Zakhor Nishmat Avotenu Schouten 2

Abstract This thesis analyses the memorbukh of the Jewish community that lived in the Dutch village Oisterwijk, Brabant. The book was written in 1770 as part of a protocol book by the community’s Yekutiel Ziskind, who had come to Oisterwijk in 1769. The genre of memorbikher started as a way to respond to the large-scale persecutions of in the times of the First Crusade in 1096, the Rindfleisch-persecutions in 1298, and the persecutions in the time of the Black Death in 1348/9. Members of Jewish communities that suffered during those persecutions were commemorated for their sufferings and perseverance. In the late medieval and early modern period, the genre of memorbikher was incorporated within the liturgy of Ashkenazic synagogues. This thesis describes the memorbukh from Oisterwijk as an example of an early modern memorbukh by comparing it to other memorbikher of the time. It argues that the author of this memorbukh wrote it in order to bind together his new community. The community in Oisterwijk was a relatively young community, as members had begun to arrive in Oisterwijk only in the 1650s. The author therefore wanted to create a new communal memory that would bind together all the members, despite their different backgrounds.

Keywords: Pinkassim, Memorbikher, Jewish memorial books, Yiddish manuscripts.

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Contents Abstract ...... 2 Acknowledgements ...... 5 List of Transcription Symbols ...... 6 Chapter 1. Introduction ...... 8 1.1 Introduction...... 8 1.2 State of Research on Memorbikher ...... 9 1.2.1 Memorbikher within the Field of Jewish Memory Studies ...... 9 1.2.2 Research on Memorbikher ...... 10 1.2.3 Dutch Memorbikher ...... 13 1.2.4 State of Research on the Jewish Community in Oisterwijk ...... 13 1.3 Research Questions ...... 14 1.4 Introduction of Sources ...... 15 1.4.1 Documents of the Community ...... 15 1.4.2 Corpus of Other Memorbikher ...... 16 1.4.3 Corpus of Historical Chronicles ...... 17 Chapter 2. ‘More than this Provincial Town’: Paratexts and Spatial Connections in the Martyrology ...... 19 2.1 Introduction...... 19 2.1.1 General Characteristics of the Genre ...... 19 2.2 Paratexts of the OM: Title Page and Introduction ...... 20 2.2.1 Paratexts within Yiddish Book Studies...... 20 2.2.2 Paratext of Memorbikher ...... 21 2.2.3 Prayers Accompanying Memorbikher ...... 24 2.3 The Place Names in the Martyrology ...... 26 2.3.1 Martyrology of the OM ...... 27 2.3.2 Spatial Connections ...... 29 2.4 Conclusion ...... 31 Chapter 3. ‘Connecting this Small Corner of the World’: The Necrology of the OM, its Sources and the Later Additions ...... 32 Introduction ...... 32 3.1 Introduction to the Necrology ...... 32 3.2 The First Part of the Necrology ...... 33 3.2.1 The Martyrs in the Necrology ...... 33 Schouten 4

3.2.2 The Scholars ...... 34 3.2.3 Sources of the Necrology ...... 35 3.2.4 Spatial Connections in the Necrology ...... 40 3.2.5 The Local Benefactors ...... 40 3.3 Later Part of Memorbukh ...... 42 Conclusion ...... 45 Chapter 4. Bekol Tefutsot Yisrael: The Liturgical Implementation of the OM and its Function as a Memory of the Kehilla...... 47 Introduction ...... 47 4.1 The Oisterwijk Pinkassim ...... 47 4.1.2 Minhagim ...... 48 4.1.3 Takkanot ...... 50 4.1.4 The OM as part of the Minhagim and Takkanot ...... 51 4.2 The Liturgical Implementation of the OM ...... 52 Conclusion ...... 53 Chapter 5. Conclusion ...... 54 Introduction ...... 54 5.1 The OM as an Early Modern Memorbukh ...... 54 5.2 The Martyrology: Creating a Memory for Brabant Jewry ...... 55 5.3 The Necrology: The Unity of Jewish Tradition and Scholarship ...... 55 5.4 The use of the OM within the Kehilla of Oisterwijk ...... 56 Conclusion ...... 56 Suggestions for Further Research ...... 57 Bibliography...... 59 Primary Sources ...... 59 Archive Material ...... 59 Secondary Sources ...... 60 Appendices ...... 63 Appendix A: Table with the Paratexts of all Memorbikher ...... 63 Appendix B: Map of Place Names Mentioned in the Martyrology ...... 65 Appendix C: Martyrology of the OM ...... 66 Appendix D: Necrology of OM ...... 69

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Acknowledgements First and foremost, I would like to thank my thesis supervisor, Dr Wallet, for his continuous involvement and assistance. Receiving his guidance and feedback has been very helpful during the process of research, translating the memorbukh and writing the thesis. In addition, I want to mention Dr Neudecker, who taught me Hebrew at Leiden University, and who was of great help while transcribing the manuscript. She was the one who introduced me to the board of the Preservation of the Jewish Cemetery in Oisterwijk when they were in search of a translator for the pinkassim, and continued to help and advise me afterwards. When it came to translating the Pinkassim, I benefited greatly from the help of Mr Mendel Adelman from Chabad, who answered my halakhic questions numerous times, and who has shown great interest in the project of translating the memorbukh. And finally, to my friend and peer reviewer Emmele. Even though she’s already flown so far beyond Europe, she is never out of sight and continues to be a part of everything I do. I has been a great pleasure for me to translate the pinkassim from Oisterwijk and to work on the topic of Jewish memorbikher. I am obliged to everyone who contributed to it.

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List of Transcription Symbols This thesis will describe a document written in Hebrew and Yiddish. The table below provides the Yiddish alphabet with the corresponding transcription into the Latin alphabet. I have chosen to adopt the same transcription list as adopted by Marion Aptroot and Holger Nath in their authoritative work Araynfir in der Yidisher Sprach un Kultur (2016) [Introduction to the Yiddish language and culture], in which they refer to the list provided by the YIVO Institute for Jewish Research (YIVO).1 Aptroot and Nath’s work in its reprinted version is the most recent and authoritative publication on the field of Yiddish grammar. Examples of the pronunciation were taken from a list provided by the YIVO, which to this date is the most prominent institute for research on the field of Yiddish philology and literature. I am fully aware of the fact that this system of transcription does not correspond to the way in which Yiddish words were pronounced by the users of the OM, or by speakers of Western Yiddish in general. However, I have chosen this transcription system for the sake of consistency. In the case of words or phrases that do already have a standard spelling in English, I will make an exception regarding the transcription.

Symbol Name of the letter Transcription into Yiddish ’ ;.Shtumer) alef n.a) א [(silent) alef] Beys b ב Veys v ֿב Giml g ג Dalet d ד Hey h ה Vov u; o; v ו Zayen z ז Khes kh ח Tes t ט Yud y; i; e י Kof k ּכ Khof kh כ Langer khof (used at kh ך end of word) Lamed l ל

1 Aptroot, Marion and Holger Nath. Araynfir in der Yidisher Sprach un Kultur. Hamburg: Helmut Buske Verlag (2016), xxvii-xxx.

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Mem m מ Shlos (used at m ם end of word) Nun n נ Langer nun (used at n ן end of word) Samekh s ס Ayen e ע Pey p ּפ Fey f פ Langer fey (used at f ף end of word) Tsadek ts צ Langer tsadek (used ts ץ at end of word) Kuf k ק Reysh r ר Shin sh ש Sin s ׂש Tov t ּת Sof s ת

Letter combinations Tsvey vovn v וו Zayen shin zh זש Dalet zayen shin dzh דזש Tes shin tsh טש Vov yud oy וי Tsvey yudn ey יי Pasekh tsvey yudn ay ײַ

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Chapter 1. Introduction 1.1 Introduction In this thesis I will describe and analyse the memorbukh [‘memory book’] that is found in the pinkas [‘protocol book’] of the Jewish community of Oisterwijk, and aims to determine its position within the genre of memorbikher [pl. of memorbukh] that were written in the early modern Yiddish-speaking world. Memorbikher were books created by Jewish communities in western Europe in the early modern period with the aim of remembering the dead. Normally, a memorbukh would include a list of deceased people or lists of communities in which many members died due to anti-Jewish violence in the Middle Ages. In many cases, a memorbukh also contained a list of important who were commemorated on the virtue of their heroic death or because of their contribution to Jewish scholarship. The genre of memorbikher came into existence in the Middle Ages, when severe persecutions during the First Crusade partly destroyed the Jewish communities in the Rhineland in the year 1096. To the list of communities, the names of martyrs or deaths of other massacres were later added, mostly those following the Black Death, the large outbreaks of which also incited widespread anti-Jewish violence (1348-9). So many members of communities died during these persecutions that usually only the place names were mentioned. The genre can be seen as a Jewish response to the Christian cult of death and martyrs, which led to the genre of the Vitae and calendars of saints. Of the medieval memorbikher only the first known memorbukh still exists: the Nuremberger memorbukh (henceforth: NM), written by ben Samuel Meiningen (1296). Other memorbikher from this period have got lost or were destroyed, although some medieval lists or prayers have been preserved in later memorbikher.2 The medieval Memorbukh was included in the liturgy of a community of Nuremberg. In the early modern period, memorbikher had become part of the liturgy in synagogue in Ashkenazic Jewish communities. Traditionally, the lists of the communities and rabbis were recited on the before Shavuot and on Tisha be’Av. In this way, the commemoration of the persecutions of 1096 and 1348-9 became part of the same collective memory as the destruction of the Temple. During the seventeenth and eighteenth century, many memorbikher were created or copied.3

2 Roth, Cecil. In Commemoration of the Frankfurt Jewish Community on the Occasion of the Acquisition of the Frankfurter Memorbuch. : Jewish National and University Library (1965), 11. 3 See for instance Salfelt XXVI-XXXIX for a list of early modern memorbikher, the earliest of which started in 1592, but most date from the mid eighteenth century. However, some memorbikher have included lists that were rooted in the medieval period, such as Hagenau and Halberstam-Bielitz. Schouten 9

The Oisterwijk Memorbukh (henceforth: OM) is an exceptional memorbukh, not only because it is the only extant complete memorbukh composed in the , but also because the community for which it was written is not mentioned in the list of communities in the memorbukh itself. In other words, unlike the German communities such as Mainz and Worms, which produced the best known memorbikher, the community of Oisterwijk had not suffered any of the persecutions mentioned in the memorbukh. Indeed, during the time in which the persecutions took place, there was no Jewish community in Oisterwijk at all. In this thesis I will therefore argue that the main function of the OM was to establish a communal memory, which is an expression of a shared Ashkenazi identity and would bind together the members despite their diverse background in the newfound Kehilla [‘congregation’] of Oisterwijk. As I will show, the author of the OM wrote the memorbukh section together with a set of specific minhagim [‘religious customs’, pl. of minhag] and prayers when the Kehilla of Oisterwijk was young and did not yet have its own community traditions and minhagim. The OM was composed to address this need, creating a new set of customs and traditions for the purpose of establishing itself fully as a community with its own customs despite its young age.

1.2 State of Research on Memorbikher 1.2.1 Memorbikher within the Field of Jewish Memory Studies Although some historians have mentioned the genre in their works on Jewish memory culture and memorial documents, a comprehensive overview of early modern memorbikher from Western Europe is still lacking. The study of memorbikher has often been perceived as part of the area of Jewish Memory Studies, the study of the collective memory of Jewish communities. One of the first scholars to discuss this subject was Yosef Hayim Yerushalmi, who wrote his much-debated book Zakhor in 1982, in which he attempts to establish the function of memory and remembrance in Jewish history. Zakhor has often been seen as the first work in the field of Jewish Memory Studies, which opened a plane of discourse. Yerushalmi claims that the Jewish people were the first to attach meaning to history and that human history revealed God’s will and purpose.4 Yerushalmi links the fact that in the , the commandment to ‘remember’ is repeated over 169 times, which should be seen as an essential element in Jewish history writing.5 Concerning the genre of memorbikher, Yerushalmi claims that the most important religious and literary response to catastrophe in the Middle Ages was for Jewish

4 Ibid. 8. 5 Ibid. 5. Schouten 10 leaders to compose prayers and to insert them into the liturgy of the synagogue. Similarly, he argues, the purpose of a memorbukh was to preserve the memory of the names and events in the house of worship. In this way the remembrance of these more recent disasters was placed on a similar level as much older catastrophes such as the fall of the Jerusalem Temple, and all these events were commemorated on Tisha be’Av. Thus it was ritualised, and used to illustrate a general theological concept on the Jewish plight rather than a historical event.6 Some years later, Robert Chazan added to this definition in his book European Jewry and the First Crusade (1987) that the events of 1096 enticed an entire new technique of memorialisation, of which the memorbikher were one. He argues that the crusade had made such a great impact on Jews in certain areas that a resumption of everyday life was impossible. The creation of memorbikher in the Middle Ages was part of an attempt to rationalise the persecutions and to answer difficult theological questions. In his view, the memorbikher were both a new style of historical writing as a new ritual technique.7 The most recent work on Memory Studies that focusses on early modern rather than medieval memorbikher is Dean Philip Bell’s book Jewish Identity in Early Modern (2007). He draws a connection between the concept of honour, which was of increasing importance in early modern Germany, and the memorialisation of the dead within the liturgy, both in the Christian and in the Jewish religion.8 Contrary to Yerushalmi and Chazan, who describe the memorbikher as a new invention, Bell argues that the genre of memorbikher should be seen as a manifestation of liturgical memorialisation that was very common in the Middle Ages, and that in the early modern period had become part of a collective memory, which was reactivated every time the document was read. Moreover, very similar responses to the dead existed in Catholic and Protestant communities.9

1.2.2 Research on Memorbikher Interestingly, the only comprehensive analytical work that was written exclusively on memorbikher was carried out by pre-war English and German Jewish historians. The scholar first to have written on the genre was William Lowe, who wrote about one section of the NM in his booklet The Memorbook of Nürnberg, Containing the Names of the Jews Martyred in

6 Yerushalmi 45-6. 7 Chazan 148. 8 Gordon Bruce and Peter Marshall in ‘Introduction: Placing the Dead in Late medieval and Early Modern Europe’ in ibid. The Place of the Death: Death and Remembrance in Late Medieval and Early Modern Europe. Cambridge: Cambridge University Press (2000). 4, 6, 15. 9 Bell 72. Schouten 11 that City in the Year 5109-1349 AD which he published in 1881. In the same year, the Austrian Jewish scholar Adolph Jellinek published an edition of the memorbikher from Worms and Vienna in Quntres ha-meqonen [‘book of lamentation’], in which he also gave a short introduction about the genre of memorbikher. The German historian Siegmund Salfeld, published and translated the complete NM in his elaborate study Das Martyrologium des Nürnberger Memorbuches in 1898, in which he laments that ‘Kein Zweig der jüdischen Litteratur ist nachlässiger und oberflächlicher behandelt worden, als der für die Geschichte so überaus wichtige der Memorbücher’.10 In this work, Salfeld gives the transcription of various German memorbikher, next to the NM, together with an elaborate historical context. Salfeld’s book offers the most elaborate description of memorbikher in general up to date. The only other pre-war scholar to write on the genre of memorbikher was Magnus Weinberg, in his booklet Untersuchungen über das Wesen des Memorbuches, which he published in 1924. The works mentioned above seem to be at the basis of all later published (annotated) translations of memorbikher. Several of the early modern German editions of memorbikher were published by German scholars such as the aforementioned Magnus Weinberg,11 Louis Lamm,12 Joseph Cohen,13 and C. Duschinsky,14 all of whom gave an introduction in which they refer to the works of Jellinek, Weinberg and Salfeld. Post-war publications on memorbikher often focus on the modern re-appropriation of the genre of memorbikher, produced by Shoah survivors and pre-war émigrés from Jewish communities destroyed by the Nazi regime in Europe, also known as yizkerbikher.15 Interesting though the comparison between medieval and early modern memorbikher on the one hand and post-war memorbikher on the other hand might be, those publications offer no relevant contributions to the study of early modern memorbikher such as the one from Oisterwijk. Of more relevance to the present study are post-war scholarly studies on medieval and early modern memorbikher such as Cecil Roth’s booklet In Commemoration of the Frankfurt Jewish Community on the Occasion of the Acquisition of the Frankfurter Memorbuch (1965) and Tsvia Koren-Loeb’s dissertation Das Memorbuch zu Frankfurt am Main, Erschließung und

10 Salfeld, Siegfried. ‘Vorwort’ in Das Martyrologium des Nürnberger Memorbuches. Berlin: Simion (1898), V. 11 Weinberg, Magnus. Die Memorbuecher der juedische Gemeinden in Bayern. Frankfurt am Main: Neumann (1938). 12 Who published the Memorbukh of Buttenwiesen in 1902 and the Memorbukh of Oettingen in 1932. 13 Cohen, Joseph. Das Eschweger Memorbuch: ein Beitrag zur Geschichte der jüdischen Staat- und Landgemeinden im Kreise Eschwege. Hamburg (1930). 14 Duschinsky, Charles. Gedenkbücher von Offenbach a. Main u. anderen deutschen Gemeinden, nach Handschriften ediert, mit Vorwort und Noten versehen. Frankfurt am Main: J. Kauffmann-Verlagg (1924). 15 Mordekhai Nadav and Mark Mirsky, The Jews of Pinsk, 1506 to 1880. Stanford: University of Stanford Press (2008). Schouten 12

Commentierung ausgewählter Themenkreis (2008) on the memorbukh of Frankfurt am Main. Roth’s introduction merely relates the history of the Frankfurt community and its memorbukh briefly whereas Koren-Loeb’s dissertation elaborates on the history of the document, the prayers it contains and the place that it has within the genre of memorbikher. Both publications frequently refer to the previous studies by Weinberg and Salfeld, also copying Weinberg’s classification of the four elements that each memorbukh should in his view consist of, a topic that I will address later. I appreciate Koren-Loeb’s in-dept philological approach, as she spends much attention to a synchronic analysis of the manuscript she describes, and I aim to carry out a similar approach in my thesis. I will, however, more attention to the comparison with other memorbikher than she did. The only scholar to have mentioned the OM briefly is the German historian Stefan Litt in his book Pinkas, Kahal and the Mediene (2008) on the pinkassim (pl. of pinkas) from four Dutch Jewish communities, amongst which the pinkas from Oisterwijk. Litt’s book focusses on the Oisterwijk pinkassim at large. Due to this scope limitation, Litt does not go any further than mentioning the memorbukh. Litt too only mentions the introductions to pre-war publications of memorbikher as his academic framework.16 Although Litt’s analysis and comparison of various Dutch pinkassim is relevant for the study of the entire corpus from Oisterwijk, he does not offer much information on the subject of this thesis. In conclusion, most scholarly work on the genre of medieval and early modern memorbikher was done before the Second World War. Only a few post-war publications on memorbikher exist, which all focus on the translation or publication of one specific memorbukh. More importantly, all publications thus far have only written about medieval and early modern memorbikher from present-day Germany. For the purpose of this thesis, I have therefore translated the entire document. In this thesis I will offer the first translation and analysis of a non-German memorbukh, namely the OM, and will do so within the context of other early modern memorbikher. My approach will be to thoroughly study the manuscript, both as a text in and of itself and within the context of the minhagim and takkanot [‘communal regulations’, pl. of takkana] in which it is left to us. I will heavily draw upon other memorbikher, so as to show the uniqueness of the OM and its position within the genre. With all this, I aim to find an answer to the research questions as described in section 1.3 below.

16 Litt 19, footnote 65. Schouten 13

1.2.3 Dutch Memorbikher The OM seems to be the only extant complete memorbukh written in what are now the Netherlands. However, as Ruben Vis (2015) has described, in the Jewish communities of Amersfoort, Utrecht, Harlingen, and there were similar traditions, as yizkorim [‘memorial prayers’, pl. of yizkor] were written and read there. Sadly, these lists are now lost or were destroyed, and we only know of their existence from two pre-war newspaper articles in the Nieuw Israelietisch Weekblad [‘New Israelite Weekly’].17 Only in the Dutch community of the yizkor-prayer has been preserved through a pre-war copy by Hausdorff. In Rotterdam the tradition of reading a yizkor- prayer on the Shabbat before Shavuot and the Shabbat before Tisha be’Av is even still alive. Vis has analysed this ‘memorjizkor,’ as he calls it, and has concluded that it showed great similarities to the memorbukh from Trier.18 This yizkor-list from Rotterdam has been included in the comparison of the following chapters, although it does not show striking similarities to the OM. Vis also mentions the existence of a Dutch Portuguese Jewish memorbukh which commemorated Jews who had been killed for their religion back in Portugal.19

1.2.4 State of Research on the Jewish Community in Oisterwijk Several scholars have studied the history of the Jewish community of Oisterwijk. Bader20 (1995) was the first to write a general history of Jewish communities in Brabant. He describes how traveling merchants from started to settle in Brabant and other provinces of the Netherlands in the early eighteenth century, when economic stagnation in the city forced them to make their living elsewhere. As it was forbidden for Jews to settle in many of the larger cities, merchants settled with their families in smaller villages close to the cities.21 The first and most influential rabbi of the Oisterwijk community, Yekutiel Ziskind, came in 1757 to Oisterwijk and played an important role in the construction of the first synagogue and its interior.22 He was the author of the memorbukh and large parts of the minhagim that accompany the memorbukh. Originally from Pińczów in Poland, Bader suggests that Ziskind was probably

17 Vis (2015), 1; Beem, Hartog. ‘Dor Halach’. Nieuw Israëlitisch Weekblad 14 augustus 1953, 6; Beem, Hartog. ‘Leeuwarder Sjoel bestaat 150 jaar’. Nieuw Israëlitisch Weekblad 4 March 1955, 3. 18 Vis (2016), 8. 19 Vis (2016), 2. This Portuguese memorbukh has been left out of the analysis in this thesis. 20 Bader, J., Oorspronkelijk te Oisterwijk…: de oudste Joodse gemeente in Noord-Brabant (1757-1857) (Breda 1995). 21 Ibidem 2. 22 Ibidem 3. Schouten 14 sent by the rabbinate from Amsterdam to Oisterwijk and was the first Jewish scholar to settle in Brabant. Bader continues his description with some improbable speculations about the reasons why a learned man like Ziskind was sent to Oisterwijk – heretical, Sabbatean sympathies – but none of these assumptions have been accepted by any other scholar on the subject.23 Interestingly, Bader also quotes from a now lost translation that the late Max Cahen would have made of some parts of the OM. A more comprehensive history of Brabant Jewry was written by Bart Wallet, who wrote on the communal organisation of Dutch Jewry24 and on the regional identity of the Jewish communities in Brabant.25 He describes the history of Oisterwijk in the context of other Jewish communities in Brabant. As Wallet observes, the members of the community in Oisterwijk came from a variety of backgrounds. There were families who came from Amsterdam who had come to Brabant in search of work. There were also Jews from the German countries who kept moving to Noord-Brabant in search of a .26 In other words, the community was continuously in transition: the variation in the number of members was considerable, as the documents of the community show. In addition, members came from many different areas. This notion of a community that was isolated in a rural area, but that nevertheless remained in touch with many outside communities, will play an important role throughout the analysis of this thesis.

