Parchment manuscript, Ashkenazic-rite siddur, for year-round and festival prayers. [Ca. 14th/15th century].
Ashkenazic semi-cursive script (most in Gothic style), with initial words in square script, most in red ink. Most of the siddur is not vocalized (Pirkei Avot mostly vocalized).
The siddur adheres to the eastern Ashkenazic rite; for example: the Shabbat morning Torah reading includes Ein Kamocha and Shema Yisrael (which are not recited in the western Ashkenazic rite; see: Or Zarua, Laws of Shabbat 42:11; p. 23b); Av HaRachamim is included before Shabbat Musaf without an instruction to recite it only twice a year (as customary in the western Ashkenazic rite; p. 26a); Barchi Nafshi and Shir HaMaalot precede Pirkei Avot (pp. 49b-52a); the piyyut KeHoshata Adam is included for the Shabbat of Sukkot (p. 84a).
Contents of siddur: prayers for weekdays and Shabbat, Rosh Chodesh and festivals; Kiddush Levanah and circumcision; positive interpretation of a dream and prayers for a mourner; blessings for proselytes and slaves; wedding order and piyyutim for bride and groom, including special HaRachaman and Yehi Ratzon prayers; various blessings; Passover Haggadah; Barchi Nafshi and Shir HaMaalot; Pirkei Avot; Rosh Hashanah and Yom Kippur prayers; Hoshanot and Simchat Torah piyyutim; Maariv piyyutim for festivals (the manuscript is cut off in the middle of the Maariv piyyut for the second night of Sukkot).
Contains ancient and unique customs, such as reciting Ein K'Eloheinu and Pitum HaKetoret in weekday morning prayers (copied between Uva LeTzion and Aleinu; leaf 14); an added passage after Al HaNisim for Chanukah and Purim (leaf 31); a special concluding formula for the Yom Kippur Ne'ilah prayer (p. 78a); a concluding formula for a Simchat Torah piyyut (p. 88a).
The formula for calling a kohen for the Torah reading contains a fictional name (p. 12b).
The original manuscript was written by two scribes. The first wrote until the end of p. 78a, giving his name as Yehoshua in three places (pp. 41b, 54a-b). The second scribe wrote from that point on, giving his name as Yehudah in two places (pp. 88b, 89a).
Several leaves of the original manuscript are missing at the beginning and were supplied by a third scribe, ca. the same time period. The first leaf of the original siddur (leaf 7) begins in the middle of the second blessing of the weekday morning Amidah prayer. It is preceded by 6 supplementary leaves, beginning from the middle of Pesukei DeZimra. Likewise, leaves missing from the middle are supplied by the third scribe (leaves 15-22 – from middle of Aleinu until middle of Shabbat morning Kedushah). The original leaves are made of thick parchment and written in black and red ink, while the supplementary leaves are made of thinner parchment and written only in black ink.
[101] leaves. 18.5 cm. Fair condition. Stains, including dark stains and traces of mold to some leaves. Letters faded or broken. Marginal open tears to several leaves (on leaf 14, tear affecting text, repaired). Censorship expurgations in several places. New parchment binding. Placed in new slipcase.
![Parchment manuscript, Ashkenazic-rite siddur, for year-round and festival prayers. [Ca. 14th/15th century].
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![Parchment manuscript, Ashkenazic-rite siddur, for year-round and festival prayers. [Ca. 14th/15th century].
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![Parchment manuscript, Ashkenazic-rite siddur, for year-round and festival prayers. [Ca. 14th/15th century].
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![Parchment manuscript, Ashkenazic-rite siddur, for year-round and festival prayers. [Ca. 14th/15th century].
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![Parchment manuscript, Ashkenazic-rite siddur, for year-round and festival prayers. [Ca. 14th/15th century].
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