observant and faithful the to delivers God reward the represents commander Eloah word Hebrew the recalls Bethulia protagonist: the of chastity the to referring denomination symbolic a simply be may Bethulia Accordingly, A udith presentingudith severed the gates the headat as known to eat snakes, it had protective connotations as the enemy of Evil, defender of humanity, thus, thus, humanity, of defender Evil, of enemy the as connotations protective had it snakes, eat to known as ssyrian commander might represent the reward God delivers to the faithful and observant believers. believers. observant and faithful the to delivers God reward the represent might commander ssyrian idrash and in the the in and idrash The story of Judith is rather regarded a moral parable than a historical account. Judith’s victory over the the over victory Judith’s account. historical a than parable moral a regarded rather is Judith of story The In Christianity, the stork has a similar positive symbolic meaning referring to piety and chastity. Since it it Since chastity. and piety to referring meaning symbolic positive similar a has stork the Christianity, In , “the House of the Lord,” that is, the Temple and thus, Jerusalem. Judith’s victory over the Assyrian Assyrian the over victory Judith’s Jerusalem. thus, and Temple the is, that Lord,” the of House “the , On the left side of the miniature there is a stork standing on top of a tree. The The tree. a of top on standing stork a is there miniature the of side left the On however, they are more suspicious and “could hardly believe believe hardly “could and suspicious more are they however, piyyut, and the word for a pious, devout person is is person devout pious, a for word the and hasidah piyyut

betulah

, “Meanwhile the wise and devout maiden severed his his severed maiden devout and wise the “Meanwhile , “ign. nte psil epaain f ehla is Bethulia, of explanation possible Another “virgin”. ,

324

. Thus, . hasid 325 n the In 202 beit beit

CEU eTD Collection C ucsfl culzto o ti rssac. h sep f h nraie s el s its as well as narrative the of sweep The resistance. this of actualization successful the chronicle Judith about miniatures three last the Finally, awoken. been had oppression the to resistance for necessity the when moment the hand, other divine the hand, on and, one intervention the on represent, images eighth the and seventh the Law; the for life their sacrificed who martyrs the depict miniatures six first The redemption. and miracles, martyrdom, themes: three upon built poem the of structure general the with accordance The illustration of the the of illustration The very rarely in sources about who were exposed to persecution. persecution. to exposed were who Jews Ashkenazi stories. such relate reportsthat are there some Nevertheless, about sources in rarely very only appears resistance active an Such did. Judith as fight actually not did but defeat over r Bethulia to returning Judith 81r: fol. Miscellany, Hamburg 261. Fig.

326 Shammes, there is a story about the Jews of Worms taking revenge on their attackers during the the during attackers their on revenge Mayse at taking Look Second A Worms Sources. Jewish of in Nisim,” Death Jews Black “The the Raspe, Lucia about see 1349; of story persecutions a is there Shammes, peet a oe cie id f eitne hn hs o te atr wo hs death chose who martyrs the of those than resistance of kind active more a epresents onclusion aseh Nissim aseh In the the In 94, no. 3 (2004): 473. 473. (2004): 3 no. 94, Review Quarterly Jewish Besides the probable association with the final redemption, the story of Judith Judith of story the redemption, final the with association probable the Besides Ma

(Tales of miracles), a seventeenth-century collection of tales compiled by Yuzpa Yuzpa by compiled tales of collection seventeenth-century a miracles), of (Tales piyyut

composed by Joseph ben Solomon of Carcassone is in in is Carcassone of Solomon ben Joseph by composed 326

203

CEU eTD Collection 156-199. 156-199. interpretation. typological internal this to may a reference be the in presence her and Messiah the of prototype Judith a became enemy, the killing by town her protected she Since Judith. resist—like actively who heroes the for victory through but the houses, the within miracles—like baths ritual the through goof emergence only not realized will not is death intervention unto divine resistance This faith, unrewarded. the Keeping protection. their in but dispassionately, it intervened upon look not did could God that and martyrs authorship Christian the of the that as martyrs, Maccabean the God of eyes the in precious as just is martyrs Jewish the of of suffering the that demonstrate example the Through cultures. two the between dialogue visual ongoing an to points representations Christian parallel and depictions Jewish these between Miscellany correspondences the The in knowledge. depiction such presumes their Christendom, of service the in martyrs Maccabean use. own their for them internalized often and concepts Christian such many of aware been have must they culture, surrounding the from sealed” “hermetically not were Jews Ashkenazi since that however, added He martyrs.” Maccabean the of figures the about knowledge shared or interactions significant any had Christians and “Jews that evidence no is there Joslyn-Siemiatkoski, Daniel to According Magi. Three the and Ursula Saint with together Cologne of saints patron the among venerated were martyrs Testament Old these church, often were Christian the for As Ashkenaz. who in widespread were and martyrs Maccabean the as Crusades to referred the during persecutions the in died who victims the of memory the preserve to composed that works literary Jewish communities. Christian and In martyrdom. of Jewish both notion in flourished martyrs Maccabean Christian the of cult the the Germany, fifteenth-century with dialogue in is illustration its especially through end. atthe redemption them bring then which suffering and persecution go similarly Israelites the There, Haggadah. Pesah the recalls thus illustration D 327 issertation for Boston College, 2005, 15. On the Christian cult of the Maccabees in Cologne, see ibidem, ibidem, see Cologne, in Maccabees the of cult Christian theOn 15. 2005, College, Boston for issertation Daniel Joslyn-Siemiatkoski, “The Maccabean Martyrs in Medieval Christianity and Judaism,” Ph.D Ph.D Judaism,” and Christianity Medieval in Martyrs Maccabean “The Joslyn-Siemiatkoski, Daniel Ev eie h prle Jws rdmto sois te is pr o te om and poem the of part first the stories, redemption Jewish parallel the Beside 327 n f hr wr n witn ore dmntaig eih wrns of awareness Jewish demonstrating sources written no were there if en

piyyut and in its illustration illustration its in and 204

CEU eTD Collection ben Isaac, and it is one of the earliest such reshuyyot earliestsuch the oneIsaac, of is ben and it was accompanied by a by accompanied was called to the the to called was bridegroom the service, morning the in wedding of the day the on InAshkenaz, 262). i The F

Civilization, 1998), 179-180. 179-180. 1998), Civilization, Fig. 262. Hamburg Miscellany, fol. 114r: Bridegroom at the the at Bridegroom 114r: fol. Miscellany, Hamburg 262. Fig. II. 328 l utain eitn te rdgom edn te oa bfr te ogeain (fig. congregation the before Torah the reading bridegroom the depicting lustration ol. 114r: Bridegroom at the bimah at bimah the Bridegroom 114r: ol. Leon J. Weinberger, Weinberger, J. Leon 6. p a like merit with replete here, gathered remnant holy the of permission the With blessing of praise before and after [the ], and read the select select the read and proper reading], the Torah recite [the to after lips and before your praise open groomsmen of refrain; your blessing and let song custom; by with decreed you as accompany platform wooden the on me by stand and 23:10], [Num. uncounted people the among from bridegroom the XY

reshut A omegranate, trustworthy in their dealings…With their permission, rise up Mr. Mr. up rise permission, their dealings…With their in trustworthy omegranate,

P IYYUT FOR WEDDING FOR IYYUT priso rqet fr wdig Dvdo 431 (Davidson wedding a for request) (permission bimah to read a Torah portion. To make the invitation more ceremonial, it it ceremonial, more invitation the make To portion. Torah a read to J ewish Hymnography. A Literary History Literary A Hymnography. ewish reshut . The .

reshut in the Miscellany was written by Rabbi Simeon Simeon Rabbi by written was Miscellany the in from the Rhineland. fromthe b imah (London: The Littman Library of Jewish Jewish of Library Littman The (London:

ו ) has an unfinished unfinished an has ) 328

205

CEU eTD Collection the in all at indicated not is state. unfinished its in miniature it although synagogue a in place The takes corners. on obviously turrets event four and side its on The arches pointed shawls. with prayer ornamented structure wear figures the of All congregation. entire the or groomsmen the either represent They him. behind men seven with Torah-scroll, Th no h bd o te et n prily n h lwr agn I dpcs see n the in scene a depicts It margin. the at lower standing already groom the with synagogue the in partially and text the of body the into

329 Translation is from ibidem, 180. 180. ibidem, from is Translation e miniature, which remained unfinished with only drawn outlines, is partially placed placed partially is outlines, drawn only with unfinished remained which miniature, e section from the true testimony … and let the people respond with, ‘Amen,” ‘Amen,” with, respond people [observed]. the reward ofcovenant the the you,great is after for let and … testimony true the from section

bimah reading his portion from a large a from portion his reading 329

bimah is a Gothic Gothic a is 206

CEU eTD Collection 160r, Davidson fol. (e.g., communities Ashkenazi certain befell that persecutions and later calamities by written lamentations recent more commemorate often poems latter contains The authors. Ashkenazi, mainly codex medieval, the poems, classical Kallir’s Jerusalem. andBesides Temple Second and First the of destruction the for grieve usually they and ha-Kallir, Eleazar by composed were them of half Almost 133-187v). (fols. codex entire the of fourth one approximately constituting folios 50 than more over spreading 596 מ one of the most productive and influential influential and productive most the of one Israel from the Holy Land. Many of the earliest earliest the of Many Land. Holy the from Israel of people the of exile the and Temple the of destruction the lamenting genre poetic new scope composing poems on later calamities of the Jews. Jews. of the lateron calamities poems scope composing thematic their broadened as well as lamentations of number the augmented poets Later Ninth of Av was expanded by the addition of of addition the by expanded was Av of Ninth the for service the period, geonic the In day. this on read be should 137, and 79 Psalms and 14:19-22 Jeremiah like passages, biblical other certain and Lamentations of Book the s Th are miniatures the 133r), (fol. word initial an decorate to meant one, first the for Except Miscellany. the in illustrated are poems these of Five Europe. medieval from Av of Ninth ploughed up.” Later, the expulsions from England in 1290 and from Spain in 1492 were also linked to this this to linked also were 1492 in Spain from and 1290 in England from expulsions the Later, up.” ploughed (e.g., fol. 167v, Davidson 78 Davidson (e.g., 167v, fol. th Goldschmidt Salamon (Copenhagen: C.A.Reitzel A/S International Publishers, Det Kongelige Bibliotek, Bibliotek, Kongelige Det 372-378. 1998), Publishers, International A/S C.A.Reitzel (Copenhagen: Salamon Goldschmidt Studies Jewish for Association European the of Auspices the under 1994 Copenhagen in Studies Jewish of Congress Fifth the of Proceedings Europe: New day. date. this to linked also were history Jewish of events tragic other on, later although Jerusalem in Temple Second the and First the of destruction the commemorates II. 330 331 ervice on this day is first mentioned in the tractate of (18:4-5), which says that that says which (18:4-5), Soferim of tractate the in mentioned first is day this on ervice e Temple was destroyed the first and the second time, Bethar was captured and the city [Jerusalem] was was [Jerusalem] city the and captured was Bethar time, second the and first the destroyed was Temple e mTaan. 4:6: “On the Ninth of Av, it was decreed that our fathers should not enter the [promised] land, land, [promised] the enter not should fathers our that decreed was it Av, of Ninth the “On 4:6: mTaan. Elisabeth Hollender, “Midrashic Tradition in Ashkenazic Piyyut—An Example,” in in Example,” Piyyut—An Ashkenazic in Tradition “Midrashic Hollender, Elisabeth Nnh f v s n o te ot motn fs da fast important most the of one is Av of Ninth e 7.

T HE HE The Hamburg Miscellany contains a collection of such such of collection a contains Miscellany Hamburg The A s far as I know, there is no other illustrated collection of lamentations for the the for lamentations of collection illustrated other no is there know, I as far s L AMENTATIONS FOR THE FORTHE AMENTATIONS o peiie le agdc aeil eaig h b the relating material aggadic older poeticize or ) ו ).

331

N INTH OF INTH , ed. Ulf Haxen, Hanne Trautner-Kromann, and Karen Lisa Lisa Karen and Trautner-Kromann, Hanne Haxen, Ulf ed. , payytanim A kinot V kinot

(poets composing liturgical poems). poems). liturgical composing (poets (lamentations). (lamentations). are attributed to Eleazar ha-Kallir, ha-Kallir, Eleazar to attributed are y s in the Jewish calendar. It It calendar. Jewish the in s i tter fate of the Jews Jews the of fate tter kinot Kinot J ewish Studies in a a in Studies ewish , lamentations lamentations , constituted a a constituted 330 A special A 207

CEU eTD Collection although the initial word itself, “ itself, word initial the although the of beginning the at placed is illustration The man, a by occupied again is right the on tower big third The horns. blowing shown are guards Two tower. big each in guard a is There turrets. and towers smaller numerous and big three with building Gothic castle-like a depicts miniature The 263). (fig. image the to place: sacred this of conquest the during behaved enemy the how and destroyed and desecrated were implements holy various how detail in describes Kallir Temple. the of destruction the mourning ha-Kallir, Eleazar by composed was Av of Ninth for lamentation first The priests of the the and murder Temple of the occupation The 133r: Fol. 168v). 167v, 154r, (fols. lower margin the on and threeones larger 161v) (fol. margin outer the in placed was composition small One margins. the in placed 332 , 130-131. For the entire lamentation, see ibidem. For a critical edition of the of edition critical a For ibidem. see lamentation, entire the For 130-131. , Kinot 410 Davidson of translation The footnotes. the in Hebrew original the in version Miscellany’s the put I cases, these In used. Rosenfeld text the from significantly departed version Rosenfeld, Rosenfeld’s Abraham 938-939. this on commentaries For 25. no. 90-93, , ha-Kinot Seder Davidson 410 Davidson deputies were drawn along in chains, and the very angels girded themselves themselves girded angels very the of linen. place sack-clothin with and chains, in along drawn were deputies the and princes the captivity, to away led were attendants their with vessels The Temple]?” the [of chambers the captive in held is who King the “Where is Roman the while watches; their asked: and they divisions, attheir stood they Temple] the [into trampled soldiers serving while slaughtered were Priests of The Temple the from destroyed were wash-stands] the of destruction. days enemyproclaimed the when] [and [God’s], [of bases the stations their when from staggered firm, stood had they long though Seraphim, The down. and trampled demolished were that holies of Holy the and [Temple] Holy the for Temple, the with down runs eye my eye, water my weep, I things these for and things these For

). I modified Rosenfeld’s translation on those points where the Miscellany’s Miscellany’s the where points those on translation Rosenfeld’s modified I ). Kinot Authorised (cf. Lament. 1:16). Each year a new dirge will I sing for the destruction of destruction the I for sing will year dirge a new Each Lament. 1:16). (cf. [… … …] …] … [… ] … … [… [ … … …] …] … … ת .

T he translation of the lamentations in this chapter are based on the bilingual edition of of edition bilingual the on based are chapter this in lamentations the of translation he (London: C. Labworth, 1970) (hereafter (hereafter 1970) Labworth, C. (London: Av of Ninth the for Kinot Authorised The

על ”, is missing and is indicated only by a later hand hand later a by only indicated is and missing is ”, 332

, see Hollender, Hollender, see , piyyut piyyut as an initial word decoration, decoration, word initial an as ת is based on Rosenfeld, Rosenfeld, on based is Clavis Commentariorum Clavis , see Goldschmidt, Goldschmidt, see , piyyut Authorised Authorised n 208 ext ext , ,

CEU eTD Collection Fig. 263. Hamburg Miscellany, fol. 133r: The occupation of the Temple the of occupation The 133r: fol. Miscellany, Hamburg 263. Fig. center. atits killed being and priests the enemy the of soldiers the by occupied Jerusalem the of all that or Temple propose the depicts I miniature watches,” the their serving to “while priests clue its of a slaughter the provide mentions may and Temple violence the of destruction the and of speaks poem the attack Since scene. the of of identification motif This attack. the defenseless seems against and weapon no has figure latter The hand. left his with him to next figure the of beard the grabs and hand right his in sword the a holds contrary, side right the the on figure On group. homogeneous a constitute not do courtyard the of middle the in figures bigger three The soldiers. be must helmets of kinds different wearing walls added. were colors of the and some drawn, were only outlines the unfinished, remained miniature The image. the of heart the at building, the of courtyard a is There date. later some at trimmed was folio the when mutilated been figurehas his but group of people whose figures are significantly bigger than all the others in the the in others the all than bigger significantly are figures whose people of group The identification of the scene is ambiguous. The men in the towers and on the the on and towers the in men The ambiguous. is scene the of identification The

209

CEU eTD Collection concubines ofconcubines Jacob, The piyyut and voice, her raises Rachel Finally, place.” Israel their to “restore to God convince manages to vain. in is reproach their However, Israelites. the of future the concerning promise previous His with God confront and fate, their upon lament to start they captivity, into brought were they that offspring, their with happened what learn patriarchs the When Moses. called and Jordan, the to then proceeds and Jacob, and Isaac Abraham, forefathers, the called and Makhpelah of cave the to goes Jeremiah

and Jacob, and Moses from their sepulchers, for they know how to weep.” to how know they for sepulchers, their from Moses and Jacob, and Isaac Abraham, summon Go, children? My and Me for anguish no thou Feelest it. under died he but marriage-canopy, a prepared he whom for son, only an had who man a like now am “I Jeremiah, to said and wept Temple His with did enemy the what seeing upon God that relates 22:12 Isaiah on elaborating Rabbah Lamentation The story. midrashic a 335 into English with notes, glossary and indices under the editorship of H. Freedman and Maurice Simon, Simon, Maurice and Freedman H. of editorship 42. 1961), the Press, Soncino The (London: Cohen A. Dr. trans. under indices and glossary notes, with English into ( 153v fol. the of continuation the is which forefathers, the of graves the visiting a ornaments lamentations of collection the in illustration next The at the forefathers grave of the Jeremiah 154r: Fol. 333 R 334 utgers, utgers,

בחרבו , Petikhah 24:17. Translation is from is Translation 24:17. Petikhah Rabbah, Lamentations In the rabbinical literature, various sources list different women as matriarchs. See Leonard Victor Victor Leonard See matriarchs. as women different list sources various literature, rabbinical the In ת t the Presence of God on High: “In vain was I tested [with] ten [trials] in order to to order in [trials] ten [with] tested I was vain “In High: on God of Presence the implored and sake, their for cried multitudes great the of father the Abraham], Then [God.’” no is he ‘that said, they what [hearing] myself Irestrain How shall they nor me!]. [for yearn they [me], did still they eyes, my fear hid I when and the me], not [of afraid were did they is answered:] nought, for where God glory my [Whereupon “O exchanged have ancestors?’” “They [saying]: their heaven with covenant in ‘the dwells promise, of who voice a him in before whispered they children; supplication the of loss the over lamentations into Re Your children are exiled and were stabbed with swords; with stabbed were and exiled are children Your [still]? you lie why [Sires], beloved [our] of bones ‘O declared: and ancestors, he merit of the ancestors in the land of drought? [Then] all of them burst forth forth burst them of all [Then] drought? of land the in ancestors the of merit he dr r Narrator: or ader The Use of Sacred Books in the Ancient World Ancient the in Books Sacred of Use The

וכתקום makes the story shorter and includes four foremothers, the wives and wives the foremothers, four and includes story shorter makesthe 2108 2108

.(א It was again composed by Eleazar ha-Kallir, and i and ha-Kallir, Eleazar by composed again was It .( 334

Then when Jeremiah went to the burial place of the the of place burial the to went Jeremiah when Then

(Leuven: Peeters, 1998), 114 n. 12. 12. n. 114 1998), Peeters, (Leuven: Mid rash Rabbah. Lamentations. Rabbah. rash 335 O what is become of become is what O about Jeremiah Jeremiah about kinah t s topic is based on on based is topic s piyyut 333 starting on on starting

ereupon Th Translated Translated 210

CEU eTD Collection foremother, fourth the perhaps woman, a of figure unfinished An shock news. tragic the hearing in stand They moralizing. hand, right his the in stick outside a standing holding cave shown the is of entrance who Jeremiah, man, fourth a of words the to listening are They Makhpelah. of cave the in and matriarchs patriarchs the with scene the Iidentify Ashkenazi commentaries on this this on commentaries Ashkenazi Goldschmidt, Goldschmidt, meaning, I changed the translation, and indicate the version of the Miscellany in the footnotes. The The footnotes. the in Miscellany Rosenfeld, the the from of modified is version but poem the typographical this indicate only of and translation not translation, were the discrepancies changed these I meaning, where cases, those In Miscellany. 344 342 341 337 339

336 338 343 340 There are a few discrepancies between the published texts of the the of texts published the between discrepancies few a are There om. לפאר משברו נשיי דול עולל מטמ היו

ת ן ף ם ה ים ת b t on hc rss rm h earth, the rebelled from rises have which moan “They their bearing answered:] of weary am I Moriah; of God Mount the defiled and Jeremiah against [Whereupon Isaac?’” with covenant [my was my establish Iwill ‘And promise: the is vain where O annihilated; and crushed being “In Heaven: are seed my in behold, for me, dwells for decreed slaughter who the] to submit him to willingness to “Thus,” out cry Isaac did r h h thousands for the blood [of Zechariah]! The faithful shepherd [Moses] [Moses] shepherd faithful The Zechariah]! w lips] [his opened [of dust, and ashes blood in wallowing the for thousands m resting-place, O perfect ones, [the Divine Presence interjected;] I will surely surely will Ibehold Babylon, to sent was I sake your for interjected;] was It requests! your fulfill Presence Divine [the ones, perfect your to O “Return resting-place, grief]. in [uplifted hands both with wailed Bilhah while face, her bruising was Zilpah and children, her for wept Rachel, sister, her sobbed [bitterly]; breast, her beating Leah, widowed?” not is [Israel] “That promise: the p iig aes ad pi t hw te] rkn cisterns. broken [them] hew to split and waters] living of fountain the me, forsaken have [they idols, of worship the in dispersed being rie them, praise ears like the serpent’s [fountain]; “The little ones, little “The [fountain]; serpent’s the like ears estrain myself [seeing] that they abolished the Ten Commandments?” [Next] [Next] Commandments?” Ten the abolished they that [seeing] myself estrain

ring back your children from exile!” your children ring back ow] in a faint, alas, they are cut off [from me] [from off cut are they alas, faint, a in ow] ow payment was demanded from me [by shedding] copious blood of many many of blood copious shedding] [by me from demanded was payment ow romise: ‘Fear not O Abram?’” [Whereupon God answered:] “They erred in in erred “They answered:] God [Whereupon Abram?’” O not ‘Fear romise:

כתנין ere tended in my bosom, alas! They are sheared before their time! O what of what O time! their before sheared are They alas! bosom, my in tended ere

urder of Zechariah?” [Jacob,] who was reared in the academy poured forth poured academy the in reared was who [Jacob,] Zechariah?” of urder מעוללי

Th ניסתי

בורות

e miniature depicts six figures, three men and three women in a cave (fig. 264). 264). (fig. cave a in women three and men three figures, six depicts miniature e דמע

לי , 98-100, no. 27. According to Hollender’s Hollender’s to According 27. no. 98-100, , ha-Kinot Seder

לחצוב

עשר

336 הנם

יחצו o bhl, nw ok n t hi dsse! wee s thy is where O disaster! their at on look now I behold, for

זרות

בעבודות (Hollender, (Hollender, piyyut

להזרות

טעו 338 Authorised Kinot, Kinot, Authorised

and how shall I restrain myself over the the over myself restrain I shall how and 344 Clavis Commentariorum Clavis

342 341 135-136. For the Hebrew original, see see original, Hebrew the For 135-136. ad ad: Te he that sheep “The said]: [and 340 by the butcher’s knife, and knife, butcher’s the by p whom I nurtured [and O [and nurtured I whom iyyutim 337 , 176). 176). , o te sal I shall then How Clavis and the texts copied in the the in copied texts the and , there are only two two only are there , 343 I willI 339

