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Obj. ID: 21818
Hebrew Illuminated Manuscripts
  Paulus Aemilius' Kabbalistic Miscellany, Italy, 1538

© BSB, Photographer: Unknown,

Summary and Remarks

The manuscript is one of three Kabbalistic miscellanies copied by Paulus Aemilius Romanus (?-1575) for Johann Albrecht Widmanstetter in 1538. Our manuscript, copied between May and August and

Cod.hebr. 115, copied in September, were produced in Gradoli, in the province of Viterbo, whereas Cod.hebr. 103 was written inRome in March.

Paulus Aemilius was a Jew from thevillageofRödlseein Franconia who converted to Catholicism inRomebefore March 1538 (cf. colophon of Cod.hebr. 103). After his conversion he was employed by Widmanstteter in the copying of Hebrew manuscripts and as an agent for acquiring Hebrew books for his collection (see the letters of Paulus Aemilius and Widmanstetter: Perles 1884:154 ff.; Striedl 1984:333-356). In the 1540s Paulus Aemilius was also involved in the printing of Hebrew books inAugsburg(Künast 1996:157-171; Reske 2007:38). In 1547 he was appointed professor of Hebrew at theUniversityofIngolstadt, and in 1574 was engaged at the Munich Hofbibliothek in making and revising the catalogue of Hebrew manuscripts and books. The original catalogue written by Paulus Aemilius has not survived, but a copy (BSB Cbm Cat.36 m) made in the same year is housed in the library. Some researchers supposed that this is the catalogue written by Paulus Aemilius, but palaeographical evidence does not support this assumption (cf. Kellner 1996:4-5). The court librarian Wolfgang Prommer, who compiled another catalogue in 1575 (Cbm Cat. 37), referred in it to the catalogue of Paulus Aemilius (fol. 131).    

Johann Albrecht Widmanstetter (1506-1557), the patron of the manuscript, was a humanist, orientalist and prominent collector of manuscripts and printed books (Hartig 1917:170-193; Striedl 1952:200-244; Striedl 1957:2-10). Hebrew manuscripts in Widmanstetter's collection were not just precious items, but served as material for his studies. Indeed, his hand features in marginal notes and comments in Latin and Hebrew demonstrating his wide knowledge in that field. The case of Cod.hebr. 112 is of special interest, since it reveals that Widmanstetter's role in its production was not limited to owner's notes, but that it was a collaborative work between him and the scribe Paulus Aemilius (similarly to Cod.hebr. 115). In his marginal annotations he often refers to "alternative version" ס"א (סברה אחרת), with regard to an alternative word, thus suggesting he had other copies of the same text to compare with (e.g. fol. 129). At times Widmanstetter intervenes in the text of Paulus Aemilius, as for example on fols. 77v-78, where Paulus Aemilius left three lines at the end of fol. 77v with the proper catchword חנוך  (Hanoch) written at the bottom. Widmanstetter inserted a text, as he notes, of an "alternative version" ((נמצא בס"א in his quasi-Sephardi script beginning with that word, חנוך (Hanoch). He continues to the next fol. 78, writing twelve out of the space of fifteen lines allocated by Paulus Aemilius. It means that Paulus Aemilius and Widmanstetter were aware that the copying exemplar is corrupt, and that the former intentionally left empty lines to be filled in by Widmanstetter. Sometimes Widmanstetter added diagrams and schemes for which Paulus Aemilius left spaces within the text (e.g. fols. 10v, 214v, 215v, 216v). He also drew the Shewbread Table (fol. 212) and copied the text of fols. 222v-223.

Another example of Widmanstetter seeking optimal texts appears on fol. 56v. Paulus Aemilius, while copying the text of this page considered it incomplete and left eight empty lines at the bottom for Widmanstetter to complete. Widmanstetter, however, filled the space with a note: "up to here, I found (the text) in a copy I saw here, in the city of Castro of Duke Pierluigi from the house of Farnese, son of Alessandro Farnese called Paul III, the High Priest of the apostolic seat in the year 1538, 14th May; and at this time the Emperor Charles V, Francis I of France and Paul the High Priest entered Italy and Provence". The note relates to Duke Pierluigi Farnese (1503-1547), son of Pope Paul III (Alessandro Farnese,

