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 Notes on HebrewMSS. at Cambridge. 245

NOTES ON HEBREW MSS. IN THE UNIVERSITY

LIBRARY AT CAMBRIDGE.

II.
MS. Add. 434, small quarto, vellum and paper, 230 pages,
Spanish Rabbinic characters, in different hands. After
pp. 65 and 73 one or two pages are wanting. From p. 174b
onwards some headings of the paragraphs are written in
red ink. The MS. contains (A) the Commentary to the
Prayers and Benedictions by R. Judah ben Jakar, pp.
1-219; (B) The Commentary to the Haggadah for Pass-
over Evening by the same author, pp. 220-229.
This unique MS., only quoted by a few authors,' begins
with the words tnn nmn n Ir n Mpi i nmn n3 n vi%n wam
"` Vp,n" W1,'1. Then follows the Preface by the author,
which is unfortunately illegible in some places. The fol-
lowing lines will suffice to give an idea of his style:
~
w ...... nr
in:
,il). . zn;r)
nn nnmntnnn
nns3D mr
tntr Y:KD
n ,"m 'w9ton
m15s] v$'i Dn mv tmz
tni)pnn653 wamtnt.....?n3^innon. n1im t, r'n33 t nlmrn
IP W-p3, nnn
nn3nSnK
n$nrino
nK natti m m )S w3
n nipS?n
(read 1i) R$ nmKWIn nUT' V;1wkPtt1K:3 t ....... 1s:IK.111invi
a3n v w
D'mknI rnprnnnpn in, inw ......trtip, Drn y 1 nD
&^nIpm :3nn 1=3 nwr 35S $ nnS Rnvw tpSh SK =nS&nni
nD $D1iruDnlr8N =D $r) S1 Sn nSTi IDliPDKIw1$18 nnDo,

1 Those are:
(a) D^"tnlmBIN,ld, 41a, 64c, which correspond with our
MS. 10b, 14a and 63a. The passage quoted by Graetz (Monatsschrift, 1869,
p. 151, note 3), is to be found in our MS. 151a; (b) Paragraph 184, in the
D3'1 DOt:n (comp. Zunz, Die Synagogale Poesie des Jiittelalters, p. 150),
occurs in our MS. on the pp. 18 and 19; (c) The W":1'1 nllt", pp. 11b
and 15a, where this Commentaryis quoted as tl^l fWt, corresponds with
our MS. 206a and 154a. For quotations by Nachmanides and other Cab.
balists, see below, notes 4 and 6.
R
246 The Jewish Quarterly Review.

wasdri nnup taennhy bgt al to

n atr a'ning anr
(nInir iS in
age, ni'to
inn nDmmS nrSV n= 6 nsis 1^31 IgDn nns$
DnsWn i1 ltn Krlnl
ownn :1K 1l nKS1rc3NWKo;Kl:zn;l mr
erected
thelK tentof prayerwith;1
nall itspillars ; twhe nlKsaw
nilton Vn3 1$$3 Dzvv ninv lnal1 rp& Kn3tnt MD: WMnwIND
nwi
iK ':nKnDgilnl Dntyn,n oinbD3ili1in$n ni-ition nnlKnl
?tnipsrn wis Wn3Tnnnri trr (2b).
On account of our sins we were exiled
exiled from our land,
land,and the altar
that atoned for us was destroyed t t.. And it came to pass, when
the men of the Great Synagoguesaw that the fountain of forgivetess
was dried up, then they began all to gather gleanings (passages), and
erected the tent of prayerwith all its pillars .... But when I saw
the source of the Service left to us stopped up and its place not known,
I tried to find it, and I prayed to the God of Israel to give me an
understanding heart that might perceive the worth of the fountain that
was stopped up, so that I might realise the importance of the Tent
and upon what its foundations are fixed, and on what its pillars were
based. And God gave me the properspirit, so that I could at least
understand a thousandth part of these things, and I saw that the
prayers were compiled of the words of the prophets, sometimes
copying the whole verse, at other times combining various parts of
different verses..... And in the elegance of their language they
have also made use of the words of the Homilies and Aggadoth
which are scattered over the Talmud and in the external books
(mystical works and Midrashic literature ?) .... And these are the
things which my hands have copied.
We have here the programme of the author, who thinks
that the prayers, though introduced by the Men of the
Great Synagogue, are nevertheless based not only on the
Scriptures, but influenced also by the Aggadoth and the
Midrashim. And these, especially the Midrash Tehillim, the
Tanchuma, the Pesikta Rabbathi (under ;mllntnD npND),
and the chapters of R. Eliezer, are the authorities to which
he appeals often in his explanations of the prayers. Of
later Rabbinical authorities he mentions the Geonim, R.
Amram, the Aruch, R. Judah b. Barzilai's w,nri niD,
Rashi, his grandson R. Jacob, and lastly Maimonides,
whom he quotes very often under the name of R.
Moses. Of more importance are his quotations from
 Noteson HebrewMSS. at Cambridge. 247

