Zafenat Pane'ah-A Further Example in the Titling of Hebrew Books

Zafenat Pane’ah—A Further
Example in the Titling of
Hebrew Books
   Zafenat Pane’ah—A Further Example in the Titling of Hebrew Books
                        by Marvin J. Heller[1]

 Pharaoh called Joseph’s name Zafenat Pane’ah and he gave him Asenath
 daughter of Poti-phera, chief of On, for a wife. Thus Joseph emerged
 over the land of Egypt (Genesis 41:45). Zafenat: Zafenat Pane’ah.
 This name means decipherer of the cryptic (revealer of secrets).
 There is nothing similar to pane’ah in Scripture (Rashi).

The titling of Hebrew books is a beguiling subject. It has been
addressed in several works and I too have addressed the subject in a
number of articles. My articles differ, however, from the other
studies which are concerned with the titling of books in an overview
or general manner, that is, in the manner in which books are
titled.[2]

Hebrew book titles often do not reflect the contents of a book, for as
Dr. Joshua Bloch observes, that among the most curious characteristics
of Hebrew books is that titles “frequently conceal the contents of
important works which might otherwise be consulted in the course of
research.” As an example, he quotes “Isaac Samuel Reggio (1784-1855),
an eminent Italo-Jewish scholar, in his edition of the Behinot HaDaat
(Examination   of   Religion)   by   Elijah   Del   Medigo   (1460-1497),
significantly observed that the book in addition to its other good
qualities carries a title corresponding to its contents – a
distinction rare among Hebrew books.”

In contrast, my articles explore the various and multiple uses of
single titles, themed book titles, as well as titles from Shir ha-
Shirim (Song of Songs).[3] In these cases, as Bloch observed, the
subject of the book is not immediately obvious from the book title,

indeed it might be considered concealed. This article focuses on a
title from a unique biblical verse, employing a name that implies
cryptic meaning, making its employ by varied books all the more
intriguing.

The books with the cryptic title we are concerned with are entitled
Zafenat Pane’ah, from the verse noted above “Pharaoh called Joseph’s
name Zafenat Pane’ah.” Sixteen varied books, as well as two books with
the expanded title Ẓafenat Pane’aḥ Hadash, are recorded in the Bet
Eked Sefarim, a bibliography of titles set in Hebrew letters printed
from 1474 through 1950.[4] In addition to the works recorded in the
Bet Eked Sefarim there have been several additional printings of books
with that title as well as books printed under other titles that are
composites of several works, some including parts entitled Ẓafenat
Pane’aḥ or with subsections or commentaries so entitled.

The   examples    of   books   entitled   Ẓafenat   Pane’aḥ   follows,   in
chronological order, in two parts. The first part is comprised of
expansive descriptions of books with our title, the second is concise
descriptions of examples of other works with our subject title. In
neither case are the titles to be considered comprehensive but rather
an example of the varied and expansive uses made by authors in
entitling their books Ẓafenat Pane’aḥ.

                                     I

Abraham Menahem Rapa mi-Porto (Rapaport) Ashkenazi, Sabbioneta , 1555:
Our first title, appropriately enough, is a work on cryptography by R.
Abraham Menahem ben Jacob ha-Kohen Rapa mi-Porto (Rapaport) Ashkenazi,
1520-c.1594). Abraham Menahem served as rabbi in Verona, as well as
heading a famed yeshiva in that location. Prior to accepting his
rabbinic position, Abraham Menahem studied secular as well as rabbinic
subjects, particularly medicine, and worked as an editor in Hebrew
print-shops. His wide scholarship is evident from his other works,
particularly his Torah commentary based on Midrashim, Minhah Belulah
(Verona, 1594).

1555, Zafenat Pane’ah Abraham Menahem ha-Kohen Rapaport
     Courtesy of the Jewish Theological Seminary

1555, Zafenat Pane’ah
           Courtesy of the National Library of Israel

Abraham Menahem spent two years preparing Zafenat Pane’ah. It is a
small work, actually a small booklet, described as either a duodecimo
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(12 ) or an octavo (8 ) consisting of [6ff]. In the absence of the
place of publication, locations such as Venice (Steinschneider),
Ferrara (BenJacob), and Sabbioneta (Sonne) have been suggested.
Avraham Yaari, following Sonne, records Zafenat Pane’ah as a
Sabbioneta imprint, including it among the books published by the Foa
press in that location.[5] The National Library of Israel records
Zafenat Pane’ah, giving the location as Sabbioneta but also notes Riva

di Trento as a possible place of publication.[6]