1468-1549), who was appointed first Duke of the duchy of Castro established by the Pope in 1537 (Gamrath 2007: 91). Moreover, according to Widmanstetter's note, he was present in Castro at that time, probably in Pierluigi's Palace while working on that manuscript. Perhaps other copies of the same texts which Widmanstetter used for textual collation were housed in Pierluigi's library, since the Duke was interested in Hebrew manuscripts, and even applied for the privilege of establishing a Hebrew press in Rome (Amram 1909:248). His father, Pope Paul III, had also a significant collection of Hebrew manuscripts, today preserved in the National Library inNaples (Berliner 1889:46-51).

Additional information found in this note refers to the historical event known as the Truce of Nice. The truce, which was mediated by Pope Paul III, ended the Italian war (1536-1538) in which Emperor

Charles V and King Francis I of Francewere involved. Pope Paul III, Charles and Francis met in Nice on 18th June (Gamrath 2007:50; Cambridge 1902-1912:72-73), although Widmanstetter gives the date as 14th May, which probably marked the beginning of the preparations for the meeting. 

Thus it seems that the process of copying and proof-reading Cod.hebr. 112 were carried out in three consecutive stages. In the first, Paulus Aemilius copied seven quires (fols. 1-56) in Gradoli, which is not far from Castro, and gave them to Widmanstetter to check and complete around 14th May (fol. 56v). In the second stage he finished four quires (fols. 57-88) on 26th May (fol. 87); and the last seventeen quires he completed (fols. 89-224) on 18th August (fol. 224). Thus the colophons in this manuscript do not reflect the completion of texts, but rather the copying of quires. Widmanstetter in turn, a scholar interested in the optimal version of texts, was responsible for choosing the exemplars and annotating the text copied by his scribe, through collation with others which he found in Castro and probably elsewhere.  

