Manuscript, Siddur Kavanot HaRashash – Jerusalem, 18th Century – Copied for Rabbi Nissim Zerachya Azulai, Grandson ...

Manuscript, Siddur Kavanot HaRashash – Jerusalem, 18th Century – Copied for Rabbi Nissim Zerachya Azulai, Grandson of the Chida – With His Handwritten Glosses

Manuscript, Siddur Kavanot HaRashash, morning prayers for weekdays and Shabbat, blessing of the new month and Hallel. [Jerusalem, 18th century].
Siddur Kavanot commissioned and owned by R. Nissim Zerachya Azulai, grandson of the Chida and kabbalist in the Beit El yeshiva of kabbalists in Jerusalem, with his handwritten inscription and signature (faded) at the beginning of the manuscript. Glosses in his handwriting in several places.
The manuscript was written entirely by one scribe, in Oriental square and cursive script. Bound at the end – several leaves in a different (earlier) hand, with kavanot of the Aleinu prayer.
R. Nissim Zerachya Azulai, grandson of the Chida (son of R. Avraham Azulai, son of the Chida), was born in Jerusalem before 1780. He was a Torah scholar and a member of the Beit El yeshiva of kabbalists. His signature appears on an incorporation document (Shtar Hitkashrut) of Jerusalem kabbalists, members of the yeshiva, dated 1804 (see: Meir Benayahu, Incorporation Documents of Jerusalem Kabbalists, Asufot, IX [1995], pp. 95-98). He later moved to Turkey where he served as rabbi of Magnesia (Manisa), near Izmir, eventually returning to Eretz Israel and settling in Safed. In 1832, he granted his approbation to the first book printed in Safed, the Sefat Emet siddur according to Sephardi rite, with kavanot of the Arizal. This siddur was compiled by R. Nissim Zerachya, who added various commentaries and selections. In 1836, he published in Safed his book Shulchan HaTahor (on the book Poel Tzedek by the Shach), and it was reprinted in several editions. In 1835, he granted his approbation to the book Afar Yaakov by R. Yaakov Eichhorn (Breslau 1839), together with R. Avraham Anahory and R. Yisrael of Shklow. R. Nissim Zerachya was killed in the great earthquake which took place in Safed in 1837, trapped under the ruins of a house. His manuscripts and the work of his grandfather the Chida on the Zohar were lost together with him in the destruction.

[178] leaves. 16.5 cm. Fair condition. Stains, wear and tears. Extensive worming and open tears, with significant damage to text, repaired with paper (all leaves professionally restored). New leather binding.

Provenance: The Gross Family Collection, Tel Aviv, OT.011.024.

Manuscripts of Siddur HaRashash in the Gross Family Collection
Siddur HaRashash was a siddur with kabbalistic kavanot based on the writings of the Arizal and R. Chaim Vital. The siddur was edited by the kabbalists of the Beit El yeshiva in Jerusalem, based on the siddur compiled by their teacher the Rashash – R. Shalom Mizrachi Sharabi, dean of the Beit El yeshiva in the mid-18th century. For many years, copyings of Siddur HaRashash were produced from accurate manuscripts proofread by the kabbalists in the yeshiva.
Prayer using the manuscripts of the siddur was the privilege of just a few kabbalists. In general, the kabbalists themselves produced various copyings of Siddur HaRashash for their personal use, or entrusted them to reliable kabbalists only. Each of these manuscripts bore the stamp of the kabbalist who copied it, through the emendations and additions he inserted.
For many years, the siddur was zealously and intentionally kept in manuscript form only, without being printed at all. Only in 1911-1912 did several Ashkenazi kabbalists of Yeshivat Shaar HaShamayim in Jerusalem finally initiate the printing of the siddur, and parts I and II were published. Parts III-IX were printed later, presumably in 1916.
The Beit El yeshiva of kabbalists, also known as Midrash HaChassidim or Kehal Chassidim, was founded in Jerusalem in 1737 by R. Gedalia Hayun, and was designated as a place for studying kabbalah. Ever since, the kabbalists of Jerusalem have gathered to study there, directed by foremost kabbalists. Of particular prominence were R. Shalom Sharabi (the Rashash), who headed the yeshiva, and his successor R. Yom Tov Algazi. Reputedly, R. Gershon of Kitov – brother-in-law of the Baal Shem Tov, also studied there. Following the passing of R. Chaim Avraham Gagin in 1848, R. Yedidia Refael Abulafia (1806-1869), was appointed in his stead, a position he held until his passing. R. Abulafia's disciples include the sons of Rebbe Moshe of Lelov; the Imrei Binah Rabbi of Jerusalem; R. Shalom Moshe Chai Gagin, who succeeded him as dean of the Beit El yeshiva; and others.
Presented here is a unique collection of manuscripts of Siddur HaRashash from the Gross Family Collection, which reflects the tradition of manuscript transmittal of the Siddur HaRashash amongst kabbalists. Some of the present siddurim were scribed by most prominent kabbalists of the Beit El yeshiva, including R. Yosef Edrehi (scribe of the Rashash), R. Yedidia Refael Abulafia, R. Nissim Zerachya Azulai (grandson of the Chida), R. Yitzchak Moshe Ferrera, R. Masoud HaKohen Alhadad, and others.
Regarding the development of Siddur HaRashash, see: R. Moshe Hillel, The Rashash's Meditation Prayer Books, Between Tradition and Innovation, in: Windows on Jewish Worlds, Essays in Honor of William Gross, ed. Shalom Sabar, Emile Schrijver, Falk Wiesemann, pp. 205-239. An addendum at the end lists the manuscripts of Siddur HaRashash found in the Gross Family Collection.