1.3 Research Questions As the current state of research has shown, most research has thus far concentrated on the medieval origins of memorbikher and on the German specimen of the genre. In this thesis, on the contrary, I will focus on an early modern memorbukh that was composed in a part of the Republic of the Seven United Provinces of the Netherlands. In this way, my object will be to place the OM within the genre, and to establish its place in relation to the other existing early modern memorbikher. My overall aim will be to uncover and describe how this text functioned in the establishment of a new Jewish community in rural Brabant. In order to find an answer to this question, I will first try to establish the relation between the OM, other memorbikher and Jewish historiographical works. To what extent did the author copy fragments from other books, or did he write his own memorbukh, in which he especially focused on communities in Western

23 Ibidem 4. 24 Wallet, Bart, ‘Brabantse joden tussen Oranje en ‘le peuple belge’. Migratie en de joodse gemeenschappen in Brabant, 1815-1839′ Noordbrabants Historisch Jaarboek 26 (Breda 2009), 170-189. 25 Wallet, Bart, ‘Brabants Israël, de regionale identiteit van Joden in Noord-Brabant van de zeventiende tot de twintigste eeuw’ Brabants Heem 59 (‘s-Hertogenbosch 2007), 129-143. 26 Wallet 2009 172-3. Schouten 15

Europe so as to relate to the members of his new community? To what degree can this book be described as a ‘typically’ Dutch memorbukh? I will pay special attention to the Paratexts of the OM, following the theory of Gerard Genette (1989) and Shlomo Berger’s application of Paratexts within the field of Yiddish book studies (2013). Secondly, in chapter three I will analyse the canon that is created in the second part of the memorbukh, in which the rabbis are commemorated and praised for their scholarly achievements. Who are the rabbis mentioned and on which rabbinical works does the author elaborate, and what motivated this particular selection? What were the sources that the author relied on, to what result? The liturgical implementation of the OM will be discussed in chapter four. Is there any proof that the OM was used in the way the author had intended it? Did the community use and adapt the OM in the way other communities had adapted their memorbikher? In this chapter I will also place the OM in its context of the entire pinkas: how are the minhagim and takkanot linked to the memorbukh, and were they written by the same author? In the final chapter I will attempt to answer the overarching question and reach a conclusion by trying to establish the position of the OM within the genre of early modern memorbikher. How does it relate to other memorbikher, and in what way is its function different from that of other memorbikher? What were the authors intentions by writing the OM and how did he aim it to function within the newfound Kehilla of Oisterwijk? As described in the previous section, the documents of the Jewish community of Oisterwijk have been mentioned by Bader and Wallet. Until now, however, the German scholar Stefan Litt has been the only one to carry out a thorough analysis of the pinkassim from Oisterwijk. As mentioned, Litt repeatedly quotes from the OM but does not go into detail about its contents. With this thesis I therefore hope to offer the first complete translation of the memorbukh, together with a thorough analysis of its contents and significance. The OM presents a special case because it was the only memorbukh to be written within a pinkas, and because it seems to be the only memorbukh composed outside present-day Germany. As until now nothing has been written about its content and its ritual function, I hope to contribute to the study of memorbikher by adding my analysis of this memorbukh from rural Brabant.

1.4 Introduction of Sources 1.4.1 Documents of the Community The community in Oisterwijk produced at least four documents, which are kept in the Bibliotheca Rosenthaliana in Amsterdam. ROS 282 I, written in 1764, contains a description of Schouten 16 the election of a rabbi and a board of the community, and continues with an elaborate list of minhagim and financial records in Yiddish and Dutch. ROS 282 II, which was taken into usage by the Kehilla in Oisterwijk in 1792, also contains minhagim and financial records. ROS 282 III only holds a copy of the minutes of three board meetings in Dutch, written in 1885 and 1892. Finally, the manuscript this thesis will focus on, ROS 283, starts with an introduction similar to that of ROS 282 I, but then continues with a long list of prayers, both standard prayers like Mi Sheberakh prayers and prayers written for specific occasions, such as the prayer written during a cow pest in 1770. After the section on prayers, there are more than twenty pages on local minhagim. On page 30 the actual memorbukh starts. The document concludes with an overview of people who payed to have their Jortsayt remembered and a final Mi Sheberakh. These last pages are written in a different hand, which is hard to date since no years are mentioned. Judging from the spelling, the text must have been written decades later. Some minor additions by a different hand were added to the memorbukh in 1837 and in 1842. According to Stefan Litt, who wrote a book about Dutch pinkassim including the ones from Oisterwijk, the pinkassim were based on a previous minhag book which at some moment got lost (Litt 51). Most of the pinkassim, Litt argues, were written by the first and most influential rabbi that lived in Oisterwijk: Yekutiel Ziskind, which was exceptional. The prominent role of the rabbi there might be accounted for by the small size of the community.27 Some of the later pages were written by a man named Zusman ben Shmuel Avram, who according to Litt was the shaliakh tsibbur [‘cantor’], melamed [‘teacher’] and ne‘eman [‘authorised representative, scribe’] at the time.28 For the purposes of this thesis, I will focus on the memorbukh in ROS 283. However, since the OM was clearly a part of the entire corpus of ROS 282 and 283, I will mention the contents of the other texts as well when these are relevant to the discussion. As I will argue, the OM cannot be studied separately from the other sections in the pinkassim, and should be regarded as an integral part of it.

1.4.2 Corpus of Other Memorbikher In order to study the memorbukh from Oisterwijk, I will need to compare it to other existing memorbikher. My corpus will exist of other memorbikher, amongst which the NM, which is claimed by most scholars to be the first memorbukh, will be considered most authoritative. It was written in 1296 by of Meiningen, and it is the only Medieval memorbukh

27 Litt 114-5. 28 Litt 133. Schouten 17 that is still available to us today.29 Along with this medieval work, I will study all early modern memorbikher available in libraries in the Netherlands, such as the ones from Worms and Wien, published by Adolph Jellinek (no exact date mentioned, eighteenth century)30, the ones from Offenbach (1641-1831)31, Oettingen (no date mentioned but written at least after 1735)32, Frankfurt (1628-1711)33, Buttenwiesen (no date mentioned, but probably written between 1725-35)34, Eschwege (no date mentioned, but written at least after 1700)35, and the collection of shorter memorbikher from communities in Bayern36, all of which are available in the Bibliotheca Rosenthaliana or online in printed editions. These memorbikher display a regional variety of Jewish communities in what is now Germany. I have also included the yizkor-list from Rotterdam.

1.4.3 Corpus of Historical Chronicles In addition to memorbikher mentioned above, I will use the Jewish historiographical chronicle Zemah David by David Gans (1592)37 (henceforth: ZD) because, as will be shown later, the author of the OM relied heavily on ZD as a source when he composed the lists of important scholars. This observation is relevant for the comparison of the second part of the memorbukh from Oisterwijk. ZD is a chronicle written by the Jewish scholar David Gans, who was born in Westphalia in 1541 and later studied in Frankfurt am Main and Cracow. He later settled and worked in Prague. His work Zemah David [‘offspring of David’] was written with the purpose of arranging the entire chain of events in Jewish and universal history starting at the year of creation. It is divided in two parts, one describing Jewish history to the date of publication, and the second dealing with general history, relying heavily on the work of Gans’ contemporary German chroniclers.38 Most of the book consists of an analytical presentation of historical events that

29 Meiningen, Isaac ben Samuel. Das Martyrologium des Nürnberger Memorbuchs 1296. Translated and published by Siegfried Salfeld, Berlin: Simion (1898). 30 Jellinek, Adolph. Quntres ha-Meqonen. Vienna: Löwy’s Buchhandlung (1881). 31 Duschinsky, Charles. Gedenkbücher von Offenbach a. Main u. anderen deutschen Gemeinden, nach Handschriften ediert, mit Vorwort und Noten versehen. Frankfurt am Main: J. Kauffmann-Verlagg (1924). 32 Lamm, Louis. Das Memorbuch von Oettingen. Berlin (1932), 4. 33 Koren-Loeb, Tsvia. Das Memorbuch zu Frankfurt am Main – Erschliessung und Kommentierung ausgewählter Themenkreise. (Doctoral dissertation) University Duisburg-Essen (2008); Roth 12. 34 Lamm, Louis. Das Memorbuch in Buttenwiesen. Berlin (1902), 12. 35 Cohen, Joseph. Das Eschweger Memorbuch: ein Beitrag zur Geschichte der jüdischen Staat- und Landgemeinden im Kreise Eschwege. Hamburg (1930). 36 Weinberg (1937). 37 Gans, David. Zemah David. Frankfurt am Main (1692). 38 Breuer, Mordechai. ‘Modernism and Traditionalism of David Gans,’ in: Bernard D. Cooperman ed. Jewish Thought in the Sixteenth Century. Cambridge Massachusetts: Harvard University Press (1983), 54-55. Schouten 18 took place somewhere in the world in chronological order. It was the first chronicle to be written by an Ashkenazic Jew.39 The focus of David Gans is not Jewish martyrology, according to Mordechai Breuer (1983). ZD even plays down Jewish martyrology systematically, unlike other chronicles of the time, as Gans wanted to retell the events signifying Israel’s survival and deliverance rather than its misery in exile.40 ZD was repeatedly published and translated into other languages. The version I used was published in 1692 in Frankfurt am Main, and was also updated by the publisher to the date of publication. The chapter relevant for this thesis is the The Ishmaelites Rejected Me’], in‘] הישמעאלים בועטים בי last section of the first part, called which Gans mentions a list of rabbis, which served as the most important source of the OM author, as the next chapters will show. Unless mentioned otherwise, all translations will be by my own hand. For notes on the used transcription method, please refer to pages 7-8 of this thesis.

39 Ibid. 60. 40 Breuer 49; 72. Schouten 19

Chapter 2. ‘More than this Provincial Town’: Paratexts and Spatial Connections in the Martyrology

2.1 Introduction This chapter will focus on the first part of the OM, which consists of the introductions and the martyrology. The introduction presents the memorbukh and describes its function, whilst the martyrology mentions the communities that suffered and/or were destroyed during persecutions. As there were many memorbikher written in the same time as the OM, this chapter will draw a comparison between different texts and attempts to find out how and why the author made this selection of place names. I will first describe the elements that a memorbukh generally consists of, as described by Salfeld (1898) and Weinberg (1924). I will then pay attention to the paratexts of the OM, i.e. the introduction by the scribe and the introduction of ROS 283 in general. For this section I will use the theory of Gerard Genette on paratexts as the ‘thresholds of interpretation’, and the later work of Shlomo Berger on paratexts within the field of Yiddish Book Studies, copying their notion of paratexts as meaningful textual units. In the next section, I will describe the similarities and differences between the OM and other memorbikher. The goal of this comparison is to establish the sources that the author of the OM used in order to compose his own memorbukh and his motivations for choosing these specific places. I will pay special attention to the NM, generally considered the oldest and most authoritative Memorbukh, and which is without doubt the most elaborate one.

2.1.1 General Characteristics of the Genre There is no absolute consensus about the essential elements that a memorbukh should consist of. Siegfried Salfeld (1898) mentions as essential parts: (1) the necrology of people who have contributed to the community by scholarly works or donations to charity, (2) a list of topographical names and regions in which persecutions took place, and (3) a list of sages who lost their lives during these oppressions.41 Weinberg (1924) made a similar but slightly longer list, which I decided to use for the purpose of my analysis. In his view, a memorbukh should contain (1) a title page with an introduction about the community to which the book belonged, the date of copying and the name of the scribe; (2) a liturgical part with universal and individual

41 Salfeld XI-XII. Schouten 20

Mi Sheberakh-prayers; (3) A necrology or eulogy for those who passed away, mentioning those who ‘als Berühmtheiten in Israel Aufnahme fanden’ and ‘örtliche Eintragungen’: names of those who were important to the local community; and (4) a martyrology which mentions the communities and individuals who died in persecution.42 In the OM we find the title page, a martyrology and a necrology. The prayers are implemented in the same manuscript, but several pages before the OM starts. However, as they were clearly meant to be read together with the OM itself, I will treat them in this chapter. As the necrology is the most extensive part of the OM, it will be analysed elaborately in the next chapter. This chapter will only focus on the title page and introduction, the prayers that accompany the Memorbukh and the martyrology of communities.

2.2 Paratexts of the OM: Title Page and Introduction 2.2.1 Paratexts within Yiddish Book Studies The term paratext refers to the text and/or illustrations that accompany and adorn a literary text, such as an author’s name, a preface, a title. The French literary critic Gerard Genette coined the term paratext in his influential work Paratexts, the Thresholds of Interpretation (1989), in which he emphasised the significance of textual elements that adorn a book and that usually no one pays attention to. In his view paratexts are ‘what enables a text to become a book’,43 and although he realises that the application of his theory on manuscripts can be a bit problematic, Genette is entirely sure that ‘a text without a paratext does not exist and never has existed’.44 The paratexts usually provides information on where the text was written, the date of its appearance, its mode of existence, its sender and addressee and the function that it aims to fulfil, and its task is to protect and promote the author and the text.45 Many of the categories that Genette deals with, are not relevant for the OM, which was an unpublished manuscript and therefore lacks most of the features Genette mentions. Genette’s theory is most relevant when reworked for the context of early modern Yiddish books and manuscripts, as Shlomo Berger (2013) has done. Many other literary scholars have dealt with Genette’s theory, but Berger’s reworking is most relevant for the purpose of this thesis. In his book Producing Redemption in Amsterdam: Early Modern Yiddish Books in Paratextual Perspective, he describes how Yiddish, as the basic Ashkenazi vernacular functioned as a buffer

42 Weinberg, Magnus. Untersuchungen über das Wesen des Memorbuches. Frankfurt am Main: Droller (1924), 2. 43 Genette 1. 44 Genette 3. 45 Gerard Genette. Paratexts: Thresholds of Information. Cambridge: Cambridge University Press (1989), 1-4. Schouten 21 language between the internal affairs of the Jewish community and the culture of the environment. In his view, studying the paratexts that were added to Yiddish books and manuscripts shows that paratexts in early modern Yiddish books reflect ‘wider concerns within the book industry and transcend Genette and other scholar’s parameters’.46 According to Berger, early modern Yiddish books, more than other books, had a clear purpose with regard to religion, history and contemporary norms of Jewish life. Regardless of the genre, the paratexts to these Yiddish books describe the significance of the printed book and justified its publication.47 Regarding to Yiddish paratexts, this thesis will apply the terminology that Genette and Berger have used to the study of a Hebrew (and partly Yiddish) manuscript, and shift the focus from print culture to manuscript culture. Genette’s notion that the paratexts are meaningful even when studied in isolation, because they tell the reader about the usage and the intended readership of the text, is relevant also in the context of early modern memorbikher. As will be shown, the OM is accompanied by several paratexts, which tell the reader about the function and intended usage of the document.

2.2.2 Paratext of Memorbikher In order to give a comprehensive and complete overview of the Paratexts of all the memorbikher I studied for this thesis, I have included a table in the Appendices which shows the Paratexts per memorbukh. The elements that I treated as paratext were the title page, with the introduction, name of the author, date, and description of the memorbukh, together with the prayers that accompanied the memorbukh. In case of the OM, there will be two introductions to mention: the introduction to ROS 283, in which the memorbukh is already presented, and the introduction to the actual memorbukh. This paragraph will treat both, comparing the paratexts of the OM to those of other memorbikher. The contents of the title page differ per Memorbukh. The NM begins with the date 18 Kislev 505748, the name of the author, Isaac ben Samuel Meiningen and the reason why the Memorbukh was written: as a way of thanksgiving for the building of a new synagogue.49 It then continues with several important names that should be remembered weekly, and a yizkor:

46 Berger 9-10. 47 Berger 11. 48 22 November 1296. 49 Salfeld 288-9. Schouten 22

יזכור אלהים נשמות כל הקהילות כמו נשמת אברהם יצחק ויעקב שנהרגו ונסקלו ונשרפו ונחנקו ונשחטו ונטבעו ונאפנו ותקלו ונקברו חיים על ייחוד השם בשביל שסבלו הוא יזכור אותם עם הצדיקים וצדקניות בגן עדן ונאמר אמן.50 [May God remember the souls of all communities like the souls of Avraham, Yitzhak and Ya‘akov, that were killed, stoned, burned, suffocated, slaughtered, drowned, wheeled, scorched and buried alive for the sanctification of Hashem. May He remember them because of their suffering with the righteous man and women in Gan Eden, and we say .]

This description with a list of sufferings was copied or adapted in other memorbikher, such as those from Oettingen,51 Rotterdam,52 and Frankfurt am Main,53 but it was not included in the OM. Other memorbikher frequently limit their introduction to mentioning the name of the for the‘] לקהלה קדושה בורגהאסלאך ,community, such as the memorbukh from Burghasslach54 community of Burghasslach’]. In other memorbikher, the author adds the reference to a Bible This‘] זה השער לד'' צדיקים יבאו בו. ספר המאמר )...( :verse, such as the memorbukh from Bamberg55 is the gate of the Lord through which the righteous will enter. Memorbook (…)’]. The OM, like the NM, starts with a longer introduction: נוהגין בכל תפוצות ישראל שמזכירין נשמות אבותיו בראש השנה וביום כפורים ובכל מתנת יד ונודרים צדקה בעבורם לאחר שאומרים הפטורה --- כמו שכתובים במחזורים אבל החזן מזכיר נשמות הקדושים הנהרגים והנשרפים על קדוש השם ונשמת הרבנים הגאונים כמו שכתבו כאן על הסדר בכל שבת דף אחת חוץ בשבת שמברכים החודש וגם בשבת שאומרים היוצר או שאין אומרים תחנה אם יהי'' בחול אז אין מזכירין נשמות – אבל בשבת שלפני שבועות ולפני תשעה באב וביום הכפורים צריך להזכיר כל הנשמות עד גמירא56 [In all dispersed communities of Israel the souls of the fathers are remembered on Rosh Hashana, on and every time when a donation to charity is done on their behalf, after Haftara is said, as is written in the prayer books. But the Hazan [‘cantor’] remembers the holy souls that were killed and burned for the sanctification of Hashem, and the souls of the great rabbis as they are written here in the liturgy for Shabbat on the first page. Apart from the Shabbat on which we bless the month, and also the Shabbat on which we say Hayotser [‘He

50 Salfeld 86. 51 Lamm 9-10. 52 Yizkor from Rotterdam 1. 53 Koren-Loeb 94. 54 Quoted in Weinberg (1924), 4. 55 Quoted in Weinberg (1924), 2. 56 ROS 283 30A. Schouten 23 who forms’], or on which we do not say Tekhina [prayer of supplication], when it is on a week day, then we do not remember the souls. But on the Shabbat before Shavuot or before Tisha be’Av or Yom Kippur, all souls should be remembered.]

From this introduction, it becomes clear that the author felt the need to explain the purpose of this book to the audience. He mentions the tradition of reading a Memorbukh, the fact that it is a common tradition that is carried out ‘in all dispersed communities of Israel’ to commemorate the souls of those who died for the sanctification of Hashem, and the dates on which the Memorbukh should be read. Before the actual memorbukh-section starts, in the introduction to the document ROS 283 on page 1A the author already refers to the memorbukh: )...( וקבלו עליהםַועלַזרעםַלנהוגַכךַכפי שכתובַבספרַזהַהנקרא מימרַבוךַוהנעשהַנעשהַפהַקהלתינוַ אשטרווגַך''וַטבתַשנת ת''וַקףַלמדַלפ''קַיקותיאלַזיסקינדַרופאַחונהַק''קַהנ''לַוהמדינה [and they (the Kehilla) took upon themselves and upon their offspring to carry out everything as it was written in this book called ‘memorbukh’. All this was done here in our Kehilla Oisterwijk, 26 Tevet in the year 553057, Yekutiel Ziskind Rofe, placed in the aforementioned Kehilla and its ].

This introduction shows that Yekutiel saw the Memorbukh as a part of ROS 283 as a whole, because he refers to the entire compilation as ‘this book called Memorbukh’. This notion underscores the assumption that the prayers written before the memorbukh-section were intended to be read together with it. Moreover, it clearly shows that together with the takkanot and minhagim of ROS 283 and ROS 282 I, the memorbukh was an integral part of the pinkas that Yekutiel Ziskind wrote, and not just an isolated set of pages included in ROS 283. What becomes clear from the introduction to the memorbikher, is that authors never introduced themselves, as no introduction mentions a personal name. Indeed, from most memorbikher we do not even know the name of the scribe. Most memorbikher used the introduction to present the memorbukh and to explain its purpose. Some did this by focusing on the sufferings of the martyrs, who were killed in some way. As the appendix shows, many memorbikher copied this description from the NM, whilst others, such as the OM, only stress the ritual function of the memorbukh, or only gave the name of the community.

