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Obj. ID: 53444  Sar Shalom ben Yitzhak Mizrachi Didya Shar'abi, Siddur ha-Rashash, Jerusalem, circa 1890

© Gross Family Collection, Photographer: Unknown,

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Name/Title
Sar Shalom ben Yitzhak Mizrachi Didya Shar'abi, Siddur ha-Rashash | Unknown
Object
Object Detail
Date
circa 1890
Synagogue active dates
Reconstruction dates
Artist/ Maker
Historical Origin
Unknown
Community
Unknown |
Location
Unknown |
Site
Unknown
School/Style
Unknown|
Period
Period Detail
Gross Family Collection No.
EI.011.015
Material/Technique
Paper, Ink, Written
Material Stucture
Material Decoration
Material Bonding
Material Inscription
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Material Cloth
Material Lining
Tesserae Arrangement
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Construction material
Measurements
Height: 23 cm, Width: 14.2 cm Depth:
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Hallmark
Iconographical Subject
Unknown |
Condition
Extant
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
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Description

The following description was prepared by William Gross:

Sar Shalom Sharabi (Hebrew: שר שלום מזרחי דידיע שרעבי), 1720–1777, was a Yemenite-Israeli Jewish Rabbi, Halachist, Chazzan and Kabbalist. In later life, he became the Rosh Yeshiva of Bet El Yeshiva in the Old City of Jerusalem. His daughter married Rabbi Hayyim Abraham Gagin of Jerusalem, making him the great-great-grandfather of Shem Tob Gaguine, the "Keter Shem Tob."

Sar Shalom Sharabi was born in Jewish Sharab, Yemen. He moved to Palestine, then under Ottoman rule, in fulfillment of a vow. On his way, he stayed in India, Baghdad and Damascus. He was one of the earlier commentators on the works of the Ari, a major source of Kabbalah. His Siddur was known as the "Siddur Ha-Kavvanot," and is the main siddur used today by Kabbalists for prayer, meditation, and Yeshiva study. It is a Siddur with extensive Kabbalistic meditations by way of commentary.

Siddur according to the Rashash, for the ten days of Repentance and Yom Kippur. It is in a Yemenite-Orinetal hand from the early 20th century. The manuscript was copied by R. Emanuel Elnakash, one of the Beit El Yeshivah's Yemenite sages, who embellished it with his comments.

It is comparable to his handwriting in another part of a prayer book that he copied that is described in "Moreshet" catalog 13 (Adar 2017), p. 157, Item 338. It is similar as well to his writing on the Tichlal copy of the Rashash" 's meditation, manuscript no. 1299 in the Rl Ya'akov Moshe Hillel Library; to his comments on the Et\ Haim pages (Jerusalem, 1866; and to a copy in the above library, no. 3004. In his comments, he shows what he heard from R. Aaron Perera and from his teacher, R. Yihya Tzarum.

51 pp

Custom
Contents
Codicology
Scribes
Script
Number of Lines
Ruling
Pricking
Quires
Catchwords
Hebrew Numeration
Blank Leaves
Direction/Location
Façade (main)
Endivances
Location of Torah Ark
Location of Apse
Location of Niche
Location of Reader's Desk
Location of Platform
Temp: Architecture Axis
Arrangement of Seats
Location of Women's Section
Direction Prayer
Direction Toward Jerusalem
Signature
Colophon
Scribal Notes
Watermark
Binding
Decoration Program
Summary and Remarks
History/Provenance
Main Surveys & Excavations
Bibliography
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