George Arthur Plimpton (1855-1936) was a man of many passions, including book collector, founder of Columbia’s “Friends of the Libraries” and Barnard trustee.  He donated his collection on the history of mathematics (among many other things) to Columbia shortly before his death. We know of a few Hebrew manuscripts that were included in his collection, classified under the MS Plimpton Hebrew heading. (Plimpton collected Hebrew books as well, including a Hebrew-Latin treatise on astronomy and arithmetic, and Sefer ha-Mispar, on arithmetic)

MS Plimpton Hebrew 004 is a scroll in Hebrew describing a trip made by a Dutch Jew to India, where he met the “black and white Jews of Malabar and Cochin.” Interestingly, we have another manuscript in our collection from a different acquisition that describes a similar trip, also by a Dutch Jew.

Another manuscript in the collection is a fragment of a 14th century Torah codex that had been used as part of a book binding,

Thanks to the intrepid work of Jane Siegel, we have been able to identify two additional pieces of Hebrew manuscript, included in a handbook (PLIMPTON MS 093.93 1630) of handwritings (writing samples was one of Plimpton’s many collection strengths).  Both are handwriting samples from Amsterdam.

The first begins with an inscription: “For the memory and a guard, in the hand of Master Joannes Wilmet, who learned from [lit. by] me the Hebrew language, the year 526 [i.e. 1766].” It ends “thus is the song of my beloved for my dear friend, here in Amsterdam, the writer Eliezer Zusman.”  Joannes Wilmet was a Dutch “Orientalist,” who was known for his work on Hebrew, Arabic, and ancient languages.  It seems that the Jew Eliezer Zusman may have been one of his teachers of Hebrew.

The second writing sample is beautiful as well, with the letters embellished as if on a Torah scroll.  This one was written by David Friedrichsfeld, who was part of an 18th century movement to revive the Hebrew language called the Me’asfim (so-called for their periodical, ha-Me’asef). This document includes copious praise upon “the Prince Wilmet” (perhaps the same as the one described above)

Who knows what other Hebrew treasures may yet be found within the deep and vast Plimpton Collection?

As part of the celebration of the digital publication of the data for the LCAAJ, we will be launching a small exhibition in the Chang Octagon Gallery at the Rare Book and Manuscript Library, which will be on display from March 5-June 15, 2018.  The exhibition will feature a variety of themes including old Yiddish, Ritual, Yiddish Theatre, Yiddish Press, Yiddish in the Academy, and the LCAAJ. 

Columbia University Libraries is very pleased to announce the launch of the website for the digitized data of the Language and Culture Atlas of Ashkenazic Jewry. An accompanying guide to the use of the digitized materials with many supplementary materials is also available.

The LCAAJ archive is an extraordinary resource for research in Yiddish studies that can shed much valuable light on language, ethnography, literature, folklore and music, anthropology, linguistics, Germanic and Slavic studies, and aspects of Central and East European history. The archive consists of over 600 interviews conducted between 1959 and 1972 with native speakers of Yiddish during a long-range comparative study to document the effects of physical, linguistic, and cultural channels and barriers on the geographic fragmentation of the Jewish and diverse non-Jewish populations that coexisted in Central and Eastern Europe before World War II. The LCAAJ project collected its interviews at essentially the last moment, when a diverse body of native speakers was still alive, aiming to address both the challenge of an endangered linguistic and cultural legacy, and the special potential that Yiddish provides for studying language and cultural contact and change.

This two-year project, funded by the National Endowment for the Humanities, digitized approximately 140,000 pages of interview documents containing data from the interviews, carried out optical character recognition (OCR) and mark-up of the printed responses to enable their content to be searched and manipulated, and made all the digitized content freely available to scholars via the Digital Library Collections at Columbia. Additional work, funded by the Libraries, allowed for complete reprocessing of the full LCAAJ archive for scholarly use. This source for historical, literary, or anthropological research, for the study of languages in contact, and for the evolution and differentiation of language communities, is now available to a worldwide community of scholars.

