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Why did the Germanor Bohemianor Moravianor LithuanianJewsnot acceptsome otherlegal code? 91 however, that, like certain other rabbis in his day such as R. Hayyim Benveniste in Izmir, Buchner thoughtof Isserles' comments as being applicablein principleto all Jews. See Hayyim Benveniste,introductionto Keneset ha-gedolah (Livorno, 1658). 89. On the relation of HungarianJews and Ashkenazic Jews in the sixteenth and seventeenth centuries, see Bornstein (above n. 13), pp. 82-86. There were separatecommunitiesof Hungarianand Ashkenazic Jews in Constantinopleas well (p.

Cf BenjaminHamburger,introductionto Juspa Shammes, Minhagimdi-qehila qadish Varmaisa(Jerusalem, 1988), vol. 1, pp. 69-105. Zimmer(p. 217) and Spitzerboth make assurancesthat the customs of "Austria"and "the Rhineland"agreed more than they disagreed. Note, however,that our question is not how modern ethnographysees medieval German Jews and their diverse but related customs, but how they saw the matterthemselves. R. " See Halakhot u-minhageiRabeinuShalom mi-Neustadt(Derashot Maharash), ed. Shelomoh Spitzer (Jerusalem, 1977), p.

89. On the relation of HungarianJews and Ashkenazic Jews in the sixteenth and seventeenth centuries, see Bornstein (above n. 13), pp. 82-86. There were separatecommunitiesof Hungarianand Ashkenazic Jews in Constantinopleas well (p. 82, n. 6). By the second quarterof the seventeenthcentury, however,two Salonika rabbis, R. Daniel Estrossa and R. Hayyim ben Shabbetai,referredto the Buda Jews in their responsa as "Ashkenazim"(pp. 83-84). 90. See Ephraimben Jacob ha-Kohen,She 'elot u-teshuvotSha 'ar Efrayim,no.

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