211

CEU eTD Collection a behave, they how on not and forefathers the of words the on more concentrates poem The forefathers the of grave the at Jeremiah 154r: fol. Miscellany, Hamburg 264. Fig. right the in hands folded with praying woman the Zilpah, be could hand her with face her touching one middle the Leah, be may lifts left the on woman The them. identify to made be can attempt an diversified, more is depiction their since Nevertheless, perfectly. miniature the in matriarchs the of depiction the fit not does lamentation the of description The hands. her with wails Bilhah and face, her bruises Zilpah weeps, Rachel breast, her in help not do sources these Thus, 43). miniature. the forefathersin individual the identifying p. R. (Lam. wept” and out the cried and gathering—says heads, after terms: their upon collective hands their placed garments, in their “rent patriarchs Rabbah—the them Lamentation about speaks still their it of depiction behavior, visual more a provides midrash the in account the While children.” horizon. the on hills brown the beyond background the in rises fortress A side. right Jeremiah’s on appears nd says only that “all of them burst forth into lamentations over the loss of their their of loss the over lamentations into forth burst them of “all that only says nd Concerning the female figures, the lamentation provides more details. Leah beats Leah details. more provides lamentation the figures, female the Concerning 212

CEU eTD Collection brackets are my additions. my additions. are brackets our souls”). our of distress the on and forefathers our of murder the [on] ( t sackcloth…” on put inscription, the with banderole a is there them, Above נפשינו shalom ( peace of angels “The line, introductory its illustrates but poem, the in described events horrible are barefoot, wear simple robes and their vivid vivid their and robes simple great sorrow. express gesticulations wear barefoot, are on it in her her init on Goldschmidt’s 161r). (fol. isn de o ltr rmig f h folio the of trimming later a an to due missing ( children their sacrificing parents of speaks baptism, forced to refers It Cologne. of ones murdered the to tribute pays work of piece particular This 1147. in Crusade second the during Jews the of persecution the about poems liturgical several wrote He a Mainz. Bonn, from scholar of Talmudic Isaac twelfth-century ben ha-Levi Joel by composed was lamentation illustrated next The forefathers 161v:mourning The Fol. of cave her. be the may cave in the buried outside figure not female unfinished was the Bethlehem, Rachel near since but Makhpelah, and Bilhah, be may cave the of corner 345 346 the of part last been published. ever has text the of translation English no seems It ways. terrible most the in slaughtered h “ gels…” ree of them are humans and one is an angel (fig. 265). 265). (fig. angel an is one and humans are them of ree Isaac and Jacob and the ministering angels are crying crying are angels ministering the and Jacob and Isaac he inscription above the figures names the wailing p wailing the names figures the above inscription he inah The The

T

k צרות ) and the three forefathers are crying bitterly and and bitterly crying are forefathers three the and ) Th

… Clavis Commentariorum Clavis נפשינו e miniature in the margin does not depict the the depict not does margin the in miniature e in original Hebrew was published in Haberman, Haberman, in waspublished Hebrew original in 346 ועל kinah

e forefathers accompanied by the angel the by accompanied forefathers e

Th 345 צרות אבתינו in Haberman’s book (p. 110) is considered to be a separate poem in the Miscellany Miscellany the in poem separate a be to considered is 110) (p. book Haberman’s in

ועל h mnaue eit fu figures, four depicts miniature The

does not contain it and Elisabeth Hollender has no commentary commentary no has Hollender Elisabeth and it contain not does ha-Kinot Seder

הריגת אבתינו

הריגת השרת

. . [

על ומלאכי ] ids ha-Shem kiddush

השרת

“ : Fig. Fig. יבכו aahi ha- malakhei ומלאכי [Abraham], Isaac and Jacob and the ministering ministering the and Jacob and Isaac [Abraham],

26 ויעקב 5

atriarchs, although apparently the first name is is name first the apparently although atriarchs, . . יבכו Hamburg Miscellany, fol. 161v: 161v: M fol. Miscellany, Hamburg Sefer Gezerot Tzarfat we-Ashkenaz Tzarfat Gezerot Sefer

יצחק ויעקב , n Jw big otrd and tortured being Jews and ),

יצחק

אברהם [ ] . The words in square square in words The . ourning forefathers ourning , 109. The The 109. , 213

CEU eTD Collection F shalom identified text the of illustrator the that seems It creatures. supernatural to d High Priest, and finally, the closing stanza once more laments their fate. fate. their laments more once closing stanza finally, the and High Priest, the Ishmael, Rabbi of children the of story tragic the tell stanzas seven next The relate.

f h dsrcin f h Temple. the of destruction the of Rabbah and its comparison to the other versions, see Galit Hasan-Rokem, Hasan-Rokem, Galit 41. n. 209 see versions, other the Literature Rabbinic to comparison its and Rabbah “m niae i te Miscellany. the in not indicated is lamentation the of author The revolt. Kokhba Bar the in Jews, the of stronghold R S 349 who usually announced peace. usuallywho ambassadors the are they that says Rashi messengers. human to referring as passage this shalom malakhei interpreted usually commentators rabbinical The bitterly.” weep shall ( peace of ambassadors the outside; cry shall ones brave their “Behold, but about about but about speak not does figures the above inscription the Moreover, B 78 (Davidson lamentation illustrated next The la 348 347 , 88, no. 24. no. 24. , 88, ha-Kinot eder escribing how great is the sorrow of the author concerning the events he is about to to about is he events the concerning author the of sorrow the is great how escribing mentations have been written on the same topic. For a thorough analysis of the variant in the Lamentation Lamentation the in variant the of analysis thorough a For topic. same the on written been have mentations a abbi Ishmael the priest, who were caught as captives during the fall of Bethar, the last last the Bethar, of fall the during captives as caught were who priest, the Ishmael abbi o Daniel Goldschmidt attributed it to Eleazar ha-Kallir, while Davidson to Yehiel. See Goldschmidt, Goldschmidt, See Yehiel. to Davidson while ha-Kallir, Eleazar to it attributed Goldschmidt Daniel bGittin 58a. Another version of the story can be found in Lamentation Rabbah (I §46). Several other other Several §46). (I Rabbah Lamentation in found be can story the of version Another 58a. bGittin 33:7. Isa. on Rashi bylonian Talmud, in the Tractate , among a series of tales explaining the causes causes the explaining tales of series a among Gittin, Tractate the in Talmud, bylonian l. 167v: The children of R. Yishmael Yishmael of R. 167v:children The l. inistering angels” does not occur in the Bible, only in later texts, and it always refers refers always it and texts, later in only Bible, the in occur not does angels” inistering [therefore] will I make my tears to stream down my cheeks, and on this day, I Cong: wailing; takea up bitter will day, this on and cheeks, my down stream to tears my make I will [therefore] Narrator: or Reader malakhei ha-sharet malakhei with I malakhei shalom malakhei expression, The n the miniature, however, the the however, miniature, the n malakhei (Stanford: Stanford University Press, 2000), 16-38, for the lamentations, see ibidem, ibidem, see lamentations, the for 16-38, 2000), Press, University Stanford (Stanford:

ha-sharet My sin brought about the desolation of my abode, abode, my of desolation the about brought sin My 349

347 , and depicted them as a winged angels. as a angels. winged , and depictedthem h lmnain trs ih w itoutr stanzas introductory two with starts lamentation The , that is, about ministering angels. angels. ministering about is, that ,

348 t eae te tr o te o ad h duhe of daughter the and son the of story the relates It of peace is represented as a winged angel. angel. winged a as represented is peace of maleakh Indeed I will moan from yearyear. to from moan I Indeed will occurs once in the Bible, in Isaiah 33:7, saying, 33:7, Isaiah in Bible, the in once occurs ו ) poeticizes a midrashic story related in the the in related story midrashic a poeticizes ) Folklore and Midrash in in Midrash and Folklore aahi ha-shalom malakhei malakhei shalom malakhei The expression expression The malakhei ha- malakhei 214 in in ) ,

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513. 513. this on commentary a For 24. no. 88-90, , ha-Kinot Seder 358 357 355 354 land the

350 360 359 356 353 352 351 Miriam. and Aharon Moses, of mother the and Levi, of was daughter the Jochebed נפל כנג אח ה בח לב אח נדבק

The translation is from Rosenfeld, Rosenfeld, from is translation The women beautiful most the were daughters His daughters. two first Job’s were Jemimah and Keziah י ן וץ ו ד ד ב ו t “Here Re t c offspring of Jochebed an of offspring [I,] can “How captor: her of compact the at herself bewailed too she While e the shining moon, comely as [Job’s daughters] Keziah and Jemimah!” Keziah daughters] as [Job’s comely moon, shining the c Reader or Narrator: or Reader year. year to heart; I shall set the world a shudder [with] lamentation for [this] son and and son [this] for lamentation [with] shudder a year;”year to I from moan and will one father]; daughter [of world the set my shall in fierce I burn shall heart; fire searing a and weep, ever I will decree [cruel] this t together in the evening in one chamber; while the masters were exulting exulting were masters the t while chamber; one without, in together evening the in together them put they [plan] this on agreed had them of both When Narrator: Reader or Reader or Narrator: or Reader C increased [their wailing even more]; “Alas, my brother, my “Alas, more]; even wailing [their increased Narrator: or Reader h garments in remembrance thereof; Cong: thereof; remembrance in garments my rend will I tingle, will [tale] this hears that ear every heaven;” of stars’ the as fair] be must [which offspring, their share and together, them pair us let and Reader or Narrator: or Reader Cong: myin heart; burnt memory their take will I Priest, High the Yishmael, Rabbi of daughter and son the of] loss the Ilament [as pain, every from different utterly is pain my and Narrator: or Reader

wo masters, who were neighbors, living opposite living neighbors,were who masters, wo oe nte mtes cnenn ter atvs; one captives]; their [concerning matters another one o hey did not silence their weeping till morning; morning; till weeping their silence not did hey he same breath; Cong: he same breath;

an [I,] a descendant of Aaron [defile myself] by union with a female slave?” slave?” female a with union by myself] [defile Aaron of descendant a [I,] an mbraced each other, each mbraced aptives of Zion, I have taken a maid-servant dressed in scarlet, in feature fair as as fair feature scarlet, in in dressed aI maid-servant Zion, taken have of aptives בכל ave taken captive a most beautiful slave, majestic as the sun at noon. Come, noon. at sun the as majestic slave, beautiful most a captive taken ave

ong:

(Job 42:14) About their beauty, see also bBB 16a. 16a. bBB also see beauty, their About 42:14) (Job ader or Narrator: or ader

354 Indeed, I will moan from year to year.year from moan Indeed, to Iwill as cm fo te sl o te cpiiy f euae, wee I [where] Jerusalem, of captivity the] of [sale the from come also I 355 Indeed, I will moan from year to year. to year I from moan Indeed, will hy ee epn i btens o su ad foreboding; and soul of bitterness in weeping were they Mournful is my heart, consolation has ceased completely, completely, ceased has consolation heart, my is Mournful His fellow then out-bid him [in boasting] twice as bold:” bold:” as twice boasting] [in him out-bid then fellow His When they were taken captive, they fell they captive, taken were they When The trembling lad wailed with an aching heart: aching an with wailed lad trembling The It was of this that Jeremiah lamented in the ruins, “[for] ruins, the in lamented Jeremiah that this of was It When morning broke and they recognized each other, they they other, each recognized they and broke morning When 359 357 Indeed, I will moan from year to year. year to I from moan Indeed, will and became united together until their souls departed in departed souls their until together united became and be wedded to a slave?” For this the very planets weep; planets very the this For slave?” a to wedded be

A , 129-130. For a critical edition, see Goldschmidt, Goldschmidt, see edition, critical a For 129-130. , Kinot uthorised Indeed, I will moan from year year. to from moan Indeed,Iwill , see Hollender, Hollender, see , piyyut Cong: 351 each other, and they related they and other, each Indeed I will moan from from moan will I Indeed 358 woe my sister!” They sister!” my woe 352 360 ad “mn the “Among said:

350 Clavis Commentariorum Clavis to [the lot of] lot [the to 353 356

“How in 215 all all ,

CEU eTD Collection the the Rabbah, Lamentation the of version the that to according while room, the outside waiting conclude can lamentation—one the of text medieval the on based is illustration the and Rabbah, Lamentation lords. exulting two the story, the in moment third a depicts and scenes, two the unifies composition the locked, are captives the which in room the to next lords the placing each by addition, In identifyother. victims two the when episode, later a shows side left the while captives, their mating upon agree they when moment the story, the of episode earlier an represents lords two the depicting miniature the of side right the all, in All arms. other’s each into rushed and other each recognized they dawn at The that says but another. corners, different one mention recognized they after only other each to approach other. each embracing captives, two the sit room, vaulted a in door, Next interest. differently great with him to listens other the while gestures lively with fellow his to plans his explains side left the on one The them. offer may slaves beautiful extraordinarily their possibilities the discussing are captives (fig. the of different sides lords two both The several on 266). turrets illustrates with structure folio architectural an the within of story the margin of moments lower the in placed miniature The o version Talmudic The arm. her grasps latter the while face brother’s her strokes girl The Yishmael Rabbi of children The 167v: fol. Miscellany, Hamburg 266. Fig. f the story says that the boy and the girl sat in different corners of the room, and they they and room, the of corners different in sat girl the and boy the that says story the f Comparing the three textual sources of the story—the Babylonian Talmud, the the Talmud, Babylonian story—the the of sources textual three the Comparing piyyut . The Talmud does not mention the two lords two the mention not does Talmud The . piyyut does not not does 216

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w Nevuzaradan, cruel enemy of the Israelites, commiserated over their sufferings, has has sufferings, their over stop. blood makesthe and nation, mercy His upon commiserated Israelites, the of enemy cruel Nevuzaradan, even that seeing God, that is story the of version latter this the of lesson bring main to The revenge. order in out bubble to blood the orders who manipulator, the as events of to converted and repented Nevuzaradan center the at God place Kahanade-Rav Pesikta the and Rabbah The Judaism. 23), (Proem Rabbah Lamentation the and Talmud Babylonian the to according instance, For differently. slightly story the conclude and slaughter, the continuing from recoiled sources Various for him. enough he not revenge still was asking it if Zechariah, to exclaimed Finally, stop. to want not did blood the in murdered the but Israelites, prophet, many killing and kept bubbling the priest stop to the wishing Nevuzaradan Temple. Zechariah, of blood the was blood the that revealed was it investigation, the During bubbling. the stop to and origin its ascertain to investigation an started and ground the from bubbling blood saw he Temple, the entered 362 etc. revenge. the and Temple the the of in site murder exact the issues: main two on focusing literature, rabbinical later in further story the elaborated they and sages, the of minds the occupied passage biblical short This Bible: the in reported Zechariah murder of of the consequences far-reaching the about is lamentation illustrated The last revenge its ofand murder Zechariah The 168r: Fol. men. two not and shopkeeper a and harlot a between made was slaves the mate to agreement R 361 abbah Proems 5 and 23, and on 2:4, 2:23, 4:16; Pesikta de Rav Kahana 15:7; Targum Lamentations 2:20, 2:20, Lamentations Targum 15:7; Kahana Rav de Pesikta 4:16; 2:23, 2:4, on and 23, and 5 Proems abbah ere indeed serious. When the commander of Nebuchadneccar conquered Jerusalem and Jerusalem conquered Nebuchadneccar of commander the When serious. indeed ere Josef Heinman, Heinman, Josef E.g., jTaanit 69b; bGittin 57b; Sanh 96b; on 3:16 and on 10:4; Lamentations Lamentations 10:4; on and 3:16 on Rabbah Ecclesiastes 96b; Sanh 57b; bGittin 69b; jTaanit E.g., And they conspired against him, and stoned him with stones at the the at stones 24:21-22). (2Chron. avenge! with and see Lord the May said, he died, [Zechariah] he when him And son. his slew but him, stoned shown had father his Jehoiada which kindness and the remember not did king him, the Joash Thus Lord. the of against house the of court the in king the of commandment conspired they And

A ggadot we-Toldotehen. we-Toldotehen. ggadot

[Aggadah and its development] (Jerusalem: Keter, 1974), 38. 38. 1974), Keter, (Jerusalem: development] its and [Aggadah 361 h cneune o Zcaihs slaughter Zechariah’s of consequences The 362

217

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370 368 367 365 369 364 the of fate the neither Therefore enough. not was become clear: blood the of that he converts—nor if commander—namely slaughter this if him Zechariah towards asking Nevuzaradan of exclamation the with ends narrative its but above, mentioned accounts rabbinical the on based Miscellanyis the in illustrated poem Halevi’s o 363 366 author. by another composed additions later probably most are They poem. the of parts other unlike - punctuated Lamentations not are of They English. into editions translated they are or nor Av, of poems Ninth the for Halevi’s of editions published in found not are they know, I as far As ver the blood which was shed while the second one is a more general invocation to God for redemption. redemption. for God to invocation general more a is one second the while shed was which blood the ver

ז מחי הו לחקו הל נהרגי נהי The two last stanzas closing the poem in the Miscellany do not continue the narrative; the first laments laments first the narrative; the continue not do Miscellany the in poem the closing stanzas last two The

ר א ה ה ם ם זה

מה guard came, and entered the Sanctuary of the Lord; and when he found the the cause found the he enquired when and he Lord; seething, the blood of Sanctuary the entered and came, guard Narrator: or Reader t continued slaying women together with their suckling babes, and the blood blood the and babes, suckling their with together women slaying continued He Narrator: or Reader Judah. of daughter the amid lamentation and mourning Re r m the sword of my oppressors arrived, neither did it rest until it had avenged. avenged. had it until rest it did Cong: neither arrived, oppressors my of sword the until him cover not did earth the the and Lord; in the of Sanctuary Prophet, the [God], the of court of blood the against hand my out stretched I when day the did not rest, but continued like the raging sea, and when the matter was was therefore matter “Now the when and said: Nevuzaradan then cause; without destroyed thus was who God, sea, of man the raging of blood the was] [this the that doubt beyond clear be like to found was it continued investigated, but rest, not it did this all for Yet Narrator: or Reader Judah. of daughter the amid lamentation s lo o rm ftee fr slaughter, for fattened rams of blood l p it was a miracle, and a sign, that the prophet’s blood was not stilled, and the the and stilled, killed not was were blood prophet’s priests the that sign, a and miracle, a was it yet myriads; the by men young and hundred, increased the by aged the he stab to proceeded And He Cong: Narrator: or Reader still.” Judah. of daughter the remains amid lamentation and Zechariah mourning prophet the of blood the א o myself: “This is your guilt, and this is its reward!” Cong: And he increased increased he And Cong: reward!” its is this and guilt, your is “This myself: o amenting with a doleful lamentation, there has never been the like, the been never has there lamentation, doleful a with amenting eason [that it kept on bubbling]. Cong: And he increased mourning and and mourning increased he And Cong: bubbling]. on kept it [that eason acrifices that were offered;” so he tried [a comparison] with the blood of oxen, of blood the with comparison] [a tried he so offered;” were that acrifices

riests, and bring them forth from the House of the Lord, for I will not rest until until rest not will I for Lord, the of House the from forth them bring and riests,

לא

kn sciie ad hy nwrd i: Ti is “This him: answered they and sacrifice; aking שחוט

לבעבור ader or Narrator: or ader זבח והכהנים

כי וכמוהו

אתו

רב And he increased mourning and lamentation amid the daughter of Judah. Judah. of daughter the amid lamentation and mourning increased he And

וישאל זבח

נהיה

וגם

נהי

קול 368

ונשמע hl cm a eknn fr i bod Gte t m the me to Gather blood! his for reckoning a come shall 369 [The blood] foamed more and more, till the captain of the the of captain the till more, and more foamed blood] [The I made my burden heavy and my iniquity was doubled on on doubled was iniquity my and heavy burden my made I n te ahr’ ys n hm ad vie sounded voice a and them, on eyes fathers’ the and

366 364 n mn sacrifices many and hro fo te ret ta were that priests the from thereof 365 u te lo o the of blood the but 367 to find out the out find to 370 363 and Isaid and

218

CEU eTD Collection commentaries on this this on commentaries Goldschmidt, 373 In the Miscellany, the miniature occupies the lower margin, and it relates several several relates it and margin, lower the d occupies miniature the Miscellany, the In revenge its and Zechariah murderof The 168v: fol. Miscellany, Hamburg 267. Fig. are priest a and commander Nebuchadnezzar’s Nebuzaradan, picture, the of the middle in depicted; is Zechariah of murder the side, left the On frame. architectural the of help the with other each from separated are episodes different The 267). (fig. Sanctuary 371 372 ifferent episodes of the story embedded within an architectural structure symbolizing the the symbolizing structure architectural an within embedded story the of episodes ifferent Davidson 1605 Davidson עד לה

י ם N enough lamentation amid the daughters of Judah. of daughters the amid lamentation t ord u aog hm ie h bod f h rvr f gp until Egypt of river the of blood the like them among out poured

he [entire] remnant of the captivity?” captivity?” the of remnant [entire] he

דיי vzrdn itd p i hat oad hae, n h si: I i not it “Is said: he and heaven, towards heart his up lifted evuzaradan

הלא 372 , 120-122, no. 35. Hollender lists only two seventeenth-century Yemenite Yemenite seventeenth-century two only lists Hollender 35. no. 120-122, , ha-Kinot Seder that I killed the daughters of Jerusalem? Dost thou intend to consume to intend thou Dost Jerusalem? of daughters the killed I that י . The The , (Hollender, (Hollender, , piyyut ranslation is translation

based based Clavis Commentariorum Clavis o n Rosenfeld, Rosenfeld, Cong: 373

Au And he increased mourning and mourning increased he And , 150. For a critical edition, see see edition, critical a For 150. , Kinot thorized , 646). 646). , 371

219

CEU eTD Collection a cause of the destruction of the Temple and the exile of the Jews from the Land of of Land the from Jews the of exile the Israel. and Temple the of destruction the the of cause and Zechariah of ultimate the murder be would murder Zechariah’s if as the Jerusalem, of inhabitants the of suffering between relationship causal a suggest departure, M a priest, killed they seven sins: Israel committed him, murdering by that explains tradition n luin o h mre o Zechariah. of murder the to allusion an as verse the understood however, interpretations, midrashic of many and Rashi enemy. the chapter This by Sanctuary the in Lord?” priests the of slaughter the the them among events, tragic the of of picture sanctuary the in vivid very a painting Temple, the and slain Jerusalem of destruction the bewails Lamentations be prophet the the “…shall and 2:20: Lamentations priest is that and Zechariah, of murder the with associated t Protest in the Afterlife of a Biblical Book Biblical a of Afterlife the in Protest Linafelt, Tod See disputant. his of voice the override to meant was which part, God’s on question rhetorical a rather is It suffer. must you Zechariah, of murder the say explicitly not does Justice of Attribute the since Israel,” on out meted r 377 56-57. 376 Toldotehen. Heinman, Josef See, Temple. Second the of destruction the explain to is literature rabbinical command. atNebuzaradan’s slaughtered being are priests side, right the on while blood, bubbling the of mystery the discussing th 375 374 eference to Zechariah’s murder in this passage “is meant to be a justification for the ‘punishment’ now now ‘punishment’ the for justification a be to meant “is passage this in murder Zechariah’s to eference hemselves are responsible for the bad turn of the events: the forof bad the turn responsible arehemselves nother nother at tragedy had already been explained in later biblical books, the primary role of the story in the the in story the of role primary the books, biblical later in explained been already had tragedy at Tod Linafelt argues that the targumist main concern here is the fate of the children. It is not clear that the the that clear not is It children. the of fate the is here mainconcern targumist the that argues Linafelt Tod Brady, M. M. Christian Chronologically, the murder of Zechariah is connected to the destruction of the First Temple, but since since but Temple, First the of destruction the to connected is Zechariah of murder the Chronologically, 2:20. Lam. on commentary Rashi’s oreover, to make the sin of Israel, the murder of Zechariah even graver, the midrashic midrashic the graver, even Zechariah of murder the Israel, of sin the make to oreover, S do evil before the Lord?” before evil do the to not you told he because Atonement of Day the on Lord the of Temple the in prophet faithful and Priest High to the Justice Iddo, of son due Zechariah of killed you wombs when Attribute as their The of linen? fruit fine Lord, the of Temple the the in prophet and priest kill to right it “Is said, and in replied, eat wrapped to children Israel lovely of starvation, daughters the for right it In addition to the passage in 2 Chronicles, there is another biblical verse which was was which verse biblical another is there Chronicles, 2 in passage the to addition In ee, O Lord, and observe from heaven against whom you have turned. Thus, is is Thus, turned. have you whom against heaven from observe and Lord, O ee, 375 locus In this way, God cannot be blamed for the calamities of the Israelites, but they but Israelites, the of calamities the for blamed be cannot God way, this In [Aggadah and its development] (Jerusalem: Keter, 1974), 32. 32. 1974), Keter, (Jerusalem: development] its and [Aggadah

n h Lmnain Rba (n :3 tkn ti vre s pit of point a as verse this taking 2:23) (on Rabbah Lamentations the in T he Rabbinic Targum of Lamentations. Vindicating God Vindicating Lamentations. of Targum Rabbinic he