The written materials accompany more than 5,700 hours of recorded interviews that Columbia Libraries has already digitized through generous support from NEH, private foundations, the New York State Conservation/Preservation Program, and Evidence of Yiddish Documented in European Societies (EYDES, a project of the German Förderverein für Jiddische Sprache und Kultur), through which the audio is publicly available. The long-term goal is to eventually link the written content to the audio recordings of the interviews and make the entire audio and written corpus available to students and scholars in an integrated form.

The interviews contain a wealth of comments about Jewish culture and history from a place and time that is largely out of our reach today. Bringing the LCAAJ archive into the digital environment will exponentially increase its value to historians of Jewish Studies and European history, linguists, anthropologists, and students and teachers of Yiddish. The availability of this data will greatly facilitate the online work of scholars to continue and enhance the important mapping work begun in the first three volumes of the printed Atlas, which were published by Niemeyer in 1992-2000.

As part of the launch of the project, an exhibition called “Yiddish at Columbia” will be on display in the Chang Octagon Gallery in the Rare Book & Manuscript Library from March 5-June 15, 2018. Additional events will be announced at a later date.

Title of the pinkas

The city of Pitigliano, in Tuscany, has a long history of Jewish inhabitants.  There was a continuous Jewish community in Pitigliano until World War II, and the Jewish population there was so well-known that the town was known as “little Jerusalem.”  Its synagogue, still intact, was built in 1598.

Our newest acquisition is a Pinkas book for that community from the years 1772 to 1818, which includes takanot for the specific community, as well as information about visitors to the community.

One of the better known visitors to Pitigliano was Hayim Yosef David Azulai (HIDA), noted rabbi and bibliographer, who traveled the length of Europe and North Africa collecting funds on behalf of the Jewish community  of Hebron. The HIDA’s inscription can be found in this pinkas, as he clearly stopped in the city over the course of his travels. Another note on the same page indicates the year, 1774 (which was the year his bibliographical magnum opus, Shem Ha-gedolim, was published in Livorno).

HIDA signature

This book holds many inscriptions and signatures in both Hebrew and Italian, and is an important new resource for the history of the Jews of Tuscany in the late 18th and early 19th centuries.

It’s been a busy few months! The following items have been recently added to Columbia’s rare Judaica collections:

1. 18 Letters from the Jewish community of Amsterdam: These letters will join our collection of manuscripts relating to the Jewish community of Amsterdam.  The new collection spans from 1764-1922 and covers topics as varied as kosher cheese, the Jewish community of Suriname, and Hebrew poetry.
2. Samual David Luzzatto’s manuscript commentary on the book of Ezekiel now sits with his commentaries on Jeremiah, the Pentateuch, Ecclesiastes, and others of his intellectual works.
3. Shemuel Zanvill Segel’s booklist is another item of interest.  This book collector, from 18th century France, painstakingly noted each book he owned, as well as its publication place and dates. Another bookish collection of note in the RBML is the Judaica Book Trade Archive.
4. A manuscript broadside bemoaning synagogue absenteeism has been added to the collection of Jewish Community Broadsides and will be digitized and added to the rest of the materials in the Italian Jewish Community Regulations collection in our Digital Library Collections viewer.
5. A facsimile copy of the 1272 Worms Mahazor has also been added to our collection.  Accessible in the Rare Book and Manuscript Library, this copy provides an amazing glimpse of a historic manuscript owned at the National Library of Israel, which includes (among other things) the first appearance of Yiddish.

Between the years 1557 and 1559, the printer Ya’akov Kohen mi-Gazolo worked on producing a mahazor, the standard Jewish prayerbook which included prayers for all holidays, in two volumes, in his Mantua printshop. He produced two editions of the prayerbook; one in large format (folio), perhaps for the prayer leader, and one in smaller format (octovo) for personal use.