The title-page, perchance intentionally cryptic, does not identify the
publisher, place of printing, or author, although the latter is
evident from the text. Zafenat Pane’ah was, as noted above, published
as a small booklet. The text of the title-page, again, lacking the
date and place of publication, as well as having no ornamentation,
states,

“See, this is new!” (Ecclesiastes 1:10); “In a levelled way” (cf.
Jeremiah 18:15); “that they should do according to every man’s
pleasure” (Esther 1:8); to write letters to one’s companion as a
sealed book that will not be intelligible to those who see it. Even if
alien eyes peruse the writing, in this manner it will be a great
marvel, that tens of thousands of men all together should write in
this way, that one should not understand the thinking of his
companion. Even if “all go to one place” (Ecclesiastes 3:20) and hew
from     one   quarry,   something   impossible   to   be   heard   and   from
intelligence withheld. If not after searching this page, confirming
its great benefit as “your eyes uphold righteousness” (cf. Psalms
17:2).

The title-page is followed by Abraham Menahem’s lengthy effusive
dedication to his uncle, R. Jacob Mugil, in which he also discusses
the need for and value of cryptography, concluding with the date
Tuesday, 15 October, 1555, Venice, signed Menahem of Porto. Next is a
brief introduction in which the rules of encryption are discussed. He
writes that there should be a sign between the writer and the
recipient, whether in Hebrew, Ashkenaz, or whichever language the
writer chooses, and it does not matter if the signs are numerous or
few in number. “‘One who does much sacrifice and one who does less, as
long as’ (Berakhot 5a, 17b) he places one letter with another as I
will explain.” After some brief instructions on spacing Abraham
Menahem signs his name as Menahem ben Jacob ha-Kohen from Porto.

Abraham Menahem’s name follows given in a bold, brief statement
referring to the coding of his name, and, also in bold letters, the
verse “If you had not plowed with my heifer, you would not have found

out my riddle,” (Judges 14:18 ) This is followed by an example, in
which Porto’s name appears as Menahem bar Jacob ha-Kohen mi-Porto,
followed by the verse. His name is then spelled out over the verse as
an encryption example. The text follows, discussing the subject of
cryptography.[7]

Abraham Menahem was an eyewitness to the burning of the Talmud in
Venice in 1553, which tragic event is reported in the Minhah Belulah,
on the phrase “. . . a fiery law unto them,” (Deuteronomy 33:2), where
he writes “I fixed these days for myself, for each and every year, for
fasting, weeping, and mourning, for this day was as bitter for me as
the burning of the House of our God (the Temple).

Anonymous, Prague, [1617]: Our second Zafenat Pane’ah, also a small
work, is a very different type of book from Abraham Menahem’s Zafenat
Pane’ah. This Zafenat Pane’ah is an alphabetical listing of the
chapter heads of Mishnayot in the Babylonian Talmud. It was published
at the press of Moses ben Joseph Bezalel Katz in Prague ([1617]) as a
         0
quarto (4 : 4 ff.). Neither the compiler’s name nor the date are given,
the latter being an estimate only. The anonymous author provides a
detailed title page in lieu of an introduction, writing:

1617, Zafenat Pane’ah, Prague
      Courtesy of the Jewish National and University Library

“O taste and see” (Psalms 34:9) this book, small in size but of
great value. “The bed is too short” (cf. Isaiah 28:20) the
presentation is long. Many run to and fro, seeking but do not find,
“for it was not seen to this day” (I Kings 10:12). How do I think to
reset that “which the early ones marked out” (cf. Deuteronomy
19:14), to establish markers and to wrap myself in a tallit stolen
from its owner. Who is the man who would think so, to think of me an
unfit thought, that I draw waters that are not mine, and I had
already “hidden myself among the baggage” (I Samuel 10:22) to avoid
the complaints of the mockers. However, the majority urgings of my
associates and their desire convinced me to fulfill their requests,
because “He who withholds grain [the people will curse him]”
(Proverbs 11:26). As not everyone is able to acquire every book
which is included and mentioned in this work, all is included here,
and whatever time would be lost in trying to locate whichever
chapter in all of the books, for it is a spread table (shulhan
arukh) with all the savory food from which all the house of Jacob

will be fed and nurtured. And I say concerning it, “fortunate is he
 who comes here and has the learning of all his books is in his hand”
 (cf. Pesahim 50a, Mo’ed Katan 28a, Ketubbot 77b, Bava Batra 10b). .
 . .