377

(Chicago: The University of Chicago Press, 2000), 92-93. 92-93. 2000), Press, Chicago of University The (Chicago: 374 ore, ie h Tru Lmnain and Lamentations Targum the like Sources, Surviving Lamentations. Catastrophe, Lament, and Lament, Catastrophe, Lamentations. Surviving 376

because of this of because (Leiden: Brill, 2003), 2003), Brill, (Leiden: , that is because of of because is that , Aggadot we- Aggadot 220

CEU eTD Collection ehra te rpe ws ny t prototype. its only was prophet the Zechariah of murder The Jesus. of murder the was people, chosen as dismissal their and exile their of cause ultimate the sin, greatest Jews’ the Christians, For other. each from utterly differ altar.” the and temple of blood the from the between slew earth, ye whom Barachias, of the son Zacharias of blood upon the unto Abel righteous shed blood righteous the all come may you upon “That Zechariah: like prophets of blood the shedding with others, among Pharisees, the reproaches Jesus (11:51-52), Luke of that as well as (23:34-35) Matthew of Gospel the t calamities. of their cause asultimate the Sanctuary the of in Zechariah slaughter the regard and fate their in death Jesus’ of role the deny sins, and transgressions Zechariah was stoned to death, the Vitae only says that King Joash killed him near the altar. See Anna Anna See altar. the near him killed Joash King that Schwemer, Maria says only Vitae the death, to stoned was Zechariah ’ and 2007), Press, they and a on fell Shabbat. Sanctuary; that Day crimethe on of Atonement this committed the polluted they blood; innocent spilled they judge; a prophet, a 379 378 13) 3339 A Glt aa-oe nts cascl eih omnaos i nt a a much as pay not did commentators Jewish eadem, classical see exegetes; Christian as identity notes, Zechariah’s of question the to attention Hasan-Rokem Galit As 313-319. (1932): Baeck, “Secharja ben Berechja,” Berechja,” ben “Secharja Baeck, (1994): 23-30. Here it is worthwhile mentioning that various sources refer to Zechariah by different names: names: different by Zechariah to refer sources various that mentioning worthwhile is it Here 23-30. (1994): Jean-Daniel periods. later in survives tradition chrétienne,” mémoire et juive This mémoire Zacharie: de mort “La Dubois, Baptist. the John of father the as Fathers, Church appears the of Zechariah writings the in or John of Protoevangelium the as such Josephus writings, Christian early In Philo, Writings, Sectrarian 56-60. 1984), in Press, Fortress (Philadelphia: Prophets,” Qumran the Pseudepigrapha, of Lives , “The Satran, David 321; Geschichtsbüchern. den aus Propheten der und Propheten kleinen der (Stanford: Stanford University Press, 2000), 170. 170. 2000), Press, University Stanford (Stanford: Literature Rabbinic was originally only Zechariah, and the affiliation is a later gloss. Sheldon H. Blank, “The Death of of Death “The Blank, H. Sheldon 23:35,” Matthew of gloss. Study A “Zacharias: Macpherson, John later a is Literature,” affiliation Rabbinic thein Zechariah and Zechariah, only originally was Matthew of Gospel the in Berachiah ben Zechariah Jehojadah. of son the priest, the Zechariah, was victim him calls Lamentation Targum priest; the Jehojadah of son Zechariah as murdered the names Chronicles 2 Zechariah the priest or/and prophet without any further hint as to his affiliation. Sheldon H. Blank Blank H. Sheldon affiliation. his called the that and to Sanctuary, the in murder the simply to connected mistakenly as was Prophets Minor the of is Berachiah one Iddo, ben ben hint Zechariah that he further concluded he and above, Zechariah, any around confusion without mentioned the disentangle to attempted prophet blood or/and Zechariah’s priest silent the to Zechariah trying Nevuzaradan about stories midrashic the In Berechiah. of son Zechariah is he Matthew, of Gospel the in while Iddo, of son Zechariah a te tesle bogt h ctsrpe f h Eie pn hmevs ih their with themselves upon Exile the of catastrophe the brought themselves they hat Philip S. Alexander, “Introduction,” in in “Introduction,” Alexander, S. Philip 10:4. 3:16, Rabbah Ecclesiastes 2:4; 23, Proem Rabbah Lamentation E.g., Th e murder of Zechariah was not an indifferent tale for the Christians either. In either. Christians the for tale indifferent an not was Zechariah of murder e

35 and 66. The motif emerges in late antique sources, such as the the as such sources, antique late in emerges motif The 66. and 35 Antiquitates Studien zu den frühjüdischen Prophetenlegenden Vitae Prophetarum. Prophetarum. Vitae Prophetenlegenden frühjüdischen den zu Studien

(9, 168). While Josephus, in accordance with the biblical passage, says that that says passage, biblical the with accordance in Josephus, While 168). (9, The Jewish and the Christian cognizance of the event, however, however, event, the of cognizance Christian the and Jewish The oashit ü Gshct ud isncat e Judentums des Wissenschaft und Geschichte für Monatschrift

Hebrew Union College Annual College Union Hebrew T e agm f Lamentations of Targum he 379 Jewish Writings of the Period. Period. Temple Second the of Writings Jewish h Jw, oee, hl te admit they while however, Jews, The The Biblical Word Biblical The 12-13 (1937-1938): 328-334. See also See 328-334. (1937-1938): 12-13 (Tübingen: J.C.B. Mohr, 1996), 285- 1996), Mohr, J.C.B. (Tübingen: Revue des Études Augustiniennes Études des Revue (Collegeville, Minn.: Liturgical Liturgical Minn.: (Collegeville, 9, no. 1 (1897): 26-31. Leo Leo 26-31. (1897): 1 no. 9, (23:1-2) (23:1-2) Prophetarum Vitae , ed. Michael E. Stone Stone E. Michael ed. , Folklore and Midrash in Midrash and Folklore 378

Die Viten Viten Die 2: Band 6 no.4 76, 221 40 40

CEU eTD Collection d stoned to death ( death to stoned expressed the causal relationship between his murder and Nebuzaradan’s order to to for aa tooth. tooth order Nebuzaradan’s and and eye an for eye an as murder composition the of other the on represented priests the his slaughter between relationship causal the that way expressed a in execution Zechariah’s depicted He tradition. scriptural the from diverge to himself allow could artist the murder the of location the to compared secondary was authorities as opposed to stoning or strangulation. mSanh. 7:3 and 9:1. The late antique antique late The 9:1. and 7:3 mSanh. strangulation. or stoning to opposed as authorities just revengefor God to ground the from cried blood Abel’s soil. the upon of instead stone a upon poured blood Zechariah’s while stone, a on fell of blood Abel’s story murders. two these the in features common certain are there Moreover, Jews. the the representing of together crookedness mentioned are Zechariah of murder the and Abel of murder was killed, in which courtyard of the Sanctuary. the courtyard which of in was killed, he where rather killed, was he how with concerned not are they since iconography this Mishnah used this root mostly for killing with a sword, or for decapitation, a method of execution by the the by execution of method a decapitation, for or sword, a with killing for mostly root this used Mishnah Vitae word the uses 19-20. 2008), Ilan University, Bar Aviv: (Tel dissertation PhD Ashkenaz], in Ages Middle Late the in Night [The be-Ashkenaz” ha-benayim yemei be-motzei laylah ea ha o te x hd o be fnse, n ol is uln cn e seen. be can outline its only and finished, been not had axe the of head metal the victim; the of head the to axe an lifts right his on man The stone. a clearly with him hitting be cannot gestures whose attackers or hair his grabbing while trap, a with him smite to about is left his on one The identified. two by surrounded kneeling, shown is Zechariah 268). (fig. left the on Zechariah of murder the is episode first The right. to left

lo 380 midrashim, however, the root was most probably used in its primary sense, and simply meant to kill. to meant simply and sense, primary inits used probably most was root the however, midrashim, 381 epiction is not in conformity with the biblical text according to which Zechariah was was Zechariah which to according text biblical the with conformity in not is epiction kn coe, h ha o te x cn e lal se. e Aa Kte, B-ehf eee ym ha- yom: be-erev “Be-neshef Kutner, Anat See seen. clearly be can axe the of head the closer, oking Anat Kutner in her PhD on night in late medieval Ashkenaz says that the figure holds a torch. However, However, torch. a holds figure the that says Ashkenaz medieval late in night on PhD her in Kutner Anat They use the verb verb the use They use s the verb in the same sense as the Mishnah, see Schwemer, Schwemer, see Mishnah, the as sense same the in verb the s use I The Gospel of Matthew offers another possible explanation. In the Gospel, the the Gospel, the In explanation. possible another offers Matthew of Gospel The The miniature depicts three episodes from the story in chronological order from order chronological in story the from episodes three depicts miniature The t seems that since for rabbinical scholars, the way in which Zechariah was killed killed was Zechariah which in way the scholars, rabbinical for since that seems t aponteino אבן ג הר , the primary meaning of which is to kill without specifying the method. The The method. the specifying without kill to is which of meaning primary the , ירגמהו , the Hebrew equivalent of which is again again is which of equivalent Hebrew the , ). The later Jewish sources mentioned above do not he not do above mentioned sources Jewish later The ).

381

הרג , and it has been assumed that the the that assumed been has it and , ia Prophetarum Vitae Vitae Prophetarum Vitae 20 I the In 290. , lp clarify lp 380 This 222

CEU eTD Collection throat and its organs.” and its throat “by is, the that same the way, Abelin killed and then a sacrifice as bullock the father slew his how observed” closely “had he that says Isaac Rabbi of name the in Jonathan Rabbi and Azariah Rabbi while stone; a with Rabbis, the to according staff; a with Abel killed motif of grabbing the hair might be a visual reference to the last of the three views views three the of last the to (Heidelberg reference visual rake a be might a hair the with grabbing of motif him The Miscellany. smite the in posture Zechariah’s to similar to very also are hand his about of gestures is and the hand and pose victim’s The 269.). fig. 18v fol. 164, germ. Pal. Cod. Universitätsbibliothek, one with hair his early an In Zechariah. of fourteenth-century murder the depicting Miscellany the of miniature the with written, ‘For her blood is in the midst of her, she set it upon the bare rock; she poured it not upon the the upon not it poured she rock; bare the upon it set she her, 24:7). (Ez. dust’ with it cover of to ground, midst the in is stones. blood her the ‘For and written, trees the on spattered lay blood F Zechariah murderof The 168v: fol. Miscellany, Hamburg 268. Fig. tr says it used; s he instrument what or brother his killed Cain how specify not does Abel blood. bubbling Zechariah’s did as 382 383 ml ta h kle hs rte epesd ih h verb the with expressed brother his killed he that imply ig. 269. 269. ig. ansmits different opinions concerning the killing tool. According to Rabbi Simeon, Cain Simeon, Rabbi According to tool. killing the concerning opinions different ansmits Gen. 4:10: 4:10: Gen. Genesis Rabbah 22:8. 22:8. Rabbah Genesis C , Heidelberg, UB, Cod. Pal. germ. 164, fol. 18v: The murder of Cain Cain murderof The 18v: fol. 164, germ. Pal. Cod. UB, Heidelberg, , Sachsenspiegel ertain visual representations of Cain killing Abel share some common features features common some share Abel killing Cain of representations visual ertain th e voice of your brother’s blood cries to me from the ground the from me to cries blood brother’s your of voice e Sachsenspiegel 383

, Abel is shown kneeling in front of Cain, who grabs grabs who Cain, of front in kneeling shown is Abel , 382 h bbia psae eaig h mre of murder the relating passage biblical The aettos abh Pom : f hs niet t is it incident this of 5: Proem Rabbah, Lamentations

הרג . The Genesis Rabbah Rabbah Genesis The . . Genesis Rabbah 22:9: 22:9: Rabbah Genesis . 223

the

CEU eTD Collection I which was interpreted by Eleazar Lipa Sukenik as the death of Zechariah. This This Zechariah. of death the as Sukenik Lipa however. questioned hasbeen interpretation Eleazar by interpreted was synagogue, Dura the which in painting wall a except scene the of depiction other no is there sin. confesses old the already or him mislead to trys still or bearded gestures lively with a something explains who priest, to listening is He richly sleeves. tunic, its on short fur with a and medals in golden soldier with decorated a as shown is guard Nebucadnezzar’s of commander the Nevuzaradan, priest. a with blood bubbling the of issue the discussing Nevuzaradan Research Library and Collection, 1989), 119-125.. 119-125.. 1989), Collection, and Library Research Kessler, Period Roman 126r. In the Amiens Pamplona Bible, the depiction of the murder followed the scriptural text more more text scriptural the followed murder the of depiction 385 the 126r). (fol. kingthe Bible, of order the on men of group a by stoned being Zechariah depicting faithfully Pamplona Amiens fol. the 47682, Add. In MS Library 126r. British London, Bible, Picture Holkham 1356; Byzantium, 69r, fol. 39627, Add MS Library British London, Alexander John of Book Gospel example, for Death”, Scene, “Zechariah: one usually is Abel. of case the there in as just throat, his cutting images, or Zechariah of head the these smiting attacker In Abel. of slaughter the with parallel in to depicted Annunciation the was slaughter his as cases, rare some such in However, Elisabeth. Testament, with Zechariah or New Zechariah, the from scenes in mostly portrayed two the of feature common further A head. victims’ atthe aim attackers the that murders is 2v). (fol. Haggadah Golden the in “weapon” agricultural those like more looks his to identical almost is and murder, the Itof depictions Christian in uses Cain implements tool. killing professional very a seem not does axe an context the a Insuch king. the of order by of murdered was Zechariah iconography. Cain reminder be also may attacker other Zechariah’s of hand the in axe The victim. sacrificial the killed father his as Abel killed Cain which to according above mentioned Z 384 Paintings] (Jerusalem: Bialik, 1947), 116; Erwin Ramsdell Goodenough, Goodenough, Ramsdell Erwin 116; 1947), Bialik, (Jerusalem: Paintings] B idem, see J n Jewish art up to the end of the Middle Ages, except in the miniature in the Miscellany, the in miniature the in except Ages, Middle the of end the to up art Jewish n ournal of the Oriental Society Oriental Palestine the of ournal acharias” in the Index of Christian Art. For the slaughter of Zechariah, see entries “Zacharias: slain” and and slain” “Zacharias: entries see Zechariah, of slaughter the For Art. Christian of Index the in acharias” Eleazar Lipa Sukenik, “The Ezekiel Panel in the Wall Decoration of the Synagogue of Dura Europos,” Europos,” Dura of Synagogue the of Decoration Wall the in Panel Ezekiel “The Sukenik, Lipa Eleazar For the different iconographies in which Zechariah appears, see the entries on “Zechariah” and and “Zechariah” on entries the see appears, Zechariah which in iconographies different the For Th n eivl hita at Zcaih s h fte o Jh te ats was Baptist the John of father the as Zechariah art, Christian medieval In (Washington D.C.: Dumbarton Oaks Oaks Dumbarton D.C.: (Washington Art Christian and Synagogue Dura the of Frescoes The scn eioe s eaae b a oun n i ilsrts h commander the illustrates it and column a by separated is episode second e i h-nst hl ua uoo we-tziyyuraw Europos Dura shel ha-Kneset eit , vol. 10 (New York: Pantheon Books, 1964), 185-191; Kurt Weitzmann and Herbert L. L. Herbert and Weitzmann Kurt 185-191; 1964), Books, Pantheon York: (New 10 vol. ,

18 (1938): 57-62. About the identification of the scene in Dura, Dura, in scene the of identification the About 57-62. (1938): 18 385

[The Synagogue of Dura Europos and Its Its and Europos Dura of Synagogue [The Jewish Symbols in the Graeco- the in Symbols Jewish 224 384

CEU eTD Collection the author of it is unknown (Deut. 21:1-9). unknown is of author it the l now] the necks of eighty thousand anointed [young] priests were broken, [falsely [falsely me broken, were priests [young] anointed verb, the Here blood….” innocent [Zechariah’s] shedding of accused] thousand eighty of necks the now] the verb, the Hannele Klemettilä says hangmen’s clothing was typically black, possibly referring to his lower social social lower his to referring possibly eadem, see status; black, typically was clothing hangmen’s says Klemettilä Hannele pi C F epe te luhe o is ret, n te eoiin f h bidn. hs this Thus, building. the of demolition the feast. for entire the a proem perfect is miniature and the priests, of its despoiling of the slaughter on the elaborate Temple, ha-Kallir, Eleazar by composed those Av, especially of Ninth the for lamentations the of Most Jerusalem. in Temple the of destruction the Hurban, the namely, Av, of Ninth the of core the at is that event the recalls enemy, illuminated. the by Sanctuary the sporadically of occupation the and is priests the killing illustrating image, probably Av most first The day. of fast the of Ninth themes central visualize the illustrations its for Nevertheless, lamentations of collection The 389 388 Literature now lies on the floor next to the spot from which the blood is bubbling. Behind the the Behind bubbling. is blood the which ground. the on corpse beheaded another lies executioner from spot the to next floor the on lies now clothing, black in man and who decapitated he just a victim of corpse the over bows executioner, the presumably A blood. Zechariah’s of bubbling the silence to Nevuzaradan gentile authorities executed the convicted by beheading them with a sword. a with them beheading by convicted the executed authorities gentile

387 386 386 amentation for the Ninth of Av, also included in the Miscellany says, “When [I think think [I “When says, Miscellany the in included also Av, of Ninth the for amentation urthermore, Nevuzaradan was a foreign commander, and according to the Mishnah, Mishnah, the to according and commander, foreign a was Nevuzaradan urthermore, onclusion erce, to stab.” to erce, Dictionary of the Targumim, the of Dictionary Jastrow, mSanh.7:3. Marcus Jastrow, Jastrow, Marcus xecutioners’ costume is often bizarre, exaggerated, exaggerated, bizarre, often is costume xecutioners’ The The ans “to divide, to cut” or “to break the neck of” especially to atone for a murder when when murder a for atone to especially of” neck the break “to or cut” to divide, “to ans e S

The third episode on the right side illustrates the massacre ordered by by ordered massacre the illustrates side right the on episode third The peaking about the revenge of Nevuzaradan, the midrashic versions usually use use usually versions midrashic the Nevuzaradan, of revenge the about peaking (New York: Judaica Press, 1996). 1996). Press, Judaica York: (New קטל A

meaning “to cut” or “to kill,” while Halevi uses the uses Halevi while kill,” “to or cut” “to meaning 123. 123. Evil, of Epitomes 387 A Thus, in this respect, the image is based on the midrashic descriptions. midrashic the on based is image the respect, this in Thus, Dictionary of the Targumim, the Talmud Babli and Yerushalmi, and the Midrashic Midrashic the and Yerushalmi, and Babli Talmud the Targumim, the of Dictionary

1122. 1122. 389

parti-colored, see Mellinkoff, Mellinkoff, see parti-colored, 386

verb verb נערף דקר is used, which which used, is Outcasts , that is, “to “to is, that , 388 Another , 24-26. 24-26. , 225

CEU eTD Collection with dealing texts rabbinical in again and ever recalled Rabbi were of stories death These the and Akivah. martyrs Maccabean the of of executions stories the including as such Hurban martyrdom the of legends numerous contains tractate This Babylonian Talmud. the in Gittin Tractate the from taken are miniatures two last the of themes the in duty their The faith. their doing to clung they because while slaughtered were Cologne killed of Jews The Sanctuary. were Temple the of priests The martyrdom. of 1 n oi 11, hy r nt xcl nx t toe at o te et hy lutae In illustrate. they text the of parts those kinah’s the in moments different miniaturesseveral depict last two the addition, to next exactly not are they 161v, folio on forefathers wailing the for except consequently and margin, the in placed are illustrations the within located miniatures the between the poem it illustrates, it is mentioned in three more more three in mentioned is it illustrates, it poem the to addition in Miscellany, the In Av. of Ninth the for lamentations the a in motif is popular therefore and Hurban the of context the in mentioned often murder His slaughter. Zechariah’s of consequence the was Hurban the that was explanation The Israelites. the of future the concerning promise divine the despite place taken have might Temple the several poems dealing with persecutions of the Jews in the recent past among the the among past recent the in Jews atall. visualized not were thesestories Miscellany, the collected in lamentations the of persecutions with dealing are poems there while several Nevertheless, catastrophe. ancient the of level the to lifted is Cologne of Jews the of tragedy contemporary the presence, their the With to story. belong the of patriarchs introduction the Here, different. is 161v folio on miniature The Exile. the their of fate the the narrative; the of protagonists over forefathers the as depicted the are patriarchs mourning the of 154r, folio on miniature the mourning In descendants. deep the into insight provide

390 68r demonstrates the calamities endured by the captives who were brought into exile. exile. into brought were who endured captives the by calamities the 68r demonstrates Fols. 145v-147r, Davidson 2904 Davidson 145v-147r, Fols. One way or another, all the illustrations of the the of illustrations the all another, or way One Concerning the arrangement of the images, there is an apparent difference difference apparent an is there images, the of arrangement the Concerning The miniature on folio 167v offers a sort of explanation for how the destruction of of destruction the how for explanation of a sort offers 167v folio on The miniature The images on folios 154r and 161v still directly connected to the Hurban, Hurban, the to connected directly still 161v and 154r folios on images The א

; fols. 147r-147v, Davidson 5503 Davidson 147r-147v, fols. is about them and their reaction to the Hurban and and Hurban the to reaction their and them about is kinah kinot and those in the Haggadah. The former former The Haggadah. the in those and kinot kinot א . ; fols. 154r-154v, Davidson 2098 Davidson 154r-154v, fols. ; 390 are connected to the concept concept the to connected are The last miniature on folio on miniature last The narrative. narrative. 226 א . .