57 22 January 1770. Schouten 24

2.2.3 Prayers Accompanying Memorbikher Though Weinberg asserts that a memorbukh typically contains a liturgical part, Salfeld has left prayers out of his typology because the memorbikher from Eschwege, Worms and Vienna do not contain any prayers at all, at least not in the same document as the memorbukh.58 Nor does the memorbukh from Rotterdam contain any prayers. Other memorbikher do contain either some or all of these prayers: Av Harakhamim [‘Father of Mercy’], the [‘May deliverance arise’], the Mi Sheberakh [‘He who blessed’], the Mi Sheberakh le-Hole [‘He who blessed, for the sick’], and Ha-Noten Teshua [‘He who gives salvation’]. All of these prayers are found in the OM, and most the other Memorbikher contain some of these prayers. The Av Harakhamim is a prayer that is written especially for martyrs and martyred communities who lost their lives during the First Crusade. Although its author is unknown, it was first attested in a prayer book in Worms, 1290, and was traditionally recited on the preceding Shavuot and Tisha be’Av.59 אבַהרחמיםַשוכןַמרומיםַברחמיוַהעצומיםַהואַיפקודַברחמיםַהחסידיםַוהישריםַוהתמימיםַקהלותַהקדש שמסרוַ נפשםַעלַקדשתַהשםַהנאהביםַוהנעימיםַבחייהםַובמותםַלאַנפרדוַמנשריםַקלוַומאריותַגברוַלעשותַרצוןַקונםַ –ַוחפץַצורםַיזכרםַאלהינוַלטובהַעםַשארַצדיקיַעולםַ–ַוינקוםַלעינינוַנקמתַדםַעבדיוַהשפוך )...(60 [May the Father of righteousness, who lives in heaven, remember in His great mercy the pious, the righteous and the innocent of our holy communities, who laid down their lives for the sanctification of Hashem. They were loved and admired in life, and in death they were not parted. They were quicker than eagles and stronger than lions to do the wish of their maker and the desire of their maker. May God remember them for good with the other righteous of the world, and may He revenge the spilled blood of his servants (…)]

The memorbikher from Frankfurt am Main and Offenbach am Main, amongst others, contain a similar Av Harakhamim. Because this prayer mentions the martyrs so explicitly, it can be linked to the part of the OM that mentions the martyrs and the communities that suffered persecutions. Yekum Purkan is an Aramaic prayer that in the Ashkenazic tradition is recited immediately after the reading of the on Shabbat. It consists of two parts, Yekum Purkan for the rabbis and Yekum Purkan for the Kahal.61 It was probably written in Babylonia, but it was first attested in the early twelfth century. This prayer does not mention martyrdom,

58 Weinberg (1924), 2. 59 Eisenberg, Ronald. Jewish Traditions: A JPS Guide. Philadelphia: The Jewish Publication Society (2004), 461. 60 ROS 283 8B. 61 ROS 283 7A-B; Eisenberg 461-2. Schouten 25 but it is mentioned in several of the memorbikher I studied: Frankfurt am Main and Offenbach am Main, along with the OM. As it commemorates the scholars and the local Kahal, it can be linked to the second part of the OM, which also commemorates rabbinical scholars and local benefactors. The Mi Sheberakh has an important place within the liturgy: it is said on various occasions to invoke God’s blessing on the community and on individuals.62 The Mi Sheberakh is found in the memorbikher from Oettingen, Offenbach am Main, and Frankfurt am Main.63 ROS 283 contains several Mi Sheberakh prayers, one on p. 3A-B for the Av Beth Din, the parnassim [‘governors’], and the benefactors of the community. This prayer was to be read on the three High holidays and Yom Kippur, as it says in the caption above the prayer: דעןַמיַשבירךַמאכטַדערַחזןַאןַשלשַרגליםַאונטַיוםַכפורַפארַאדרי 64 [the Hazan prays the Mi Sheberakh on the three holidays and on Yom Kippur for the members]

Mi] מיַשבירךַלחוליַבשבת Mi Sheberakh for the sick] and a] מיַשבירךַלחולה On p.5A there is a Sheberakh for the sick for Shabbat]. Another Mi Sheberakh, the Mi Sheberakh sinuy hashem le-hole [Mi Sheberakh to change the name] is included in the order of the changing of the name on p.9A-B. This prayer was probably not intended to be read together with the memorbukh. The final Mi Sheberakh is written just after the memorbukh. A comparison with other memorbikher shows that other memorbikher can contain both Mi Sheberakh prayers for the sick and Mi Sheberakh prayers for the benefactors.65 As the first Mi Sheberakh prayer was to be read on the High holidays and Yom Kippur, we can conclude that the other Mi Sheberakh prayers were read together with the memorbukh. Finally, the Ha-Noten Teshua is a prayer that asks for blessing upon the local government, and belongs to the morning service, before the Scrolls of Law are returned to the Ark.66 The traditional version of the prayer, as written in the OM, starts with this line: הנותןַתשועהַלמלכיםַוממשלהַלנסיכיםַמלכותוַמלכותַכלַעולמים הפוצהַאתַדודַעבדוַמחרבַרעהַהנותןַביםַ דרןַובמים עזיםַנתיבהַהואַיברךַוישמרַוינצורַויעזורַוירומםַויגדל וינשאַלמעלהַאתַ)...(67 [May He who grants salvation unto kings and dominion unto princes, whose kingdom is everlasting, who delivered his servant David from the destructive sword, who makes a way

62 Eisenberg 462-3. 63 Lamm, Louis. Das Memorbuch von Oettingen. Berlin (1932), 4; Offenbach 12; Koren-Loeb 74-5. 64 ROS 283 2A. 65 Koren-Loeb 90. 66 Eisenberg 463-4. 67 ROS 283 7B. Schouten 26 through the sea and a path through mighty waters, may He bless, protect, preserve, help, exalt, magnify, and lift (…)]

The government that the OM prays for is the אדונינוַפרינץַפוןַארניאַנסואַואת הערןַשטאטןַפוןַהאלאנדַואתַרעגנטיןַמכאן68 [our lord the prince of Orange Nassau, the States of Holland and the Regents of this place]

This prayer is significant for several reasons. Firstly, the OM prays for the States of Holland, whilst Oisterwijk was part of the province Brabant, not of the province Holland. The reason why Yekutiel included the States of Holland might be because he wanted to show his gratitude towards the Kehilla of Amsterdam, to which he was greatly indebted. It could also indicate that Yekutiel still looked to the Kehilla of Amsterdam as the ‘main’ or ‘chief’ Kehilla, as it was the biggest Jewish community in the Netherlands. Moreover, many of the Jews in Oisterwijk had come from Amsterdam and might also see the Kehilla of Amsterdam as the leading Kehilla in the Netherlands. The fact that Yekutiel sometimes refers to the takkanot of the Amsterdam Kehilla as a source of authority in ROS 282 II, also confirms this claim.69. The Ha-Noten Teshua prayer is also found in the memorbikher of Oettingen, Buttenwiesen, and Offenbach. Along with the aforementioned prayers, ROS 283 also contains prayers that are clearly not linked to the Memorbukh section, such as the prayer written when the States of Holland decreed a national day of prayer because of a large-scale outbreak of a cattle decease70 and the prayer for the day of fasting.71 It is an interesting observation that, although other Memorbikher may contain prayers, the OM contains by far the most prayers, and in addition, the prayers accompanying the OM are in the same section as the prayers that are not linked to the OM at all. This indicates that the document that is now ROS 283 was used by Yekutiel Ziskind to write down all prayers he collected or composed.

2.3 The Place Names in the Martyrology Most Memorbikher contain a list of communities that were (partly) destroyed during the persecutions in the times of the first Crusade (1096), the Rindfleisch-persecutions of 1298, and the persecutions in the time of the Black Death in 1348/9. The NM does mention the different

68 ROS 283 7B. 69 ROS 282 II 4B. 70 ROS 283 6B. 71 ROS 283 6A. Schouten 27 persecutions and even gives dates, such as quoted in Salfeld ‘Worms, Sonntag 23. Iyar 4856’72 but all later memorbikher have left out this distinction. The reason for this is probably that the NM was written relatively soon after the persecutions had taken place. The other existing memorbikher were written several ages later, when the persecutions were remembered within the liturgical year and less as a historical event. Other medieval memorbikher, which could have been similar to the NM, were lost or were destroyed in a fire, such as the one from Frankfurt am Main.73 We can therefore only study the early modern memorbikher, written in a time when the genre was already fully part of the communities’ memory, rather than a historical overview of recent events.

2.3.1 Martyrology of the OM The first part of the OM, including the introduction, consists of 9 pages. The first page contains the title, the aforementioned introduction, and a yizkor for הרוגי ושרופי על קידוש השם דמדינת צרפת וספרד ואספניא ואנגליטירה ושאר מדינת74 [those who were killed and burned for the sanctification of Hashem from the regions of Tsarfat, Sefarad, Espania, Angletera and other regions].

The following 9 pages contain 47 yizkorim. The martyrology ends with a yizkor for הרוגיַושרופיַבמדימתַפראנקןַשוואבןַפייערןַזאקסיןַטירינגןַוועשטַפוילןַשוועדןַדעניַמארקַפיהםַמעהרןַ אונגרןַעסטרייךַאיטאליע75 [the regions of Franconia, Swabia, Bavaria, Saxony, Thuringia, Westphalia, Sweden, Denmark, Bohemia, Moravia, Hungary, , ]

Of the middle part, 8 names refer to cities in the Southern Netherlands, namely Brussels, Antwerp, Bruges, Malines, , Liège, Leuven, and Gent, along with 3 names that refer to the regions: Flanders, Brabant, and Guelders. The other names refer to cities in what is now Germany, most from the Rhineland but some from further away, such as Zünz (now Zastań in Poland). The formula used for the yizkorim is:

72 Salfeld 7. 73 Roth 11. 74 ROS 283 30A. 75 ROS 283 34B. Schouten 28

יזכור אלהים את נשמת הרוגי ושרופי ד)...( עם נשמת אברהם יצחק ויעקב ועם שרה רבקה רחל ולאה ועם שאר נשמת צדיקים וצדקניות שבגן עדן אמן76 [May God remember the souls that were killed and burned from (…), with the souls of Avraham, Yitzhak and Ya‘akov and , Rivka, and Leah, with the other souls of the righteous men and women that are in Gan Eden, Amen]

The formula used for the yizkorim in the martyrology is quite similar for most memorbikher, although there is some variation between the yizkorim that are used. What is unique for the OM is that it uses the same formula used for the remembrance of communities for the commemoration of rabbis. The exact yizkorim can be found in the table in Appendix A. Another unique feature of the OM is that there are yizkorim especially for place names, which draws extra attention to the individual place names. Other memorbikher only mention the names in one sequence of place names. Other memorbikher are often more explicit in mentioning why the martyrs died. The NM for instance uses: יזכור אלהים נשמת ההרוגים של קהלת ]...[ שנהרגו על קדושת השם הקב''ה יזכרם וכו'' [May God remember the souls that were killed from the communities […] that were killed for the sanctification of Hashem, may the Holy One, blessed be He, remember them etc.].

because they laid down‘] בעבור שמסרו עצם על קידוש השם The Buttenwiesen memorbukh adds שנהרגו ושנשרפו ביום their lives for the sanctification of Hashem’]. The Worms Memorbukh has who were killed and burned on the day that we remember for the‘] הנזכר על קדוש השם sanctification of Hashem’]. Most memorbikher conclude their yizkor with the wish that the martyrs be blessed in תהא נשפו/נשפה תרורה בצרור which stands for ,תנצבה some way, either by adding the abbreviation בשכר זה may his/her soul be bound in the bundle of life’]77 or by using the expression‘] החיים [‘as a reward for this’]78. The memorbukh from Rotterdam is again the only memorbukh to use: may God remember them for good’]. The yizkor that the OM uses is similar‘] יזכרם אלהינו לטובה to the yizkor for the necrology in the memorbukh from Frankfurt am Main:

76 ROS 283 30A. 77 Memorbikher from Worms, Oettingen, Offenbach a.M., Frankfurt a.M. 78 Memorbikher from Nuremberg, Vienna. Schouten 29

יזכור אלהים את נשמת ]...[ עם נשמת אברהם יצחק ויעקב שרה רבקה רחל ולאה עם נשמת צדיקים וצדקניות שבגן עדן אמן 79 [May God remember the souls of (…) with the souls of Avraham, Yitzhak and Ya‘akov, Sarah, Rivka, Rachel and Leah with the souls of the righteous man and women that are in Gan Eden, amen.]

is different, and does ) יזכור אלהים את נשמת הרוגי ושרופי) The first part of the formula of the OM not occur in other memorbikher. As the table in Appendix A shows, all memorbikher have a slightly different yizkor so the OM is not outstanding in this respect.

2.3.2 Spatial Connections In comparison to the memorbikher from Nuremberg, Frankfurt am Main, Offenbach, Eschwege, Oettingen, Buttenwiesen, and the list provided by ZD, I would like to make several comments concerning the martyrology. Firstly, although all early modern memorbikher I studied contained a largely similar list of place names and names of regions, the OM is clearly the exception. Though all other differ slightly from one another, they still contain the same names written in a similar spelling. The OM, however, contains many names that are not mentioned by other memorbikher, such as Friedberg, Gent, Medinat Brabant and Medinat Flanders, and often employs a different spelling as well. The names that the OM has in common with all other memorbikher are Cologne, Dortmund, Mainz, Worms, Basel, Frankfurt am Main and Koblenz. Some place names are only mentioned by the OM and the Memorbukh from Eschwege, such as the cities Brussels, Leuven and Bruges, in the Southern Netherlands. If we draw a map of all the places that are mentioned in the first part of OM, we reach several conclusions (please refer to Appendix B). Most place names, especially the ones that do not occur in other Memorbikher, such as ‘Medinat Flanders’, ‘Medinat Brabant’, Gent, and Antwerp, are relatively close to Oisterwijk. The three exceptions to this rule, Zünz, Augsburg and Nuremberg, are geographically not very close to Oisterwijk, but are mentioned in nearly all other Memorbikher, which might have been the reason for the author to include them. The effect of this selection is that Oisterwijk is included as part of a larger world of Jewish communities. Although the Jewish community of Oisterwijk itself was obviously not a victim of persecutions in 1096, 1298 and 1348/9, for the simple fact that there was no Jewish community in Oisterwijk at the time, the martyrology shows that Oisterwijk is very close to the

79 Koren-Loeb 79. Schouten 30 places where the persecutions took place. In other words, the author included some place names from other Memorbikher, and added those names which he considered close and relevant to Oisterwijk to show the transnational connection between Oisterwijk and other regions, as one strong, unified Ashkenazic identity. At the same time, the fact that the author made his own selection of place names, indicated that he intended to create his own new tradition. No other Memorbukh made the same selection of place names, with that same focus on the neighbouring Southern Netherlands and the Rhineland, also mentioning Brabant and Limburg. In this way, the OM shapes a new regional Jewish identity that is typical for Brabant. For the people in synagogue, hearing these place names would show them that, although the Kehilla in Oisterwijk had only recently been established, there had been Jews in the region already ages ago. In this way, the memory of the persecutions of Jews in Western-Europe became part of the memory of the Kehilla in Oisterwijk. Another reason for the author to make his own selection of place names might have been the places where the newly arrived inhabitants of the Jewish community of Oisterwijk had come from. As described in the introduction, the community in Oisterwijk came into existence because traveling merchants from Amsterdam settled, and Jews coming from Germany joined the community.80 With this diverse background in mind, it was a strategic choice of the author to connect Oisterwijk to the regions of origin of some of the members. Mentioning those places would give them a stronger sense of belonging. If we take into account the names mentioned in other parts of the pinkas, we frequently encounter family names such as Hamburg or Fulda, which means that members had recently come from those places. Even the community’s earliest records from 1765, mention these names, which indicates that at least some of the first members came from abroad.81 For those members, hearing the names of their former hometowns would also signify the trans-national connection. Both choices – the regional short distance and the fact that new members might have come from the places mentioned – have the effect that, although Oisterwijk was a very new and young community, it became part of a larger world of Jewish communities.

80 Wallet 2009 172-3. 81 Avraham Hamburg: e.g. ROS 282 I 7A, 8A, 9B (1765). Yehuda Furda: ROS 282 II 23B (1805). Schouten 31

2.4 Conclusion Regarding the outward structure, the Oisterwijk Memorbukh shares some general features with other memorbikher. It contains a title page with introduction, accompanying prayers, a martyrology and a necrology, as other memorbikher do. The OM also shares many of its paratextual features with other memorbikher, as is also illustrated by the table in Appendix A. The biggest difference when it comes to structure is that the OM is part of a pinkas, and that it borders a large section on minhagim, which, as was already mentioned by Stefan Litt, is a unique feature. The fact that the accompanying prayers are embedded in a section with other prayers as well, such as the prayer for the cattle, does not occur in other memorbikher. The prayers itself that accompany the OM are similar in phrasing to those that are included in some other memorbikher, as the table in Appendix A shows. Above and beyond, the introduction is rather similar to that of other memorbikher. The fact that the scribe, whose name we know from the introduction to ROS 283, is the same person as the rabbi of the community is a unique feature and does not occur in other memorbikher as far as we know. This can probably be accounted for by the small size of the community, as I will argue later in this thesis. The fact that the author composed the martyrology himself, not copying an existing list of place names, is one striking evidence of the intention of the author. In the first place, this shows that the author placed Oisterwijk within a larger Ashkenazic world, to show that, even though in Oisterwijk there had been no Jews in the times of the persecutions, Oisterwijk was connected to those other places in history. In other words, he placed the small, provincial town Oisterwijk within the region of historical Jewish communities. Secondly, he created his own tradition and own regional identity by composing a new list of place names. Thirdly, the author aligned his martyrology with the former hometowns of the members of his community, some of whom had come from places abroad. It all served the greater good of fostering a collective memory that was simultaneously constructing a regional Jewish identity and weaving it into the existing transnational Ashkenazi fabric.

Schouten 32

Chapter 3. ‘Connecting this Small Corner of the World’: The Necrology of the OM, its Sources and the Later Additions

Introduction In this chapter I will describe the second and largest part of the OM: the yizkor-prayers for the rabbis and members of the community who passed away. According to Weinberg, a necrology typically contains three kinds of people: (1) those who died because of persecutions, (2) those who contributed to by scholarly works, and (3) those who contributed to the local community by donating money or objects.82 In other words, one part of the necrology commemorates the martyrs in person, unlike the martyrology which only mentions the community. Another part of the necrology establishes a canon of rabbis who according to the author contributed to the Jewish people and/or religion, and the final part celebrates the benefactors to the local community. With this distinction in mind, I will analyse the necrology by first trying to find out what sources that the author used in order to compose this list of names. I will then describe the Jewish religious literary canon that the author created by this list, trying to establish the motives of the author to make this specific selection. The OM was for the most part written in 1770, but decades later two pages were added to it. This part was written several decades later, as it commemorates the Gabbaim [governors of the Kehilla] who appear in the community’s takkanot in ROS 282 I-II. This chapter will also study this later, undated, addition to the OM, comparing it to the main part.

3.1 Introduction to the Necrology :is introduced as follows ,נשמת הגאונים The necrology, titled יזכורַאלקיםַאתַנשמתַהתנאיםַויאמוראיםַורבניםַסבוראיַונשמתַהגאוניםַעםַנשמתַאברהםַיצחקַויעקבַעםַ נשמתַשרהַרבקהַרחלַולאהַועםַכלַנשמתַצדיקיםַוצדקניותַשבגןַעדןַאמן83ַ [May God remember the souls of the , the Amoraim, the Rabbanim Savorai, and the souls of the with the souls of Avraham, Yitzhak and Ya‘akov, with the souls of Sarah, Rivka, Rachel and Leah, and with the souls of the righteous men and women in Gan Eden, amen.]

82 Weinberg (1937), 5. 83 ROS 283 35A. Schouten 33

This short introduction summarises the necrology and divides the rabbis to be remembered in four periods: the Tannaim (first and second century), Amoraim (third-fifth century), the Savoraim (fifth-sixth century) (here referred to as the ‘Rabbanim Savorai’), and the Geonim (sixth-tenth century).84 This introduction only seems to address the scholars mentioned, not the martyrs or the local benefactors, although the author does remember several martyrs and local the souls of the] נשמת הגאונים benefactors as well. Considering that the entire necrology is titled Gaon] can also refer to a rabbinical scholar in general, it is] גאון Geonim] and that the word obvious that this section introduces the entire necrology and not just the scholars who lived until the tenth century.

3.2 The First Part of the Necrology 3.2.1 The Martyrs in the Necrology Compared to other memorbikher, the necrology of the OM mentions very few martyrs. Only in five instances martyrdom is mentioned in the necrology. Table 1 shows these instances, together with references to ZD, (page numbers in Hebrew characters) in which the same names are mentioned. As I will argue, this chronicle, which has been described more elaborately in the first chapter of this thesis, served as a source of inspiration for the author of the OM.

Hebrew Text English Translation Page no. in OM, SY, and ZD Aַמא Rabbenu Mordechai who was killed in OM 37B; ZD רבינוַמרדניַהנהרגַבנירינבורגַ Nuremberg in the 70th year of the 6th בשנתַעַלאלףַהששי millennium (1310) Bמא Six thousand Jews who were killed in OM 38A; ZD ששתַעלפיםַיהודיםַשנהרגיםַ ( in the year 88 (1327-8 בצרפתַבשנתַפ''ח Bמב R. Yitzhak Aboab who wrote the book OM 39A; ZD ר''ַיצחקַאבוהבַשחברַספרַ Menorat Hama’or with explanation of מנורתַהמאורַבםַביאורוַעלַ the commentary of the Ramban. He died פירשַהרמב''ןַונפטרַבפורטיגאלַ ,(in Portugal in the year 253 (1493 בשנתַרנ'גַשבעהַחדשיםַאחרַ seven months after the Jews were גירשַספרדַששיםַשנה dispersed from , aged 60. Bמג The convert R. Shlomo Molkho who OM 40A; ZD גרַצדקַר''ַשלמהַמלכוַשנשרףַ was burned in the holy Kehilla of בק''קַמאנטובהַבשנתַרצ''גַ (Mantua in the year 293 (1532-3 לפ''ק The Gaon R. Aharon Hadarshan, who OM 42A הגאוןַר''ַאהרןַהדרשןַנקראַ was called ‘the staff of Aharon’, Av מטהַאהרןַאב''דַדק''קַווערמיזַ Beth Din in the holy Kehilla of Worms ומשםַלק''קַקראקאַונהרגוַאותוַ and after that of the holy Kehilla of פריציםַבפולןַוביוםַהשבתַ

84 Dates taken from Safrai, S. ‘The Era of the Mishna and (70-640). in H.H. Ben-Sasson ed. A History of the Jewish People. London: Weidenfeld and Nicolson (1969). 339-342. Schouten 34

,Cracow. Polish noblemen killed him הביאוַאותוַלק''קַפינטשובַושםַ and on Shabbat they brought him to the מתַה''ַינקםַדמוַאמן holy Kehilla of Pińczów. He died there. May Hashem revenge his blood, amen. Table 1.

