StRos 38/39

Medieval Jewish in Leeser Rosenthal’s Collection

Resianne Fontaine Leeser Rosenthal’s library contained a sizeable number of books written by medieval Jewish philosophers from the tenth century to around 1500. A quick perusal of Roest’s catalogue of this library reveals that the writ- ings of these thinkers were well represented in Rosenthal’s collection and that he often possessed more than one edition of the same title.1 The fol- lowing survey is an attempt to show what Rosenthal actually possessed in the fi eld of medieval Jewish philosophical literature and to examine the way in which this component of his library was put together.

Survey of Rosenthal’s Medieval Philosophical Library

Leeser Rosenthal owned at least 174 titles belonging to the corpus of me- dieval .2 For the following titles (in more or less chrono- logical order) Roest lists only a single copy: Josef Ibn Tsaddiq, Olam Qatan; , ha-Emunah ha-Ramah; Samuel , Ma’amar Yiqqavu ha-Mayyim; , Malmad ha-Talmidim; Shemtov Ibn Falaquera, Sefer ha-Mevaqqesh, Moreh ha-Moreh, Sefer ha-Nefesh, Liqqutim min Sefer Meqor ha-Hayyim3; , Milhamot ha-Shem; Moses Nar- boni, Ma’amar ha-Behirah; Meir Aldabi, Shevilei Emunah; Josef Ibn Kaspi, Amudei Kesef; , Or ha-Shem; Simeon ben Tsemah Duran, Magen Avot; Avraham Bibago, Derekh Emunah; Abraham Shalom, Neveh Shalom, as well as for some Karaite philosophical works, namely Aaron ben Eliya, Ets Hayyim and Hadassi, Eshkol ha-Kofer. However, of other titles Rosenthal possessed more than one edition, ranging from two to as many as 25 editions. We fi nd two editions of Gers- hon ben Solomon’s Sha‘ar ha-Shamayim, of Moses Narboni’s Commen- tary on Moreh Nevukhim, of Judah ben Jehiel’s (Messer Leon) Nofet Tsufim, and of Isaac Abravanel’s Rosh Amanah. The following titles are each repre- sented by three editions: ’s Tiqqun Middot ha-Nefesh, Abraham bar Hiyya’s Hegyon ha-Nefesh, ’s Reshit Hokhmah, the anonymous thirteenth-century ‘mini-encyclopaedia’ Ruah

15 Medieval Jewish Philosophy

99502-06_01-11-06_ROS_D1.indd502-06_01-11-06_ROS_D1.indd 1155 008-12-20068-12-2006 12:40:1512:40:15 Leeser Rosenthal’s Hen and Isaac Arama’s Aqedat Yitshaq. Continuing this ascending order, classifi cation of books in Roest records fi ve editions of Abraham ibn Ezra’s Hay ben Meqits and his his possession, 1830. Flyleaf, Hs. Ros. 169, Yesod Mora as well as of Falaquera’s Tsori ha-Yagon; six of the Hebrew Bibliotheca Rosenthaliana translation of Saadya’s Emunot ve-De‘ot; seven of Albo’s Iqqarim and nine of Halevi’s Kuzari as well as of Mivhar Peninim, a treatise usually attribut- ed to Ibn Gabirol. As might be expected, fi gures prominent- ly with eleven editions of Milot ha-Higayon and ten of Moreh Nevukhim (including modern translations and an edition of the original).4 However, Maimonides is clearly outdone by Bahya ibn Paqudah of whose Hovot ha-Levavot Rosenthal owned no less than sixteen editions, while the 25 editions of Yedayah ha-Penini’s Behinat Olam beats all. In addition, it is worth noting that Rosenthal’s collection also con- tained a number of philosophical works written by non-Jewish authors (Greek, Muslim and Christian Latin) in Hebrew translation. Of , for example, we fi nd the version of his Nicomachean Ethics (Sefer ha-Middot) by Meir Alguadez in the Berlin edition of 1790 (with commentary by Satanov and notes by Mendelssohn).5 Further- more, he owned a few editions of commentaries on Aristotle by his Mus- lim commentator in Hebrew translation,6 as well as some pseu- do-Aristotelian works, such as Sefer ha-Tappuah.7 He also possessed a copy of Sefer ha-Nefesh, attributed to .8 As for Muslim philosophers in Hebrew translation, we fi nd nine- teenth-century editions of the treatise Ma’amar be-Mahut ha-Nefesh as- cribed to Al-Farabi9 and of Alghazali’s Moznei Tsedeq.10 Moreover, Rosenthal owned four copies of eighteenth-century editions (two in He- brew and two in Yiddish) of Kalonymus ben Kalonymus’ Sefer Iggeret Ba‘alei Hayyim, which is a partial translation of Rasa’il Ikhwan al-Safa’, a tenth-century Muslim encyclopaedic work on natural philosophy. Final- ly, the collection contained a Hebrew translation of two questions from Thomas of Aquinas’ Quaestiones disputatae de Anima, and of the same author’s De Animae Facultatibus.