CEU eTD Collection iugcl om fr h Nnh f Av. of Ninth the in for narratives poems popular liturgical were They murder. Zechariah’s and children Yishmael’s Rabbi of story the including Gittin Tractate the from martyrdom of narratives other poeticize 78v-81r). fol. on 5. m part of the Miscellany, as shown in illustrations in a in illustrations in shown as Miscellany, the of part Christians. by the claimed are those sins not their but punished, be must thus and sins commit did Israel of people the that states It Jews. the of ill-fortune the for counter-explanation a as interpreted be may it recalling Israel, reward!” its is this and guilt, your is “This says, poet the as them, with happened what preserved They later. have suffer to people the for which sin the commits who herself Israel Israel primarily but c Corré, “A Judaeo-Spanish Homily for Ninth of Ab,” Ab,” of Ninth for Homily “A Judaeo-Spanish Corré, stop Zechariah’s blood from bubbling, and Jeremiah’s visit to the graves of the forefathers; see Alan D. D. Alan see forefathers; the of graves the to visit Jeremiah’s and bubbling, from blood Zechariah’s stop c 392 faith. one’s for killed be to oneself allowing or suicide committing 391 Quarterly Review Review Quarterly entury includes the same topics, such as the destruction of the temple, Nevuzaradan’s massacre in order to order in massacre Nevuzaradan’s temple, the of destruction the as such topics, same the includes entury onsequences is exceptional in the sense that in this story it was not an external enemy of of enemy external an not was it story this in that sense the in exceptional is onsequences artyrs were strongly associated with Hanukkah, and their depiction appears in another another in appears depiction their and Hanukkah, with associated strongly were artyrs A Judaeo-Spanish homily for the Ninth of Av from approximately the second half of the fourteenth fourteenth the of half second the approximately from Av of Ninth the for homily Judaeo-Spanish A Haym Solovetchik, “Haggadah, Hermeneutics and Martyrdom in Medieval Ashkenaz,” Ashkenaz,” inMedieval Martyrdom and Hermeneutics “Haggadah, Solovetchik, Haym For the Ninth of Av, the authorship chose to illustrate lamentations which which lamentations illustrate to chose authorship the Av, of Ninth the For Although the story of Zechariah’s murder shed a negative light on the people of of people the on light negative a shed murder Zechariah’s of story the Although 94, no. 1 (2004): 77-108. 77-108. (2004): 1 no. 94,

392 h ls iae Zcaihs et ad its and death Zechariah’s image, last The Jewish Quarterly Review Quarterly Jewish piyyut for the Feast of Lights (see II. (see Lights of Feast the for 56, no. 3 (1966): 212-224. 212-224. (1966): 3 no. 56, 391 h Maccabean The J ewish ewish 227

CEU eTD Collection c iconography, the palpable influence of Christian visual culture fit into this Jewish Jewish this into fit culture visual context? Christian of Christian influence of palpable appropriation the the iconography, does How Gansman. Simhah bar Isaac patron/scribe, the of Jewish side the strong from coming a presumably program, that illustration the least on prevailed influence at or Jews were manuscript the of painters the that assume to the plausible it make features references These aspects. polemical their eschatological with together possess images and martyrological the the and and to, miniatures linked are the they between passages connection direct the are thus, program, illustration motifs. or as only single compositions entire either art, visual Christian of repertoire the from are appropriated polemical Miscellany often the of have illustration the in and elements new sometimes these more, What claims connotations. theological Christian challenge necessarily which interpretation, martyrological or eschatological an require elements new these of Many motifs. particular of as well as compositions and scenes of choice the in manifest upon built again new was Innovations elements. innovative of number significant a presents also Haggadah but models, earlier numerous the musters of program already illustration it the general, but In tradition, elements. Ashkenazi on based also is traditional center the the with follow ha-Shanah Rosh Shavuot for miniature The and feasts. these (Hoshanot) of iconography Sukkot for texts the illustrating for choice The interpretation. innovative an offer and angle new a from illustrated be to text the approach they however, Sometimes, illumination. book Ashkenazi of tradition earlier as work images they with. belong text the interpreting commentaries visual certain functions, these fulfilling Besides century. mid-thirteenth the the of beginning the at markers liturgical as panels initial-word decorated and illustrated the book, prayer II. olored and sometimes gilt illustrations improve the aesthetic value of the codex. In the the In codex. the of value aesthetic the improve illustrations gilt sometimes and olored

8. C h ilmnto o te abr Mseln flil vros ucin. The functions. various fulfills Miscellany Hamburg the of illumination The rm n cngahcl iwon, w iprat hrceitc o the of characteristics important two viewpoint, iconographical an From the with smoothly in fit sometimes carry miniatures the that messages These ONCLUSION piyyutim

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ad sm css eel cmlx ruet epesd n etrs aant the against gestures, in expressed claims.” truth argument, and symbols complex majority’s a reveal cases some hand, other the On polemic. a was similarity adapted every Not culture. elite majority the of claims company’s the internalizing of form challenged truth the that idiom a Jewish transformed into Jews that vocabularies symbolic the took adaptations these “Sometimes, by polemic: adaptation Oneis of them forms. takesdifferent Inward acculturation culture. M m context was and how was expressed in the illumination program of the Miscellany? program ofMiscellany? the illumination the in expressed was andwas how context they messages the challenge new, Jewish this what was be asked is now must that question next The carried. originally sometimes or transform and context, Jewish new, their aoiy utr, hs daig lsr o ht culture.” that to closer drawing thus, culture, non-Jewish majority the from elements borrowing by Jews as identities collective and Judaism University Press, 1996), 11. 11. 1996), Press, University Washington Press, 2004), 5-6. 2004), Press, Washington 395 acculturation. outward/modern I III. 394 396 Mohr, 1995), III/2, 786-831. III/2, 1995), Mohr, ed. vols. 3 25-30; Judaica, ibidem the see and Mainz, Germania in Mainz, Jews the left of had history earlier Jews the About last 39. the In ibidem, exist;even time. to long 1471, ceased a community By for archbishop. not the but by 1445, expelled in city again the were to they returned 1470, Jews Some house. his in goods his store or Jew The a accommodate to itself. allowed was citizen no Mainz council, city the of order the of to According store. coal city urban an to the from transformed was Jews synagogue The purposes. expelled building for used territory council stones its and city his destroyed was the from cemetery Jewish 1438, Jews In banished Mainz. also of Mainz city of the archbishopric in the except year, same the In Austria. in expelled from II, Albert Jews Emperor Judengemeinde,” later Austria, of mittelalterlichen V Albert Duke 1420, der In 38. 1979),” Elend Mainz, Stadtverwaltung und Augsburg; “Glanz 1438: Heilbronn, Falck, 1437: expulsion], Ludwig [final 1435: Constance, 1432: Ravensburg, 1429: ( e.g., 1388: Strassburg, 1428: archishopric of Trier, 1405: Speyer [temporary expulsion], 1424: Cologne, 1424: expulsion], [temporary Speyer 1405: Trier, of archishopric 1428: Strassburg, 1388: e.g., van G. Marcus differentiates between two types of acculturation: inward/premodern and and inward/premodern acculturation: of types two between differentiates Marcus G. van rder to understand the calamities that befell them and the contradiction between the the between contradiction the and them befell that calamities the understand to rder ther hand, means taking elements from the other and incorporating them into one’s own own one’s into them incorporating and other the from elements taking means hand, ther ainly taking place in modern, secular societies. During this process, Jews “dilute their their “dilute Jews process, this During societies. secular modern, in place taking ainly Idem, Idem, h Jws Lf Cce Rt o Psae rm ilcl o oen Times Modern to Biblical from Passage of Rite Cycle. Life Jewish he Ivan G. Marcus, Marcus, G. Ivan From the end of the fourteenth century, an increasing number of German towns expelled their Jews Jews their expelled towns German of number increasing an century, fourteenth the of end the From iscellany: the elements adapted from Christian culture are deeply integrated within within integrated deeply are culture Christian from adapted elements the iscellany: J Ashkenazi Jewry had to cope with tumultuous periods during the Middle Ages. Middle the during periods tumultuous with cope to had Jewry Ashkenazi EWISH T -C R HRISTIAN ituals of Childhood. Jewish Acculturation in Medieval Europe Medieval in Acculturation Jewish Childhood. of ituals

Arye Maimon, Mordechai Breuer, and Yacov Guggenheim (Tübingen: (Tübingen: Guggenheim Yacov and Breuer, Mordechai Maimon, Arye C

LOSENESS

The latter may also be termed assimilation, a process process a assimilation, termed be also may latter The 395 —J Te ae rcs cn e icvrd n the in discovered be can process same The EWISH -C 394 HRISTIAN Iwr acluain o the on acculturation, Inward ue i Mainz in Juden (New Haven: Yale Yale Haven: (New D (Seattle: University of of University (Seattle: ISTANCE (Mainz: (Mainz:

396 229 In

CEU eTD Collection catastrophes as well. as catastrophes later about relate poems liturgical Crusades, second the and first the during persecutions p ids ha-shem kiddush and times. rabbinical biblical from figures to era own their of heroines and heroes the compared chroniclers Mayer (The Jewish National and University Library, 1965), 9-10; Ivan G. Marcus, “A Jewish-Christian Jewish-Christian “A Marcus, G. Ivan in Ashkenaz,” Early 9-10; of Culture The Symbiosis. 1965), Library, University and National Jewish (The Memorbuch,” Mayer “Frankfurt the of acquisition the of occasion the on community in Memorbuch,” Frankfurt “The had Roth, massacres Cecil the See which place. in taken settlements and towns the mentioning came prayers specific more some then demonstrates that the memory of these events had not faded away by the fifteenth fifteenth the by away faded not had century. events these of memory the that demonstrates the of presence the centuries, the over York: . 2002), 464-465 (hereafter Marcusl, “Jewish-Christian Symbiosis”). “Jewish-Christian Marcusl, (hereafter 464-465 2002), Books. Schocken York: Memorbuch v before Shavuot. Shabbat before the on and Av of Ninth the before Shabbat the on year: every in twice recited called so lists, in the recorded addition, were victims In the Miscellany. of names the them among books, prayer festival in included were 400 the for days fast annual about speak that books minhagim Ashkenazi by provided Medieval in Martyrdom 399 1945). Tarshish, (Jerusalem: France] and Ashkenaz in Persecutions of [Book we-Zarfat Kreuzzüge Ashkenaz Gezerot der während Judenverfolgung die über terms in paradigms, imagery.” rabbinic and biblical of archetypical reservoir vast the from drawn highly in neighbors their and They themselves “medieval it, saw subjugated. puts Jews being Chazan Robert time, As same framework. biblical the a at within history and, interpreted people chosen the being of notion 398 “Representation”). Chazan, (hereafter 397 ictims were so many, that it was impossible to include all of them into the document, so the content of the the of content the so document, the into them of all include to impossible was it that many, so were ictims rle bten hs od tre ad eet vns a seld u: h pes and poets the out: spelled was events recent and stories old these between arallel These lists were always updated and the names of the new martyrs incorporated. After a certain time, the the time, certain After a incorporated. martyrs new the of names the and updated always were lists These For the Hebrew crusade chronicles, see and Moritz Stern, ed., ed., Stern, Moritz and Neubauer Adolf see chronicles, crusade Hebrew the For Robert Chazan, “Representation of Events in the Middle Ages,” Ages,” Middle the in Events of “Representation Chazan, Robert About the change in the attitude, see Susan L. Einbinder, Einbinder, L. Susan see attitude, the in change the About The two main types of narrative sources devoted to the commemoration of the the of commemoration the to devoted sources narrative of types main two The A nother source of information about the preservation of the martyrs’ memory is is memory martyrs’ the of preservation the about information of source nother 400 changed. There were prayers and blessings for the community and for the martyrs in general, general, in martyrs the for and community the for blessings and prayers were There changed.

399 are chronicles and liturgical poems. Chronicles cover only the the only cover Chronicles poems. liturgical and chronicles are Although the attitude towards towards attitude the Although France 398 iyyutim These (Princeton: Princeton University Press, 2002). 2002). Press, University Princeton (Princeton:

p became integral part of the Ashkenazi liturgy and liturgy Ashkenazi the of part integral became Cultures of the Jews: A New History, History, New A Jews: the of Cultures piyyutim (: Simion 1892); Abraham Habermann, Habermann, Abraham 1892); Simion (Berlin: and the the and k iddush ha-shem iddush In commemoration of the Frankfurt Jewish Jewish Frankfurt the of commemoration In Memorbücher B atfl et: eih oty and Poetry Jewish Death: eautiful H Memorbücher soy n Theory and istory 397 In written sources, the the sources, written In ed. Cecil Roth and Eugen Eugen and Roth Cecil ed. and martyrs changed martyrs and , which were then then were which , ed. David Biale (New (New Biale David ed. H ebräische Berichte Berichte ebräische in the liturgy liturgy the in

7 18) 42 (1988): 27 Sefer 230

CEU eTD Collection persecutions that took place during the First Crusade in 1096 (fol.202v). 1096 in Crusade First placethe during took that persecutions see Shmuel Shepkaru, „To Die for God: Martyrs’ Heaven in Hebrew and Latin Crusade Narratives,” Narratives,” Crusade Latin and Hebrew in Heaven Martyrs’ God: for Speculum Die „To Shepkaru, Shmuel see Maccabees; the with heaven in seated be would Anticoch of battle the in death their met who knights those that believed Caschifellone da Rustico di Caffaro chronicler Italian The 193. 1998), Press, Pennsylvania of SeeMaterials Source Other and troops.” Chartres of Fulcher of our Chronicle in marvelous more no was d’Aguilers, Maccabeus, in Raymond marvelous then God, that say I but knights, t R r S M Parnasim.” “Gezerat so-called the of memory the to fast hodesh of rosh eve the and on Kippur Yom commemorating the Ninth of Av presented the Maccabean martyrs as prototypes for for prototypes as martyrs. contemporary martyrs Maccabean the presented Av of Ninth the commemorating Texts Maccabees. the of story the was motif a Such persecutions. the commemorating fast days in memory of martyrs. One of them speaks about reciting reciting about speaks them of One martyrs. of memory in days fast

a eoy of memory and Marina Rustow (Philadephia: University of Pennsylvania Press, 2011), 147-163. 147-163. 2011), Press, Pennsylvania of University (Philadephia: Rustow Marina and 403 402 History and Anthropology of Crossroads the at Studies Jewish in Ashkenaz,” Modern Early and Medieval in Righteous the of Graves The Identity: Diasporic and History, Review Quarterly 404 persecutions. local in killed victims the of commemoration Comedy in Paradise, although as Old Testament figures, they should rather be in the Limbo of the outer outer the of Limbo the in be rather should they figures, Testament Old as although Paradise, in Comedy 401 v 405 circle of the Hell (Paradise, canto XVIII, 34-48); see Robert Leon McGrath, “The Romance of the the and martyrs of saints, as Romance heaven in rank “The same the given be McGrath, would battlefield Leon the on died who Robert crusaders The see 34-48); XVIII, canto 1-2. 1963), University, (Princeton Dissertation Ph.D. Literature,” Artand inMediaeval Maccabees (Paradise, Hell the of circle past heroes, such as the Maccabees. the as such heroes, past he cemetery were part of the ritual on these fast days on the eve of Rosh ha-Shanah and and ha-Shanah Rosh of eve the on days fast these on ritual the of part were cemetery he mr rfr t te at a t te eoy of memory the to day fast the to refers emark ernacular discuss the deeds of Judah Maccabee, the great hero. He and Joshua appear in Dante’s Divine Divine Dante’s in appear Joshua and He hero. great the Maccabee, Judah of deeds the discuss ernacular nd her seven sons. Mistress Rachel sacrificed her four children, her Rachel sacrificed Mistress sons. hernd seven aymond d’Aguilers says, “I do not indeed, belittle the valor of the Maccabees, nor exalt the valor of our our of valor the exalt nor Maccabees, the of valor the belittle indeed, not do “I says, d’Aguilers aymond ome motifs were used over and over again in chronicles and liturgical poems poems liturgical and chronicles in again over and over used were motifs ome

סיון Raspe, “Black Death,” 484 n49. n49. 484 Death,” “Black Raspe, See Lucia Raspe, The Black Death in Jewish Sources: A Second Look at at Look Second A Sources: Jewish in Death Black The Raspe, Lucia See iscellany, within the the within iscellany, They play a similar role as models in Christian literature. Several secular poems written in the the in written poems secular Several literature. Christian in models as role similar a play They באלול

ג֬

שהוא

ח֬ 77, no. 2 (2002): 320. 320. 2(2002): no. 77,

שהוא

ו֬ נ֬ ת֬ ת֬ת ֬ו

eea QT gezerah לפרט

גזירה 94 (2004): 471-489 (hereafter, Raspe, “Black Death”); eadem, “Sacred Space, Local Local Space, “Sacred eadem, Death”); “Black Raspe, (hereafter, 471-489 (2004): 94

ק֬ ט֬

תענית

Historia Francorum qui ceperunt Iherusalem, Iherusalem, ceperunt qui Francorum Historia גזירה 405

עבור hagahot

דמתענין ta i, h preuin i 14 (o. 191r). (fol. 1349 in persecutions the is, that , Mothers who killed their children were compared to the mother the to compared were children their killed who Mothers

עד

' תחימה

במגנצ Describing the siege of Antioch, an eyewitness of the First Crusade, Crusade, First the of eyewitness an Antioch, of siege the Describing of the Maharil, there are two such remarks referring to to referring remarks such two are there Maharil, the of ' ' אומ האידנ

דאי ' ' נוהג וכ

במגנצא relate the relate the Maharil Sefer the of copies . Several

ן (fol. 191r). 191r). (fol. ' האידנ , ed. Edward Peters (Philadelphia: University University (Philadelphia: Peters Edward ed. , ' נוהג gezerah TaTNU TaTNU gezerah , ed. Ra‘anan S. Boustan, Oren Kosansky, Kosansky, Oren Boustan, S. Ra‘anan ed. ,

וכן 402 (fol. 202v). 202v). (fol. In the minhagim book of the of book minhagim the In 401 e in see Cletv poesos to processions Collective The First Crusade: the the Crusade: First The Ma selihot (sic!), that is, the the is, that (sic!), s Nissim yse 404 403

on 8 Elul in Elul 8 on Te second The ,” ,” Jewish Jewish 231

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other narratives about about narratives other and lamentations the with familiar Being necessary. even not was reference direct a Such martyrs. Jewish contemporary to here reference direct no was there sources, written the Unlike level. same the to latter the elevated they this doing by and Judaism, to witnesses Jewish depict to martyrdom Christian of language visual the appropriated Miscellany the of artists The ruler. pagan a of order the on beheaded or apart torn being saints Agatha, as such saint, virgin a of execution miniatures the The martyrdoms, Christian models. of representations Christian recall on built were executions their of depictions visual transgression over death for choose model brothers role the a reasons: two providing for for martyrology suitable Ashkenazi was sons seven the her of story and the mother Accordingly, Maccabean infanticide. such of background the in lay life their erroneously living and baptized being children the of fear The error.” their in maintained be they and alive them take and come ones uncircumcised these “lest is decision cruel incest. wayavoided this captivity and in in died Yishmael of Rabbi children two The worship. idol of practice sinful the against voice his raised he because murdered was Zechariah the Law. the against illustrating trespass over miniatures death choosing and the martyrdom of Two time. own their taking in events with place association the make easily could martyrs these of images the saw Name of God,” 108-109. 108-109. God,” of Name

406 Solomon bar bar Solomon death together,” as was she along with her four children, just as the righteous righteous the as sons…. her seven with died woman just children, four her with along she was as to dashed together,” were death babes and “Mothers Scripture, in written is it her Of died. she and expired, soul her them; with along the her killed and her us beat they slaughtered, “Show her, to said They were they and children the sawthey When arms.” your you them. in have that treasure over lamenting and they sitting and room her the took found enemy the until her on writhing were they and other, the on two and side one on two arms, two her in lap her on them placed …then uncircumcised these lest mercy, no error… their in be and alive they maintained them comeones and take have them on Even children. four have I Th As the chronicler puts it into Mistress Rachel’s mouth, the primary reason of her her of reason primary the mouth, Rachel’s Mistress into it puts chronicler the As e Maccabean martyrs appear in the illustration of the Miscellany as well. The well. as Miscellany the of illustration the in appear martyrs Maccabean e S amson ’s chronicle, Haberman, Haberman, chronicle, ’s ids ha-Shem, kiddush

406 the fifteenth-century Ashkenazi beholder who who beholder Ashkenazi fifteenth-century the , 34; translation is from Cohen, “Sanctifying the the “Sanctifying Cohen, from is translation 34; , Gezerot

kinot also speak of of speak also 232

CEU eTD Collection n ltr hw u i te olcin f h lt sxenhcnuy eai in Yahia’s ibn Gedalia ha-Qabbalah Shalshelet sixteenth-century late the of collection the in up shows later and Bonn of Ephraim twelfth-century the by recorded is first legend The Kippur. Yom and his death he composed the hymn, the composed he death his Before him. beside limbs and his with home sent was he and off cut were feet and Jews hands His and Christians bishop. both the by tortured and arrested was Amnon Finally, Mainz. of Amnon Rabbi convert to vain in by sought Mainz of bishop venerated the legend, the to martyrs According victims. contemporary antique late the between eea tms i raiy hs ojcin wr nt las fetv ad es were Jews and effective always time. to time not from atrocities such to were exposed objections these reality in times, several sacrifice. ofequal their worth the to allude to order in martyr antique late visual the of representation a the in incorporate him to to reference decided and martyr local this of legend the with familiar been have may Miscellany the of authorship The martyr. the to next them placing no feet the and hands the off cutting specify her not do and but up mother chopped being the him mention about sons, seven sources The him. to next placed and off cut feet and hands f

Abraham A. Neuman A. Abraham in Judeis,” R. Sicut Bull Stephen Papal “The see Grayzel, Solomon 40-41; Jews, 1995), of Press, baptism forced the forbade directly Haynes, the centuries, fifteenth and twelfth references in Amnon’s legend and the transformation of these Christian symbols into anti-Christian anti-Christian into symbols Christian these of 409 transformation the and 495-496. Christological Symbiosis,” “Jewish-Christian Marcus, see polemics, On legend 514-518. Amnon’s 212, in no. 1981), America, references Gaster of Moses Society by Publication Judeo-German the Jewish from The translated (Philadelphia: Legends and see Tales Bukh, Jewish Mayseh of the in Book story Book. the Ma‘aseh of translation English an For 84-85. (2004): 31 Beiträge Judaistische circles. Ashkenazi medieval in normative considered were form. Both decisions passive a in only if even them sacrifice to ready was mother their and Law Divine against 408 407 orced conversions were connected to the period of the First Crusade. The Jewish Jewish The Crusade. First the of period the to connected were conversions orced osiui po Judaeis pro onstitutio I the In Goldin, “Socialisation,” 134-136. 134-136. “Socialisation,” Goldin, Lucia Raspe, “Jewish Saints in Medieval Ashkenaz–A Contradiction in Terms?” Terms?” in Contradiction Ashkenaz–A Medieval in Saints “Jewish Raspe, Lucia Reluctant Witnesses. Jews and the Christian Imagination Christian the and Jews Witnesses. Reluctant Although church leaders, even the , raised their voices against forced baptism baptism forced against voices their raised pope, the even leaders, church Although Th Th C e depiction of the first son’s execution contains another potential connection connection potential another contains execution son’s first the of depiction e e execution of first son in the Miscellany is depicted in a similar way, with his his with way, similar a in depicted is Miscellany the in son first of execution e (Leiden: E.J. Brill,1962), 242-280. 242-280. Brill,1962), E.J. (Leiden: Mayseh bukh Mayseh Yiddish andearly the seventeenth-century , a protective papal bull which was reissued several times between the the between times several reissued was which bull papal protective a ,

Unetanneh toqef Unetanneh 409 In medieval Ashkenaz, the most famous most the Ashkenaz, medieval In , which is recited on Rosh ha-Shanah ha-Shanah Rosh on recited is which , (Louisville, KY: Westminster John Knox Knox John Westminster KY: (Louisville, Studies and Essays in Honor of of Honor in Essays and Studies 407 F . rankfurter rankfurter 408