This table shows that nearly all entries are also found in ZD. It is hard to miss the similarities in language use, although Yekutiel abbreviates the lines. In fact, as has been mentioned in the introduction of this thesis, ZD does not focus on martyrdom at all.85 However, in the few instances that David Gans did make mention of a martyr, the OM has copied the line. About Rabbi Mordechai, for instance, ZD tells us: מרדכי בר הלל תלמידו של רבי משה בעל הסמג אשר חיבר ספר מרדכי הוא נהרג על קדוש השם בעיר נירנבורק בשנת ע'' לאלף הששי86 [Mordechai bar Hillel, the pupil of Rabbi Moshe, the author of Sefer Mitzvot Gadol, who wrote the book Mordechai. He was killed for the sanctification of Hashem in the city Nuremberg in the year 70 of the sixth millennium]

The second part of this description is very similar to the first entry in Table 1. The other entries are related to ZD in a similar, apart from the last entry which is not found in ZD. The fact that Yekutiel came from Pińczów, might mean that this was how he had heard of this Rabbi Aharon, who died and was buried in Pińczów.87 At least for the other four entries, evidence points to ZD as the most probable source.

3.2.2 The Scholars The largest part of the OM is dedicated to commemorating rabbinic scholars. This part contains more than 170 yizkorim and is therefore too long to include within this chapter. The complete list can be found in Appendix C. The list commemorates rabbis because of their contribution to Jewish scholarship. A typical yizkor in the OM is formulated as follows: יזכר אלק'' ר''ַ]...[ַשחברַספרַ]...[ַבםַונפטרַבק''ק ]...[ַבשנתַ]...[ לאלף ה]...[ May God remember the soul of R. [name] who wrote [book title]. He died in the holy Kehilla of [place] year [year] of the [5/6]th millennium.

85 Breuer 49 ;72. .Aמא Gans 86 87 Bader 2-4. Schouten 35

For many rabbis, the author only mentions the name, usually in addition to the work he wrote, ,Rabbi Nathan, author of the Arukh’]. The more famous the rabbi is‘] רביַנתןַבעלַהערוךe.g. 88 ,Rabbenu Gershom‘] רבינו גרשון מאור הגולה the fewer words are used to describe him, such as ר'' משה אבן עשרא light of the Exile’]ַ89ַ, whose name is mentioned in all other Memorbikher, or R. Joseph Halevi’]91, both of whom are well-known‘] ר'' יוסף הלוי R. Moshe Ibn Ezra’]90 and‘] rabbinical scholars and authors of famous works which apparently the author of the OM did not consider necessary to mention.

3.2.3 Sources of the Necrology An analysis of the descriptions of the rabbis again clearly points to one source: for this section Yekutiel relied heavily on the historical overview in the first part of the chronicle ZD. Although different versions of the ZD are not entirely similar, it is entirely clear that nearly all the yizkorim were copied from this book. There is only one exception to the rule that the rabbis mentioned in the OM are mentioned in ZD as well. Moreover, in most cases the OM even mentions them the same order with the same dates and titles, not copying the entries literally, but extracting the information that the author apparently deemed most relevant. A typical example of how the OM reworks an entry from ZD is: רבי יהודה חבר ספר התניא באיטליא בשנת ע''ד והוא להם לאנשי איטליאה מורה צדק למנהגים כך כתוב בספר שלשלת הקבלה דף נו.92 [Rabbi Yehuda who wrote Sefer Hatanai in Italy in the year 5074.93 He a rabbinical teacher to the people in people in Italy, as is written in the book Shalshelet Hakabbala page 56.]

The OM has: ר''ַיהודאַשחברַספרַתנאי [R. Yehuda who wrote Sefer Hatanai]

In this very characteristic example we see that the OM author confines the entry to only the name and the title. In many cases he also mentions a date, but he frequently leaves out place names and, contrary to ZD, he never mentions the source from which he took his information.

88 ROS 283 35A. 89 Ibid. 90 Ibid. 91 ROS 283 35B. .Bמ Zemah David 92 93 1313-4. Schouten 36

Sefer Shalshelet] ספר שלשלת הקבלה The author of ZD often mentions other book titles, such as Shevet] שבט יהודה Sefer Yuhassin],95] ספר יוחסין ,ש''ה Hakabbala]94, usually referred to as Yehuda]96 and collections of responsa. 97 Yekutiel Ziskind never mentions any source, although he frequently quotes from the Tenakh, rabbinical works such as the Talmud, Shulhan Arukh, and ZD. The fact that he consistently left out all references to other books indicates that he did not consider it relevant within the OM to mention sources, since in the section on minhagim he does refer explicitly to other works.98 After all, the OM was meant to function within a liturgical context, whilst ZD was a historiographical work. Despite having taken most of his information from this chronicle, Yekutiel did not have the ambition to write a historiographical work himself. In some instances, we see that the OM reworks the entries of ZD. For the description of Rabbi Luv, for instance, we see that the author combines two entries in one: אדונינו הקיסר הישר המאור הגדול המהולל רודולפוס יר''ה ברוב חסדו ואמתו שלח וקרא אליו את הגאון מהרר'' ליווא בר בצלאל וקבלו בסבר פנים יפות ושוחקות ודבר עמו פה אל פה כאשר ידבר איש אל רעיהו ומדות ואיכות הדברים סתומים חתומים ונעלמים הם והיה זה פה ק''ק פראג ביום א''ג אדר שנ''ב: רבי ליווא הוא הרב הגדול נזר החכמים מופת דורותינו אשר לאורו ילכו כל העמים. ומימיו שותים כל תפוצת ישראל. הוא אשר חבר ספר גור אריה על רשי'' ז''ל. וספר גבורות השם. וספר דרך חיים פי על פרקי אבות גם ספרי אחרים רבים זולתם. אשר עדין לא זכינו להאיר אל עבר פנינו. הוא היה ראש הישיבה ואב ב''ד על כל מדינת מערדן כמו עשרים שנה. אח''כ בא הנה לקק פראג בשנת של''ג והעמיד תלמידים הרבה. )...( ועתה ביום ה''ד אייר שנב לפ''ק שם פעמי מרכבותיו לקק פוזנא ונעשה שם ראש הישיבה ואב''ד שנית על כל גלילת גרוש פולין יי'' יאריך ימיו ושנתיו. ועינינו תחזנה מלך ביפיו ישפוט עמים במשרים.99 [Our Lord, righteous Emperor, the bright, great and exalted Rodolphus, may his Majesty be elevated, in his abundant grace and loyalty, summoned the Gaon, our teacher and rabbi, Rabbi Loew, son of Bezalel, and received him kindly and warmly, and spoke to him face to face, as a person speaks to his friend. And the essence and nature of this conversation are secret, sealed and unknown. This took place here in the Holy Community of Prague. The great Rabbi Loew was the great Rav the crown of the wise men, a miracle of our generations, to his light all nations will come. All the dispersed of Israel will drink from his waters. He wrote the book Gur Aryeh about (z.l.), and the book Gevurut Hashem, the

.Bמ ;Aמ e.g. Gans 94 .Aמב ;Aמ e.g. Gans 95 .Aמב ;Bמ e.g. Gans 96 ;Aמא e.g. Gans 97 98 ROS 283 14A. .Aמא Gans 99 Schouten 37 book Derekh Haim, on Pirkei Avot, along with many other books. He still does not fail to light up our faces. He was Rosh Yeshiva and Av Bet Din in all the lands of Moravia for twenty years. After that, he went to the holy Kehilla of Prague in the year 5333100 and he raised many students (…) and then on 4 Iyar 5352101 the clatter of his chariots102 turned to the holy Kehilla of Poznań and there he was made for the second time Rosh Yeshiva and Av Bet Din for all the lands of great Poland. Hashem prolonged his days and years. And our eyes will see the king in his beauty.103 He will judge the nations with uprightness.104]

In the OM, these two entries have been combined to a shorter entry. The bible verses have been left out, as well as the praises to the emperor Rudolph: הרבַהגדולַר''ַליוואַבעלַהמחברַספרַגורַארי''ַוספרַגבורותַה''ַושארַספריוַאבדַדק''קַפראגַומדינתַמעהרןַ ואח''כַהלךַלק''קַפוזנאַוהקיסרַרודולפוסַדיברַעמוַפהַאלַפהַכמהַסודתַנפלאיםַשאיןַלגלותַבכתבַהקולמוס105 [The great Rav R. Luv, writer of the book Gur Aryeh, the book Gevurot Hashem, and other books. He was Av Beth Din in the holy Kehilla of Prague and the Medina of Moravia. After that, he went to the holy Kehilla Poznań, and there the emperor Rodolphus spoke with him about some wonderful miracles that cannot be revealed by the writing of a goose feather.]

Although Yekutiel generally wrote much shorter entries than the author of ZD does, he copied for instance, is used both והאירַעיניַישראל some literal expression of this work. The expression in the OM and in ZD. Similarly, the book titles and dates correspond in almost all instances. In the rare occasion that the OM and ZD deviated in dates, I ascribe this to the assumption that Yekutiel Ziskind used a different version of ZD, which after all was reprinted numerous times. Interestingly, in the final section Yekutiel added some Dutch rabbis to the list, Hakham הגאון מ חכם צבי המפורסם בשאלותיו ובספריו :Tsvi and Yehuda Leib, who were not mentioned in ZD חתנו הגאון מ'' יהודא Hagaon M. Hakham Tsvi, known for his responsa and for his books’] and‘] his son-in-law, Hagaon M. Yehuda Leib, Av Beth Din of the holy‘] ליב אב''ד דק''ק אמסטרדם Kehilla Amsterdam’].106 Tsvi Hirsh Ashkenazi served as a rabbi in Amsterdam between 1710- 1714. Bader’s aforementioned unbacked claim that Yekutiel was involved in the movement of Shavtai Tsvi can be refuted by the fact that he includes in his memorbukh a rabbi who was

100 1571-2. 101 16 April 1692. 102 Judges 5:28 ‘clatter of chariots’. 103 Isaiah 33:17. 104 Psalm 98:9. 105 OM 41A. 106 ROS 283 42B. Schouten 38 known to be a fierce opponent of the legacy of this man.107 Yehuda Leib, his son-in-law, often referred to as Aryeh Leib, also served as a in Amsterdam.108 The latest rabbis mentioned could be seen as a bridge to the part in which the author mentions the local benefactors, because the author focussed on rabbis from the region in the last few pages of the OM. In a few instances, the author deviates from the general yizkor-pattern by adding more information. The instances on which this occurs, it is usually a scholar who either died by violence (see previous paragraph on martyrs) or a scholar who is considered as a canonical writer of a rabbinic work, or because they had a special experience. The rabbis who are described in more elaborate terms, are mentioned in the table here below.

Hebrew Text English Translation Page no. in OM; SY; ZD ;Rabbenu Shlomo bar R. Yitzhak who is called OM 35B רבינוַשלמוַברַר''ַיצחקַהנקראַ Aלח Rashi, who enlightened our eyes with his ZD )רש''י(ַובפרושוַעלַתנ''ךַוכלַ commentaries on the Tenakh and Mishna. He died הש''סַשעשהַהאירַעינינו in the year 868 in the 5th millennium.109 May his ונפטרַבשנתַתתס''חַלאלוףַ .virtue build us up החמישיַזכותוַיבןַעלינו ;The great eagle Rabbenu Moshe ben Maimon, OM 36A הנשרַהגדולַרבינוַמשהַבןַ Aלט who wrote his book about all the 613 ZD מיימוןַשחיברַספרוַעלַכלַ commandments, and his pleasant commentaries תרי''גַמצותַופרושיוַהנחמדיםַ on the six orders of the Mishna, and his other עלַשתאַסדריַמשנהַושארַ books and his responsa. There was no one like ספריוַושאלתַותשובתַוכמוהוַ him from Moshe to Moshe. He was called לאַהיהַממשהַעדַמשהַונקראַ .Rambam with his holy name, because he is R רמב''םַבשמוַהקדושַשהואַר''ַ .Moshe ben Maimon. May his virtue stand for us משהַבןַמיימוןַזכותוַיעמודַלנוַ He died in the year 964 of the 5th millennium.110 ונפטרַבמצריםַשנתַתתקס''דַ לאלףַהחמישי ;The Gaon, who was famous for his knowledge OM 36B הגאוןַהמפורסםַבבסתרַובבבליַ Bלט about the secret knowledge and the Babylonian ZD הרבַרבינוַמשהַברַנחמןַהנקראַ Talmud, Rav Rabbenu Moshe bar Nachman, who רמב''ןַשחיבורַספריםַהרבה was called Ramban, who wrote many books. ;Rabbenu R. Ya‘akov Falk, Rosh Yeshiva in the OM 39B רבינוַר''ַיעקבַפאלקַראשַ Bמג holy Kehilla of Prague, the great and astute, who ZD ישיבהַבק''קַפראגַהחריץַהגדולַ .participated in discussions שהמציאַחידודַחילוקים ;The great Rav R. Luv, writer of the book Gur OM 41A הרבַהגדולַר''ַליוואַבעלַהמחברַ Aמו Aryeh, the book Gevurot Hashem, and his other ZD ספרַגורַארי''ַוספרַגבורותַה''ַ books. He was Av Beth Din in the holy Kehilla of ושארַספריוַאבדַדק''קַפראגַ

107 Kaplan, Y. ‘De joden in de Republiek tot omstreeks 1750, religieus, cultureel en sociaal leven’. in Blom, J.C.H. Blom ed. Geschiedenis van de Joden in Nederland. Amsterdam: Uitgeverij Balans (2017), 158-9. 108 Ibid. 59. 109 1107-8 110 1204. Schouten 39

Prague and the Medina of Moravia. After that he ומדינתַמעהרןַואח''כַהלךַלק''קַ went to the holy Kehilla Poznań, and the emperor פוזנאַוהקיסרַרודולפוסַדיברַ Rudolph spoke with him there about some עמוַפהַאלַפהַכמהַסודתַ wonderful miracles that cannot be revealed by the נפלאיםַשאיןַלגלותַבכתבַ .writing of a goose feather הקולמוסַ--- ;R. Nathan Spiro, Av Beth Din in the holy Kehilla OM 41B ר''ַנתןַשפיראַאב''דַדק''קַפראגַ Bמו of Prague. He wrote Megaleh Amukot. About him ZD בעלַהמחברַמגלהַעמוקותַואמרוַ it is said that Eliyahu (may his memory be a עליוַשנתגלוַאליוַאליהוַזלַומתַ blessing) was revealed to him in the year 5393.111 בשנתַשצ''גַלפ''ק ;R. Meir Shinz, Av Beth Din in the holy Kehilla of OM 41B ר''ַמאירַשינזַאב''דַדק''קַפולדאַ Bמו Fulda, who wrote several astute books about the ZD שחיברַכמהַספריםַעלַהשסַ Mishna. About him it is also said that Eliyahu בפלפוליַגםַעליוַנאמרַשנגלהַ may his memory be a blessing) revealed himself) אליוַאליהוַזל to him. The great Gaon, famous in his generation, R. OM 43B הגאוןַהגדולַהמפורסםַבדורוַר''ַ Ya‘akov Joshua from Cracow. He was the great יעקבַיושעַמקראקאַהואַהרבַ ,Rav and on him was all the desire of Israel112 הגדולַלוַכלַחמדתַישראלַ .concerning the Mishna, Talmud and the Poskim במקראַמשנהַותלמודַופוסקיםַ He served as the leader of the Rabbanut in the ששימשַבכתרַהרבנותַבק''קַ holy Kehilla of Lviv and surroundings, in the holy לבובַוהגלילַובק''קַברליןַוק''קַ .Kehilla of Berlin, and in the holy Kehilla of Metz מיץַומשםַנתקבלַובאַלק''קַפ''פַ From their he was accepted and went to the דמייןַשנתַתק''אַוהאירַעיניַ Kehilla of Frankfurt am Main in the year 5502.113 ישראלַשםַבחיבורוַהנחמדַפניַ He enlightened the eyes of Israel114 there with his יהושעַעלַמסכתַברכותַוסדרַ pleasant book Pne Yehoshua on the tractate מעודַועלַסדרַנשיםַוסדרַנזיקיןַ , Seder Mo‘ed, Seder Nashim and Seder וחיברַעודַפ''יַרחבַעלַהתורהַ Nezikin. He also wrote an elaborate commentary אשרַלאַבאַלגמרַטובַכיַלקחַ on the , which he could not finish because אותוַאלקיןַבשנתַתקט''זַלפ''ק God took him away in the year 5515.115 Table 2

From this table it becomes clear that the rabbis are commemorated on the merit of their great knowledge or because of the wonderful things that happened to them. In these instances, Yekutiel used more information from ZD then in most cases, probably because he wanted to draw attention to the books that the rabbis wrote. After all, Rashi, the Rambam and the Ramban are probably the best-known rabbis within the rabbinical tradition and their books have been very influential for many other Jewish scholars.

111 1633. 112 1 Samuel 9:20. 113 1741. 114 Psalm 13:4. 115 1756. Schouten 40

3.2.4 Spatial Connections in the Necrology As the necrology of the OM shows, the Rabbis mentioned come from many different regions: , Ibn Ezra, and many others from medieval Spain, Rashi and others from medieval France, Yitzhak Al-Fasi from what is now Algeria, Rabbi Aboab from Portugal, Rabbi Eliyahu from Constantinople, and many scholars from Western and Eastern Europe. This indicates that, whilst for the martyrology Yekutiel created his own, specific, Western-European selection of place names, for the necrology he did not select on the basis of place names at all. In other words, the martyrology creates a specific, regional tradition in which the Oisterwijk Kehilla is placed in a Western-Ashkenazic context, whereas the necrology shows the unity of the larger Jewish tradition, in which rabbis from all over the Jewish world are praised for their works and commemorated on the merit of their contribution to the tradition. As the map in Appendix B shows, the necrology covers most of the Jewish world at the time.

3.2.5 The Local Benefactors In the final part of the necrology, the author narrows down to the regional communities by mentioning the local benefactors and members of the community he considered worth mentioning. There are a few members of the Oisterwijk community who are mentioned in the OM. It is not surprising that this number is so small, considering the fact that the OM was written shortly after the community was found and after the synagogue was built, which meant that the community was just starting to exist. Table 2 shows the local benefactors mentioned in may God remember the soul of’] have been left‘] יזכור אלקי'' את נשמת the OM. The introduction ,with the soul of Avraham‘] עם נשמת אברהם יצחק ויעקב וכו'' out of this table, as well as the final line Yitzhak and Ya‘akov, etc’] for the sake of space.

Hebrew Text English Translation Page The Parnas of the holy Kehilla of Amsterdam, 45B פ''וַדק''קַאמשטרדאםַהחברַר''ַ Hehaver R. Avraham ben Morenu Harav Azrael אברהםַבןַמהוררַעזריאלַהכהןַ Hakohen who in his life donated a Sefer Torah for שנדרַבחייוַספרַתורהַלבה''כַלקהלַ the Beth Knesset of the Kahal here. May Hashem בכאןַהשםַיתןַשכרו give him his reward. The Torah scholar Rabbenu M. Shlomo Zalman ben 45B התורניַהרבניַמ''ַשלמהַזלמןַבןַר''ַ R. Ya‘akov Gobets who was a governor and More יעקבַגובץַשהיהַנוגידַומ''ץַבחברהַ Tsedek in the holy Hevra of the care of the elderly קדישהַסעדתַזקניםַמאמשטרדאםַ ,in Amsterdam. He did good amongst the people ועשהַטובַבעמיוַשעלַידוַנתוקןַ since of his hand was the establishment of this החברהַהנלַועלַפיוַיצאוַועלַפיוַ Hevra, and on his command they went in and they יבואוַבאלהַהמסעותַשנסעוַמירידַ went out during those travels when they went from לירידַבהשבחתוַשלאַיעברוַעלַפתַ Schouten 41

market place to market place. Thanks to him they כותי''ַכיַעםַפתַכשרַוגםַלרבותַ [did not sin and take pagan bread, but [they ate שארַהשבחותַשהשגיחַכלַימיוַ kosher bread. And other improvements: he oversaw בהיותםַאתםַעמםַעלַהדרךַשדרשַ ,them all his days when he was travelling with them להםַכלַשבתַושבתַולאַיצאַדברַ and taught them every Shabbat. There was nothing שאינוַמתוקןַתחתַידוַהשםַיתןַ he did not oversee. May Hashem give him his שכרו reward. Morenu Harav R. Yitzhak ben Harav M. Yekutiel 46A ַמורנוַהרבַר''ַיצחקַבןַהרבַמ''ַ Ziskind that was Shtadlon and Ne’eman in the holy יקותיאלַזיסקינדַשהיהַשתדלוןַ Kehilla of Pińczów. He raised many students ונאמןַבק''קַפינטשובַוהעמידַ .around him. His humble wife was M. Dina Bat R תלמידיםַהרבהַואשתוַהצנועהַמ''ַ Wolki. He did good in this Kehilla and he דינהַבתַר''ַבנימןַוואלקיַועשהַטובַ spread blessing and a good name behind him. He בקהלהַהנלַוהניחַברכהַושםַטובַ died in the aforementioned Kehilla 20 Kislev 5497 אחריו November 1736). His wife died 11 Kislev 5495 24) ואשתוַהנלַנפטרהַי''אַכסליוַתצדַ (November 1733 18) לפק The wise Avraham bar Joseph Halevi with his wise 46B הזקןַאברהםַברַיוסףַהלוי עםַ and humble wife M. Leah, who died on Tisha אשתוַהזקינהַהצנועהַמ''ַלאהַ be’Av. She dedicated the new cemetery because she שנפטרהַביוםַתשעהַבאבַובהַ was the first to be buried here, so it was called ‘the נתחנךַהביתַעלמיןַחדשַבכאןַשהיאַ cemetery of Leah’. And he died on 6 Adar on a high נקברהַראשונהַונקראַביתַעלמיןַ age in the year 5524 (9 February 1764) and he was שלַלאהַוהואַנפטרַו''ַאדרַבשיבהַ buried alongside his wife. He left life to all טובהַשנתַתקך''דַלפ''ק ונקבר אצל creatures.116 אשתו ושבק חיים לכל ברי'' Chaim bar Efraim 47A חייםַברַאפרים The wise woman Esther bat Hinde, wife of R. 47A האשהַהזקינהַאסתרַבתַהינדהַאשתַ Akiva Gilfa, who was a wise, humble and brave ר''ַעקיבאַגילפאַשהיתהַאשהַחכמהַ .woman who enlarged the crown of her husband וצנועהַוהגבירהַעטרתַבעלהַ (Her dead was on 16 Adar 5530 (13 March 1770 ופטירתהַט''זַאדרַתקלמד The important woman Treynle bat Hehaver R. Itzik, 47A האשהַהחשובהַטריינלהַבתַהחברַ wife of Feybel Oosterwijk who died on 6 Tishre ר''ַאיצקַאשתַפייבלַאשטרוויגַ (September 1767 19) 5528 שנפטרהַששהַימיםַבחדשַתשריַ תקכ''ח Table 3

As we see in this table, this part of the necrology commemorates people who contributed in some way to the new community in Oisterwijk: either by donating money, by providing merchants with a way to keep the mitzvot, or people who were probably the first members, or the wives of these members. These members are also mentioned in the Mi Sheberakh-prayers in the prayers preceding the OM. Especially important is the man in the second entry: Shlomo Zalman ben Ya‘akov Gobets, who according to this entry made sure that the Jewish merchants who travelled through the country side could fulfil their religious duty. Exactly those traveling merchants were the first Jewish settlers in Oisterwijk, so with this yizkor the author of the OM also refers to the recent historical origin of the Oisterwijk community. In his book on the

116 Flowery way of expressing that this person is no more. Schouten 42

Oisterwijk community, Bader also mentions Shlomo Gobets, the governor of the Rayze Hevra [‘travel society’] on whose directive Yekutiel was sent to Oisterwijk.117 Interestingly, the author also seems to mention his father and mother, Yitzhak ben Yekutiel and his wife Dina bat Wolki. Although he does not refer to them as his parents, we can conclude this from the fact that Yekutiel’s own son was called Yitzhak as well, and from the fact that Yekutiel was from Pińczów. Apparently Yekutiel felt the need to honour his father and mother in the necrology as well. Although they obviously never set foot in Brabant, the parents are therefore part of the list of local benefactors. This is one of the entries in which the personal choice of the author is clearly visible. Another relevant notion is that of in these seven entries which mention in total twelve people, four women are mentioned. Other memorbikher also mention female members of the community but four out of seven is a relatively large number. This is probably due to the small size of the community at its start, in which female members played a large role despite the fact that women do not count in the minyan and were not chosen amongst the governors of the Kehilla.