the nim[n iD, and the rnnr IDo, which greatly

contribute to giving his work that mystical or
theological character which Zunz ascribed to it.' But
it must be said that the use he makes of the mystical
work which has just been mentioned is mostly confined
to such passages as lend themselves to mystical explana-
tions by their angelological contents: the nw In::nnand
the nwrivpin the week-day liturgy or the tni i' in the
Sabbath prayer, and so forth. Occasionally he sees also in
the prayers references and hints to the Sephiroth. But
in general his interpretation is sober and sound, founded
on both Talmudim and the Midrashim, as may be seen from
n
the following quotation:--Dl ownn TDD
W''V? iD1KWWrl

nli'rn Dzznn 1nvw'D1R1"i 1in oDn z3: '131Drnm ,DSD

Dnn lprn
pn1pnS Imn cp. 124a).
(64a,
There are some writers who defend the prayer: " Ye who forward
the prayers, bring also our prayers before God, etc." .... but all
their apologies are weak (if by these forwarders of prayers are meant
the angels). .... For we do not find in the Bible that the prophets,
even in the time of oppression of Israel, ever invoked the angels or
the dead to offer supplications for them. But they used to ask the
pious men of their generation to pray for them .... Surely prayer
is called worship .... and it is also written: " He who sacrificeth
unto gods, save unto the Lord only, he shall be utterly destroyed"
(Exod. xxxiii. 19). (The word Elohim in this verse is explained by
some Jewish commentators to mean angels.) Therefore we must
explain that by this prayer are meant the righteous that are still alive,
by whose prayers and supplications for the mercy of God they protect
their generation.
The explanation of ]lwn mn-1 i5' is also interesting:-
l
ni$rh Pit tpa $nzw t6m pimmDipon mnt$lnl wa rnitw K6
Die Ritus, p. 23.
R2
248 The Jewish QuarterlyReview.
-
to r-n= n w1rm v.w nilW
nwrt S ? t' ninw l k
rpbKt naM
omt
r-Kn bpin UD?m1 nlaL
D ; 6 wl i rp<ni (68b).
With referenceto the Evening Service, in which it is said that God
makes the light to pass away, it does not mean that he takes the sun
and carriesit to a distant place, but that God divides between day
and night by the earth which separates them. When we have light,
there is darknessunder the earth, and when it is day there, we have
night.
The fact that R. Judah was, as we shall see presently,
the teacher of Nachmanides, and might thus have had
a great share in the origin of the Cabbalah, makes it
desirable to give one or two specimens of R. Judah's mys-
tical interpretations :-
t1:K3 o=wn WVnrIpm $inw wnp nvSvi nmw 'w
n$ri'
,Dw nJK ii1ipnl 52
DW 'IrWI'Inpin'ipn pn s t nSnn
81wV SW S3^ n3t monl
w ?wp D$2bID Dn mD^tIlr-wt* Swr mmp
0 ODn.* ;1-Wmnino rnt$1S
t? i fDtt vt1P)
nni l ll '1w 1t':i
fragentof wll-nwnp iIYwD Seen alnso rwenhmedpIX.
nIn.
Di In
1Vn1-148. g
K pZ WI W%* pj p w i i;lt?n:2
n&it,n: 'inn In IIi ma inid t'ti w OnKwq D: nK iwrpin DsV
lInIK W ' IV
1rW IVID w D Mrio
bnyil ntW Qn13 D1n n3birva niSw
6 iit3 D- in*n D$r I
nri&m2 1nilm l}nrir11 tmSK
inI5 ln inn
^D Sl,nK'na D tY1':3 ^Dnis^D (?) r,K, ^&n 135r:
ir ^D
t3i I)ipI wnnn: nilp t)lwnmD W in&<D1pr31' Dnnt 1^p W l:ni
...... in nTsI$ nIcrll Is onr itnn, itn-Ni nI$,nt 1in in)
tnlnin 1WW 1$ n;tWp n,1o 1D tn M$ 1D;1
(read 13) Din rh

