By Robert Chazan
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Extra info for Ajs Review: Spring, No 1
2, fol. " See also Moses ibn Makhir, Seder ha-Yom (Lublin, 1876), fol. 38b. 55. Schechter, Studies, p. 296; Fine, Safed Spirituality, p. 44; Isaiah Horowitz, Shne Luhot ha-Berit ("Massekhet Sukkah"), pt. 2, fol. 76a. See also Moses ibn Makhir, Seder ha- Yom,fol. 46c ("some remain awake and do not sleep at all"). For other sources, as well as a discussion of the Hoshana Rabbah rite before the sixteenth century, see also Wilhelm, "Sidrei Tikkunim," pp. 138-143. COFFEE, COFFEEHOUSES, AND NOCTURNAL RITUALS 37 hardlymade an impactin Italy until the middleof the seventeenthcentury.
24). R. , no. 12. On special summer hours for TikkunHazot see also Isaiah Bassan, Lahmei Todah (Venice, 1741) fol. 88d. 49. On the reports of Prospero Alpini and Pietro della Valle, see Jacob, Coffee: Epic ofa Commodity,p. 44, and Braudel, Structures of EverydayLife, p. 256. The latter had written from Constantinople in 1615 concerning coffee that "when drunk after supper, it prevents those who consume it from feeling sleepy. " See also above, n. 31. 50. Braudel, Structures of Everyday Life; Robert Hewitt, Coffee: Its History, Cultivation, and Uses (1872), p.
541-542. 75. Pragmatica instituita da osservarsi dalli singoli dell'Universithddegli Ebrei di Modena (Florence, 1765), p. 12, par. 10. 76 The popularization of coffee and the ritualization of the night hours thus went hand in hand. The Ashmoret ha-Boker society of Modena, founded by R. Aaron Berachia almost a century and a half earlier, was evidently seriously weakened by the new strength shown by Hazot, for it soon sought to fortify itself through a merger. 77 It was not only in Italy that the growing popularity of coffee in the eighteenth century exerted an appreciable impact upon Jewish ritual and confraternal life.