3.3 Later Part of Memorbukh The later part of the Memorbukh, consisting of one page with in total eight yizkorim, is written in a different hand and with different ink. As the text does not mention any dates, it is hard to date it exactly. It is clear, however, that this part was added after most of the pinkassim were written, as it remembers the people who functioned as Gabbaim in most of ROS 282 I and II. It also uses a different spelling and interpunction that the main part: he uses a plene spelling ,and employs far more interpunction than the earlier texts do. Moreover (כל for כול) more often the spelling of some words seems to reflect the Dutch-Yiddish pronunciation of words, such as whereas אלקים Finally, the earlier part of the Memorbuch refers to God as .מדינתינו for מדינותינו .אלהים the later part uses From the names of the people remembered, several clues towards the dating of this text can be taken. ‘Aryeh Leib, author of Pene Aryeh’ died in 1809.118 Halevi, Av Beth Din in Den Haag died in 1785.119 Eliyahu Kitzingen became the Chief Rabbi of Oisterwijk after Yekutiel died in 1783. It is not known when Eliyahu died, but he seems to have moved to Den

117 Bader 3; Berger (2000), 66. 118 Archive of the Nederlands-Israelitische Gemeente Rotterdam. 29.4: ‘Lijst van opperrabbijnen in Rotterdam’. 119 ‘Joodse begraafplaats’. Den Haag Wiki 29 oktober 2014. Last Accessed 28-02-2019. 1-2. Schouten 43

Bosch in 1790.120 The ‘Rabbenu Harav R. Yehuda, called Leivish, Av Beth in the holy Kehilla Leeuwarden’ seems to refer to Joachim Loewenstam, who died in 1845, and who is the only rabbi in Leeuwarden who could possibly be referred to.121 It seems that ROS 52A-B were meant as a short update to the Memorbukh. The author intended to remember people who died after the OM was written. It starts with a short introduction, remembering ‘those who were killed for the sanctification of Hashem’ in a very general way. No dates or place names are mentioned, and the phrase can be taken to refer to any persecution or oppression in the past. After this, the rabbinic scholars are remembered, also without mentioning the specific names or works. The text goes from the general to the specific, as after this two rabbis of Oisterwijk are remembered: Yekutiel Ziskind and Eliyahu Kitzingen. The other three yizkorim remember several Dutch rabbis from Amsterdam, Rotterdam, Leeuwarden and Den Haag. This indicates that these rabbis contributed in some way to the Oisterwijk community, as a comparison with the Mi Sheberakh prayer from ROS 283 3A-B shows. This Mi Sheberakh prays for the blessing upon the people who כולם )...( נדבוַונתנוַברצונםַטוב לבניםַביתַהכנסתַזוַכאשרַכתבַבפנקסַהקיבוץ בחתימתַידיהם [all of them (…) donated and gave willingly for the construction of this Beth Knesset, as was written in the pinkas of the congregation with their signature.]122

In this prayer, Saul ben Yehuda from Amsterdam and Avraham from Rotterdam are mentioned. Apparently there were no local benefactors or scholars to commemorate. Along with this conclusion, we can deduct that the Oisterwijk community, or at least some of its governors, were in contact with other Jewish communities in the country.123 These two pages of the Memorbukh show that the OM was used for at least several decades. Apparently, people felt the need to add some extra names to the OM. It also shows the ritualization of the document: it was not necessary to mention specific events or dates, or names of scholars. Just the general mention sufficed.

Hebrew Text Translation Page Those who were killed for the sanctification of 53A הרוגיַושרופיַעלַקידושַהשם,ַדכלַ Hashem, of all countries in the parts of Europe and מדינתַאשרַהםַבחֶלקיַעֶראָּפאַ .Asia ואזי

120 Litt 133; Bader 8. 121 Ibid. 179-180. 122 ROS 283 3A. 123 Interestingly, the rabbis from Rotterdam are not mentioned in the Yizkor-prayer from Rotterdam. Schouten 44

The Tannaim, the Amoraim and the Rabbanim 53A התנאיםַוהאמוראיםַורבניםַ .Savoraim, all of them, the earlier and the later סבוראי'ַהמכוניםַכלםַראשוניםַ והאחרוניםַבכלל Adonenu, Morenu and Rabbenu the great Rav R. 53A אמור''בַהרבַהגדולַר''ַיקותיאלַבןַ Yekutiel ben Morenu Harav Rav Yitzhak Rofe, who מהוררַר''ַיצחקַרופאַאשרַהי''ַ was Av Beth Din in our Kehilla and Medina. He אב''דַדקהילתינוַומדינתינו,ַוהניחַ spread blessing around him to the generations, and he ברכהַאחריוַלדורות,ַשטרחוַ strove to collect and gather a sum of money for the עצמו,ַואסףַוקבץַסךַמה,ַלבניןַ building of the Beth Knesset, the Sifre Torah and the ביתַהכנסתַפה,ַוספריַתורת,ַוכליַ holy objects here. He took them from the generous and הקודש,ַכמוַשלקחַמןַהמתנדבים,ַ gave them to us.124 May Hashem give him his כןַנתןַלנו,ַומהשב''הַיהי''ַלוַ .complete reward in the world that comes משכורתוַשלימהַלעולםַהבא Adonenu Morenu and Rabbenu the great Rav R. 53A אמור''ב הרב הגדול ר'' אליהו Eliyahu, called Kitzingen, who was Av Beth Din in המכונה קיצינגן אשר הי'' אב''ד פה .our Kehilla and Medina בקהילתינו ומדינתינו All the Rabbanim Hageonim who stood in their place 53A כלַהרבניםַהגאוניםַאשרַהיוַ here in our province. Each according to his position עמדיםַבמשמרתםַפהַבמדינתנוַ .and rank אישַאישַכפיַמעלתוַומדרגתו The great Gaon R. Saul ben Hagaon R. Yehuda, Av 53B הגאוןַהגדולַר''ַשאולַבןַהגאוןַר''ַ Beth of the holy Kehilla Amsterdam, and the soul of יהודאַא''בַדק''קַאמסטרדאם,ַואתַ .his son, Hakadosh Morenu and Rabbenu Harav R נשמתַבנוַהקדושַמהוררַר''ַיעקבַ Ya‘akov Moshe, Av Beth in the aforementioned משהַא''בַדק''קַהנ''לַואתַנשמתַ Kehilla, and the soul of his son, Hagaon Morenu and בנוַדהאיַגאוןַה''הַמהוררַר''ַ Rabbenu Harav R. Yehuda, called Leivish, Av Beth in יהודאַהמכונהַלייבישַא''בַדק''קַ .the holy Kehilla Leeuwarden לעווארדען Hagaon Hehassid Morenu and Rabbenu Harav R. Saul 53B הגאוןַוהחסידַמהוררַר''ַשאולַ Halevi, Av Beth Din Haag, and the soul of Hagaon הלויַא''בַדק''קַהאגַואתַנשמתַ Morenu and Rabbenu Harav R. Avraham Av Beth Din הגאוןַמהוררַר''ַאברהםַא''בַ in the holy Kehilla Rotterdam, and the soul of Hagaon דק''קַראטטערדאםַואתַנשמתַ and Hahakham Morenu and Rabbenu Harav R. Aryeh הגאוןַוהחכםַמהוררַר''ַאריהַליבַ Leib, writer of the book Pne Aryeh, Av Beth of the בעלַמחברַספרַפניַאריה,ַא''בַ holy Kehilla Rotterdam, with the souls of all the דקקַראטטערדאםַעםַנשמתַכלַ Geonim and Rabbanim that ruled in our Medina until הגאוניםַהרבניםַאשרַמלכוַ .today במדינותינוַעדַהיום Avraham Meir ben Harav Rav Aharon Halevi, and the 53B אברהםַמאיר,ַבןַהר''רַאהרןַהלוי,ַ […] soul of Parnas and Manhig R. Yehuda bar ואתַנשמתַפו''מַר''ַיהודאַברַ ,Tilburg, and the soul of Avraham ben R. Josef Halevi ]...[125ַטילבורג,ַואתַנשמתַ with the soul of his wife, M. Leah, and the soul of אברהם,ַב''רַיוסףַהלוי, עִםַנשמתַ Harav R. […] ben Hechaver R. Yitzhak and the soul of אשתוַמָ''ַלאה,ַואתַנשמתַהר''רַ .Simha ben R. Shalom, and the soul Haim ben R ]...[ַבןַהחברַר''ַיצחק,ַואתַנשמתַ .Efraim, and the soul of Treylkhe bat Hehaver R שמחהַב''רַשלום,ַואתַנשמתַ .Yitzhak, and the soul of Parnas and Manhig R חיים,ַב''רַאפריםַ,ַואתַנשמתַ .Ya‘akov Meir bar Aharon טריילכהַבתַהחברַר''ַיצחק,ַואתַ נשמתַפו''מַר''ַיעקבַמאיר,ַברַ אהרן Table 4

124 Parallel to ROS 283 3A. 125 This part is damaged. Schouten 45

Conclusion The analysis of the second part of the Memorbukh had brought us several new insights. Firstly – and logically – the necrology of the OM contains few martyrs, and none of them came from the Oisterwijk community, because of the simple fact there were no Jewish martyrs in Oisterwijk during the persecutions commemorated in the memorbukh. The ones that were mentioned, were almost entirely quoted from ZD, on which indeed the author of the OM relies heavily. This interesting implementation of information taken from a historiographical work within a book that was meant to create a religious memory, is not found in other memorbikher. It shows that Yekutiel apparently deemed ZD, which was not a profound religious work, as a reliable source, fit to be part of a text that was meant to be a prayer in synagogue. In fact, Yekutiel seems to have preferred this approach to copying a list from another Memorbukh. A second remarkable conclusion is that, whereas the martyrology of the OM only mentions communities in Western-Europe, the necrology in contrast mentions a large variety of places, amongst which Mantua, France, Spain, Cracow and Nuremberg. In other words, the necrology shows the unity of the Jewish world, and commemorates martyrs from all over Europe for what they had contributed to the Jewish tradition. The rabbis mentioned are from many different regions: Spain, France, Algeria, and so on. Contrary to the first section of the OM, in which a specific, regional tradition for the Brabant Jewry is composed, the necrology shows the unity of the Jewish tradition, in which rabbis from all over the Jewish world are praised for their works and commemorated on the merit of their contribution to the tradition. For the members of the community of Oisterwijk, this showed that they were part of a world- wide Jewish tradition instead of an isolated rural community, even though in terms of distance they were far from the bigger Jewish communities in Amsterdam and other Dutch cities. The balance between on the one hand the minhag Brabant that Yekutiel tried to create, and the place of the Oisterwijk Kehilla within the bigger Jewish world on the second hand, plays an important role throughout the OM. The necrology contains only a few local benefactors due to the fact that the community was relatively new and there were not many local benefactors to be mentioned yet, like other memorbikher did. The author included members from other Dutch communities in the OM, because they contributed or donated to the newfound Kehilla of Oisterwijk. For one entry we can clearly see a personal reason for the author to add names, namely those of his parents, to the OM. The large scope of the necrology shows that Yekutiel, apart from having studied ZD with great dedication, must have been acquainted with many other rabbis, or at least with their history. As mentioned in the introduction, we know that he had received help and funding from Schouten 46 the Jewish communities in Amsterdam and other cities, which probably meant he knew their rabbis as well. Although Oisterwijk was far from the bigger urban Jewish communities in terms of distance, it was by no means isolated. The fact that the OM was indeed used by the Kehilla of Oisterwijk, as it was intended, is shown by the later added pages, which tell us that the document had become even more liturgised and ritualized: it mentions the martyrs and the scholars only very briefly and generally, and then continues with commemorating important members of the local community, including the author of the OM himself. Although we do not know exactly in which year these later pages were added, we can argue that the memorbukh was used, as people felt the need to update it (for a more detailed analysis, please refer to chapter 4 of this thesis). The ongoing ritualization is also shown by the fact that although the first part of the memorbukh is quite exceptional in its form and contents, the second part is more similar to necrologies found in other early modern memorbikher. Whilst the OM itself was intended to create a regional tradition designed especially for the Oisterwijk Kehilla, the later pages show that the tradition had indeed taken ground within the community and that people used it in the way the author had intended.

Schouten 47

Chapter 4. Bekol Tefutsot Yisrael: The Liturgical Implementation of the OM and its Function as a Memory of the Kehilla.

Introduction In this chapter, I will try to place the OM first within the context of the pinkas in which it was written, and then I will establish the liturgical implementation of the OM, and the occasions on which it was read aloud in the Beth Knesset. The fact that Yekutiel wrote the OM as a part of a complete pinkas is quite significant. Although most of ROS 282 I – III was written after Yekutiel died, ROS 283 was, save the later additions, written by Yekutiel himself. The minhagim and the prayers can therefore not be seen as entirely separate from the OM. Moreover, most of the takkanot in ROS 282 I-II were written during his days. Indeed, as has been described in the previous chapters, the OM was unique in the respect that it was not an isolated document like other memorbikher. Rather, Yekutiel wrote it with the aim to bind together his newfound Kehilla in Medinat Brabant. I will conclude this chapter by describing the aim of the author in composing the OM.

4.1 The Oisterwijk Pinkassim There were four books left to us by the Jewish community of Oisterwijk, and all of them are now part of the collection of the Bibliotheca Rosenthaliana. ROS 283, most relevant for this thesis, contains an introduction, a set of prayers, a list of minhagim and a memorbukh. Save the last few pages, all of this was written in 1770. ROS 282 I starts with an introduction, written in 1764, and relates how the Gabbaim decided on the skhar rabbanut [‘rabbinical salary’] and on which date it would be paid each year. It continues with 14 takkanot, after which long lists of tax payments are registered from the years 1764-1791. The last part of ROS 282 I contains minutes of the council meetings, written roughly between 1791 and 1814. ROS 282 II can be seen as a sequel of ROS 282 I because it starts in 1792 with a list of 27 takkanot, followed by financial records written between 1782 and 1813. ROS 282 II also contains registers of expenses from the years 1868-1877 in Dutch. Finally ROS 282 II contains Dutch minutes of council meetings from the years 1885, 1886 and 1892. For the purpose of this thesis, the most relevant sections, apart from ROS 283 as a whole with the minhagim, prayers and the memorbukh, are the introduction and takkanot of ROS 282 I because they were either written signed by Yekutiel himself. This can be inferred from the ,Yekutiel Ziskind‘] יקותיאלַזיסקינדַרופאַחונהַק''קַאושטרוויגַוהמדינה :handwriting and the signature Schouten 48 stationed in the holy Kehilla of Oisterwijk and its surroundings’]126, and from the fact that the I wrote this with‘] כתבתיַבפקודתַכלַהקהלַיקותיאלַזיסקינדַרופא author refers to himself in the text the permission of the entire congregation, Yekutiel Ziskind Rofe’].127

4.1.2 Minhagim ,to lead’, means ‘custom’ or ‘usage’. In Rabbinical Judaism‘ נהג Minhag, from the Hebrew verb the word can refer to several concepts. It can refer to the set of customs or liturgical rites of a מנהג המקום certain area, such as ‘minhag Ashkenaz’ or ‘minhag Polin’. It can also refer to the [‘the local custom’], which refers to the customs which are not mentioned in the Torah but which are nevertheless binding for the members of the community. In his introduction on the minhagim in ROS 283, Yekutiel Ziskind quotes from Talmud a person should not deviate‘] אל ישנה אדם מן המנהג :Bavli, referring to this line in several instances from the custom of his surroundings’],128 a quote he used to argue that minhag was generally considered binding, even though it was not literally taken from the Tora. In the introduction to ROS 283, Yekutiel explains his view on the minhagim he is about to write down. כמאמרַאלַישנהַאדםַמןַהמנהגַבפרט אלַתסיגַגבולַשגבלוַראשוניםַבכןַחפשתיַבכלַאמתחות פוסקיםַראשוניםַ ואחרוניםַובכלַספריַהתיקוניםַומנהגים להיותַליַלזכרוןַלנהוגַלהםַכפיַשכתבתיַבזהַהספר129ַ [As it is said: ‘a person should not deviate from the local minhag130 not even in a detail’, and: ‘You shall not remove your neighbour’s landmark, which the men of old have set’.131 For that reason I have searched all the sacks132 of the Poskim [‘authorities in Jewish law’], the earlier and the later, and in all the books of laws and minhagim, to be a remembrance, to guide them as is written in this book]

In this introduction, Yekutiel clearly states his view on the minhagim and why they should be kept: the ‘men of old’, the authors of halakhic works, have set these landmarks. By referring to their authority, Yekutiel also claims his own place as one of the successors of those same Poskim. His collection of minhagim that follows is leading because it is based on the Tora. He elaborates on this argument some pages further in ROS 283, where he elaborates on the quote

126 E.g. ROS 282 4B. 127 E.g. ROS 282 I 5A. 128 Talmud Bavli, Bava Metzia 86B. Text and translation from the Schottenstein Edition. 129 ROS 283 1A. 130 Ibidem. 131 Deuteronomy 19:14 (NKJV). 132 Used here figuratively for ‘sayings’. See: Gen. 42:27. Schouten 49

minhag abolishes ]133 which is from the Talmud Bavli. Yekutiel states] ’מנהג מבטל הלכה‘ that ישַמנהגיםַגרועיםַשאיןַלסמוךַעליהםַודוקאַמנהגַוותיקיןַושישַלוַראיהַוסמךַמןַהתורהַבכה''ג134 אמרינןַמנהגַמבטלַהלכהַאבלַמנהגַשאיןַלוַראי'ַמןַהתורהַהויַכטועהַובשיקולַהדעת135ַ [There are bad minhagim on which one should not build on. For the minhag vatikin there is evidence, and it is also built on the Torah. Similarly, it has been said: [good] minhag abolishes the Halacha, but minhag that is not evidenced by Torah is nothing but an error of mind.136]

In other words, Yekutiel defends the minhagim against criticism that they do not appear in the Torah. In his view, although the minhagim are not mentioned literally in the Torah, they are definitely based on the Torah, and should therefore be considered binding. An example of a minhag found in ROS 283 is for instance which psalm to sing on which day, or who should called up to Torah first during a Bar Mitzvah service. Most of the minhagim focus on the need for the community to come together as one. An example of this is the section laws about ’] in which Yekutiel puts emphasis on the need of the‘] דיני הקדיש of community to say Kaddish together. He prohibits families to say Kaddish separately at home, because this custom causes division within the community and probably also hampers the forming of Minyan.137 Another intention of Yekutiel in writing the minhagim is to ‘avoid .a word that he uses frequently מחלוקת ,’disagreement As for language use, the minhagim are mostly written in a certain form of Hebrew that imitates Biblical Hebrew and also quotes from Biblical and Rabbinic texts. An example of this language use is the ‘law of the city dweller’ וברַמצוהַאםַאיןַלוַעירנותַהואַקודםַלחתןַבשבתַשלפניַהחתונתו [If a Bar Mitzvah does not have the right of a city-dweller, he precedes the groom on the Shabbat before his wedding].

right of a city dweller’] comes from the Shulkhan Arukh and is not used very‘] עירנות The term often in other texts. The minhagim are replete with similar rabbinic terminology. Occasionally the texts uses a Yiddish phrase to clarify an expression: לעולםַהולכיןַלבה''כַבשבתַשחריתַכשמקשקשַשבעהַדהיינוַאוםַזיבןַאויער

133 Shita Mekubetzet on Talmud Bavli, Bava Metzia 87A. Text by Sefaria and translation by myself. .כגון זה < בכְּהַאי גַוְּ נָא 134 135 ROS 283 14A. 136 Shulkhan Arukh, Hosen Mishpat 281 Beur Hagra. Text from Sefaria and translation by myself. 137 ROS 283 15A. Schouten 50

[We always go to the Beth Knesset on Shabbat for Shakharit at seven, that is, at seven o’clock].138

In this line, the phrase ‘at seven o’clock’ is in Yiddish. Generally, however, the minhagim were written in Hebrew.