Formation of the Philosophical Collection

Little is known about the formation and growth of Rosenthal’s library in general, let alone about its philosophical component. Rosenthal noted that his collection was based on that of Michael Hannover.11 Unfortu- nately, no information is available about whether or not he acquired his volumes of medieval Jewish philosophy from Hannover. Rosenthal himself composed several bibliographical lists in note- books but unfortunately the status and dates of these lists are as yet unclear.12 Nonetheless, some concrete information may be gleaned from what is presumably the fi rst of his notebooks.13 In it he recorded some 630 items, specifying in a note that these were books that he had

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99502-06_01-11-06_ROS_D1.indd502-06_01-11-06_ROS_D1.indd 1177 008-12-20068-12-2006 12:40:1512:40:15 purchased and that were given to him.14 This note is dated Hanover, 14 Sivan (5)590 (= 5 June 1830). Rosenthal listed the books in fi ve categories: rabbinics and commentaries (145 items); Bible and ‘associated matters, both peshat and derash’ (130 items); grammar and language (holy and oth- er languages) (138 items); works on ‘science’ (sifrei ha-mehqar) (143 items), and musar and similar works (75 items).15 The last two categories are somewhat miscellaneous. Under mehqar we fi nd books on ‘secular’ sub- jects such as philosophy, history, geography, polemics and literature, whereas musar includes works such as Hayyim Vital’s Sha‘arei Qedushah and various haggadot.16 It is diffi cult to tell whether Rosenthal acquired all these books at once. Judging by the handwriting, they were not all recorded at the same time but it is impossible to determine how many were added to the notebook or obtained at a later date. The fact that from p. 13r on Rosenthal lists ad- ditional titles for each of these fi ve categories (adopting the same divi- sion) may indicate that the books listed here were added to the collection subsequently (a number of pages are left blank, perhaps for future acqui- sitions). However, it is also possible that he failed to reserve suffi cient space for the various categories when he started to compile the list. Be that as it may, what is important in the present context is that the fi rst 23 items contained in the fourth category are all philosophical works, and, judging from the handwriting, they seem to have been listed at the same time and thus to have belonged to the books that Rosenthal owned when he started his notebook in 1830. It is worth reproducing this section of the list as Rosenthal composed it. In most cases Rosenthal listed only the titles, providing only scarce or no information at all regarding authors or editions:

1. Moreh Nevukhim, Yessnits 2. Moreh Nevukhim, with Giv‘at ha-Moreh and Narboni 3. Kuzari, fi rst, with Satanov 4. Kuzari, second 5. Sefer ha-Gedarim 6. Aristotle, Sefer ha-Middot 7. Hovot, with the Manoah commentary 8. Milot ha-Higayon, with translation and commentary by Mendelssohn 9. Ruah Hen with Netsah Yisra’el 10. Sefer ha-Berit, with 350 additions 11. Sha‘arei ha-Shamayim by R. Solomon ben Gershom 12. Shamayim Hadashim, Abarbanel 13. Rosh Amanah, idem 14. Ateret Zeqenim, idem; erroneously also listed as 14. Shemonah Peraqim 15. Letters of Maimonides, ed. Brünn