He concludes that that it is Zafenat Pane’ah (revealer of secrets,
Genesis 41:45) for it reveals that which is hidden in the hearts of
man. One should acquire this book, honor the Lord, and merit to see
the coming of the Messiah speedily in our day.

The text follows in three columns in square letters. Each entry is
comprised of the initial words of the first Mishnah in a chapter, the
chapter umber, and the tractate name, arranged alphabetically by the
first word in a Mishnah. At the end of the volume is a brief colophon
summarizing the contents.

Joseph di Trani’s (Maharit), Venice, 1648: In 1648, the Venentian
                                    0
Vedramin press published a folio (2 : [2], 236, 13 ff.) edition of R.
Joseph ben Moses di Trani’s (Maharit, 1568–1639) discourses on the
weekly Torah portion and festivals, entitled Zafenat Pane’ah. Trani
was born in Safed under auspicious signs. On the night that he was
born R. Moses Alshekh reputedly saw a great light over his house; his
name was selected prior to his birth by R. Moses Cordevoro; his father
noted that the year of his birth equaled 329) ‫ = איש חי‬late 1568; a
valiant man, II Samuel 23:20), and he received a blessing from R.
Joseph Caro prior to the latter’s death. Plague forced him to leave
Safed for Egypt, returning, spending some time in Damascus and
Jerusalem, but, by 1594 in Safed for an extended period of time where
he headed a yeshivah. In 1599, he was sent as an emissary from Safed
to Constantinople, and after a second visit, in 1604, heading a
yeshivah, and eventually becoming chief rabbi. Among his students were
R. Hayyim Benveniste, R. Joshua Benveniste, R. Hayyim Algazi, and R.
Solomon ha-Levi.

The title page says that it is Zafenat Pane’ah, “satisfied with favor,
and full of” (Deuteronomy 33:23) discourses on the Torah, updated,
that were written and corrected by the great man . . . Printed “In the

year of this 1648 = 5408) ‫ )הזאת‬jubilee you shall return” (Leviticus
25:13).

The title page is followed by two quatrains of verse from the author’s
son, R. Moses di Trani, with the heading, “I am the poorest of the
poor” (cf. Judges 6:15) “my mouth shall praise you with joyful lips”
(Psalms 63:6). Next is Moses’ introduction, the introduction of R. Yom
Tov ben Yaish, and verse in praise of the author from his young pupil
R. Isaac Alankowa, each paragraph beginning with the word kol (voice),
all in a single column in rabbinic letters. At the end of the volume
is the introduction of the second editor, R. Jacob ben Moses ha-Levi.
The last introduction is printed twice, once with and once without
Moses’ name and with variant headings. Zafenat Pane’ah concludes with
indexes   of   verses,   Midrashim,   and   rabbinic   sayings.   In   his
introduction Moses begins paragraphs two through nine with the phrase
“before the light of the Torah became submerged” due to the
destruction of the first Temple; decrees of the wicked Greek kings;
destruction of the second Temple; etc. The following ten paragraphs
begin “This” is in praise of his father and his work.

1648, Zafenat Pane’ah, Joseph ben Moses di Trani (Maharit), Venice
Courtesy of the Library of Agudas Chassidei Chabad Ohel Yosef Yitzhak

Zafenat Pane’ah is comprised of two to three sermons on each parashah
and on festivals. Each homily begins with a quote from a Midrash or
equivalent source in square letters, which is then explicated. Sources
are given in the margins. The only decorative material is the frame
about the heading of the first discourse and a design after the
introduction of Jacob ben Moses with his name.

This is the only edition of Zafenat Pane’ah. Other works, excepting di
Trani’s responsa and novellae, are no longer extant.

Samuel ha-Kohen di Pisa Lusitano, Venice, 1656: Controversial
commentary on the difficult passages in the books of Ecclesiastes and
Job by R. Samuel ha-Kohen di Pisa Lusitano (16th-17th cent.). Printed
                0
as a quarto (4 : [4], 3-33 (should say 31) ff.) in 1656 by the

Vendramin press in Venice, this is the only edition of this Zafenat
Pa‘ane’ah, the only work of Lusitano, a scholar of Portuguese origin.
The title, appropriately, reflects Lusitano’s purpose, to be,
appropriately enough for our title, a revealer of secrets (Rashi on
Genesis 41:45). Zafenat Pane’ah’s title page states that it is “on the
unusual terms in Ecclesiastes and an explanation of Job, ‘a blameless
and upright man, one who fears God and turns away from evil’ (Job 1:1,
8, 2:3). Also included are correct allusions on the precept of Parah
Adumah (red heifer, Numbers 19:2).”