4.1.3 Takkanot Whereas the minhagim deal with the field of religious laws and customs, the takkanot are concerned only with communal matters and administrative affairs.139 They also dealt with other public matters, such as taxation or charitable endowment. Within the Oisterwijk corpus, the largest part of ROS 282 I and ROS 282 II contain takkanot, frequently alternated with lists of the yearly donations or taxations. A takkana in ROS 282 I 4B, for instance, describes the election of two new Gabbaim in the community. The difference between the status of minhagim and the status of takkanot is also demonstrated in language use. While the minhagim were written in Hebrew, the takkanot are clearly written in a language typical for takkanot: a mixture of Hebrew, some Aramaic and Yiddish. An example of a takkana with this specific type of language use is: רבנות געלד מוז בצאהלט ווערין קודם פסח וקודם ראש השנה אן דיא רעגירינדה גבאים140 [Rabbanut – money should be paid before Pesakh and before Rosh Hashana to the ruling governors]

In this quote Rabbanut and governors are Hebrew nouns, and before Pesakh and before Rosh Hashana is an entire Hebrew prepositional phrase, whilst the non-italicised words are of Germanic origin. As for the takkanot, Yekutiel considers them as pragmatic rules, meant to organise the community’s affairs in the most efficient and peaceful way. He provides no halakhic discussion or justification for them. The passage starts with a summary of a meeting in which the Gabbaim decided to accept all of the takkanot mentioned below:

138 ROS 283 12A. 139 Litt 19. 140 ROS 282 II 2A. Schouten 51

הי'' י'' ב'' כ''א טבת תיו קוף מם בית לֿפ''ק נתקבצו כל הקהל הקודש עם שני הגבאים )...( ונתפשרו כולם כאחד בחתימת ידיהם לעשות תקנות חדשות ועל פי רוב הדעות מכל הקהל הקודש יצו קימו וקבלו עליהם כל התקנות כמבואר למטה141 [Today, on Monday 21 Tevet 5542142 the entire holy Kahal gathered with the two Gabbaim (…). They agreed unanimously to make the new takkanot and signed them. The majority of the holy Kahal (may God protect her) agreed with and took upon them all the aforementioned takkanot]

Interestingly, at the arrival of Yekutiel Ziskind, the early members of the Kehilla had already made some takkanot, those are the ones mentioned in ROS 282 I. Those takkanot from ROS 282 I are similar in language use as the ones from ROS 282 II, but they start earlier (1764 vs. 1792). ROS 282 I is introduced as the ‘pinkas of the communities of the Meijerij of ‘s Hertogenbosch’, and was written after the Yom Hava’ad, ‘when the leaders of the Kehilla Oisterwijk were gathered, on 12 Sivan in the year 5564 (12 June 1764)’.143 In this introduction, the rabbi Yekutiel Ziskind is officially hired for a salary of 150 guilders. ROS 282 II was written after 5542 (1792) on the initiative of the Gabbaim, when the community had grown to be more independent community.

4.1.4 The OM as part of the Minhagim and Takkanot The clearest indication that the OM was written as an integral part of the pinkas, together with the minhagim and takkanot, is found in the aforementioned introduction to ROS 283: כדַאיתכנשוַעדריַצאןַקדושיםַולמלכםַבראשיםַה''הַהגבאיםַיצ''וַעםַכלַקהלאַקדישאַמכאןַקהילתינוַבצלַ קורתיַובקשוַממניַלכתובַלהםַזכרוןַבספרַיתכתבַזאתַלדורַאחרוןַאיזהַמקומןַשלַמנהגיםַבעייניניַבהכ''נַובעניןַ התפלהַובעיניןַהקהלַונענתיַלהםַראשיַואמרתיַיפהַדברתםַובזמנוַדברתם144 [When the holy leaders of the community, the Gabbaim (may their rock protect them and give them life) with the entire Kehilla were gathered in our Kehilla under my roof, they asked me to write for them a memory in a book. It should be written for the coming generation, about what the place is of the minhagim in matters of the Beth Knesset, in matters of prayer and in matters of the Kahal. And I nodded my head to them and I said: ‘you have spoken well and you have spoken on the right moment.]

141 ROS 282 II 1A. 142 7 January 1792. 143 ROS 282 I 1A. 144 ROS 283 1A. Schouten 52

This first introduction shows us that Yekutiel was asked to write the memorbukh, or the Sefer zikaron by the Gabbaim [‘governors’]. They apparently felt the need for guidance in matters of halakha. He explicitly mentions three cases: matters of the Beth Knesset, matters of prayer and matters of the Kahal. This also refers to the prayers that were written in ROS 283 and described more extensively in chapter 2 of this thesis. Matters of the Beth Knesset are described in the minhagim most elaborately, and the ‘matters of the Kahal’ I take to refer to the takkanot, which deal with the governmental matters of the Kahal. In other words, in this introduction Yekutiel ascribes the minhagim, takkanot and memorbukh to his own authorship. The introduction continues with an elaboration on the minhag vatikin [‘minhag of the experienced’, i.e. good minhag] and the minhag borot [‘minhag of the illiterate’, i.e. bad minhag]. Yekutiel describes his take on minhagim, and the ‘landmarks that the men of old have set.’ He finishes with the acceptation of the Gabbaim: )...( וקבלו עליהםַועלַזרעםַלנהוגַכךַכפי שכתובַבספרַזהַהנקרא מימרַבוךַוהנעשהַנעשהַפהַקהלתינוַאשטרווגַ ך''וַטבתַשנת ת''וַקףַלמדַלפ''קַיקותיאלַזיסקינדַרופאַחונהַק''קַהנ''לַוהמדינה [ (…) and they (the Kehilla) took upon themselves and upon their offspring to carry out everything as it was written in this book called ‘memorbukh’. All this was done here in our Kehilla Oisterwijk, 26 Tevet in the year 5530145, Yekutiel Ziskind Rofe, placed in the aforementioned Kehilla and its Medina].

From this introduction we see that Yekutiel was asked by the Kehilla of Oisterwijk to start his ‘project.’ He started it purposefully, very much aware of his intentions with the prayers, minhagim, takkanot and memorbukh. He referred to the entire project as ‘memorbukh’, which is the clearest evidence of my claim that the OM should be read in the context of the minhagim and takkanot.

4.2 The Liturgical Implementation of the OM As I have already described in the fourth chapter, the OM was to be read on the Shabbat before Shavuot and on the Shabbat before Tisha be’Av. This is common for a memorbukh. Some memorbikher, such as those from Worms and Vienna, have a section to be read on the three High Holidays, and a part that was read only twice a year.146 The memorbukh of Eschwege has for every Shabbat, and a section to be read twice a year.147 The reason הזכרת נשמות a section of

145 22 January 1770. 146 Jellinek 12; 14. 147 Cohen 9. Schouten 53 for this distinction was probably because the list was too long to be read every week. In the OM, however, we do not see such a distinction.

Conclusion This chapter has shown that the OM was part of a larger project by its author Yekutiel Ziskind Rofe, and that it should be read within the context of the pinkas, which also contains the minhagim and takkanot. Already in the introduction to ROS 283, Yekutiel Ziskind presented his ‘memorbuch’ as a guide for the new Kehilla in Oisterwijk. He drew a line to the Poskim, ‘the earlier and the later’, who had set out the ‘landmarks’ for the generations to follow. Like them, Yekutiel wanted to give guidance to the present and later generations. The minhagim were meant to guide the congregation in matters of the synagogue and prayer, whilst the takkanot provided the congregation with a clear set of administrative rules. Together with the memorbukh, the takkanot and minhagim were meant to bind together the newfound community, both in legal and in spiritual matters. From the fact that the OM was later extended with two extra pages, we can deduct that people used it and felt the need to update it. In other words, the first part of the OM was meant to create a specific tradition for the Kehilla, and the later pages show that this tradition was indeed carried out in the synagogue, and that people added material even when the author of the original memorbukh had died decades ago. Schouten 54

Chapter 5. Conclusion

Introduction In this thesis I have described the form, contents and function of the memorbukh of Oisterwijk, written by Yekutiel Ziskind in 1770, a memorbukh that until now has not been studied before. My overall aim was to uncover and describe how the OM functioned in the establishment of a new Jewish community in rural Brabant. In this conclusion, I will attempt to place the OM within the wider field of other memorbikher by comparing it finally to all other memorbikher from its time. In one way, the OM was a typical early modern memorbukh, yet it also carried unique features and, more importantly, was written for a unique purpose. By trying to establish what entails the uniqueness of the OM, I will try to reach a conclusion about the reasons why the author decided that his Kehilla needed a memorbukh and how he intended the OM to function within the Kehilla.

5.1 The OM as an Early Modern Memorbukh As a Memorbukh written in the 18th century, the OM was the only one of its kind. The late 18th century saw a huge increase in the production of memorbikher, many memorbikher were thus written in the same period as the OM. In this thesis, I compared the OM to other memorbikher, both the early modern ones as with the only remaining medieval memorbukh, the NM. As was shown, the OM has a similar structure to the structure of a typical memorbukh, as described by Salfeld (1898) and Weinberg (1924), who mentioned a title page, a liturgical part, a necrology and a martyrology as essential elements of a memorbukh. It was preceded by a title page with introduction, and prayers were added to the same document. Like with other memorbikher, the paratexts introduced its purpose, its function and its place in the liturgy. The prayers that went with the OM were similar to the prayers used in, for instance, the memorbukh from Frankfurt am Main. Also the other components that Weinberg mentioned, the necrology and martyrology that the OM implemented were not uncommon in terms of structure. As argued, the OM is the only memorbukh to use the same yizkor-formula for both the necrology and the martyrology and aside from that, it contained more prayers than other memorbikher, but apart from this, its outward appearance and structure corresponds to what could be expected of a memorbukh from this period.

Schouten 55

5.2 The Martyrology: Creating a Memory for Brabant Jewry Although the form and structure of the OM were typical for an early modern memorbukh, the contents of the martyrology of the OM were what it set apart. The author made his own, specific selection of place names that were relevant for the members of his community, either because of their relatively close distance to Oisterwijk, or because members had come from there. The author’s goal in selecting these place names was twofold: on the one hand he wanted to show that, although the community of Oisterwijk was new, there had been Jewish communities in the region even centuries ago, and on the other hand to make the members feel connected to Oisterwijk, even though they had come from other places. The martyrology, in other words, created a geographical list that emphasised the proximity of Oisterwijk to the famous places from Jewish history. In this way, it was clear for the readers of the memorbukh that Brabant was part of the Jewish world just as much as cities like Worms, Nuremberg and Frankfurt am Main were. Yekusiel placed the community of Oisterwijk within a larger, Ashkenazic Jewish world. Secondly, with the martyrology the author made a tradition that was unique for the Kehilla of Oisterwijk. The list read there was different from all other lists, and its focus on Brabant was also unique, which created a regional identity for the Jews in Brabant. Rather than relying on other sources for the martyrology, which he did not hesitate to do for the necrology, Yekutiel Ziskind decided to compose his own list. By creating a new and unique Oisterwijk tradition, Yekutiel claimed a place for Oisterwijk within the Jewish world, again to show that Oisterwijk, just like the older communities from Worms, Nuremberg, and many others, had its own minhag and its own memorbukh. It all served the greater good of developing a collective memory that was both regional and transnational.

5.3 The Necrology: The Unity of Jewish Tradition and Scholarship As shown above, the martyrology was meant to create a specific Brabant tradition. The necrology, however, starts with a list of rabbis that shows the unity of the Jewish world in its vast expansion. The rabbis mentioned lived in all regions of the Jewish world at the time, Europe, Asia and Africa. Their scholarly works cover a range of topics and genres related to the Jewish religion: Kabbala, Halacha, sermons and Responsa literature. In the third chapter of this thesis, I analysed the canon that was created in the necrology, comparing the yizkorim to the ones in other memorbikher and to historiographical works. Schouten 56

Although Yekutiel meant to create a liturgical tradition, he did not hesitate to use non- religious books as a source. As was shown, in writing the necrology he relied heavily on the historiographical chronicle Zemah David by David Gans. He copied the names, some of the works and the dates in the same order, often using the same expressions as Gans did, thereby turning Gans’ work into a liturgical text. It was unique for the OM to have been based so much on a historiographical work. None of the other memorbikher made use of ‘scientific literature’ in this way. While basing his rabbinical canon on the historiographical chronicle Zemah David Yekutiel connected the past with his own time, by adding new and local names. By doing this, Yekutiel showed that, although the Kehilla of Oisterwijk was a small, rural community, they were part of the tradition as much as the famous rabbis from Constantinople, Algiers or Prague. He drew a direct link between the rabbinical past and the present, thus placing Oisterwijk within the world-wide Jewish tradition.

5.4 The Use of the OM within the Kehilla of Oisterwijk In the fourth chapter of this thesis, I observed the liturgical implementation of the OM. I looked at whether the OM was used in the way the author intended it and in the way other memorbikher were used and adapted by their users. As Yekutiel Ziskind wrote in the introduction to the OM, he intended the text to be read twice a year in order to commemorate the rabbis, martyrs and communities. In other words, he wrote the OM in order to start a tradition of commemoration within the Kehilla of Oisterwijk. The later addition to the OM allows us to see how the tradition developed, and to conclude that apparently the OM was used as intended, and later community members updated it by adding the names of local deceased members who were worthy of a yizkor. Also, the takkanot were continuously updated and amended, which goes to show that the other books from the collection were also used as intended. Only the minhagim were all together composed on one moment and have not been adapted later. This was probably because they were written by the most notable rabbi that the community had, whose authority in halakhic matters was considered binding.

Conclusion As I have shown in the previous chapters, it is of great value to study a memorbukh in its liturgical context, as this allows us more insight into the circumstances under which the Schouten 57 memorbukh was written, and the motivations behind the composition of the various texts within the memorbukh. Although some other memorbikher have been studied and translated by other scholars, the link between a memorbukh and minhagim has never been made in existing literature on the topic. Thus studying the OM within its context, we can conclude that Yekutiel included it within his larger plan for the community Oisterwijk. The construction of the identity of the newfound community, as found in the Memorbukh, was threefold. The takkanot were meant to organise the communal matters in matters of taxes and leadership. The minhagim were written to create a new, communally shared religious set of customs, intended to bring together members to worship together in the new Beth Knesset and to avoid strife. Within this context of communal organisation and binding religious customs, the OM was intended to create a communal memory. This would bind the congregation together not only in matters of taxes and fines, but also in the memory of the tragedies of the past. It showed that although the community in Oisterwijk was quite new, it was an integral part of a larger Ashkenazic region. The events that had happened, had taken place in cities close to Oisterwijk, such as Brussels, Gent and Aachen. In a community that consisted of members from many different places and countries, the OM was intended both to give a sense of recognition, by mentioning the hometowns of members, and also to bind together the members in a minhag that was typical for Brabant. The ROS 282 and 283 documents allow the reader to look at the Oisterwijk community through the window of the pinkassim. The minhagim, takkanot and the OM were used within the community year after year. After Yekutiel died, other members added more takkanot and yizkorim to it, remained in use at least until the 1890s. Even though these documents now lie in the Bibliotheca Rosenthaliana in Amsterdam, Yekutiel Ziskind’s work has served its purpose and its legacy has been preserved. In this document, Yekutiel created a Jewish hometown for the new members of the Oisterwijk Kehilla. All those who desire to seek knowledge about this community in this time have now also been provided with a window into the inner workings of this fascinating part of Dutch Jewish history.

Suggestions for Further Research In this thesis I have analysed the memorbukh written by Yekutiel Ziskind Rofe for the Kehilla of Oisterwijk, written in 1770. I have compared it to other early modern memorbikher from other cities, establishing its position within the genre of memorbikher. I have attempted to explain in what way the OM differed from other memorbikher and what the purpose of the Schouten 58 author was by deviating from the general conventions. This study of an early modern memorbukh provides the study of pinkassim and memorbikher with interesting conclusions. It shows that although there were conventions and standards for memorbikher, and that indeed most memorbikher resembled each other, it was still possible for an author to use the format of a memorbukh to serve a purpose that other memorbikher were not used for. Moreover, it showed that historiographical works could be used within the liturgical setting. The link between a memorbukh and minhagim has never been made in existing literature on the topic. In other words, until now memorbikher have not sufficiently been studied in their liturgical context, even though a memorbukh in my opinion can hardly be studied separate from its liturgical context. In order to build further on this research, I could suggest many studies to be done. As I mentioned in my introduction, there are hardly any comprehensive publications on early modern memorbikher in general. The only studies on memorbikher in general date back to the beginnings of the twentieth century, whilst the only recent publications on the subject are editions or articles on post-war memorbikher. Obviously, the field of Memorbukh-studies would profit from an extensive overview of all extant memorbikher, which at present does not exist. I would also recommend an elaborate study comparing all different memorbikher, in order to find out what memorbuch served as an inspiration to other memorbikher. Sadly, other Dutch memorbikher, apart from the yizkor from Rotterdam, have gone lost, which renders a study of Dutch memorbikher impossible. An interesting alternative would be to study the pinkassim from Jewish communities in the Netherlands, of which indeed there are many. All of the suggested studies mentioned above would offer more insight into the fascinating topic of Jewish communal records and memorbikher written in early modern Western Europe.

Schouten 59

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Appendices Appendix A: Table with the Paratexts of all Memorbikher Memorbukh Introd Prayers Martyro Necrology Yizkor formula of Martyrology (M) and Information uction logy Necrology (N) on liturgical usage Yes יזכור אלהים נשמת ההרוגים של קהלת ]...[ שנהרגו Nuremberg Yes AH Yes Yes M על קדושת השם הקב''ה יזכרם וכו''. יזכור אלהים נשמת ]...[ עם נשמת אברהם יצחק N ויעקב עבור ש]...[ בשכר זה הקב''ה יניח נפשו עם שאר צדיקים בגן עדן ונאמר אמן. Yes יזכור אלהים את נשמת הרוגי ושרופי ד)...( נשמת OM Yes YP; Yes Yes אברהם יצחק ויעקב ועם שרה רבקה רחל ולאה ועם ;MS שאר נשמת צדיקים וצדקניות שבגן עדן אמן ;HT AH; (same for M/N) MSSH Yes יזכור אלקים נשמת ]...[ עם נשמת א'' י'' וי'' ש'' ר'' Frankfurt Yes YP; Yes Yes M ר'' ול'' עבור שנהרגו ונשרפו ונחנקו ונשחטו ונטבעו a.M. MS; AH ונגררו ונתלו ונקברו חיים וכל אותם שמתו במיתות משונות על קדוש השם יתברך שמו בשביל שסבלו יסורין בשכר זה יהיו נשמתם צרורות בצרור החיים עם שער צדיקים שבגן עדן אמן. יזכור אלהים את נשמת ]...[ עם נשמת אברהם יצחק N ויעקב שרה רבקה רחל ולאה עם נשמת צדיקים וצדקניות שבגן עדן אמן Yes יזכור א''נ ההרוגים ושרופים קהילות ]...[ ע''נ וגו''Eschwege Yes No Yes Yes M י''א את נשמת ]...[ עם נשמת אי''ו שרר''ו עבור N שקנו בית הקברות במגענץ ב''ז וג''י Yes יזכור אלודים נשמת הרוגי ושרופי קהילות ]...[ Offenbach Yes YP; Yes Yes M בשכר זה תנצבה ע''ש צ''ו בגע''א ;a.M. MS יזכור אלודים נשמת ]...[ ונפטר ונקבר ]...[HT; AH N

No יזכור אלקים נשמת של כל המתים בקהלות Oettingen No MS; Yes Yes M ובישובים עם נשמת א'' י'' וי'' ש'' ר'' ר'' ול'' עבור ;HT שנהרגו ונשרפו ונחנקו ונשחטו ונטבעו ונגררו ונתלו MSSH ונקברו חיים וכל אותם שמתו במיתות משונות על קדוש השם יתברך שמו בשביל שסבלו יסורין בשכר זה יהיו נשמתם צרורות בצרור החיים עם שער צדיקים שבגן עדן אמן. יזכור אלקים נשמת ]...[N No יזכור אלוקים ]...[ בעבור שמסרו עצם על קידוש Buttenwiesen No MS; NT Yes Yes M השם ובשבל שסבלו יתן להם הקב''ה..