233

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a ad h sntfe te oy ae n dond n h river.” the in drowned and Name Holy the sanctified she and , waters accursed o towards baptism, see Shepkaru, Shepkaru, see baptism, towards Christians and has Christians but Saracens, or and Jews ransomed not are “We Siena. of Catherine Saint thirteenth-century for importance b killed by their parents were compared to the sacrifice brought to the the to brought Temple. sacrifice the to compared were by parents killed their were or suicide the committed as who Martyrs important child. own as one’s being just sacrifice the was of sacrifice subject a as killing of act the martyrdom, In sacrifice. conversion. and baptism to aversion strong reflect Jews’ the would types iconographical 413 412 411 not and us will take ones uncircumcised impure, the that so here… die we that better is “It writes, bar Eliezer Rabbi As baptized. being escape to just relatives their killed or themselves Jews where cases about or baptism forced of cases of speak chronicles Crusade 410 (Jerusalem, 1970), see in Yuval, “Two Nations,” 178 n96 n96 178 Nations,” “Two inYuval, see 1970), (Jerusalem, b.Ya'akov Efraim le-Rabbi qinot Ages added. emphasis n95, 177-178, 2006), Middle the and Antiquity Late in Christians and Jews of aptism in blood was present in Christian literature from early Christian times and it had a central central a had it and times Christian early from literature Christian in present was blood in aptism Jewess of Aschaffenburg relates that “she did not wish wish not did “she that relates Aschaffenburg of Jewess n the Christian iconography of baptism. If so, this parallelism between the two two the between parallelism this so, If baptism. of iconography Christian the n hristian holy water, which in Christian eyes was supposed to bring eternal life to the the to life eternal bring to supposed was eyes Christian in which water, holy hristian Davidson 4709, translation is from Goldin, “Socialisation,” 130. 130. “Socialisation,” Goldin, from is translation 4709, Davidson For Christianity, an association between baptism and the blood bath is not a foreign notion. The idea of of idea The notion. foreign a not is bath blood the and baptism between association an Christianity, For Bonn, of Jacob ben Ephraim Chronicle of Rabbi Eliezer bar Nathan. See Israel Jacob Yuval, Jacob Israel See Nathan. bar Eliezer Rabbi of Chronicle baptized and bathed us bathed and baptized ..Ea blood of the sacrifices, and they sprinkled their own blood and that of their dear dear their of that and blood own their sprinkled they and sacrifices, the of blood the sprinkled latter the for Priest High the of that than greater was honour Their storm was too fierce to receive the blood of our sacrifice / blood mixed with with mixed blood / sacrifice ben Nathan) (Eliezer were sweet’. deemed and oursacrifices blood our of the blood / the . receive . to . fierce / altar too wasGod's on storm made were it if as worthy found was sacrifice their / . . . abode/ God’s in desired were we offerings, whole as sacrificed were …we Another nevertheless closely connected aspect of aspect connected closely nevertheless Another

ch one possesses eight vestments, as did the High Priest, and two crowns. crowns. two and Priest, High the did as vestments, eight possesses one ch baptized in blood in baptized contaminate us unwillingly in their wicked waters wicked their in unwillingly us contaminate (Berkeley: University of California Press, 2007), 73. For more about the Ashkenazi attitude attitude Ashkenazi the about more For 73. 2007), Press, California of University (Berkeley: .” See David Biale, Biale, David See .” 412 .” Speaking of Jesus Christ, she said, he “shed his life’s blood and with that that with and blood life’s his “shed he said, she Christ, Jesus of Speaking .” Jewish Martyrs Jewish S The motif of naked Pharaoh in the tub might have been built been have might tub the in Pharaoh naked of motif The efer Zekhirah efer [Book of Memory. Prayers and Elegies of Rabbi ] Bonn] of Ephraim Rabbi of Elegies and Prayers Memory. of [Book

Blood and Belief: the Circulation of a Symbol between Jews between Symbol a of Circulation the Belief: and Blood Beautiful Death Beautiful Einbinder, 206-209; , 21, ed. Abraham Haberman, Haberman, Abraham ed. 21, (Berkeley: University of California Press, Press, California of University (Berkeley: kiddush ha-Shem kiddush T wo Nations in Your Womb. Perceptions Perceptions Womb. Your in Nations wo to be polluted in the bitter bitter the in polluted be to …” Sefer Zechirah. we- Selichot Zechirah. Sefer 410 Another story about story Another , 34-39. 34-39. , is the victim as a as victim the is 413

411 The 234

CEU eTD Collection re-enacted the biblical story and slaughtered their children following Abraham’s Abraham’s following children their slaughtered and example. story biblical the re-enacted works these of the heroines and heroes medieval The texts. liturgical in as to well as chronicles References Isaac. of Sacrifice the ben R. Jacob of Bonn in the collection of Lamentations for the Ninth of Av says, of Av for Ninth the Lamentations of collection ofthe Bonn in Jacob ben R. community compares their deeds to Abraham’s: Abraham’s: deeds to their compares community kiddush ha-Shem kiddush

418 417 History 415

414 416 Haberman, Gezerot, 31-32; translation is from Shepkaru, Shepkaru, from is translation 31-32; Gezerot, Haberman, 45. “Representation,” Chazan, from Translation 1086 Davidson 185v, Fol. , Hereafter Haberman, Haberman, Hereafter , Simha Goldin, “The Socialisation for Kiddush ha-Shem Among Medieval Jews,” Jews,” Medieval Among ha-Shem Kiddush for Socialisation “The Goldin, Simha S A Th up in fire as a voluntary offering / a nursing child offered up as a whole whole a as up offered child nursing a / offering voluntary offering. ansacrifice, important a as fire in up children their and sent / burnt be friendsto before their hurried and new mothers / offering, burnt a as made were offerings taking thirty-two / entirely burning and apart and skinning / sacrifice a offer children, and parents family, entire The lad. He took his screaming wife. The two of them departed together from the the the from together them. killed made and crusaders the chamber departed them of and two The son wife. screaming his his took He slaughter lad. the to slaughtered then which He amen. answered with lad The slaughtering. knife for benediction the hand his in and son took his Isaac bound then Isaac."…He son his with Abraham ancestor our did as up him offer shall I Now Isaac. is name his helpmate: and age old his her in him bore Zipporah Zipporah wife My to me. gave God and son This small. there and great both standing me to "Listen those all to loudly out called Ephraim ben Jacob of Bonn, Sefer of Bonn, ben Jacob Ephraim (Rabbi offerings.’ prepared and altars, built and sacrifices, bound and children, uch imagery appears in the Miscellany itself. One of the poems by R. Ephraim Ephraim R. by poems the of One itself. Miscellany the in appears imagery uch 23 (1997): 123-127 (hereafter Goldin, “Socialisation”). “Socialisation”). Goldin, (hereafter 123-127 (1997): 23 zra. hy arfcd [ sacrificed the They Azariah. with You and Mishael, Hananiah, exchanging like and Abraham ancestor our like the times, ten tested without for were Mainz, of do children the Name Zion, we of children precious The what holy one… crucified Lord, Your our see of and sanctification ‘Behold loudly: out cried They [ nother chronicler, Solomon bar Simson describing the martyrdom of the Mainz Mainz the of martyrdom the describing Simson bar Solomon chronicler, nother עקד e 416 a excellence par ] his son Isaac. son his ] One of the twelfth-century chronicles, the the chronicles, twelfth-century the of One There was a certain young man, named R. Meshullam ben Isaac. He He Isaac. ben Meshullam R. named man, young certain a was There that took place in Worms during the First Crusade, First the during place Worms in took that G , 123. 123. , ezerot ל sacrifice and the ultimate archetype of Jewish martyrdom was was martyrdom Jewish of archetype ultimate the and sacrifice . 418

ד ועק their children as Abraham had sacrificed sacrificed had Abraham as children their 415 ]

) Zekhirah 417 Aqedah

414 J ewish Martyrs ewish

per ueos ie bt in both times numerous appear M reports about a about reports Anonymus ainz , 175. 175. , J ournal of Medieval Medieval of ournal 235

CEU eTD Collection thought to take the sacrifice into account and have mercy upon His people. Since Since people. His upon mercy have and and rabbinic biblical sufferto using by had they calamities the interpreted Jews medieval account into sacrifice the take was God to Judgment. of thought Day the on Israel to promise His of God remind to meant was sacrifices these of Recollection redemption. with closely associated were lamb Pesah the High Abraham to atthe Priest the of figure the Comparing persecution. of times in sons getting their fathers sacrifice of to ready image the beholder the in evoke may Sanctuary the of doorway the at turn their waiting offerings their bringing men three The aspect. martyrological a have may Gamliel Rabban of dictum the by lamb Pesah the of depiction unique The sacrifice. n Aqedah Isaac's of blood the see 12:13)—I (Exod. says: instance, Isaac was sometimes identified with the Pesah lamb. The lamb. Pesah the with identified sometimes was Isaac shows, literature rabbinical early as more, is What Pesah. to also but ha-Shanah Rosh to only not Isaac of Sacrifice the linked tradition Jewish lamb. Pesah the motif, typological

419 Priest High the Abraham and 31r: and 1r fol. Miscellany, Hamburg 270-271. Figs. expression of the same relationship can be found in the late thirteenth-century Italian Dragons’ Haggadah Haggadah Dragons’ Italian thirteenth-century late the in found be can relationship same the of Isaac,” expression of Sacrifice the of Account Targumic “Infanticide,” 92-92. 92-92. “Infanticide,” the to reference clear a is image This bush. the of margin the In 39v). (fol. ame of of ame khilta de Rabbi Ishmael Rabbi de khilta

Me The imagery of the the of imagery The Apart from being a central motif of Ashkenazi martyrology, both the the both martyrology, Ashkenazi of motif central a being from Apart kiddush ha-Shem kiddush n we I e te lo (f h Psoe lm) I il as vr you over pass will I lamb), Passover the (of blood the see I when And Aqedah 7, lines 78-79; see Robert Hayward, “The Present State of Research into the the into Research of State Present “The Hayward, Robert see 78-79; lines 7, Aqedah , were also compared to the Pesah lamb as the ultimate animal animal ultimate the as lamb Pesah the to compared also were , mishnaic

makes this connection stronger (figs. 270-271). 270-271). (figs. stronger connection makesthis and sacrifice in the Temple easily brings us to another to us brings easily Temple the in sacrifice and dictum of Rabban Gamliel, a ram is depicted as being caught in a a in caught being as depicted is ram a Gamliel, Rabban of dictum Aqedah ora o Jws Studies Jewish of Journal

in the context of the Pesah lamb. See also Malkiel, Malkiel, also See lamb. Pesah the of context the in . 419 Te hlrn luhee i the in slaughtered children The Mekhilta de Rabbi Ishmael Rabbi de Mekhilta 32 (1981): 139-140. A visual visual A 139-140. (1981): 32 Aqedah

and , for for , 236

CEU eTD Collection s 1096: 1096: Xanten, in Jews the of fate the on reporting Samson bar Solomon Rabbi of worlds the are Th

of the same expectation: of same the expectation: 421 422 God of Name the Sanctifying them for patterns, 420 Death to Afterlife: Martyrdom and Its Recompense,” Recompense,” Its and Martyrdom Afterlife: to Death d acrifice made by Ashkenazi Jewry was expected to bring redemption upon Israel. These Israel. upon redemption bring to expected was Jewry Ashkenazi by made acrifice eveloped as a result of the experiences Ashkenazi Jewry suffered during the Crusades; idem, “From After After “From idem, Crusades; the during suffered Jewry Ashkenazi experiences the of result a as eveloped Translation is from Spiegel, Spiegel, from is Translation As Shmuel Shepkaru pointed out, in Jewish martyrological thought the idea of divine compensation compensation divine of idea the thought martyrological Jewish in out, pointed Shepkaru Shmuel As Chronicle of R. Solomon bar Samson, see Haberman, Haberman, see Samson, bar Solomon R. of Chronicle e poem of Rabbi Ephraim ben Jacob of Bonn about the the about Bonn of Jacob ben Ephraim Rabbi of poem e and every one of us shall point him out with his finger and proclaim, ‘This is ‘This proclaim, and us….’ and he delivered him, in weour God; trusted finger his with out him point shall us of one every and God……Each of radiance illuminating the in Eden, of Garden eternal the of in world daylight, that in on total live shall God, we of And high. altar most the the on to offerings brought burnt God to sacrifice a as ourselves offer us let but rites, abominable their with defile us ofimpure the hands wicked Let the not And pardon our iniquity and our sin, and take us for Thine Thine for and take us and oursin, pardonAnd ouriniquity ids ha-Shem kiddush The saints, men and women, slain for sake. Thy slain and men women, The saints, You promised our fathers mercy to Abraham. mercyAbraham. to ourfathers promised You That when their descendants commit a wrong commit whendescendants That their This act be called to save them from disaster, fromdisaster, them save to act be called This Of the bound flock that yearns towards Thee yearns Thee towards flockthat Of bound the Be Thou the shepherd of the surviving flock surviving the of Be shepherd the Thou Scattered and dispersed among the nations. nations. the among Scattered and dispersed Remember the righteous martyrs of Judah, Judah, martyrs of righteous Remember the , 74. , 74. Let then their merit stand as our witness, as ourwitness, stand merit Let their then Thus prayed the binder and the bound, bound, the and prayedThus binder the From all their transgressions and sins. and sins. transgressions From their all , many to Aqedahs ourcredit to Recall L O Righteous One, do us this grace! this One, us O Righteous do , 151-152. 151-152. , Trial ast Break the yoke and snap the bands bands yokethe and snap Break the Those that were bound of Jacob. Jacob. of bound were that Those

O God! O King... a mat o eeae smlr result. similar a generate to meant was Inheritance. Inheritance. AJS Review AJS

G 422 , 48-49. Translation is from Cohen, Cohen, from is Translation 48-49. , ezerot 24, no. 1 (1999): 1-44. 1-44. (1999): 1 no. 24,

421

Aqedah ends with a statement a with ends 420 The 237

CEU eTD Collection tombs. from their and emerge dead the resurrect him: with redemption and brings town a to approaching is Messiah the foreshadows: only ha-Shanah Rosh at Judgment of way in the Haggadah also. The Coming of the Messiah complemented with the the with complemented Messiah the of of miniature the what of Coming visualization direct the is dead The the of Resurrection also. Haggadah the in way final of the for protector parallel typological the a as Judith, interpreted by out Messiah. the be carried to redemption be punished. enemy—can the be on smiting would and people her act—saving Her who Messiah. the of prototype a became Bethulia/Jerusalem oppressors, their from people the of redemption the by then and mercy, divine of sign a already miracle, a by followed was martyrs Maccabean the of sacrifice The revenge. and redemption, sacrifice, text: the in found as events of course same the emphasizes illustration Its Hanukkah. for she protected her people and became a flame of disaster for the Greeks”—says the the Greeks”—says the for disaster of flame a became and people her protected she of representative a chosen people. soldier, his to redemption bring Israel, and will Christendom!—against imperial an by accusations—brought the ignore will God t edge. polemical conscious a have may a it all, be after thus, may and, judgment shofar divine of concept and Christian the scales to reference with angel the of motif the addition, of end In the time. at dead the of resurrection the and redemption future Israel’s a for be prototype to considered was rescue miraculous and His Eden. resurrected of as Garden the time from second back coming a for depicted dead. is the Isaac resurrects miniature who the in God Accordingly, about speaks prayer The redemption. and martyrdom and side one judgment—with of divine center atthe Isaac of Sacrifice the By placing

r 423 esurrected Isaac is reminiscent of the angel letting the good through the gate of Paradise. Paradise. of gate the through good the letting angel the of reminiscent is Isaac esurrected he Jewish people. Just like Isaac, the Jews will rise again and, thanks to the Sacrifice, the to thanks and, again rise will Jews the Isaac, like Just people. Jewish he The “baptized” balance is not the only reminder of the Christian Last Judgment. The angel escorting at at escorting angel The Judgment. Last Christian the of reminder only the not is balance “baptized” The

Redemption and resurrection is represented in the Miscellany in a straightforward straightforward a in Miscellany the in represented is resurrection and Redemption The representation of the the of representation The “That night Judith shielded me. With her blessed counsel and her noble manner, manner, noble her and counsel blessed her With me. shielded Judith night “That idt ha-hesed middat 423 In contrast to the Christian scenario, this eschatological vision favors vision eschatological this scenario, Christian the to contrast In

Aqedah on the other— it expresses the interdependence of of interdependence the expresses it other— the on in the Miscellany fits smoothly within this context. context. this within smoothly fits Miscellany the in on on ha-din middat Aqedah piyyut -Day -Day 238

CEU eTD Collection

and right his on righteous the with world; the judging Messiah the Christ by occupied is sphere upper the where Judgment, Last the of iconography Christian medieval traditional the of parts main the constitute elements the These . complemented bottom the here, on dead present the of resurrection are evil the for punishment and good the for reward the both Thus, nation. chosen His of enemies the is, that God, of enemies the on revenge divine about speaks image the beneath text The Jews. the redeem will he that announce him around banderoles the on inscriptions The Messiah. is the of page coming the the by of occupied part upper The type. iconographical Christian more one of reminiscent e Judah formulated this relationship between martyrdom and revenge in brave words, words, brave in and revenge between martyrdom relationship this formulated Judah ben Kalonymos Miscellany,Rabbi the in lamentations the among following the 1096, included in pogroms the commemorate to composed poems, his of one In martyrs. the of Beyond the visual connection, the illustration of the the of illustration the connection, visual the Beyond Dead. the of Resurrection the and Jerusalem into Entry Jesus’ of iconography Christian the upon built is miniature the of composition The Miscellany. the of program illustration 425 73-86; 1999), Verlag, Thorbecke Jan in 1096,” in Germany upon ones enemies was also an expected reward. expected an also was enemies ones upon

o 424 ppressors. See Avraham Grossman, “The Cultural and Social Background of Jewish Martyrdom in in Martyrdom Jewish of Background Social and Cultural “The Grossman, Avraham See ppressors. ventually awoke divine wrath and brought vengeance upon those who caused the death death the caused who those upon vengeance brought and wrath divine awoke ventually Fol. 154v, Davidson 5971 Davidson 154v, Fol. A hope for redemption was strongly intermingled with the hope for divine revenge on enemies and and enemies on revenge divine for hope the with intermingled strongly was redemption for hope A Apart from the importance of martyrdom in bringing redemption, divine revenge revenge divine redemption, bringing in martyrdom of importance the from Apart Th e same concept of vengeance upon Israel’s enemy can be detected in the the in detected be can enemy Israel’s upon vengeance of concept same e ‘He will execute judgment among the nations, filing them with with filing them among nations, the judgment execute ‘He will For how long shall You be like a warrior who knows not how how not knows who abe warrior like You shall For long how Make known the vengeance from the Gentiles for the blood blood the for Gentiles fromthe vengeance the Make known For the day of vengeance in my heart and the yearof my and mythe in heart of vengeance For day the Juden und Christen zur Zeit der Kreuzzüge der Zeit zur Christen und Juden And spray their life-blood on your on prophyrion life-blood sprayAnd their Hasten the redemption and speed the vision, speed vision, the and Hasten redemption the Drops of my blood are counted one by one one by counted are blood ofDrops my א of Your servants before our very eyes… very eyes… our before of Your servants . The translation is from Yuval, Yuval, from is translation The

redemption comesnear. redemption Corpses’ (Ps. 110:7). 110:7). (Ps. Corpses’ to deliver! to … … … … 424 Two Nations Two The blood of the innocent martyrs innocent the of blood The 425 , ed. Alfred Haverkamp (Sigmaringen: (Sigmaringen: Haverkamp Alfred ed. ,

in the Miscellany is is Miscellany the in Shefokh , 105. 105. ,

239

CEU eTD Collection c F Dead the of Resurrection the and Messiah the Coming of 35v: fol. Miscellany, Hamburg 272. Fig. side. Visual depictions of these ideas added another facet to this controversy. The The controversy. this to facet another added ideas these of depictions Visual polemical side. a exhibited they consequently, notions; same the of definition Christian the Name of God. the of sanctification the for lives their up offered who those to reward a as enemies her over judgment divine and Israel of redemption divine the recall Messiah the of coming the with Judgment of reflect Day all The lamb sacrifice. Pesah and the martyrdom of sacrifice the bath, blood Pharaoh’s for babies Jewish of slaughter the Greeks, the by brothers seven the and Eleazar The Maccabean period. the of the slaughter of sources written sacrifice, in prevail of as light notions to came same revenge and the redemption miniatures, its Analyzing Miscellany. the of program meaning. original their challenge transformation these chose Miscellany this by and message the Jewish a of bearers into them transform of to order in models Christian painter the Thus, ones. condemned the are Christians other, the and ones blessed eachthe are Jews the where judgment, complement counter-last of kind a constituting image and text Miscellany, Hamburg the In 274-275). (figs. graves their from emerge dead the sphere earthly, lower, the in and left, his on sinful the haracteristic of medieval Ashkenazi, Judaism can be also discovered in the illustration the in discovered also be can Judaism Ashkenazi, medieval of haracteristic ig. 273. Bamberg, cathedral, Fürstenportal, tympanon: Last Judgment Judgment Last tympanon: Fürstenportal, cathedral, Bamberg, 273. ig. Thinking in the biblical and rabbinical, or rather eschatological, imagery so so imagery eschatological, rather or rabbinical, and biblical the in Thinking Jewish notions of martyrdom, redemption and revenge revenge and redemption martyrdom, of notions Jewish

Aqedah ipso facto ipso at its center and the the and center its at were in clash with with clash in were 240

CEU eTD Collection the but Christian, sometimes is images the “Jewish.” in written were “sentences” of “inward “vocabulary” of example the excellent an acculturation:” as described be can Miscellany the of illumination of the in elements paradigm Christian of presence the Ashkenazi Therefore, imagery. eschatological special and biblical of visual representation majority’s the into the them from built and expressions vocabulary, symbols, took Miscellany the of authorship 241

CEU eTD Collection affairs. interreligious in interest his Isaac indicating owned by SeferNizzahon the treatise, polemical Jewish the of copy A Mainz. of community Jewish the in role prominent a had have may family his and Isaac Rhineland. the fifteenth-century of authority halakhic great a forMaharil, the of circle responsible been having the to belonged Isaac Simhah owner. as original its as and bar Miscellany final recognized entire the of production Isaac be and also Jacob could certain latter a The scribes: Gansman. its as identified been have persons Th C is found in the prayer book, especially in the Haggadah and a and Haggadah the in especially book, prayer the in found is miniatures of number largest The text. the of body the into inserted miniatures and panels words/initial-word initial contains program illustration its and illuminated, is codex The for himself. of miscellany creating a sort a book, prayer a including works various of opee i tm cmrsn a aedr a olcin of collection a calendar, a comprising Isaac time that in book completed prayer the been have may unit earliest The times. different slightly at Gansman Simhah bar Isaac person, same the for and by produced were they that seems it units, these between connections strong create features paleographical and codicological the and Av, of Ninth the for readings biblical German Christian codices, used their vocabulary, and produced work that comported comported that time. culture of that surrounding the with work produced and vocabulary, their contemporary used of codices, language Christian visual German the with familiar were Miscellany the of artists the that show compositions and motifs numerous found, been have parallels stylistic close no Although illustrations. the on worked artists of groups or artists different two least At unfinished completed. never was of codex the of illumination the number indicate, decorations and illustrations a As well. as illustrations midrashic and scenes ritual some are there although nature in eschatological and biblical mostly are representations figurative ONCLUSION e Hamburg Miscellany was produced in the area of Mainz in the 1420s–1430s. Two Two 1420s–1430s. the in Mainz of area the in produced was Miscellany Hamburg e The Miscellany was put together from different codicological units and consists consists and units codicological different from together put was Miscellany The

sefer ibbur sefer Sefer minhagim Sefer by Yom Tov Lipmann Mühlhausen, was was Lipmann Mühlhausen, by Tov Yom , a collection of lamentations and lamentations of collection a , kinot of Abraham Hildiq. Since Hildiq. Abraham of piyyut ad a and , for Hanukkah. The Hanukkah. for minhagim book 242

