||Supplicatory prayers to be said in the morning as arranged by R. Aaron Berechiah ben Moses of Modena. These prayers, similar to Tikkun Hazzot, are comprised of prayers in both prose and verse. They are for both daily and festival use. The custom of reciting Seder Ashmorot ha-Boker was originated among the Italian and Levantine Jews, who would arise before dawn to say these prayers and songs. The title page has a frame comprised of florets and states that its purpose is supplication, entreaty, and lamentation, daily, for those who say supplicatory prayers, and for those who do not say supplicatory prayers. “All who see them shall acknowledge them, that they are” (Isaiah 61:9) “the work of the hands of a master craftsman” (Song of Songs 7:2). “The excellency of dignity” (Genesis 49:3) in the work of work proofing, precise in letters and punctuation. With the intent, wherever, possible, to be concise. Errors “shall not be seen and not be found” (Pesahim var. cit.) that confuse the holy purpose. The text begins with prayers to be said daily, separate prayers for each day, Sunday through Friday, followed by prayers for days when Tahanun is not said, also ordered by day; Rosh Hodesh, which includes the selihot of R. Abraham of Prague and erev Yom Kippur Katan (erev Rosh Hodesh, eve of the new month, when special penitential prayers are recited). There is a colophon on 57a after the selihot of R. Abraham, and again at the end of the volume. Brief instructions are in Yiddish in square Hebrew letters.
R. Aaron Berechiah, whose name is not mentioned here, is credited with arranging Seder Ashmorot ha-Boker. He was an Italian Kabbalist (d. 1639). He was a pupil of R. Hillel of Modena and of R. Menahem Azariah of Fano. At the request of the Hebrah Kaddisha at Mantua he wrote Ma'avar Yabbok. To avert possible criticism for failing to discuss the subject matter philosophically, he makes use of the statement of Isaac Arama in his Akedat Yizhak: "Reason must surrender some of its rights to the divine revelations which are superior to it." Other works written by him are: A commentary onTikkune ha-Zohar; Hibbur be-Kabbalah, a work on the Cabala, consisting of four volumes: (a) Shemen Mishht Kodesh (The Oil of Holy Anointment), on the principles of the Kabbala according to R. Moses Cordovero and R. Isaac Luria; (b) Shemen Zait Zak (The Pure Oil of the Olive), public addresses on the same subject; (c) Shetil Poreah (The Blossoming Plant), on the mysterious meaning of prayers and ceremonies; (d) Imre Shefer (Words of Beauty), and miscellaneous matter; this whole work was seen in manuscript by Azulai at Modena, and is found in parts in some libraries; Magen Aharon (Shield of Aaron), containing a compendium of R. Luria's works. This fertile writer is said to have been, like R. Joseph Caro, in constant communion with a spirit called the Maggid.