mn6^n^3$m 3nrv itrin-mm bIIDKwm$bt i *m $nl ^ ne x

'iI
v tIn
KI nn V-ril inn1
Nw in n1polInIN Mri $mn 'insl i Dv$V
'IOK IVI"l DMDIDM 5snv tn3 'inD-i vint nnn,i in tv$r bon1imi
nDD$D n;S :UD,n nTSmn1nosn n^^i nru -nrn wnm n.Sn:
l3un n61 .1wm nml ?i n '$N
nor n Dw tw w *riymt?
nonn ^ia +1Dn3'y zw 151 DPW 51n1 5Dil $ nDm n mipmttipD
Ky13
1See Ziunz,SynagVoal Poesie, p. 150. Comp. Hechaluz VIII. 1625 the
fragment of the well-known tamnll nnvi. See also Keren Chemed,IX.,
141-148.
 Noteson HebrewMSS. at Cambridge. 249

6K p3n 51 ' Du t'Kt to DS ' n to ntr$Y nn3nn DKn,ion

iK n3 $n nir ($K3 rbw n nDnni n-6nn nDn nin ip K
nDinD nn'w 'irn n ' * 2nrz$ nniplon m3nKn 1WK -I nt3 mra
v 'Di nt mK*1tKni1 1K'pi v' ' rZinfl ......l-bl 1 Klni
lnry 1'vipill3 vr1ipi nnna wvlip K1i py W1rpnWDo'
(35a-36a).
Again on pp. 85a-86a we read:-- ny:lriwn ni:3
Dfol
r hrtxpnd tyn Lppnni'Dmjie nuicl y3rt(ine siD o) nawZin
31P nn1I non i Lz 3'n313
131TDK
i'DI Dp.12
, D'1)3 Ina
rhDe3 nexDndltloud aW
e i nno n nD
Sc DlmetD pisYanl ten inz
Rt. Sm mTn
oai r aD$ nthoi......q rn r a nstr te
rom ninnwn
2=raetzr,n i3
15'*....se nnn n
pasg i,n nS
or ninis mnnpnn ir
W? nK 1( Leg onrnns,n
n11n np.37b1)n
nl3nn D r n
D3n n ON
D&<
p PK p3 n)n, nin r D -t tN
tw mi
s n-n mi
n
nlile?3 rvi n'in 1, nID1 tsDnthes npa ni 3ins ppn nrnny
Woi iauhr 1, u 1 is na
Deun to no=tu K nnom
mneiiwso31 Detnn
(?>) 7DnKiW nOD mn$on^ nrsnv n 3"3: ns ^y$V3 nD
D'D $r DW'lini *? n w3310 nnmiD ni Kminm ni3lni nil Nini
3n:s, trnn
1mi pDn3ppn stn1 ami in3iintn ,n3 ppnm3On nni
13310D 103 "ini iniK Dz331oD-Dfi ID$) mwWn I=3 nD3D n1Din pl03
wN iint n33nn n=3 n3i wnipn nitn $v r,nirn *
^33 ini&m
tiiii33n -D3n
l1l~niw $.iEyiD nSoI&5I rn
ppn 'in3i Dn-1

