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4. 39. AaronBerachiaof Modena,Ashmoretha-Boker(Mantua,1624),fol. SeeE. Horowitz,"R. Isaacb. GershonTrevesin Venice"(Hebrew),KiryatSefer59 (1984):254-256. On R. MenahemAzariah'srelationshipto Safedkabbalism,see IsaiahTishby,"TheConfrontationbetween Lurianicand CordoverianKabbalah in the Writingsand Life of R. Aaron Berachiaof Modena"(Hebrew),Zion 39 (1974):9-13, and RobertBonfil, "New Informationon Rabbi Menahem Azariah da Fano and His Age" (Hebrew) in Studies in the History of Jewish Society ..
This work appears to be modeled upon the edition of Amsterdam, 1727. For the earliest publication (1710) of the prayer to be recited at the end of the Hoshana Rabbah vigil, see Wilhelm, "Sidrei Tikkunim," p. 143. See also TikkunLeil Shavuot(Venice, 1730), fol. 68a. In contrast to the editions of Shefer Tikkunim which began to appear in the seventeenth century (cf. above, n. 58), the all-night character of the Shavuot rite is stressed in its introduction. For eighteenth-century editions of the two Tikkunim, see Friedberg, Bet 'Eked Sefarim, p.
This was due more to the availability of coffee than to the habit of frequenting coffeehouses, but the vogue achieved by the midnight rite of Tikkun Hazot would seem to have been equally linked to the latter. After long lagging behind the less-demanding observances of Shomrim la-Boker, it came, during the eighteenth century, to enjoy unprecedented popularity among Italian Jewry. Those Jews who, in increasing numbers, were in the habit of spending their evenings in the cafes of the ghettos evidently found it more attractive to recite TikkunHazot late at night than to rise even shortly before dawn for Shomrim la-Boker.