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99502-06_01-11-06_ROS_D1.indd502-06_01-11-06_ROS_D1.indd 1188 008-12-20068-12-2006 12:40:2012:40:20 16. Ditto, ed. Amsterdam 17. Phaedon in Hebrew 18. and 19. Qishur ha-Nefesh im ha-Guf ve-Sefer ha-Nefesh 20. Qishur ha-Nefesh ve-Sefer ha-Nefesh Defus Dessau im Haggahot 21. Yesod ha-Torah by Mordechai Gumpel 22. Reshit Limmudim

It is clear that the majority of these books relate to Haskalah, or more pre- cisely, that they are eighteenth-century books composed by maskilic au- thors or medieval philosophical books that were studied and/or com- mented on by them. It can therefore be inferred that Leeser Rosenthal already possessed a number of important philosophical texts at an early stage of his career as a book collector. While it seems safe to assume that the presence of these 23 items in his collection refl ects a shared mentality with maskilic scholars, it is impossible to determine whether or not this set of ‘key texts’ constituted the beginning of his philosophical library, and whether or to what extent the presence of these books furthered the development of his philosophical library. Further down the list we en- counter more titles belonging to the maskilic library: 79. Mivhar Peninim; 81. Behinat Olam; 82. Behinat Olam; 118. Saadya, Emunot ve-De‘ot, with commentary, Berlin; 119. Commentary on Behinat Olam; 120. Tsel ha- Olam with Hay ben Meqits by Ibn Ezra; 121. Hovot, with Tuv ha-Levanon, Vienna; 123. Reshit Limmudim, part ii, Dessau; 125. Amudei Beit Yehudah; 126. Kuzari, Moscato; 127. Kuzari, Otsar Nehmad; 131. Letter by Nahma- nides; Letter by Abraham Maimonides. As has been noted, however, it is not clear whether Rosenthal possessed these titles in 1830. Both Leopold Zunz (1845) and J. Fürst (1863) emphasised the impor- tance of Rosenthal’s collection, without, however, referring to any spe- cifi c section.17 Unfortunately, Rosenthal’s own bibliographical notes in his Yode‘a Sefer are not particularly helpful for our knowledge of the growth of his library.18 They provide all kinds of bibliographical informa- tion about the contents and title pages of the books he acquired and they testify to the fact that he used and studied his books himself. Only seldom, however, do they contain any details about the dates or conditions of pur- chase. Information is found in his note about Judah ben Jehiel’s Nofet Tsu- fim (Mantua 1480): Rosenthal observes that it was rare and that ‘the price was high’.19 As for the philosophical books, Yode‘a Sefer contains notes for approximately seventy percent of the books described in the cata- logue. If Roest’s statement that Rosenthal composed no notes for books acquired after 1857 is correct, it may be concluded that the majority of the philosophical books were in Rosenthal’s possession before this year.20 Again, however, caution is required, since it is impossible to know wheth- er the books that do not appear in the Anhang were purchased after 1857 (unless this is clear from the date of publication) or whether there are oth- er reasons for their not being included.