;1$ DiD '1, ;5,1 1 nt, a ltlol ,n16 i- nln n lW'tO nint
tn^Dg s ininiDiSi mgn 3 nui-hnw 16nn Dn -ion, nin3

t(Ia pin &<ii 312nl nit : Kin + 11133 rQ1? nnil iDn *11wD3

I This is probably the passage to which R. Moses de Leon refers in his

no3nifnW:, as quoted by Graetz in his IIistory, VII. 420. The last few
words, n1lQD'Wt ' 1^Nll 1 5n5 innl, seem to have been altered or
rather expanded by De Leon himself. Such liberties were also taken by
R. Shem Tob Ibn Gaon, who quotes from our author the words: 011DpI
n3wn nnnmn ll ^3wn n3w3 N23NIw72nv jwn r p pl$ Inli
D iWll
n3w5 (see Graetz, ibid.). The passage in our MS. is simple enough:
n1to3 DWnlpWIlvrl pDIIns ;lwV $/- .1....n. l lp (75, Cp.
WDW1 1I1N (Leghorn, 1S31), p. 37b).
2 See noD3n, 3 t. 11, on the same prayer, which is almost verbally
copied from our author, though his name is not mentioned.
 250 The JewishQuarterly'
Reviewc.

As to the date at wh'ich our author flourished, we have

already mentioned that he quotes Maimonides, who is in-
deed the latest authority he knows. If on the other
hand, the author of our commentary was, as already
suggested by the late Zomber,l identical with the same
Judah b. Jakar whom Nachmanides quotes as his teacher,
his date must be confined to the last decades of the 12th
and the first decades of the 13th century. This sug-
gestion becomes a certainty by the following quotation
from our MS. :-FIK jh~nliivW 1 . Me t ni

KtFnVWIV(174b and 175a). Compare this passage with

Nachmanides in the (14c) to timon (117) :--~nt~I

Im in) virrwnw in 16'~VITi. The passage 'is quoted a

little below in 14d, and is the same as given in our MS.
The l"7VIin our MS. then would refer to Df1XTI %f'1"J"is
which our copyist may have omitted as unimportant.'

See Steinschneider's Catalogue Bodl., col. 1949, and Addenda, p.

CXVIII., and also Harnmazkir,VII., 76. Cf. D0fIT11II, by H. Michaelis,
No. 1125. Zomber, in the HVfoatsschrift,1860, p. 421 seq., identified from
quotations this R. Judah b. Jakar with the author of the Commentary to
the prayers.
2 See also OtWM IIIITVIK, ? 80c. Compare also UtD5%~52V 99a~(ed.
Buber), where we read :-jt 1-1
'i$ : v'i111 P"V trin i1Z1NKa'im"
V?? .V1 3? nVin tz P311t Pn1 mr Iran
'X 5V lt7 In 1-") WIK
t

Notes on HebrewMSS. at Cambridge. 251

Much more difficult it is to determine the country in
which our author lived. We must give here a few ex-
tracts as to his ritual. In pp. 3a-llb we read:-T111;tl
p r
I E3rnn
I3:D1 iDKW 1113` pnw in33nn 113t=nznn3 nitnn
t11:31kiwrnr'31 Inip. inti I"1sr
nWmn 3n1 nrinn n31i
'n nrn
ilni i...... m iol3i r1u kiln i nr nKI
3l1' ji 1tr*iirir
......nS1evin ii1 IDni 1.11 inK' '"nKx ...... .n8111DWnKW vp
S13D
tnlnUD DUTDntn
O Dni91$w 1Sin:
m nitstllqn1n tni3
11
'In1 :"nl ...... nmnn in sl.iv
ltin
RDEVIEW, p.n I23n tnhen noites

i nd inmynotene
bo nct MS.Ran.,5516,1i BritishMu-
the:lWRg
th1nnm
vrwmw inre 1n -ns gin b1y nPro.
1T nls i tn 1onen1 miDni
inimi Ini.
.Im
notet1tl 3 lni
n.ris "IDvI' 1niItOt n'Iai
'1J1',n111n ,twnK< * nInK'IDIs<nINn t;ap b ir t nmr1in
* mon
' on tin1 DPIDQ -11i1OtirKl
nK st= t$n 3"n<i tK: "nK&<i
1Si nw 3"nKi*:^wnn ti 'n nrim$n$i 31it.n
n nf n3D? ^n i'n
...... Wll l11 *8111- lSK
cl1D31 113 1$1S "nK 'wnl 1^w
nmw3tsmDilD nin? ittD n3nit }^
onDl1^ Sn Sw tn iSs
'*DVnD DnWnl 1 1$K1'.6 rin1,IDIW nn<n3zw, r13$DwI1Do
'$ 1n1in1 ,'n/nr3t DnDirvi*DVri-ini, n nSrn *IniwaN71?
rnDl$
sw H nt 11 nK 1 ,O3rC 1ia ,in '?13D^p,tl l^ll *31t3 :
nvW.n3 bD9D1n=r n3w
nliDRmif..... 3n t3 tt-l n3nw 1
mt
n
3Tin 3n3 i3 nn U41, KDr:in K;tl I3Z...... 1nYwr 3;n I I-11
m1D 1D3 6QnD 1113 illlK K'D1 .niDS
r6t I
vn 13 1DW nW1D1rn-3
in5n nil Iinn
...... wNi
1 D n5ir 1113: Ittil11
1 ,r ^mitsw mm
tW2lnnl, ....... Vrlt!Dr btil In
,-lNwv11K SY' WIn1vr1 Kl;l Ira3
7
1ii31link in3 TWI=l3lniDtDniWV bl W
Dl$ tKi:n ri3n niimn
;ilWV ;1DmW (-1n 1iin3 ......
nns) iw:r .nifr D
1:D03 iD*nKm
t6 ninain3 iSInn 911-75nnnwri
nDI&W nDinii
ntD .......ii.nnD
ti, rl i 'ngn&<
....... i^
lK .........nP
L nn1n
nnin v'1 nip

......ni3n13 w3Dnn
Dn tpw nn n pim $SwltnDn
nl ti3 &<p 1
it
,n
n,l51w nrnn "I 3an.
rin'll See also 0r Zarua, I., ? 43.
1 See Prof. Kaufmann in this REVIEW, vol. IV., pp. 22,23, in the notes.
I find in my note boolr a reference to MS. Harl., 5516, in the British Mu-
seum, where the same passage is to be found as given by Prof. Kaufmann
in note 1.
252 The Jewish Quarterly Review.

'DK 1iK inn1V."pI n Inw ,n 1pwn In n- n nK,'i? 1

ninn3
Du $ip1 Inn 1 n^
nnE i K "n'niKW......StV tIr
aVn I$D i5
nmWpa1itK 1w
inn......
nn, ;pI n' , mn ......
nm nwns sn ni rani unp 3n:Xi QD^DW nrw3i '^WK1 W ^pl
* v
Wii...... K3n 1-inisDg S 1nl n pnriK1J '
tlp1 '
hmrnD nrnt' nii
tI6K,
uir qiD)l ....... 1p3nnnw nrns iniiKw
^nw 3nvm tns K^&<1<K in15st?3 tlDK{?811D1 :1D<1L 9 Ws Cyl ......
qn"n a 1 n3ni1m * mr~l3 n n inln1:- nNiln n:1n
nsvK np: n
11n1Klirn 11in mDIKW i
nit1p nn n Ini&< lK -o
11D -IKw
l1t$ ptKWtln 11: '1.iiK tIK
',n4 a fUo * 11-n IniK tpKl Inv
nxnit'i linn 'M tinn (W"tlnm"3)inifi 1DoiiK
mix...... n6ir t
nnl1D IV tinm wDn inl pTlni.......
It is hardly necessary to say that these extracts dis-
play features characteristic of the Spanish as well as of
the French ritual, and are therefore not decisive as to
the country of our author. But matters become still
more complicated by passages like the following. Thus,
p. 94a, with regard to the Mussaph prayer on Sabbath:-
I:)T t)TD I'l r nmlv nmn$ IT rnan 'nn rin$nnn ...... naw n3n
nzpn'/DK
? V 131 'tti I'nv
IK tIK In iI:1a m rnti ^i -nWv
tIrvlni }pnml ltK Dv $r inlK
"lpm3 pn1nii na-i rp< $3n nzw
q"3 inin ts nnl 3 nonD .......
n3w 3rnI lpn ;nw. This passage
then would favour the view that he was a Frenchman,
but on p. 107b (after the prayers for the conclusion of the
Sabbath) we have another passage proving that he did not
I : '$n t3 w ,nni n'
belong to that country:-- D
mt w n3va nmwmwrnhn
33: nmnw , nmw lMwmDiDwtwl
i p$ iksa
pti-iinWt K i WE:
vi n" r% K1ID
nt nnv mn1ifn
ni^ nslw5ni
.....*@t 1'a in
;is 3 ' i^
1K 1n 7i nnw ;10 bi
(KYLtO

......'13:nK Kin nn ~i
ntO: "nmi i' nSK 11'- n5nn 'ln':I: '1
This order
i1 (as itu......al of the autnnn
was rinthe the right one
lVin1?^ ni-3 * I;l nI Is;imK$ t1K 13n r13W m% ;ltn;n
izn1?^* I 3nKn 1in,K: tK nInn nni$?i nt n^n I tiKw 'tarl1
to ini& ni: nnl *I- 31:S ttKl.
'n1Sm',:n3'InI1-'DS1in 13:n.13n
This order (as it was in the ritual of the author) is the right one ;
 Noteson HebrewMSS. at Cambridge. 253

viz., Whois like our God? .... Certainly Thereis nonelike our God
.... and therefore We will give thanks unto our God,namely, by
saying: Blessed be our God, concluding with Thou art our God ....
but in France they begin this hymn with, There is none like our God,
etc." (see Rev. S. Singer's Translation, p. 167).'

Still more decisive are the words :-RK<' Kw nE3i -ntlK

m
KNlW,5ini 1ih nn1KnlYK,n It l] $xntW$n $M1VU KNm(58b).
On the other hand the following passage decides against
Spain being the author's country:- nw-1w n$,31n$n TID
WQW16-i inlm
3infn
nnr 1J n3
$D nw
;t 'in 11D e"lv (208a),
which is against Minhag Sepharad. The uncertainty with
which he speaks of the benediction before the lighting of
the Sabbath candles-nzr Sw n
p,nnnb nnw anri,:nal w'
(144a)-would also prove against Spain.2 Maimonides gives
1 This is perhaps the fullest passage we have on the composition of
this hymn, which, as appears from the context, was said at the conclusion
of the Sabbath. Comp. Zunz, Literaturgeschichte der Syn. Poesie, p. 14,
n. 9. The fact that R. Aaron of Lunel is, perhaps,the only author who has
the same orderwhich our author gives, would prove that this is Minhag Pro-
vence. See also the Manhig (ed. Warsaw),p. 12 :-' nli? ll:W n?1'm 3n'i~
ni$ In ....;pn5
ID 1rt,15x in-;n- inri$K nt
pK nn nr by
n
mon:I ptIrta W W wny,r '.ng
... nl
12n a~, fromwhich
we may also conclude that he had another order which made this acros-
tic impossible. The first who speaks of the rlnK '112 In is Rashi (see
VpZjn,53W,pp. la and 31a, also npl, ? 319). Dr. C. Taylorhas a MS.
Machzor (German ritual) in which the acrostic is given twice, K2 IOr.
See his Teachings of the Twelve Apostles, p. 78. The &N is probably
r
only an abbreviation of lnnsf1'12. The parallel in the nl]] (see
Jellinek, Beth Hammidrash, III. 86 and II. 47), however, leaves little
doubt that the original order was as given by our R. Judah ben Jakar.
In the Siddur Rashi MS., also belonging to Dr. C. Taylor, of which I hope
soon to give a full description, we read: j1 DDn 21n'1D3 ~ n D
2t 1 -
?;1,N, D t?15. This ought to be decisive for the real read-
ing in R. Amram, but the parallel in the Machzor Vitry, p. 4, has Ptl
V6l~n1. I must also notice that in MS. Add. 19,667, in the British
Museum, this hymn and the mn'nl D01DZform a part of the service for
the conclusion of the Sabbath, which agrees with the arrangement of our
MS. The nliODplD1D then was originally a sort of introduction to the
Benediction over the spices in the Habdalah service.
2 See
Maimonides, fnl nliz, chs. 1 and 5.
 254 254 Jewish QuarterlyReview.
~~~Th-e
this as a duty. But on the other hand we have the following

riv'D'i trn nn Iin--m- i$m in I (43a), suggesting

Spain.' The author must therefore be placed in some of
the provinces, the north of Spain, or the south of France,
the rituals of which were of a rather mixed nature. The
order of vrm psg,vnm ~* would point to the Provence,
thoughi there, are some features not belonging to this ritual.
But the two passages we are going to give are strongly in
favour of North France. The first, on p. 23a :--ivm vt

(clers, mod. French=clairs). Another passage is on p. 138b:

'"vRn-
pnivp' ;pl-n$ri$a
~......1nom (cape, chape, chapeaux?)

m5 V11)nT'11wcn.=im ONDvb'W1 ~rw r'

2 ;lVyt n vlD 5 r joz nt Ina

The commentary which extends over all the prayers and

benedictions on different occasions, concludes with two
appendices, the one a commentary on ??CK, beginning
(p. 209a) with the verses:

The other, beginning WIMI W $V 'MJM TW-ID V1D N (213b),

is mostly on such. prayers as are composed by putting
tl7 1 'n Irl
different Biblical verses together, as the ll "In,
on certain parts of the ofin kiirlI, etc.
?ID4I1?DK,

1 and MiTY1'fl2.
See Maimonides, T15Dn ~TTD
2 I assert this on the authority of M. Isidore Loeb, who kindly examined
the two passages for me. He pronounces the glosses to be North French,
but rather corrupt. The identifications in the text are his. Compare the
Responsiesof R. Solomon ben Adereth, ? 434, and D""fniw ni qii fl"
"' t,yvO.
 Notes on HebrewM8S. at Cambridge. 255

B.

The commentary to the nDr 5w n n, extending over

pages 220-229. It is now bound separately, bearing the
press mark Add. 4A4. Some pages are missing at the be-
ginning, commencing with the words wnn: si3. A few lines
afterwards comes the quotation mnnnnsDm'' w 13i sl,
on which the commentary follows. The Mechilta and the
Jerushalmi are often quoted. On p. 224a he refers to
his nrannw, . On the same page we read the words
IMM ln Sr 1 pnz ,rnnm n
1ilmln1 MS ltITK --Wv inD
3
1ipn.On p. 230, which was originally blank, we have among
other jottings the signature (?)qWxp 1nin qmD qwa I:D
D'KKr . Of other owners we have in old German cursive
hand, on p. la, at the bottom, the signature 1n: :13a-; the
last letter is hardly legible. At the top of the same page
we find in a later Germanhand the name (?)ry'lt: c3 q1.
S. SCHECHTER.

See Machzor Vitry, p. 293, where this Midrash is given as a primary

part of the Haggadah in the Provence ritual. See Zunz, Ritus, 45.
This would also prove that North France was the country of our author.
Cp. Dr. Neubauer's Catalogue of the Bodleian MSS., No. 1,097 (Machzor
French rite) MlI; 1'K nT'slWIW:
1n'' M 1
DnDN .