<p><span style="color:#9C0000"><strong>(MAJORCA). </strong></span></p>
<p>Census chart of <span style="color:#9C0000"><strong>RAFAEL TORNIGÍ.</strong></span></p>
<p><br /></p>
<p><span style="color:#9C0000"><strong>MANUSCRIPT IN LATIN ON PARCHMENT. </strong></span>Majorca (Mallorca), 7th July, 1626.</p>
<p>Notarial signature. 22 x 26.5 cm.</p>
<p><br /></p>
<p>According to Professor Antoni Picazo Muntaner, an expert on the Chuetas of Majorca: "Rafael was the grandfather (or great-grandfather) of the Targongí's who were burned burned alive as Judaizers in 1691 by the Spanish Inquisition. </p>
<p><br /></p>
<p>The Tarongí family were deeply faithful to the religion of their ancestors. Francisca Tarongí had seven children: Catalina and Rafael Benito (who were burned alive), Isabel (who died by garrote and was then burned), William and Francisco (who fled the kingdom and were burned in effigy), Margarita and Francisca. In addition to those mentioned, there were other family members, indescribably brave souls, who had similar sorrows. </p>
<p><br /></p>
<p>The history of the Jews of the Isle of Majorca, one of the Balearic Islands in the Mediterranean off the Spanish coast, is especially tragic. The once glorious Jewish community came to a cruel end in 1435 when the Jews of the island were forcibly baptized. Nonetheless, as in mainland Spain, crypto-Judaic activity did not cease with conversion to Christianity. These Majorcan crypto-Jews were not referred to by the Castillian epithet "Marranos, " but rather by its Catalan equivalent "Chuetas" (in Catalan orthography "Xuetas"). (Both marrano and chua/xua mean "pig".) Centuries later, the descendants of these Jewish converts to Christianity were still restricted to living in the "call" or former Jewish quarter, where they could easily be scrutinized by the ever-watchful eye of the Inquisition. By 1771 the Inquisition had sent a total of 594 Chuetas to the stake for the crime of "Judaizing." </p>
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<p><span style="color:#9C0000"><strong>SEE ALSO: </strong></span></p>
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<p>https://www.shavei.org/blog/2011/05/29/an-historic-condemnation-inquisition-palma-de-mall orca/. </p>
<p><br /></p>
<p><a href="https://revistas.uchile.cl/index.php/CJ/article/view/60583." target="_blank" rel="noopener">https://revistas.uchile.cl/index.php/CJ/article/view/60583</a></p>
<p><br /></p>
<p>https://www.shavei.org/pt-pt/blog/2021/05/20/una-familia-nefasta-historia-de-la-familia-tarong/. </p>
<p><br /></p>
<p><a href="https://en.wikipedia.org/wiki/Caterina_Tarong%C3%AD." target="_blank" rel="noopener">https://en.wikipedia.org/wiki/Caterina_Tarong%C3%AD</a></p>
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<p><span style="color:#9C0000"><strong>FURTHER DETAILS, SUPPLIED BY PROF. ANTONI PICAZO MUNTANER, IS AVAILABLE UPON REQUEST.</strong></span></p>
A superb Third Battle of the Hook P.O.W.s group of five awarded to Private L
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(x) An emotive Great War and Second World War campaign group of nine awarded to Signaller E
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<p><b><span style="color: rgb(99, 0, 0);">(TALMUD, BABYLONIAN).</span><br />Masechta Nidah. With commentaries by Rashi, Tosafoth, etc.</b> <br /><br /> <span style="color: rgb(99, 0, 0); font-weight: bold;">FIRST EDITION</span> of Ein Mishpat, Ner Mitzvah, Torah Ohr and Masoreth HaShas (Masoreth HaTalmud). These indices would be used in nearly all subsequent editions of Shas. Printer's device on title. The Albert D. Friedberg copy, with his bookplate. <br />ff. 82 (of 86) final four leaves supplied in facsimile. Marginal paper repairs with loss of text, previous owner's marks. Later calf-backed boards. Folio. Vinograd, Venice 426; Mehlman 146(x). <br /></p>
<p><br />Venice: Marco Antonio Giustiniani 1551<br /> <br />Tractate from a desperately scarce edition, a result of extreme Church prejudice. </p>
<p><br /></p>
<p>Niddah was the final tractate to be printed by Giustinian’s press, which had been working on various tractate of Talmud since 1546. Edited by Joshua Boaz ben Simon Baruch, this edition was widely recognized as being of high quality in content as well as execution. </p>
<p><br /></p>