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Paulus Aemilius' Kabbalistic Miscellany | Unknown
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Germany | Munich | Bayerische Staatsbibliothek (BSB)
| Cod.hebr. 112 (Steinschneider 1895, No. 112)
Documentation / Research project
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Kabbalistic miscellany copied by Paulus Aemilius for the collector Johann Albrecht Widmanstetter, includes: 1. Iggeret Hamudot (אגרת חמודות) by Elijah Hayyim ben Benjamin of Gennazano (fols. 2v-22), begins מאז גלית את אזני בכתב יד (cf. Greenup 1912; Scholem 1924/25:290). 2. Atzilei bnei Israel (אצילי בני ישראל) by Elijah Hayyim ben Benjamin of Gennazano (fols. 22-24), begins שאלת ממני ידיד נפשי להעמידך על כונתי בענין אצילי בני ישראל. 3. Kabbalistic commentary on the prayers (פרוש התפלות) by Menahem ben Benjamin Recanati (fols. 25-54v). On the inner and outer margins of fol. 45, J. A. Widmanstetter, who proof-read and annotated the text, pointed out in Hebrew and Latin that Recanati's commentary ends there and is followed by the commentary of R. Eliezer ben Jehudah of Worms. In fact what follows is the anonymous commentary by the author of Sefer ha-Maflig. In the margins are supplements by J. A. Widmanstetter attributed to "Elijah", probably Elijah Hayyim ben Benjamin of Gennazano (e.g. fols. 42 and 44v). This commentary with supplements was copied in at least three other manuscripts: Vatican, BAV ebr. 528 (fols. 11-52v); Paris, BnF hébr. 857 (fols. 65-106v); and Milan, Bib. Ambrosiana MS 102 Sup. (fols. 9-38v; cf. Bernheimer 1933, No. 66). The amulet which belongs to the commentary by the author of Sefer ha-Maflig appears on fol. 54v as well as in the Vatican and Paris manuscripts. Another copy of this commentary but without supplements is found in BSB Cod.hebr. 341 (fols. 247-260v), which also belonged to J. A. Widmanstetter. 4. Commentary on the Divine Name (פרוש שם ה') (fols. 54v-56), begins ה' הנגלה בסתר אותיותיו חי וקדוש, (cf. fol. 109v; Scholem 1924/25:290). 5. Midrash Ruth (מדרש רות על דרך הקבלה) from Zohar Hadash (fols. 57-87). First edition Venice 1658. 6. Sha'ar ha-Gemul ((שער הגמול which is the 30th chapter of Torat ha-Adam (תורת האדם) by Moses ben Nahman (fols. 89-108v). First edition Naples 1490 (cf. Chavel 1963). 7. Tzerufim (צרופים; fol. 109), begins צרוף המעוגל הכללי הוא בחזרת הגלגל, (cf. Scholem 1924/25:290). 8. Kabbalistic meaning of the Alphabet (fols. 109v-110; cf. Scholem 1924/25:290). 9. Secrets of the Divine Names (fols. 110-111v), begins סוד ה' שהוא שם המפורש נקרא שם המפורש מפני שמפרש מציאותו. 10. Extracts from Sitrei Torah (סתרי תורה) by Abraham ben Samuel Abulafia (fols. 111v-119). First edition Ferrara 1558 (cf. Idel 1976: 43). 11. Sod ha-Ibbur (סוד העבור; fols. 119v-122v), begins עתה אבאר לך סוד העבור. 