Ajs Review: Spring, No 1 by Robert Chazan

February 11, 2017 | Jewish | By admin | 0 Comments

By Robert Chazan

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The relevant section is not paginated. 73. Simonsohn, Mantua, p. 557. 74. For example, the laws of 1771, par. 34, where coffee is limited on the eve of the circumcision to those studying around the table. The same limitation reappeared in the regulations of 1776 and 1782. On these editions of the Mantuan sumptuary legislation, see Simonsohn, Mantua, pp. 541-542. 75. Pragmatica instituita da osservarsi dalli singoli dell'Universithddegli Ebrei di Modena (Florence, 1765), p. 12, par. 10. 76 The popularization of coffee and the ritualization of the night hours thus went hand in hand.

57. ) le-Lailei Hag Shavuot ve-Hoshana Rabbah (Venice, 1648). See Steinschneider, CB, no. 3046; Meir Benayahu, Copyright,Authorizationand Imprimatur... in Venice (Jerusalem, 1971), pp. 279-281; as well as the comments of Wilhelm, "Sidrei Tikkunim," p. 143. 58. Shapira, Tuvha-Aretz, fols. 74b-76b. " In 1659, four years after the publication of Tuv ha-Aretz, the now rare Shefer Tikkunim, containing a liturgy for these two nights by R. Moses Zacuto, was first published in Venice. See Steinschneider, CB, no.

Werblowsky, Joseph Karo: Lawyer and Mystic (Oxford, 1962), pp. 2, 19-22. On Caro's "Maggid," on his need to remain awake at night in study in order to merit maggidic visitations, and on his difficulties in doing so, see ibid. chap. 12. It is possible that Caro's Balkan background made him less aware of the beverage and its properties than his colleagues who hailed from Egypt, to which coffee came earlier and where its absorption into daily life was rapid. See above, n. 13. 22Whether or not the Jews of Safed actually patronized the establishment, they could hardly have been unawareof the specialpropertiesof the beveragein whichit specialized,and which, as Tranitestifies,continuedto attractcustomerslate into the night.

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