CEU eTD Collection case. their in assumed be easily can of direct influence sort some later, only decades some area geo-cultural same the in produced were the codices latter these Since Sons. Four of the of representation The models. depictions Italo-Ashkenazi and Ashkenazi later with links visual strong exhibit also Miscellany as manuscripts Sephardic using directly most are that from not and sources textual and other Miscellany commentaries of same the use of the a result likely the of that and Haggadot Spanish the of representations the between discovered be can similarities certain however, details, iconographical In them. on written answers their with banderoles hold who “mentors,” their by accompanied are Sons The examples. Sephardi the from different are portraits latter the of compositions overall The Miscellany. Hamburg the in found be can lands Ashkenazi in Sons Four all of representation dated first The Haggadot. Ashkenaz early in attention such receive not did they century, mid-fourteenth the the by illustration of Haggadah in used images part of set basic became Sons Four the Sepharad in While Sons. Four the of representation scenes. eschatological and representing biblical of illustrations group next the to more connected is image way, the Inthis future. eschatological the in or past biblical the in place taking scene historical a with decorated is Pesah for explanation the lifting celebrants of scenes ritual with of illustrated usually command is the part at This Gamaliel. Temple Rabban the in sacrificed being lamb Pesah the of depiction the is the of half first Bohemia. in century fifteenth the in the sometime of produced illustrations Haggadah Erna-Michael ritual the the is to Miscellany relative closest the versions, and scenes of selection the with accordance in chose authorship the variations the of scenes ritual The motifs. available different were there and When iconography. Ashkenazi traditional follow Haggadah scenes new several introduce they the hand, on and other types iconographical existing already exhibit It images the view. hand, one the of On Haggadot. point illuminated of development iconographical the of chain an the in link from important an constitutes remarkable is program illustration The 426 Goitein, MA Thesis, 133-134. 133-134. Thesis, MA Goitein, and the the and matzah Th The Miscellany enriched the still underdeveloped Ashkenazi iconography of the the of iconography Ashkenazi underdeveloped still the enriched Miscellany The e only exception, when the classical Ashkenazi iconography was not followed followed not was iconography Ashkenazi classical the when exception, only e maror 426 n peaig h Psh ab ( lamb Pesah the preparing and

minhagim of the Maharil. In the the In Maharil. the of Pesah ), however, the the however, ), 243

CEU eTD Collection

in the balance and not found wanting. found and not balance the in weighed been have sacrifices their redemption: messianic the in participate will they and rewarded, be will obedience Their God. by condemned or forgotten been not have people Jewish the soldier), imperial the by here (represented Christians the of accusations the including forces, malevolent of spite in that belief fundamental the illustrates image The humankind. of salvation the for sacrifice Christ’s challenges Israel of salvation the for sacrifice Isaac’s Jews. the towards mercy everlasting and compassion God’s to allude sky the of image The Judgment. acculturation.” of “inward a kind idioms—as into Jewish or motifs transformed expressed and vocabulary pictorial Christian particular the from had over taken were They originally. they that meaning the assume challenge to can intentionally chosen one were in compositions cases, Jews and other Christian In by shared Christendom. motifs visual medieval of pool specific the any from have come not but do meaning they of Sometimes, number miniatures. several a in revealed elements has Christian analysis Iconographical representations. visual Jewish in emerged connotations polemical these how exemplifies Miscellany the of illustration The side. polemical a exhibited they consequently, notions; same the of definition Christian the revengewith clashed and redemption dominant martyrdom, the of of notions beliefs Jewish the majority. with Christian relation in only meaningful became they contrary, innovative The the On issues. Jewish internal merely than more been have must salvation and martyrdom martyrdom. on Ashkenazi literature medieval in of motifs key context the revenge, and redemption sacrifice, emphasize Miscellany the in in solutions iconographical interpreted be may program illustration the in elements new the of Most imagery. rabbinical/midrashic and biblical of guise the in society Ashkenazi contemporary the to relevant notions express representations visual these genres, written to Similarly solutions. unique or innovative The biblical-eschatological and the midrashic depictions offer particularly many many particularly offer depictions midrashic the and biblical-eschatological The The first miniature depicts the Sacrifice of Isaac as the focal point of the Day of of Day the of point focal the as Isaac of Sacrifice the depicts miniature first The with the resurrected Isaac, the donkey and the starry starry the and donkey the Isaac, resurrected the with ‘Akedah From the perspective of Isaac, Isaac, of perspective the From ha-Shem. kiddush po facto ipso 244

CEU eTD Collection resistance even to death will not be unrewarded. This divine intervention is not only only not is intervention divine This unrewarded. be not will death to even resistance faith, the Keeping protection. their in intervenes but dispassionately, it at look not does God and martyrs, Christian the the of that as God of of eyes the in precious example as just is Jewish martyrs the the of suffering Through the that demonstrate cultures. could authorship two the martyrs, Maccabean the between dialogue visual The ongoing martyrdom. their of an to point images Christian representation parallel and depictions Jewish the between correspondences the for elements iconographical Christian appropriated authorship The knowledge. such presumes Miscellany the in depiction Christendom, their of service the in martyrs sources Maccabean written of no awareness were demonstratingJewish there if Even communities. Christian and Jewish the them in both bring last at flourished martyrs which Maccabean the of cult the persecution Germany, fifteenth-century In redemption. and suffering through go similarly Israelites the There Haggadah. Pesah the recalls Carcassone of Solomon ben Joseph by composed the lamentations. The sweep of the narrative as well as the illustration of the the of illustration the as well as narrative the of sweep The lamentations. the in stories aggadic the of representation the and martyrs Maccabean the of fate the relating favor. divine from fallen Jewshad the already that claim Christian the symbolizes it the to response a Isaac,and redeemed be to about of people, chosen the remaining of sacrifice hope Jewish the of Miscellany the of miniature first the with accordance In vain. in are Jews the afflicting calamities the of none was that show image to meant This dead. the of resurrection the by accompanied Messiah the of Coming Jews. the of oppressors of the depiction the in storymanifested is ofentire the Exodus lesson ultimate Finally, the the on revenge messianic future of promise as a seen and be archetypes should They subjugated. though finally who were Israel, enemies, of all sworn threatening two menacingly Israel’s represent Pharaoh and messianic Laban of promise redemption. divine first the and Pieces the of Covenant the recalls Abraham sleeping The Ashkenaz. medieval in persecutions during killed being or lives their children’s or lives own their sacrificing either death suffered who those to allusions events, historical recent for allegories as interpreted be may bath blood Pharaoh’s and Temple the in lamb Passover the of Sacrifice The aspect. martyrological or messianic a contain

Also, the iconographical novelties within the biblical-eschatological scenes often often scenes biblical-eschatological the within novelties iconographical the Also, The concepts of martyrdom gain straightforward expression in the pictures pictures the in expression straightforward gain martyrdom of concepts The piyyut 245

CEU eTD Collection Under family. his and Gansman Simhah bar Isaac about picture detailed more a provide to exists evidence firm further no circle, his and Maharil the to connection his Besides implications. polemical and therapeutic its with together commemoration of form visual a as served also It guide. halakhical a and manual calendar a book, prayer a only not was it of that shows presence program illustration the in revenge and The redemption sacrifice, as such concepts illumination. book Miscellany in Hamburg manifested The were culture. ideas these visual that of demonstrates products in also but sources, textual in to resistance superiority. refute to idea the of Christian context polemical of tool a a in used be as also could martyrs Jewish these and of story the Thus, conversion. for exempla pressures as functioned also it Consequently, divine lasting, mercy. ever of proof a martyrs their in saw Ashkenaz of Jews The subjugated. being and nation chosen the being between its discrepancy the explain to self-justification as received concept This served Commemoration victims. the of repeatedly. memory the maintaining in expression Jewry particular Ashkenazi of expressions cultural the in found be can them with deal to need and motivation the and concepts Martyrological or suicide committing with dealing texts faith. for one’s be killed to allowing oneself rabbinical in again over and over recalled were stories These Akivah. Rabbi of death the and martyrs Maccabean the the of as executions such martyrdom tractate of This stories including Talmud. Hurban, the Babylonian of the legends numerous in contains Gittin Tractate the from taken are murder, Zechariah’s and children Yishmael’s Rabbi storyof the miniatures, two last the of themes the in duty their The faith. their doing to clung they because while slaughtered were Cologne killed of Jews The Sanctuary. were Temple the of priests The martyrdom. of interpretation. her and Messiah the for prototype a the in presence became Judith enemy, the killing by town her protected she Since Judith. by as such but resist actively who houses, heroes the within for victory baths achieving ritual of emergence the miracles—like through realized The centrality of martyrdom in medieval Ashkenazi culture is reflected not only only not reflected is culture Ashkenazi medieval in martyrdom of centrality The the of illustrations the all another, or way One piyyut and in its illustration may be a reference to this internal typological typological internal this to reference a be may illustration its in and kinot are connected to the concept concept the to connected are 246

CEU eTD Collection the to turned have could he faith. of Jewish truth the in conviction reflect firm to his illumination of book medium potentials, interpretative its Knowing culture. visual in manifestation their and claims theological Christian certain of aware was Isaac polemics, to sufficient in seem interested and environment have Christian a within do living man learned a we being that assume information of bits few the However, project. a such in engaging for motivation exact his establish to possible not is it circumstances, these

247

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PPENDIX C OLLATION 1

8 8 (viii)

8-1 8-1

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f o ols. 16-23: IIIols. 16-23: ls. 24-31: IV 24-31:ls.

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@ (m @ fols. 49-56: VII fols. 32-40: V

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8 8 10-1 10-1 (xx) 8 8 (xvii) (xvii) (xviii+xix) 249

@ @ fols. 98-105: XIII @ fols. 90-97: XII fols. 82-89: XI

8 8 8 8 (xxi) (xxi) (xxii) (xxii) 8 8 (xxiii)

CEU eTD Collection @ fols. 114-120: XV

fols. 106-113: XIV

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( f @ fols. 141-148: XVIII @ P fols. 121-132: XVI P

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2 3

– - LAMENTATIONS

S EFER EFER IBBUR 10 8 8 8 8 (xxvii) (xxvii) (xxviii) (xxix) (xxix)

CEU eTD Collection @ fols. 165-172: XXI @ fols. 157-164: XX

fols. 149-156: XIX

8 8 8 8 8 8 (xxxi) (xxxii) (xxxii) (xxx) 251

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4

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לשבת גאולה כפיוט אהבה

איכה נוסה קינה קינה קינה קינה קינה קינה קמחל נהקי

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CEU eTD Collection U 1348 (Franconia), Hammelburg Mahzor, Hammelburg Or. 13 Cod. MS Landes- Hochschulbibliothek, und Hessische Darmstadt, Italy,ca. 1455 ben Simeon, Joel Bodmer Haggadah, Bodmer Cod. 81 Bodmer, Martin MS Bodmeriana-Foundation Bibliotheca Cologny-Geneva, Haggadah, Cincinnati First 444 College, MS Hebrew Union Cincinnati, , Crete, 1583 Greek Haggadah Chantilly 732 MS Conde Chantilly, Musee 1295 France, East North Torah, Mishneh Kaufmann A77/I-IV MS Collection, Kaufmann Budapest, MTA, century offourteenth the half second (Catalonia), Spain Haggadah, Kaufmann A422 MS Collection, Kaufmann Budapest, MTA, ca. Germany,1370-1400 Mahzor, Heilbronn A 387 MS Collection, Kaufmann Budapest, MTA, Mahzor Tripartite A 384 MS Collection, Kaufmann Budapest, MTA, Lippman Tov Mühlhausen by Yom Sefer Nizzahon A 306 MS Kaufmann Budapest, MTA, 3. Second Darmstadt Haggadah, Haggadah, Second Darmstadt Or. 28 Cod. MS HLHB, Darmstadt, century fifteenth second quarter Rhine, of the , Middle Haggadah Darmstadt First Or. 8 Cod. MS HLHB, Darmstadt, Italy, 1479 Northern Miscellany, Rothschild IM, 180/51 MS Jerusalem, Haggadah Yahuda IM, 180/50 MS Jerusalem, century fourteenth France, , Southern Haggadah Sassoon Sephardi IM, 180/41 MS Jerusalem, npublished primary sources—Jewish manuscripts manuscripts primary sources—Jewish npublished

B IBLIOGRAPHY , volume 1, Area of Lake Constance, ca. 1322 1322 Lake ca. Constance, , volume Area 1, of , Franconia, ca. 1465-1470 Germany, late fifteenth century fifteenth Germany, late North Italy, late fifteenth century Italy, latefifteenth North

Germany, fifteenth century , Germany, fifteenth

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CEU eTD Collection Mahzor Worms 4°781/I JNUL, Heb. Jerusalem, MS h N 11639 Add. BL,London, MS century fourteenth early Germany, Southern ca.1310 UpperKKA: Rhine, Mahzor, Leipzig V.UB, 1102 Leipzig, MS Germany, 1309 commentary, and Rashi Targum with Pentateuch Levy cod. 19 Hamburg, SUB, MS century fourteenth-fifteenth Siddur, hebr. 243 cod. Hamburg, SUB, MS Haggadah Dragon’s hebr. 155 cod. Hamburg, SUB, MS Germany, 1535 Mahzor, Ashkenazi hebr. 133 cod. Hamburg, SUB, MS Haggadah Second Nuremberg 24087 Library, MS Schocken Jerusalem, Germany,ca. ben Simeon, 1440 Joel Haggadah, Nuremberg First 24086 Library, MS Schocken Jerusalem, Italy, 1400 ca. Northern Haggadah, Lombard 24085 Library, MS Schocken Jerusalem, 1419 book, prayerAshkenazi 34°1114 JNUL, Heb. Jerusalem, MS Haggadah Murphy Heb 6130 4° Ms. JNUL, Heb Jerusalem, MS Haggadah Erna-Michael IM, 180/58 MS Jerusalem, Head Haggadah, Birds’ IM, 180/57 MS Jerusalem, c.1460 Germany, , Southern Ryzhin Rabbi of Siddur IM, 180/53 MS Jerusalem, Pentateuch, Regensburg IM, 180/52 MS Jerusalem,

ttp://jnul.huji.ac.il/dl/mss/heb6130/index_eng.html orth French Miscellany orth , Franconia, 1272 1272 , Franconia, , Haggadah Rothschild aka , Italy, second half of the thirteenth century thirteenth the halfItaly, of second , Upper Rhine, ca. 1310 ca. Upper Rhine, Regensburg, ca. 1300 ca. Regensburg, , Middle Rhine, 1375-1400 1375-1400 Rhine, , Middle , Amiens 1278-1286 1278-1286 , Amiens , Franconia, ca. 1465-1470 1465-1470 , Franconia,ca.

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266

CEU eTD Collection century fifteenth the of quarter fourth Germany, Tegernsee Haggadah, Heb. 200 cod. BSB, Munich, MS commentary bible Würzburg Rashi Heb. 5 cod. BSB,Munich, MS fourteenthcentury Spain, An-sky Haggadah, I ed. khr. An-sky op.I RGALIf. 2583 Moscow Bible Ambrosian Library, B32 MS Ambrosian Milan, 1430 ca. Rhine, , Middle Haggadah Ashkenazi Rylands 7 Library, Ryl. Hebrew MS Rylands Manchester, John 1330-1340 Catalonia, , Spain, Haggadah Sephardi Rylands 6 Library, Ryl. Hebrew MS Rylands Manchester, John ( Younger the Isaiah of Trani of Decisions BL,London, Or. 5024 Haggadah Golden] the [to Sister Or.BL, 2884 London, MS Haggadah Hispano-Moresque Or.BL, 2737 London, MS Mahzor Joab Emmanuel 5686 Harley BL,London, MS Haggadah Golden 27210 Add. BL,London, MS Siddur, Forli 26968 Add. BL,London, MS Mahzor Tripartite 22413 Add. BL,London, MS ben Simeon, Germany,1460 ca. Joel Haggadah, Ashkenazi London 14762 Add. BL,London, MS ca. Catalonia, 1330-1340 Spain, Haggadah, Barcelona 14761 Add. BL,London, MS 1429 Avignon, Torah, the on commentary Gershonides’ 14759 Add. BL,London, MS Italy, 1383 , Ulm, 1236-1238 1236-1238 , Ulm, , volume 1, Area of Lake Constance, ca. 1322 1322 Lake ca. Constance, , volume Area 1, of , Spain, ca. 1320 , Spain, , Reggio Emilia, 1466 1466 Reggio Emilia, , , Castile, late thirteenth century latethirteenth , Castile, , Spain, ca. 1320-1330 ca. 1320-1330 , Spain, , Würzburg, 1233 1233 , Würzburg, ), Bologna or Rimini, 1374 1374 ), Bologna or Aharon Rimini, Yeshayah Rabbi Pisqei

267

CEU eTD Collection century fifteenth Germany, Prophets, the on commentary Kimhi’s David 554 Mich. LibraryMS Bodleian Oxford, Mahzor Laud Laud 321 Or. Library, MS Boldeian Oxford, century Germany, thirteenth Mahzor, Ashkenazi 140 Can. Library, MS Boldeian Oxford, ofcentury fifteenth half second Northern-Italy, Haggadah, Ashkenazi 111] Rossi [De 2998 Parm. Parma, BP, MS 1450-1453 PrayerUlm/Treviso, book, 653] Rossi [De 2895 Parma, BP, Parm. Greek Paris Haggadah, 1388 BnF, hèbr. Paris, MS century , Germany, mid-fifteenth Haggadah Bileq Hileq 1333 BnF, hèbr. Paris, MS century fifteenth Haggadah, with Ashkenazi, Siddur 640 BnF, hèbr. Paris, MS Mahzor Reggio 1 Reggio Library, MS Bodleian Oxford, P 14 Opp. Library, MS Bodleian Oxford, Mahzor Tripartite 619 Mich. MS Library Bodleian Oxford 1320-1335 Aragon, ca. Spain, Haggadah, Prato 9478 MS New York, JTS, century fourteenth Italy, Prayer book, 8972 MS New York, JTS, Florence, Mahzor, 1490 Rothschild 8892 Mic. MS New York, JTS, Ferrara1515 Farissol, , scribe Abraham Haggadah Farissol 4817 Mic. MS New York, JTS, Haggadah New York First 4481 Mic. MS New York, JTS, entateuch with Targum and Rashi, Germany, 1340 Germany, 1340 and Rashi, Targum entateuch with , Germany, ca. , Germany,1290 , Germany, first half of the fourteenth century offourteenth the half first , Germany, , volume 1, Area of Lake Constance, ca. 1322 1322 Lake ca. Constance, , volume Area 1, of Crete, 1583 , Joel ben Simeon, Germany,ca. ben Simeon, 1445 , Joel

268

CEU eTD Collection Haggadah, Floersheim collection Zurich, private 1238 Ashkenaz, Mahzor, Wroclaw 1106 M. Library, MS University Wroclaw Germany, 1478 Haggadah, Washington 1 LibraryCongress, MS of Washington, century latethirteenth Germany, Southern Mahzor, Ashkenazi 174 cod. hebr. Vienna, MS ÖNB, SeMaQ and Siddur Vienna 75 cod. hebr. Vienna, MS ÖNB, Haggadah Stuttgart cod. Or. Q 1 MS Landesbibliothek, Würtembergische Stuttgart, 1320-1330 Aragon, ca. , Spain, Haggadah Sarajevo Museum Sarajevo, National century latefifteenth Italy(?), Northern Haggadah, Ashkenazi 958] Rossi [De 3143 Parm. Parma, BP, MS , Germany, 1470s Italy, 1502 , Area of Lake Constance, ca. 1322 1322 ca. Lake Constance, of, Area 269

CEU eTD Collection ca. 1500 Île-de-France, Book of Hours, H. 5 Library, MS New York, Morgan 1240s Bible, Paris, Picture Morgan M.638 Library, MS New York, Morgan ca. 1440-1450 UseParis, Hours, of Rome), (Book Hours of Dunois 3 YatesBL, Thompson London, MS historiale Bible Guyart desMoulins, III D RoyalBL, 15 London, MS Psalter Queen Mary VIIB BL, 2 London, Royal Pauperum Biblia 5 King’s BL,London, MS century latefourteenth France, Book of Hours, 2979 Harley BL,London, MS - ca. 1425 Lower 1420 ca. Rhineland, Saints, the Prayers to 859 Egerton BL,London MS gesuntheit menschlicher Spiegel Heidelberg, UB Pauperum Biblia germ, 148 Pal. BP, Cod. Heidelberg, Aurea Legenda Elsässische germ. 144 Pal. BP, Cod. Heidelberg, meide Kranz Der Mügeln, Heinrich von germ. 14 Pal. BP, Cod. Heidelberg, Aurea de Voragine, Legenda Jacobus 18 10A MMW van Nederland, Bibliotheek Nationale The Hague, 1400 l., s. Deutsche Historienbibel, A.50 Mscr.Dresd. Universitätsbibliothek, und Landesbibliothek—Staats- Dresden, Sächsische , Germany Salvationis Speculum Humanae 2º 79 Library, GKS TheCopenhagen, Royal manuscripts primary sources—Christian Unpublished , , , Netherlands, ca. 1405 , Netherlands, ca. 1430 , Bavaria, Cod. Pal. germ. Pal. Cod. 432 , England, (London/Westminster or East Anglia?), 1310-1320 1310-1320 Anglia?), or East (London/Westminster , England, , Strassburg, 1419 1419 , Strassburg, , Middle Rhineland, 1420-1430 1420-1430 Rhineland, , Middle , Paris, first quarter of the fifteenth century fifteenth quarter first of the , Paris, , ca. 1435 1435 , ca. , Bavaria, 1407 1407 , Bavaria,

ca. 1430 ca. 1430 270

CEU eTD Collection 1448 Salzburg?, Deutsche Historienbibel, Vienna, cod. 2774 ÖNB, Salvationis Speculum Humanae 2612 n. Vienna, cod. s. ÖNB 1220s-1230s ca. Paris, Bible Moralisée, 2554 Vienna, Cod. ÖNB, I. for Maximillian Textbook Vienna, cod. 2368 ÖNB Missale Hasenburg Vienna, cod. 1844 ÖNB Pauperum Biblia Vienna, cod. 1198 ÖNB, Christi Vita Vienna, cod. 485 ÖNB, Legenda Vienna, cod. 326 ÖNB, century tenth Byzantine, Psalter, Paris grec. 139 BnF, Paris MS. Germany, 1446 1446 Germany, Aurea, , Germany, 1425-1435 ca. , Klosterneuburg, fourteenth century century fourteenth , Klosterneuburg, , Prague, 1409 1409 , Prague, 271

CEU eTD Collection Pesikta Rabbati. Discourses for Feast, Fasts, and Special Sabbaths Special and Fasts, Feast, for Discourses Rabbati. Pesikta Translation, English with Haggadah Passover The Pesah shel elHaggadah we-Tziyyurim Perushim Otzar ed. Stern, Moritz and Adolf Neubauer, 1972. Eshkol, Buber. Jerusalem: , ed. Shlomo Tanhuma Midrash Lamentations Rabbah. Midrash ha-Gadol Midrash Leviticus Exodus. Rabbah. Midrash The Genesis Rabbah. Midrash 1989. ha-Mevuar, ha-Midrash Makhon Jerusalem: Rabbati. Ekhah Rabbah. Midrash Ishmael de-Rabbi Mekhilta Ma‘aseh Book. Book of Jewish Tales and Legends translated from the Judeo-German by Moses by Judeo-German the from translated Legends and Tales Jewish Book of Ma‘aseh Book. Goldschmidt, Daniel. Goldschmidt, Kasher, Menahem Mendel, ed. Mendel, Kasher, Menahem ed. Mendel, Kasher, Menahem Abraham. Habermann, Ep 1960. Press, Bialik Jerusalem: we-Toldotekha. Pesah shel Haggadah ______. ha-Midrash Beth 2004. Ilan University, Gan:Bar Ramat CD. Database Library Judaic Project Ilan Bar sources primary Published Sefer ha-Berit Sefer Josef. Kimhi, hraim ben Jacob of Bonn, of Jacob ben hraim New Haven: Yale University Press, 1968. 1968. University Press, YaleNew Haven: 1969. 1892. Simion Berlin: Kreuzzüge. Soncino The London: Cohen. A. Dr. trans. 1961. Press, Simon, Maurice and Freedman H. of editorship 1977. Soncino, Society, 2004. Society 1981. of America, Publication The Jewish Philadelphia: 1974. 1974. qinot le-Rabbi Efraim b.Ya'akov b.Ya'akov Efraim le-Rabbi qinot Eretz Yisrael Eretz 1970. (Jerusalem, Bonn] France]. Jerusalem: Tarshish, 1945. 1945. Tarshish, Jerusalem: France]. Ashkenazi communities of the ] Land of the of communities Ashkenazi , ed. , , ed. Adolf . London: Ha-Hinukh, 1957. London: Ha-Hinukh,1957. . [Seder of the Lamentations for the Ninth of Av according to the Polish rite and the and rite the Polish the to of Avaccording Ninth for the Lamentations [Seder of the Seder ha-Kinot le-Tishah be-Av ke-minhag Polin we-kehilot ha-Ashkenazim be- ha-Ashkenazim we-kehilot Polin ke-minhag be-Av le-Tishah ha-Kinot Seder ee Gzrt sknz we-Zarfat Ashkenaz Gezerot Sefer vol. 1, trans. H. Fredman and Maurice Simon. London: Soncino, 1951. 1951. London: Soncino, Simon. and Maurice H. trans. Fredman 1, vol. , 2 vols, ed. Jacob Z. Lauterbach. Philadelphia: The Jewish Publication Publication Jewish The Philadelphia: Lauterbach. Z. Jacob ed. vols, 2 ,

u-vikkuḥ Sefer Zekhirah Sefer Jerusalem: Beit Torah Shlomo, 1927-1991. 1927-1991. Shlomo, Beit Torah Jerusalem: Shlemah. Torah Shlemah Haggadah Tasae it Egih ih oe, lsay n idcs ne the under indices and glossary notes, with English into Translated .

vols 6. Jerusalem: Wahrmann, 1967. 6. 1967. Wahrmann, vols Jerusalem: ei Radaq im ha-natzrut, ha-natzrut, im Radaq ei erice eihe br i Jdneflug ärn der während Judenverfolgung die über Berichte Hebräische Bo o Mmr. ryr ad lge o Rbi fam of Efraim Rabbi of elegies and prayers Memory. of [Book o. , rn. . remn n Muie io. London: Simon. Maurice and Freedman H. trans. 2, vol. 21, ed. Abraham Haberman, Haberman, Abraham ed. 21, . Jerusalem: Makhon Torah Shlemah, 1955. 1955. Torah Shlemah, Makhon . Jerusalem: Glatzer. Norbert Nahum ed. Jerusalem: Harav Kook, 1968. 1968. Kook, Harav. Jerusalem: . New York: Wolfes Sales, 1947. 1947. Sales, Wolfes . New York: Bo o Preuin i Ahea and Ashkenaz in Persecutions of [Book e d . Efraim Talmage. Jerusalem: Bialik, Bialik, Jerusalem: Talmage. Efraim . . Vol. 2. Trans. William G. Braude. G. William Trans. 2. Vol. . Sefer Zechirah. Selichot we- Selichot Zechirah. Sefer New York: Schocken, Schocken, York: New 272 .