12. Secret of Divine Chariots (סוד המרכבה; fol. 122v), begins זהו סוד המרכבה לרם ונשא שוכן באש להבה. 13. Commentary on the ten Sefirot (פרוש עשר ספירות) by Jacob ben Jacob Ha-Kohen (fols. 123-125), wrongly attributed to Joseph ben Hayyim the Kabbalist, begins ראשית כל דבר שהוא ראשית לכל (cf. Scholem 1927:227ff, version B). The same text with some variations appears in our manuscript on fols. 159v-160v (see below). Other copies in Munich are BSB Cod.hebr. 37 (fols. 49v-51), produced for Duke Otto Heinrich von der Pfalz (Prince Elector 1556-59); and Cod.hebr. 341 (fol. 184-184v), which belonged to Cardinal D. Grimani and later to J. A. Widmanstetter. 14. Passages on Kabbalah (fols. 125v-126v), begins קודם כל דבר שאין להרהר אחר הסבה הראשונה. Includes נקוד השם and) עניני אותיות על דרך הקבלה fol. 126), and) שמות המלאכים fol. 126v). 15. Commentary on the Divine Name of forty-two letters (פרוש שם בן ארבעים ושתים אותיות; fols. 126v-129), begins תנו רבנן כל היודע שם של מ"ב אותיות אהוב למעלה, (cf. Scholem 1930:10). 16. Note on the secret of the vocalisation of the Divine Name (חדוש בסוד נקוד השם המיוחד) by Joseph ben Abraham Gikatilla (fols. 129-131v), begins זה החדוש שקבלתי מן החכם ר' יוסף גיטילה בסוד נקוד השם המיוחד. 17. Kabbalistic commentary (fols. 131v-133v), begins פירוש ועוז פניו ישונא לפי הקבלה הוא על מטטרון. 18. Orhot Hayyim (ארחות חיים) of Eliezer the Great (fols. 133v-137), begins אמרו כשחלה ר' אליעזר הגדול נכנסו חכמ' לבקרו, (cf. Scholem 1975:274-275). 19. Commentary on Sefer Yetzirah (פרוש ספר יצירה), fragment from the introduction (fols. 137v-141v), begins מפני חכמי' הקדמוני' שהיו מתנהגי' בו על דרך הקבלה האמיתית, and ends הנתיב הל"ב נקרא שכל נעבד לחבלי לככבים לעובדי למזלו' ולע"ז, (cf. Sefer Yetzirah 1965:19-23). In printed editions it was attributed to Abraham ben David Posquières (הראב"ד), but according to Scholem (Scholem 1927/28:286-289) the true author is Joseph ben Solomon Ashkenazi. Other copies in Munich are BSB Cod.hebr. 22 (fols. 21v-26) and Cod.hebr. 92 (fols. 16v-18: a shorter fragment). The same commentary is also found in Cod.hebr. 115 (fols. 10-68v), which was also copied by Paulus Aemilius for J. A. Widmanstetter, but the text in Cod.hebr. 112 is missing in Cod.hebr. 115. First edition published in Mantua 1562. 20. Questions and responsa on Kabbalah (שאלות ותשובות על דרך הקבלה; fols. 141v-143v), wrongly attributed to Hai ben Sherira Gaon but actually composed in the Iyyun circle (cf. Scholem 1948:258-259). 21. Commentary on the ten Sefirot (פרוש עשר ספירות; fols. 143v-144), begins מצאתי כתוב טעם אחר לעשר ספירות וזהו כתר עליון, (cf. Scholem 1933/34:506, No. 68). 22. Commentary on the Divine Name of seventy-two letters (פרוש שם של שבעים ושתים; fols. 144v-159), begins אלהים משמים השקיף על בני אדם. The same commentary was printed in Sefer Raziel (Sefer Raziel 1944: 37v; cf. Scholem 1924/25:290). 23. Commentary on the ten Sefirot (פרוש עשר ספירות) by Jacob ben Jacob Ha-Kohen (fols. 159v-160v), begins יתברך שם הבורא שהוא חי וקיים. For the same text see fols. 123-125 (cf. Scholem 1927:227ff., version B). 24. Commentary on the ten Sefirot (פרוש עשר ספירות; fols. 160v-161v), begins אודיעך כלל הדברים שהיו מתנהגין בו בעלי המרכב', (cf. Scholem 1933/34:498, No. 2). Another copy in Munich is BSB Cod.hebr. 341 (fol. 185-185v), belonged to Cardinal D. Grimani and later to J. A. Widmanstetter. 