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Pietistic Tendencies in Prayer and Ritual i There were a number of rabbinic figures and tosafists in medieval Ashkenaz who subscribed to and worked with the exoteric biblical interpretations of the German Pietists, including the Pietists' particular usages of techniques such as gematria and notariqon, and their interpretation of patterns or anomalies within the masoretic text (tec amim shel Torah/HumasK)} Moreover, there were those who accepted and promulgated the Pietists' readings and variants of liturgical texts, setting aside even northern French prayer rites in favor of those of Hasidei Ashkenaz2 As we shall see, those tosafists who supported the Pietists' readings were more likely to refer to their correctness than to their mystical 1 See, e.g., Ivan Marcus, "Exegesis for the Few and for the Many," Mehqerei Yerushalayim be-Mahshevet Yisrcfel 8 (1989):l*-24*; Joseph Dan, "The Ashkenazi Concept of Language," in Hebrew in Ashkenaz, ed. Lewis Glinert (New York, 1993), 1125 ; my "On the Role of Bible Study in Medieval Ashkenaz," The Frank Talmage Memorial Volume, ed. Barry Walfish (Haifa, 1993), 1:151-66; Joseph Davis, "Philosophy, Dogma, and Exegesis in Medieval Ashkenazic Judaism: The Evidence of Sefer Hadrat Qodesh" AJS Review 18 (1993):216-18; Perushei ha-Torah le-R Hayyim PaWel, ed. Y. S. Lange (Jerusalem, 1981), editors introduction, 10-11; Perush Bac al ha-Turim c al ha-Torah, ed. Y. K. Reinitz (New York, 1993), editor's introduction, 12-16; and below, n. 52. 2 See, e.g., Eric Zimmer, c Olam ke-Minhago Noheg (Jerusalem, 1996), 114-18; Elliot Wolfson, "Hai Gaon's Letter and Commentary on c Aleynu: Further Evidence of Moses de Leon's Pseudepigraphic Activity,"JQR 81 (1990-91):380-83; Moshe Hallamish, "Bec ayot be-Heqer Hashpac at ha-Qabbalah c al ha-Tefillah," Massvfot, ed. Michal Oron and Amos Goldreich (Jerusalem, 1994), 213 (Sefer ha-Mahkim follows a Franco-German rite; see my "Rabbinic Figures in Castilian Kabbalistic Pseudepigraphy" Journal ofJewish Thought 93 CHAPTER 2 underpinnings. Nonetheless, this aspect of the discussion will begin to move us past pietistic prayer practices and postures toward mysticism, since the Pietists' liturgical readings do reflect, after all, deeply held considerations of sodot ha-tefillah3 Israel Ta-Shma has published a brief article that presents and assesses all that is known about R. Solomonb. Samuel ha-Zarefati* R. Solomon (c.1160and Philosophy 3 [1993], 97, n. 73); and below, ch. 3, n. 74. See also ms. Paris 633 (a northern French collection from the thirteenth century, described in Collete Sirat, "Un Rituel Juif de France: Le Manuscrit Hebreu 633 de la Bibliotheque Nationale de Paris," RE] 119 [1961]:7-39), fols. 30r, 48v (material from R. Judah he-Hasid and R. Eleazar of Worms.) See also ms. Uppsala 21 [a northern French mahzor for the festivals with a German component, copied in the fourteenth or fifteenth century], fol. 146r, and David Wilhelm, "Le-Minhag Zarefat ha-Yashan," Tarbiz 24 [1955]:133; fol. 81r (Shir ha-Yihud by R. Judah he-Hasid); fol. 104 (prayers according to the nushcfot of Hasidei Ashkenaz); below, ch. 3, nn. 103, 110; and ms. B.M. 243 (Or. 2853; sixteenth-century Ashkenaz), described by A. Marmorstein in RE] 76 (1923): 113-29. Marmorstein notes there is a general blending of Ashkenazic customs with minhagei Zarefat, including teflllah. A number of associates of R. Judah he-Hasid are referred to in this manuscript, such as R. Moses Fuller (see below, n. 41) and R. Jacob of Corbeil (see below, ch. 4, nn. 26-28). On problems in identifying the author or compiler of this manuscript, cf. Urbach, Bac alei ha-Tosafot, 1:486, n. 32. The frequently mentioned yn is most likely R. Yizhaq, but it could also be R. Zadoq or rabbanei Zarefat. See, e.g., Menahem Kahana, "Perushim la-Sifrei ha-Genuzim bi-Khetuvei Yad," Sefer Zihharon leha-Rav Yizhaq Nissim (Jerusalem, 1985), 2:100-105, esp. 102, n. 60; and Israel Ta-Shma, "Le-Toledot ha-Yehudim be-Polin ba-MeD ot ha-Yod Bet/ha-Yod Gimmel," Zion 53 (1988):358-59. On the use of yn to represent R. Isaac b. Samuel (Ri) in a number of northern French and German rabbinic texts—including R. Eleazar of Worms's Sefer Roqeah—see Yac akov Lisfhitz, "Hilkhot Hagc alah mi-Khetav Yad le-Rabbenu Avigdor Kohen Zedeq," Sefer ha-Zikkaron li-Khevod R. Shmu^el Barukh Werner, ed. Yosef Buksboim (Jerusalem, 1996), 132, n. 15. On the composition of Brit. Mus. 243...

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