CEU eTD Collection Singer, S. S. Singer, Sefer Yosifon Maharil u-Teshuvot Sefer Sheelot ztz”l Molin Yaakov Rabbenu shel Minhagim Maharil. Sefer Israel: 1970. Press, Av. of Judaica the for Ninth Kinot Authorized The Abraham. Rosenfeld, God, Vindicating Lamentations. of Targum Rabbinic The History and Theory and Ages.” History Middle the in of Events “Representation Robert. Chazan, Elisheva. Carlebach, from Tympanum Twelfth-Century a in Disputation Lecturing:’ and “‘Seeing Michael. Camille, 2003. Leiden: Brill, God. Vindicating Lamentations. of Targum Rabbinic The M. M. Brady, Christian Literature.” Rabbinic in Zechariah of Death “The Sheldon. H. Blank, P. Kalman Bland, David. Biale, 1997. Aronson, Jason N.J.: Isaac. Northvale, of Binding the Akedah: Louis Arthur.The Berman, In Piyyut.” and Midrash in Interpretations Its and Aqedah “The van, J. W. Bekkum, desJudentums Wissenschaft und Geschichte für Monatschrift Berechja.” ben Leo. “Secharja Baeck, In Iconography.” Passion in Sin of Depiction the and Exposure, “Clothing, Martha. Bayless, Haggadah in Matzah Passover The Power: of Emblem Affliction, of “Bread Michael. Batterman, HenryAvril ed. Lamentations of The S. Targum Philip Alexander, Literature Secondary Isaac: the Aqedah (Genesis 22) and Its Interpretations Its and 22) (Genesis Aqedah the Isaac: Yisrael, 1989. Hokhmei 2003. 2003. Cambridge, Mass.: Belknap Press of Harvard University Press, 2011. 2011. University Press, of Harvard Press Belknap Cambridge, Mass.: 2002. Press, of Michigan 75-. University and K. Thelma Thomas, In Reims.” 346. 2000. Princeton University Press, N.J.: Princeton, 2007. Press, California University of Leiden: 2002. Brill, 95. 313-319. (1932): 4 no. 2007. Brepols, Turnhout: 289-306. Baert, Barbara Rudy and Ages Middle Late the in Metaphors their and Textiles Dressing. and Veiling, 2002. Brill, In Leiden: 53-89. Frojmovic, Spain.” Christian from Manuscripts Company, 1915. New York: Bloch Publishing Publishing Bloch York: New Translation. English Authorized Book. Prayer Standard The , ed. David Flusser. Jerusalem: Bialik, 1978. 1978. , ed.Bialik, David Flusser. Jerusalem: Berkeley: Berkeley: Christians. and Jews between Symbol a of Circulation the Belief: and Blood Adlershot: Scolar Press, 1987. 1987. Press, Scolar Adlershot: Edition. and Pauperum:AFacsimile Biblia Reading Medieval Images. The Art Historian and the Object the and Historian Art The Images. Medieval Reading The Artless Jew: Medieval and Modern Affirmations and Denials of the Visual. Visual. the of Denials and Affirmations Modern and Medieval Jew: Artless The aae o Tm. eih aedr n Clue n al Mdr Europe. Modern Early in Culture and Calendar Jewish Time. of Palaces , ed. Yosef Fisher and Saul Deutscher. Krakow, 1881. 1881. Krakow, Deutscher. and Saul Fisher , ed. Yosef . Collegeville, Minn.: Liturgical Press, 2007. Liturgical 2007. Press, . Minn.: Collegeville, mgnn te ef Iaiig h Other the Imagining Self, the Imagining ed. Brady, Christian M. M. Leiden: Brill, Brill, Leiden: M. M. Christian Brady, ed. , ed. Sholo Spitzer. Jerusalem: Mifal Torat Mifal Jerusalem: Spitzer. Sholo ed. , , ed. Ed Noort and Eibert Tigchelaar, 86- Tigchelaar, Eibert and Noort Ed ed. , 12-13 (1937-1938): 327- (1937-1938): 12-13 HUCA , ed. Elizabeth Sears Sears Elizabeth ed. , 27 (1988): 40-55. 40-55. (1988): 27 , ed. Kathryn M. M. Kathryn ed. , The Sacrifice of of Sacrifice The , ed. Eva Eva ed. , Weaving, Weaving, 76, 76, 273

CEU eTD Collection lse,Dvd DdteJws epeOsueteMmr fteMcaes” In Maccabees?” the of Memory the Obscure People Jewish the “Did David. Flusser, In Mahzor.” Worms the in Piyyut and “Prayer Ezra. Fleischer, things]. [Three devarim” “Sheloshah Yehudah. Shalom Fisher, Falck, Ludwig. “Glanz und Elend der mittelalterlichen Judengemeinde.” In Judengemeinde.” mittelalterlichen der Elend und “Glanz Ludwig. Falck, ______. of Dialectics Cross-Cultural the Coincidence, Confluence, Egypt: into flight “Another ______. Michael. Marc Epstein, loe, Ismar. Elbogen, oe, Jeremy. Cohen, and Hannah of story [The ivrit” ba-sifrut banekhah we-shivat Hannah “Maaseh David. Gershon Cohen, World Ninth the of In Proceedings Torah.” Mishneh ofKaufmann the Artist “The EvelynCohen, M. ibne,Ssn L. Susan Einbinder, of Chicago University Chicago: Medieval Culture. Late in Scream. Pain Modulated The Esther. Cohen, or, ln . A uaoSaih oiy o Nnh f Ab.” of Ninth for Homily Judaeo-Spanish “A D. Alan Corré, Fifteenth-Century a in Implements Temple the of Representation Uncommon “An Andreina. Contessa, Dubois, Jean-Daniel. “La mort de Zacharie: mémorie juive et mémoire chrétienne.” chrétienne.” mémoire et juive mémorie Zacharie: de mort “La Jean-Daniel. Dubois, Dickmann, Ines and Hans-Walter Stork. Stork. Hans-Walter and Ines Dickmann, In Drama.” British Medieval in “Gestures Clifford Davidson, Second Temple Period: The Jewish Sages and Their Literature. The Jewish Sages and Their Their and Sages Jewish The Literature Literature. Their and Sages Jewish The Period: Temple Second JNUL, 1985. and Jerusalem: Vaduz 781/1 4° Heb Library University and 238-240. (1926): zur Ausstellung der Stadt Mainz im Rathaus-Foyer November 1978 November Rathaus-Foyer im Mainz Stadt der Ausstellung zur Valy Schmidt-Heinicke, 25-42 Valy Schmidt-Heinicke, University Press, 2011. 2011. University Press, In Culture.” Christian and 2002. Brill, Leiden: Jewish 33-52. Frojmovic, Other,ed. the Eva Imagining Self, the Imagining Medieval in Appropriation Iconographic and Messianism 1997. Press, University The Pennsylvania State PA: Society, 1993. Princeton University Press, 2002. 2002. University Press, Princeton Crusade 1953. New JTS, York: 109-122. Davis, ed. Moshe In Literature]. Hebrew in sons seven her 26-30. 1986), Studies, Union of Jewish World II (Jerusalem: D, volume Studies. Division Jewish of Congress 2010. Press, 40 (1994): 23-38. 23-38. (1994): 40 Augustiniennes Handschriften und Miniaturen aus Hamburger Sammlungen Hamburger aus Miniaturen und Handschriften 5 (2009): 37-58. 37-58. (2009): Judaica5 Ars Bible.” Sephardi Hebrew idem, 66-127. Kalamazoo, Mich..: Medieval Institute Publications, Western Michigan Michigan Western Publications, Institute Medieval Mich..: University, 2001. Kalamazoo, 66-127. idem, 212-224. (1966): The Medieval Haggadah: Art, Narrative & Religious Imagination. Imagination. Religious & Narrative Art, Haggadah: Medieval The . Philadelphia: University of Pennsylvania Press, 2004. 2004. Press, University of Pennsylvania . Philadelphia: Sanctifying the Name of God. Jewish Martyrs and Jewish Memories of the First First the of Memories Jewish and Martyrs Jewish God. of Name the Sanctifying , vol. 2, trans. Azzan Yadin. Michigan: William B. Eerdmans Publishing, 2009. 2009. B. Eerdmans Publishing, William Michigan: Yadin. Azzan trans. 2, , vol. Philadelphia: The Jewish Publication Publication Jewish The Philadelphia: History. Comprehensive A Liturgy. Jewish euiu et:Jws otyadMrydmi Medieval in Martyrdom and Poetry Jewish Death: Beautiful State College, College, State Literature. and Art Jewish Medieval in Subversion of Dreams 1979. StadtverwaltungMainz, . Mainz: Blicke in verborgene Schatzkammern. Mittelalterliche Mittelalterliche Schatzkammern. verborgene in Blicke . Introductory Volume, ed. by Malachi Beit-Arié, 36-78. 36-78. Beit-Arié, Malachi by ed. Volume, Introductory . Sefer ha-yuval likhbod Modechai Menahem Qaplan Menahem Modechai likhbod ha-yuval Sefer Gesture in Medieval Drama and Art and Drama Medieval in Gesture Worms “Mahzor,” MS. Jewish National Jewish MS. “Mahzor,” Worms eih urel Review Quarterly Jewish . Hamburg: J. Günther, 1998. Günther,1998. J. . Hamburg: aToe l-oha Yisrael le-hokhmat Ha-Tzofeh ed. Friedrich Schütz and and Schütz Friedrich ed. , Juden in Mainz in Juden

New Haven: Yale Yale Haven: New France Revue des Études Études des Revue Judaism of the the of Judaism . Princeton: Princeton: . 6 n. 3 no. 56, . Katalog Katalog . , ed. , 10 10 274 , ,

CEU eTD Collection ______. “Haggadah Art.” In Art.” “Haggadah ______. Hayward, Robert. “The Present State of Research into the Targumic Account of the Sacrifice of Isaac.” of Sacrifice the of Account Targumic the into Research of State Present “The Robert. Hayward, R. Stephen Haynes, Galit. Hasan-Rokem, etHistoriae Art.” Artibus Isaac Jewish Medieval of in “The Sacrifice ______. Creatio?” or Renovatio Art: Century Twelfth in Antiquities “Josephus’Jewish ______. Hebrew Manuscript Painting HebrewManuscript ______. ______. “Sukkot and Simhat Torah in Art.” In Art.” in Torah Simhat and “Sukkot ______. 20-21. (1961): 6 Iconography.” Israel Eretz Jewish “The in Haggadic Motif Joseph. Gutmann, ______. “The Messiah at Seder: a Fifteenth Century Motif in Jewish Art.” In Art.” Jewish in Motif Century Fifteenth a Seder: at Messiah “The ______. In Judeis.” Sicut Bull Papal “The Solomon. Grayzel, Ramsdell. Erwin Goodenough, Jisrael eretz Daniel. Goldschmidt, Jews.” Medieval Among ha-Shem Kiddush for Socialisation “The Simha. Goldin, Hebrew The Thesis, M.A. Haggadah]. Erna-Michael [The Erna-Michael” “Haggadat Talit. Goitein, Society, 2003. Publication The Jewish Philadelphia: vols. Jews.2 the of Louis. Legends Ginzberg, 1963-2003. Tübingen: Mohr, vols. 3 Judaica, Germania 225-246. (1986/87): JJA 12/13 of Judith.” “The Metamorhposes ______. In Simeon.” ben Joel of Haggadot the and Haggadah Italian and Ashkenazic “The Mordechai. Glatzer, and Ages the of Man.” ofHaggadah the Sons Four “The Friedman, Mira.

and the Ashkenazi communities in the Land of Israel]. Jerusalem; Mossad Harav Kook, 1968. Kook, Harav Mossad Jerusalem; LandIsrael]. the in of communities and Ashkenazi the 32 (1981): 127-150. 127-150. (1981): 32 Studies Jewish of Journal Westminster John Knox 1995. Press, Knox John Westminster 2000. Press, Dame 1999. Press, Notre of University Ind.: Dame, Notre 132-145. Hoffman, A. Lawrence and Bradshaw F. Paul 434-441. (1985): 4 no. 48, Kunstgeschichte Raphael Mahler, and Shmuel Yeivin, 29-38. Merhavyah: Sifriyat Poalim, 1974. 1974. Poalim, Sifriyat Merhavyah: 29-38. Yeivin, and Shmuel Raphael Mahler, eih itr: rsne t Poesr ahe Mhe o hs eet-it birthday] seventy-fifth his on Mahler Raphael Professor to presented history: Jewish 1962. 1962. ḳ 1973. Society of America, Publication The Jewish Philadelphia: 123-128. Goodman, Neuman Books, 1964. Pantheon York: New Synagogue. Dura History 2010. at Jerusalem, University Congress, 1991. h Wsigo Haggadah Washington The ovets me ovets [The Order of the Lamentations for the Ninth of Av according to the Polish rite rite Polish the to according Av of Ninth the for Lamentations the of Order [The 23 (1997): 1117-138. 1117-138. (1997): 23 , ed. Meir Ben-Horin, Bernard D. Weinryb, Solomon Zeitlin, 242-280. Leiden: Brill, Brill, Leiden: 242-280. Zeitlin, Solomon Weinryb, D. Bernard Ben-Horin, Meir ed. , ḥḳ arim be-toldot Yi be-toldot arim Seder ha-Kinot le-Tishah be-Av ke-minhag Polin we-kehilot ha-Ashkenazim be- ha-Ashkenazim we-kehilot Polin ke-minhag be-Av le-Tishah ha-Kinot Seder Louisville, KY: KY: Louisville, Imagination. Christian the and Jews Witnesses. Reluctant okoe n Mdah n abnc Literature Rabbinic in Midrash and Folklore ed. Seasons, Sacred of Structuring Symbolic the Easter: and Passover Jewish Symbols in the Greco-roman Period. IX-XI: Symbolism in the the in Symbolism IX-XI: Period. Greco-roman the in Symbols Jewish , ed. Myron M. Weinstein, 139-169. Washington: Library of of Library Washington: 139-169. Weinstein, M. Myron ed. , ś rael, mugash lo bi-melot lo shiv’im shiv’im lo bi-melot lo mugash rael, . New York: G. Braziller, 1978. 1978. . New G. Braziller, York: The Sukkot and Simhat Torah Anthology Torah Simhat and Sukkot The Studies and Essays in Honor of Abraham A. A. Abraham of Honor in Essays and Studies . Stanford: Stanford University University Stanford Stanford: . ṿ 11 (1985): 16-40. 16-40. (1985): 11 JJA e- ḥ amesh shanah shanah amesh 8, no.16 (1987): 67-89. 67-89. (1987): no.16 8, Sefer Rafael Mahler Mahler Rafael Sefer Journal of Medieval Medieval of Journal Zeitschrift für für Zeitschrift , ed. Philip Philip ed. , [ S tudies in tudies , 275 ed. ed.

CEU eTD Collection lmtiä Hannele. Klemettilä, ______. “Be-neshef be-erev yom: halaylah be-motzei yemei ha-benayim be-Ashkenaz” [The night in in night [The yemei be-Ashkenaz” ha-benayim yom: be-motzei halaylah be-erev “Be-neshef ______. Ashkenaziim yad ba-kitvei hamoro al rokhev Meshiah teurei Meshiah: shel “Hamoro Anat. Kutner, In Example.” Piyyut—An Ashkenazic in Tradition “Midrashic Elisabeth. Hollender, 1987. Press, Scholar . Aldershot: Edition AFacsimile Pauperum. Henry, Biblia Avril. Haggadah,” Pesach Darmstädter 2. der in Illustrationen “Die Felicitas. Heimann-Jelinek, ese, dad “h Sciie f sa (kdh i Crsin n Jws Taiin Artistic Tradition: Jewish and Christian in (Akedah) Isaac of Sacrifice “The Edward. Kessler, omnApl Kti. Hgaa Nrbr ha-Shniyah: Nirnberg “Haggadat Katrin. Kogman-Appel, Paint?” Not Autoritäten. citirten ihm von die und seine Schriften Leben, sein Hillel, ben “Mardochai Samuel. Kohn, Miniaturists Jewish Did What Sources: Pictorial Christian with “Coping ______. Lang, Peter 1999. Main: am Frankfurt Haggada. Yehuda die und Nürnberger Die Zweite ______. Differently.” See Christians and Jews How Isaac: of Sacrifice or Binding “The M. Robin Jensen, Commentariorum Clavis ______. In Ordeal.” the through Meaning Finding Fire: and Heretics, “Saint, Thomas. Head, Kantsedikas, A. and I. Serheyeva. Serheyeva. I. and A. Kantsedikas, Bronstein,2005. Jerusalem: Haggadah]. [Pesah Pesah shel Haggadah Yisrael Jaakov. Kanivsky, Daniel. Joslyn-Siemiatkoski, afan C M “ao: aos ru. I Lxkn e crslce Ioorpi, o. , ed. 2, vol. Ikonographie, christlichen der Lexikon In Traum.” Jakobs “Jakob: M. C. Kaufmann, Sheffield Academy Press, 2002. 2002. Press, Academy Sheffield In Representations.” . Turnhout: Brepols, 2006. in LateAgesthe . Turnhout: Middle Countries Low the late Middle Ages in Ashkenaz], Ph.D dissertation for the Bar Ilan University, Tel Aviv, Aviv, Tel University, Ilan Bar the for 2008. dissertation Ph.D Ashkenaz], in Ages Middle late the 2003. of Jerusalem, The University Hebrew Thesis, M.A. manuscripts]. Ashkenazi Medieval in donkey his on riding Messiah the of depictions Donkey: Messiah’s [The ha-benayim” biyemei des Judentums Literaturgeschichte,” jüdischen zur Eintrag Ein 1993. Jerusalem, TheUniversity Hebrew of diss., Ph.D. illumination]. the of analysis iconographical an Haggadah: Nuremberg Second [The iyyurim” A/S C.A.Reitzel Copenhagen: 372-378. Salamon, 1998. Bibliotek, Det Kongelige Goldschmidt Publishers, International Lisa Karen and Kromann, Studies Jewish for Association European the of Auspices the under 1994 Copenhagen in Studies Jewish of Congress Fifth the of Proceedings Europe: New a 18-35. (1983): 1999. Press, University Cornell NY: Ithaca, Farmer, 220-238. and Sharon Rosenwein Ages Middle the in Meaning Social and Expression Religious Outcasts: and Saints Mosty kul´tury, 2001. 2001. Mosty kul´tury, Speculum 1974. Herder, Freiburg: 373-375. Kirschbaum, Engelbert Macmillan, 2009. 2009. Macmillan, Review 9, no. 5 (1993): 42-51. 42-51. (1993): 5 no. 9, 75, no. 4 (2000): 816-858. 816-858. (2000): 4 no. 75, 26 (1877): 557-565. 557-565. (1877): 26 Epitomes of Evil: Representation of Executioners in in Executioners of Representation Evil: of Epitomes Borders, Boundaries and the Bible the and Boundaries Borders, hita Mmre o te acba Martyrs Maccabean the of Memories Christian The Jewish Artistic Heritage Album by Semyon An-Sky Semyon by Album Heritage Artistic Jewish The Leiden: 2005. Brill, manuscript. in poetry Hebrewliturgical of Monatschrift für Geschichte und Wissenschaft Wissenschaft und Geschichte für Monatschrift

iuh inn w-kngai se ha- shel we-ikonografia signoni nituah , ed. Martin O’Kane, 74-98. New York: York: New 74-98. O’Kane, Martin ed. , , ed. Ulf Haxen, Hanne Trautner- Hanne Haxen, Ulf ed. , N orthern France and the the and France orthern . New York: Palgrave Palgrave York: New . Monks and Nuns, Nuns, and Monks Jewish Studies in in Studies Jewish , ed. , . Moscow: Moscow: . Kairos Barbara Barbara Bible Bible 276 25 25