  1656, Zafenat Pa‘ane’ah, Samuel ha-Kohen di Pisa Lusitano, Venice
                     Courtesy of Virtual Judaica

The title page is dated in the month Sivan in the year 416 (1656).
Nevertheless,    some   bibliographic    works,   such   as   the   Hebrew
Bibliographic Project, based on references in the text, record it as a
[1640] imprint. There are several pages of verse (2a-4a) in praise of
the book by R. Leone (Judah Aryeh) Modena, R. Jacob ben Moses Levi,
‫( יא”ק‬R. Joshua Abraham Kalimoni), ‫( אמ”ט‬I, Moses Treibush of the seed
of Jacob), and R. Jacob ben Abraham Shalom, nephew of Lusitano. Next
is a warm letter ([4b]-4a) to Lusitano from R. Simhah Luzzatto, who
raises the question of whether Job, at the time of his afflictions,
denied reincarnation. Lusitano’s brief introduction (4b) follows, in
which he notes that it is incumbent upon every Jew to learn Torah and
to delve into the books of the Bible. He has turned to the works of
“the sage Solomon” in the deep work Ecclesiastes and portions of Job
and also to the precept of Parah Adumah. It is not Lusitano’s intent
to bring novel interpretations but to elucidate the explanations of
the sages.

Zafenat Pane’ah, in a single column in rabbinic letters, is divided
into fourteen chapters, one through seven on Ecclesiastes, eight
through thirteen on Job, and fourteen on Parah Adumah. Several
chapters deal with the Messiah, or other controversial subjects: for
example, 2) the time of the Messiah, 3) whether a person born after
his coming will die, 4) if after reincarnation the Lord will renew the
world in such a manner that they will be angels, 8) whether Job is Job
ben Issachar ben Jacob, and 11) allusions to Leviathan on the war of
Gog and Megog and whether the Lord revealed to Job his ways, wisdom,
and knowledge.

Lusitano’s   positions,   particularly   on   reincarnation,    incurred
opposition from several rabbis. Most notable is R. Samuel Aboab
(1610-94), who in his responsa, Devar Shemu’el (Venice, 1702), writes
that when he saw the manuscript of Zafenat Pane’ah he was greatly
pained and wrote to Lusitano attempting to prevent its publication.
Attempting to explain the coming of the Messiah and reincarnation from
the verses in Ecclesiastes is like attempting to “make an elephant
pass through the eye of a needle” (Berakhot 55b) and attempting to
determine these times is in opposition to the Rambam. Worst of all, he

endangers the people by confirming that for this generation is written
the end of days and Moses’ promise of redemption.

Joseph (Ashkenazi), Frankfurt on the Oder, 1693-94: Zafenat Pane’ah
Hadash, homilies on diverse subjects by R. Joseph ben Moses
(Ashkenazi), darshan of Przemyslany and rabbi and dayyan in that
location (17th cent.) was printed in Frankfurt on the Oder in 1693-94
                                                    0
at the press of Michael Gottschalk as a quarto (4 : 60 ff.). Joseph ben
Moses was also the author of Keter Torah (Berlin, 1699), and a
commentary on the Haggadah included in Haluka de-Rabbanan (Amsterdam,
1695). The title page describes it as:

Discourses, pleasing and delightful, a “work well set” (cf. Isaiah
3:24), a work of great sharpness, “more precious than fine gold” (cf.
Isaiah 13:12) and pearls. His Torah was expounded with forty-nine
faces, and within each and every entry you will find many views.
Written by the great rav, the darshan of Przemyslany, R. Joseph ben
Moses, grandson of the gaon R. Abraham Ashkenazi, descended from
Rashi, son-in-law of R. Naphtali of Przemyslany, and author of Ketonet
Passim.

Beginning of work is dated to Tuesday, the day that it states two
times “it was good 15) ‫( ”)טוב‬Genesis 1:10, 12) Kislev “And Pharaoh
called Joseph’s name Zafenat-Pane’ah (he who explains what is hidden)
454) ‫ = שם יוסף צפנת פענח‬December 5, 1693)” (Genesis 41:45). The
colophon (59b) dates completion of the work to Thursday, 2 Shevat,
“One law shall be for him who is native born, and for the stranger who
sojourns among you 454) ‫ = תורה אחת יהיה לאזרח ולגר הגר בתוככם‬January
28, 1694)” (Exodus 12:49). There is an approbation signed by nine
rabbis from the Va’ad Arba Aratzot (1b); Joseph’s introduction
(1b-2b), beginning that the Torah is expounded in 49 ways and
concluding that the book is named Zafenat Pane’ah for it reveals that
which is concealed; the text (3a-59b) in two columns in rabbinic
letters; concluding with errata (60a-b) and a list of abbreviations
(60b).

Zafenat Pane’ah Hadash is comprised of 60 discourses on diverse
subjects, most discourses addressed in several homilies, varying in

number from one homily (17 discourses) to sixteen (1) entries and in
length from several pages to brief paragraphs The subjects are Adam
and Hava, explained in sixteen entries; Patriarchs and Matriarchs;
Eretz Israel; first-born; creation; blessing; exile and redemption;
robbery; redemption and David (15 Shir ha-Ma’alot); judgment, mercy,
and David; hekdesh; confession and repentance; merit and obligation;
sin and punishment; tohorah and tuma; Jacob and tribulation; Judah,
yibum and halizah; priesthood; honor of Torah and Torah scholars;
honor, praise, and rising; learning the written and oral Torahs;
Mizraim; Tabernacle and Temple; Moses and Aaron; flood and dispersion;
angels; damages, marital property (melog and zon barzel); marriage and
divorce; Sodom and Gomorrah; Sanhedrin; witnesses; slaves; Pesah,
removal of hamez; Pharaoh and Mizraim; zaddikim; curse and blessing;
Korah and his assembly; Cain and Abel and the splitting of the Reed
Sea; Kri’at Shema; betrothal; considerable possessions; the wicked;
Shabbat; representatives; tribes; oaths; reward and punishment; reward
of mitzvah and Torah; resurrection; repentance; and terumot and
ma’aserot.

1693-94, Tzofnat Pa’aneah Hadash, Joseph ben Moses of Przemyslany,
                          Frankfurt am Oder
     Courtesy of the Society for the Preservation of Hebrew Books

The title-page has an elaborate pillared form comprised of two
cherubim at the top blowing horns and at the bottom an eagle with
spread wings. Within the wings is a carriage and figures, and in the
middle of this scenario is a depiction of the Patriarch Jacob meeting
Joseph in Egypt, recalling “And Joseph made ready his chariot, and
went up to meet Israel his father, to Goshen, and presented himself to
him; and he fell on his neck, and wept on his neck a good while”
(Genesis 46:29).[8]

Jacob Joseph ha-Kohen Katz, Koretz, 1782: A commentary on Exodus by R.
Jacob Joseph ben Zevi ha-Kohen Katz of Polonnoye (d. c. 1782). Among
the foremost disciples of the Baal Shem Tov, Jacob Joseph was a scion
of the kabbalists R. Samson ben Pesah of Ostropol (Ostropoler, d.

1648) and R, Joseph Katz (17 th century), and of R. Yom Tov Lipman
Heller (1579–1654). Jacob Joseph’s most famous work is Toledot Ya’akov
Yosef (Korets, 1780), discourses on the weekly Torah readings and the
first Hassidic book to be published.[9]

      1782, Zafenat Pa‘ane’ah, Jacob Joseph of Polonnoye, Koretz
              Courtesy of the National Library of Israel

Jacob Joseph’s Zafenat Pane’ah was printed in Koretz ([1] 35 ff.) at
the press of Tsevi Hirsh ben Aryeh Leib Margolis (Margoliot), the
first of two of Jacob Joseph’s works printed there at this time.
Zafenat Pane’ah was preceded by Ben Porat Yosef (1781), on Genesis.
The title-page, dated “How abundant is the good that You have in store
[for those who fear You] 1782 = 542) ‫( ”)מה רב טובך אשר צפנת‬Psalms
31:20) references Jacob Joseph, noting his Toledot Ya’akov Yosef and
refers to the man of God, ISRAEL [Ba’al Shem Tov], informing that it
was brought to press by his, Jacob Joseph’s, son-in-law R. Abraham Dov
Ber, av bet din Hamaltzik.

The title-page is followed by the introduction which has an
interesting and unusual heading, stating that the introduction to this
work “has been printed before, twice in two of the author’s books, and
is included here so as not to have a blank page. Printed here is an
omission from Parasha Ki Sisa (Exodus 30:11-34:35).” It is not only
the introductions that are alike, for Ya’aḳov Shemuʼel Shpigel informs
that the title-page of Zafenat Pane’ah and Ben Porat Yosef, are also
alike. He suggests that Jacob Joseph was not present and it is
difficult to know who was responsible for the title-pages. Shpigel
does note, however, that the reference to Jacob Joseph’s son-in-law is
modified and either he or the printer might be responsible. The
reference to the Ba’al Shem Tov is unchanged.[10]

Jedaiah ben Abraham Bedersi (Ha-Penini); Isaac Eisig ben Isaiah
Auerbach    (Reis)   1797:   Classical   ethical   work,    Beḥinat   Olam
(Examination of the World), by R. Jedaiah ben Abraham Bedersi (Ha-
Penini, c. 1280 – c. 1340) with the commentary Zafenat Pane’ah by R.

Isaac Eisig ben Isaiah Auerbach (Reis, early 18th century). A popular
work, the Bet Eked Sefarim records as many as many as seventy-three
printings    of   Beḥinat    Olam,   including   editions   with   varied
commentaries, three with Zafenat Pane’ah.[11] This printing of Beḥinat
Olam, with the commentary Zafenat Pane’ah, was published in Brunn at
                                                     0
the press of Joseph Karl Neiman as an octavo (8 : 45 ff.). It was
preceded by a Sulzbach edition (1744). Parenthetically, Beḥinat Olam
was first printed in Mantua in 1478. This is the twenty-fifth edition
of that work.

Jedaiah ben Abraham Bedersi (Ha-Penini), was a poet, physician, and
philosopher. Among the other works credited to him is Baḳḳashat ha-
Memim (The Mem Prayer) composed when he was fifteen. A versified
prayer of 1,000 words each of which begins with the letter mem. He
also wrote a commentary on the Haggadah, Ohev Nashim (In Defense of
Women), Sefer ha-Pardes on such various subjects as isolation,
worship, science, and grammar. Beḥinat Olam, Bedersi’s best known
work, written after the expulsion of the Jews from France in 1306, is
a versified examination, in thirty-seven chapters, of the vicissitudes
and vanities of life, with religious and philosophical insights.

This Zafenat Pane’ah is a commentary on Beḥinat Olam by Isaac Eisig
ben Isaiah Auerbach. Auerbach was a German grammarian and commentator.
He was the author of several books on Hebrew grammar, reputedly
motivated by his inability to understand Rashi, causing him to study
philology. He eventually wrote Be’er Reḥovot (Sulzbach, 1730), a
commentary on the Rashi on the Torah. He was the author of this
Zafenat Pane’ah, a Yiddish translation and adaptation of Beḥinat
Olam.[12]

1789, Beḥinat Olam with Zafenat Pane’ah, Brunn
        Courtesy of the Jewish National and University Library

The title-page is followed by Auerbach’s introduction in which, at
both the beginning and the end he describes Zafenat Pane’ah as being
an explanation and interpretation (Zafenat Pane’ah). It is followed by
the text which is in two columns, the inner columns the text of
Beḥinat Olam in square vocalized letters, the outer column Zafenat
Pane’ah set in Yiddish in Vaybertaytsh, a type generally but not
exclusively reserved for Yiddish books, so named because these works
were most often read by the less educated and women.[13]

II

Zafenat Pane’ah, as noted above, is an intriguing title for a book.
Based on the rare appearance of the verse “Pharaoh called Joseph’s
name Zafenat Pane’ah . . . (decipherer of the cryptic (revealer of
secrets), a name that appears once only in the Bible. Zafenat Pane’ah
is a name of Egyptian origin, it being the name given by Pharoah to
Joseph, albeit one recognizing his rare ability to decipher Pharoah’s
dreams. As a title, Zafenat Pane’ah has had an allure for authors. Of
the books described above one only deals with cryptography, while
several of the first group of books’ authors are named Joseph. Perhaps
the allure of the name, Zafenat Pane’ah, decipherer of the cryptic
(revealer of secrets) is seen by the authors as being applicable to
their works, finding meaning in their interpretations of obscure
passages in scriptures and other challenging works.