25. Commentary on the ten Sefirot (פרוש עשר ספירות; fols. 161v-162), begins אמשול לך משל מעניין הספירות שהם דבוקות בלי שום פרוד, (cf. Scholem 1930:72, No. 5; Abrams 1996:38; Sefer ha-Yihud by Asher ben David). Another copy in Munich is BSB Cod.hebr. 341 (fol. 185v), belonged to Cardinal D. Grimani and later to J. A. Widmanstetter. 26. Commentary on the ten Sefirot (פרוש עשר ספירות; fols. 162v-163v), begins הספירה הראשונה כתר עליון מוכתרת מכל צדדיה מחשוף הלבן, (cf. Scholem 1933/34: 508, No. 93). 27. Bakkasha Ahat (בקשה אחת) and Psalms 119:57-64 (fols. 163v-164), begins יזכר זאת הבקשה. 28. Commentary on the ten Sefirot (פרוש עשר ספירות) by Menachem, disciple of Eliezer of Worms (fols. 164-166v), begins כתיב כי ביה ה' צור עולמים, (cf. Scholem 1933/34:504-505). 29. Passages on Kabbalah (fols. 166v-167v), begins ג' כתרים הם כתר תורה. 30. Tefillat ha-Yihud (תפילת היחוד) attributed to Nehunya ben Ha-Kana (fols. 167v-169), begins ברוך אתה ה' שדי הטהור בטהרה המציאות, (cf. Scholem 1924/25:290; Scholem 1948:259). Another copy in Munich is BSB Cod.hebr. 11 (fols. 229v-231v). 31. Unknown prayer (fol. 169v), begins יהי רצון מלפני חי העולמים למענך ולמען שמך. 32. Commentary on the ten Sefirot (פרוש עשר ספירות; fols. 170-175v), begins נתתי את לבי לפרש סוד ויסוד הקדמוני, (cf. Scholem 1933/34:507, No. 79). 33. Twenty-four kabbalistic secrets (עשרים וארבעה סודות) composed by Joseph Angilet or a member of his circle (fols. 176-181v), begins אלו הסודו' שצריך אדם לקבל מפה אל פה והם כ"ד סודו'. Not completed. Cf. Felix 1991. 34. Kabbalistic secrets (fols. 181v-182v), includes Sod Etrog, begins פרי עץ הדר שטעם עצו, and Sod Shabbat, begins שבת לה' לשם ה'. 35. Sa'ar ha-Shamaim (שער השמים; fols. 183-208v), begins שאלת ממני ידיד נפשי להדריכך באורח מישור בענין עשר ספירות, (cf. Scholem 1933/34:512, No. 127). 36. Seder ha-Ilan (סדר האילן; fol. 209-209v), begins דע כי כל אחת מן ההויות היא נשמה. 37. Fragments of Or ha-Sekhel (אור השכל) by Abraham ben Samuel Abulafia (fols. 209v-220; cf. Idel 1976:55). 38. Heikhalot Rabbati (היכלות רבתי), chapters 27-31 (fols. 220-222), begins אמר ר' ישמעאל כך אמר משום ר' אליעזר הגדול (cf. Schäfer 1981:124-138). 39. Divinations in Aramaic attributed to Ezra the Scribe (מסורת לעזרא הסופר; fol. 222v). Copied by J. A. Widmanstetter. 40. Book of Thunders (ספר רעמים ורעשים; fol. 223), begins אם ירעים בניסן יינות ותבואות וחטים. Copied by J. A. Widmanstetter. 41. Divinations of dreams according to days of the month (פתרון חלומות לימי החדש; fol. 223v).
Material Paper. 2 + 224 + 2 leaves. The flyleaves are white, whereas the leaves of the manuscript are bluish. No watermarks. The 16th-century blue paper was popular in Italy, particularly in Venice, and used not only for manuscripts but also for drawings. This kind of paper was produced by adding indigo during the manufacturing process, recalling the colouring of cloths in the local fabric dyeing industry (Van Cleave 2008:10). Measurements Full page: (273-275) x (211-214) mm. Text space: (203-204) x (110-112) mm. Scribes The text is written