CEU eTD Collection ______. ______. Evil.” of Emblem and Symbol Sacred Law: the of Tablets Round-topped “The ______. Ruth. Mellinkoff, aks, Bezalel. Narkiss, Schlosser, von Julius and Heinrich David Müller, Mendel. and Theresa Metzger, Enluminée Haggada La Metzger, Mendel. Margolith, Jaakov. Jaakov. Margolith, McGrath, Robert Leon. “The Romance of the Maccabees in Mediaeval Art and Literature.” Ph.D. diss., Ph.D. Literature.” and Art Mediaeval in Maccabees the of Romance “The Leon. Robert McGrath, ______. ______. In Ashkenaz.” Earlyof Culture The Symbiosis. Jewish-Christian “A ______, Ivan. Marcus, In Liturgy.” Jewish in Isaac of Binding “The Frédéric. Manns, In God.” of Representation the and Artists “Jewish Hannelore. Künzl, Leveen, Jacob. Jacob. Leveen, ake, ai J “natcd i Psoe Iconography.” Passover in “Infanticide J. David Malkiel, The Biblical Word Biblical The 23:35.” Matthew Aof Study “Zacharias: Macpherson, John. Tod. Linafelt, in Doubters and Christians, Jews, Conversion: and “Skepticism Yuval. Jacob Israel and Ora Limor, (1974): 28-43. 28-43. (1974): 1970. Press, University, 1963. Princeton Academy of Sciences and Humanities, 1982. 1982. Humanities, and Academy of Sciences 1898. Hölder, Vienna: desMittelalters. Bilderhandschrift Centuries Sixteenth the to Thirteenth 1993. Press, California of University Berkeley: of Washington Press, 2004. 2004. Press, of Washington 1983. 1983. ed. David Biale, 459-516. New York: Schocken Books. 2002. Schocken Books.2002. New York: Biale, 459-516. ed. David History, New 1996. University Press, 1995. Press, Printing Franciscan Jerusalem: 59-67. Manns, Fr. ed. 1995, 16-17, March Jerusalem, in held of Scriptures the interpretation the on symposium a of Proceedings Religions. Monotheistic Institutes Leiden: Brill, 2001. 2001. Brill, Leiden: Barasch, Moshe of Honor in Studies Chicago: The University of Chicago Press, 2000. 2000. Press, of Chicago The University Book. Chicago: 2004. Press, Pennsylvania University of Europe Modern Early In ha-Nizzahon.” Sefer 1944. University Press, Seattle: University University Seattle: Times. Modern to Biblical from Passage of Rite Cycle. Life Jewish The Outcasts: Signs of Otherness in Northern European Art of the Late Middle Ages Middle Late the of Art European Northern in Otherness of Signs Outcasts: Surviving Lamentations. Catastrophe, Lament, and Protest in the Afterlife of a Biblical Biblical a of Afterlife the in Protest and Lament, Catastrophe, Lamentations. Surviving iul o Cidod Jws Acluain n eivl Europe Medieval in Acculturation Jewish Childhood. of Rituals London: Pub. for the British Academy by H. Milford, Oxford Oxford Milford, H. by Academy British the for Pub. London: Art. in Bible Hebrew The 56 (1993): 85-99. 85-99. (1993): 56 The Horned Moses in Medieval Art and Thought and Art Medieval in Moses Horned The erw luiae Mnsrps n h Biih Isles British the in Manuscripts Illuminated Hebrew Seder ha-Get ha-arokh we-ha-qatzar. we-ha-qatzar. ha-arokh ha-Get Seder , ed. Allison P. Coudert and Jeffrey S. Shoulson, 159-180. Philadelphia: Philadelphia: 159-180. Shoulson, S. Jeffrey and Coudert P. Allison ed. , Jewish Life in the Middle Ages: Illuminated Hebrew Manuscripts of the the of Manuscripts Hebrew Illuminated Ages: Middle the in Life Jewish eria eia? Crsin erit ad h Suy f uas in Judaism of Study the and Hebraists Christian Veritas?: Hebraica . Leiden: Brill, 1973. 1973. Brill, Leiden: . . New York: Alpine Fine Arts Collection, 1982. 1982. Collection, FineAlpine Arts . New York: ed. Jan Assmann and Albert I. Baumgarten, 149-160. 149-160. Baumgarten, I. Albert and Assmann Jan ed. Die Haggadah von Sarajevo. Ein spanisch-jüdische spanisch-jüdische Ein Sarajevo. von Haggadah Die Jerusalem: Mifal Torat Hakhmei Ashkenaz, Ashkenaz, Hakhmei Torat Mifal Jerusalem: Journal of the Warburg and Courtauld Courtauld and Warburg the of Journal h Sciie f sa i te Three the in Isaac of Sacrifice The . Berkeley: University of California California of University Berkeley: . Representation in Religion: Religion: in Representation 2 os Jrslm Israel Jerusalem: vols. 2 , 9, no. 1 (1897): 26-31. 26-31. (1897): 1 no. 9, Cultures of the Jews: A Jews: the of Cultures . New Haven: Yale Yale Haven: New . . 2 vols. vols. 2 . JJA 277 1 1

CEU eTD Collection Sabar, Shalom. “Gevurat ha-Hasnomaim ba-Omanut ha-Yehudit shel Yemei ha-Benaim we-Tequfat we-Tequfat ha-Benaim Yemei shel ha-Yehudit ba-Omanut ha-Hasnomaim “Gevurat Shalom. Sabar, In Ages.” Middle Later the of Habits Reading the and Hours of “Books Paul. Saenger, ed. Teugels, L. and Havelaar, W. H. Horst, der van W. P. Victor, Leonard Rutgers, In Haggadah.” Washington the of Art “The ______. of Hell.” Living Gates atthe and Dead “Pharaoh is ______. Roth, Cecil. “The Frankfurt Memorbuch.” In Memorbuch.” Frankfurt “The Cecil. Roth, in Righteous the of Graves The Identity: Diasporic and History, Local Space, “Sacred ______. Historiography and Liturgy, Genealogy, Worms: Jewish of Founding the and Halevi “Asher ______. ap, ui. Te lc Dah n eih ore: Scn Lo at Terms?” in Contradiction Ashkenaz–A Medieval in Look Saints “Jewish ______. Second A Sources: Jewish in Death Black “The Lucia. Raspe, Rozenthal, Malka. “Hakhnes et ‘ami” [Let my people in] In eadem, eadem, In in] people my [Let ‘ami” et “Hakhnes Maharil Malka. Rozenthal, the of customs [The shelo” ha-otografiyim ha-yad kitvei pi al Maharil “Sefer ______. le- ha-ashkenazit ha-pesiqah al we-hashpaatam we-talmidaw Maharil “Yahasei Modekhai. Israel Peles, 2002. Press, Academic London: Sheffield Bible. the and Boundaries Borders, Martin. O’Kane, Carl-Otto. Nordström, Sed-Rajna. Gabrielle and Bezalel Narkiss, Passover.”EJ. “Haggadah: ______. Manuscripts HebrewIlluminated ______. Jewish Art and more) 39-43. Jerusalem: Akademon, 2000. Akademon, 2000. Jerusalem: Artand more) 39-43. Jewish we-‘od ha-yehudit be-ammanut apologetica ha-Renesans,” [The Bravery of the Hashmoneans in Jewish Art in the Middle Ages and in the the in and Ages Middle the in Art Jewish in Hashmoneans the of Bravery [The ha-Renesans,” 1989. Press, Cambridge: Polity rn: oe ad h Ue o Pit n al Mdr Europe Modern Early in Print of Uses the and Power Print: Leuven: Peeters, 1998. Leuven: Peeters, 1998. World. Ancient the in Books Library, 1965. and University National Jewish Mayer, The 9-16. Edition of an Illuminated Fifteenth-Century Hebrew Manuscipt at the Library of Congress, Congress, of Library the at Manuscipt Hebrew Fifteenth-Century Illuminated an of Edition h ocso o te custo o te Fakut Memorbuch,” “Frankfurt the of acquisition the of occasion the 2011. Press, Pennsylvania University of Philadephia: History and In Ashkenaz.” Modern Early and Medieval 2009. Studies, of Union Jewish World Jerusalem: Bacon, 41*-55*. In Ashkenaz.” Medieval in Beiträge Quarterly ReviewQuarterly according to his autography manuscripts]. Ph.D diss., Bar Ilan University, Tel Aviv, 2005. 2005. Tel Aviv, Ilan diss., Bar University, Ph.D manuscripts]. autography according his to their and disciples his and Maharil 1999. Aviv, the Tel of University, Ilan Bar thesis, MA sources]. new Relations of light the in ruling Ashkenazi on mutual influence [The hadashim” meqorot or 1967. & Wiksell, Almqvist Stockholm: Miniatures. Manuscripts Illuminated 29-101 Myron Weinstein, M. 31 (2004): 75-90. 75-90. (2004): 31 , ed. Ra‘anan S. Boustan, Oren Kosansky, and Marina Rustow, 147-163. 147-163. Rustow, Marina and Kosansky, Oren Boustan, S. Ra‘anan ed. , The Duke of Alba's Castilian Bible: a Study of the Rabbinical Features of the the of Features Rabbinical the of Study a Bible: Castilian Alba's of Duke The 94 (2004): 471-489. 471-489. (2004): 94 . Jerusalem: [S.N.], 1976-1983. [S.N.], . Jerusalem: Washington: Library of Congress, 1991. 1991. Library of Congress, . Washington: gu: eetd sas n eih Studies Jewish in Essays Selected Iggud: . Jerusalem: Keter Publishing House, 1992. House, 1992. Keter Publishing . Jerusalem: In commemoration of the Frankfurt Jewish community on on community Jewish Frankfurt the of commemoration In Index of Jewish Art: Iconographical Index of Hebrew Hebrew of Index Iconographical Art: Jewish of Index (Collection of articles on polemic and apologetic in in apologetic and polemic on articles of (Collection Jewish Studies at the Crossroads of Anthropology Anthropology of Crossroads the at Studies Jewish The Washington Haggadah: a Facsimile Facsimile a Haggadah: Washington The 10 (1984): 6-13. 6-13. JJA (1984): 10 Qovetz maamrim al pulmus we- pulmus al maamrim Qovetz , ed. Roger Chartier, 141-173. 141-173. Chartier, Roger ed. , d Ccl oh n Eugen and Roth Cecil ed. Frankfurter Judaistische Judaistische Frankfurter as Nissim Mayse , vol. 2, ed. Gershon Gershon ed. 2, vol. , The Use of Sacred Sacred of Use The The Culture of of Culture The .” Jewish Jewish 278 ed.

CEU eTD Collection ______. “Who Are the Heirs of the Hebrew Bible? Sephardic Visual Historiography in a Christian Christian a in Historiography Visual Sephardic Bible? Hebrew the of Heirs the Are “Who ______. In Art.” Christian and Jewish in Bathing Woman Naked The Impurity. and “Purity Sarit. Shalev-Eyni, ______. “The Image in the Text: Methodological Aspects of the Analysis of Illustrations and Their Their and Illustrations of Analysis the of Aspects Methodological Text: the in Image “The ______. Maria Anna Schwemer, ______. “Martyrdom and Sexuality: The Case of an Eleventh Century Century Eleventh an of Case The Sexuality: and “Martyrdom ______. Sed-Rajna, Gabrielle. Gabrielle. Sed-Rajna, Buchmalerei.” jüdischen der in Judithmotive und “Makkabäer- ______. ed. Kurt, Schubert, History Illustrated An Art: Christian Jewsin The Heinz. Schreckenberg, ____ “aMho h-ehlah [h Tiatt Mho] P.. Te erw nvriy of University Hebrew The Ph.D., Mahzor]. Tripartite [The ha-Meshullash” “Ha-Mahzor ______. In Buchmalerei.” Jüdischen Mittelalterlichen der in Motive “Apokryphe ______. Hamburg.” Universitätsbibliothek und Staats- der 37 hebr. Cod. im Chanukka-Szenen “Die ______. arn Dvd ”h Lvs f h Poht. In Prophets.” the of Lives ”The David. Satran, of symbol a as Covenant the of tablets [The ha-Yahadut.” ke-semel ha-Berit “Luhot Reuven. Sarfatti, Marc. Saperstein,

______. “Messianic Aspirations and Renaissance Urban Ideals: the Image of Jerusalem in the the in Jerusalem of Image the Ideals: Urban Renaissance and Aspirations “Messianic ______. Context.” Medieval Encounters Context.” (Elisabeth) Elisheva of Honor in Essays Revel-Neher Historical Art Christianity. and Judaism Between 25–32. (1993): 75 BJRUL Text.” the to Relation 1987. 1987. 333-342. (1994): Blumenkranz Bernhard de l'honneur en melanges l'histoire: de Tübingen: Tübingen: Geschichtsbüchern. den aus Propheten 1996. Mohr, J.C.B. der und Propheten kleinen der Viten Die 1985. Picard, Paris: 1984. Press, Fortress Philadelphia: 56-60. Stone, Jerusalem, 2001. 2001. Jerusalem, Limor Ora of Honour in Studies forthcoming. Christendom, In: Latin Century.” in Fifteenth Encounters the in Interpretation Visual Kairos Landesregierung, 1978. Bgld. d. desAmtes Kulturabt. Eisenstadt: [Katalog] Renaissance], in in Renaissance], pcyh, sueirpa Qma Scrra Wiig, hl, Josephus Philo, Writings, Sectrarian Qumran Pseudepigrapha, Apocrypha, 370-393. (1960): 29 Tarbiz Judaism] 1996. College Press, Union Hebrew Cincinnati: Preaching. 1998. bi-Yerushalayim, ha-Ivrit Universtiah Le-omanut Yehudit, Jerusalem: 295-312. Kühnel, Birthday Seventieth his of Occasion the on Narkiss Bezalel of Honor in Studies Art: eie agdh 10. In 1609.” Haggadah, Venice Ben-Zvi, 1996. Yad Jitzhak Jerusalem: 23, no. 1-2 (1981): 108-112. 108-112. 1-2(1981): no. 23, “Your Voice Like a Ram’s Horn:” Themes and Texts in Traditional Jewish Jewish Traditional in Texts and Themes Horn:” Ram’s a Like Voice “Your , ed. Katrin Kogman-Appel and Mati Meyer, 191-213. Leiden: Brill, 2009. 2009. Brill, Leiden: Meyer, 191-213. and Mati Kogman-Appel , ed. Katrin Judentum im Mittelalter im Judentum The Hebraic Bible in Medieval Illuminated Manuscripts. Manuscripts. Illuminated Medieval in Bible Hebraic The Studien zu den frühjüdischen Prophetenlegenden Vitae Prophetarum. Band 2: Band Prophetarum. Vitae Prophetenlegenden frühjüdischen den zu Studien ed. David Amit and Hanan Eshel, 277-290. 277-290. Eshel, Hanan and Amit David ed. Hashmonai, Bet Yemei The The Real and Ideal Jerusalem in Jewish, Christian and Islamic Islamic and Christian Jewish, in Jerusalem Ideal and Real The 16 (2010): 23-63. 23-63. (2010): 16 : 4. Mai-26. Okt. 1978, Ausstellung im Schloss Halbturn: Halbturn: Schloss im Ausstellung 1978, Okt. Mai-26. 4. : Jewish Writings of the Second Temple Period. Period. Temple Second the of Writings Jewish Conflict and Conversation: Religious Religious Conversation: and Conflict . New York: Continuum, 1996. 1996. . New Continuum, York: , ed Gilbert Dahan, 249-254. 249-254. Dahan, Gilbert ed , Piyyut Aachener Tel Aviv: Steimatzky, Steimatzky, Aviv: Tel . Turnhout: Brepols, Brepols, Turnhout: . for Hanukah and Its and Hanukah for Les Juifs au regard regard au Juifs Les e. ihe E. Michael ed. ,

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CEU eTD Collection amg, pri, ed. Ephraim, Talmage, Shlomo. Spitzer, Trial Last The Spiegel, Shalom. Stern, David. “‘Jewish’ Art and the Making of the Medieval Prayerbook.” Prayerbook.” Medieval of the Art andMaking the “‘Jewish’ David. Stern, In Tradition.” Rabbinic in Maccabees “The Günter. Stemberger, illustrated [Two ha-16” ha-meah min me-Qandia meuyyarot Haggadot “Shtei Ilona. Steinmann, ______. ______. Europos.” Dura of Synagogue the of Decoration Wall the in Panel Ezekiel “The Lipa. Eleazar Sukenik, Higgs. Derba Strickland, Jisrael Muzeon Jerusalaim, meuyyar, Ashkenazi Humash Regensburg: “Humash Michal. Sternthal, Sidney. Steinman, Moritz. Steinschneider, Abraham.” of Sacrifice the of Iconography Isabel.“The Woerden, van Speyart Daniel. Ashkenaz.” Sperber, Medieval in Martyrdom and Hermeneutics “Haggadah, Haym. Solovetchik, Shmuel. Shepkaru, ______. Hebrew Manuscripts of the Middle the of HebrewManuscripts Colette. Sirat, Recompense.” 1-44. (1999): Its and Martyrdom Afterlife: to Death After “From ______. Dinur, 1984. 1984. Dinur, 1947. Bialik, Jerusalem: paintings]. 214-255. (1961): 4 no. Studies in Honour of A.S. van der Woude on the Occasion of his 65th Birthday 1992. Leiden: Brill, Labuschagne, J. and193-203. C. A. Hilhorst Martinez, 65th his of Occasion the on Woude der van A.S. of Honour in Studies 2007. Jerusalem, at University Hebrew the for Thesis M.A. century], sixteenth the from Cyprus from Haggadot Journal of the Palestine Oriental Society Oriental Palestine the of Journal 2003. University Press, Princeton 2008. at Jerusalem, University M.A. for Hebrew the Thesis 180/52], ms Museum Israel Jerusalem, – Bible Ashkenazi illuminated An – Bible Regensburg [The 180/52” yad ktav Jewry) German (Customs of Minhag Ashkenazic the Establishing in Influence his and (c.1360-1427), Maharil the as known 1878. O. Meissner, Hamburg: anderenSprachen. in anschliessenden der sich 2006. Ashkenaz, Torat Hakhamei Mifal Jerusalem: Book of Customs]. 1989-2007. Kook, Harav Mossad history]. Jerusalem: 77-108. (2004): 1 Reviewno. 94, Quarterly Brepols, 2010. University Press, 2006. 2006. University Press, Beit ha-Kneset shel Dura Europos we-tziyyuraw Europos Dura shel ha-Kneset Beit Jews Among Christians: Hebrew Book Illumination from Lake Constance. Constance. Lake from Illumination Book Hebrew Christians: Among Jews Sefer ha-Minhagim le-Rabbenu Avraham Qloyzner Qloyzner Avraham le-Rabbenu ha-Minhagim Sefer ihgi ire. eoo we-Toldot Meqorot Yisrael. Minhagei Custom and Survival: a Study of the Life and work of Rabbi Jacob Molin (Moelln) Molin Jacob Rabbi of work and Life the of Study a Survival: and Custom eih atr i te aa ad hita Worlds Christian and Pagan the in Martyrs Jewish Catalog der hebräischen Handschriften in der Stadtbibliothek zu Hamburg und und Hamburg zu Stadtbibliothek der in Handschriften hebräischen der Catalog ee h-izhn Rbi o Tv imn Milhoyzen Lipman Tov Yom Rabbi ha-Nitzahon. Sefer Princeton: Princeton: Art. Medieval in Monsters Making Jews: and Demons Saracens, . Woodstock, Vt.: Jewish Lights Publishing, 1993 [1967]. [1967]. 1993 Lights Vt.: Publishing, . Jewish Woodstock, 1963. Bloch, York: . New 18 (1938), 57-62. 57-62. (1938), 18 Ages . Cambridge: Cambridge University Press, 2002. 2002. Press, University Cambridge . Cambridge: , 8 vols. [Customs of Israel. Origins and and Origins Israel. of [Customs vols. 8 , [The synagogue of Dura Europos and its and Europos Dura of synagogue [The The Scriptures and the Scrolls: Scrolls: the and Scriptures The [Rabbenu Abraham Kausner’s Kausner’s Abraham [Rabbenu 6 (2010): 23-44. 23-44. (2010): Judaica6 Ars . Cambridge: Cambridge Cambridge Cambridge: . Vigiliae Christianae Vigiliae J Review AJS . Jerusalem: Merkaz Merkaz Jerusalem: . , ed. F. Garcia Garcia F. ed. , 24, no. 1 1 no. 24, Turnhout: Turnhout: Jewish Jewish 15, 15, 280

CEU eTD Collection ______. “Avodotaw ha-Muqdamot shel Yoel ben Shimeon: sofer we-oman yehudi ba-meah ha-15” yehudi ha-15” ba-meah sofer we-oman Shimeon: Yoelben shel “Avodotaw ha-Muqdamot ______. Its Origins.” andc.1400 Italian of Haggadah “TheZirlin, Schocken Yael. Dura the of Panel Ezekiel the in Resurrection the of Conception “The Rachel. Wischnitzer-Bernstein, Weitzmann, Kurt and Herbert L. Kessler. Kessler. L. Herbert and Kurt Weitzmann, Weiss, Zeev and Ehud Netzer. Netzer. Ehud and Zeev Weiss, LeonJ. Weinberger, 1934. Press, University London: Oxford Jesse. of Tree the of Iconography Early Arthur.The Watson, ______. Hussites [Jews, husim’” benei ‘gilgul ha-kroniqa pi al we-germaniyim Husitim “Yehudim, ______. Jacob. Israel Yuval, Medieval the Church of Drama Young, The Karl. Ephraim. Urbach, Conrad. Zacharias Uffenbach, ______. “Passover in the Middle Ages.” Middle the in “Passover ______. In Dialogue.” Christian Jewish Early as Passover and “Easter ______. Dissertation Jerusalem: Hebrew Universityof Jerusalem, 1995. 1995. Jerusalem, Universityof Hebrew Jerusalem: Dissertation century]. Ph.D. scribe fifteenth the in and artist Jewish ben Simeon: early of works Joel [The Journal of Biblical Literature Biblical of Journal Synagogue.” Library 1989. and Collection, Oaks Research Dumbarton D.C.: Washington Jerusalem: The Israel Museum, 1996. 1996. Israel The Museum, Jerusalem: Civilization, 1998. 1998. Civilization, 2006. Press, California 1999. Press, of Notre Dame University Indiana: Dame, Notre 127-160. Hoffman, LawrenceA. and Bradshaw F. Paul ed. ed. Times Modern to History and Zion benei husim’]. ‘Gilgul Chronicle the to according and Germans Magnes, 1989. Jerusalem: Ages]. Middle the ha-benayim yemei 1963. 1720. bibliopolii, Impensis Novi oiu qi n ilohc Zcaie ord a Uffenbach ab Conradi Zachariae Bibliotheca in qui Codicum Dame, Ind.: University of Notre Dame Press, 1999. 1999. Press, Notre Dame of Ind.:Dame, University “Two Nations in Your Womb:” Perceptions of Jews and Christians. Christians. and Jews of Perceptions Womb:” Your in Nations “Two Sefer Arugat ha-Bosem Arugat Sefer London: The Littman Library of Jewish Jewish Libraryof Littman London:The History. Literary A Hymnography. Jewish Hakhamim be-doram Hakhamim [Sages in the time: spiritual activities of the Jews of Germany at the end of end the at Germany of Jews the of activities spiritual time: the in [Sages Bibliotheca Uffenbachiana seu Catalogus et Recensio Msstorum Msstorum Recensio et Catalogus seu Uffenbachiana Bibliotheca rms ad eepin A yaou Msi fo Sepphoris. from Mosaic Synagogue A Redemption: and Promise , ed. Paul F. Bradshaw and Lawrence A. Hoffman, 98-124. Notre Notre 98-124. Hoffman, A. Lawrence and Bradshaw F. Paul ed. , : : Passover [The book of spice garden]. Jerusalem: Meqizei , Nedarim, Meqizei Jerusalem: garden]. spice of book [The ha-manhigut ha-ruhanit shel yehudei Germania be-shilhei be-shilhei Germania yehudei shel ha-ruhanit ha-manhigut Art. Christian and Synagogue Dura the of Frescoes The , 2 vols. Oxford: Clarendon Press, 1933. 1933. Press, Clarendon Oxford: vols. 2 , 60, no. 60, 43-54. (1941): 1

and Easter: Origin and History to Modern Times Modern to History and Origin Easter: and 12-13 (1986/87): 57-72. 57-72. JA (1986/87): 12-13 Passover and Easter: Origin Origin Easter: and Passover 54 (1989): 54 273-319. , Halae Hermundurorum: Hermundurorum: Halae , Berkeley: University of of UniversityBerkeley: 281 ,

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