Yes יזכור אלהים את נשמת ]...[ עם נשמת שר''רול Worms Yes No Yes Yes M שנהרגו ושנשרפו ביום הנזכר על קדוש השם בשכר זה תהא נשמתם צרורה בצרור החיים עם נשמת כל הצדיקים וכו'' Schouten 64

יזכור אלהים את נשמת ]...[ עם נשמת אי''ו שרר''ו N בעבור שבטלו שמד מכל הקהלות בשכר זה תנצב''ה וכו'' Vienna No No No Yes M - Yes יזכור אלהים נשמת איש צדיק ]...[ ובשכר זאת צהא N נשמתו הטהורה צרורה בצרור החיים עם נשמת אי''וי ושאר צדיקי וחדידי עליון שבג''ע אמן Yes יזכר אלהים את נשמות הצדיקים והצמימים Rotterdam Yes HT Yes Yes M והישרים יושבי הקהלות הקדושות ]...[ המה הקדושים Prayer אשר בשעת הגזרה מסרו את נפשותיהם ונפשות אנשי for the בתיהם על יחוד השם המה הקדושים אשר נהרגו ונטבחו State of ונתלו וחיים נקברו וסבלו יסורין קשים ונשמתם יצאה באחד. יזכרם אלהינו לטובה עם נשמות איו''י ויצרור Israel את נפשתיהם בצרור החיים עם נשמות שאר צדיקים וצדקניות שבגן עדן אמן יזכור אלהים את נשמות הרבנים הגאונים בכל N מדינות אשכנז וספרד אשר בשעת השמד למדו דעת את העם ]...[

AH= Av Harakhamim MS= Mi Sheberakh HT= Hanoteen Teshua YP= Yekum Purkan MSSH= Mi Sheberakh al Sinuy Hashem Schouten 65

Appendix B: Map of Place Names Mentioned in the Martyrology

Schouten 66

Appendix C: Martyrology of the OM

ROS 283 30A-34B

P. 30A מזכיר נשמות נוהגין בכל תפוצות ישראל שמזכירין נשמות אבותיו בראש השנה וביום כפורים ובכל מתנת יד ונודרים צדקה בעבורם לאחר שאומרים הפטורה --- כמו שכתובים במחזורים אבל החזן מזכיר נשמות הקדושים הנהרגים והנשרפים על קדוש השם ונשמת הרבנים הגאונים כמו שכתבו כאן על הסדר בכל שבת דף אחת חוץ בשבת שמברכים החודש וגם בשבת שאומרים היוצר או שאין אומרים תחנה אם יהי'' בחול אז אין מזכירין נשמות – אבל בשבת שלפני שבועות ולפני תשעה באב וביום הכפורים צריך להזכיר כל הנשמות עד גמירא ------יזכור אלהים את נשמת הרוגי ושרופי על קידוש השם דמדינת צרפת וספרד ואספניא ואנגליטירה ושאר מדינת עם נשמת אברהם יצחק ויעקב ועם שרה רבקה רחל ולאה ועם שאר נשמת צדיקים וצדקניות שבגן עדן אמן --- P. 30B יזכור אלקי'' את נשמת הרוגי ושרופי ק''ק בריסל עם נשמת אברהם יצחק ויעקוב ועם שרה רבקה רחל ולאה ועם נשמת שאר צדיקים וצדקניות, שבגן עדן אמן --- יזכור אלקי'' את נשמת הרוגי ושרופי ק''ק אנטווערבין עם נשמת א'' י'' וי'' ועם נשמת שרה רבקה רחל ולאה ועם נשמת שאר צדיקים וצדקניות שבגן עדן אמן יזכור אלקי'' את נשמת הרוגי ושרופי ק''ק בריגא עם נשמת א'' י'' וי'' ועם נשמת שרה רבקה רחל ולאה ועם נשמת שאר צדיקים וצדקניות שבגן עדן אמן יזכור אלקי'' את נשמת הרוגי ושרופי ק''ק מעקלין עם נשמת א'' י'' וי'' ועם נשמת שרה רבקה רחל ולא ועם נשמת שאר צדיקים וצדקניות שבגן עדן אמן --- P. 31A יזכור אלקי'' את נשמת הרוגי ושרופי ק''ק אַָֿכען עם נשמת א'' י'' וי'' ועם נשמת שרה רבקה רחל ולאה ועם נשמת שאר צדיקים וצדקניות שבגן עדן אמן --- יזכור אלקי'' את נשמת הרוגי ושרופי ק''ק גייליך עם נשמת א'' י'' וי'' ועם נשמת שרה רבקה רחל ולאה ועם נשמת שאר צדיקים וצדקניות שבגן עדן אמן --- יזכור אלקי'' את נשמת הרוגי ושרופי ק''ק דיסלדארף עם נשמת אברהם יצחק ויעקב ועם נשמת ש'' ר'' ר'' ל'' ועם נשמת שאר צדיקים וצדקניות שבגן עדן אמן --- יזכורַאלקי''ַאתַנשמתַהרוגיַושרופיַק''קַ נייסַעםַנשמתַא''ַי''ַוי''ַועםַנשמתַשרהַרבקהַרחלַולאהַועםַנשמתַ שארַצדיקיםַוצדקניותַשבגןַעדןַאמןַ--- יזכורַאלקי''ַאתַנשמתַהרוגיַושרופיַק''קַצונץַעםַנשמתַא''ַי''ַוי''ַועםַנשמתַש''ַר''ַר''ַל''ַועםַנשמתַשארַ צדיקיםַוצדקניותַשבגןַעדןַאמןַ--- P. 31B יזכור אלקי'' את נשמת הרוגי ושרופי ק''ק דארטמונט עם נשמת א'' י'' וי'' ועם נשמת שרה רבקה רחל ולאה ועם נשמת שאר צדיקים וצדקניות שבגן עדן אמן --- יזכור אלקי'' את נשמת הרוגי ושרופי ק''ק מאסטריך עם נשמת א'' י'' וי'' ועם נשמת ש'' ר'' ר'' ל'' ועם נשמת שאר צדיקי'' וצדקניות שבגן עדן אמן --- Schouten 67

יזכור אלקי'' את נשמת הרוגי ושרופי ק''ק געלדרן עם נשמת א'' י'' וי'' ועם נשמת שרה רבקה רחל ולאה ועם נשמת שאר צדיקים וצדקניות שבגן עדן אמן --- יזכור אלקי'' את נשמת הרוגי ושרופי ק''ק ליטיך עם נשמת אברהם י'' וי'' ועם נשמת שרה רבקה רחל ולאה ועם נשמת שאר צדיקים וצדקניות שבגן עדן אמן --- P. 32A יזכור אלקי'' את נשמת הרוגי ושרופי ק''ק לעבען עם נשמת א'' י'' וי'' ועם נשמת שרה רבקה רחל ולאה ועם נשמת שאר צדיקים וצדקניות שבגן עדן אמן --- יזכור אלקי'' את נשמת הרוגי ושרופי ק''ק גענט עם נשמת א'' י'' וי'' ועם נשמת שרה רבקה רחל ולאה ועם נשמת שאר צדיקי'' וצדקניות שבגן עדן אמן --- יזכור אלקי'' את נשמת הרוגי ושרופים ק''ק דמדינת בראוואנט אשר לא נקבו מקומותיהם בשמם עם נשמת א'' י'' וי'' ועם נשמת שרה רבקה רחל ולאה ועם נשמת שאר צדיקים וצדקניות שבגן עדן אמן --- יזכורַאלקי''ַאתַנשמתַהרוגיַושרופיַק''קַמדימתַֿפלאנדרעןַעםַנשמתַא''ַי''ַוי''ַועםַנשמתַשרהַרבקהַרחלַולאהַ ועםַנשמתַשארַצדיקיםַוצדקניותַשבגןַעדןַאמןַ--- P. 32B יזכורַאלקי''ַנשמתַהרוגיַושרופיַק''קַקלוניאַעםַנשמתַא''ַי''ַוי''ַועםַנשמתַשרהַר''ַר''ַולאהַועםַנשמתַשארַ צדיקיםַוצדקניותַשבגןַעדןַאמןַ--- יזכורַאלקיםַנשמתַהרוגיַושרופיַבק''קַדייץַעםַנשמתַוכ'' יזכורַאלקיםַאתַנשמתַהרוגיַושרופיַבק''קַבוןַעםַנשמתַוכ'' יזכורַאלקי''ַאתַנשמתַהרוגיַושרופיַבק''קַפרייזיךַעםַנשמתַא''י''ו''י''ַוכ'' יזכורַאלקי''ַאתַנשמתַהרוגיַושרופיַק''קַאנדרַנאכטַעםַנשמתַאברהםַיצחקַויעקבַועםַנשמתַשרהַרבקהַרחלַ ולאהַועםַנשמתַשארַצדיקיםַוצדקניותַשבגןַעדןַאמן P. 33Aַ יזכורַאלקי''ַאתַנשמתַהרוגיַושרופיַבק''קַקאבלענץַעםַנשמתַוכ'' יזכורַאלקי''ַנשמתַהרוגיַושרופיַבק''קַפופערטַעםַנשמתַוכ'' יזכורַאלקי''ַאתַנשמתַהרוגיַושרופיַבק''קַבאכראךַעםַנשמתַוכ'' יזכורַאלקי''ַאתַנשמתַהרוגיַושרופיַבק''קַלאנשטייןַעםַנשמתַא''י''וי''ַוכ'' יזכורַאלקי''ַאתַנשמתַהרוגיַושרופיַבק''קַבינגַעםַנשמתַא''י''וי''ַוכ'' יזכורַאלקיםַנשמתַהרוגיַושרופיַבק''קַמענץַעםַנשמתַאברהםַיצחקַויעקבַעםַנשמתַשרהַרבקהַרחלַולאהַועםַ נשמתַשארַצדיקיםַוצדקניותַבגןַעדןַאמן P. 33B יזכורַאלקי''ַאתַנשמתַהרוגיַושרופיַבק''קַפראנקפורטַעםַנשמתַאברהםַיצחקַויעקובַועםַנשמתַוכו'' יזכורַאלקי''ַאתַנשמתַהרוגיַושרופיַבק''קַאפנהייםַעםַנשמתַאברהםַיצחקַויעקבַועםַנשמתַוכו'' יזכורַאלקי''ַאתַנשמתַהרוגיַושרופיַבק''קַווערמייזאַעםַנשמתַאברהםַיצחקַויעקבַועםַנשמתַשרהַרבקהַרחלַ ולאהַועםַשארַצדיקיםַוצדקניותַשבגןַעדןַאמןַ יזכורַאלקי''ַנשמותַהרוגיַושרופיַבק''קַפראנקןַטאהלַעםַנשמתַא''י''וי''ַועםַשארַנשמתַוכו'' יזכורַאלקי''ַנשמתַהרוגיַושרופיַבק''קַהיידלבורגַעםַנשמתַאברהםַיצחקַויעקבַועםַנשמתַשרהַוכו'' P. 34A יזכורַאלקי''ַנשמתַהרוגיַושרופיַבק''קַבאזילַעםַנשמתַוכו'' Schouten 68

יזכורַאלקי''ַנשמתַהרוגיַושרופיַבק''קַשטראסבורגַעםַנשמתַוכו'' יזכורַאלקי''ַנשמתַהרוגיַושרופיַבק''קַרעגנשבורגַעםַנשמתַוכו'' יזכורַאלקי''ַנשמתַהרוגיַושרופיַבק''קַנירנבורגַעםַנשמתַוכו'' יזכורַאלקי''ַנשמתַהרוגיַושרופיַבק''קַראדנבורגַעםַנשמתַוכו'' יזכורַאלקי''ַנשמתַהרוגיַושרופיַבק''קַווערצבורגַעםַנשמתַוכו'' יזכורַאלקי''ַנשמתַהרוגיַושרופיַבק''קַשפייערַעםַנשמתַוכו'' יזכורַאלקי''ַנשמתַהרוגיַושרופיַבק''קַפיליפסַבורגַעםַנשמתַוכו'' P. 34B יזכורַאלקי''ַנשמתַהרוגיַושרופיַבק''קַאויגישבורגַעםַנשמתַוכו'' יזכורַאלקי''ַאתַנשמתַהרוגיַושרופיַבק''קַאוילםַעםַנשמתַוכו'' יזכורַאלקי''ַנשמתַהרוגיַושרופיַבק''קַפולדאַעםַנשמתַוכו'' יזכורַאלקי''ַאתַנשמתַהרוגיַושרופיַבק''קַהענאַעםַנשמתַוכו'' יזכורַאלקי''ַאתַנשמתַהרוגיַושרופיַבק''קַגאלהויזןַעםַנשמתַוכו'' יזכורַאלקי''ַאתַנשמתַהרוגיַושרופיַבק''קַפרידבורגַעםַנשמתַוכו'' יזכורַאלקי''ַנשמתַהרוגיַושרופיַבמדימתַפראנקןַשוואבןַפייערןַזאקסיןַטירינגןַוועשטַפוילןַשוועדןַדעניַמארקַ פיהםַמעהרןַאונגרןַעסטרייךַאיטאליעַעםַנשמתַוכו'' ַ Schouten 69

Appendix D: Necrology of OM ROS 283: 35A-53B

P. 35A נשמתַהגאונים יזכורַאלקיםַאתַנשמתַהתנאיםַויאמוראיםַורבניםַסבוראיַונשמתַהגאוניםַעםַנשמתַאברהםַיצחקַויעקבַעםַ נשמתַשרהַרבקהַרחלַולאהַועםַכלַנשמתַצדיקיםַוצדקניותַשבגןַעדןַאמןַ--- יזכורַאלקי''ַנשמתַרבינוַחננאלַואתַנשמתַרבינוַניסיםַ--- ואתַנשמתַרביַנתןַבעלַהערוךַ ואתַרבינוַגרשוןַמאורַהגולה ואתַרבינוַיוסףַהנגידַ--- ואתַנשמתַר''ַשלמהַבןַגבריאלַור''ַיעקבַברַיקרַ ואתַנשמתַר''ַמשהַאבןַעזראַ---ַ ואתַנשמתַר''ַיצחקַבןַגאותַ--- ואתַנשמתַר''ַיצחקַברַברוךַשנפטרַבשנתַגזירותַתתנ''וַ--- ואתַרביַאלפסַ--- ואתַר''ַשמעוןַהגדולַור''ַאליעזרַהגדולַ P. 35B זכרוןַנשמתַהתנאיםַוהגאוניםַ ואתַר''ַיוסףַהלויַ--- ואתַנשמתַרבינוַשלמוַברַר''ַיצחקַהנקראַ)רש''י(ַובפרושוַעלַתנ''ךַוכלַהש''סַשעשהַהאירַעינינוַעםַנשמתַ וכ''וַ ונפטרַבשנתַתתס''חַלאלוףַהחמישיַזכותוַיבןַעלינו ------ואתַר''ַאברהםַברַחייאַהתוכןַור''ַשמחהַ ואתַר''ַאברהםַהנשיאַ--- ואתַר''ַיוסףַהדייןַ ואתַר''ַיהודאַאבןַטבןַבעלַסדרַעולםַזוטא ואתַר''ַיהודאַהלויַבעלַהכוזרי ואתַר''ַיוסףַאבןַמיגש ואתַר''ַזחרי''ַהלויַשחברַספרַהמאור ואתַהראב''דַשחברַספרַקבלתוַנהוגַבשנתַתתק''א ואתַרבינוַבחייַהזקןַ P. 36A זכרוןַנשמתַהגאונים Schouten 70

יזכורַאלקי''ַאתַנשמתַהנשרַהגדולַרבינוַמשהַבןַמיימוןַשחיברַספרוַעלַכלַתרי''גַמצותַופרושיוַהנחמדיםַעלַ שתאַסדריַמשנהַושארַספריוַושאלתַותשובתַוכמוהוַלאַהיהַממשהַעדַמשהַונקראַרמב''םַבשמוַהקדושַשהואַ ר''ַמשהַבןַמיימוןַזכותוַיעמודַלנוַעםַנשמתַוכ''וַונפטרַבמצריםַשנתַתתקס''דַלאלףַהחמישיַ--- ואתַרבינוַתםַנפטרַבצרפתַשנתַתתק''לַלאלףַהחמישיַ--- ואתַר''ַבנימיןַבעלַהמסעותַ--- ואתַהחכםַר''ַאבןַעזרהַ---ַ ואתַר''יַבעלַהתוספותַנפטרַבשנתַתתקל''הַלאלףַהחמישיַ--- P. 36B זכרוןַנשמתַהגאוניםַ ואתַר''ַיצחקַהמחברַבעלַהעיטורַ--- ואתַר''ַאלפסַהשניַבעלַהשעייםַ ואתַר''ַשמואלַאביוַשלַר''ַיהודאַהחסיד ואתַר''ַדודַקמחיַהנקראַרד''קַ--- ואתַהגאוןַהמפורסםַבבסתרַובבבליַהרבַרבינוַמשהַברַנחמןַהנקראַרמב''ןַשחיבורַספריםַהרבהַעםַנשמתַוכ''ו ואתַהראב''דַהשניַבעלַההשגהַ---ַ ואתַר''ַיהודאַחסידַשנפטרַבשנתַתתקע''זַלאלףַהחמישיַ--- ואתַר''ַאליעזרַמגרמיינאַואתַר''אַממיץַ--- ואתַר''ַיצחקַבעלַהסמ''קַמקורבילַנפטרַבשנתַתת''רַ--- ואתַר''ַמשהַמקוציַבעלַהסמ''גַהיהַבשנתַאַלאלףַהששיַ--- בימיוַשלַבעלַהסמ''ג P. 37A זכרוןַנשמתַהגאוניםַשהיוַבעלףַהששי ואתַר''יַאורַזרועַוהקדושַר''ַאמנוןַ--- ואתַר''ַפרץַבעלַמערכתַאלהותַ--- ואתַר''ַמאירַברַר''ַטודרוסַהלויַשחברַספרַמסורתַסי''גַלתורהַ ואתַר''ַיחיאלַמפריזַ--- ואתַר''ַיחיאלַאביוַשלַהרא''שַ--- ואתַרבינוַניסיםַבעלַהדרשותַ--- ואתַר''ַיצחקַבעלַמשלַהקודמוניתַנפטרוַבשנתַכ''חַלאלףַהששיַ--- ואתַר''ַמשהַאבןַתביןַשהעתיקַספרַאקלידוסַבשנתַלמדַ ואת הגאוןַהרשב''אַשחברַתורותַהביתַבשנתַמַ--- ואתַרבינוַמאירַמרוטנבורגַנפטרַבשנתַמ''ו P. 37B זכרוןַנשמתַהגאוניםַ ואתַר''ַמנחםַרקנטיַ--- ואתַרבינוַבחייַשחברַספרוַבשנתַנ''א Schouten 71

ואתַר''ַשםַטובַמליאוןַ--- ואתַר''ַיעקבַבדרשי ואתַר''ַיצחקַישראליַשחברַספרוַבשנתַע''ַ--- ואתַרבינוַמרדניַהנהרגַבנירינבורגַבשנתַעַלאלףַהששיַעםַנשמתַוכ''וַ--- ואתַר''ַשמעוןַשחיברַמדרשַהילקוטַבשנתַע''ַהנלַ---ַ ואתַר''ַשמשוןַבעלַספרַכריתות ואתַר''ַיהודאַשחברַספרַתנאי ואתַר''ַעובדיהַשעשהַפירושַעלַקידשַהחודשַ--- P. 38A זכרוןַנשמתַהגאוניםַ ואתַנשמתַרבינוַהרא''שַשנפטרַבשנתַפ''הַבשנהַלאלףַהששי ואתַנשמתַששתַעלפיםַיהודיםַשנהרגיםַבצרפתַבשנתַפ''חַוכ''ו ואתַרבינוַרלב''גַשחברַפירשַעלַהתורהַועלַנביאיםַוכתוביםַוכ''ו ואתַרבינוַירוחםַשחברַספרַאדםַוחוהַבשנתַצ''ב ואתַר''ַיצחקַמדוראַשחברַאסורַוהיתרַבזמןַהזה ואתַרבינוַיעקבַבעלַהטוכיםַשחברַבשנתַק'' ואתַר''ַדודַאבודרהםַשחברַספרוַבשנתַק''א P. 38B זכרוןַנשמתַהגאוניםַ ואתַרבינוַניסיםַמפרשַהאלפסיַ--- ואתַר''ַמאירַבעלַשביליַאמונהַשהיהַבשנתַק''ךַ--- ואתַר''ַיצחקַברַששתַ--- ואתַר''ַמנחםַבעלַתבהַלדרךַ--- ואתַהריטב''אַואתַר''ַיוםַטוב ואתַר''ַחסדאיַ--- ואתַדוןַמאירַרופאַשהעתיקַספרַהמדותַ--- ואתַר''ַיוסףַאלבוַשחברַספרַעקריםַבשנתַקפ''ה ואתַנשמתַהגאוןַמהרי''לַשנפטרַבשנתַקפ''וַ--- ואתַר''ַשםַטובַבןַשםַטובַ--- ואתַמהררַישראלַבריןַ--- P. 39A זכרוןַנשמתַהגאוניםַ ואתַר''ַליפמןַבעלַהנצחוןַ--- ואתַר''ַאיסרלַבעלַהתשובותַ--- ואתַר''ַיעקבַוויילַורביַאייזקַטירנאַהיוַבשנתַרכ''זַ--- Schouten 72

ואתַר''ַיצחקַאבוהבַשחברַספרַמנורתַהמאורַבםַביאורוַעלַפירשַהרמב''ןַונפטרַבפורטיגאלַבשנתַרנ'גַשבעהַ חדשיםַאחרַגירשַספרדַששיםַשנהַ--- ואתַר''ַיוסףַקלוןַבעלַהתשובתַ ואתַר''ַיעקבַלנדאַשחברַספרַהאגורַבשנתַר''מַ--- ואתַר''ַשלמהַשחברַספרַאהלַמועדַ ואתַר''ַשםַטובַבעלַהדרשותַ--- ואתַר''אַבעלַדרךַאמונה ואתַר''אַבעלַנוהַשלוםַהיוַבשנתַרמ''ט P. 39B זכרוןַנשמתַהגאוניםַ--- ואתַרבינוַאליהוַמזרחיַשהי''ַראשַישיבהַבקוסטאנטינהַבשנתַר''ןַלפ''ק ואתַרבינוַיצחקַבןַערמאהַבעלַהמחברַספרַעקידתַיצחקַושארַחיבוריםַ--- ואתַרבינוַיעקבַבןַחביבַשחיברַעיןַיעקבַ--- ואתַרבינוַשמואלַצרצרַהמחברַספרַמקורַחייםַעלַאבןַעזראַ--- ואתַר''ַאברהםַזכותַחברַספרַיוחסיןַואתַרבינוַדוןַיצחקַאברבנעלַשחיברַי''דַספריםַונפטרַבפאדווהַבשנתַ רס''טַלפ''קַ--- ואתַר''ַאליהַמדקדקַשחברַספרַהבחורַברומיַומתַבשנתַר''ץַלפ''ק ואתַרבינוַעובדיהַשעשהַפירשַעלַמשניותַומתַבשנתַרצ''קַלפ''דַבארץַהצבי ואתַרבינוַר''ַיעקבַפאלקַראשַישיבהַבק''קַפראגַהחריץַהגדולַשהמציאַחידודַחילוקיםַ--- P. 40A זכרוןַנשמתַהגאוניםַ ואתַנשמתַגרַצדקַר''ַשלמהַמלכוַשנשרףַבק''קַמאנטובהַבשנתַרצ''גַלפ''קַ--- ואתַר''ַבנימיןַזאבַשהשליםַחיבוריוַבשנתַרצדַלפ''קַ--- ואתַר''ַלויַאבןַחביבַ--- ואתַר''ַדוןַשמואלַַאברבנאלַמנאפלוס--- ואתַר''ַאברהםַמפראגַ--- ואתַר''ַעובדיהַמזופורניַ--- ואתַר''ַשבנאַאב''דַבק''קַלובליןַמתַבשנתַשי''זַלפ''קַ ואתַר''ַמאירַמפדוואהַ--- ואתַר''ַאליעזרַטריוושַמפראנקפורט ואתַר''ַיעקבַמווירמשַ--- ואתַר''ַיוסףַמאוטלינג ואתַרבינוַר''ַמשהַאיסרלישַבעלַשולחןַארוךַמתַבשנתַשל''בַלפ''ק P. 40B זכרוןַנשמתַהגאוניםַ ואתַרבינוַשלמהַלוריאַהנקראַרש''לַאב''דַבק''קַאוסטראַשמתַבשנתַשל''גַלפ''קַ--- Schouten 73