by the scribe, Paulus Aemilius Romanus. It was proof-read and corrected in the margins and within the text by J. A. Widmanstetter. Script The text is written in semi-cursive Ashkenazi script in dark brown ink by Paulus Aemilius, and in semi-cursive quasi Sephardi script in brown ink by J. A. Widmanstetter. Columns The text is mainly written in one column. Number of lines The text is written in 33 lines per page. Ruling Ruling by stylus: 34 horizontal and 2+2 vertical lines (e.g. fols. 95-96). Pricking None. It seems that the scribes used frames for ruling. Quires 27 quires of 8 leaves each: I8 (1-8); II8 (9-16); III8 (17-24); IV8 (25-32); V8 (33-40); VI8 (41-48); VII8 (49-56); VIII8 (57-64); IX8 (65-72); X8 (73-80); XI8 (81-88); XII8 (89-96); XIII8 (97-104); XIV8 (105-112); XV8 (113-120); XVI8 (121-128); XVII8 (129-136); XVIII8 (137-144); XIX8 (145-152); XX8 (153-160); XXI8 (161-168); XXII8 (169-176); XXIII8 (177-184); XX8 (185-192); XXV8 (193-200); XXVI8 (201-208); XXVII8 (209-216); XXVIII8 (217-224). Catchwords Catchwords for pages are written horizontally on the left below the text in semi-cursive script, but at times there are catchwords for leaves only (e.g. fols. 8, 30). Hebrew numeration None. Blank leaves Fols. 1, 1v, 2, 2v, 24v, 87v, 88, 88v.
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Direction Prayer
Direction Toward Jerusalem
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Two colophons ending different sections of the manuscript are written by Paulus Aemilius in semi-cursive and square Ashkenazi script: Fol. 87: at the end of Midrash Ruth: סליק מדרש רות לרבנו זצ"ל על ידי פאולוש עמיליוש על מצוות יוחנן אלבריכט/ מווידמנסטיטין המכונה לוקריציוס אשר סודיי לפאולוש השלישי כהן גדול/ לכסא אפוסטוליקו ברומא לפרט קטן שלשים ושמנה שנין לביאת משיח/ גואלינו ביום עשרים וששה לחדש מייאו. פה גראדולי על ים בולסינה The end of Midrash Ruth of our Rabbi z"tl (was written) by Paulus Aemilius by order of Johann Albrecht from Widmanstetten called Lucretius, which are secrets (meaning the Midrash), (at the time of) Paul III, the High Priest on the apostolic seat in Rome (15)38 from the coming of the Messiah, our Saviour, the 26th May, here in Gradoli on lake Bolsena. Fol. 224: at the end of the manuscript: נכתב בעה (בעזרת השם) פה בגראדולי על ים בולסינא/ ביום ראשון י"ח לחדש אגוסטו בשנת אלף/ חמש מאות שלושים ושמונה לביאת ישוע/ משיחנו. ואני פאולוש עמיליוש ממדינת/ פראנקוניא מכפר רעטילזה כתבתי כל זה/ על מצות יוחנן אלבריכט מווידמנסטיטין/ המכונה לוקרציוש ב' קונרד ב' אלבריכת/ בן אולדריך מאלופת אלפיסטיין והוא סודיי/ האשכנזים לפני פאולוש השלישי כהן/ גדול לכסא אפוסטוליקו ברומא Written here in Gradoli on lake Bolsena on Sunday, 18th August 1538 from the coming of Jesus Christ, our Messiah. I, Paulus Aemilius from Franconia from the village Rödlsee, wrote all this by order of Johann Albrecht from Widmanstetten, called Lucretius son of Konrad son of Albrecht son of Uldrich from Alpstein(?); and these are secrets of Ashkenazim, (at the time of) Paul III, the High Priest on the apostolic seat in Rome.
Scribal Notes
Trade Mark

Original cardboard binding covered with natural coloured sheepskin (280 x222 mm). The spine has three double cords. On the edges of both covers are vestiges of leather straps, two on each cover, for fastening the manuscript. On the inside of the binding the quires are held together by glued rectangular pieces of parchment with Latin text. This kind of temporary binding could easily be removed and replaced by a permanent one. Many of Widmanstetter's Hebrew manuscripts survived in similar bindings (e.g. BSB Cod.hebr. 225, 280).

Decoration Program
  1. Text illustrations: Menorah by the scribe Paulus Aemilius (fol. 211v), and Shewbread Table by the collector Widmanstetter (fol. 212).
  2. Kabbalistic schemes and diagrams by Widmanstetter (fols. 10v, 129v, 143v, 214v, 215v, 216v, 217, 217v, 218, 218v, 219).
  3. Floral motifs above the words of the final formula (fol. 169).

Note: Green folio number denotes it is described under "Illuminated Documents".

Suggested Reconsdivuction
The manuscript belonged to Johann Albrecht Widmanstetter until 1558 when his collection was purchased by Duke Albrecht V for his Hofbibliothek (today the Bavarian State Library; Hartig 1917:191). Owner's inscriptions: • Hebrew and Latin marginal annotations, references and corrections written by J. A. Widmanstetter in semi-cursive quasi Sephardi script, and humanistic cursive minuscule Latin script in brown ink (e.g. fols. 2v-3v; for comparison of his Hebrew script see other manuscripts and letters written by him: e.g. in the margins of Cod.hebr. 217 and his letter to Paulus Aemilius, Oefeliana 249, No. 16); • Fol. 56v: note written by Widmanstetter in semi-cursive quasi Sephardi script (see Remarks): עד כאן מצאתי בהעתק אשר ראיתי פה/ בקאסטרו קרתא של דוכוס פיירלוויסי/ מבית פרנס בן אליכסנדרו פרנס/ אשר נקרא פאולוס השלישי/ כוהן גדול מכסא אפוסטוליקו/ בשנת אתקל"ח ביום י"ד של חדש מייאו ובזמן הזה/ נכנסו קרולוס הה' קיסר ופרנצישקוס מלך צרפת ופאולוש כוהן גדול הנז’ (הנזכר) בתחומותן של יטאליא ופרובינצא. Up to here, I found (the text) in a copy which I saw here, in the city of Castro of the Duke Pierluigi from the house of Farnese son of Alessandro Farnese called Paul III, the High Priest on the apostolic seat, in the year 1538, 14th May; and at this time Emperor Charles V, Francis I of France and Paul the High Priest mentioned above, entered Italy and Provence. Since this text was not found in other manuscripts, it is not clear whether the text is complete. • Front cover: contents of the manuscript in Latin written by J. A. Widmanstetter in humanistic cursive minuscule in brown ink. Widmanstetter wrote tables of contents in almost all his Hebrew manuscripts (e.g. two other manuscripts copied for him by Paulus Aemilius, Cod.hebr. 103 and 115). Inscriptions of librarians and researchers: • Front cover flyleaf, recto, upper part, in plummet: contents of the manuscript in German. • Marginal notes by M. Steinschneider referring to other manuscripts containing similar texts (e.g. fol. 27:341 f. 249). Exlibris and stamps: • Inside of the front cover: an exlibris of the Bavarian Court and State Library (230 x 155 mm) with arms the of Prince Elector Maximilian I from 1630 (Dressler 1972: B3ab). It is stuck over his earlier exlibris (175 x 135 mm) of 1618, before he became Prince Elector in 1623 (Dressler 1972: A3a-f). • On fols. 2 and 224v an oval stamp of the Bayerische Staatsbibliothek from the 20th century: BIBLIOTHECA/ REGIA/ MONACENSIS. Signatures: • Front cover, lower part, in black ink: 3. no. 60. (Duke's library, Prommer's signature). • Fol. 1v, lower margin, in red ink: 3. 58 (Duke's library, Prommer's revision of 1583). • Front cover flyleaf, recto, upper part, in plummet: 102/110 and 112 (later and current signatures). • Front cover, inner side, on the exlibris, in plummet: Cod. hebr. 112 (current signature).
Main Surveys & Excavations
Abrams 1996 ד' אברמס, ר' אשר בן דוד, כל כתביו ועיונים בקבלתו, לוס אנג'לס תשנ"ו (D. Abrams, R. Asher ben David, his Writings and Studies in his Kabbalah, Los Angeles 1996). Amram 1909 D. W. Amram, The Makers of Hebrew Books, Philadelphia 1909. Berliner 1889 A. Berliner, "Hebräische Handschriften in Neapel," Magazin für die Wissenschaft des Judenthums, 1889: 46-51. Cambridge 1902-1912 The Cambridge Modern History, vol. 2, ed. by J. E. E. Dalberg Acton, A. W. Ward, G. W. Prothero, S. M. Leathes, E. A. Benians, Cambridge 1902-1912. Chavel 1963 ח' ד' שעוועל, כתבי רבינו משה בן נחמן, ירושלים 1963 (Ch. D. Chavel, Writings of R. Moshe ben Nahman, Jerusalem 1963). Dressler 1972 F. Dressler, Die Exlibris der Bayerischen Hof- und Staatsbibliothek, 17. bis 20. Jahrhundert, Wiesbaden, 1972. Felix 1991 א' פליקס, פרקים בהגותו הקבלית של הרב יוסף אנג'לט, עבודת גמר לקראת התואר השני, ירושלים 1991 (A. Felix, Chapters on the Kabbalistic Teaching of R. Joseph Angilet, MA Thesis, Jerusalem 1991). Gamrath 2007 H. Gamrath, Farnese: Pomp, Power and Politics in Renaissance Italy, Rome 2007. Greenup 1912 א' ו' גרינופ, אגרת חמודות, לונדון 1912 (A. W. Greenup, The Iggereth Hamuedoeth of Elijah Hayyim ben Benjamin of Genazzano, London 1912). Hartig 1917 O. Hartig, Die Gründung der Münchener Hofbibliothek durch Albrecht V. und Johann Jacob Fugger, Munich 1917. Idel 1976 מ' אידל, כתבי ר' אברהם אבולעפיה ומשנתו, ירושלים 1976 (M. Idel, Writings of R. Abraham Abulafia and his Teaching, Jerusalem 1976). Kellner 1996 S. Kellner, A. Spethmann, Historische Kataloge der Bayerischen Staatsbibliothek, München, vol. XI: Münchener Hofbibliothek und andere Provenienzen, Wiesbaden 1996. Künast 1996 H.-J. Künast, "Chajjim Schwarz und Paulus Aemilius. Jüdisch hebräischer Buchdruck in Augsburg (1533-1544)", Fördern und Bewahren. Studien zur europäischen Kulturgeschichte der Frühen Neuzeit, ed. by H. Schmidt Glintyer, Wiesbaden 1996:157-171. Perles 1884 J. Perles, Beiträge zur Geschichte der hebräischen und aramäischen Studien, Munich 1884. Reske 2007 Ch. Reske, Die Buchdrucker des 16. und 17. Jahrhundert im deutschen Sprachgebiet, Wiesbaden 2007. Schäfer 1981 P. Schäfer, Synopse zur Hekhalot-Literatur, Tübingen 1981. Scholem 1924/25 ג' שולם, "הערות ותקונים לרשימת כתבי היד שבמינכן (כתבי יד בקבלה)", קרית ספר א' (1924-1925): 284-293 (G. Scholem, "Addenda and Corrigenda to the list of the Manuscripts in Munich (Kabbalistic Manuscripts)", Kiryat Sefer 1 (1924-1925):284-293). Scholem 1927/28 ג' שולם, "פרקים מתולדות ספרות הקבלה," קרית ספר ד' (1927-1928): 286-340 (G. Scholem, "Chapters from the History of Kabbalistic Literature", Kiryat Sefer 4 (1927-1928):286-340). Scholem 1927 ג' שולם, "קבלות ר' יעקב ור' יצחק בני ר' יעקב הכהן (מקורות לתולדות הקבלה לפני התגלות הזהר)", מדעי היהדות ב' (1927):165-293 (G. Scholem, "Kabbalah of R. Jacob and R. Isaac sons of R. Jacob Ha-Kohen (Sources for the History of Kabbalah before Zohar)", Madaey ha-Yahadut 2 (1927):165-293). Scholem 1930 ג' שולם, כתבי יד בקבלה הנמצאים בבית הספרים הלאומי והאוניברסיטאי בירושלים, ירושלים 1930 (G. Scholem, Kabbalistic Manuscripts Found in the Jewish National and University Library, Jerusalem 1930). Scholem 1933/34 ג' שולם, "מפתח לפירושים על עשר ספירות," קרית ספר י' (1933-1934):498-515(G. Scholem, "Index of the Commentaries on the Ten Sefirot", Kiryat Sefer 10 (1933-1934): 498-515). Scholem 1948 ג' שולם, ראשית הקבלה, ירושלים 1948 (G. Scholem, The Beginning of Kabbalah, Jerusalem 1948). Scholem 1975 ג' שולם, דברים בגו: פרקי מורשה ותחיה, תל אביב 1975 (G. Scholem, Chapters on Tradition, Tel-Aviv 1975). Sefer Raziel 1944 ספר רזיאל, גרוסווארדיין 1944 (Sefer Raziel, Groβwardein 1944). Sefer Yetzirah 1965 ספר יצירה עם מפרשים, ירושלים 1965(Sefer Yetzirah with Commentators, Jerusalem 1965). Steinschneider 1895 M. Steinschneider, Die Hebräischen Handschriften der K.Hof- und Staatsbibliothek in München, Munich 1895. Striedl 1952 H. Striedl, "Die Bücherei des Orientalisten Johann Albrecht Widmanstetter", Serta Monacensia, Leiden 1952:240-244. Striedl 1957 H. Striedl, "Geschichte der Hebraica-Sammlung der Bayerischen Staatsbibliothek", Orientalisches aus Münchener Bibliotheken und Sammlungen, Wiesbaden 1957:2-10. Striedl 1984 H. Striedl, "Paulus Aemilius an J.A. Widmanstetter: Briefe von 1543/44 und 1549, aus dem Hebräischen übersetzt und kommentiert", Ars iocundissima (1984):333-356. Van Cleave 2008 C. Van Cleave, Master Drawings of the Italian Renaissance, Cambridge 2008.
Short Name
Full Name
Original Object
The ink has oxidized, causing corrosion in many places.
Documented by CJA
Surveyed by CJA
Present Usage
Present Usage Details
Condition of Building Fabric
Architectural Significance type
Historical significance: Event/Period
Historical significance: Collective Memory/Folklore
Historical significance: Person
Architectural Significance: Style
Architectural Significance: Artistic Decoration
Urban significance
Significance Rating
Prof. Aliza Cohen-Mushlin; Ilona Steimann | 2008; 2009
Author of description
Prof. Aliza Cohen-Mushlin; Ilona Steimann Yaffa Levy | 2009, 2014; 2008; 2014
Architectural Drawings
Computer Reconstruction
Section Head
Michal Sternthal; Project Head: Prof. Aliza Cohen-Mushlin | 07-2016; 2008-2015
Language Editor
Christine Evans | 2014
Supported by the Fritz Thyssen Foundation |
Negative/Photo. No.