(2) Senior ben Joseph (purchase note dated 25 Sivan, 5212=1452, p. 482);
(3) David ben Isaac ben Menahem (recording the death of his father on Adar 28, 5331=1571 with an elegy, p. 482; and an additional inscription, as David ben Isaac of Fulda, dated 5334=1573/4, p. 482);
(4) Zanwil ben Samuel (noted by Sassoon in Ohel Dawwid; Richler does not include Zanwill in the list of owners);
(5) Rabbi Isaac Dov (Seligmann Baer) Bamberger of Würzburg (ownership note by his son, dated 5611 [not 5615]=1851/2, p. 482);
(6) Rabbi Moses Loeb Bamberger (d.1899) of Bad Kissingen (his note on retained endpaper, as well as included correspondence), by descent to;
(7) [?] Bamberger, son of the previous owner (included correspondence with Prof Adalbert Merx, dated 1906)
(8) David Solomon Sassoon,his MS 282, after 1906 (his bookplate and his sale, Sotheby's Zurich, 21 November 1978, lot 9);
(9) Valmadonna Trust Library, Codex I
David Solomon Sassoon, Ohel Dawid, Descriptive Catalogue of the Hebrew and Samaritan Manuscripts (Oxford, 1932), Vol. I, no. 282, pp. 16–18;
Brad Sabin Hill, Manuscripts and Early Printed Books from the Library of the Valmadonna Trust; an exhibition at the Pierpont Morgan Library (New York, 1989), no. 2;
Malachi Beit-Arié, The Only Dated Medieval Hebrew Manuscript Written in England (1189 CE) (London, 1985) [describing this manuscript]. With appendix by Menahem Banitt, "The Glosses in Ms. Valmadonna I."
Myer David Davis, Hebrew Deeds of English Jews before 1290, London: 1888, #156, pp. 298-302.
The present manuscript was used by A. Berliner for his edition of the Targum Onkelos (Berlin, 1884) and by A. Merx for his Chrestomathia Targumica (Berlin, 1888). The text of the Targum Sheni was edited from this manuscript by M. David, Das Targum Sheni (Krakow, 1898). The manuscript also served as the basic text for the English translation by B. Grossfeld, The Two Targums of Esther (Edinburgh, 1991).
“The mob which killed the Jews of York then looted the houses of the slain, took away gold and silver and the beautiful books they wrote, more precious than gold, unequalled in beauty … and brought them to Cologne and to other places, where they sold them to the Jews.”
Ironically, then, the Valmadonna English Pentateuch may have been saved for posterity largely as a result of its having been plundered and resold into Jewish hands.
A Hebrew shtar (legal deed or similar document) from Lincolnshire, preserved in the Chapter House of Westminster Abbey and dated 1271, gives a perfect description of just such a Hebrew Bible from England, given as a dowry in anticipation of the marriage, of Judith, daughter of Madame Bellaset to Aaron the son of Benjamin. In addition to monetary consideration, the father of the future bridegroom is entrusted with a Hebrew Bible, “written on parchment, in three columns on each page, with nikud and Masorah, Targum and Haftarot, bound in a single volume.” It is tempting to think that the present manuscript, the only surviving pre-expulsion Hebrew Bible, could be identical to the one which made up such an important part of young Judith’s dowry in 1271. Of course, no such conclusion can be reached based on the scant evidence. Within twenty years, however, the Jews would all be expelled from England under the edict of Edward I. The expulsion in 1290 brought to a swift end, an era of Jewish settlement which had begun under William the Conquerer; it ushered in a period of three and a half centuries of Jewish absence from English domains, until the readmission of the Jews in the 1650s.
That the present manuscript is the only surviving example of a Hebrew Bible from England which predates the expulsion of 1290, makes it one of the most important relics of the medieval English Jewish community. In 2012, the current, thriving Jewish community of Great Britain was invited to participate in a multi-faith reception honoring Queen Elizabeth II on the occasion of her Diamond Jubilee. As part of this momentous event, they were asked to provide an item of spiritual and cultural importance to be examined by the Queen. It should come as no surprise that the object chosen by the Jews of Great Britain to represent them, was this venerable volume, this treasured witness to the antiquity of Jewish settlement in the British Isles, Codex Valmadonna I.
Neither the present manuscript, nor any other extant Hebrew manuscript, expressly indicates its composition in England before the expulsion of the Jews in the year 1290. However, Professor Malachi Beit-Arié, the eminent Paleographer, Codicologist and Former Director of the National and University Library of Jerusalem (now the National Library of Israel) has shown that the manuscript was written in England based on the codicological evidence of the specific "pricking and ruling" technique employed, and which at the time of the creation of this manuscript, in 1189, was unique to England. Furthermore, the late Professor Menahem Banitt of Tel Aviv University was able to definitively confirm the attribution of the manuscript to England on etymological grounds by identifying the unique Anglo-Norman words which appear in the manuscript’s Judeo-French marginal glosses.
An ancient Aramaic version of the Bible, known as the Targum, sometimes accompanies the Hebrew text in the manuscripts, as it does here, verse by verse. Although incomplete, this is the oldest dated manuscript of the Targum Onkelos and of the Targum of the Five Scrolls, written in Europe and has served as the basis for several critical editions (see literature, below).
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