Our Zafenat Pane’ahs, the subject matter of this article, are early
printings. It is important to note that later publications with our
title, beyond the scope of this article, while not addressed in any
detail, are also of interest. Indeed, note should be taken that
several of these later works are, valuable and noteworthy. Below are
concise examples of several later works entitled Zafenat Pane’ah

R. Elijah Guttmacher (1795–1874), a student of both Kabbalah and
general   studies,   served   as   rabbi   in   Pleschen   and   Grodzisk
Wielkopolski, attracting followers who came to him for amulets, cures,
and guidance. He was unusual, in contrast to both Orthodox and
assimilationist rabbis, in being a supporter of the Ḥibbat Zion
movement. Author of works on Mishnayot and the Talmud, Guttmacher’s
titles also include a Zafenat Pane’ah (Brody, 1875, below) “devoted to
the tales of Rabbah b. Ḥana as told in Bava Batra.”[14] R. Saul Nathan
Nathansohn, in his approbation to this work, writes that Zafenat
Pane’ah is so entitled because it is an explanation of the aggadah of
Rabbah bar Ḥana which is “obscure and sealed,” all the earlier geonim
put their hearts to elucidating it and even the Vilna Gaon wrote a
commentary on it.

A sad, tragic Zafenat Pane’ah is the eulogy by R. Asher Nissan ben

Judah Leib Levinsohn for his only son, R. Menahem Nahum Nathan.
Printed in Vilna (1875), the title-page describes Menahem Nahum Nathan
as a gaon, gadol, and sage, and informs that Asher Nissan was the
author of such works as Gan Ne’ul, Afikei Yehudah, and Likkutei
Shoshanim. In a preface to the reader, Asher Nissan informs that he
has entitled the eulogy Zafenat Pane’ah “Because his name is becoming
‫ נאה‬to him and he is becoming to his name, for my son, the gaon.”

Among the later editions of Zafenat Pane’ah are several books entitled
Zafenat Pane’ah by the illustrious R. Joseph Rozin (Rosen, Rogachover,
1858–1936). A prolific author, all of his numerous and varied works on
the Torah, Talmud, Rambam, and responsa have the title Zafenat
Pane’ah.[15]

Our final Zafenat Pane’ah is a commentary on the Torah and festivals
by R. Pinchas Shapira ben Shalom, published in Jerusalem (1964). A
resident of Kozakonyha, Marmaros from from 1905, he was deported by
the Hungarians during World War I to Galicia, settling, in 1918, in
Felsovisso. He perished in the Holocaust.[16] His Zafenat Pane’ah was
published by his son-in-law, R. Menahem Mendel Taub, the Kaliver
rebbe. In the introduction Pinchas Shapira writes that he has entitled
this work Zafenat Pane’ah because it alludes to his name and to the
names of his father and of his mother. The initial numerical values of
Zafenat Pane’ah ‫ צפנת פענח‬are, together with the number of its letters
and general number (828 + 8 + 1 = 837), equal to Pinchas 208) ‫)פינחס‬
ben 253) ‫ )במוה”ר‬Shalom 837 = 376) ‫)שלום‬. A second example is Pinchas
‫ פינחס‬ben Hanna Sarah 828 = 620 + 208) ‫)בן חנה שרה‬.

                                 III

Our Zafenat Pane’ahs and a [Hadash], noted both in some detail and
concisely, encompass such varied subjects as cryptography, an
alphabetical   listing   of   Mishnayot   chapter     heads,   biblical
interpretations, a eulogy, an ethical work, and other diverse
subjects. All reflecting the authors’ concerns with clarifying, making
clear, that which is not clear, not immediately obvious without
insightful interpretation. What then, could be more appropriate than
the title Zafenat Pane’ah, “decipherer of the cryptic (revealer of

secrets)”?

             1875, Zafenat Pa‘ane’ah, Elijah Guttmacher, Berlin
                         Courtesy of Ozar ha-Hachms

[1] I would, once again, like to express my appreciation to and thank
Eli Genauer for reading the manuscript and his comments.
[2] Among the authors addressing the subject of book titles are
Abraham Berliner, “Shemot Seforim Ivrim,” in Ketavim Nivharim II
(Jerusalem, 1969), pp. 147-48 [Hebrew]; Joshua Bloch, “Some Odd Titles
of Hebrew Books,” Bulletin of the New York Public Library 41:10 (New
York, October, 1937, reprinted in Hebrew Printing and Bibliography,