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99502-06_01-11-06_ROS_D1.indd502-06_01-11-06_ROS_D1.indd 1199 008-12-20068-12-2006 12:40:2012:40:20 Completeness of the Philosophical Collection

How comprehensive or complete was Rosenthal’s collection of Jewish medieval philosophical texts in proportion to what was available in his day? To answer this question it should fi rst be emphasised that his collec- tion consisted primarily of printed works. He possessed only 32 manu- scripts, few of which were written earlier than the eighteenth century.21 Moreover, they are of a heterogeneous nature and include no philosophi- cal texts. This explains the absence of almost all titles belonging to the corpus of commentaries by Averroes on Aristotelian treatises that were translated into Hebrew and of a large number of post-Maimonidean phil- osophical texts, since many of these texts were not available in print and attracted little attention in his day. Indeed the scholarly study of the man- uscripts belonging to the Hebrew Aristotelicum-Averroicum corpus is a fairly recent phenomenon. So it comes as no surprise that as far as manu- scripts are concerned Rosenthal’s philosophical library is incomplete and far less extensive than collections such as the Bodleian and the British Library that have many more (philosophical) texts in manuscript. However, viewing his philosophical collection against the back- ground of the scholarly study of philosophy in his day, a different picture emerges. Nineteenth-century students of medieval Jewish philosophy tended to focus on what were then considered to be the most important texts, such as Saadya’s Emunot; Halevi’s Kuzari and Maimonides’ Moreh, which are well represented in the collection. However, ‘minor’ thinkers also attracted the attention of some scholars and indeed we fi nd that Rosenthal acquired the relevant text editions that became available in his day, of well-known and less well-known thinkers.22 In this regard mention should be made of Falaquera who for a long time, in fact until a few dec- ades ago, was generally considered to have been an unoriginal thinker. Surprisingly, Rosenthal owned four of his writings, including his extract from Ibn Gabirol’s Meqor Hayyim (cf. above) and four copies of editions of Tsori ha-Yagon, two of them being early editions of this text.23 Moreover, he appears to have purchased nineteenth-century transla- tions of medieval Jewish philosophical texts in French or German. In this regard, mention should also be made of the fact that the collection also includes a few nineteenth-century editions of the Arabic originals of writings of medieval Jewish philosophers that were produced in his day, such as the Arabic text of Moreh Nevukhim edited by S. Munk (Paris 1856- 1866), and of Shemonah Peraqim by Wolff (Leipzig 1863, with German translation). Surprisingly, however, Rosenthal did not own the edition of the Arabic original of Saadya’s Emunot (Paris 1838). In other words, viewed against this background, Rosenthal’s collection is certainly com- prehensive, for it is obvious that he aspired to enlarge his library with new editions and translations in the fi eld.

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99502-06_01-11-06_ROS_D1.indd502-06_01-11-06_ROS_D1.indd 2200 008-12-20068-12-2006 12:40:2012:40:20 Furthermore, besides philosophical writings, Rosenthal’s collection also contained a number of medieval Hebrew texts on the sciences, such as Isaac ben Joseph Israeli’s astronomical treatise Yesod Olam, a work of which he had two editions (Berlin 1777 and Berlin 1846-48), the latter containing a Latin translation. To the same category belong Abraham Ibn Ezra’s Keli ha-Nehoshet and some of Abraham bar Hiyya’s scientifi c works, the most important being his Tsurat ha-Arets.24 In addition, two of the highlights of his collection, Hovot ha-Levavot and Behinat Olam belong to the genre of popular philosophical literature. Other titles that can be classifi ed under this genre are Sefer Iqqarim and Mivhar Peninim, works that are also well represented in his collection. Pre- sumably Rosenthal acquired these in large numbers precisely because they were popular and widely studied.25 All these features point to a ten- dency to completeness according to the standards of contemporary scholarship. Rosenthal’s philosophical library was therefore an up-to- date scholarly library nurtured by maskilic and Wissenschaft des Judentums interests in Jewish literature.