Interestingly, Ya’akov used the same plates to print both the large and small format books, perhaps to save on typesetting costs.  Instead of having to reset the entire book to fit the larger page, Ya’akov simply printed the large format book in two columns, so he could use the type that he had set for four separate pages of the smaller version to fill a single page of his larger version.

Columbia’s copy of the title consists of one of each: the first volume is present in the large format (below, open), and the second, in small format (below, closed, on the right).

Volume 1 of this copy, however, is most unusual.  It seems that the owner of the first volume realized that his prayer book was missing the first eight leaves.  Clearly not having access to additional leaves of the large format volume with which to replace them, this owner took two copies of the small format volume and pasted them together to form the large sized page.  Page 1 was pasted above a copy of its verso, in order to allow the text to flow directly to what would have been (in the small format) page two.

Once the owner reached the eighth leaf of the book, where his large format copy began, he was able to cease his work (hence the differing colors in the leaves in the picture above – one has glue under the page and one does not).

The book was censored by the famed Jewish convert and censor Domenico Irosolimitano, in Italy.

Next to the censors’ mark is an inscription of an owner, who notes the date (17 Heshvan) and year (unclear) that he purchased the book.  Was this the same owner who creatively* re-used additional copies to repair his own?  Unfortunately, a modern rebinding of the book obscures the complete owner’s inscription, and so we are left wondering.

*Disclaimer: Columbia University Libraries does NOT condone the ripping apart of books to repair other books.

Benjamin Kennicott is probably best known today for the incredible illuminated manuscript at the Bodleian Library at Oxford that bears his name.  However, his magnum opus was a two-volume print edition of the Hebrew Bible, based on extensive research from various manuscripts.

We have discussed here earlier the great interest in Hebrew texts by various faculty in the early days of King’s College, and so it is not surprising that Kennicott turned to the College for help in borrowing a  manuscript in the course of his research for the Bible.  The manuscript was owned by Sampson Simpson (famous for presenting a Hebrew address at the Columbia College commencement in 1800),

Reference to Simson ms, Vetus Testimentum, v.1, p.82

with King’s College President Myles Cooper serving as courier for the loan (see article from “The Gazette of the United States, July 7, 1802).

Kennicott apparently kept up his conversations with administrators at King’s College, and, shortly before the Bible was printed, wrote  Cooper to say that he would “be honored with any Subscription from your Territories,” Indeed, King’s College, New York, is listed on the subscriber list.

Additional Fellows at King’s College in New York were very interested in the Bible, and other subscribers from Columbia’s predecessor are listed among the subscribers as well.  (I was surprised to see that Harvard College, where the first Hebrew grammar in America was printed, was not on the list.)

The Vetus Testamentum Hebraicum has been digitized and is freely available on the Internet Archive.

Guest post by Avinoam Stillman, CC ’17.  Avinoam, a CC senior, has just completed a project to catalog our rare printed Judaica collection.  The post below is highlights some of Avinoam’s discoveries.

Although Columbia’s campus has had its share of Hasidic celebrity since Hasidic pop star Lipa Schmelzer enrolled at GS, maybe the best place to find authentic Hasidic autographs is in the Rare Book and Manuscript Library.

As a student intern in the Judaica and Hebraica collections, I have come across several books owned and autographed by scions of distinguished Hasidic dynasties. Hasidism was (and is) a Jewish religious movement marked, among many other things, by charismatic spiritual leaders, known as tzadikkim (righteous ones) or, more popularly today, “Rebbes”. Originating in Ukraine with the Ba’al Shem Tov and his students, the Hasidic movement spread throughout Eastern Europe around the turn of the 19th century. The movement quickly became subdivided into hereditary dynasties associated with tzaddikim who are referred to by the names of their various locales.

Apt

The town of Opatow in central Poland gave its name to the Apt Hasidic dynasty, founded by Rabbi Avraham Yehoshu‘a Heshel, known as the “Lover of Israel” (Ohev Yisrael) after his hasidic homilies of the same name. He was also the namesake and forebear of the renowned Polish-born American scholar and activist Rabbi Abraham Joshua Heschel, who taught just up the street at the Jewish Theological Seminary.

I found the following owner’s mark in R. Joel Sirkes’ שו”ת בית חדש החדשות, Responsa Bayit Hadash HaHadashot, Koretz 1785 (call number B893.1NL Si79):

The owner’s mark reads, as far as I can tell,​​

“מירושת כבוד אאמו”ר הגאון הקדוש זלה”ה… יצחק מאיר בן… מוהר”ר אברהם יהושע העשיל זלה”ה מאפט”- “From the inheritance of his honor my master and father, my teacher and rabbi, the holy genius may his memory be a blessing, Yitzhak Meir son of our teacher and rabbi Rabbi Avraham Yehoshua Heshel, may his memory be a blessing, of Apt.”

This book belonged to the son of the “Ohev Yisrael” and was passed down through the generations of the dynasty. This is also consistent with the stamp I found in the book:

The stamp reads: חיים מנחם בהרב ה”ר זושא העשיל מזינקוב, Hayyim Menahem son of the rabbi Rabbi Zusha Heshel of Zinkov. I quote the following from the YIVO encyclopedia:

“Only one of Heshel’s two sons, Yitsḥak Me’ir (ca. 1776–1855) of Zinkev, Podolia, became a Hasidic rebbe… After Yitsḥak Me’ir’s death, his son, Meshulam Zusya of Zinkev (ca. 1813–1864), took his place. In the generation of Meshulam Zusya’s sons, the dynasty split into three main branches… The second branch of the dynasty was headed by Ḥayim Menaḥem (ca. 1837–1893)…”

Here’s a photo of Rabbi Hayim Menahem:

(Source: http://www.ivelt.com/forum/viewtopic.php?p=215545)

It’s also worth noting that the book was published by the publishing house in Koretz, a center of early Hasidic printing.

Kotzk

One of Abraham Joshua Heschel’s scholarly projects were his sensitive biographies, in Yiddish and English, of the famous Kotzker Rebbe, Rabbi Menachem Mendel Morgenstern. Morgenstern was known for his zealous, uncompromising devotion to truth and authenticity. He was almost an anti-rebbe; he provoked his followers and critiqued his contemporaries mercilessly, and withdrew into seclusion for the final decade of his life.

Eerily enough, it was the Kotzker’s yahrzeit, the anniversary of his death,  when I found Marpe le-Nefesh of Refael Norzi (1520–1583?), Amsterdam 1757 (call number BJ1287.N6 C7 1757). This book was owned by Moshe Yerucham Morgenstern, the son of Menachem Mendel Morgenstern, the Kotzker Rebbe! It is marked both with his signature and his bookstamp:

Here’s his gravestone, with his and his father’s names:

(Source: http://cemetery.jewish.org.pl/id_84122/info/back_1:0/__Morgenstern.html)

Perhaps most interesting to me is that this book is a philosophically inclined ethical treatise, a genre of literature that the Kotzker disdained, focusing instead on Talmud study (again, unlike many Hasidic rabbis).

Several weeks later, I came across the 1655 edition of זהרי חמה by Avraham Azulai (call number BM525A59 A9 1655). It’s missing the title page, but also contains the book stamp of R. Moshe Yerucham Morgenstern, son of the Kotzker Rebbe.

On the top of the front leaf, there is clearly the signature of Menachem Mendel Morgenstern. While this is the name of THE first Kotzker rebbe, I think it’s probably more likely that it’s a son of R. Moshe Yerucham.

Interestingly, this is a commentary on the classic of Kabbalah, the Zohar, another book which was deemphasized in the Kotzker curriculum.