<p>At around the same time Giustinian was printing his Talmud, a dispute arose between him and a rival press run by Alvise Bragadin. Bragadin charged that Giustinian had plagiarized his edition of Maimonides’ Mishnah Torah with notes by R. Meir Katzenellenbogen, and was engaging in predatory pricing to run Bragadin out of business. The dispute eventually reached the Pope himself (as well as R. Moses Isserles, the ReMA, who sided with Bragadin). </p>
<p><br /></p>
<p>The Catholic Church at the time was undergoing a period of orthodoxy and anti-liberalism, due to the dissension and perceived heresies of the Protestant Reformation. Thus, the coincidence of the Bragadin-Giustiniani lawsuit with the Church’s increased intolerance led to the scrutinization of all works published at Hebrew presses in Italy. A Papal committee was formed to investigate the blasphemies and offensive content found within the epitomical Jewish text; the Talmud. Within a matter of time, a Papal bull was issued, ordering the burning of the Talmud. </p>
<p><br /></p>
<p>Rome was the first city to follow through on this order, confiscating and destroying all copies of Talmud found in that city on September 9th, 1553 - Rosh Hashanah for the Jews. Venice was next, with the bonfire lit in Piazza San Marco, followed by other cities and towns across Italy. </p>
<p><br /></p>
<p>The book burnings traumatized the local Jewish consciousness, described in numerous accounts and memorialized in countless piyyutim. R. Abraham Menachem Rapa of Porto records in his Minchah Belulah (Verona, 1594): </p>
<p><br /></p>
<p>‘A fiery law’ (Deutoronomy 33:2)’. This refers to the destruction we have seen… across Italy the Talmud was burned in the year 1554… The edict went out from Rome to use them as fodder for the fire. In Venice… a continuous fire that did not cease. I established this day for myself each year as dedicated to fasting, crying and mourning. For this day was bitter to me like the day of the burning of the Temple. (See also Joseph HaKohen’s Emek Habacha [Jerusalem, n.d.] p. 89, and the introduction to Judah ben Samuel Lerma’s Lechem Yehuda [Sabbioneta, 1554]). </p>
<p><br /></p>
<p>With only 1,000-1,500 copies of each tractate printed, Giustinian’s Talmud was nearly completely obliterated; thus, <span style="color: rgb(99, 0, 0); font-weight: bold;">EACH SURVIVING VOLUME IS HIGHLY RARE.</span></p>
<p><br /></p>
<p> Forbidden from printing most new works, the Golden Age of Venetian Hebrew printing had come to an abrupt end. Moreover, without appropriate books, the level of Torah learning in Italy plummeted, with major centers sprouting up elsewhere. Thus, the effects of the Papal decree were felt for decades, if not centuries, to come. </p>
<p><br /></p>
<p>The burning of the Talmud in Italy marks one of the darkest periods of the Jewish exile. Yet, the survival of this tome testifies to the indomitable spirit of the Jewish people and its dedication to the Torah.</p>
![<p><b><span style="color: rgb(99, 0, 0);">(TALMUD, BABYLONIAN).</span><br />Masechta Nidah. With commentaries by Rashi, Tosafoth, etc.</b> <br /><br /> <span style="color: rgb(99, 0, 0); font-weight: bold;">FIRST EDITION</span> of Ein Mishpat, Ner Mitzvah, Torah Ohr and Masoreth HaShas (Masoreth HaTalmud). These indices would be used in nearly all subsequent editions of Shas. Printer's device on title. The Albert D. Friedberg copy, with his bookplate. <br />ff. 82 (of 86) final four leaves supplied in facsimile. Marginal paper repairs with loss of text, previous owner's marks. Later calf-backed boards. Folio. Vinograd, Venice 426; Mehlman 146(x). <br /></p>
<p><br />Venice: Marco Antonio Giustiniani 1551<br /> <br />Tractate from a desperately scarce edition, a result of extreme Church prejudice. </p>
<p><br /></p>
<p>Niddah was the final tractate to be printed by Giustinian’s press, which had been working on various tractate of Talmud since 1546. Edited by Joshua Boaz ben Simon Baruch, this edition was widely recognized as being of high quality in content as well as execution. </p>
<p><br /></p>
<p>At around the same time Giustinian was printing his Talmud, a dispute arose between him and a rival press run by Alvise Bragadin. Bragadin charged that Giustinian had plagiarized his edition of Maimonides’ Mishnah Torah with notes by R. Meir Katzenellenbogen, and was engaging in predatory pricing to run Bragadin out of business. The dispute eventually reached the Pope himself (as well as R. Moses Isserles, the ReMA, who sided with Bragadin). </p>