Policy of Acquisition

In terms of numbers, however, Rosenthal’s collection was far from com- plete. A comparison of Roest’s lists with Vinograd’s survey of Hebrew printed books (up to 1863) reveals that Rosenthal did not possess every- thing that was available.26 To mention a few examples: Rosenthal owned 25 editions of Behinat Olam, whereas Vinograd lists no less than 75. He had sixteen of the 79 editions of Hovot ha-Levavot listed in Vinograd; ten out of seventeen of Moreh Nevukhim; eleven out of eighteen of Be’ur Mil- lot ha-Higayon and six out of sixteen editions of Iqqarim. For books of which only a few editions had appeared, the difference is less in terms of percentage, but it is obvious that as a collector Rosenthal did not aspire to acquire everything that was available.27 Interestingly, the only case in which Rosenthal appears to be fairly complete, compared to Vinograd, is Saadya’s Emunot, at least as far as the complete editions are concerned. Here the only edition missing in Rosenthal’s collection is the Arabic text published in Paris in 1838. As for partial editions of Emunot, for example that of the seventh chapter (Sefer Tehiyyah ve-Sefer ha-Pedut) he only had one of the editions found in Vinograd (Mantua 1556), although this is the fi rst edition of the work. Here again, to some extent comprehensiveness appears to have been important to the collector. While Rosenthal himself offers no clues as to his criteria for expanding his library, an examination of certain key - sophical texts amply represented in his library, such as the Kuzari, the Moreh, or Hovot ha-Levavot, reveals a certain pattern in his acquisition policy.

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99502-06_01-11-06_ROS_D1.indd502-06_01-11-06_ROS_D1.indd 2211 008-12-20068-12-2006 12:40:2012:40:20 Of the nine (out of sixteen) editions of Halevi’s Kuzari, Rosenthal did not possess the fi rst edition (Fano 1506, under the title ha-Kuzar). His earliest edition was the second (Venice 1547, under the title ha-Kuzari). The third edition appeared in Venice in 1594, containing Moscato’s Qol Yehudah. A later edition of the same work (Zhitomir 1867) does not appear in his collection. Third on Rosenthal’s list is Buxtorf’s Latin translation pub- lished in Basel in 1660. This is followed by editions published in Berlin in 1795, with Satanov’s commentary, and in Vienna in 1796, with R. Israel of Zamosc’s Otsar Nehmad. Three later editions of the same work or later editions that include both this commentary and Qol Yehudah are absent. The remaining editions all date from the nineteenth century: one with the letter by R. Hasday ibn Shaprut (Hanover 1838); one with notes by S.D. Luzzatto (Prague 1838-40), and one with Cassel’s German translation (Leipzig 1853). Rosenthal’s most recent edition was that in D. Slucki’s an- thology of Jewish philosophy (1867). What is missing is an edition con- taining Zifronowitz’s notes and corrections, and more conspicuously, the Spanish translation by Jacob Abendana (Amsterdam 1663). The editions of Maimonides’ Moreh (eight editions, as against seven- teen listed by Vinograd) reveals a similar pattern. Rosenthal has a copy of two early editions (Venice 1551, with commentaries by Shemtov, Efodi, and Asher Crescas, as well as al-Harizi’s Table of Contents and Samuel Ibn Tibbon’s Perush Millim ha-Zarot) and Sabionetta 1553, but not the fi rst (Rome, c. 1473-1475). Of course the famous Jessnitz Moreh of 1742 fi gures in the catalogue, and so does the edition published in Berlin in 1791-1795 with commentary by Moses Narboni, Solomon Maimon’s Give‘at ha-Moreh and Satanov’s comments on books ii and iii.28 This implies that, with the exception of the Rome incunabulum, he owned all the early editions of Maimonides’ magnum opus, to which it may be added that he also had Buxtorf’s Latin translation (Basel 1629). As for his nineteenth-century editions of this text, these are a translation into Mishnaic Hebrew (Zolkiev 1829), an edition with a German translation (part III) (Frankfurt am Main 1838), and one with German translation (part I) (Krotoshin 1839), as well as the edition by Schlossberg (London 1851) in the Hebrew translation of al-Harizi.29 As Rosenthal notes in his Yode‘a Sefer, this edition contains a comparison between the translations of Samuel Ibn Tibbon and al-Harizi.30 As for Bahya’s Ibn Paqudah’s Hovot ha-Levavot, one of Rosenthal’s fi nest possessions, Roest records a copy of the fi rst edition (Naples 1489) and two sixteenth-century editions (Venice 1548 and Mantua 1559). Three other sixteenth-century editions are absent (Constantinople 1550, Salonika 1569 and Cracow 1593). Subsequent editions in the collection are a text with Manoah ha-Levavot commentary (Sulzbach 1691) and an edition containing a Yiddish translation (Amsterdam 1716). Interestingly, another Amsterdam edition of the same year, without the translation, is absent. He also owned the Jessnitz edition (1744), which includes Manoah