New York, 1976), pp. 151-57; Solomon Schechter, “Titles of Jewish
Books,”     in   Studies   in   Judaism,   First        Series    (1896,     reprint
Philadelphia, 1938), pp. 270-281; and Menahem Mendel Slatkine, Shemot
ha-Sefarim ha-Ivrim: Lefi Sugehem ha-Shonim, Tikhunatam u-Te’udatam
(Neuchâtel-Tel Aviv, 1950-54) [Hebrew].
[3] My previous articles on the subject are “Adderet Eliyahu; A Study
in the Titling of Hebrew Books,” in Studies in the Making of the Early
Hebrew Book. Brill, Leiden/Boston, 2008, pp. 72-91; “What’s in a name?
An example of the Titling of Hebrew Books,” in Further Studies, pp.
371-94; “Keter Shem Tov: A Study in the Entitling of Books, Here
Limited to One Title Only” in Essays on the Making of the Early Hebrew
Book (forthcoming); “Entitling Hebrew Books from Shir ha-Shirim: (Song
of Songs)” in Essays; and “For a Remembrance: Books so entitled as a
remembrance for the author.” (Hakirah, forthcoming).
[4] Ch. Friedberg, Bet Eked Sefarim, (Israel n.d.), tav379-396
[Hebrew].
[5] Avraham Yaari, “The Printers B’nei Foa,” in Studies in Hebrew
Booklore, (Jerusalem, 1958), p. 362 n. 17 [Hebrew].
[6] National Library of Israel system number 990017477400205171.
[7] Marvin J. Heller, “Abraham Menahem ben Jacob ha-Kohen Rapa mi-
Porto   (Rapaport)    Ashkenazi:    A   Renaissance        Rabbi       of   interest”
Seforim.blogspot.com (March 17, 2021).
[8] Concerning the eagle motif on the title-page of Hebrew book see
                                                   th            th
Marvin J. Heller, “The Eagle Motif on 16                and 17        Century Hebrew
Books,” Printing History, NS 17 (Syracuse, 2015), pp. 16-40 and in
Essays (forthcoming).
[9] Mordechai Margalioth, ed. Encyclopedia of Great Men in
Israel 3 (Tel Aviv, 1986), cols., 867-69; [Hebrew]; Tzvi M.
Rabinowicz, The Encyclopedia of Hasidism (Northvale, London,
1996, pp. 239-40.
[10] Ya’aḳov Shemuʼel Shpigel, ʿAmudim be-Toldot ha-Sefer ha-Ivri:
be_Sha’are ha-Defus (Jerusalem, 2014), pp. 115-16 [Hebrew].
[11] Ch. Friedberg, Bet Eked Sefarim, bet 341.
[12]    Yehoshua   Horowitz,     “Auerbach,   Isaac        Eisig      ben   Isaiah,”
Encyclopaedia Judaica, vol. 2, pp. 654-655.
[13] Concerning the early use of Vaybertaytsh see Herbert C. Zafren,

“Variety in the Typography of Yiddish: 1535-1635,” Hebrew Union
College Annual LIII (Cincinnati, 1982), pp. 137-63; idem, “Early
Yiddish Typography,” Jewish Book Annual 44 (New York, 1986-87), pp.
106-119. Zafren suggests, in the latter article, that the origin of
Vaybertaytsh, which he refers to as Yiddish type, was the Ashkenaz
rabbinic fonts, supplanted by the more widespread Sephardic rabbinic
type which prevailed in Italy (p. 112)..
G[14] Getzel Kressel, “Guttmacher, Elijah.” Encyclopaedia Judaica,
vol. 8, pp. 155-156.
[15] An example of the Rogachover’s acumen can be seen from his
exposing the widely accepted bogus edition of Seder Kodashim of the
Jerusalem Talmud. The Rogachover, one of the few who questioned the
authenticity of the forgery, observed that each Talmudic tractate
mentions at least one amora (Talmudic sage) not mentioned elsewhere,
whereas in this work there are no amoraic hapax legomena. Concerning
the forgery see Marvin J. Heller, “Who can discern his errors?
Misdates, Errors, and Deceptions, in and about Hebrew Books,
Intentional and Otherwise” Hakirah: The Flatbush Journal of Jewish Law
and Thought 12 (2011), pp. 269-91, reprinted in Further Studies in the
Making of the Early Hebrew Book, (Leiden/Boston, 2013), pp. 417-20.
[16]   Tzvi   M.   Rabinovicz,   The   Encyclopedia    of   Hasidism,
(Northvale,1996), p. 450.