<p><br /></p>
<p>The Catholic Church at the time was undergoing a period of orthodoxy and anti-liberalism, due to the dissension and perceived heresies of the Protestant Reformation. Thus, the coincidence of the Bragadin-Giustiniani lawsuit with the Church’s increased intolerance led to the scrutinization of all works published at Hebrew presses in Italy. A Papal committee was formed to investigate the blasphemies and offensive content found within the epitomical Jewish text; the Talmud. Within a matter of time, a Papal bull was issued, ordering the burning of the Talmud. </p>
<p><br /></p>
<p>Rome was the first city to follow through on this order, confiscating and destroying all copies of Talmud found in that city on September 9th, 1553 - Rosh Hashanah for the Jews. Venice was next, with the bonfire lit in Piazza San Marco, followed by other cities and towns across Italy. </p>
<p><br /></p>
<p>The book burnings traumatized the local Jewish consciousness, described in numerous accounts and memorialized in countless piyyutim. R. Abraham Menachem Rapa of Porto records in his Minchah Belulah (Verona, 1594): </p>
<p><br /></p>
<p>‘A fiery law’ (Deutoronomy 33:2)’. This refers to the destruction we have seen… across Italy the Talmud was burned in the year 1554… The edict went out from Rome to use them as fodder for the fire. In Venice… a continuous fire that did not cease. I established this day for myself each year as dedicated to fasting, crying and mourning. For this day was bitter to me like the day of the burning of the Temple. (See also Joseph HaKohen’s Emek Habacha [Jerusalem, n.d.] p. 89, and the introduction to Judah ben Samuel Lerma’s Lechem Yehuda [Sabbioneta, 1554]). </p>
<p><br /></p>
<p>With only 1,000-1,500 copies of each tractate printed, Giustinian’s Talmud was nearly completely obliterated; thus, <span style="color: rgb(99, 0, 0); font-weight: bold;">EACH SURVIVING VOLUME IS HIGHLY RARE.</span></p>
<p><br /></p>
<p> Forbidden from printing most new works, the Golden Age of Venetian Hebrew printing had come to an abrupt end. Moreover, without appropriate books, the level of Torah learning in Italy plummeted, with major centers sprouting up elsewhere. Thus, the effects of the Papal decree were felt for decades, if not centuries, to come. </p>
<p><br /></p>
<p>The burning of the Talmud in Italy marks one of the darkest periods of the Jewish exile. Yet, the survival of this tome testifies to the indomitable spirit of the Jewish people and its dedication to the Torah.</p>](/img/aHR0cHM6Ly9iaWRzcGlyaXQtaW1hZ2VzLmdsb2JhbC5zc2wuZmFzdGx5Lm5ldC9rZXN0ZW5iYXVtL2Nsb25lZC1pbWFnZXMvMTE5NDY2LzAwMS8wMDEuanBn.P4Xzcvvakt7ykoruTdQllA)
![<b>JOSEPH BEN GORION<br />Yosiphon [historical narrative of the Second Temple period]</b>
<br />
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<span>Title letters historiated. Title-page with stamp of the Nazi Party’s Institute for Jewish Research, the Reichsinstitut für Geschichte des Neuen Deutschlands.</span>
<br />ff. 155. Damp-soiled, opening and closing leaves remargined, taped repairs with some loss, slight worming on a few leaves, censor's signature on final leaf. Modern gilt -ruled salmon morocco. Sm. 4to. Vinograd, Venice 220.
<br />Venice: Giovanni di Farri 1544
<br />Once thought to be an actual eyewitness report of events during the Second Temple era, the extensive research of the late Prof. David Flusser has proved that Yosiphon, composed by “Joseph ben Gorion” (an apocryphal figure, not be confused with the authentic Josephus Flavius), was written in Southern Italy in the year 953. See EJ, Vol. X, cols. 296-98.
<br />Once thought to be an actual eyewitness report of events during the Second Temple era, the extensive research of the late Prof. David Flusser has proved that Yosiphon, composed by “Joseph ben Gorion” (an apocryphal figure, not be confused with the authentic Josephus Flavius), was written in Southern Italy in the year 953. See EJ, Vol. X, cols. 296-98.](/img/aHR0cHM6Ly9iaWRzcGlyaXQtaW1hZ2VzLmdsb2JhbC5zc2wuZmFzdGx5Lm5ldC9rZXN0ZW5iYXVtL2Nsb25lZC1pbWFnZXMvMTE2MDE4LzAwMS8wMDEuanBn.Z8h_Cqq22vSqDbexCg8ilw)