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99502-06_01-11-06_ROS_D1.indd502-06_01-11-06_ROS_D1.indd 2222 008-12-20068-12-2006 12:40:2012:40:20 ha-Levavot, but not all of the later editions containing this commentary (except Amsterdam 1778). The later editions in the collection are editions with later commentaries, such as Zamosc’s Tuv ha-Levanon (Vienna 1809) and R.Z. Mendel’s Marpe’ Nefesh (Lemberg 1838),31 or editions with a new German translation or some other new element: a translation by R.J. Fuerstenthal, with exegetical comments (Breslau 1836); an edition including a partial translation by Kimhi (Leipzig 1846); a new wortge- treue German translation (Vienna 1853), a German translation by Baum- garten with an introduction by A. Geiger (Vienna 1854). Other editions that reproduce the contents of earlier editions with no or minor changes were not added to the collection. From this brief comparison it may be inferred that Rosenthal tended to acquire editions that contained a new element. This might be a com- mentary, a translation or an addition not found in earlier editions. This applies particularly to the nineteenth century editions. Moreover, Rosenthal seems to have been eager to acquire early editions of texts. He owned two incunabula, one of Hovot (Naples 1489), and the other of Mivhar Peninim (Constantinople 1484) while he had fi rst, second, or third editions of several works, almost all dating from the sixteenth century. In- terestingly, these editions were not only signifi cant philosophical texts, but also spurious works of Aristotle (cf. note 7). Rosenthal acquired these editions even when some folios were missing, as exemplifi ed by Albo’s Iqqarim.32 These examples suggest that Rosenthal built his library selectively but consistently. Further research will determine whether or not this conclu- sion is also valid for other components of Rosenthal’s extraordinary book collection.

1. M. Roest, Catalog der Hebraica und Judaica aus der 6. These are the Epitome on Logic, Kol Melekhet L. Rosenthal’schen Bibliothek, 2 vols (Amsterdam 1875). ha-Higayon, translated by Jacob ben Machir (Riva di 2. This includes editions of the relevant texts (both Trento 1559); the Epitome on the Physics, translated by independent editions and those included in collections) Moses Ibn Tibbon (Riva di Trento 1559); the as well as editions of these texts accompanied by later Commentary on Rhetorics, translated by Todros Todrosi commentaries. The majority are editions of the whole (ed. Goldenthal, Leipzig 1842). work; a few are partial editions. 7. He owned two editions of this work in Abraham 3. Listed under Ibn Gabirol, Roest, op. cit., p. 1003. Hisdai’s translation (Riva di Trento 1562 and Frankfurt 4. His Shemonah Peraqim is found in several an der Oder 1693). and editions as well as in the volume published in 8. Included in Liqqutei ha-Pardes (Venice 1529). Leipzig in 1863 (Arabic with German translation). 9. Ed. H. Edelmann (Königsberg 1856). Another text belonging to medieval philosophical 10. Ed. J. Goldenthal (Leipzig 1839). literature, Ibn Gabirol’s Keter Malkhut presents a similar 11. Cf. F.J. Hoogewoud, ‘Samuel I. Mulder in Hannover case: it is found in eleven liturgical books, but not in en zijn contact met Leeser Rosenthal (1861)’, independent editions. These two titles are not included StRos 14 (1980), p. 136. with the 173 titles. 12. Cf. MSS607, 609-613, 615, 619 in L. Fuks and 5. Another Aristotelian work in translation in the R.G. Fuks-Mansfeld, Catalogue of the Mss of collection is Solomon Maimon’s German translation the Bibliotheca Rosenthaliana, University Library of of the Categories (Berlin 1794). Amsterdam (Leiden 1993).

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99502-06_01-11-06_ROS_D1.indd502-06_01-11-06_ROS_D1.indd 2233 008-12-20068-12-2006 12:40:2012:40:20 13. Hs. Ros. 169, Fuks and Fuks, op. cit., p. 269, no. 607. 26. Y. Vinograd, Thesaurus of the Hebrew book: listing of 14. The annotation is found on the fl yleaf, cf. Fuks and books printed in Hebrew letters since the beginning of Fuks, op. cit., ibid., and Hoogewoud, op. cit., p. 136-137. Hebrew printing circa 1469 through 1863, 2 vols ( 15. The actual numbers may be different, since Rosenthal 1993-95). made a few errors in his counting. 27. Of most of the titles of which Rosenthal possessed 16. For Sha‘arei Qedushah, see the article by Madelon only one copy, Vinograd also lists only one edition. The Grant, ‘Mystical Literature in Leeser Rosenthal’s exceptions are: Sefer ha-Mevaqqesh (three in Vinograd); Collection’, below. Shevilei Emunah (Vinograd lists twelve; the only edition 17. L. Zunz, Zur Geschichte und Literatur I (Berlin 1845), that Rosenthal owned was the second); Or-ha-Shem (four p. 244 and J. Fürst, Bibliotheca Judaica (Leipzig 1863), in Vinograd); Ets Hayyim (eight) and Eshkol ha-Kofer vol. III, p. XXVIII. (two). 18. Roest, op. cit., vol II, p. 1-501 (Anhang). 28. The last two editions are numbers 1 and 2 respectively 19. Roest, op. cit., Anhang, no. 1360. in the list of Haskalah books. 20. Roest, op. cit., Introduction, p. viii. 29. This edition contains part I of the Moreh Nevukhim. 21. Fuks, Catalogue, Introduction. p. [ix]. Parts II and III were published after Rosenthal’s death. 22. Examples are A. Jellinek’s edition of Josef Ibn In his Yode‘a Sefe r Rosenthal noted that the book had Zaddiq’s Olam Qatan (1854); S. Weil’s edition of been hidden (tamun) for 916 years in Africa before it Abraham ibn Daud’s ha-Emunah ha-Ramah (Frankfurt fi nally arrived in Paris, Anhang no. 1018. am Main1852); M.L. Bisliches’ edition of Samuel Ibn 30. Ibid. Tibbon’s Ma’amar Yiqqavu ha-Mayyim (Pressburg 1837); 31. In his Yode‘a Sefe r Rosenthal noted that this Ibn Kaspi, Amudei Kesef (Frankfurt am Main 1848); commentary had already been published in an edition that Falaquera, Moreh ha-Moreh (Pressburg 1853) and Narboni, appeared in 1785, without, however, specifying why he did Ma’amar ha-Behirah, ed. J. Goldenthal (1852). not have the earlier edition. He added that the Lemberg 23. These editions are Cremona 1557, Prague 1612, Hanau edition contained additions, including chapter 8 of 1716 (two copies), and an edition with German translation Saadya’s Emunot, Anhang no. 557. (Fürth 1854). 32. Venice 1547 and Lublin 1597, cf. Roest, op. cit., 594. 24. Basel 1546. Rosenthal owned two copies of the edition published 25. Rosenthal failed to acquire the more philosophical in Rimini in 1522, in one of which one fol. is missing. writings of Yedaya ha-Penini for his library because they were not available in printed editions.

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