ואתַרבינוַיוסףַקארוַבעלַביתַיוסףַמתַבשנתַשל''הַלפ''קַ ואתַר''ַיצחקַלוריהַשמתַבןַל''חַשניםַַבשנתַשל''בַלפ''ק ואתַר''ַמשהַאלשוךַאב''דַבק''קַצפת ואתַר''ַפאלקַהכהןַבעלַסמ''ע ואתַר''ַנתןַמהורודנאַ--- ואתַר''ַיצחקַמעלינגַ--- ואתַר''ַיצחקַחיותַאב''דַדק''קַפראג ואתַר''ַשמעוןַגינצבורגַ--- ואתַר''ַאליעזרַאשכנזיַ--- ואתַר''ַיוסףַמקראקאַ--- ואתַר''ַשלומוַמלובליןַ--- P. 41A זכרוןַנשמתַהגאוניםַ ואתַהרבַהגדולַר''ַליוואַבעלַהמחברַספרַגורַארי''ַוספרַגבורותַה''ַושארַספריוַאבדַדק''קַפראגַומדינתַמעהרןַ ואח''כַהלךַלק''קַפוזנאַוהקיסרַרודולפוסַדיברַעמוַפהַאלַפהַכמהַסודתַנפלאיםַשאיןַלגלותַבכתבַהקולמוסַ--- ואתַהרבַר''ַמרדכיַיפהַבעלַהלבושיםַ ואתַר''ַמרדכיַמייזלַ ואתַר''ַעקיבאַפראנקפורט ואתַר''ַמשהַגלאנטיַאב''דַבצפת ואתַר''ַישעיהַהורוויץַנשיאַבא''יַבעלַשניַלוחותַהבריתַש''עַלפ''קַ ואתַר''ַיעקבַגינצבורגַאב''דַדק''קַפרידבורג ואתַר''ַמאירַמלובליןַשעשהַתשובתַמהרם ואתַר''ַשמואלַאידלשַהנקראַמהרש''א ואתַר''ַחייםַכהןַאב''דַמפוזניַ--- P. 41B זכרוןַנשמתַהגאונים ואתַר''ַנתןַשפיראַאב''דַדק''קַפראגַבעלַהמחברַמגלהַעמוקותַואמרוַעליוַשנתגלוַאליוַאליהוַזלַומתַבשנתַ שצ''גַלפ''קַ--- ואתַר''ַשמעוןַשאטלשַאב''דַדהילדסייםַ--- ואתַר''ַמאירַשינזַאב''דַדק''קַפולדאַשחיברַכמהַספריםַעלַהשסַבפלפוליַגםַעליוַנאמרַשנגלהַאליוַאליהוַזלַ-- ואתַר''ַליבַאב''דַדק''קַמענץַונתקבלַלק''קַמיץַ--- ואתַהרבַר''ַיוסףַקנדיאַהרופאַ--- ואתַר''ַיוזפאַהאןַמדייניַק''קַפראנקפורטַבעלַהמחברַספרַיוסףַאומץַ--- ואתַהגאוןַהרבַמ''ַיואלַסירקשַאב''דַדק''קַקראקאַבעלַהמחברַביתַחדשַ--- ואתַהגאוןַר''ַיושעַאב''דַדק''קַקראקאַ--- המחברַספרַמגיניַשלמהַ--- Schouten 74

ואתַהגאוןַר''ַשמעוןַאב''דַדק''קַווערמייזאַשחיברַשו''תַחוטַהשני P. 42Aַ זכרוןַהגאוניםַ ואתַנשמתַהגאוןַר''ַאהרןַהדרשןַנקראַמטהַאהרןַאב''דַדק''קַווערמיזַומשםַלק''קַקראקאַונהרגוַאותוַפריציםַ בפולןַוביוםַהשבתַהביאוַאותוַלק''קַפינטשובַושםַמתַה''ַינקםַדמוַאמןַ--- ואתַהגאוןַר''ַמשהַאב''דַדק''קַבריסקַהמחברַספרַחלקתַמחוקקַעלַטורַא''הַ--- ואתַהגאוןַר''ַליפמןַבעלַתוספותַי''טַומתַבשנתַתי''טַאב''דַדק''קַקראקאַ--- ואתַהגאוןַר''ַדודַאב''דַמלעמבורגַבעלַהמחברַטוריַזהבַבשנתַת''ךַלפק ואתַהגאוןַר''ַשבתיַכהןַהנקראַשפתיַכהןַ ואתַהגאוןַר''ַהעשילַאב''דַדקראקאַ--- ואתַהגאוןַר''ַיונהַאב''דַדק''קַמיץַהמחברַספרַקיקיוןַדיונה ואתַר''ַמענדליַפאסַהגאוןַאב''דַדק''קַפ''פַבשנתַתכ''זַ--- ואתַהגאוןַר''ַשמואלַקיידנוורַאב''דַדק''קַפ''פַדמייןַבשנתַתלטַלפק ואתַהגאוןַר''ַמאירַשטערןַמפ''פַשהיהַאב''דַבק''קַאמשטרדאםַת''םַלפק P. 42Bַ זכרוןַנשמתַהגאוניםַ ואתַהגאוןַמ''ַזלמןַמירלשַאב''דַדק''קַהאמבורג ואתַהגאוןַמַחכםַצביַהמפורסםַבשאלותיוַובספריו ואתַחתנוַהגאוןַמ''ַיהודאַליבַאב''דַדק''קַאמשטרדם ואתַהגאוןַרַשמעוןַאב''דַדק''קַפראגַ--- ואתַהגאוןַר''ַהירשַאב''דַמלובליןַ--- ואתַהגאוןַרַאיצקַאב''דַמפוזניַ--- ואתַרַמשהַגראטוואלַאב''דַממנהייםַ--- ואתַהגאוןַר''ַליבַצונץַאב''דַדק''קַפינטשוב ואתַרַאברםַשטערןַאב''דַבמערן ואתַהגאוןַמרדכיַאב''דַדק''קַבריסקַבליטאַ--- ואתַהגאוןַרַשעפטלַאב''דַדק''קַפראנקפורטַשחברַספרַוויַהעמודיםַ--- ואתַהגאוןַר''ַישעיהַבנוַגםַהואַאב''דַדק''קַפ''פַדמיין ואתַרַמאירַגראטוולַאב''דַדק''קַקאבלענץַוראשַישיבהַבביתַהמדרשַבפראנקפורט ואתַהגאוןַר''ַחנוךַאב''דַדק''קַהענהַ--- ואתַהגאוןַרַגרשוןַאב''דַדק''קַמעץַהחברַעבודתַהגרשוניַ--- P. 43Aַ זכרוןַנשמתַהגאוניםַ ואתַהגאוןַר''ַדודַאופנהייםַאב''דַדק''קַפראגַונשיאַבא''יַוחברַכמהַספריםַ--- ואתַהגאוןַר''ַשמואלַחייםַישעי''ַאב''דַדק''קַפראנקפורטַ Schouten 75

ואתַהפרנסַר''ַמיכלַשפייערַמפ''פַ--- ואתַהגאוןַר''ַזיסקינדַאב''דַדק''קַלובליןַ--- ואתַהרבַר''ַוואקזַטרויבַאב''דַדמדינתַהעסןַ--- ואתַהגאוןַרַנפתליַכהןַכנראַמתוךַספרוַעלַמסכתַברכותַשהי''ַאב''דַבק''קַאסטרוַובק''קַפיינוַובק''קַפ''פַדמייןַ ועלהַלא''יַשנתַתע''אַלפ''קַ--- ואתַהגאוןַר''ַאברהםַברודאַשהרביץַתורהַשהיהַראשַישיבהַבפראגַואח''כַאב''דַבק''קַמיץַובק''קַפ''פַדמייןַ ונפטרַבשנתַתע''זַלפק ואתַהגאוןַבמפורסםַר''ַיעקבַהכהןַמפראגַאב''דַדק''קַקאבלענץַואח''כַנתקבלַלאב''דַלק''קַהאלברשטאטַואח''כַ לק''קַפ''פַוהעמידַשםַתלמידיםַהרבהַכנראהַמספרוַשבַיעקבַויגועַויאסףַאלַעמוַשנתַת''קַלפ''ק ואתַהגאוןַמה''וַיעקבַרישרַמפראגַאב''דַדק''קַמיץַגםַהואַהרביץַתורהַותלמידיםַבישובתוַכנראהַמתוךַספריוַ שחברַשו''תַשבותַיעקבַב''ַחלקיםַוספרַחקַיעקבַעלַהלכותַפסתַומנחותַיעקבַיספרַעיוןַיעקבַובנוַר''ַשמעוןַ שחברַסולתַבלולהַבשמןַ P. 43Bַ זכרוןַנשמתַהגאוניםַ יזכורַאלקי''ַאתַנשמתַהגאוןַהגדולַהמפורסםַבדורוַר''ַיעקבַיושעַמקראקאַהואַהרבַהגדולַלוַכלַחמדתַישראלַ במקראַמשנהַותלמודַופוסקיםַששימשַבכתרַהרבנותַבק''קַלבובַוהגלילַובק''קַברליןַוק''קַמיץַומשםַנתקבלַ ובאַלק''קַפ''פַדמייןַַשנתַתק''אַוהאירַעיניַישראלַשםַבחיבורוַהנחמדַפניַיהושעַעלַמסכתַברכותַוסדרַמעודַ ועלַסדרַנשיםַוסדרַנזיקיןַוחיברַעודַפ''יַרחבַעלַהתורהַאשרַלאַבאַלגמרַטובַכיַלקחַאותוַאלקיןַבשנתַתקט''זַ לפ''קַעםַנשמתַאברהםַיצחקַויעקבַואםַנשמתַשארַצדיקיןַוצדקניותַשבגןַעדןַאמןַ--- ַיזכורַאלקי''ַאתַהגאוןַהחסידַגדולַר''ַאברהםַאב''דַור''מַדק''קַפ''פַדמייןַשנפטרַביןַי''בַלאבַבשנתַתקכ''טַ לפ''קַעםַנשמתַאברהםַיצחקַויעקבַועםַנשמתַשרהַרבקהַרחלַולאהַועםַנשמתַשארַצדיקיםַוצדקניותַשבגןַעדןַ אמןַ--- P. 44A זכרוןַנשמתַהגאוניםַ ואתַהגאוןַמה''וַהעלמןַאב''דַדק''קַמיץַוהעמידַתלמידיםַהרבהַבישיבותיו ואתַהרבַהגאוןַמ''ַדודַשטרויסַמפ''פַאב''דַדק''קַפירדאַשהרבהַבישיבהַכלַימיוַעםַנשמתַוכ''ו ואתַהגאוןַהמפורסםַהחריףַשנוןַמ''ַמשהַבומבליַאב''דַדק''קַמענץַהנקראַבפיַכלַאדםַר''ַמשהַחריףַוכ''ו ואתַהרבַמ''ַמרדכיַהאלברשטאטַונגיעַוימותַזקןַושיבהַטובהַבק''קַדיסלדארףַשהיהַאב''דַשםַבשנתַתקכ''טַ לפ''קַוכ''ו ואתַהרבַוהדייןַהמצוייןַראשַב''דַדק''קַפ''פַדמייןַמ''ַמשהַראפ''ַוראשַישיבהַבבה''מַדק''קַהנלַוהעמידַתלמידיםַ הרבהַוכ''וַ ואתַהדייןַהמצוייןַמ''ַמשהַפ''פַדייןַבק''קַאמשטרדאםַכנראהַמחיבוריוַומדפוסיוַשזיכהַאתַהרביםַבהםַוכ''וַ P. 45B יזכור אלקי'' את נשמת פ''ו דק''ק אמשטרדאם החבר ר'' אברהם בן מהורר עזריאל הכהן שנדר בחייו ספר תורה לבה''כ לקהל בכאן השם יתן שכרו אם נשמת אברהם יצחק ויעקב ועם נשמת שרה רבקה רחל ולאה ועם נשמת שאר צדיקים וצדיקניות שבגן עדן אמן --- יזכור אלקי'' את נשמת התורני הרבני מ'' שלמה זלמן בן ר'' יעקב גובץ שהיה נוגיד ומ''ץ בחברה קדישה סעדת זקנים מאמשטרדאם ועשה טוב בעמיו שעל ידו נתוקן החברה הנל ועל פיו יצאו ועל פיו יבואו באלה המסעות שנסעו מיריד ליריד בהשבחתו שלא יעברו על פת כותי'' כי עם פת כשר וגם לרבות שאר השבחות שהשגיח כל ימיו בהיותם אתם עמם על הדרך שדרש להם כל שבת ושבת ולא יצא דבר שאינו מתוקן תחת ידו השם יתן שכרו עם Schouten 76

נשמת אברהם יצחק ויעקב ועם נשמת שרה רבקה רחל ולאה ועם שאר צדיקים וצדיקניות שבגן עדן אמן ונפטר בשיבה טובה באמסטרדאם P. 46A יזכור אלקי'' את נשמת מורנו הרב ר'' יצחק בן הרב מ'' יקותיאל זיסקינד שהיה שתדלון ונאמן בק''ק פינטשוב והעמיד תלמידים הרבה ואשתו הצנועה מ'' דינה בת ר'' בנימן וואלקי ועשה טוב בקהלה הנל והניח ברכה ושם טוב אחריו עם נשמת אברהם יצחק ויעקב ועם נשמת שרה רבקה רחל ולאה ועם שאר צדיקים וצדיקניות שבגן עדן אמן --ונפטר בק''ק הנל ך'' כסליו תצז לפק ואשתו הנל נפטרה י''א כסליו תצד לפק ויזכור אלקי'' את בנו התורני מ'' וואלקי עם אשתו רוזא שנפטר בק''ק בריל סמוך לבון ערב פסח שנת תקי''ב לפ''ק עם נשמת אברהם יצחק ויעקב וכ''ו ויזכור אלקי'' את נשמת אברהם בן מ'' וואלקי הנל שנפטר בשנת ז'' חשון תקנ''ז לפ''ק בפ''פ דמיין עם נשמת וכ''ו ויזכור אלקי'' את נשמת ר'' אליעזר ליפמן בר ר'' אהרן עם נשמת אברהם יצחק ויעקב וכ''ו שנפטר ך'' אלול שנת תק''א לפק בק''ק עליר במדינת נאסוי ואשתוַהצנועהַטייבכהַבתַר''ַאוריַַֿפיישַהכהןַשנפטרהַי''אַאדרַראשוןַתקי''חַלפ''קַעםַנשמתַאברהםַיצחקַ ויעלבַועםַנשמתַשרהַרבקהַרחלַולאהַוכ''ו יזכורַאלקי''ַאתַנשמתַהתורניַהחברַר''ַפנחסַבןַמ''ַמרדכיַשהיהַשץַבק''קַהערשכיַוכלַימיוַהיתהַעבודתַהקודשַ הואַהתפלהַבכוונהַעםַנשמתַאברהםַיצחקַויעקבַועםַנשמתַשרהַרבקהַרחלַולאהַועםַשארַצדיקיםַוכ''וַונפטרַ ח''יַטבתַשנתַתקך''אַלפקַַ P. 46B יזכורַאלקי''ַאתַנשמתַהזקןַאברהםַברַיוסףַהלויַעםַנשמתַאברהםַיצחקַויעקבַוכ''וַאםַאשתוַהזקינהַהצנועהַמ''ַ לאהַשנפטרהַביוםַתשעהַבאבַובהַנתחנךַהביתַעלמיןַחדשַבכאןַשהיאַנקברהַראשונהַונקראַביתַעלמיןַשלַלאהַ והואַנפטרַו''ַאדרַבשיבהַטובהַשנתַתקך''דַלפ''קַונקברַאצלַאשתוַושבקַחייםַלכלַברי יזכורַאלקי''ַאתַנשמתַהזקןַזהַקנהַחכמהַהתורניַהחברַר''ַעקיבאַגילפאַשלאַימושַהתורהַמפיהוַומסתפקַבמועטַ ובדוחקַאעפ''כַלאַפסקַפומיהַמגירסאַעדַזיבוליַבתריתאַונפטרַבשיבהַטובהַובשםַטובַעםַנשמתַאברהםַיצחקַ ויעקבַועםַנשמתַשרהַרבקהַרחלַולאהַועםַשארַצדיקיםַוצדיקניותַשבגןַעדןַאמןַונפטרַך''בַאיירַשנתַתקט''זַ לפק יזכורַאלקי''ַאתַנשמתַהתורניַהררַמאירַבןַהחברַר''ַיצחקַשנפטרַי''בַמנחםַשנתַתק''בַלפקַעםַנשמתַוכ''ו יזכורַאלקי''ַאתַנשמתַשמחהַברַשלו''ַעםַנשמתַאברהםַיצחקַויעקבַוכ''ו P. 47A יזכור אלקי'' את נשמת חיים בר אפרים עם נשמת וכ''ו יזכור אלקי'' את נשמת האשה הזקינה אסתר בת הינדה אשת ר'' עקיבא גילפא שהיתה אשה חכמה וצנועה והגבירה עטרת בעלה עם נשמת אברהם יצחק יעקב שרה רבקה רחל לאה ועם שאר נשים צדקניות שבגן עדן אמן ופטירתה ט''ז אדר תקלמד לפ''ק יזכור אלקי'' את נשמת האשה החשובה טריינלה בת החבר ר'' איצק אשת פייבל אשטרוויג שנפטרה ששה ימים בחדש תשרי תקכ''ח לפ''ק P. 53A מזכיר נשמות יזכור אלהים נשמת הרוגי ושרופי על קידוש השם, דכל מדינת אשר הם בחֶַלקי ֶעראָּפ א ואזיע, עם נשמת אברהם יצחק ויעקב, שרה רבקה רחל ולאה, עם כל נשמת צדיקים וצדיקניות שבגן עדן: אמן יזכור אלהים את נשמת התנאים והאמוראים ורבנים סבוראי' המכונים כלם ראשונים והאחרונים בכלל: עם נשמת אברהם יצחק ויעקב, שרה רבקה רחל ולאה, עם כל נשמת צדיקים וצדיקניות שבגן עדן: אמן Schouten 77

יזכור אלהים את נשמת אמור''ב הרב הגדול ר'' יקותיאל בן מהורר ר'' יצחק רופא אשר הי'' אב''ד דקהילתינו ומדינתינו, והניח ברכה אחריו לדורות, שטרחו עצמו, ואסף וקבץ סך מה, לבנין בית הכנסת פה, וספרי תורת, וכלי הקודש, כמו שלקח מן המתנדבים, כן נתן לנו, ומהשב''ה יהי'' לו משכורתו שלימה לעולם הבא, עם נשמת אברהם יצחק ויעקב, שרה רבקה רחל ולאה, עם כל נשמת צדיקים וצדיקניות שבגן עדן: אמן יזכור אלהים נשמת אמור''ב הרב הגדול ר'' אליהו המכונה קיצינגן אשר הי'' אב''ד פה בקהילתינו ומדינתינו עם נשמת אברהם יצחק ויעקב, שרה רבקה רחל ולאה, עם כל נשמת צדיקים וצדיקניות שבגן עדן: אמן יזכור אלהים את נשמת כל הרבנים הגאונים אשר היו עמדים במשמרתם פה במדינתנו איש איש כפי מעלתו ומדרגתו עם נשמת אברהם יצחק ויעקב שרה רבקה רחל ולאה, עם כל נשמת צדיקים וצדיקניות שבגן עדן אמן P. 53B מזכיר נשמת יזכור אלהים את נשמת הגאון הגדול ר'' שאול בן הגאון ר'' יהודא א''ב דק''ק אמסטרדאם, את נשמת בנו הקדוש מהורר ר'' יעקב משה א''ב דק''ק הנ''ל ואת נשמת בנו דהאי גאון ה''ה מהורר ר'' יהודא המכונה לייביש א''ב דק''ק לעווארדען עם נשמת אברהם יצחק ויעקב, שרה רבקה רחל ולאה, עם כל נשמת צדיקים וצדיקניות שבגן עדן אמן: יזכור אלהים את נשמת הגאון והחסיד מהורר ר'' שאול הלוי א''ב דק''ק האג ואת נשמת הגאון מהורר ר'' אברהם א''ב דק''ק ראטטערדאם ואת נשמת הגאון והחכם מהורר ר'' אריה ליב בעל מחבר ספר פני אריה, א''ב דקק ראטטערדאם עם נשמת כל הגאונים הרבנים אשר מלכו במדינותינו עד היום, עם נשמת אברהם יצחק ויעקב, שרה רבקה רחל ולאה, עם כל נשמת צדיקים וצדיקניות שבגן עדן אמן יזכור אלהים את נשמת אברהם מאיר, בן הר''ר אהרן הלוי, ואת נשמת פו''מ ר'' יהודא בר ]...[ טילבורג, ואת נשמת אברהם, ב''ר יוסף הלוי, נשמת אשתו ָמ'' לאה, ואת נשמת הר''ר ]...[ בן החבר ר'' יצחק, ואת נשמת שמחה ב''ר שלום, ואת נשמת חיים, ב''ר אפרים , ואת נשמת טריילכה בת החבר ר'' יצחק, ואת נשמת פו''מ ר'' יעקב מאיר, בר אהרן , עם נשמת אברהם יצחק ויעקב שרה רבקה רחל ולאה, עם כל נשמת צדיקים וצדיקניות שבגן עדן אמן: