1

GERMAN SILVER FESTIVAL GOBLET.
 
 
On round base with knobbed stem that attaches to octagonal wine section. Engraved with the names Dora and Georg Mosler and the Hebrew verse: “I Have Taken You for My Nation.” Height: 6.7 inches (17 cm).
 
 
<p>c. 1907</p>
 

2

GERMAN SILVER PASSOVER GOBLET.
 
 
Hexagonal bowl engraved in Hebrew: “I Saved them from Slavery.” Further chased with floral and rocaille designs; set on faceted baluster stem, the whole on circular domed base with co-ordinating chasing. Marked. Height: 4.5 inches (11.4 cm).
 
 
<p>Late 18th-century</p>
Provenance: From the collection of a prominent, pre-war Frankfurt Jewish family (details of which will be provided to the successful bidder).
Provenance: From the collection of a prominent, pre-war Frankfurt Jewish family (details of which will be provided to the successful bidder).

3

LARGE GERMAN SILVER PRESENTATION GOBLET.
 
 
Of elaborate rococo design, rim engraved with lengthy Hebrew inscription from the “Bachurei Eidah” to: HaGaon Binyamin Tzvi Auerbach, Chief Rabbi of Halberstadt. Shabbos Parshath Emor, 1863. Height: 10 inches (26 cm).
 
 
<p>19th-century</p>
Provenance: From the collection of a prominent, pre-war Frankfurt Jewish family (details of which will be provided to the successful bidder). Rabbi Benjamon Tzvi Hirsch Auerbach (1808-72), author of Nachal Eshkol, was one of the great rabbis of 19th-century Germany, alongside his rabbinic colleagues, Rabbis Samson Raphael Hirsch, R. Azriel Hildesheimer and R. Ya’akov Ettlinger. Following yeshiva studies in Krefeld and Worms and university studies in Marburg, R. Tzvi Binyamin Auerbach was appointed Landesrabbiner of the Grand Duchy of Hesse, based in Darmstadt. However his strictly Orthodox beliefs caused difficulties with the liberal tendencies of his community and in 1857 he moved to Frankfurt to devote himself to full-time scholarship. In 1863 he was called to serve as rabbi in Halberstadt, a position he held until his death.
Provenance: From the collection of a prominent, pre-war Frankfurt Jewish family (details of which will be provided to the successful bidder). Rabbi Benjamon Tzvi Hirsch Auerbach (1808-72), author of Nachal Eshkol, was one of the great rabbis of 19th-century Germany, alongside his rabbinic colleagues, Rabbis Samson Raphael Hirsch, R. Azriel Hildesheimer and R. Ya’akov Ettlinger. Following yeshiva studies in Krefeld and Worms and university studies in Marburg, R. Tzvi Binyamin Auerbach was appointed Landesrabbiner of the Grand Duchy of Hesse, based in Darmstadt. However his strictly Orthodox beliefs caused difficulties with the liberal tendencies of his community and in 1857 he moved to Frankfurt to devote himself to full-time scholarship. In 1863 he was called to serve as rabbi in Halberstadt, a position he held until his death.

4

POSEN SILVER SABBATH GOBLET.
 
 
Rococo decorated bowl, rim with charming Hebrew inscription from the recipient’s grandmother. The Hebrew acrostic dating amounts to the year 1925. Marked. Height: 4.5 inches (11.4 cm).
 
 
<p>Frankfurt, early 20th-century</p>
Provenance: From the collection of a prominent, pre-war Frankfurt Jewish family (details of which will be provided to the successful bidder).
Provenance: From the collection of a prominent, pre-war Frankfurt Jewish family (details of which will be provided to the successful bidder).

5

POSEN SILVER HAVDALAH PLATE.
 
 
Wide rim. Center engraved in Hebrew: “Who Separates between the Sacred and the Profane.” Marked. Diam: 10 inches (25.4 cm.
 
 
<p>Frankfurt, circa 1900</p>
 

6

AN EXTRAORDINARILY RARE AND HIGHLY IMPORTANT PARCEL-GILT SILVER FILIGREE SPICE CONTAINER.
 
 
An impressive silver filigree spice container of tower form.
 
 
<p>Germany / Galicia, mid-18th century</p>
The three-tiered tower features a hinged door with latch. Each of the four sides is set with an engraved clock face. The central section houses a single bell and is surrounded by three (of four) gilt cast male figures bearing, respectively, a braided candle, and musical instruments (flute and lyre). The upper section of the tower is encircled by four filigree pennants and a further four gilt cast male figures respectively bearing, a wine-cup, spices and a prayer-book (upon which (identifying?) marks are engraved). At top rests a domed cupola with pennant (detached). The whole, set upon a (slightly later?) fluted raised circular pedestal above which stands a male figure with arms outstretched clutching a prayer-book and spices. No visible silver marks. Height 16.5 inches (41.5 cm). Housed in: 18th-century custom fitted leather case. AN EXCEPTIONAL SPICE-TOWER OF EXQUISITE QUALITY, COMPLETE WITH CONTEMPORARY CUSTOM FITTED CASE. Provenance: From the collection of a prominent, pre-war Frankfurt Jewish family (details of which will be provided to the successful bidder). The silver sheet base of this most distinctive spice-tower is typically German, yet the feature of a standing male figure, is almost only seen as part of a Havdalah Compendium. Used here in the present fashion, as part of a spice-tower, is unparalleled - and there appears to be no other similar such spice tower extant. The body of this spice-tower is also of a typical German form, with the four towers at the corners and the faceted central tower above. Yet the fine filigree work is clearly Galician. The filigree flag at top is also a regular feature of Galician towers, while the use of a clock face is a German convention. The exciting appearance of male figures, here standing on the parapets of the tower, can be found both in fine German sheet silver examples, as well as on fine filigree Galician models, and are always, most highly prized. All in all, this magnificent silver spice tower with multiple cast human figures is very much in the 18th century German style, but fashioned from a silver technique that is quite clearly Galician. A most unique example. For a similar spice-tower formerly in the collection of The Jewish Historical Society of England and subsequently sold at auction, see Kestenbaum &amp; Company, Sale 56, Lot 5 (hammer-price, $280,000). See https://www.kestenbaum.net/auction/lot/auction-56/056-005/. The Jewish Museum of Frankfurt (JMF 87-104) possesses a similar spice tower, but not as elaborate as the one offered here (see J&uuml;dische T&uuml;rme aus Schwabische Gm&uuml;nd (2001) p. 70). Also similar, but several inches shorter, is a spice-tower from the Arthur Howitt Collection sold at auction in 1932 and resold by Christie’s Amsterdam, December 10th, 2007, Lot 196. For historical context, see the learned article by Michele Klein “The Havdalah Candle Holder” in Ars Judaica (2012) pp. 31-54. Kestenbaum &amp; Company is grateful to Mr. William L. Gross (Tel Aviv), for his scholarly advice; and for his expert, curatorial assessment of this spice-tower.
The three-tiered tower features a hinged door with latch. Each of the four sides is set with an engraved clock face. The central section houses a single bell and is surrounded by three (of four) gilt cast male figures bearing, respectively, a braided candle, and musical instruments (flute and lyre). The upper section of the tower is encircled by four filigree pennants and a further four gilt cast male figures respectively bearing, a wine-cup, spices and a prayer-book (upon which (identifying?) marks are engraved). At top rests a domed cupola with pennant (detached). The whole, set upon a (slightly later?) fluted raised circular pedestal above which stands a male figure with arms outstretched clutching a prayer-book and spices. No visible silver marks. Height 16.5 inches (41.5 cm). Housed in: 18th-century custom fitted leather case. AN EXCEPTIONAL SPICE-TOWER OF EXQUISITE QUALITY, COMPLETE WITH CONTEMPORARY CUSTOM FITTED CASE. Provenance: From the collection of a prominent, pre-war Frankfurt Jewish family (details of which will be provided to the successful bidder). The silver sheet base of this most distinctive spice-tower is typically German, yet the feature of a standing male figure, is almost only seen as part of a Havdalah Compendium. Used here in the present fashion, as part of a spice-tower, is unparalleled - and there appears to be no other similar such spice tower extant. The body of this spice-tower is also of a typical German form, with the four towers at the corners and the faceted central tower above. Yet the fine filigree work is clearly Galician. The filigree flag at top is also a regular feature of Galician towers, while the use of a clock face is a German convention. The exciting appearance of male figures, here standing on the parapets of the tower, can be found both in fine German sheet silver examples, as well as on fine filigree Galician models, and are always, most highly prized. All in all, this magnificent silver spice tower with multiple cast human figures is very much in the 18th century German style, but fashioned from a silver technique that is quite clearly Galician. A most unique example. For a similar spice-tower formerly in the collection of The Jewish Historical Society of England and subsequently sold at auction, see Kestenbaum &amp; Company, Sale 56, Lot 5 (hammer-price, $280,000). See https://www.kestenbaum.net/auction/lot/auction-56/056-005/. The Jewish Museum of Frankfurt (JMF 87-104) possesses a similar spice tower, but not as elaborate as the one offered here (see J&uuml;dische T&uuml;rme aus Schwabische Gm&uuml;nd (2001) p. 70). Also similar, but several inches shorter, is a spice-tower from the Arthur Howitt Collection sold at auction in 1932 and resold by Christie’s Amsterdam, December 10th, 2007, Lot 196. For historical context, see the learned article by Michele Klein “The Havdalah Candle Holder” in Ars Judaica (2012) pp. 31-54. Kestenbaum &amp; Company is grateful to Mr. William L. Gross (Tel Aviv), for his scholarly advice; and for his expert, curatorial assessment of this spice-tower.

7

GERMAN SILVER SPICE-TOWER.
 
 
Of tower form, the square container fitted with hinged door, above which is a clock-face with moveable clock-hand.
 
 
<p>circa 1800</p>
Pierced elements in the form of windows on three sides allow the scent of the spices to emanate. Four pennants set on each corner. The two-tier spire is pierced with uniform architectural design and surmounted by a pennant. Marked. Height: 9.5 inches (24.1 cm). Provenance: From the collection of a prominent, pre-war Frankfurt Jewish family (details of which will be provided to the successful bidder).
Pierced elements in the form of windows on three sides allow the scent of the spices to emanate. Four pennants set on each corner. The two-tier spire is pierced with uniform architectural design and surmounted by a pennant. Marked. Height: 9.5 inches (24.1 cm). Provenance: From the collection of a prominent, pre-war Frankfurt Jewish family (details of which will be provided to the successful bidder).

8

IMPORTANT SILVER TORAH POINTER BY MATHAEUS ST&Auml;DLEIN.
 
 
Marked “MS” at top. Length: 10.5 inches (27 cm).
 
 
<p>Nuremberg, c.1730</p>
Matheus St&auml;dlein, working 1716-35, made several fine items of Jewish ritual silver. Judaica by St&auml;dlein are most uncommon to appear at auction. Judaica by St&auml;dlein listed in the catalogue of the Germanisches National Museum: A Havdalah Compendium, presently in The Jewish Museum, London; a Chanukah Lamp, in The Jewish Museum, New York; a Torah Crown, in the J&uuml;disches Museum Franken, F&uuml;rth; and a Torah Shield, formerly in the Steinhardt Collection (sold Sotheby's, New York, April 29, 2013, lot 99). A detail of the &quot;MS&quot; hallmark for this maker is illustrated and described in: Susan L. Braunstein, Five Centuries of Hanukkah Lamps from the Jewish Museum, a Catalogue Raisonne, (2004) p. 357. See links below for a Spice Tower and Torah Shield crafted by this expert silversmith: https://www.sothebys.com/en/auctions/ecatalogue/2013/judaica-n09060/lot.55.html? locale=en. http://www.sothebys.com/en/auctions/ecatalogue/2013/a-treasured-legacy-steinhardt-n08961/lot.99.html.
Matheus St&auml;dlein, working 1716-35, made several fine items of Jewish ritual silver. Judaica by St&auml;dlein are most uncommon to appear at auction. Judaica by St&auml;dlein listed in the catalogue of the Germanisches National Museum: A Havdalah Compendium, presently in The Jewish Museum, London; a Chanukah Lamp, in The Jewish Museum, New York; a Torah Crown, in the J&uuml;disches Museum Franken, F&uuml;rth; and a Torah Shield, formerly in the Steinhardt Collection (sold Sotheby's, New York, April 29, 2013, lot 99). A detail of the &quot;MS&quot; hallmark for this maker is illustrated and described in: Susan L. Braunstein, Five Centuries of Hanukkah Lamps from the Jewish Museum, a Catalogue Raisonne, (2004) p. 357. See links below for a Spice Tower and Torah Shield crafted by this expert silversmith: https://www.sothebys.com/en/auctions/ecatalogue/2013/judaica-n09060/lot.55.html? locale=en. http://www.sothebys.com/en/auctions/ecatalogue/2013/a-treasured-legacy-steinhardt-n08961/lot.99.html.

9

BOHEMIAN CARVED WOODEN TORAH POINTER.
 
 
Elaborately carved, containing three moveable spheres. Length: 9.5 inches (24 cm).
 
 
<p>19th century</p>
 

10

LARGE GERMAN SILVER TORAH SHIELD.
 
 
Hand chased with swirling borders, Solomonic pillars and checkerboard design. Affixed with the Decalogue, lions, a crown and plaque holder. Hebrew inscription: “Israel, son of Meshullam, 1869.” 11.7 x 10.3 inches (29 x 26 cm.
 
 
<p>Berlin, c. 1860</p>
 

11

ENGLISH SILVER TORAH SHIELD.
 
 
Crafted by Barker Brothers. Hand cut and engraved in bright cut design. Finely engraved with the Decalogue in Hebrew. Lower portion with four-line memorial dedication to the Wolverhampton Synagogue. 9 x 6.5 inches (22.8 x 16.5 cm).
 
 
<p>Birmingham, 1898</p>
Lying to the northeast of Birmingham, Wolverhampton has had only a minimal Jewish footprint. Although the Jewish community existed since the 1830's, a synagogue was not established until 1858 (on St. James’ Square). Following a fire in 1903, it was rebuilt on Fryer Street, however numbers never grew over the decades. The synagogue finally closed in 1999. The building is now a church.
Lying to the northeast of Birmingham, Wolverhampton has had only a minimal Jewish footprint. Although the Jewish community existed since the 1830's, a synagogue was not established until 1858 (on St. James’ Square). Following a fire in 1903, it was rebuilt on Fryer Street, however numbers never grew over the decades. The synagogue finally closed in 1999. The building is now a church.

12

PAIR OF LARGE SILVER TORAH FINIALS.
 
 
Uniformly set on large round bases with circular midsections. Upper portions bulbous. Fitted with bells, each topped with a Star-of-David. Height: 15.2 inches (36.6 cm).
 
 
<p>20th-century</p>
 

13

ENGLISH SILVER-PLATED HANGING SYNAGOGUE LAMP.
 
 
Ner Tamid. Urn form. With serpent arms suspended by chains. Engraved in Hebrew “Burial Society, Yarmouth.” 12 x 8.7 inches (30.5 x 21 cm).
 
 
<p>c. 1900</p>
For historical information relating to a Jewish presence in the coastal town of Yarmouth (East Anglia), see. https://www.jewishgen.org/jcr-uk/community/yarmouth/index.htm.
For historical information relating to a Jewish presence in the coastal town of Yarmouth (East Anglia), see. https://www.jewishgen.org/jcr-uk/community/yarmouth/index.htm.

14

OTTOMAN SILVER-GILT ESTHER SCROLL CASE.
 
 
Of filigree with basket-weave borders, quadruple-tiered crown and spire. Fitted with complete manuscript Hebrew scroll of Esther composed on vellum. Length: 16 inches (40.6 cm).
 
 
<p>Izmir(?), 19th-century</p>
Provenance: From the collection of a prominent, pre-war Frankfurt Jewish family (details of which will be provided to the successful bidder).
Provenance: From the collection of a prominent, pre-war Frankfurt Jewish family (details of which will be provided to the successful bidder).

15

ITALIAN SILVER AMULET.
 
 
Decorated on two sides with the Decalogue, swags, God’s name and other Jewish iconographic decorative elements. 5.7 inches (14.5 cm).
 
 
<p>19th century</p>
For a similar Italian amulet (although of earlier vintage) see Michael E. Keen, Jewish Ritual Art in the Victoria &amp; Albert Museum (1991) p. 92.
For a similar Italian amulet (although of earlier vintage) see Michael E. Keen, Jewish Ritual Art in the Victoria &amp; Albert Museum (1991) p. 92.

16

POLISH SILVER CHANUKAH LAMP.
 
 
Crafted by M. Charlop. Rectangular base with eight oil holders. Backplate chased in royal design featuring Menorah at center. The whole set on four decorative feet. Signed. 9.5 x 7 inches (24 x 18 cm).
 
 
<p>Warsaw, c. 1880</p>
 

17

POLISH HEAVY BRASS CHANUKAH LAMP.
 
 
Backplate decorated with lions, flowers with urn at center. Fitted with row of eight oil receptacles with spouts; twin candle-holders at sides. Set on four leg supports. 10.5 x 9 inches (26.5 x 23 cm).
 
 
<p>Early 20th century</p>
 

18

BEZALEL BRASS &amp; COPPER VANITY BOX.
 
 
Hand-chased. Fully marked. 4 x 5.5 x 1.5 inches 10 x 14 x 4 cm).
 
 
<p>Jerusalem, c. 1915</p>
A rare Bezalel box. An identical example, but in silver, was offered at Sotheby’s, Judaica, June 23, 1983, lot 298.
A rare Bezalel box. An identical example, but in silver, was offered at Sotheby’s, Judaica, June 23, 1983, lot 298.

19

BEZALEL SILVER SABBATH SCONCE.
 
 
Fully marked. Engraved “Shabbath Kodesh.” Height: 3 inches (8 cm); Diam: 4.3 inches (11 cm).
 
 
<p>Jerusalem, c. 1920</p>
All Bezalel wall sconces extant, are made of either brass or copper. This is an extremely unusual example in silver. See link below for a similar pair (same dimensions), in brass, housed in the Israel Museum, Jerusalem. https://www.imj.org.il/en/collections/380043. See also Israel Museum Catalogue, Early Israeli Arts and Crafts: Bezalel Treasures from the Alan B. Slifka Collection (2008).
All Bezalel wall sconces extant, are made of either brass or copper. This is an extremely unusual example in silver. See link below for a similar pair (same dimensions), in brass, housed in the Israel Museum, Jerusalem. https://www.imj.org.il/en/collections/380043. See also Israel Museum Catalogue, Early Israeli Arts and Crafts: Bezalel Treasures from the Alan B. Slifka Collection (2008).

20

TWO BEZALEL SILVER BROOCHES.
 
 
Biblical scenes. One featuring Rebecca at the well; second featuring Jacob and Rachel, with respective captions in Hebrew. Each set against stylized filigree. Each fitted with pin on reverse. Marked. Diam: 1.5 inches (4.2 cm).
 
 
<p></p>
 

21

PAIR OF CONTINENTAL SILVER-PLATED SABBATH CANDLESTICKS.
 
 
Set on circular base. Detachable drip-pans. Height: 10 inches (25.4 cm).
 
 
<p>Early 20th-century</p>
 

22

PAIR OF CONTINENTAL SILVER-PLATED SABBATH CANDLESTICKS.
 
 
Of tapering form set on stepped circular base. One slightly dented. Height: 10.5 inches (26.6 cm).
 
 
<p>Early 20th-century</p>
 

23

ANTISEMITIC CERAMIC GERMAN BEER-STEIN.
 
 
Cylindrical, off-white glazed ceramic stein with a bas-relief design with red-brown and gray coloring, curved handle with geometric decoration, lid with pewter rim, flat ceramic disc inlay, pewter thumblift and pewter mountings.
 
 
<p>c. 1890</p>
The inlay relief has a German text circling the top border and depicts a Jewish man in left profile with a grim expression and a large hooked nose marching on barren, uneven ground. He has a walking stick in his right hand and carries his belongings in a sack tied to a stick held over his left shoulder. Marked around top edge : DER JTZIG NIMMT DEN STAB ZUR HAND UND RAISET INS GELOBTELAND [“The Jew takes the rod to the hand and into the promised land.”] The stein has a red-brown glaze body with three scenes depicting Jews being expelled from Germany under the banner: Weiche Satan [“Get thee hence Satan.”] Also features a winged figure (representing Germania) standing on a book entitled &quot;TALMUD&quot; and encircled by a serpent. Height: 9 inches (23 cm), width: 4.5 inches (11.5 cm). Depth: 5 inches (14 cm). An unknown anti-Semitic German beer-stein with scenes on the body entirely different from others of this genre. Steins with anti-Jewish images were popular in late 19th century Germany. The constitution of the newly unified Germany, adopted in 1871, emancipated all Jews, yet subsequent decades saw a surge in widespread anti-Semitism, which soon became a popular cause of several German political parties. For a similar example of this beer-stein found in the Ehrenthal/Katz Collection, and housed in the United States Holocaust Memorial Museum, see: https://collections.ushmmorg/search/catalog/irn545039.
The inlay relief has a German text circling the top border and depicts a Jewish man in left profile with a grim expression and a large hooked nose marching on barren, uneven ground. He has a walking stick in his right hand and carries his belongings in a sack tied to a stick held over his left shoulder. Marked around top edge : DER JTZIG NIMMT DEN STAB ZUR HAND UND RAISET INS GELOBTELAND [“The Jew takes the rod to the hand and into the promised land.”] The stein has a red-brown glaze body with three scenes depicting Jews being expelled from Germany under the banner: Weiche Satan [“Get thee hence Satan.”] Also features a winged figure (representing Germania) standing on a book entitled &quot;TALMUD&quot; and encircled by a serpent. Height: 9 inches (23 cm), width: 4.5 inches (11.5 cm). Depth: 5 inches (14 cm). An unknown anti-Semitic German beer-stein with scenes on the body entirely different from others of this genre. Steins with anti-Jewish images were popular in late 19th century Germany. The constitution of the newly unified Germany, adopted in 1871, emancipated all Jews, yet subsequent decades saw a surge in widespread anti-Semitism, which soon became a popular cause of several German political parties. For a similar example of this beer-stein found in the Ehrenthal/Katz Collection, and housed in the United States Holocaust Memorial Museum, see: https://collections.ushmmorg/search/catalog/irn545039.

24

A MOST UNUSUAL HEBREW DECORATED NAUTILUS SHELL.
 
 
A presentation gift for Rev. D.W. Marks.
 
 
<p>England, c. 1900</p>
Engraved with the Sacrifice of Isaac and other decorative scenes, including the building of the Jews Free School (London). Inscribed with Biblical and liturgical quotes in both Hebrew and English: “Blessed is he that considereth the poor, the Lord will deliver him in time of trouble.” And: “Blessed shalt thou be as thou comest in and blessed shall thou be as thou goest out.” Couple small chips, small portion of inscription faded. Set on lucite stand. 9.5 inches (24 cm). Presentation inscription: “This artistic effort of a poor man is most humbly and respectfully presented to Rev. D.W. Marks… Conveying his grateful feelings to that gentleman for his untiring and indefatigable efforts in promoting the welfare of the children of the Hebrew nation.” The artist is unknown, however he states: “The whole engraving is executed with a common penknife.” Reverend David Woolf Marks (1811-1909) was a Hebrew scholar and the first religious leader of the nonconformist West London Synagogue. London’s Jews Free School was established in 1732 as the Talmud Torah of the Great Synagogue of London, and served the needs of orphans in the community. In 1822 the school was relocated to Bell Lane in the East End where, throughout the 19th century, it absorbed thousands of immigrant children. It continues today, now located in the heart of Jewish North-West London.
Engraved with the Sacrifice of Isaac and other decorative scenes, including the building of the Jews Free School (London). Inscribed with Biblical and liturgical quotes in both Hebrew and English: “Blessed is he that considereth the poor, the Lord will deliver him in time of trouble.” And: “Blessed shalt thou be as thou comest in and blessed shall thou be as thou goest out.” Couple small chips, small portion of inscription faded. Set on lucite stand. 9.5 inches (24 cm). Presentation inscription: “This artistic effort of a poor man is most humbly and respectfully presented to Rev. D.W. Marks… Conveying his grateful feelings to that gentleman for his untiring and indefatigable efforts in promoting the welfare of the children of the Hebrew nation.” The artist is unknown, however he states: “The whole engraving is executed with a common penknife.” Reverend David Woolf Marks (1811-1909) was a Hebrew scholar and the first religious leader of the nonconformist West London Synagogue. London’s Jews Free School was established in 1732 as the Talmud Torah of the Great Synagogue of London, and served the needs of orphans in the community. In 1822 the school was relocated to Bell Lane in the East End where, throughout the 19th century, it absorbed thousands of immigrant children. It continues today, now located in the heart of Jewish North-West London.

25

AMERICAN LANDSMANSCHAFT BANNER.
 
 
Large, two sided, hand embroidered silk banner. Text in Yiddish and English surrounded by flowers. “Made by Garechtman’s.” Tears in two spots on the edge (unaffecting signage). 30 x 52 inches (76 x.133 cm).
 
 
<p>(New York), 1907</p>
“Progressive Pietrokover Young Men’s Aid Ass’n. Org. Dec. 22, ‘07.” One side with text in English, other side in Yiddish. This banner was for Jews who immigrated to America from the town of Pietrokover, also known as Piotrokow, and today, Piotrkow Trybunalski. It is a town in the Province of Lodz, central Poland. It is the birthplace of Chief Rabbi Yisrael Meir Lau of Israel. See: https://www.yadvashem.org/yv/en/exhibitions/valley/piotrkow/before_holocaust.asp. A landsmanshaft is a mutual aid society of Jewish immigrants stemming from the same European town or region. Landsmanshaft organizations aided immigrants' transition from Europe to America by providing social structure and support to those who arrived in the United States without the family networks and practical skills that had sustained them in Europe. Toward the end of the 19th- and beginning of the 20th-centuries, landsmanshafts provided immigrants help in learning English, finding a place to live and work, and assistance in locating family and friends in the New World.
“Progressive Pietrokover Young Men’s Aid Ass’n. Org. Dec. 22, ‘07.” One side with text in English, other side in Yiddish. This banner was for Jews who immigrated to America from the town of Pietrokover, also known as Piotrokow, and today, Piotrkow Trybunalski. It is a town in the Province of Lodz, central Poland. It is the birthplace of Chief Rabbi Yisrael Meir Lau of Israel. See: https://www.yadvashem.org/yv/en/exhibitions/valley/piotrkow/before_holocaust.asp. A landsmanshaft is a mutual aid society of Jewish immigrants stemming from the same European town or region. Landsmanshaft organizations aided immigrants' transition from Europe to America by providing social structure and support to those who arrived in the United States without the family networks and practical skills that had sustained them in Europe. Toward the end of the 19th- and beginning of the 20th-centuries, landsmanshafts provided immigrants help in learning English, finding a place to live and work, and assistance in locating family and friends in the New World.

26

KAUFMANN, ISIDOR.Portrait of a Hassidic Rabbi.
 
 
 
<span>Oil on panel. Signed by artist in black lower left. Housed in elaborate rococo gilt Viennese frame. Contemporary German labels on verso of panel and of frame.</span>
4.5 x 5.5 inches (11.7 x 13.6 cm).
 
The most outstanding of all Jewish portrait artists. Provenance: Blavignac Auctions (Geneva), 20th September, 2009, lot 464. For a similar portrait, see Catalogue of the Jewish Museum of Vienna, Isidor Kaufmann (1995) pp. 272-3; and Kestenbaum &amp; Company, Judaica Sale 67, Lot 7 (hammer-price: $210,000).
The most outstanding of all Jewish portrait artists. Provenance: Blavignac Auctions (Geneva), 20th September, 2009, lot 464. For a similar portrait, see Catalogue of the Jewish Museum of Vienna, Isidor Kaufmann (1995) pp. 272-3; and Kestenbaum &amp; Company, Judaica Sale 67, Lot 7 (hammer-price: $210,000).

27

GERBRAND VAN DEN EECKHOUT.Half-length portrait of a Bearded Rabbi.
 
 
 
<span>Oil on canvas. Housed within elaborate gilt frame. Accompanied by: Curator’s endorsement (1965).</span>
76 x 60 cm (30 x 24 inches).
 
Translation from the German of curator's description: “The painting reproduced (&quot;Oil on board, 76 x 64 cm = &quot;) is a work by the Dutch painter Gerbrand van den Eeckhout (Amsterdam 1624 -1674). G.v. Eeckhout was a pupil and friend of Rembrandt, whose style he imitated in his early works. In this picture, however, he found his own way of expression. The colorful depiction of the hair, as well as the sentimental expression of the portrait, conceals a genuine Jewish demeanor. All of this together results in a harmonious visual effect. Tutzing, 2.9.65. Prof. Dr. Zimmermann, Privy Councillor, Former Director of the National Museum, Berlin.” Additional curatorial comments available upon request. See https://en.wikipedia.org/wiki/Gerbrand_van_den_Eeckhout.
Translation from the German of curator's description: “The painting reproduced (&quot;Oil on board, 76 x 64 cm = &quot;) is a work by the Dutch painter Gerbrand van den Eeckhout (Amsterdam 1624 -1674). G.v. Eeckhout was a pupil and friend of Rembrandt, whose style he imitated in his early works. In this picture, however, he found his own way of expression. The colorful depiction of the hair, as well as the sentimental expression of the portrait, conceals a genuine Jewish demeanor. All of this together results in a harmonious visual effect. Tutzing, 2.9.65. Prof. Dr. Zimmermann, Privy Councillor, Former Director of the National Museum, Berlin.” Additional curatorial comments available upon request. See https://en.wikipedia.org/wiki/Gerbrand_van_den_Eeckhout.

28

WERNER, BERND.Jewish Scholars.
 
 
 
<span>Oil on panel. Signed by the artist lower right. Housed within elaborate gilt frame.</span>
10 x 12 inches (25.5 x 30.5 cm).
Austrian, c. 1900:
Provenance: A pre-war Jewish household, Frankfurt a/Main, and then by direct family descent.
Provenance: A pre-war Jewish household, Frankfurt a/Main, and then by direct family descent.

29

CHAGALL, MARC.Moses and the Tablets of the Law.
 
 
 
<span>Lithograph in colors. Signed by artist in pencil lower right and numbered “29/40.”</span>
31.75 x 23.25 inches (80.5 x 59 cm).
(1963):
 

30

CHAGALL, MARC.Group of &lt;&lt;eleven&gt;&gt; Israel First-Day Cover stamps, all (but one) designed by Chagall. &lt;&lt;Each boldly signed in charcoal by Chagall.&gt;&gt; 1949 - 73
 
 
 
<span>Eight envelopes and three postcards.</span>
 
Israel:
 

31

CHAGALL, MARC.Complete sheet of French postage stamps, depicting Chagall’s iconic painting of two lovers.
 
 
 
<span>Boldly signed by Marc Chagall. Sheet (with full edges) containing 25 stamps. 7.7 x 9.1 inches (19.5 x 23 cm). Fine condition. 1963</span>
 
Paris:
 

32

CHAGALL, MARC.Jerusalem Windows Medallions. Issued by the Israeli Commemorative Society.
 
 
 
<span>“1000 gr.999 fine silver.” Serial number 1248. The ingots measure approx. 2.25 x 1.625 inches (5.7 x 4.1 cm). The twelve windows are housed in original burgundy folder, with related paperwork. Mosaic Art, 1974. </span>
 
Canada:
Full set of 12 silver ingots representing the celebrated stained glass windows installed by Marc Chagall in the synagogue of Hadassah Hospital, Jerusalem.
Full set of 12 silver ingots representing the celebrated stained glass windows installed by Marc Chagall in the synagogue of Hadassah Hospital, Jerusalem.

33

STRUCK, HERMANN.Group of c. 29 engravings (few lithographs): Jewish genre; portrait; Palestine scenes; landscapes.
 
 
 
<span>Signed by Struck, many titled, several with limitations.</span>
Various sizes. Sold not subject to return.
 
 

34

STRUCK, HERMANN.&lt;&lt;Rabbi Akiva Eger.&gt;&gt;
 
 
 
<span>Engaving. Full margins. Signed by the artist in pencil lower left and numbered “II / 4.”</span>
17.5 x 21 inches (sheet size) (44.5 x 53.3 cm). Matted.
circa 1930.:
Engraved portrait of this most important Rabbinic scholar and leader (1761-1837).
Engraved portrait of this most important Rabbinic scholar and leader (1761-1837).

35

KRAMER, JACOB.Head of a Jewish Beggar: Study.
 
 
 
<span>Pencil and pastel. Signed and dated by artist lower right. Unexamined out of frame.</span>
15.5 x 14 inches (39 x 35.5 cm) to mat.
London, 1915:
Exhibition label: Campbell &amp; Franks Fine Arts, “Art from the East End” (London, May, 1976). An early notation on the back of frame reads: “Kramer did a number of heads for which elderly Jews were asked to sit. The artist’s sister remembers this one as the Leeds Jewish beggar who was frequently invited to join the Kramer family for a meal.” Jacob Kramer (1892-1962) was one of the most significant Anglo-Jewish artists of the 20th century. His work combined the avant-garde idiom of Cubism with Jewish subject matter, most famously so in his 1920 masterpiece: “The Day of Atonement” (Leeds City Art Gallery).
Exhibition label: Campbell &amp; Franks Fine Arts, “Art from the East End” (London, May, 1976). An early notation on the back of frame reads: “Kramer did a number of heads for which elderly Jews were asked to sit. The artist’s sister remembers this one as the Leeds Jewish beggar who was frequently invited to join the Kramer family for a meal.” Jacob Kramer (1892-1962) was one of the most significant Anglo-Jewish artists of the 20th century. His work combined the avant-garde idiom of Cubism with Jewish subject matter, most famously so in his 1920 masterpiece: “The Day of Atonement” (Leeds City Art Gallery).

36

(JUDITH &amp; ETHEL ROSENBERG).“Save the Rosenbergs Rally.”
 
 
 
<span>Oil on panel. Signed lower right “V. Penn.” (Tennis scene on verso).</span>
15 x 20 inches (38 x 51 cm).
 
Based upon the appearance of the English “bobby” policemen on the far left of this scene, it appears to be taking place in England. Might very well be Speaker’s Corner, Hyde Park, London. Julius and Ethel Rosenberg were American-Jews convicted of espionage on behalf of the Soviet Union. The couple were executed, amidst much controversy, by the federal government of the United States, in 1953.
Based upon the appearance of the English “bobby” policemen on the far left of this scene, it appears to be taking place in England. Might very well be Speaker’s Corner, Hyde Park, London. Julius and Ethel Rosenberg were American-Jews convicted of espionage on behalf of the Soviet Union. The couple were executed, amidst much controversy, by the federal government of the United States, in 1953.

37

(DREYFUS AFFAIR).Mus&eacute;e des Horreurs. Number 6 (of 51) by V. Lenepveu.
 
 
 
<span>Lithographed poster, multi-colored tones.</span>
26 x 20 inches (66 x 50.8 cm). Framed.
Paris, 1899-1900:
Anti-Semitic political poster from a series defaming prominent Jews and Dreyfusards. The posters appeared weekly in Paris beginning in the Fall of 1899, until stopped by order of the French Ministry of the Interior about a year later. No. 6 here, caricatures as a serpent, Alfred Dreyfus himself, and is the most iconic of the entire series.
Anti-Semitic political poster from a series defaming prominent Jews and Dreyfusards. The posters appeared weekly in Paris beginning in the Fall of 1899, until stopped by order of the French Ministry of the Interior about a year later. No. 6 here, caricatures as a serpent, Alfred Dreyfus himself, and is the most iconic of the entire series.

38

(WORLD WAR I).“Share, Jewish Relief Campaign.” Large allegorical figure of America offering her bounty to a destitute Jewish family. Skyline of New York City including the Statue of Liberty in the background beneath an optimistic orange and yellow sky.
 
 
 
<span>Lithographed poster. Designed by Alfred F. Burke (1893-1936).</span>
40 x 30 inches (102 x 76.2 cm). Linen-backed.
Brooklyn, NY, Sackett &amp; Wilhelms Corporation, c. 1915:
One of the most iconic images ever created by an American Jewish organization. Issued to publicize The Jewish Relief Campaign that had been established to provide aid for Jewish communities in Europe and Palestine devastated by World War I. An allegorical figure of America offering her bounty, a tray laden with bread and fruits, to four desperate Jewish refugees dressed in tatters. In the background, the New York skyline, a symbol of the prosperous and secure New World, beneath an optimistic orange and yellow sky. As one of the finest, and rarest, of the World War I Judaic posters, &quot;the relationship between the few words of strong text and the vivid, compelling imagery …[and] the economy of both text and image creates a succinct and lasting message.&quot; See Judah Magnes Museum Catalogue, Witnesses to History: The Jewish Poster (1989) p. 34-5 (and cover).
One of the most iconic images ever created by an American Jewish organization. Issued to publicize The Jewish Relief Campaign that had been established to provide aid for Jewish communities in Europe and Palestine devastated by World War I. An allegorical figure of America offering her bounty, a tray laden with bread and fruits, to four desperate Jewish refugees dressed in tatters. In the background, the New York skyline, a symbol of the prosperous and secure New World, beneath an optimistic orange and yellow sky. As one of the finest, and rarest, of the World War I Judaic posters, &quot;the relationship between the few words of strong text and the vivid, compelling imagery …[and] the economy of both text and image creates a succinct and lasting message.&quot; See Judah Magnes Museum Catalogue, Witnesses to History: The Jewish Poster (1989) p. 34-5 (and cover).

39

BASKIN, LEONARD.Passover.
 
 
 
<span>Woodcut. Numbered “2/60” and very faintly signed by the artist in pencil below image.</span>
15.5 x 20 inches (39 x 51 cm). Framed.
 
 

40

BASKIN, LEONARD.Ezekiel.
 
 
 
<span>Woodcut. Signed, title and numbered “21/50” by the artist in pencil below image.</span>
15 x 16.5 inches (38 x 42 cm). Framed.
 
 

41

SZYK, ARTHUR.State of Israel.
 
 
 
<span>Inscribed, dated and signed by Szyk below image.</span>
10 x 12 inches 25.4 x 30.5 cm). Framed.
New Canaan:
Commemorating the establishment of the State of Israel in 1948.
Commemorating the establishment of the State of Israel in 1948.

42

(PHOTOGRAPHY).&lt;&lt;ROMAN VISHNIAC.&gt;&gt; “The Boycott Changed Peddlers Into Beggars”
 
 
 
<span>Gelatin silver print. Signed by Vishniac in full, lower right, in ink (below the mat).</span>
10.5 x 10.5 inches (26.7 x 26.7 cm).
1938 (printed 1970’s):
Literature: Vishniac, A Vanished World, plate 50.
Literature: Vishniac, A Vanished World, plate 50.

43

(PHOTOGRAPHY).&lt;&lt;BONFILS, FELIX.&gt;&gt; “Jerusalem, Mur des Juifs en Vendredi - The Jews Wailing Place, a Friday.”
 
 
 
<span>Albumen print mounted on cardstock. Finely framed.</span>
8.5 x 10.75 inches (21.5 x 27 cm). Not examined out of frame.
c. 1880:
F&eacute;lix Adrien Bonfils (1831-85) was a French photographer and travel writer. He was one of the first commercial photographers to produce images of the Middle East on a large scale.
F&eacute;lix Adrien Bonfils (1831-85) was a French photographer and travel writer. He was one of the first commercial photographers to produce images of the Middle East on a large scale.

44

(PHOTOGRAPHY).&lt;&lt;BONFILS, FELIX.&gt;&gt; Jerusalem, Mur ou les Juifs vont pleurer [“Jerusalem, Wall Where the Jews Go to Cry.”]
 
 
 
<span>Albumen print mounted on cardstock. Finely framed.</span>
8.5 x 10.75 inches (21.5 x 27 cm). Not examined out of frame.
c. 1880:
 

45

(PHOTOGRAPHY).Lucien Vogel (Ed.) T&eacute;moignages de notre Temps - Les Juifs [“Witness to our Time - The Jews.”]
 
 
 
<span>Text in French, including writings by Einstein, Chaim Weizman, Sholom Asch, Ernst Renan and others. Featuring hundreds of black-and-white photogravures (many full page) including a stunning series on the Jews in Palestine by Helmar Lerski. La Soci&eacute;t&eacute; Anonyme Les Illustr&eacute;s Fran&ccedil;ais, 1933</span>
pp. 102. Worn, fore-edges of opening few leaves frayed. Lacking pictorial wrappers, spine crudely taped. Sm. 4to.
Paris:
See Open Book, 98. Scarce edition of the magazine edited by noted French photographer and publisher Lucien Vogel, a tribute and illustrated survey of Jewish life and culture in various European countries, including the spectre of rising anti-Semitism. Featuring exceptional photographs, including early images by Man Ray and Andr&eacute; Kert&eacute;sz.
See Open Book, 98. Scarce edition of the magazine edited by noted French photographer and publisher Lucien Vogel, a tribute and illustrated survey of Jewish life and culture in various European countries, including the spectre of rising anti-Semitism. Featuring exceptional photographs, including early images by Man Ray and Andr&eacute; Kert&eacute;sz.

46

(BOOKPLATES).Notable collection of bookplates belonging to Jewish personalities and institutional collections.
 
 
 
<span>Two hundred and seventy-four (c.) ex-libris in a wide variety of artistic styles. Bookplates housed in binder.</span>
 
1900-60.:
The cultivation of a personal library is often seen as a Jewish value in its own right, and the use of a personal bookplate affirms the importance the collector places on his own particular relationship to his books. The collection and careful preservation of these ex-libris contain both personal bookplates and those of Jewish congregations and other institutions. It includes those designed by such leading artists as E.M. Lilien, whose ex-libris is here accompanied by his autograph signature.
The cultivation of a personal library is often seen as a Jewish value in its own right, and the use of a personal bookplate affirms the importance the collector places on his own particular relationship to his books. The collection and careful preservation of these ex-libris contain both personal bookplates and those of Jewish congregations and other institutions. It includes those designed by such leading artists as E.M. Lilien, whose ex-libris is here accompanied by his autograph signature.

47

BRACHEL, PETER VON.Hierosolyma Urbs Sancta, Iudeae, Totiusque Orientis Longe Clarissima.
 
 
 
<span>Double-page hand-colored copperplate view of Jerusalem. Top verse from Book of Ezekiel: &quot;This is Jerusalem! I have set it in the midst of the nations and countries that are round about her.&quot;</span>
14 x 17.5 inches (35.5 x 44.5 cm). Finely framed.
Cologne, 1575:
Fine panoramic plan-view of the city of Jerusalem. With forty-eight important religious sites and events numbered and keyed to Latin text panel below. Two pages of text concerning the city by Georg Braun on verso. From the first atlas of world cities: Civitates Orbis Terrarum (Vol. II, p. 54) with plates primarily by the Flemish engraver Frans Hogenberg.
Fine panoramic plan-view of the city of Jerusalem. With forty-eight important religious sites and events numbered and keyed to Latin text panel below. Two pages of text concerning the city by Georg Braun on verso. From the first atlas of world cities: Civitates Orbis Terrarum (Vol. II, p. 54) with plates primarily by the Flemish engraver Frans Hogenberg.

48

(PTOLEMY).Tabula Asiae IIII.
 
 
 
<span>Double-page woodcut map.</span>
9 x 11.5 inches (23 x 29 cm).
First edition 1522 (or later):
This map features the Holy Land, Syria, Iraq (i.e. Babylonia), part of Iran (i.e. Mesopotamia), the northern part of Saudi Arabia, southern Turkey and Armenia. In the lower right is the mouth of the Euphrates River leading into the Persian Gulf. In the lower left is the northern portion of the Red Sea. Cyprus is just seen to the west of Syria. Throughout the 16th century a number of reproductions of Ptolemy’s map were made, all under the same title with minor variations.
This map features the Holy Land, Syria, Iraq (i.e. Babylonia), part of Iran (i.e. Mesopotamia), the northern part of Saudi Arabia, southern Turkey and Armenia. In the lower right is the mouth of the Euphrates River leading into the Persian Gulf. In the lower left is the northern portion of the Red Sea. Cyprus is just seen to the west of Syria. Throughout the 16th century a number of reproductions of Ptolemy’s map were made, all under the same title with minor variations.

49

SCHEDEL, HARTMANN.Hierosolyma, Templum Salomois [“Solomon’s Temple, Jerusalem”].
 
 
 
<span>Half-page woodcut by Michael Wohlgemuth, from the Nuremberg Chronicle.</span>
17 x 11 inches (43 x 28 cm).
Nuremberg, first edition 1493 (or later):
An quasi-symmetrical depiction of Jerusalem at the height of its grandeur, with Solomon’s Temple in the heart of the city. Verso contains text describing the ‘Second Era of the World’, and depicts construction of the Tower of Babel.
An quasi-symmetrical depiction of Jerusalem at the height of its grandeur, with Solomon’s Temple in the heart of the city. Verso contains text describing the ‘Second Era of the World’, and depicts construction of the Tower of Babel.

50

SPEEDE, JOHN &amp; JOHN MORE.Canaan. Copperplate map.
 
 
 
<span>“The Description of Palestine” on verso.</span>
17.5 x 21 inches (44 x 53 cm).
London, first edition 1611 (or later):
John Speede (1552-1629) was a renowned English historian and mapmaker. According to the imprint, the map was “begun by Mr. John More, continued and finished by John Speede.” The map was reissued several times and resembles Ortelius’ Palestine after S. Tilemannus. The plan of Jerusalem (upper left) is after Arias Montanus. Title cartouche shows Moses and Aaron each holding one of the Tablets along with respective iconographic elements and with central Tetragrammaton. The Jerusalem inset is surrounded by vignettes of Temple vessels. Emblems of the Tribes, signifying the division of the land, appropriately placed throughout the map. Also displayed is the route of the Israelite exodus from Egypt.
John Speede (1552-1629) was a renowned English historian and mapmaker. According to the imprint, the map was “begun by Mr. John More, continued and finished by John Speede.” The map was reissued several times and resembles Ortelius’ Palestine after S. Tilemannus. The plan of Jerusalem (upper left) is after Arias Montanus. Title cartouche shows Moses and Aaron each holding one of the Tablets along with respective iconographic elements and with central Tetragrammaton. The Jerusalem inset is surrounded by vignettes of Temple vessels. Emblems of the Tribes, signifying the division of the land, appropriately placed throughout the map. Also displayed is the route of the Israelite exodus from Egypt.

51

(AMERICAN JUDAICA).The Farmer’s Weekly Museum: New Hampshire and Vermont Journal.
 
 
 
<span>Daily newspaper, including article representing an uncommonly early example of American proto-Zionism.</span>
4 pages. Folio.
Walpole, NH: 4th March 1799
&quot;It is time to resume our rank among the other nations of the universe… Oh my brethren! Let us rebuild the temple of Jerusalem! … Let us employ the means in our power to restore us to our country.&quot; Nahum Sokolow mentions this text (originally a 1798 French newspaper article) in his History of Zionism (p. 65), referring to its significance as &quot;a Zionist program.&quot; Jeremy D. Popkin wrote about the same article as &quot;the earliest known published Zionist manifesto,&quot; even though Popkin thought it was French disinformation. See his Zionism and the Enlightenment: The Letter of a Jew to his Brethren (1981). Yet even if Popkin is correct in his view, the mere fact that New Englanders of the Federalist era thought the subject newsworthy, would itself suffice to confer historical significance to this article, representing an uncommonly early American reaction to the notion of Jews rebuilding their homeland. Abstract transcript: “An account of a prior 1798 newspaper article published in Europe,&quot;Letter of a Jew to his Brethren: A letter from an Italian Jew to his brethren, a translation of which is published in the English papers, seems to offer a new clue to the discovery of the subject for which Bonaparte and his army was dispatched to Egypt… An invincible nation, which now fills the world with her glory, has shown us what the love of country can perform… Let us implore her generosity -- request her assistance; and we may be assured that the philosophy which guides the chiefs of that sublime nation will induce them to give our demand a favorable reception… We are more than six million people, scattered over the fact of the earth. We possess immense riches. Let us employ the means in our power to restore us to our country. The moment is propitious, and to profit is our duty.&quot; The writer then proceeds to digest a plan to systemize operations so as to ensure success. For the purpose, Jews are to be divided into fifteen tribes: The Italian, the Helvetic, the Hungarian, the Polish, the Russian, the Northern, the British, the Spanish, the Gallic, the Dutch, the Prussian, the German, the Turkish, the Asiasatic, and the African. Each of the tribes shall nominate a delegate, who together shall form a council, to hold its sittings in Paris, and whose decisions, shall have the force of law. &quot;The country we propose to occupy shall include (liable to such arrangement as shall be agreeable to France), Lower Egypt, with the addition of a district of country which shall have for its limits a line running from Ptolemais or Saint John D'Acre to the Asphatic Lake or Dead Sea, and from the South Point of that Lake to the Red Sea. This position, which is the most advantageous in the world will render us, by the navigation of the Red Sea, masters of the commerce of India, Arabia and South and East of Africa. Assiana and Ethiopia, those two countries which furnished Solomon with so much gold and ivory, and so many precious stones, will trade the more willingly with us, that the greater part of their inhabitants still practice the Law of Moses. The neighborhood of Aleppo and Damascus will facilitate our commerce with Persia; and by the Mediterranean we will communicate with Spain, France, Italy and the rest of Europe. Placed in the center of the world, our country will become the entrepot of all the world and precious productions of all the earth.” Transcription of the entire article available upon request.
&quot;It is time to resume our rank among the other nations of the universe… Oh my brethren! Let us rebuild the temple of Jerusalem! … Let us employ the means in our power to restore us to our country.&quot; Nahum Sokolow mentions this text (originally a 1798 French newspaper article) in his History of Zionism (p. 65), referring to its significance as &quot;a Zionist program.&quot; Jeremy D. Popkin wrote about the same article as &quot;the earliest known published Zionist manifesto,&quot; even though Popkin thought it was French disinformation. See his Zionism and the Enlightenment: The Letter of a Jew to his Brethren (1981). Yet even if Popkin is correct in his view, the mere fact that New Englanders of the Federalist era thought the subject newsworthy, would itself suffice to confer historical significance to this article, representing an uncommonly early American reaction to the notion of Jews rebuilding their homeland. Abstract transcript: “An account of a prior 1798 newspaper article published in Europe,&quot;Letter of a Jew to his Brethren: A letter from an Italian Jew to his brethren, a translation of which is published in the English papers, seems to offer a new clue to the discovery of the subject for which Bonaparte and his army was dispatched to Egypt… An invincible nation, which now fills the world with her glory, has shown us what the love of country can perform… Let us implore her generosity -- request her assistance; and we may be assured that the philosophy which guides the chiefs of that sublime nation will induce them to give our demand a favorable reception… We are more than six million people, scattered over the fact of the earth. We possess immense riches. Let us employ the means in our power to restore us to our country. The moment is propitious, and to profit is our duty.&quot; The writer then proceeds to digest a plan to systemize operations so as to ensure success. For the purpose, Jews are to be divided into fifteen tribes: The Italian, the Helvetic, the Hungarian, the Polish, the Russian, the Northern, the British, the Spanish, the Gallic, the Dutch, the Prussian, the German, the Turkish, the Asiasatic, and the African. Each of the tribes shall nominate a delegate, who together shall form a council, to hold its sittings in Paris, and whose decisions, shall have the force of law. &quot;The country we propose to occupy shall include (liable to such arrangement as shall be agreeable to France), Lower Egypt, with the addition of a district of country which shall have for its limits a line running from Ptolemais or Saint John D'Acre to the Asphatic Lake or Dead Sea, and from the South Point of that Lake to the Red Sea. This position, which is the most advantageous in the world will render us, by the navigation of the Red Sea, masters of the commerce of India, Arabia and South and East of Africa. Assiana and Ethiopia, those two countries which furnished Solomon with so much gold and ivory, and so many precious stones, will trade the more willingly with us, that the greater part of their inhabitants still practice the Law of Moses. The neighborhood of Aleppo and Damascus will facilitate our commerce with Persia; and by the Mediterranean we will communicate with Spain, France, Italy and the rest of Europe. Placed in the center of the world, our country will become the entrepot of all the world and precious productions of all the earth.” Transcription of the entire article available upon request.

52

(AMERICAN JUDAICA).Moses Lopez. A Lunar Calendar of the Festivals and Other Days in the Year Observed by the Israelites…
 
 
 
<span>The whole of which having been carefully examined and corrected its utility has obtained the voluntary acknowledgment and approbation of Rev. Mr. Seixas, the respectable hazan of the K.K. Shearith Israel in New York. The Jacob I. Cohen Copy with his signature in Hebrew and English. Provenance information (1808) recorded by Cohen on last page. First edition.</span>
pp. (132). Lightly foxed. Contemporary calf, expertly rebacked. Housed in solander-box. 12mo. Singerman 163; and see Y. Goldman, Hebrew Printing in America, Vol. II, p. 1166 (the present copy).
Newport: Printed at the Office of the Newport Mercury 1806
First Jewish Calendar printed in America. Only the second book printed for American Jews. Born in Richmond, Virginia, Jacob I. Cohen Jr. (1789-1869) was a prominent politician, banker and businessman who met with financial success in the lottery business. Upon moving to Baltimore Cohen was active in the Jewish community and a key activist in efforts to remove Maryland’s requirement that all elected officials swear to “a belief in the Christian religion.” Debate over the “Jew Bill” lasted for more than a decade and when in 1824 it was finally passed, Jacob Cohen became the first Jew elected to an official position in Maryland. Jacob Cohen assembled a magnificent Jewish library - the first important such collection in America. Later it was ably catalogued by Cyrus Adler (see Goldman no. 250). This Calendar was lot number 380 in the Cohen Sale of 1929. (Further information available upon request). In preparation of the Calendar Moses Lopez utilized the scholarly services of Gershom Mendes Seixas (1745–1816), minister of Congregation Shearith Israel, the Spanish and Portuguese Synagogue of New York. Seixas was the first native-born Jewish minister in the United States. Among the supplementary material included here is a table for determining “the Hour to commence the Sabbath, in the City of New-York,” which “may, with a small variation, answer well for all the Northern States of America.” Also included is a table listing the Torah and Haftarah readings for the Sabbaths and Festivals. See M. Satlow, Two Copies of a Printed Early American Jewish Calendar in Providence, in: Rhode Island Jewish Historical Notes, Vol. 15, no. 3 (November 2009) pp. 416-25.
First Jewish Calendar printed in America. Only the second book printed for American Jews. Born in Richmond, Virginia, Jacob I. Cohen Jr. (1789-1869) was a prominent politician, banker and businessman who met with financial success in the lottery business. Upon moving to Baltimore Cohen was active in the Jewish community and a key activist in efforts to remove Maryland’s requirement that all elected officials swear to “a belief in the Christian religion.” Debate over the “Jew Bill” lasted for more than a decade and when in 1824 it was finally passed, Jacob Cohen became the first Jew elected to an official position in Maryland. Jacob Cohen assembled a magnificent Jewish library - the first important such collection in America. Later it was ably catalogued by Cyrus Adler (see Goldman no. 250). This Calendar was lot number 380 in the Cohen Sale of 1929. (Further information available upon request). In preparation of the Calendar Moses Lopez utilized the scholarly services of Gershom Mendes Seixas (1745–1816), minister of Congregation Shearith Israel, the Spanish and Portuguese Synagogue of New York. Seixas was the first native-born Jewish minister in the United States. Among the supplementary material included here is a table for determining “the Hour to commence the Sabbath, in the City of New-York,” which “may, with a small variation, answer well for all the Northern States of America.” Also included is a table listing the Torah and Haftarah readings for the Sabbaths and Festivals. See M. Satlow, Two Copies of a Printed Early American Jewish Calendar in Providence, in: Rhode Island Jewish Historical Notes, Vol. 15, no. 3 (November 2009) pp. 416-25.

53

(AMERICAN JUDAICA).Mordecai Manuel Noah. Marion: Or, The Hero of Lake George: A Drama, in Three Acts, Founded on Events of the Revolutionary War.
 
 
 
<span>First edition. An uncut copy.</span>
pp. 70 + 1 page ad. Browned, edges of title frayed and lightly stained. Recent 3/4 crushed morocco. 12mo.
New York: E. Murden 1822
A patriotic play by Mordecai M. Noah, based upon The Battles of Saratoga which gave a decisive victory over the British during the American War of Independence. Highly scarce. No copy appears in auction records going back several decades.
A patriotic play by Mordecai M. Noah, based upon The Battles of Saratoga which gave a decisive victory over the British during the American War of Independence. Highly scarce. No copy appears in auction records going back several decades.

54

(AMERICAN JUDAICA).Penina Mo&iuml;se. Fancy’s Sketch Book.
 
 
 
<span>FIRST EDITION. Includes a poem “On the Death of my Preceptor” by Isaac Harby (p. 75). Dedication-page with autograph signature of Dorita Moise Kohn whose great-great aunt was Penina Mo&iuml;se.</span>
pp. 159. Title-page provided in facsimile on period paper, lightly foxed. Contemporary gilt-bordered mottled calf, spine expertly repaired. 12mo. Singerman 556.
Charleston: J.S. Burges 1833
The first book by a Jewish woman published in the United States. A collection of poems on Biblical themes and contemporary Jewish life, demonstrating a cosmopolitan worldview. The author addresses issues of anti-Semitism, political history as well as her own particular insights to society. The poems contain romantic and classical themes as well as religious topics. Penina Mo&iuml;se (1797-1880) was one of nine children born to French-Jewish parents who came to Charleston in 1791 from the Carribean island of St. Eustatius. She grew up to become one of the most prolific and creative writers of poetry on Jewish themes in America. Mo&iuml;se was also superintendent of the first Jewish religious school in Charleston and many of her poems and songs focused upon Jewish history and heritage as she sought to encourage a sense of Jewish pride among her charges. See Hyman &amp; Moore, Jewish Women in America: An Historical Encyclopedia (1997) pp. 932-3; and. https://jwa.org/encyclopedia/article/moise-penina. Exceptionally rare. No copy has appeared at auction for many decades. Further information available upon request.
The first book by a Jewish woman published in the United States. A collection of poems on Biblical themes and contemporary Jewish life, demonstrating a cosmopolitan worldview. The author addresses issues of anti-Semitism, political history as well as her own particular insights to society. The poems contain romantic and classical themes as well as religious topics. Penina Mo&iuml;se (1797-1880) was one of nine children born to French-Jewish parents who came to Charleston in 1791 from the Carribean island of St. Eustatius. She grew up to become one of the most prolific and creative writers of poetry on Jewish themes in America. Mo&iuml;se was also superintendent of the first Jewish religious school in Charleston and many of her poems and songs focused upon Jewish history and heritage as she sought to encourage a sense of Jewish pride among her charges. See Hyman &amp; Moore, Jewish Women in America: An Historical Encyclopedia (1997) pp. 932-3; and. https://jwa.org/encyclopedia/article/moise-penina. Exceptionally rare. No copy has appeared at auction for many decades. Further information available upon request.

55

(AMERICAN JUDAICA).Bill of Fare of the Dinner for the Anniversary of the Hebrew Benevolent Society. &lt;&lt;* With:&gt;&gt; Dinner Admission-card.
 
 
 
<span>Single printed page.</span>
Neatly taped on verso. Folio. cf. Singerman 754 who records just one single copy
New York: December 15th 1841
Adorned with an intricate pattern and of a triangular, oblong shape, this document is a striking record of the Anniversary Dinner of the Hebrew Benevolent Society held at the Washington Hotel in New York City. The seemingly never-ending, delectable menu has still the potential to stir up an appetite! The Hebrew Benevolent Association was formed in 1822, a joint venture between Sephardic and Ashkenazic Jews, to“ameliorate the condition of the unfortunate of the same faith.”
Adorned with an intricate pattern and of a triangular, oblong shape, this document is a striking record of the Anniversary Dinner of the Hebrew Benevolent Society held at the Washington Hotel in New York City. The seemingly never-ending, delectable menu has still the potential to stir up an appetite! The Hebrew Benevolent Association was formed in 1822, a joint venture between Sephardic and Ashkenazic Jews, to“ameliorate the condition of the unfortunate of the same faith.”

56

(AMERICAN JUDAICA).&lt;&lt;Isaac Leeser.&gt;&gt; Circular of the American Jewish Publication Society to the Friends of Jewish Literature.
 
 
 
<span>Single printed page, blue paper. Stamp and signature (twice) of William B. Hackenburg of Philadelphia (1837-1918, for bio, see Mayer Sulzberger, Publications of the American Jewish Historical Society, no. 28 (1922) pp. 282-4).</span>
Folio. Singerman 880 (three copies recorded).
Philadelphia: December 10th 1845
This is the document Isaac Leeser sent potential members seeking to form a Jewish Publication Society in America. It asks those who receive this circular to influence their friends and the members of synagogues in which they pray, in order to form local societies which will support the AJPS. The formation of ladies’ auxiliaries is called for as well, for “no good work can be perfect while their aid is absent.” The cost of joining is $1 annually, and the circular states that it hopes this call will produce between 1200 and 1500 subscribers. The circular identifies the “want of books illustrative of our blessed religion” as a “severe” problem in both America and England, particularly the lack of appropriate books which a parent can “safely place in the hands of his children.” Leeser does not state, but all would have understood, that he was concerned over the abundance of Christian children’s literature that Jewish parents were using to fill a void. The circular states that two members of the board of managers have already printed texts for Jewish children, a story called “Caleb Asher” and a reprint of Hyman Hurwitz’s “The Hebrew Tales.” The stated plan is to print eight such titles a year. “The want of books illustrative of our blessed religion has long since been severely felt both in England and America…It is the hope that our association may grow and labour successfully in the spread of the kingdom of our Heavenly Father…in this extensive country.”
This is the document Isaac Leeser sent potential members seeking to form a Jewish Publication Society in America. It asks those who receive this circular to influence their friends and the members of synagogues in which they pray, in order to form local societies which will support the AJPS. The formation of ladies’ auxiliaries is called for as well, for “no good work can be perfect while their aid is absent.” The cost of joining is $1 annually, and the circular states that it hopes this call will produce between 1200 and 1500 subscribers. The circular identifies the “want of books illustrative of our blessed religion” as a “severe” problem in both America and England, particularly the lack of appropriate books which a parent can “safely place in the hands of his children.” Leeser does not state, but all would have understood, that he was concerned over the abundance of Christian children’s literature that Jewish parents were using to fill a void. The circular states that two members of the board of managers have already printed texts for Jewish children, a story called “Caleb Asher” and a reprint of Hyman Hurwitz’s “The Hebrew Tales.” The stated plan is to print eight such titles a year. “The want of books illustrative of our blessed religion has long since been severely felt both in England and America…It is the hope that our association may grow and labour successfully in the spread of the kingdom of our Heavenly Father…in this extensive country.”

57

(AMERICAN JUDAICA).Group of seven &lt;&lt;Autograph Letters &gt;&gt;from immigrants to the United States, written to their families back home in Germany.
 
 
 
<span>Texts in German in various hands, with some Hebrew. * With: English translation.</span>
Several pages. 4to.
Mobile, Alabama: 1848-55
A brief abstract of selected letters: In the earliest letter, Joseph Bloch describes to his parents and sister the 48-day journey from Antwerp to New York. He experienced no fewer than six storms, which would cause the seas to “seize up like mountains and valleys, with the ship rolling upon them like a nutshell.” Bloch nonetheless states such meteorological, windy dramas were preferable to the occasions when there was no wind at all and the ship barely moved. Bloch also describes bouts of seasickness that the passengers suffered. After arriving in New York on the last day of of Sukkot, Bloch joyfully celebrated the festival with his cousins. He recounts that his intention of becoming a rural peddler is not possible, since farmers in America live at great distances from each other and not close-by in villages as in Europe. He writes further about the difficulty of earning a living - even educated, multilingual people cannot even afford shoes. Bloch left New York on an 18-day journey to New Orleans. He describes the plantations he saw on the way - and the slavery, about which he recounts that slave-masters treat their slaves no differently than their dog. In New Orleans he met relatives, including a cousin who owned a large clothing store. Determined to make it on his own and not be a “servant,” that is, an employee, Bloch’s cousin greatly relaxed when he realized he wasn’t expected to furnish a job for his immigrant cousin. Bloch utilized his skill playing the flute to become a professional musician at a theater, where earned $5 per night. He displays “go-getter” ability, recounting how he was once asked if he can play the horn, to which he responded in the affirmative - although he indeed never had! “You have to say yes, and then everything will be alright.” The other letters are in this vein, and are a witness to the first great migration of Jews to the United States - their ambitions and their fates.
A brief abstract of selected letters: In the earliest letter, Joseph Bloch describes to his parents and sister the 48-day journey from Antwerp to New York. He experienced no fewer than six storms, which would cause the seas to “seize up like mountains and valleys, with the ship rolling upon them like a nutshell.” Bloch nonetheless states such meteorological, windy dramas were preferable to the occasions when there was no wind at all and the ship barely moved. Bloch also describes bouts of seasickness that the passengers suffered. After arriving in New York on the last day of of Sukkot, Bloch joyfully celebrated the festival with his cousins. He recounts that his intention of becoming a rural peddler is not possible, since farmers in America live at great distances from each other and not close-by in villages as in Europe. He writes further about the difficulty of earning a living - even educated, multilingual people cannot even afford shoes. Bloch left New York on an 18-day journey to New Orleans. He describes the plantations he saw on the way - and the slavery, about which he recounts that slave-masters treat their slaves no differently than their dog. In New Orleans he met relatives, including a cousin who owned a large clothing store. Determined to make it on his own and not be a “servant,” that is, an employee, Bloch’s cousin greatly relaxed when he realized he wasn’t expected to furnish a job for his immigrant cousin. Bloch utilized his skill playing the flute to become a professional musician at a theater, where earned $5 per night. He displays “go-getter” ability, recounting how he was once asked if he can play the horn, to which he responded in the affirmative - although he indeed never had! “You have to say yes, and then everything will be alright.” The other letters are in this vein, and are a witness to the first great migration of Jews to the United States - their ambitions and their fates.

58

(AMERICAN JUDAICA).The Constancy of Israel. A Discourse Delivered Before the Congregation Shearit Israel…by the Rev. &lt;&lt;Morris J. Raphall.&gt;&gt;
 
 
 
<span>English, with few Hebrew words.</span>
pp. 19. Lightly stained, few ink underlinings. Unbound. 8vo. Singerman 1154.
Charleston, S.C: Edward Councell 1850
Raphall here insists on upholding the age-old truths of Jewish tradition - especially here and now in the United States. “You tell us that these United States are Jerusalem, that Israel wishes for no restoration and has none to expect. And so because a handful of Jews have in these States recovered those inalienable rights which belong to them as men… Because here the lowest, the most material of their animal wants can be provided for with abundance, and the finger of scorn is not actually and pointedly held up at the Jew; therefore he is to sever his hopes and interests for his suffering brethren…and [regard] their deeply rooted faith a delusion…” (p. 17).
Raphall here insists on upholding the age-old truths of Jewish tradition - especially here and now in the United States. “You tell us that these United States are Jerusalem, that Israel wishes for no restoration and has none to expect. And so because a handful of Jews have in these States recovered those inalienable rights which belong to them as men… Because here the lowest, the most material of their animal wants can be provided for with abundance, and the finger of scorn is not actually and pointedly held up at the Jew; therefore he is to sever his hopes and interests for his suffering brethren…and [regard] their deeply rooted faith a delusion…” (p. 17).

59

(AMERICAN JUDAICA).In Senate of the United States. August 9, 1850…The Committee on Revolutionary Claims, to Whom was Referred the Memorial of H.M. Salomon, for Indemnification for Advances of Money Made by his Father During the Revolutionary War.
 
 
 
<span></span>
pp. 7. Light stains. Unbound. 8vo. Singerman 1168
(Washington, DC): 1850
The Polish-born patriot Haym Salomon (1740-85) greatly assisted the American army in the struggle for independence from England by advancing fabulous sums of money. In addition, several patriots such as future President James Madison were sustained in their time of financial distress by the largess of Haym Salomon. However Salomon died suddenly and unexpectedly,leaving his wife and children with many unpaid debts. Haym Salomon’s heir, his namsake son, Haym M. Salomon (1785-1858) attempted at various times over the years to obtain from the American government the monies still owed the family. Despite considerable agitation on his part, the proposed bill was never passed. The present report by a United States Senate Committee recounts the entire matter. See JE, Vol. X, pp. 653-655; EJ, Vol. XIV, cols. 695-6.
The Polish-born patriot Haym Salomon (1740-85) greatly assisted the American army in the struggle for independence from England by advancing fabulous sums of money. In addition, several patriots such as future President James Madison were sustained in their time of financial distress by the largess of Haym Salomon. However Salomon died suddenly and unexpectedly,leaving his wife and children with many unpaid debts. Haym Salomon’s heir, his namsake son, Haym M. Salomon (1785-1858) attempted at various times over the years to obtain from the American government the monies still owed the family. Despite considerable agitation on his part, the proposed bill was never passed. The present report by a United States Senate Committee recounts the entire matter. See JE, Vol. X, pp. 653-655; EJ, Vol. XIV, cols. 695-6.

60

(AMERICAN JUDAICA).(Yulee, David Levy, Senator).
 
 
 
<span>Communication from the Hon. D.L. Yulee, asking that he may be afforded an opportunity to be heard when the report of the Select Committee upon the question of the contested election to which he is a party, comes before the Senate for consideration, and asking that certain papers in relation to the case may be printed. * Bound with: Contested Election of Senator from the State of Florida, Report of Select Committee Thereon, and Documents, being statements, testimony and arguments of Hon. David L. Yulee, claiming the seat held by Hon. Stephen R. Mallory. 32nd Congress, 1st Session</span>
pp. 296. Disbound. 4to
Washington, DC: A. Boyd Hamilton 1852
David Levy Yulee (1810-86) was instrumental in securing Florida’s admission to the Union in 1845. That same year he was elected to the United States Senate, becoming the first Jew to serve in that body. In 1851 Yulee lost a re-election bid to Stephen R. Mallory in a bitterly contested race. Unwilling to concede, Yulee contested Mallory’s right to the seat and documents pertaining to his case were published here as “Contested Election of Senator from the State of Florida.” Yulee’s appeal was unsuccessful, yet he was later re-elected in 1855. A staunch Southern rights activist, Yulee resigned from the Senate in 1861 when Florida seceded from the Union. See Leon H&uuml;hner, David L. Yulee, Florida’s First Senator, in: Proceedings of the American Jewish Historical Society 25 (1917) pp. 1-29.
David Levy Yulee (1810-86) was instrumental in securing Florida’s admission to the Union in 1845. That same year he was elected to the United States Senate, becoming the first Jew to serve in that body. In 1851 Yulee lost a re-election bid to Stephen R. Mallory in a bitterly contested race. Unwilling to concede, Yulee contested Mallory’s right to the seat and documents pertaining to his case were published here as “Contested Election of Senator from the State of Florida.” Yulee’s appeal was unsuccessful, yet he was later re-elected in 1855. A staunch Southern rights activist, Yulee resigned from the Senate in 1861 when Florida seceded from the Union. See Leon H&uuml;hner, David L. Yulee, Florida’s First Senator, in: Proceedings of the American Jewish Historical Society 25 (1917) pp. 1-29.

61

(AMERICAN JUDAICA).Hymns Written for the Use of Hebrew Congregations.
 
 
 
<span>Second edition. The majority of the hymns are signed “P.M” Penina Mo&iuml;se. Text in English with several hymns titled in Hebrew characters. The Rev. David Einhorn Copy with presentation inscription by Rev. Maurice Mayer of Charleston, S.C. Bookplate of the attorney and Jewish historian Max J. Kohler (1871-1934), son of Kaufmann Kohler and maternal grandson of David Einhorn. Previous owner’s notes.</span>
pp. xv, 212. Lightly browned. Original red morocco, upper cover gilt-tooled: “Rev. Dr. D. Einhorn” within gilt floral border, all edges gilt, spine repaired, tight in binding. 12mo. Singerman 1424.
Charleston, S.C.: for Congregation Beth Elo-him 1856
Poet Penina Mo&iuml;se (1797-1880) wrote 60 of the 74 hymns - likely the very first hymnal composed for a Jewish congregation in America. Following its appearance in 1842, the volume was expanded to include 190 of Mo&iuml;se’s hymns for this second, revised and enlarged edition. Front free-endpaper with inscription: “To the Rev. D. Einhorn, A token of profound collegial esteem and friendship. Dr. M. Myers, Minister of the Reform Congregation Beth Elo-him, Charleston, South Carolina, Eve of Shabungoth, 5616, June 8th, 1856.”
Poet Penina Mo&iuml;se (1797-1880) wrote 60 of the 74 hymns - likely the very first hymnal composed for a Jewish congregation in America. Following its appearance in 1842, the volume was expanded to include 190 of Mo&iuml;se’s hymns for this second, revised and enlarged edition. Front free-endpaper with inscription: “To the Rev. D. Einhorn, A token of profound collegial esteem and friendship. Dr. M. Myers, Minister of the Reform Congregation Beth Elo-him, Charleston, South Carolina, Eve of Shabungoth, 5616, June 8th, 1856.”

62

(AMERICAN JUDAICA).Articles, Rules and Regulations for the Beth Olam Cemetery of the Congregation Shaarey Tefilla.
 
 
 
<span>English, with one line in Hebrew.</span>
pp. 8. Few pencil markings. Original printed wrappers, detached. 8vo. Singerman 1449 who records just one single copy.
New York: 1856
The Beth Olam Cemetery is an historic cemetery located in Cypress Hills, Brooklyn, New York. It was initiated in 1851 by three Manhattan Jewish congregations: Congregation Shearith Israel (Spanish-Portuguese) of West 70th Street, B'nai Jeshurun of West 89th Street, and Temple Shaaray Tefila of East 79th Street. Because Beth Olam is shared by both Sephardic and Ashkenazi congregations, the cemetery's burials illustrate the differing customs of stemming from varied Jewish traditions. The origin surnames of the interred vary according to which congregation they had belonged - a visual representation of community development of each synagogue, as well as an historical chronicle of Jewish life in New York City. The cemetery is the final resting place of many prominent members of each of thethree congregations, including individuals of national renown such as Uriah P. Levy, Emma Lazarus and Benjamin Cardozo. The Beth Olam Cemetery is included in the National Register of Historic Places. See: https://www.nps.gov/nr/feature/places/pdfs/16000254.pdf.
The Beth Olam Cemetery is an historic cemetery located in Cypress Hills, Brooklyn, New York. It was initiated in 1851 by three Manhattan Jewish congregations: Congregation Shearith Israel (Spanish-Portuguese) of West 70th Street, B'nai Jeshurun of West 89th Street, and Temple Shaaray Tefila of East 79th Street. Because Beth Olam is shared by both Sephardic and Ashkenazi congregations, the cemetery's burials illustrate the differing customs of stemming from varied Jewish traditions. The origin surnames of the interred vary according to which congregation they had belonged - a visual representation of community development of each synagogue, as well as an historical chronicle of Jewish life in New York City. The cemetery is the final resting place of many prominent members of each of thethree congregations, including individuals of national renown such as Uriah P. Levy, Emma Lazarus and Benjamin Cardozo. The Beth Olam Cemetery is included in the National Register of Historic Places. See: https://www.nps.gov/nr/feature/places/pdfs/16000254.pdf.

63

(AMERICAN JUDAICA).Board of Delegates of American Israelites. Circular on behalf of the “Appalling Destitution of the Morocco Refugees.”
 
 
 
<span>Single printed page, blue paper.</span>
Right margin frayed. Folio. Singerman 1563 (just two copies recorded).
New York, : December 13th 1859
An appeal to American Jews to aid some 3000 Jewish refugees who had been rescued by the English from the Kabyles, a Berber ethnic group, who had committed atrocities against the Jews of Tangier in 1844, and threatened this community once again. The refugees were brought by British ship to Gibraltar. The circular anticipates up to 15,000 more destitute Jewish refugees. The Board of Delegates of American Israelites, an early attempt by leading Jewish Americans to form an umbrella organization of Jewish leadership, appeals to “the characteristic liberality of American Israelites” to generously give so that their co-religionists “may not HUNGER and PERISH.”
An appeal to American Jews to aid some 3000 Jewish refugees who had been rescued by the English from the Kabyles, a Berber ethnic group, who had committed atrocities against the Jews of Tangier in 1844, and threatened this community once again. The refugees were brought by British ship to Gibraltar. The circular anticipates up to 15,000 more destitute Jewish refugees. The Board of Delegates of American Israelites, an early attempt by leading Jewish Americans to form an umbrella organization of Jewish leadership, appeals to “the characteristic liberality of American Israelites” to generously give so that their co-religionists “may not HUNGER and PERISH.”

64

(AMERICAN JUDAICA).Abduction of the Child of Mortara by the Inquisition.
 
 
 
<span>Single printed page, with manuscript entries. Sent to: The Portuguese Hebrew Congregation, Baltimore, 6th January, 1859, with autograph signature of Rev. Hart, Secretary of the Board.</span>
Single stain on far left. Folio. Singerman 1564 who records just one single copy.
New York: 1859
A rare circular letter from the Board of Representatives of the United Congregations of Israelites of the City of New York. Addressed to Congregation Beth Israel, Baltimore, Maryland, concerning the Mortara Affair. The abduction of six-year old Edgardo Mortara from his home in Bologna, Italy, and his subsequent forced conversion to Catholicism, with the connivance of Papal authority, appalled the Jews across the globe. The American Jewish community joined the outrage expressed by world Jewry demanding the return of the child to his parents. Despite extensive agitation, the Pope would not relent and the child was in fact never returned. Indeed “Pius” Mortara died as an ordained priest in a Belgian abbey in 1940, aged 88 years. The Board of Delegates of American Israelites was the first Jewish civil and political rights organization in the United States. It was established in 1859 due to the need for a unified Jewish response to the infamous Edgardo Mortara kidnapping. The present letter was dispatched to inform congregations that the Board has deputed Gershom Kursheedt to act on the community’s behalf. It asks Baltimore’s Sephardic community to join “and add the weight of your influence to a combined movement to obtain the restoration of the child to his parents.” In April of that year Kursheedt would accompany Sir Moses Montefiore to Rome on an ultimately unsuccessful mission to meet with the Pope. For more on the involvement of the Jewish Community of Baltimore in the Mortara Affair, see Kestenbaum Sale 79, lot 176. See also https://en.wikipedia.org/wiki/Mortara_case; D. Kertzer, The Kidnapping of Edgardo Mortara (1997); B. W. Korn, The American Reaction to the Mortara Case (1957).
A rare circular letter from the Board of Representatives of the United Congregations of Israelites of the City of New York. Addressed to Congregation Beth Israel, Baltimore, Maryland, concerning the Mortara Affair. The abduction of six-year old Edgardo Mortara from his home in Bologna, Italy, and his subsequent forced conversion to Catholicism, with the connivance of Papal authority, appalled the Jews across the globe. The American Jewish community joined the outrage expressed by world Jewry demanding the return of the child to his parents. Despite extensive agitation, the Pope would not relent and the child was in fact never returned. Indeed “Pius” Mortara died as an ordained priest in a Belgian abbey in 1940, aged 88 years. The Board of Delegates of American Israelites was the first Jewish civil and political rights organization in the United States. It was established in 1859 due to the need for a unified Jewish response to the infamous Edgardo Mortara kidnapping. The present letter was dispatched to inform congregations that the Board has deputed Gershom Kursheedt to act on the community’s behalf. It asks Baltimore’s Sephardic community to join “and add the weight of your influence to a combined movement to obtain the restoration of the child to his parents.” In April of that year Kursheedt would accompany Sir Moses Montefiore to Rome on an ultimately unsuccessful mission to meet with the Pope. For more on the involvement of the Jewish Community of Baltimore in the Mortara Affair, see Kestenbaum Sale 79, lot 176. See also https://en.wikipedia.org/wiki/Mortara_case; D. Kertzer, The Kidnapping of Edgardo Mortara (1997); B. W. Korn, The American Reaction to the Mortara Case (1957).

65

(AMERICAN JUDAICA).Jacob Mordechai Netter. Selavim min HaYam.
 
 
 
<span>First edition.</span>
Needs rebinding. 8vo. Friedberg, Shin 1386.
Vienna: Zamarski &amp; Dittmarsch 1860
Contains the First Original Hebrew Poetry Composed in America. See A.R. Malachi, Reishit HaShirah Ha’Ivrit Be’America, in: The American Hebrew Year Book (1935) p. 296. This eclectic work is an account of the author’s travels as he circumnavigated the globe from east to west, and the intellectual musings and poems he composed in California and elsewhere. The title is drawn from the Book of Numbers (11:31) and may be translated as “Seabirds,” inspired as it was by the authors oceanic travels (“Yam” - sea, is also the acronym of his name, Ya’akov Mordechai). The author, an emissary from Eretz Israel by way of Vienna, describes on the very first page here, his 74-day journey across the Pacific Ocean, embarking from China, to “that new world, the golden state of California.” Netter visited California a year prior to his more famous contemporary, the traveler Benjamin II, earning Netter the distinction of being the first to describe California and its Jewish life to world Jewry. Staying in San Francisco for Passover, Netter delivered a Shabbat HaGadol sermon, which he transcribes here. Netter also includes specimens of his poetry, written in California, as well as in Bombay and Hong Kong. After traveling across the United States, delivering a Shabbat Shuva sermon in Utica, NY, along the way, Netter undertook a 40-day trip across the Atlantic and reached Vienna, where his travels had begun several years prior.
Contains the First Original Hebrew Poetry Composed in America. See A.R. Malachi, Reishit HaShirah Ha’Ivrit Be’America, in: The American Hebrew Year Book (1935) p. 296. This eclectic work is an account of the author’s travels as he circumnavigated the globe from east to west, and the intellectual musings and poems he composed in California and elsewhere. The title is drawn from the Book of Numbers (11:31) and may be translated as “Seabirds,” inspired as it was by the authors oceanic travels (“Yam” - sea, is also the acronym of his name, Ya’akov Mordechai). The author, an emissary from Eretz Israel by way of Vienna, describes on the very first page here, his 74-day journey across the Pacific Ocean, embarking from China, to “that new world, the golden state of California.” Netter visited California a year prior to his more famous contemporary, the traveler Benjamin II, earning Netter the distinction of being the first to describe California and its Jewish life to world Jewry. Staying in San Francisco for Passover, Netter delivered a Shabbat HaGadol sermon, which he transcribes here. Netter also includes specimens of his poetry, written in California, as well as in Bombay and Hong Kong. After traveling across the United States, delivering a Shabbat Shuva sermon in Utica, NY, along the way, Netter undertook a 40-day trip across the Atlantic and reached Vienna, where his travels had begun several years prior.

66

(AMERICAN JUDAICA).Order of Service at the Consecration of the New Synagogue of the Congregation Bnai Jeshurun.
 
 
 
<span>Consecration Sermon delivered by the Rev. Morris J. Raphall, with music composed by Francis Groux and arranged by the New York Orphean Musical Association.</span>
pp. 12. Browned. Wrappers. 12mo. Singerman 1906 who records just one single copy
New York: Joseph Davis 1865
Bnai Jeshurun, only the second synagogue consecrated in New York and the third-oldest Ashkenazi synagogue in the United States, was founded in 1825 by a coalition that broke away from Congregation Shearith Israel. Its stated intention was to follow the &quot;German and Polish rite as practiced in the Ashkenazi Great Synagogue of London.” In 1865, the congregation moved to a new building on 34th Street (in later years this parcel of land became the site of Macy's flagship store). Presently, Congregation Bnai Jeshurun is located on 88th Street off West End Avenue where it has been since 1917. For the reportage by the New York Times of this 1865 Consecration see: https://www.nytimes.com/1865/09/15/archives/consecration-of-a-new-synagogue-proceedings-and-services-at-the-new.html.
Bnai Jeshurun, only the second synagogue consecrated in New York and the third-oldest Ashkenazi synagogue in the United States, was founded in 1825 by a coalition that broke away from Congregation Shearith Israel. Its stated intention was to follow the &quot;German and Polish rite as practiced in the Ashkenazi Great Synagogue of London.” In 1865, the congregation moved to a new building on 34th Street (in later years this parcel of land became the site of Macy's flagship store). Presently, Congregation Bnai Jeshurun is located on 88th Street off West End Avenue where it has been since 1917. For the reportage by the New York Times of this 1865 Consecration see: https://www.nytimes.com/1865/09/15/archives/consecration-of-a-new-synagogue-proceedings-and-services-at-the-new.html.

67

(AMERICAN JUDAICA).Annual Report of the Directors of the Mount Sinai Hospital.
 
 
 
<span>15-page List of Members at end.</span>
pp. 52. Unbound. Sm. 4to.
New York: 1867
Provides much detail concerning the patients cared for by the hospital, both their medical, as well as their overall personal status. Mount Sinai Hospital is one of the oldest and largest teaching hospitals in the United States. Established in 1852 as ‘Jews Hospital’ it was founded to address the needs of New York’s rapidly growing Jewish community. At the time, New York City hospitals often discriminated against Jews - refusing them treatment as patients as well as blocking the hiring of Jewish medical staff. “Originally, a sectarian hospital, the Jews’ Hospital accepted those outside the faith only in cases of accident or emergency. However care of the wounded during the Civil War, the draft riots and the Orange Day parade riots, which made a shambles of New York City, prompted the idea of change to a non-sectarian admission policy… In 1866, to make it clear that it served the community without distinction of race or creed, by a special Act of Legislature, it changed its name from the Jews’ Hospital to the Mount Sinai Hospital.’’ See T. Levitan, Islands of Compassion: A History of the Jewish Hospitals of New York (1964) pp. 30-1.
Provides much detail concerning the patients cared for by the hospital, both their medical, as well as their overall personal status. Mount Sinai Hospital is one of the oldest and largest teaching hospitals in the United States. Established in 1852 as ‘Jews Hospital’ it was founded to address the needs of New York’s rapidly growing Jewish community. At the time, New York City hospitals often discriminated against Jews - refusing them treatment as patients as well as blocking the hiring of Jewish medical staff. “Originally, a sectarian hospital, the Jews’ Hospital accepted those outside the faith only in cases of accident or emergency. However care of the wounded during the Civil War, the draft riots and the Orange Day parade riots, which made a shambles of New York City, prompted the idea of change to a non-sectarian admission policy… In 1866, to make it clear that it served the community without distinction of race or creed, by a special Act of Legislature, it changed its name from the Jews’ Hospital to the Mount Sinai Hospital.’’ See T. Levitan, Islands of Compassion: A History of the Jewish Hospitals of New York (1964) pp. 30-1.

68

(AMERICAN JUDAICA).Isaac M. Wise. Judaism: Its Doctrines and Duties.
 
 
 
<span>FIRST EDITION. English interspersed with Hebrew.</span>
83 (pp). Original boards, inner joints starting. 12mo. Singerman 2374.
Cincinnatti: Office of The Israelite 1872
Isaac Mayer Wise (1819-1900) was the dominant force behind the creation of American Reform Judaism. From his arrival to the United States in 1846, Wise was devoted to modernizing and Americanizing Judaism. His most enduring contributions lie in the institutions he established, which included those that fostered Reform Judaism: Hebrew Union College and The Union of American Hebrew Congregations. Through their creation, Wise advanced his aim of drawing American Jews together around a modern brand of their religion better suited, as he saw it, for the New World. The present volume is a conscious reworking and expansion of Wise’s earlier “The Essence of Judaism” (1861) into a format more suitable for use as a catechism for students and teachers. Among the added improvements are Scriptural citations and guided questions on each page. One of the more interesting pedagogical innovations called for by Wise is his insistence that two thirds of all instruction time be devoted to the study of the Hebrew language.
Isaac Mayer Wise (1819-1900) was the dominant force behind the creation of American Reform Judaism. From his arrival to the United States in 1846, Wise was devoted to modernizing and Americanizing Judaism. His most enduring contributions lie in the institutions he established, which included those that fostered Reform Judaism: Hebrew Union College and The Union of American Hebrew Congregations. Through their creation, Wise advanced his aim of drawing American Jews together around a modern brand of their religion better suited, as he saw it, for the New World. The present volume is a conscious reworking and expansion of Wise’s earlier “The Essence of Judaism” (1861) into a format more suitable for use as a catechism for students and teachers. Among the added improvements are Scriptural citations and guided questions on each page. One of the more interesting pedagogical innovations called for by Wise is his insistence that two thirds of all instruction time be devoted to the study of the Hebrew language.

69

(AMERICAN JUDAICA).Message from the President of the United States… In Regard to the Persecution and Oppression of the Israelites in Roumania. 42nd Congress, 2nd Session.
 
 
 
<span></span>
pp. 14. Disbound. 4to.
(Washington, DC): 1872
President Ulysses Grant presents here correspondence between the State Department and the Hon. Benjamin Franklin Peixotto, Consul of the United States to Bucharest. “In 1870, at the time of the Rumanian Jewish persecutions, Peixotto was appointed by President Grant as consul-general to Rumania. The intimacy and friendship which soon arose between Prince Charles of Rumania and himself assisted him greatly. His reports to the United States government resulted in that government addressing letters to its ministers at the various European courts inviting cooperation in the humane endeavor to stop Jewish persecution in Rumania. Peixotto's reports were also the cause of a great meeting at the Mansion House in London which called forth Lord Shaftesbury's message of sympathy. Peixotto was instrumental, too, in founding the Society of Zion in Rumania, an organization with similar aims to the B'nai B'rith; and it was his influence as a United States official, his intimacy with the European philanthropists, and the force of his own personal magnetism, that finally caused the calling of the conference of Brussels to which he was a delegate, and which culminated in the action taken by the Berlin Congress of 1878, when Rumania acquired the status of a sovereign kingdom only upon the express condition that the civil and political rights of the Jews should be recognized.” (JE).
President Ulysses Grant presents here correspondence between the State Department and the Hon. Benjamin Franklin Peixotto, Consul of the United States to Bucharest. “In 1870, at the time of the Rumanian Jewish persecutions, Peixotto was appointed by President Grant as consul-general to Rumania. The intimacy and friendship which soon arose between Prince Charles of Rumania and himself assisted him greatly. His reports to the United States government resulted in that government addressing letters to its ministers at the various European courts inviting cooperation in the humane endeavor to stop Jewish persecution in Rumania. Peixotto's reports were also the cause of a great meeting at the Mansion House in London which called forth Lord Shaftesbury's message of sympathy. Peixotto was instrumental, too, in founding the Society of Zion in Rumania, an organization with similar aims to the B'nai B'rith; and it was his influence as a United States official, his intimacy with the European philanthropists, and the force of his own personal magnetism, that finally caused the calling of the conference of Brussels to which he was a delegate, and which culminated in the action taken by the Berlin Congress of 1878, when Rumania acquired the status of a sovereign kingdom only upon the express condition that the civil and political rights of the Jews should be recognized.” (JE).

70

(AMERICAN JUDAICA).Proceedings of the Council of the Union of American Hebrew Congregations. At its Third Annual Session held in Washington DC.
 
 
 
<span>Unrecorded by Singerman.</span>
pp. 183-276 (as issued). Lightly stained. Original printed wrappers. 8vo.
Cincinnati: Bloch &amp; Co. (1876)
It was during this convention that the Council of the Union of American Hebrew Congregations marked the occasion of the centenary of the United States by making a pilgrimage to the grave of President George Washington in Mount Vernon. Today’s Union for Reform Judaism (URJ) was formerly known as the Union of American Hebrew Congregations (UAHC) which was founded by Rabbi Isaac Mayer Wise in 1873 in Cincinnati, Ohio.
It was during this convention that the Council of the Union of American Hebrew Congregations marked the occasion of the centenary of the United States by making a pilgrimage to the grave of President George Washington in Mount Vernon. Today’s Union for Reform Judaism (URJ) was formerly known as the Union of American Hebrew Congregations (UAHC) which was founded by Rabbi Isaac Mayer Wise in 1873 in Cincinnati, Ohio.

71

(AMERICAN JUDAICA).Emma Lazarus. Songs of a Semite: The Dance to Death, and Other Poems.
 
 
 
<span>FIRST EDITION.</span>
pp. [3], 80. Original boards. Tall 8vo. Singerman 3081
New York: Philip Cowen 1882
Born into a New York Sephardic family, Emma Lazarus (1849-87) was one of the most celebrated American poets of the nineteenth century, but it was only by way of her Songs of a Semite that she became known as a Jewish poet per-se. Initially indifferent to her Jewish heritage, her early verse exhibited no Jewish influences. After the Russian outrages of 1881 however, Lazarus emerged as a spokesperson for refugees from Russian pogroms and as an advocate for the return to Zion. Lazarus broke new literary ground with Songs of a Semite, which, as its title boldly proclaims, was saturated with Jewish themes. This literary volte-face was greeted with critical acclaim by reviewers in the general press, who encouraged her to continue drawing inspiration from her Jewish heritage. Lazarus’s celebrated sonnet “The New Colossus” was inscribed on the pedestal of the Staue of Liberty in 1903 - a beacon to the “huddled masses yearning to breath free.” See JTSA Catalogue, People of Faith, Land of Promise (2004) pp. 112-3.
Born into a New York Sephardic family, Emma Lazarus (1849-87) was one of the most celebrated American poets of the nineteenth century, but it was only by way of her Songs of a Semite that she became known as a Jewish poet per-se. Initially indifferent to her Jewish heritage, her early verse exhibited no Jewish influences. After the Russian outrages of 1881 however, Lazarus emerged as a spokesperson for refugees from Russian pogroms and as an advocate for the return to Zion. Lazarus broke new literary ground with Songs of a Semite, which, as its title boldly proclaims, was saturated with Jewish themes. This literary volte-face was greeted with critical acclaim by reviewers in the general press, who encouraged her to continue drawing inspiration from her Jewish heritage. Lazarus’s celebrated sonnet “The New Colossus” was inscribed on the pedestal of the Staue of Liberty in 1903 - a beacon to the “huddled masses yearning to breath free.” See JTSA Catalogue, People of Faith, Land of Promise (2004) pp. 112-3.

72

(AMERICAN JUDAICA).(American Jewish Joint Distribution Committee). What Dr. Magnes Saw in the War Zone.
 
 
 
<span></span>
pp. (8). Original wrappers. 8vo.
New York: For the American Jewish Relief Committee 1917
Address delivered by Judah L. Magnes at the Mass Meeting in New York which opened the Joint’s 1917 campaign to raise $10,000,000 to aid Jews in distress around the globe. “I bring you greetings, Jews of America, from the Jews of Poland, of Lithuania, of Galicia. I bring you greetings from the Jewish people almost about to die…”
Address delivered by Judah L. Magnes at the Mass Meeting in New York which opened the Joint’s 1917 campaign to raise $10,000,000 to aid Jews in distress around the globe. “I bring you greetings, Jews of America, from the Jews of Poland, of Lithuania, of Galicia. I bring you greetings from the Jewish people almost about to die…”

73

(AMERICAN JUDAICA).List of Passengers on the USMSS “President Arthur” of the American-Palestine Line. New York to Haifa, via Naples. Wednesday, July 15th, 1925.
 
 
 
<span>Listing hundreds of names along with their towns of origin.</span>
pp. 12. Original pictorial wrappers. 8vo.
n.p: 1925
The American Palestine Line was a steamship company, formed in 1924 for the purpose of providing direct passenger service from New York to Palestine. It was reportedly the first steamship company owned and operated by Jews. The company negotiated to acquire three ocean liners from the United States Shipping Board, but ultimately it was only able to purchase one, the SS President Arthur, a former North German Lloyd steamer that was seized by the United States during World War I. After refurbishing the liner, the company inaugurated service between New York and Palestine in March 1925, becoming the first ocean liner to fly the Zionist flag at sea. The acquisition of the President Arthur by American-Palestine inspired Jewish lyricist Solomon Small to pen the song &quot;President Arthur's Zion Ship&quot; which contained these lines in its refrain: “President Arthur, sail / Blazing for my children a trail / I have waited ages long / With a mother's yearning strong.” The passenger list from this, the third (and final) voyage of the President Arthur, includes in first class, Rabbi Elias Inselbuch, traveling with his wife, Frume. Rabbi Inselbuch helped found the Orthodox Zionist organization, Mizrachi. Listed here traveling in second class was Family Max, early settlers of The Jewish Community in Sheboygan, Wisconsin; including Mayer, his wife Jennie and two sons, Abraham and Calman. Mayer and Jennie move to Palestine in 1932, returning to America in 1952. The Sadoff family of Sioux City, Iowa also had representation on this voyage, they of Sadoff’s Clothing fame (originally, ‘The Up to Date Store’ when it opened in 1900). See https://en.wikipedia.org/wiki/American_Palestine_Line.
The American Palestine Line was a steamship company, formed in 1924 for the purpose of providing direct passenger service from New York to Palestine. It was reportedly the first steamship company owned and operated by Jews. The company negotiated to acquire three ocean liners from the United States Shipping Board, but ultimately it was only able to purchase one, the SS President Arthur, a former North German Lloyd steamer that was seized by the United States during World War I. After refurbishing the liner, the company inaugurated service between New York and Palestine in March 1925, becoming the first ocean liner to fly the Zionist flag at sea. The acquisition of the President Arthur by American-Palestine inspired Jewish lyricist Solomon Small to pen the song &quot;President Arthur's Zion Ship&quot; which contained these lines in its refrain: “President Arthur, sail / Blazing for my children a trail / I have waited ages long / With a mother's yearning strong.” The passenger list from this, the third (and final) voyage of the President Arthur, includes in first class, Rabbi Elias Inselbuch, traveling with his wife, Frume. Rabbi Inselbuch helped found the Orthodox Zionist organization, Mizrachi. Listed here traveling in second class was Family Max, early settlers of The Jewish Community in Sheboygan, Wisconsin; including Mayer, his wife Jennie and two sons, Abraham and Calman. Mayer and Jennie move to Palestine in 1932, returning to America in 1952. The Sadoff family of Sioux City, Iowa also had representation on this voyage, they of Sadoff’s Clothing fame (originally, ‘The Up to Date Store’ when it opened in 1900). See https://en.wikipedia.org/wiki/American_Palestine_Line.

74

(ANGLO-JUDAICA).Gamaliel ben Pedahzur (i.e. Abraham Mears). The Book of Religion, Ceremonies, and Prayers of the Jews.
 
 
 
<span>FIRST EDITION. Prayer section only, lacking initial descriptive section.</span>
pp. (4), 291, (7). Contemporary calf with central motif, rebacked. 8vo. Cecil Roth, Magna Bibliotheca Anglo-Judaica, p. 302, no. 6; ESTC T86072.
London: for J. Wilcox 1738
The First Translation of the Prayer-Book into English. Sidebars provide Hebrew transliteration with a distinctly Cockney intonation. See C. Roth, Gamaliel Ben Pedahzur and his Prayer Book, in: JHSE, Miscellanies II (1935), pp. 1-8.
The First Translation of the Prayer-Book into English. Sidebars provide Hebrew transliteration with a distinctly Cockney intonation. See C. Roth, Gamaliel Ben Pedahzur and his Prayer Book, in: JHSE, Miscellanies II (1935), pp. 1-8.

75

(ANGLO-JUDAICA).[Parliamentary Act]. An Act to Permit Persons Professing the Jewish Religion, to be Naturalized by Parliament.
 
 
 
<span>Seal of King George II. Initial letter within historiated woodcut borders.</span>
pp. (6) (including integral blank). Trace browned. Unbound. Folio. Hyamson, Bibliography no. 4
London: Thomas Baskett 1753
In the year 1609 the naturalization of any foreigner settled in England was made contingent on their acceptance of the Sacrament. Although this act was deliberately directed against Catholics, incidentally it would later affect Jews, following their Re-Admission in 1653. This disability was lifted by the Whig Government of Henry Pelham in the Act of 1753 which permitted persons professing the Jewish religion to be naturalized by Parliament. The Bill was, at best, of limited advantage to the Jews, because only the wealthy could have set in motion the machinery necessary to obtain naturalization. See J. Picciotto, Sketches of Anglo-Jewish History (1956) pp. 75-86; and A. Hyamson, The Sephardim of England (1951) pp. 127-8.
In the year 1609 the naturalization of any foreigner settled in England was made contingent on their acceptance of the Sacrament. Although this act was deliberately directed against Catholics, incidentally it would later affect Jews, following their Re-Admission in 1653. This disability was lifted by the Whig Government of Henry Pelham in the Act of 1753 which permitted persons professing the Jewish religion to be naturalized by Parliament. The Bill was, at best, of limited advantage to the Jews, because only the wealthy could have set in motion the machinery necessary to obtain naturalization. See J. Picciotto, Sketches of Anglo-Jewish History (1956) pp. 75-86; and A. Hyamson, The Sephardim of England (1951) pp. 127-8.

76

(ANGLO-JUDAICA).A Modest Apology for the Citizens and Merchants of London, Who Petitioned the House of Commons Against Naturalizing the Jews.
 
 
 
<span></span>
pp. viii, 16. Marginal dampstains. Recent boards. 8vo. Roth, Magna Bibliotheca Anglo-Judaica, p. 220, no. 90
London: for W. Webb 1753
“The Jews have exceedingly troubled our City of late, and they are like to trouble it much longer.” The ill-fated &quot;Jew Bill&quot; of 1753 provoked an extensive public debate over Jewish status in England. Upon its passing in May, 1753, the &quot;Jewish Naturalization Bill&quot; (properly titled) allowed foreign-born Jews to be naturalized without the requirement to receive the Sacrament. Thereafter a noisy campaign was mounted to have the bill repealed. The language of the debate turned ugly, the masses were whipped into near hysteria, and Jewish peddlers were roughed up. Just six months later, Parliament repealed the Act, so that England's Jews would remain second-class citizens. Indeed Jewish legal status stayed unchanged well into the following century. See T.M. Endelman, The Jews of Britain 1656 to 2000 (2002) pp. 74-76.
“The Jews have exceedingly troubled our City of late, and they are like to trouble it much longer.” The ill-fated &quot;Jew Bill&quot; of 1753 provoked an extensive public debate over Jewish status in England. Upon its passing in May, 1753, the &quot;Jewish Naturalization Bill&quot; (properly titled) allowed foreign-born Jews to be naturalized without the requirement to receive the Sacrament. Thereafter a noisy campaign was mounted to have the bill repealed. The language of the debate turned ugly, the masses were whipped into near hysteria, and Jewish peddlers were roughed up. Just six months later, Parliament repealed the Act, so that England's Jews would remain second-class citizens. Indeed Jewish legal status stayed unchanged well into the following century. See T.M. Endelman, The Jews of Britain 1656 to 2000 (2002) pp. 74-76.

77

(ANGLO-JUDAICA).Regulations and Practical Directions for the Duties of Superintendent Registrars and of Registrars of Marriages
 
 
 
<span>, and their Respective Deputies, in Executing the Provisions of the Act “to amend the Provisions of the Marriage and Registration Acts,” 19 &amp; 20 Vict. c. 119. With knowledgeable manuscript comments in a contemporary hand, especially relating to Jewish weddings solemnized in private dwellings.</span>
pp. iv, 5-75, (1). Original limp printed boards, faded, stained. 8vo.
London: Eyre &amp; Spottiswoode 1856
Regulations guiding the Superintendent Registrar and Registrar of Marriages subsequent to the passing of The Marriage and Registration Act of 1856. Among other legislation pertinent to Jewish marriage, the legislation permitted a registrar of marriages to solemnize weddings within the West London Synagogue (and any bodies in connection therewith).
Regulations guiding the Superintendent Registrar and Registrar of Marriages subsequent to the passing of The Marriage and Registration Act of 1856. Among other legislation pertinent to Jewish marriage, the legislation permitted a registrar of marriages to solemnize weddings within the West London Synagogue (and any bodies in connection therewith).

78

(ANGLO-JUDAICA).The Authorised Daily Prayer Book of the United Hebrew Congregations of the British Empire. With a New Translation by the Rev. S. Singer.
 
 
 
<span>First edition. Hebrew and English on facing pages. Fore-edges red.</span>
pp. viii, ff. 326. Lightly stained in place. Original boards, spine titled in gilt. 8vo.
London: Wertheimer, Lea &amp; Co. 1890
Published under the sanction of the the Chief Rabbi, Dr. Nathan Marcus Adler and popularly known as the “Singer’s Siddur” - this prayer-book has had a totemic place within centrist Anglo-Jewry for generations, both in the United Kingdom and throughout its Dominions. Accompanied by: (S. Singer). The Authorised Daily Prayer Book. Second edition, carefully revised. London, 1891.
Published under the sanction of the the Chief Rabbi, Dr. Nathan Marcus Adler and popularly known as the “Singer’s Siddur” - this prayer-book has had a totemic place within centrist Anglo-Jewry for generations, both in the United Kingdom and throughout its Dominions. Accompanied by: (S. Singer). The Authorised Daily Prayer Book. Second edition, carefully revised. London, 1891.

79

ABRABANEL, ISAAC.De Capite Fidei (Rosh Amanah).
 
 
 
<span>Latin text with Hebrew scattered throughout. Printer’s device on title depicting astrolabe flanked by angel and man with Blaeu family motto “Indefessus Agendo.”</span>
pp. 118, (10). Touch foxed. Contemporary vellum, worn. 4to.
Amsterdam: G. &amp; J. Blaeu 1638
The Latin translations of Isaac Abrabanel’s Rosh Amanah (and Maimonides’ Mishneh Torah) were issued simultaneously in Amsterdam in 1638. They were translated by Christian Hebraist, Willem Voorst (Guglielmus Vorstius). Aaron Katchen has analyzed Vorstius’ translations and concludes that Voorst’s agenda was to promote Christianity through Jewish sources, a fact that Vorstius’s teacher, Menasseh ben Israel, was clearly unaware of. See A.L. Katchen, Christian Hebraists and Dutch Rabbis (1984) pp. 235-47. Rosh Amanah [“The Pinnacle of Faith”] is Abrabanel’s most important work on philosophical-theological questions. The work is devoted to the championship of the Maimonidean Thirteen Principles of Faith against the attacks of Chasdai Crescas (Ohr Hashem) and Joseph Albo (Sepher Ha’Ikarim).
The Latin translations of Isaac Abrabanel’s Rosh Amanah (and Maimonides’ Mishneh Torah) were issued simultaneously in Amsterdam in 1638. They were translated by Christian Hebraist, Willem Voorst (Guglielmus Vorstius). Aaron Katchen has analyzed Vorstius’ translations and concludes that Voorst’s agenda was to promote Christianity through Jewish sources, a fact that Vorstius’s teacher, Menasseh ben Israel, was clearly unaware of. See A.L. Katchen, Christian Hebraists and Dutch Rabbis (1984) pp. 235-47. Rosh Amanah [“The Pinnacle of Faith”] is Abrabanel’s most important work on philosophical-theological questions. The work is devoted to the championship of the Maimonidean Thirteen Principles of Faith against the attacks of Chasdai Crescas (Ohr Hashem) and Joseph Albo (Sepher Ha’Ikarim).

80

AGNON, S.J.Der Verstoessne [“The Outcast.”]
 
 
 
<span>First edition. Opening blank signed by the author and inscribed to Prof. Aron Freiman of Frankfurt. From the library of Freiman’s son-in-law, the late Rabbi Dr. Samuel Dresner.</span>
pp. (2), 121. Original patterned boards. Tall 8vo.
Berlin Juedischer Verlag: Juedischer Verlag 1923
A novella about the clash within traditional Jewish life between Chasidism and its opponents, and how that historic confrontation plays itself out within the heart and mind of one sensitive young man.
A novella about the clash within traditional Jewish life between Chasidism and its opponents, and how that historic confrontation plays itself out within the heart and mind of one sensitive young man.

81

(AMSTERDAM).&lt;&lt;Nine&gt;&gt; texts bound together in one volume.
 
 
 
<span>BINDING: Magnificent, elegantly gilt-tooled calf containing a panorama of floral, open leaf and stirrup tools; central gilt cartouche depicts a Star of David with the letters Koph, Aleph, Aleph surrounding a lyre, under a decorated crown (the crest of the Aschkenazi Community of Amsterdam: &quot;Kehal Aschkenaz Amsterdam&quot;); surmounted by two angels supporting a larger crown. Spine in compartments with gilt leaf and floral tools. Gilt dentelles, all edges gilt, gauferred. Complete with metal hinges and clasps (one lacking).</span>
Lightly browned, closely shaved in places. 8vo.
Amsterdam: 1737-73
* Takanoth HaKehillah [Regulations of the Aschkenazic Community of Amsterdam]. Title within typographic border. Hebrew in square characters and Yiddish in waybertaytsch letters. ff. (4), 2-33. Abraham Athias, 1737. [Vinograd, Amsterdam 1478]. * Ampliatie al Takanoth DeKehilatheinu [&quot;Amplification upon the By-Laws of Our Community&quot;: forbidding religious marriage ceremony from taking place unless government approved; obligating relatives to pay for the burial of their loved one; and imposing various &quot;kenasoth&quot; or fines for infractions of by-laws]. Yiddish. ff. 4. The Brothers Proops, 1759. [Vinograd, Amsterdam 1772]. * Translat. Ampliatie al Tikun L&quot;H [&quot;Amplification upon By-law 35&quot;: Denies formal marriage ceremony to a pregnant woman or a woman who bore a child out of wedlock; also, denies priestly privileges to aKohen who has married a woman forbidden to him, as well as to their offspring]. Hebrew and Yiddish. ff. 3, (1 blank). The Brothers Proops, 1752. [Vinograd, Amsterdam 1653]. * Ampliatie auf tikun M&quot;G MeTikunei Kehilatheinu [&quot;Amplification upon By-law 43 of the By-laws of our Community&quot;: regarding burial of the dead on a festival]. Yiddish. ff. 2. The Brothers Proops, 1758. [Vinograd, Amsterdam 1762]. * Translat. Ampliatien al Takanoth DeKehilatheinu [&quot;Amplification upon the By-Laws of Our Community&quot;: forbidding playhouses and dance halls]. Yiddish. ff. (4). Leib Susmanns, [1765]. [Vinograd, Amsterdam 1865]. * Ampliatie al Takanoth DeKehilatheinu [&quot;Amplification upon the By-Laws of Our Community&quot;: austerity laws limiting public celebrations]. Yiddish. ff. (2). The Brothers Proops, 1768. [Not in Vinograd]. * Ampliatie al Takanoth DeKehilatheinu [&quot;Amplification upon the By-Laws of Our Community&quot;: austerity laws limiting public celebrations]. On title, crest of the Aschkenazic Community of Amsterdam: &quot;Kehal Aschkenaz Amsterdam.&quot; Yiddish. ff. (2). (Proops, 1772). [Vinograd, Amsterdam 2014]. * Translat. Appointment [forbids establishment of independent prayer quorums other than in the house of the Chief Rabbi or in the house of a mourner]. On title, crest of the Aschkenazic Community of Amsterdam. Yiddish. ff. 4. Proops, [1771]. [Vinograd, Amsterdam 2000]. * Translat. Ampliatien al Takanoth Kehilatheinu [&quot;Amplifications upon the By-Laws of Our Community&quot;: stipulations concerning alms to the poor]. On title, crest of the Aschkenazic Community of Amsterdam. f.9v with sign of Aschkenazic community, Hebrew letters Koph, Aleph within Star of David. Yiddish. ff. 16 (mispaginated, omits f.4, but complete). Kosman ben Joseph Baruch, 1773. [Vinograd, Amsterdam 2024]. Fascinating collection of records noting the tightly imposed self-government of the Aschkenazi Community of Amsterdam. These internal communal regulations are bound here in a most lavish binding, an illustration of which, noted as an exceptional example of fine Dutch-Jewish bindings, is portrayed in M.H. Gans, Memorbook (1977) p.189.
* Takanoth HaKehillah [Regulations of the Aschkenazic Community of Amsterdam]. Title within typographic border. Hebrew in square characters and Yiddish in waybertaytsch letters. ff. (4), 2-33. Abraham Athias, 1737. [Vinograd, Amsterdam 1478]. * Ampliatie al Takanoth DeKehilatheinu [&quot;Amplification upon the By-Laws of Our Community&quot;: forbidding religious marriage ceremony from taking place unless government approved; obligating relatives to pay for the burial of their loved one; and imposing various &quot;kenasoth&quot; or fines for infractions of by-laws]. Yiddish. ff. 4. The Brothers Proops, 1759. [Vinograd, Amsterdam 1772]. * Translat. Ampliatie al Tikun L&quot;H [&quot;Amplification upon By-law 35&quot;: Denies formal marriage ceremony to a pregnant woman or a woman who bore a child out of wedlock; also, denies priestly privileges to aKohen who has married a woman forbidden to him, as well as to their offspring]. Hebrew and Yiddish. ff. 3, (1 blank). The Brothers Proops, 1752. [Vinograd, Amsterdam 1653]. * Ampliatie auf tikun M&quot;G MeTikunei Kehilatheinu [&quot;Amplification upon By-law 43 of the By-laws of our Community&quot;: regarding burial of the dead on a festival]. Yiddish. ff. 2. The Brothers Proops, 1758. [Vinograd, Amsterdam 1762]. * Translat. Ampliatien al Takanoth DeKehilatheinu [&quot;Amplification upon the By-Laws of Our Community&quot;: forbidding playhouses and dance halls]. Yiddish. ff. (4). Leib Susmanns, [1765]. [Vinograd, Amsterdam 1865]. * Ampliatie al Takanoth DeKehilatheinu [&quot;Amplification upon the By-Laws of Our Community&quot;: austerity laws limiting public celebrations]. Yiddish. ff. (2). The Brothers Proops, 1768. [Not in Vinograd]. * Ampliatie al Takanoth DeKehilatheinu [&quot;Amplification upon the By-Laws of Our Community&quot;: austerity laws limiting public celebrations]. On title, crest of the Aschkenazic Community of Amsterdam: &quot;Kehal Aschkenaz Amsterdam.&quot; Yiddish. ff. (2). (Proops, 1772). [Vinograd, Amsterdam 2014]. * Translat. Appointment [forbids establishment of independent prayer quorums other than in the house of the Chief Rabbi or in the house of a mourner]. On title, crest of the Aschkenazic Community of Amsterdam. Yiddish. ff. 4. Proops, [1771]. [Vinograd, Amsterdam 2000]. * Translat. Ampliatien al Takanoth Kehilatheinu [&quot;Amplifications upon the By-Laws of Our Community&quot;: stipulations concerning alms to the poor]. On title, crest of the Aschkenazic Community of Amsterdam. f.9v with sign of Aschkenazic community, Hebrew letters Koph, Aleph within Star of David. Yiddish. ff. 16 (mispaginated, omits f.4, but complete). Kosman ben Joseph Baruch, 1773. [Vinograd, Amsterdam 2024]. Fascinating collection of records noting the tightly imposed self-government of the Aschkenazi Community of Amsterdam. These internal communal regulations are bound here in a most lavish binding, an illustration of which, noted as an exceptional example of fine Dutch-Jewish bindings, is portrayed in M.H. Gans, Memorbook (1977) p.189.

82

(ANTISEMITICA).&lt;&lt;Anton Margaritha.&gt;&gt; Der Gantz J&uuml;disch Glaub [“The Whole Jewish Belief”].
 
 
 
<span>ff. (128). Second edition. Woodcut vignette on title with three further woodcut illustrations. Sporadic use of Hebrew. [Adams M-574; Freimann, p. 148]. Frankfurt a/Main, n.p. 1544. * Bound with: (Samuel Marochitanus). Sendbrieff Rabbi Samuelis des Juden [“Epistle of Rabbi Samuel” - conversionary tract]. ff. (32). [Freimann, p. 424]. Frankfurt a/Main, Jacob zum Bart., 1544. Together, two works bound in one volume. German text. Contemporary blind-tooled vellum incorporating an early manuscript leaf.</span>
Ex-library. Upper right hand corners of ff. 22-3 torn, dampstained. Vellum. 4to.
Frankfurt a/Main: 1544
An apostate and anti-Jewish writer (his name is a corruption of the family surname Margolis), Anton Margaritha was born c.1490 and converted to Catholicism from Judaism in 1522. This libelous tract in which the author ridicules Jewish religious practice and beliefs had a great influence upon Martin Luther who often quoted it in his own writings. Margaritha accuses Jews of lacking charity and piety, of harboring sentiments hostile to Christians, and finally, of treason. What gave Margaritha especial “credibility” was the fact that he was no ordinary Jew but the son of Samuel Margolis, Chief Rabbi of the city of Regensburg, the Empire's most distinguished Jewish community. Elisheva Carlebach has dealt extensively with this work which she describes as a “sixteenth-century bestseller.” See Carlebach, Divided Souls (2001) pp. 55-6, 63-64, 179-182; see also EJ, Vol. XI, cols. 958-9. The Epistle of Rabbi Samuel is a fabrication with the same degree of ‘scientific’ validity as the later, infamous, Protocol of the Elders of the Zion. Designed to convert Jews to Christianity, the epistle was supposedly composed in Arabic by a Moroccan Jew (&quot;Samuel Marochitanus&quot;) at the beginning of the 11th-century and later went through several European translations. See Studies in Bibliography and Booklore, Vol. V (1961) p. 89, no. 67.
An apostate and anti-Jewish writer (his name is a corruption of the family surname Margolis), Anton Margaritha was born c.1490 and converted to Catholicism from Judaism in 1522. This libelous tract in which the author ridicules Jewish religious practice and beliefs had a great influence upon Martin Luther who often quoted it in his own writings. Margaritha accuses Jews of lacking charity and piety, of harboring sentiments hostile to Christians, and finally, of treason. What gave Margaritha especial “credibility” was the fact that he was no ordinary Jew but the son of Samuel Margolis, Chief Rabbi of the city of Regensburg, the Empire's most distinguished Jewish community. Elisheva Carlebach has dealt extensively with this work which she describes as a “sixteenth-century bestseller.” See Carlebach, Divided Souls (2001) pp. 55-6, 63-64, 179-182; see also EJ, Vol. XI, cols. 958-9. The Epistle of Rabbi Samuel is a fabrication with the same degree of ‘scientific’ validity as the later, infamous, Protocol of the Elders of the Zion. Designed to convert Jews to Christianity, the epistle was supposedly composed in Arabic by a Moroccan Jew (&quot;Samuel Marochitanus&quot;) at the beginning of the 11th-century and later went through several European translations. See Studies in Bibliography and Booklore, Vol. V (1961) p. 89, no. 67.

83

(ANTISEMITICA).Aviso
 
 
 
<span>Italian. Floriated initial</span>
Single leaf broadside. 12 x 17 inches.
Ferrara: Girolamo Filoni 1697
This blatantly anti-Semitic proclamation accuses the Jews of deicide in the murder of Jesus
This blatantly anti-Semitic proclamation accuses the Jews of deicide in the murder of Jesus

84

(ANTISEMITICA).The Original Mr. Jacobs. A Startling Expos&eacute;. (Anonymously penned by Telemachus Thomas Timayenis).
 
 
 
<span>First Edition.</span>
pp. vi, 308. Lightly browned. Recent wrappers. 8vo.
New York: Minerva 1888
Telemachus (Telemaque) Thomas Timayenis (often T. T. Timayenis, 1853-1918) was a Greek-American academic and promoter of anti-Semitic canards. Stemming from a well-to-do Greek family, Timayenis was born in Smyrna (Izmir) and educated in Athens. He immigrated to the United States and taught classical Greek to the children of some of America’s richest families, including the Rockefellers. In 1888 he left his scholarly work and established the Minerva Publishing Company which issued books deeply critical of Jews. In ‘The Original Mr. Jacobs’ a title used to explain the &quot;real Jew,” Timayenis acknowledges the work of French journalist Edouard Drumont and his 1886 book La France Juive.
Telemachus (Telemaque) Thomas Timayenis (often T. T. Timayenis, 1853-1918) was a Greek-American academic and promoter of anti-Semitic canards. Stemming from a well-to-do Greek family, Timayenis was born in Smyrna (Izmir) and educated in Athens. He immigrated to the United States and taught classical Greek to the children of some of America’s richest families, including the Rockefellers. In 1888 he left his scholarly work and established the Minerva Publishing Company which issued books deeply critical of Jews. In ‘The Original Mr. Jacobs’ a title used to explain the &quot;real Jew,” Timayenis acknowledges the work of French journalist Edouard Drumont and his 1886 book La France Juive.

85

(ANTISEMITICA).Os Protocolos dos S&aacute;bios de Si&atilde;o [“The Protocols of the Elders of Zion.” The Hidden World Government: The Jewish Program to Subjugate the World].
 
 
 
<span>FIRST BRAZILIAN EDITION. Translated and edited by Gustavo Dodt Barroso (Jo&atilde;o do Norte). Anti-Semitic upper cover depicting a fierce serpent seeking to attack Brazil.</span>
pp. ix, 238. Contemporary half-roan over patterned boards with original pictorial wrappers bound in (outer margin closely shaved). Ex-library, browned, last page torn not affecting text, previous owner’s marks. 8vo.
S&atilde;o Paulo: Agencia Minerva 1936
The first Brazilian edition of the Protocols of the Elders of Zion. Worldcat records just one single copy worldwide, located in the British Library. Preapared for publication by Gustavo Barroso (1888-1957), a conspiratorial anti-Semite, who was one of the most prominent writers in the country, and thrice president of the Brazilian Academy of Letters. The work is exceedingly rare as all known copies were destroyed in 1938 following the Integralist coup attempt against the semi-fascist regime of Get&uacute;lio Vargas. In 1942, following attacks on the Brazilian merchant marine by German and Italian submarines, Brazil joined the Allies and fought the Germans in Italy; but at the time of publication of this “Protocols” there was a voluble pro-Axis movement in Brazil.
The first Brazilian edition of the Protocols of the Elders of Zion. Worldcat records just one single copy worldwide, located in the British Library. Preapared for publication by Gustavo Barroso (1888-1957), a conspiratorial anti-Semite, who was one of the most prominent writers in the country, and thrice president of the Brazilian Academy of Letters. The work is exceedingly rare as all known copies were destroyed in 1938 following the Integralist coup attempt against the semi-fascist regime of Get&uacute;lio Vargas. In 1942, following attacks on the Brazilian merchant marine by German and Italian submarines, Brazil joined the Allies and fought the Germans in Italy; but at the time of publication of this “Protocols” there was a voluble pro-Axis movement in Brazil.

86

(ANTISEMITICA).Gustavo Dodt Barroso. A Sinagoga Paulista [“S&atilde;o Paulo Synagogue.”]
 
 
 
<span>FIRST EDITION.</span>
pp. 269, (4) + ads. Contemporary half-roan over patterned boards. Foxed, previous owner’s marks. 8vo.
Rio de Janeiro: Empresa Editora ABC 1937
Born in the state capital of Fortaleza, Northeastern Brazil, Barroso was half German by birth, his mother coming from W&uuml;rttemberg. As Brazil had relatively few Jews at the time, Barroso's writings tended to focus on the international conspiracy theory of Jewish world control and are in the worst style of European anti-Semitism of the 1920’s and 1930’s - but with the inevitable tropical-nationalist flavor. Eventually, the ferocity of Barroso's anti-Semitic tropes resulted in him being exiled to Portugal once Brazil declared war on the Axis Powers in 1942.
Born in the state capital of Fortaleza, Northeastern Brazil, Barroso was half German by birth, his mother coming from W&uuml;rttemberg. As Brazil had relatively few Jews at the time, Barroso's writings tended to focus on the international conspiracy theory of Jewish world control and are in the worst style of European anti-Semitism of the 1920’s and 1930’s - but with the inevitable tropical-nationalist flavor. Eventually, the ferocity of Barroso's anti-Semitic tropes resulted in him being exiled to Portugal once Brazil declared war on the Axis Powers in 1942.

87

(BLOOD LIBEL).&lt;&lt;Corcos, Tranquillo Vita (Mano’ach Hayim).&gt;&gt;
 
 
 
<span>Alla Sagra Consvlta Illustriss e Reuerendiss. Monsig. Ghezzi Ponente per l'Uniuersit&agrave; degl'hebrei di Roma. Sommario. [Letter of General Father of the Dominicans to the representative of the Church in Poland, debunking the myth of Jewish ritual murder].</span>
pp. (8). Trace foxed, one small hole minutely affecting text. Modern mylar covers. Lg. 4to.
Rome: Stamperia della Reu. Camera Apostolica 1706
Rare. No copy recorded in WorldCat. Tranquillo Vita Corcos (the Younger, 1660–1730) was a member of an ancient Roman-Jewish family of rabbis and financiers. In 1692 Corcos was elected to the governing body of the Rome community, and in 1702, appointed its rabbi. Corcos was active in seeking to persuade the Congregation of the Holy Office to refute anti-Jewish calumnies and he successfully secured the withdrawal of a blood libel charge in Viterbo (a city some 50 miles north of Rome). Lurid excitement rose in Italy in 1705 as a result of the arrest in Viterbo of a number of Jews on account of a blood accusation - such charges having never before been preferred in Rome or its environs. Amidst much political lobbying and legal maneuvering, Corcos presented this Summaria, addressed to Monsignore Ghezzi, the papal reporter on Jewish affairs. It roundly demonstrated the groundlessness of the ruinous accusation, producing historical documents relating to the blood libel from both secular and ecclesiastical authorities. See Madga Teter, Blood Libel: On the Trail of an Antisemitic Myth (2020) pp. 280-91.
Rare. No copy recorded in WorldCat. Tranquillo Vita Corcos (the Younger, 1660–1730) was a member of an ancient Roman-Jewish family of rabbis and financiers. In 1692 Corcos was elected to the governing body of the Rome community, and in 1702, appointed its rabbi. Corcos was active in seeking to persuade the Congregation of the Holy Office to refute anti-Jewish calumnies and he successfully secured the withdrawal of a blood libel charge in Viterbo (a city some 50 miles north of Rome). Lurid excitement rose in Italy in 1705 as a result of the arrest in Viterbo of a number of Jews on account of a blood accusation - such charges having never before been preferred in Rome or its environs. Amidst much political lobbying and legal maneuvering, Corcos presented this Summaria, addressed to Monsignore Ghezzi, the papal reporter on Jewish affairs. It roundly demonstrated the groundlessness of the ruinous accusation, producing historical documents relating to the blood libel from both secular and ecclesiastical authorities. See Madga Teter, Blood Libel: On the Trail of an Antisemitic Myth (2020) pp. 280-91.

88

ASHER BEN YECHIEL.(RO”Sh). Pi Shnayim [commentary to Seder Zera'im]. With additional notes by the editor Elisha ben Abraham of Horodna.
 
 
 
<span>FIRST EDITION. Partially unopened copy. Approbations of Rabbis Ezekiel Katzenellenbogen of Altona-Hamburg-Wandsbeck; Moses Katzenellenbogen of Schwabach, Ansbach; Moses Hagiz, a native of Jerusalem; and Jacob Emden.</span>
ff. (10), 8, (4), 9-12, 1-76, 101-108. Old tape repair on title, ex-library, foxed. Later boards. 4to Vinograd, Altona 21
Altona: Aaron ben Elijah Katz 1735
The manuscript of R. Asher's commentary to the Mishnaic Order of Zera'im, dealing with the agricultural laws obligatory in the Land of Israel, came from the library of R. David Oppenheim of Prague, who lent it to the editor in order to ready it for publication. Included in the Introduction is a lengthy passage inadvertently omitted from Emden's own commentary to the Mishnah, Lechem Shamayim (Wandsbeck, 1733). The Hashmatah, which takes up the better part of a leaf, pertains to the Mishnah, Rosh Hashanah 4:7. (Not mentioned in Y. Raphael's bibliography of Emden's works in Aresheth, Vol. III. pp. 242-3).
The manuscript of R. Asher's commentary to the Mishnaic Order of Zera'im, dealing with the agricultural laws obligatory in the Land of Israel, came from the library of R. David Oppenheim of Prague, who lent it to the editor in order to ready it for publication. Included in the Introduction is a lengthy passage inadvertently omitted from Emden's own commentary to the Mishnah, Lechem Shamayim (Wandsbeck, 1733). The Hashmatah, which takes up the better part of a leaf, pertains to the Mishnah, Rosh Hashanah 4:7. (Not mentioned in Y. Raphael's bibliography of Emden's works in Aresheth, Vol. III. pp. 242-3).

89

(BIBLE,Hebrew). Chamisha Chumshei Torah [-end]. With Rashi’s commentary. Prepared by David Nunes Torres. Table of Haphtorah readings on last two unnumbered leaves. With Nikud and cantillation points. Commentary in Rabbinic type.
 
 
 
<span>Four parts in two volumes. This copy with additional engraved architectural title. Autograph Hebrew signature of David Nunes Torres authenticating the edition on title. Four divisional titles, half-title for the Five Scrolls, integrally misbound. Decorative head-pieces.</span>
I: ff. (1), 402, 205. II: ff. 206-500, 310, (2). Ex-library, few light stains in places. Contemporary tooled mahogany calf, four bands, gilt edges, marbled endpapers, elaborate bookplate with heraldic crest depicting crow, lion, and knight in armor on horse. 12mo. Fuks, Amsterdam 411; Darlow &amp; Moule 5140; cf. Vinograd, Amsterdam 795 who notes a similar edition without the commentary issued in the same year.
Amsterdam: Immanuel Athias 1700-03
 

90

(BIBLE,Hebrew). Chamishah Chumshei Torah [Pentateuch and Haphtaroth].
 
 
 
<span>Additional title-page for Haphtorah section. Attractively bound.</span>
ff. 154, (2), 48. Browned, closely shaved. Contemporary calf, with silver clasps and hinges. 12mo. Vinograd, Amsterdam 1426
Amsterdam: Solomon Proops 1734
Vinograd records just one other copy, located in the Annenberg Institute, Philadelphia (i.e. The Katz Center for Advanced Judaic Studies, University of Pennsylvania, Philadelphia).
Vinograd records just one other copy, located in the Annenberg Institute, Philadelphia (i.e. The Katz Center for Advanced Judaic Studies, University of Pennsylvania, Philadelphia).

91

(BRAZIL).Instituic am da Companhia General para o Estado do Brazil.
 
 
 
<span></span>
pp. (24). Corners expertly repaired. Unbound. Sm. folio.
Lisbon: 1649
An exceptionally rare complete copy. OCLC locates just two other examples (Libreria de Espagna and University of Minnesota) - both of which are incomplete. In 1649, the Portuguese Government established the General Trade Company of Brazil under the protection of King Jo&atilde;o IV. Its goal was to engage the most active traders at the time to promote the profitable sea-route offered by the Portuguese Atlantic, particularly in favor of Brazil. The Company would promote trade between Portugal and its colonies by deploying the connections of New Christians (forcibly converted Jews) and their trans-national networks. Its activities saved the Portuguese economy from collapse during the Dutch of Brazil. The Jesuit priest and diplomat Father Antonio Vieira (1608-97), as a member of the Royal Council to the King of Portugal, understood that the preservation of trade with Brazil depended on strong financial capital. He advised that this objective would best be attained by the creation of a trading firm founded with the capital of New Christians. However for these businessmen to feel secure in investing in what was to be the Companhia General para o Estado do Brazil, Vieira insisted they be exempt from confiscation or discrimination, even if they had previously been convicted as Judaizers. The creation of the Company and the breadth of its privileges raised strong criticism - primarily of a religious nature. Christian clergy were concerned that having shareholder stock stemming from New Christian and Jewish capital, would attract God's wrath and punishment. In addition, it was alleged that the tax exemption provided to New Christians infringed the Church's canons, exceeded the royal powers, and was even condemned by the Supreme Pontiff. See Francisco Zamora Rodr&iacute;guez, “Nervo deste Reyno” La red europea de agentes de la Companhia Geral de Com&eacute;rcio do Brasil: https://www.scielo.br/pdf/topoi/v18n36/2237-101X-topoi-18-36-666.pdf. * And https://pt.wikipedia.org/wiki/Companhia_Geral_do_Com%C3%A9rcio_do_Brasil. * And https://en.wikipedia.org/wiki/Ant%C3%B3nio_Vieira.
An exceptionally rare complete copy. OCLC locates just two other examples (Libreria de Espagna and University of Minnesota) - both of which are incomplete. In 1649, the Portuguese Government established the General Trade Company of Brazil under the protection of King Jo&atilde;o IV. Its goal was to engage the most active traders at the time to promote the profitable sea-route offered by the Portuguese Atlantic, particularly in favor of Brazil. The Company would promote trade between Portugal and its colonies by deploying the connections of New Christians (forcibly converted Jews) and their trans-national networks. Its activities saved the Portuguese economy from collapse during the Dutch of Brazil. The Jesuit priest and diplomat Father Antonio Vieira (1608-97), as a member of the Royal Council to the King of Portugal, understood that the preservation of trade with Brazil depended on strong financial capital. He advised that this objective would best be attained by the creation of a trading firm founded with the capital of New Christians. However for these businessmen to feel secure in investing in what was to be the Companhia General para o Estado do Brazil, Vieira insisted they be exempt from confiscation or discrimination, even if they had previously been convicted as Judaizers. The creation of the Company and the breadth of its privileges raised strong criticism - primarily of a religious nature. Christian clergy were concerned that having shareholder stock stemming from New Christian and Jewish capital, would attract God's wrath and punishment. In addition, it was alleged that the tax exemption provided to New Christians infringed the Church's canons, exceeded the royal powers, and was even condemned by the Supreme Pontiff. See Francisco Zamora Rodr&iacute;guez, “Nervo deste Reyno” La red europea de agentes de la Companhia Geral de Com&eacute;rcio do Brasil: https://www.scielo.br/pdf/topoi/v18n36/2237-101X-topoi-18-36-666.pdf. * And https://pt.wikipedia.org/wiki/Companhia_Geral_do_Com%C3%A9rcio_do_Brasil. * And https://en.wikipedia.org/wiki/Ant%C3%B3nio_Vieira.

92

(CANADA).(Act of Parliament). An Act To Regulate the Celebration of Marriages in Newfoundland.&quot;Act not to affect Marriages already contracted, or Quakers or Jews.&quot;
 
 
 
<span></span>
pp. 2. Unbound. Sm. folio.
London: Eyre &amp; Strahan 1817
Newfoundland was one of the earliest European settlements in North America. Life in the British Empire’s oldest colony, which only joined Canada in 1949, was notoriously tough, but still managed to attract a certain number of hardy settlers. It is believed that the first Jewish settler was an English Jew, engaged in the fur trade, who came to Newfoundland around 1800. During the first half of the 19th-century several other Jewish families settled in Newfoundland, primarily in the region of St. John's.
Newfoundland was one of the earliest European settlements in North America. Life in the British Empire’s oldest colony, which only joined Canada in 1949, was notoriously tough, but still managed to attract a certain number of hardy settlers. It is believed that the first Jewish settler was an English Jew, engaged in the fur trade, who came to Newfoundland around 1800. During the first half of the 19th-century several other Jewish families settled in Newfoundland, primarily in the region of St. John's.

93

(CHASSIDISM).&lt;&lt;(ISRAEL BA’AL SHEM TOV.)&gt;&gt; Kether Shem Tov [&quot;Crown of a Good Name.”] Edited by Aharon ben Tzvi Hirsch HaKohen of Apta.
 
 
 
<span>FIRST EDITION. Complete in two parts. Two separate title-pages.</span>
ff. (2), 28; (31). Light wear, extreme outer margins of a few leaves expertly repaired, occasional pencil markings. Modern calf, fitted slip-case. 8vo. Vinograd, Zolkiew 467 and 481; Mehlman, 1146 (first part only).
Zolkiew: Yehuda Leib Meyerhoffer &amp; Mordechai Rabinstein 1794 and 1795
First edition of the first work to present the teachings of the Ba’al Shem Tov in one cohesive volume. The Ba’al Shem Tov, the founder of the Chassidic Movement, did not himself leave any of his own writings for publication following his death in 1760. Most of his teachings are found in the works of his disciples, especially R. Ya’akov Yoseph of Polonnoye, in his Toldoth Ya’akov Yoseph, Ben Porath Yoseph and Tzophnath Pane’ach. These works presented the philosophy of the Ba'al Shem Tov within the context of profound and lengthy discourses. The editor of the present work, Kether Shem Tov, shortened these discourses, culling only those that were directly in the name of the Ba'al Shem Tov and thus overall, a work was created that presented the thought of the Ba'al Shem Tov in a way that was far more palatable for the average Jew. The Kether Shem Tov commences with the celebrated letter sent by the Ba’al Shem Tov to to his brother-in-law R. Gershon Kitover in Eretz Israel, in which the Besh&quot;t recounts his ascension to Heaven and his pivotal query: Eimathai Ka’athi Mar? (“When will the Master Come?”) - The Messiah famously responding: Kesheyaphutzu Ma'ayanothecha Chutza (“When the Wellsprings of your Torah are Disseminated Universally.”).
First edition of the first work to present the teachings of the Ba’al Shem Tov in one cohesive volume. The Ba’al Shem Tov, the founder of the Chassidic Movement, did not himself leave any of his own writings for publication following his death in 1760. Most of his teachings are found in the works of his disciples, especially R. Ya’akov Yoseph of Polonnoye, in his Toldoth Ya’akov Yoseph, Ben Porath Yoseph and Tzophnath Pane’ach. These works presented the philosophy of the Ba'al Shem Tov within the context of profound and lengthy discourses. The editor of the present work, Kether Shem Tov, shortened these discourses, culling only those that were directly in the name of the Ba'al Shem Tov and thus overall, a work was created that presented the thought of the Ba'al Shem Tov in a way that was far more palatable for the average Jew. The Kether Shem Tov commences with the celebrated letter sent by the Ba’al Shem Tov to to his brother-in-law R. Gershon Kitover in Eretz Israel, in which the Besh&quot;t recounts his ascension to Heaven and his pivotal query: Eimathai Ka’athi Mar? (“When will the Master Come?”) - The Messiah famously responding: Kesheyaphutzu Ma'ayanothecha Chutza (“When the Wellsprings of your Torah are Disseminated Universally.”).

94

(CHASSIDISM).&lt;&lt;DOV BAER OF LUBAVITCH&gt;&gt; (The Mittler Rebbe). Bi’urei HaZohar [commentary to the Zohar according to the doctrine of Chabad].
 
 
 
<span>FIRST EDITION. Printer’s device (Yaari, no. 183) on title. Printed in double columns on blue/green tinted paper. A wide-margined copy.</span>
ff. (4), 139, 57. Previous owners stamp on third leaf of introduction, slight marginal worming in places, light staining. Contemporary calf, spine rebacked, corners rubbed. 4to. Vinograd, Kopyst 53; Habermann, Sha’arei Chabad (in Schocken Festschrift) 15
Kopyst: Israel Jaffe 1816
The publication of Bi'urei HaZohar by R. Dov Baer was part of a multi-faceted literary campaign designed to prove his rightful claim to the spiritual mantle of his father R. Shneur Zalman of Liadi (deceased 1813), which was hotly contested by R. Aharon Halevi of Starosselje, the disciple who studied under R. Shneur Zalman for more than thirty years. The advertisement on the title, whereby R. Dov Baer had been designated by his father to transcribe the interpretations of the Zohar imparted every Friday night to his sons, sent a transparent message to the chassidim that none other than R. Dov Baer was the rightful spiritual heir and not his father’s principle disciple. See M. Rosman, Founder of Hasidism (1996) pp. 189-209, especially p. 202.
The publication of Bi'urei HaZohar by R. Dov Baer was part of a multi-faceted literary campaign designed to prove his rightful claim to the spiritual mantle of his father R. Shneur Zalman of Liadi (deceased 1813), which was hotly contested by R. Aharon Halevi of Starosselje, the disciple who studied under R. Shneur Zalman for more than thirty years. The advertisement on the title, whereby R. Dov Baer had been designated by his father to transcribe the interpretations of the Zohar imparted every Friday night to his sons, sent a transparent message to the chassidim that none other than R. Dov Baer was the rightful spiritual heir and not his father’s principle disciple. See M. Rosman, Founder of Hasidism (1996) pp. 189-209, especially p. 202.

95

(CHASSIDISM).Menachem Mendel Schneersohn. Tzemach Tzedek [halacha and responsa].
 
 
 
<span>Two parts bound in one volume.</span>
ff. 286, 50, 70. Browned. Contemporary boards, light wear. 4to.
Vilna: Rosenkrantz &amp; Schriftsetzer 1884
 

96

(CHASSIDISM).Shneur Zalman of Liadi. (Tanya) - Likutei Amarim [fundamental exposition of Chabad Chassidism].
 
 
 
<span>Wide-margined copy. With signatures including Menachem Mendel Stesin of Pahar, near Tzernigov; Chevra Tomchei Temimim MinLubavitch; Yoseph Shmuel Garfinkel of Pahar and Zalman Yitzchak Melamed. Includes marginalia noting the precise references to Talmudic and rabbinic texts not noted in the printed version. (When the Tanya states “we find in the gemara” - but does not cite the exact page, the handwritten notations record the exact reference. These lapses of exact citation were not included in later editions either). Printed with two title-pages, with further title on pink-colored wrapper, with stamp “Leshanah Tovah.”</span>
ff. (3), 2-163. Light wear. Original calf-backed boards. 8vo. Mondschein, Sepher HaTanya: Bibliographia (1981) pp. 107-12, no. 30.
Vilna: The Widow and Brothers Romm 1900
THE CELEBRATED ROMM TANYA, THE MATRIX OF ALL SUBSEQUENT EDITIONS. The individual responsible for the issue of this edition of the Tanya - which has remained the standard layout for all subsequent editions - was Asher ben Meir, Shochet of Nikolayev (surname Grossman). He was a disciple of R. Hillel of Paritch, a chasid of the Rebbe Mahara”sh (R. Shmuel Schneersohn) and later his son, the Rebbe Rasha”b (R. Shalom Dov-Baer Schneersohn) (see Mondschein, p. 109, n. 8). R. Asher Grossman had been designated by the Rebbe Rasha”b to supervise the printing of the edition, and out of awe for the holy task assigned him, he was known to undertake numerous fasts during the lengthy process of production. This special edition incorporates many variants discovered in manuscripts belonging to the grandsons of the Tzemach Tzedek (see p. 2). Both R. Yoseph Yitzchak Schneersohn and his son-in-law and successor, R. Menachem Mendel Schneerson (sixth and seventh Lubavitcher Rebbes) earnestly vouched for the reliability of this particular Vilna edition of the Tanya. See M. M. Laufer, Yemei Melech Vol. I (1991) pp. 108-9.
THE CELEBRATED ROMM TANYA, THE MATRIX OF ALL SUBSEQUENT EDITIONS. The individual responsible for the issue of this edition of the Tanya - which has remained the standard layout for all subsequent editions - was Asher ben Meir, Shochet of Nikolayev (surname Grossman). He was a disciple of R. Hillel of Paritch, a chasid of the Rebbe Mahara”sh (R. Shmuel Schneersohn) and later his son, the Rebbe Rasha”b (R. Shalom Dov-Baer Schneersohn) (see Mondschein, p. 109, n. 8). R. Asher Grossman had been designated by the Rebbe Rasha”b to supervise the printing of the edition, and out of awe for the holy task assigned him, he was known to undertake numerous fasts during the lengthy process of production. This special edition incorporates many variants discovered in manuscripts belonging to the grandsons of the Tzemach Tzedek (see p. 2). Both R. Yoseph Yitzchak Schneersohn and his son-in-law and successor, R. Menachem Mendel Schneerson (sixth and seventh Lubavitcher Rebbes) earnestly vouched for the reliability of this particular Vilna edition of the Tanya. See M. M. Laufer, Yemei Melech Vol. I (1991) pp. 108-9.

97

(CHASSIDISM).Yisroel of Tschortkov. Yismach Yisroel [novellae to the Torah portions and festivals].
 
 
 
<span>First edition.</span>
pp. 167. Contemporary boards. 4to.
Vienna: Appel Brothers 1933
The author, Yisroel Friedman (1854-1934), was the second Rebbe of Chortkov and the paternal grandson of R. Yisroel, the Rhiziner Rebbe.
The author, Yisroel Friedman (1854-1934), was the second Rebbe of Chortkov and the paternal grandson of R. Yisroel, the Rhiziner Rebbe.

98

(CHABAD).Menachem Mendel Schneerson. HaYom-Yom.
 
 
 
<span>First edition. </span>
pp. 10, 118. Original printed wrappers, taped into contemporary boards. 12mo.
Brooklyn, NY: Schulsinger for Kehot 1943
Compiled by the Rebbe, R. Menachem Mendel Schneerson, upon the instructions of his father-in-law, the Previous Rebbe. HaYom Yom is an anthology of Chassidic aphorisms and customs arranged according to the days of the year.
Compiled by the Rebbe, R. Menachem Mendel Schneerson, upon the instructions of his father-in-law, the Previous Rebbe. HaYom Yom is an anthology of Chassidic aphorisms and customs arranged according to the days of the year.

99

(COOK-BOOK).Famous Recipes for Jewish Housewives. Presented by the Rumford Company. &lt;&lt;* With:&gt;&gt; Fold-out with three additional recipes.
 
 
 
<span>Color illustrations. Calendar of Jewish holidays with suggested foods to serve. Photograph of the Rumford baking powder plant at end, along with Rabbi’s kosher certification.</span>
pp. 24. Original printed wrappers, lightly stained. 8vo.
Rumford, Rhode Island: 1940
 

100

(COOK-BOOK).Plenters Hay Het Pinat Oyl, Kasher LePesach Gezunt a Gantz Yahr [“Planter’s Hi Hat Peanut Oil, Kosher for Passover.”]. 46 Ways to Better Passover Meals - 46 Oyfanim far Bessere Pesach Ma’achalim.
 
 
 
<span>Text in English and Yiddish. Most pages bear the Mr. Peanut logo.</span>
pp. 10, 10. Original pictorial wrappers, light wear. 12mo.
N.p: c. 1940
The Planters Edible Oil Company, purveyors of peanut oil since 1906, issued this Passover cook-book as a method to encourage Jewish housewives to use the company's &quot;Hi Hat Peanut Oil&quot; during the course of their extensive Passover food preparations.
The Planters Edible Oil Company, purveyors of peanut oil since 1906, issued this Passover cook-book as a method to encourage Jewish housewives to use the company's &quot;Hi Hat Peanut Oil&quot; during the course of their extensive Passover food preparations.

101

DE VIDAS, ELIJAH.Reishith Chochmah [Kabbalistic ethics].
 
 
 
<span>Few marginal notes.</span>
ff. 2, 326, 22. Few neat marginal repairs, stained in places. Contemporary sheep over thick wooden boards, rebacked. Thick 4to. Vinograd, Amsterdam 867.
Amsterdam: Nathaniel Foa 1708
Eliyahu de Vidas was a disciple of R. Moshe Cordovero, doyen of Safed kabbalists. Despite its mystical overtones, Reishith Chochmah has become a popular classic within ethical literature. It discusses all moral aspects of Jewish life linking the motifs of aggadic and mussar literature with that of Kabbalah - and thus broadly disseminating mystical ideas.
Eliyahu de Vidas was a disciple of R. Moshe Cordovero, doyen of Safed kabbalists. Despite its mystical overtones, Reishith Chochmah has become a popular classic within ethical literature. It discusses all moral aspects of Jewish life linking the motifs of aggadic and mussar literature with that of Kabbalah - and thus broadly disseminating mystical ideas.

102

(DREYFUS AFFAIR).Zola - 32 Caricatures de Lebourgeois.
 
 
 
<span>32 lithographed plates, measuring 63/4 x 10 inches. Loose as issued in original portfolio, with ties.</span>
Lg. 4to.
Paris: E. Bernard et Cie 1898
After Emile Zola came to the defense of Captain Alfred Dreyfus in his famous &quot;J'Accuse,&quot; the anti-Dreyfus camp, composed of rabid anti-Semites, pounced upon Zola, portraying him in the most extreme terms. A prime example of this vilification campaign is the present scarce collection of plates by the caricaturist H. Lebourgeois. See J.M. Guieu, &quot;Les Caricatures Antidreyfusardes de H. Lebourgeois&quot; in: Mimesis et Semiosis: Litterature et representation (1992) pp. 435-46.
After Emile Zola came to the defense of Captain Alfred Dreyfus in his famous &quot;J'Accuse,&quot; the anti-Dreyfus camp, composed of rabid anti-Semites, pounced upon Zola, portraying him in the most extreme terms. A prime example of this vilification campaign is the present scarce collection of plates by the caricaturist H. Lebourgeois. See J.M. Guieu, &quot;Les Caricatures Antidreyfusardes de H. Lebourgeois&quot; in: Mimesis et Semiosis: Litterature et representation (1992) pp. 435-46.

103

(EGYPT).Sepher Talmud Sephath Ivrith - Hebrew Grammar for Arabic Speaking Jews. Prepared by Abraham Kestin.
 
 
 
<span>Only edition. Text in Hebrew and Judeo-Arabic. Dedication in English to the Friends of Israel in Scotland. Owner’s marks of Daniel S.H.M. Fraiter.</span>
pp. iv, 140. Lightly stained, browned, few tiny wormholes. Loose in contemporary boards. 4to.
Alexandria: Faraj Haim Mizrahi. 1896
A Hebrew primer for Arabic-speaking Jewish youth. Chart in beginning of book displays Arabic letters alongside their Hebrew counterpart (following the order of the Arabic alphabet). Includes Biblical portions with Arabic transliterations, such as the Ten Commandments (al-Wasaya al-E’ashr), as well as an alphabetical list of words and their Arabic transliteration. The author, likely a converted Jew, was a teacher of Hebrew in the Mission School of the Church of Scotland in Alexandria; he was also a correspondent for the newspaper “HaMagid.”
A Hebrew primer for Arabic-speaking Jewish youth. Chart in beginning of book displays Arabic letters alongside their Hebrew counterpart (following the order of the Arabic alphabet). Includes Biblical portions with Arabic transliterations, such as the Ten Commandments (al-Wasaya al-E’ashr), as well as an alphabetical list of words and their Arabic transliteration. The author, likely a converted Jew, was a teacher of Hebrew in the Mission School of the Church of Scotland in Alexandria; he was also a correspondent for the newspaper “HaMagid.”

104

(EINSTEIN, ALBERT).The Talmud Magazine, A Journal of Jewish Thought.
 
 
 
<span>With printed over-slip: “Specimen Copy. Containing an article on the Einstein Theory of Anti-Semitism.” Photographic portrait of Einstein on p. 14.</span>
pp. 64. Original printed wrappers in red and black. 12mo.
Boston: The Talmud Society 1921
Also includes an essay “What is a Jew?” by Leo Tolstoy.
Also includes an essay “What is a Jew?” by Leo Tolstoy.

105

ELIJAH, GAON OF VILNA.Peirush al Yonah [commentary to Book of Jonah, and portions of the Talmud].
 
 
 
<span>Second edition. With approbation by R. Eliezer Flekles.</span>
ff. 18, lacks ff. 2-3. Light wear. Later boards. 4to. Vinograd, Prague 1102.
Prague: Franz Sommer 1810
With approbations from the Dayanim of Vilna who bear witness that this work is among the very earliest authentic texts written in the Gaon’s own hand.
With approbations from the Dayanim of Vilna who bear witness that this work is among the very earliest authentic texts written in the Gaon’s own hand.

106

EMDEN, JACOB.Eitz Avoth [commentary to Ethics of the Fathers, with text].
 
 
 
<span>FIRST EDITION.</span>
ff. 82. Heavily browned, tiny wormholes in places expertly repaired, previous owner’s marks. Contemporary vellum, rubbed. 4to. Vinograd, Altona 51; Raphael, Aresheth III no. 7.
Amsterdam (i.e. Altona): By the Author 1751
Besides providing the commentaries of Bartenura and Tosphoth Yom Tov, R. Ya’akov Emden includes here two original commentaries: Lechem Nikudim, dealing with grammatical and linguistic issues; and Lechem Shamayim, of a conceptual nature. The book was published with the Haskamah of the author’s brother-in-law, R. Aryeh Leib of Amsterdam. Includes polemic against Zalman Hena’s Beth Tephilah - Luach Eresh, demonstrating that Hena did not properly vocalize Pirkei Avoth (ff. 75v.-82v).
Besides providing the commentaries of Bartenura and Tosphoth Yom Tov, R. Ya’akov Emden includes here two original commentaries: Lechem Nikudim, dealing with grammatical and linguistic issues; and Lechem Shamayim, of a conceptual nature. The book was published with the Haskamah of the author’s brother-in-law, R. Aryeh Leib of Amsterdam. Includes polemic against Zalman Hena’s Beth Tephilah - Luach Eresh, demonstrating that Hena did not properly vocalize Pirkei Avoth (ff. 75v.-82v).

107

EPHRAIM (SOLOMON) OF LUNTSCHYTZ.Klei Yakar [homiletical commentary to the Pentateuch].
 
 
 
<span></span>
ff. (2), 98. Previous owner’s marks, lightly foxed and stained. Modern boards. Folio. Vinograd, Amsterdam 886.
Amsterdam: Jacob Alvares Soto, Moshe ibn Yakar Brandon, &amp; Benjamin de Jonge 1708
 

108

(FABLES).Isaac ibn Sahula. Mashal HaKadmoni [collected fables] &lt;&lt;* WITH:&gt;&gt; Sepher HaTapu’ach [philosophy, attributed to Aristotle].
 
 
 
<span>Contains more than 70 imaginative and fanciful half-page woodcut illustrations. Two titles within typographic borders.</span>
ff. 72, 81-100 (i.e., 98). Mispaginated (as are all copies) though complete. Browned and worn, few tears, loss of text on f.82. Later boards. 8vo. Vinograd, Frankfurt o/Oder 471.
Frankfurt o/Oder: Professor Elsner 1800
The Jewish Aesop’s Fables. A most distinctive Hebrew book. A collection of fables and puns with moral inferences all written in rhymed prose. The author uses animal fables as a means of moral allegory. Not only do the animals converse, but all are well-versed in the Bible and Talmud and conduct lengthy discourses on matters of science and philosophy. The remarkable illustrations are of a specifically Jewish origin. “The illustrated Hebrew book par excellence.” A.J. Karp. From the Ends of the Earth: Judaic Treasures of the Library of Congress (1991) p. 125.
The Jewish Aesop’s Fables. A most distinctive Hebrew book. A collection of fables and puns with moral inferences all written in rhymed prose. The author uses animal fables as a means of moral allegory. Not only do the animals converse, but all are well-versed in the Bible and Talmud and conduct lengthy discourses on matters of science and philosophy. The remarkable illustrations are of a specifically Jewish origin. “The illustrated Hebrew book par excellence.” A.J. Karp. From the Ends of the Earth: Judaic Treasures of the Library of Congress (1991) p. 125.

109

(FRENCH JUDAICA).Bulletin des Lois. Arrete qui d&eacute;termine le mode de r&eacute;partition des sommes destin&eacute;es &agrave; la liquidation des Dettes passives des Juifs d’Alsace
 
 
 
<span>[“On the Determination of the Mode of Repayment of Monies Distributed to Liquidate the Debts of the Jews of Alsace.”]</span>
pp. 2 + integral blanks. Few light stains. Unbound. 4to. Szajkowski, Judaica-Napoleonica 158
Paris: Imprimerie du D&eacute;p&ocirc;t des Lois (1803)
The debt of the Jews of Metz is a recurrent theme in French legislation. From 1715 and on, the Jews of Metz were bound to pay an annual tax of 20,000 livres. Alhough this tax was abolished by the National Assembly on July 20th, 1790, this was by no means the end of the matter. The enormous amounts that the Jewish community were taxed, forced it to borrow money from Christians; in doing so, they became sizable collective debtors to Christian creditors. It was not until 1797 that a special commission appointed to report on the Jewish debts, favored nationalization of these obligations. See Z. Szajowski, Jews and the French Revolutions of 1789, 1830 and 1848 (1970) pp. 232-34.
The debt of the Jews of Metz is a recurrent theme in French legislation. From 1715 and on, the Jews of Metz were bound to pay an annual tax of 20,000 livres. Alhough this tax was abolished by the National Assembly on July 20th, 1790, this was by no means the end of the matter. The enormous amounts that the Jewish community were taxed, forced it to borrow money from Christians; in doing so, they became sizable collective debtors to Christian creditors. It was not until 1797 that a special commission appointed to report on the Jewish debts, favored nationalization of these obligations. See Z. Szajowski, Jews and the French Revolutions of 1789, 1830 and 1848 (1970) pp. 232-34.

110

(FRENCH JUDAICA).Bulletin des Lois, No. 198, pp. 27-28: D&eacute;cret Imp&eacute;rial concernant les Juifs qui n'ont pas de nom de famille et de pr&eacute;nom fixes [“Imperial Decree Concerning Jews Without Family Names or Fixed First Names.”]
 
 
 
<span></span>
pp. (16). Edges slightly frayed. 4to. Szajkowski, Judaica-Napoleonica 142
Paris: Imprimerie Royale 1808
“Jews, both subjects of the Empire, and foreigners living in the Empire, lacking family and first names, are required to adopt both within three months. Neither names taken from the Old Testament nor names of towns will be admissible as family names. Jews who fail to fulfill these formalities will be deported from the territory of the Empire.”
“Jews, both subjects of the Empire, and foreigners living in the Empire, lacking family and first names, are required to adopt both within three months. Neither names taken from the Old Testament nor names of towns will be admissible as family names. Jews who fail to fulfill these formalities will be deported from the territory of the Empire.”

111

(FRENCH JUDAICA).D&eacute;cret imp&eacute;rial, Qui ordonne l'ex&eacute;cution d'un Reglement du 10 d&eacute;cembre 1806, concernant les Juifs. Au Palais des Tuileries, le 17 mars 1808.
 
 
 
<span>Historiated mast-head.</span>
pp. 7, (1). Trace foxed. Unbound. 4to. Szajkowski, Napoleonica-Judaica 127
(Paris): Rondonneau 1808
Historic legislation which established the Consistoire, the formal organization of French Jewry, which continues to dominate Jewish life in France to this day. By decree, an Israelite consistory (&quot;un consistoire isra&eacute;lite&quot;) is to be established wherever there is a significant Jewish population (minimally 2,000 individuals). Each consistory is to be composed of a certain number of rabbis as well as lay members. While on the one hand, the consistorial system might have brought order to Jewish communal life where hitherto there reigned dissension (e.g. only one, rather than multiple synagogues would be allowed per department), on the other hand, this centralized governing body (&quot;le grand sanhedrin&quot;) assured Napoleon absolute control over the mores of his Jewish subjects. The rabbis were now to serve as agents of the government responsible for delivering obedient French citizens who would, so it was thought, gladly seek to serve in the army. One notes with interest paragraph 20, stating that serving rabbis must be fluent in either French (in France) or Italian (in Italy). Furthermore, it is preferable that knowledge of the Hebrew language be augmented by familiarity with Greek and Latin. See S. Schwarzfuchs, Napoleon, The Jews and the Sanhedrin (1979) pp. 103-106, 122-124.
Historic legislation which established the Consistoire, the formal organization of French Jewry, which continues to dominate Jewish life in France to this day. By decree, an Israelite consistory (&quot;un consistoire isra&eacute;lite&quot;) is to be established wherever there is a significant Jewish population (minimally 2,000 individuals). Each consistory is to be composed of a certain number of rabbis as well as lay members. While on the one hand, the consistorial system might have brought order to Jewish communal life where hitherto there reigned dissension (e.g. only one, rather than multiple synagogues would be allowed per department), on the other hand, this centralized governing body (&quot;le grand sanhedrin&quot;) assured Napoleon absolute control over the mores of his Jewish subjects. The rabbis were now to serve as agents of the government responsible for delivering obedient French citizens who would, so it was thought, gladly seek to serve in the army. One notes with interest paragraph 20, stating that serving rabbis must be fluent in either French (in France) or Italian (in Italy). Furthermore, it is preferable that knowledge of the Hebrew language be augmented by familiarity with Greek and Latin. See S. Schwarzfuchs, Napoleon, The Jews and the Sanhedrin (1979) pp. 103-106, 122-124.

112

(FRENCH JUDAICA).Bulletin des Lois. Loi qui met a la Charge de l'&Eacute;tat le Traitement des Ministres du Culte Isra&eacute;lite.
 
 
 
<span></span>
pp. (2) + integral blanks. Trace foxed. Unbound. 8vo.
Paris: Imprimerie Royale 1831
The Revolution of July 1830 resulted in the abdication of Charles X and the installation of his cousin, Louis-Philippe (1773-1850) as King of France. From the Jewish perspective, the most significant act of the new regime was this law of February 8th, 1831, whereby Jewish clergy were no longer excluded from the category of civil servants, but rather were to receive government salaries alongside their Christian counterparts. The broader implication of this new legislation was that Catholicism no longer enjoyed the singular status as the sole official religion of France. See Z. Szajkowski, Jews and the French Revolutions of 1789, 1830 and 1848, pp. 1024-28.
The Revolution of July 1830 resulted in the abdication of Charles X and the installation of his cousin, Louis-Philippe (1773-1850) as King of France. From the Jewish perspective, the most significant act of the new regime was this law of February 8th, 1831, whereby Jewish clergy were no longer excluded from the category of civil servants, but rather were to receive government salaries alongside their Christian counterparts. The broader implication of this new legislation was that Catholicism no longer enjoyed the singular status as the sole official religion of France. See Z. Szajkowski, Jews and the French Revolutions of 1789, 1830 and 1848, pp. 1024-28.

113

(FRENCH JUDAICA).Etienne Schweitzer. Le Symbolisme au Temples Israelite de Metz.
 
 
 
<span>“Issued for friends.” Large illustration of decorative motif on p. 5.</span>
pp. 19. Original pictorial wrappers, light wear. 8vo.
Metz: Paul Evan 1931
A description of the interior of the Metz Synagogue and how its motifs relate to Jewish historical and biblical themes.
A description of the interior of the Metz Synagogue and how its motifs relate to Jewish historical and biblical themes.

114

(GERMANY).Shlomo Zalman Geiger. Divrei Kehiloth [customs, particularly relating to liturgy, of the Community of Frankfurt].
 
 
 
<span>FIRST EDITION. Issued in 12 separate parts, here bound in one.</span>
pp. 478. Browned. Modern boards. 8vo. Vinograd, Frankfurt a/Main 658
Frankfurt a/Main: J. Kaufmann 1862-68
Important for detailed sources relating to “Minhag Frankfurt” and all those congregations who follow this pre-eminent German rite. The author, has been described as “ a Torah scholar of no mean standing” (E.M. Klugman, Rabbi Samson Raphael Hirsch (1996) p. 56).
Important for detailed sources relating to “Minhag Frankfurt” and all those congregations who follow this pre-eminent German rite. The author, has been described as “ a Torah scholar of no mean standing” (E.M. Klugman, Rabbi Samson Raphael Hirsch (1996) p. 56).

115

GUR-ARYE, MEIR.Duda’im [&quot;Mandrakes&quot;: Children's Book].
 
 
 
<span>Twenty silhouette illustrations.</span>
Original color pictorial stiff wrappers, staples. Rectangular 4to.
Tel Aviv: 1947
Meir Gur-Arie (Gorodetzky, 1891-1951) was a prominent member of Jerusalem’s Bezalel School of Art; one of his specialist artistic fields was the fashioning of silhouettes. See Israel Museum Catalogue, Bezalel 1906-1929 (1983) p. 370.
Meir Gur-Arie (Gorodetzky, 1891-1951) was a prominent member of Jerusalem’s Bezalel School of Art; one of his specialist artistic fields was the fashioning of silhouettes. See Israel Museum Catalogue, Bezalel 1906-1929 (1983) p. 370.

116

(HAGADAH).Die Pessach-Hagada. Oder Kurzgefasste-Erzaehlung.
 
 
 
<span>Hebrew and German on facing pages. Translated by Rabbi Leopold Stein.</span>
pp. 60. Lacks pp. 1-2 (additional Hebrew title-page). Stained. Modern boards. 8vo. Yudlov 942; Goldman, Hebrew Printing in America 127.
New York: H. Frank 1850
THE FIRST GERMAN TRANSLATION OF THE HAGADAH PRINTED IN AMERICA. The third Hagadah printed in the United States. Rare. The copy Yudlov examined is incomplete at the end.
THE FIRST GERMAN TRANSLATION OF THE HAGADAH PRINTED IN AMERICA. The third Hagadah printed in the United States. Rare. The copy Yudlov examined is incomplete at the end.

117

(HAGADAH).Hagadah shel Pesach - The Institution of Passover. Prepared by the Brothers Moses Jacob and Aaron David Talker
 
 
 
<span>Title in Hebrew, Marathi and English. Hebrew and translation into Marathi translation on facing pages. Celebrated illustrations depicting local Bene Israel custom on opening nine pages. This copy with extended Marathi introduction.</span>
ff. 2, (9); p. (1); ff. 5-44; pp.45-50, (5). Lightly browned throughout, few expert paper repairs. Later patterned boards. 8vo. Yudlov 1437.
Poona: Vital Sakharam Agnihorty 1874
Unlike the earlier Bombay Hagadah (1846), whose “illustrations were still closely linked to their Amsterdam prototypes, those in the Poona Hagadah have managed to drift into a sphere of their own. Even as they retain the basic pattern, they are now palpably Indian in tone and detail” (Yerushalmi, 107). Particularly distinct is the illustration depicting the preparation and baking of the Matzoth for Passover. The upper panel shows the men of the Bene-Israel community, the lower panel their female counterparts. Both are in distinctive native dress and sitting in the classic Indian squatting, or lotus position. See Israel Museum Catalogue, The Jews of India (1995) p. 25.
Unlike the earlier Bombay Hagadah (1846), whose “illustrations were still closely linked to their Amsterdam prototypes, those in the Poona Hagadah have managed to drift into a sphere of their own. Even as they retain the basic pattern, they are now palpably Indian in tone and detail” (Yerushalmi, 107). Particularly distinct is the illustration depicting the preparation and baking of the Matzoth for Passover. The upper panel shows the men of the Bene-Israel community, the lower panel their female counterparts. Both are in distinctive native dress and sitting in the classic Indian squatting, or lotus position. See Israel Museum Catalogue, The Jews of India (1995) p. 25.

118

(HADAGAH).Seder HaHagadah LeLeil Shimurim - Erz&auml;hlung von dem Auszuge Israels aus &Auml;gypten. (Verso of title): Den j&uuml;dischen Fl&uuml;chtlingen in der Schweiz. Zur Feier des Pesach [Hebrew] - Festes im Jahre 5704.
 
 
 
<span>Hebrew and German on facing pages. Illustrations after woodcuts by Stanislaus Bender.</span>
pp. 64. Browned. Wrappers, discolored. 8vo. Yudlov 3941.
Frankfurt a/Main (i.e., Z&uuml;rich): 1938 (i.e. 1944)
Re-issued by the Swiss-Jewish Community Council for the benefit of Jewish refugees sheltering in Switzerland.
Re-issued by the Swiss-Jewish Community Council for the benefit of Jewish refugees sheltering in Switzerland.

119

(HAGADAH).The Haggadah. Executed by Arthur Szyk. Edited by Cecil Roth.
 
 
 
<span>One of 125 Numbered Copies issued for the British Empire. Printed Entirely on Vellum. Richly Illustrated in Color by Szyk. Full- and half-page color half-tone reproductions of compositions by Szyk, including numerous decorative initials, text ornaments and many small vignettes. Pictorial doublures on silk. Bound by Sangorski &amp; Sutcliffe: Royal blue morocco, gilt- tooled pictorial inlay. Housed in original matching solander-case, velvet interior. Text in Hebrew and English printed in black and sepia. Signed by the artist and editor. Opening blank page inscribed and signed by Arthur Szyk, New Canaan, 1947.</span>
Previous owner’s inscription on blank. Box slightly scuffed, otherwise in bright condition. Folio. Yudlov 3861.
London: Beaconsfield Press 1939
The most sublime of all Passover Hagadahs. Dedicated to King George VI of England, Szyk’s great illuminated masterpiece is a stunning work of the Book-Arts, conceived with extraordinarily high production values. “The Times Literary Supplement recognized Szyk’s masterpiece as one of the most beautiful works ever produced by human hands. When one considers the brilliant multi-layers not only of illumination and color, but of themes and sub-themes, Szyk’s Haggadah stands among Hebrew illuminated manuscripts in a moment in time, for all time, in a class by itself.” I. Ungar, Justice Illuminated: The Art of Arthur Szyk (1998) p.15. See also J.P. Ansell, Arthur Szyk: Artist, Jew, Pole (2004) pp. 96-100.
The most sublime of all Passover Hagadahs. Dedicated to King George VI of England, Szyk’s great illuminated masterpiece is a stunning work of the Book-Arts, conceived with extraordinarily high production values. “The Times Literary Supplement recognized Szyk’s masterpiece as one of the most beautiful works ever produced by human hands. When one considers the brilliant multi-layers not only of illumination and color, but of themes and sub-themes, Szyk’s Haggadah stands among Hebrew illuminated manuscripts in a moment in time, for all time, in a class by itself.” I. Ungar, Justice Illuminated: The Art of Arthur Szyk (1998) p.15. See also J.P. Ansell, Arthur Szyk: Artist, Jew, Pole (2004) pp. 96-100.

120

(HAGADAH).Mignon L. Rubenovitz. Winecup and Book. The Story of the Darmstadter Hagadah.
 
 
 
<span>First edition. This copy inscribed and signed by the author. Four full-page plates. One of 500 numbered copies.</span>
pp. (8), 20. Original gilt-tooled boards. 12mo.
Boston: 1946
The author, wife of Rabbi Herman Rubenowitz, was curator of the Jewish Museum of Temple Mishkan Tefila, Boston.
The author, wife of Rabbi Herman Rubenowitz, was curator of the Jewish Museum of Temple Mishkan Tefila, Boston.

121

(HASKALAH).Kerem Chemed. Edited by Samuel Goldenberg and Senior Sachs.
 
 
 
<span>Complete in nine volumes.</span>
Ex-library, some wear. Variously bound. 8vo.
Vienna, Prague, Berlin: 1833-56
Kerem Chemed was the scholarly annual of the Galician Haskalah Movement. It includes articles by S.D. Luzzato, S.J. Rappoport, L. Zunz, A. Geiger, M. Steinschneider and many other talented scholars. See EJ, Vol. X cols. 912-14.
Kerem Chemed was the scholarly annual of the Galician Haskalah Movement. It includes articles by S.D. Luzzato, S.J. Rappoport, L. Zunz, A. Geiger, M. Steinschneider and many other talented scholars. See EJ, Vol. X cols. 912-14.

122

HESS, MOSES (MORITZ).Dynamische Stofflehre angewandt auf das kosmische Leben [“The Dynamic Theory of Matter.”]
 
 
 
<span>Second edition. Frontispiece portrait. Five fold-out plates of the cosmos. Inscribed by the Author’s widow (see below).</span>
pp. 182, (1). Contemporary morocco-backed marbled boards. 8vo.
Paris &amp; Leipzig: 1800
Issued by Hess’s wife Sibylle, following his death in 1875. Written by the “father of modern socialist Zionism,” this scientific work also draws on philosophical theories influenced by Hegel and Feuerbach. Hess was an early proponent of socialism, and a close friend and collaborator to both Karl Marx and Friedrich Engels. However Hess increasingly grew reluctant to base history solely upon economic causes and class struggle (as Marx and Engels did), and came to view the struggle of races, or nationalities, as the prime moving factor in history. From this perspective Hess arrived at the notion of a Jewish national revival, which resulted in his work “Rome &amp; Jerusalem” (1862), a precursor to Herzl’s “Judenstaat.” Inscription reads: &quot;M. Hess, father of German Socialists, was noble in his fight for the liberation and the equality of material goods for all people. No one should have to suffer poverty. Born on January 21, 1812 in the city of Bonn on the Rhine, died in Paris on April 5 [i.e. 6], 1875.&quot;
Issued by Hess’s wife Sibylle, following his death in 1875. Written by the “father of modern socialist Zionism,” this scientific work also draws on philosophical theories influenced by Hegel and Feuerbach. Hess was an early proponent of socialism, and a close friend and collaborator to both Karl Marx and Friedrich Engels. However Hess increasingly grew reluctant to base history solely upon economic causes and class struggle (as Marx and Engels did), and came to view the struggle of races, or nationalities, as the prime moving factor in history. From this perspective Hess arrived at the notion of a Jewish national revival, which resulted in his work “Rome &amp; Jerusalem” (1862), a precursor to Herzl’s “Judenstaat.” Inscription reads: &quot;M. Hess, father of German Socialists, was noble in his fight for the liberation and the equality of material goods for all people. No one should have to suffer poverty. Born on January 21, 1812 in the city of Bonn on the Rhine, died in Paris on April 5 [i.e. 6], 1875.&quot;

123

(HOLOCAUST).Janusz Korczak. O Gazetce Szkolnej [“On the School Newspaper.”]
 
 
 
<span>First Edition.</span>
pp. 22. Ex-library, browned. Original printed wrappers. 8vo.
Warsaw: L. Boguslawskiego 1921
Janusz Korczak (1878-1942, born Henrky Goldszmit) was a pediatrician, pedagogue and author of children’s books. During the Holocaust, he refused sanctuary multiple times in order to stay with the children of his orphanage, along with whom he was ultimately murdered in Treblinka. In 1911, Korczak founded the Dom Sierot orphanage in Warsaw. As part of his teaching and guidance, Korczak helped the children write their own newspaper, Maly Przeglad (“The Little Review”) which eventually appeared as a supplement to the Nasz Przeglad, a popular Polish-Jewish newspaper at the time. This newspaper venture embodied Korczak’s educational philosophy, in that he viewed children not as human beings in potentia, but as human beings with the same rights as the adults who raise them.
Janusz Korczak (1878-1942, born Henrky Goldszmit) was a pediatrician, pedagogue and author of children’s books. During the Holocaust, he refused sanctuary multiple times in order to stay with the children of his orphanage, along with whom he was ultimately murdered in Treblinka. In 1911, Korczak founded the Dom Sierot orphanage in Warsaw. As part of his teaching and guidance, Korczak helped the children write their own newspaper, Maly Przeglad (“The Little Review”) which eventually appeared as a supplement to the Nasz Przeglad, a popular Polish-Jewish newspaper at the time. This newspaper venture embodied Korczak’s educational philosophy, in that he viewed children not as human beings in potentia, but as human beings with the same rights as the adults who raise them.

124

(HOLOCAUST).(Playbill). “The Romance of a People.” A Musical and Dramatic Pageant… Portraying the Highlights in Four Thousand Years of Jewish History. Polo Grounds, New York City.
 
 
 
<span>Several illustrations within the text.</span>
pp. 16. Original colored pictorial wrappers. Folio.
New York: For the American Palestine Campaign 1933
Originally performed at Chicago’s World’s Fair on “Jewish Day,” July 3, 1933, “The Romance of a People” featured 6,000 actors, singers and dancers, and celebrated 4,000 years of Jewish history. The playbill includes notes on Jewish history, an article entitled: Palestine: Land of Promise and Fulfillment, and a congratulatory message from President Franklin D. Roosevelt. Against a backdrop of Nazi violence abroad and anti-Semitic sentiment at home, the pageant sought to raise funds for the settlement of German-Jewish refugees in Palestine.
Originally performed at Chicago’s World’s Fair on “Jewish Day,” July 3, 1933, “The Romance of a People” featured 6,000 actors, singers and dancers, and celebrated 4,000 years of Jewish history. The playbill includes notes on Jewish history, an article entitled: Palestine: Land of Promise and Fulfillment, and a congratulatory message from President Franklin D. Roosevelt. Against a backdrop of Nazi violence abroad and anti-Semitic sentiment at home, the pageant sought to raise funds for the settlement of German-Jewish refugees in Palestine.

125

(HOLOCAUST).Elvira Bauer. Trau Keinem Fuchs auf Gr&uuml;ner Heid; und Keinem J&uuml;d bei seinem Eid! Ein Bilderbuch f&uuml;r Gross und Klein [“Trust No Fox in the Green Grass, nor a Jew at his Oath! A Picture Book for Young and Old.”]
 
 
 
<span>Rhyming German Gothic text (S&uuml;tterlinschrift) printed in red and black, with illustrated color plates on facing pages. Opening blank inscribed by former owner, an American GI, with a few of his critical comments noted in English along margins of various pages.</span>
pp. 44. Lightly stained, pencil erasures on front paste-down, Original linen-backed color pictorial covers, scuffed, linen backstrip worn. Rectangular 4to.
N&uuml;rnberg: St&uuml;rmer-Verlag 1936
Provenance: Gift of the war-time GI boyfriend of the consignor’s mother. Inscribed: “Bavaria, V-E Day, 1945… This [book] was found in the school house at Merkstein, between Aachen and Roumond [?]… Germans aren’t too subtle with the kids are they?” The soldier continues, suggesting that the book be kept in the library, but out of sight. This infamous children’s book was issued by Gauleiter Julius Streicher. It is illustrated with notorious imagery designed to inculcate children with extreme anti-Semitic values. Its female author, Elvira Bauer, was an 18-year old kindergarten teacher. Her book was distributed free of charge by the St&uuml;rmer-Verlag to pre-schools throughout Germany.
Provenance: Gift of the war-time GI boyfriend of the consignor’s mother. Inscribed: “Bavaria, V-E Day, 1945… This [book] was found in the school house at Merkstein, between Aachen and Roumond [?]… Germans aren’t too subtle with the kids are they?” The soldier continues, suggesting that the book be kept in the library, but out of sight. This infamous children’s book was issued by Gauleiter Julius Streicher. It is illustrated with notorious imagery designed to inculcate children with extreme anti-Semitic values. Its female author, Elvira Bauer, was an 18-year old kindergarten teacher. Her book was distributed free of charge by the St&uuml;rmer-Verlag to pre-schools throughout Germany.

126

(HOLOCAUST).Rabbi Mordechai Ya’akov Golinkin of Danzig. &lt;&lt;Autograph Letter Signed&gt;&gt; written in Hebrew, to Rabbi Yoseph Lipman Gurewicz of Melbourne, Australia.
 
 
 
<span>Impassioned plea for assistance to provide escape routes from Nazi Europe.</span>
Two pages on letterhead. 2 punch-holes, Lg. 4to.
Danzig: 1st Adar I (1st February) 1938
Vilna-born Rabbi Joseph Lipman Gurewicz (1885-1956) was a student of R. Chaim Ozer Grodzenski. In 1930 he visited Australia on behalf of the Lithuanian Va’ad HaYeshivos and made such a positive impression upon Melbourne Jewry he was prevailed upon to take up the pulpit of the Carlton United Hebrew Congregation in that city. In this position, and due to the dynamic community leader that he was, Gurewicz became a central figure in the intense struggle to obtain sanctuary in Australia for Jews desperate to leave Nazi-Europe.
Vilna-born Rabbi Joseph Lipman Gurewicz (1885-1956) was a student of R. Chaim Ozer Grodzenski. In 1930 he visited Australia on behalf of the Lithuanian Va’ad HaYeshivos and made such a positive impression upon Melbourne Jewry he was prevailed upon to take up the pulpit of the Carlton United Hebrew Congregation in that city. In this position, and due to the dynamic community leader that he was, Gurewicz became a central figure in the intense struggle to obtain sanctuary in Australia for Jews desperate to leave Nazi-Europe.

127

(HOLOCAUST).Finkelstein, Louis (Eliezer Aryeh). Sifre al Sepher Devarim. With Alternative Texts and Comments.
 
 
 
<span>Published with: Kovetz Ma’asei HaTanna’im (Ma’arachah Shlishith: Midrashei HaTanna’im, Helek Shlishi: Sifre Devei Rav, Machbereth Shniyah: Sifre al Sepher Devarim. Culled from the notes of the late R. Haim Saul Horowitz of Breslau. First edition. Text in Hebrew. Additional titles in Latin. One page German introduction.</span>
pp. (8), 431, (6). Original boards, lightly rubbed. Thick 4to.
Berlin: Der J&uuml;discher Kulturbund for the Gesellschaft zur Forderung der Wissenschaft des Judentums 1939
A scholarly edition of the Sifre commentary to the Book of Deuteronomy. Painstakingly prepared over the course of fifteen years, it was finally issued by the Cultural Federation of Jews in Berlin in October, 1939 a month after the hostilities of World War Two had begun. Louis Finkelstein, then Chancellor of the Jewish Theological Seminary of New York, writes in the introduction to the second edition (1969) of his work: “We can only marvel at the fortitude of their hearts in these conditions, at the sheer strength of their will and their love for Torah and wisdom that brought them to complete the printing of this book.” As for the fate of the published volumes themselves: “The great majority remained in Germany, were lost over the course of the war and nothing remains of them.” The J&uuml;discher Kulturbund was established in 1933 in order to provide a creative and cultural outlet for German Jews who found themselves banned from the arts in Germany. Initially established as the Cultural Federation of German Jews, the Nazis insisted the word ‘German’ be dropped. The notable American author chose to publish his work in Berlin perhaps to show his support for the beleaguered Jewish-German community. Few copies of this scholarly Hebrew volume are extant. Issued in Berlin, October, 1939.
A scholarly edition of the Sifre commentary to the Book of Deuteronomy. Painstakingly prepared over the course of fifteen years, it was finally issued by the Cultural Federation of Jews in Berlin in October, 1939 a month after the hostilities of World War Two had begun. Louis Finkelstein, then Chancellor of the Jewish Theological Seminary of New York, writes in the introduction to the second edition (1969) of his work: “We can only marvel at the fortitude of their hearts in these conditions, at the sheer strength of their will and their love for Torah and wisdom that brought them to complete the printing of this book.” As for the fate of the published volumes themselves: “The great majority remained in Germany, were lost over the course of the war and nothing remains of them.” The J&uuml;discher Kulturbund was established in 1933 in order to provide a creative and cultural outlet for German Jews who found themselves banned from the arts in Germany. Initially established as the Cultural Federation of German Jews, the Nazis insisted the word ‘German’ be dropped. The notable American author chose to publish his work in Berlin perhaps to show his support for the beleaguered Jewish-German community. Few copies of this scholarly Hebrew volume are extant. Issued in Berlin, October, 1939.

128

(HOLOCAUST).Vogel, Alfred. Erblehre und Rassenkunde in bildlicher Darstellung [“Racial Biology and Ethnology in Pictorial Presentation”]. Graphic reproductions by Eberhard Braucht.
 
 
 
<span>Second, revised and expanded edition. Complete in 78 plates - 14 of which are text (including title) and 65 are elaborate colored charts, illustrated and photographic plates.</span>
Loose as issued in original portfolio, light wear. Folio.
Stuttgart: Verlag f&uuml;r Nationale Literatur Gebr. Rath 1939
The illustrated plates in this scarce portfolio were intended for school instruction. Through these vivid racist and anti‐Semitic presentations, students would imbibe the rabid Nazi theories of race, with its pseudo-scientific basis in modern genetics. No doubt due to such insidious pedagogic tools as this portfolio, by the time Hitler unleashed the Final Solution, the belief that Jews were racially inferior was pandemic throughout German society. Alfred Vogel, a biology curriculum writer and elementary school principal in Baden, worked alongside artist Eberhard Brauchle to create these extremist pedagogical images using the latest in color printing technology. Detailed information concerning the additional content found in this second edition, available upon request.
The illustrated plates in this scarce portfolio were intended for school instruction. Through these vivid racist and anti‐Semitic presentations, students would imbibe the rabid Nazi theories of race, with its pseudo-scientific basis in modern genetics. No doubt due to such insidious pedagogic tools as this portfolio, by the time Hitler unleashed the Final Solution, the belief that Jews were racially inferior was pandemic throughout German society. Alfred Vogel, a biology curriculum writer and elementary school principal in Baden, worked alongside artist Eberhard Brauchle to create these extremist pedagogical images using the latest in color printing technology. Detailed information concerning the additional content found in this second edition, available upon request.

129

(HOLOCAUST).C&oacute;mo se Enga&ntilde;a a las Masas [“How to Deceive the Masses.”]
 
 
 
<span>Photographic illustrations.</span>
pp. 32. Original printed wrappers, stained. 8vo.
(Mexico): (1940)
An analysis of Nazi propaganda around the world and the atrocities already committed by them in Europe. WorldCat records just one single copy worldwide, located in the Biblioteca Nacional de Mexico.
An analysis of Nazi propaganda around the world and the atrocities already committed by them in Europe. WorldCat records just one single copy worldwide, located in the Biblioteca Nacional de Mexico.

130

(HOLOCAUST).Stop Them Now. German Mass Murder of Jews in Poland.
 
 
 
<span>With a foreword by Lord (Josiah) Wedgwood. Photographic illustrations.</span>
pp. 14. Ex-library. Original pictorial wrappers. 8vo.
(London: Liberty Publications 1942)
With heart-breaking introduction: “It IS True” by the London-based Bundist leader Szmul Zygielbojm, who within eight months of this publication committed suicide. “By my death, I wish to give expression to my most profound protest against the inaction in which the world watches and permits the destruction of the Jewish people.”
With heart-breaking introduction: “It IS True” by the London-based Bundist leader Szmul Zygielbojm, who within eight months of this publication committed suicide. “By my death, I wish to give expression to my most profound protest against the inaction in which the world watches and permits the destruction of the Jewish people.”

131

(HOLOCAUST).Rendelet [anti-Jewish Decree].
 
 
 
<span>Text in Hungarian.</span>
Single page broadside. Browned, brittle.
Budapest: 23rd June 1944
This “Rendelet” decree issued under orders of the Chief of Police of Budapest, was to forcibly relocate and concentrate the Jewish population of the city. The rounding up of Jews in South-eastern Hungary began mid-June, 1944. The subsequent deportations to Auschwitz commenced on June 25th and were completed by June 28th. It took just fifteen trains to transport just over 40,000 Hungarian Jews to the notorious death camp. In order to concentrate the Jews in the city, the Mayor of Budapest issued a decree forcing the relocation of the capital's Jews into “yellow-star houses”. According to the most recent city census of 1941, 21% of Budapest's population was of Jewish origin: 187,000 Jews and a further 35,000 converted Jews. Those “compelled to wear the yellow star” had to leave their apartments by midnight on June 24th, and move into designated houses also marked with a yellow star. According to the decree, a Jewish family was entitled to one residential room. A total of 1,944 designated yellow-star houses was finally earmarked. For translation and context, see Zolt&aacute;n V&aacute;gi, L&aacute;szl&oacute; Csősz &amp; G&aacute;bor K&aacute;d&aacute;r, The Holocaust in Hungary: Evolution of a Genocide (2013) p. 128. Further details available upon request.
This “Rendelet” decree issued under orders of the Chief of Police of Budapest, was to forcibly relocate and concentrate the Jewish population of the city. The rounding up of Jews in South-eastern Hungary began mid-June, 1944. The subsequent deportations to Auschwitz commenced on June 25th and were completed by June 28th. It took just fifteen trains to transport just over 40,000 Hungarian Jews to the notorious death camp. In order to concentrate the Jews in the city, the Mayor of Budapest issued a decree forcing the relocation of the capital's Jews into “yellow-star houses”. According to the most recent city census of 1941, 21% of Budapest's population was of Jewish origin: 187,000 Jews and a further 35,000 converted Jews. Those “compelled to wear the yellow star” had to leave their apartments by midnight on June 24th, and move into designated houses also marked with a yellow star. According to the decree, a Jewish family was entitled to one residential room. A total of 1,944 designated yellow-star houses was finally earmarked. For translation and context, see Zolt&aacute;n V&aacute;gi, L&aacute;szl&oacute; Csősz &amp; G&aacute;bor K&aacute;d&aacute;r, The Holocaust in Hungary: Evolution of a Genocide (2013) p. 128. Further details available upon request.

132

(HOLOCAUST).Protective Pass issued to a Jew, Robert Milch, by the Swedish Red Cross in Budapest, with autograph signature of &lt;&lt;Valdemar Georg Langlet.&gt;&gt;
 
 
 
<span>Including holder’s portrait photograph and three stamped endorsements. Printed with typed entries, issued on Japan paper with letterhead.</span>
Central folds. 4to.
Budapest: 7th December 1944
This rare protection order was issued and signed by Valdemar Langlet, the head of the Swedish Red Cross in Hungary, 1944-45, who was the first to establish “Protected Houses,” that is, safe-houses dedicated for the refuge of Jews. Langlet (along with his wife Nina Borovko-Langlet) is credited in having saved some 20,000 Hungarian Jewish lives in the months leading up to liberation. By this stage of the war (December, 1944), Jews who were protected from attack by the Hungarian Fascist Arrow Cross by way of Swedish designated safe-houses, also had reason to be concerned about Soviet forces who occupied the eastern (Pest) side of the city, as they sought to drive the Germans out of the western (Buda) side of the city.
This rare protection order was issued and signed by Valdemar Langlet, the head of the Swedish Red Cross in Hungary, 1944-45, who was the first to establish “Protected Houses,” that is, safe-houses dedicated for the refuge of Jews. Langlet (along with his wife Nina Borovko-Langlet) is credited in having saved some 20,000 Hungarian Jewish lives in the months leading up to liberation. By this stage of the war (December, 1944), Jews who were protected from attack by the Hungarian Fascist Arrow Cross by way of Swedish designated safe-houses, also had reason to be concerned about Soviet forces who occupied the eastern (Pest) side of the city, as they sought to drive the Germans out of the western (Buda) side of the city.

133

(HOLOCAUST).Protective Pass issued to a Jew, Florian Kimpel, by the Swiss Legation in Budapest, led by Carl Lutz.
 
 
 
<span>Single printed page with typed entries and stamped endorsement and stamped signature (unreadable) of the “Chief Officer of the Department of Foreign Interests.” Specifying that the named individual is a Rumanian citizen and under the protection of the Swiss Embassy in Hungary; consequently, he may remain in his own residence and is exempt from labor or military service.</span>
Worn, deep folds with tears. 4to.
Budapest: 21st November 1944
Original protective pass issued by the Swiss Embassy’s Department of Foreign Interests in Budapest, led by Carl Lutz. Once the Nazis took over Budapest in 1944, they immediately began deporting Jews to Auschwitz. Swiss Consul Lutz negotiated a deal with both the Hungarian government and the occupying German Nazis and received permission to issue protective letters to 8,000 Hungarian Jews for emigration to Palestine. Yet Lutz went further, deliberately using his permission for 8,000 as applying to families rather than just to individuals, and so he proceeded to issue tens of thousands of additional protective letters. Lutz also set up some 75 “safe houses” throughout Budapest, declaring them annexes of the Swiss legation and thus off-limits to Hungarian forces or Nazi soldiers. This included the legendary Glass House (&Uuml;vegh&aacute;z) which offered protection and shelter to Jews between 1944 and the liberation of Budapest in January 1945. Supplementary information: According to Agnes Hirschi (daughter of Carl Lutz) and Prof. Charlotte Schalli&eacute;, co-editors of “Under Swiss Protection: Jewish Eyewitness Accounts from Wartime Budapest” (Stuttgart, 2017), this particular document is unlike any other Schweitzer Schutzpass issued under the jurisdiction of Carl Lutz, and consequently, it is believed to be a rare forged protective pass, likely issued by the Zionist Youth Resistance Movement in Budapest (see Hirschi &amp; Schalli&eacute;, pp. 97-100).
Original protective pass issued by the Swiss Embassy’s Department of Foreign Interests in Budapest, led by Carl Lutz. Once the Nazis took over Budapest in 1944, they immediately began deporting Jews to Auschwitz. Swiss Consul Lutz negotiated a deal with both the Hungarian government and the occupying German Nazis and received permission to issue protective letters to 8,000 Hungarian Jews for emigration to Palestine. Yet Lutz went further, deliberately using his permission for 8,000 as applying to families rather than just to individuals, and so he proceeded to issue tens of thousands of additional protective letters. Lutz also set up some 75 “safe houses” throughout Budapest, declaring them annexes of the Swiss legation and thus off-limits to Hungarian forces or Nazi soldiers. This included the legendary Glass House (&Uuml;vegh&aacute;z) which offered protection and shelter to Jews between 1944 and the liberation of Budapest in January 1945. Supplementary information: According to Agnes Hirschi (daughter of Carl Lutz) and Prof. Charlotte Schalli&eacute;, co-editors of “Under Swiss Protection: Jewish Eyewitness Accounts from Wartime Budapest” (Stuttgart, 2017), this particular document is unlike any other Schweitzer Schutzpass issued under the jurisdiction of Carl Lutz, and consequently, it is believed to be a rare forged protective pass, likely issued by the Zionist Youth Resistance Movement in Budapest (see Hirschi &amp; Schalli&eacute;, pp. 97-100).

134

(HOLOCAUST).The German Extermination Camps of Auschwitz and Birkenau. Two Eye-Witness Reports.
 
 
 
<span>Maps and illustrations.</span>
pp. 30. Light wear, creased. Original printed wrappers. 4to.
Dublin: November 1944
Issued by the Office of the President via the War Refugee Board, Washington DC. This important document was the first appearance in English of the “Auschwitz Protocols.” The Auschwitz Protocols is a collection of eye-witness reports of mass murder and related atrocities that occurred in the Nazi death camps of Auschwitz and Birkenau. The reports were provided by Rudolf Vrba and Alfred Wetzler, two Jewish-Slovaks, who escaped Auschwitz in April 1943; and a Polish major, Jerzy Tabeau (aka Wesolowski), who escaped Auschwitz in November 1943. The Vrba-Wetzler report provided layout drawings of both Auschwitz and Birkenau, as well as of the gas chambers and crematoriums. The report also gives an account of the transports that arrived to the camp, as well as the duties of those who worked there. Jerzy Tabeau’s report (known as The Polish Major’s Report) describes his year and a half imprisonment in Auschwitz. The Auschwitz Protocols were discussed in detail by The New York Times on 26th November, 1944. They were also used as evidence during the post-war Nuremburg trials. Sadly, the publicity garnered by the Auschwitz Protocols resulted in little effect on the ground, as by the time of publication, almost all Hungarian Jewry had been deported and exterminated in Birkenau. See https://en.wikipedia.org/wiki/Vrba%E2%80%93Wetzler_report.
Issued by the Office of the President via the War Refugee Board, Washington DC. This important document was the first appearance in English of the “Auschwitz Protocols.” The Auschwitz Protocols is a collection of eye-witness reports of mass murder and related atrocities that occurred in the Nazi death camps of Auschwitz and Birkenau. The reports were provided by Rudolf Vrba and Alfred Wetzler, two Jewish-Slovaks, who escaped Auschwitz in April 1943; and a Polish major, Jerzy Tabeau (aka Wesolowski), who escaped Auschwitz in November 1943. The Vrba-Wetzler report provided layout drawings of both Auschwitz and Birkenau, as well as of the gas chambers and crematoriums. The report also gives an account of the transports that arrived to the camp, as well as the duties of those who worked there. Jerzy Tabeau’s report (known as The Polish Major’s Report) describes his year and a half imprisonment in Auschwitz. The Auschwitz Protocols were discussed in detail by The New York Times on 26th November, 1944. They were also used as evidence during the post-war Nuremburg trials. Sadly, the publicity garnered by the Auschwitz Protocols resulted in little effect on the ground, as by the time of publication, almost all Hungarian Jewry had been deported and exterminated in Birkenau. See https://en.wikipedia.org/wiki/Vrba%E2%80%93Wetzler_report.

135

(HOLOCAUST).Le Magazine de France - Numero Special - Crimes Nazis.
 
 
 
<span>French text. Photographic illustrations throughout. Cover image by photojournalist Eric Schwab (1910-77).</span>
pp. 48. Browned, central fold. Original pictorial wrappers, worn. Sm. folio. WorldCat lists only one copy worldwide (Nanterre).
(Paris): S.N.P. 1945
Rare French exposition of Nazi crimes, published in connection with the exhibition “Crimes Hitl&eacute;riens.” Illustrated throughout, with testimoies, articles, and prefatory declarations by French Resistance personnel including Pierre-Henri Teitgen, Georges-Augustin Bidault, Jacques Soustelle and Henri Frenay Sandoval. “The best of the French have suffered and died in this field of honor.”
Rare French exposition of Nazi crimes, published in connection with the exhibition “Crimes Hitl&eacute;riens.” Illustrated throughout, with testimoies, articles, and prefatory declarations by French Resistance personnel including Pierre-Henri Teitgen, Georges-Augustin Bidault, Jacques Soustelle and Henri Frenay Sandoval. “The best of the French have suffered and died in this field of honor.”

136

(HOLOCAUST).HaMilchamah Nigmarah - “The War is Over.”
 
 
 
<span>Single printed broadside issued by the Ha’aretz newspaper.</span>
Neatly taped along crease on verso. Sm. folio.
Tel Aviv: 7th May (24th Iyar) 1945
Provides a Hebrew translation of the radio broadcast, announcing cessation of war, by the German Foreign Minister Lutz Graf Schwerin von Krosigk, which was followed by the German Instrument of Surrender to the Allies.
Provides a Hebrew translation of the radio broadcast, announcing cessation of war, by the German Foreign Minister Lutz Graf Schwerin von Krosigk, which was followed by the German Instrument of Surrender to the Allies.

137

(HOLOCAUST).Dedication Service of Bad Nauheim Synagogue.
 
 
 
<span></span>
pp. (4). Browned, edges chipped. 4to.
(Germany): 1945
The program for the June 24, 1945 rededication service of the synagogue in Bad Nauheim, State of Hesse, Germany. Organized by the Headquarters of XIX Corps with the officiating chaplain Samuel Blinder and Cpl. Melvin Miller of the United States Army, acting as Cantor. A Jewish presence in Bad Nauheim dated back centuries. In 1928 a new synagogue was dedicated which served the several hundred Jews resident there. Following the end of war and entering the synagogue for the first time since 1939, it was found to be a wreck, with floors torn up, the Ark, Cantor’s pulpit and pews utterly destroyed and the walls covered in fecal matter. Though none of the original Jewish community returned home, the rededicated synagogue was used to serve American soldiers stationed at Bad Nauheim, where the US 12th Army was headquartered. “Not only have the Jewish people been devastated, but their institutions have as well - Schools, hospitals, libraries, synagogues. Of the latter, very few remain in Germany. Most of them have been burned, razed to the ground, and the few that have remained were used by the Nazis for warehouses, or as a dumping place for all kinds of junk. Because of this fact we are particularly happy, to celebrate today the Dedication of the restored Synagogue in Bad Nauheim. Though none of the Jewish community remain, it will serve as a House of Worship for American Soldiers of Jewish Faith. And if ever a Jewish community returns to life here, then they will have this synagogue for their use.” See https://nmajmh.org/stories/echoes-of-the-maccabees/.
The program for the June 24, 1945 rededication service of the synagogue in Bad Nauheim, State of Hesse, Germany. Organized by the Headquarters of XIX Corps with the officiating chaplain Samuel Blinder and Cpl. Melvin Miller of the United States Army, acting as Cantor. A Jewish presence in Bad Nauheim dated back centuries. In 1928 a new synagogue was dedicated which served the several hundred Jews resident there. Following the end of war and entering the synagogue for the first time since 1939, it was found to be a wreck, with floors torn up, the Ark, Cantor’s pulpit and pews utterly destroyed and the walls covered in fecal matter. Though none of the original Jewish community returned home, the rededicated synagogue was used to serve American soldiers stationed at Bad Nauheim, where the US 12th Army was headquartered. “Not only have the Jewish people been devastated, but their institutions have as well - Schools, hospitals, libraries, synagogues. Of the latter, very few remain in Germany. Most of them have been burned, razed to the ground, and the few that have remained were used by the Nazis for warehouses, or as a dumping place for all kinds of junk. Because of this fact we are particularly happy, to celebrate today the Dedication of the restored Synagogue in Bad Nauheim. Though none of the Jewish community remain, it will serve as a House of Worship for American Soldiers of Jewish Faith. And if ever a Jewish community returns to life here, then they will have this synagogue for their use.” See https://nmajmh.org/stories/echoes-of-the-maccabees/.

138

(HOLOCAUST).Exposition: Crimes Hitlerians.
 
 
 
<span>French text. Photographic illustrations throughout, especially relating to the French Resistance. With images of the Struthof concentration camp, tallies of deportations of French Jews, tallies of the numbers of forced laborers from France, etc.</span>
pp. (36). Original pictorial wrappers. 4to.
Brussels : 1946
The catalogue for the Brussels edition of an exhibition first held in Paris a year earlier (see Kestenbaum Sale 63, lot 135). Includes chronology of the internment of Jews in the French camps of Pithiviers, Beuane-la-Rolande and Drancy, in the occupied zone; and at Gurs in Southwestern France under the rule of Vichy. It also provides a tally of deportations from Drancy to Germany.
The catalogue for the Brussels edition of an exhibition first held in Paris a year earlier (see Kestenbaum Sale 63, lot 135). Includes chronology of the internment of Jews in the French camps of Pithiviers, Beuane-la-Rolande and Drancy, in the occupied zone; and at Gurs in Southwestern France under the rule of Vichy. It also provides a tally of deportations from Drancy to Germany.

139

(HOLOCAUST).Album of Personnel. “Search Bureau for Missing Persons.” Containing 53 original snapshot photographs, each captioned with name and departmental office. Compiled by the Jewish Brigade Personnel attached to the Bureau.
 
 
 
<span>Dedicated to Col. J.R. Bowring, founder of the Bureau. Likely one of just a bare handful of copies produced.</span>
ff. 24. Original printed stiff wrappers. Oblong 4to.
(Frankfurt?): May 1946
“This album is dedicated to all members of the Search Bureau for Missing Persons, which, by the true understanding between its various nationalities, remains a proof of a lasting basis for the humane task for which it was created.” (Introduction). In 1943, the international section of the British Red Cross was asked by the Headquarters of the Allied Forces to set up a registration and tracing service for missing people. The organization was formalized on February 15, 1944 under the Supreme Headquarters Allied Expeditionary Forces and named the Central Tracing Bureau. As the war continued, the Bureau was moved from London to Versailles, then to Frankfurt am Main, and finally to Bad Arolsen, which was considered a central location among the areas of Allied occupation and had an intact infrastructure unaffected by war. On July 1, 1947, the International Refugee Organization took over administration of the Bureau, and on January 1, 1948, the name was changed to its current “International Tracing Service.”
“This album is dedicated to all members of the Search Bureau for Missing Persons, which, by the true understanding between its various nationalities, remains a proof of a lasting basis for the humane task for which it was created.” (Introduction). In 1943, the international section of the British Red Cross was asked by the Headquarters of the Allied Forces to set up a registration and tracing service for missing people. The organization was formalized on February 15, 1944 under the Supreme Headquarters Allied Expeditionary Forces and named the Central Tracing Bureau. As the war continued, the Bureau was moved from London to Versailles, then to Frankfurt am Main, and finally to Bad Arolsen, which was considered a central location among the areas of Allied occupation and had an intact infrastructure unaffected by war. On July 1, 1947, the International Refugee Organization took over administration of the Bureau, and on January 1, 1948, the name was changed to its current “International Tracing Service.”

140

(HOLOCAUST).E. De Wind. Eindstation Auschwitz.
 
 
 
<span>First edition. Text in Dutch.</span>
pp. 195. Original pictorial wrappers, upper corner of front cover clipped. 8vo.
Amsterdam: Republiek der Letteren 1946
Eddy de Wind (1916–87) was the last Jewish doctor to graduate from Leiden University in the Netherlands during World War Two. He volunteered to work at the Westerbork labor camp under the false impression that his mother, who had been arrested by the Germans, would be saved from deportation. There, he met and married his first wife, Friedel. The couple were deported to Auschwitz in 1943. This is de Wind’s raw, real-time record of the daily struggle to survive, and an account of the horrifying crimes committed by the Germans and their collaborators. It is thought to be the only complete account written within Auschwitz itself. After publication in 1946 it was never reissued, until an English translation appeared in January, 2020. See https://www.timesofisrael.com/the-only-novel-written-at-auschwitz-is-finally-to-be-published-in-english/ and: https://www.mareonline.nl/achtergrond/de-comeback-van-een-auschwitz-dagboek/.
Eddy de Wind (1916–87) was the last Jewish doctor to graduate from Leiden University in the Netherlands during World War Two. He volunteered to work at the Westerbork labor camp under the false impression that his mother, who had been arrested by the Germans, would be saved from deportation. There, he met and married his first wife, Friedel. The couple were deported to Auschwitz in 1943. This is de Wind’s raw, real-time record of the daily struggle to survive, and an account of the horrifying crimes committed by the Germans and their collaborators. It is thought to be the only complete account written within Auschwitz itself. After publication in 1946 it was never reissued, until an English translation appeared in January, 2020. See https://www.timesofisrael.com/the-only-novel-written-at-auschwitz-is-finally-to-be-published-in-english/ and: https://www.mareonline.nl/achtergrond/de-comeback-van-een-auschwitz-dagboek/.

141

(HOLOCAUST).Julius Fucik. Reportaje Al Pie De La Horca [“Notes from the Gallows.”] With a poem by Pablo Neruda.
 
 
 
<span>First Spanish edition. Photographic plates. Original color illustrated wrappers by the Mexican artist Diego Rivera.</span>
pp. 128. Browned. Light wear to covers. 8vo.
M&eacute;xico: Fondo de Cultura Popular 1952
Account written by Julius Fuč&iacute;k (1903-43), a Czechoslovak journalist, active member of the Communist Party of Czechoslovakia, and part of the forefront of anti-Nazi resistance. Fuč&iacute;k was imprisoned, tortured, and executed by the Nazis. The present book, composed while incarcerated, was smuggled out by a sympathetic prison guard.
Account written by Julius Fuč&iacute;k (1903-43), a Czechoslovak journalist, active member of the Communist Party of Czechoslovakia, and part of the forefront of anti-Nazi resistance. Fuč&iacute;k was imprisoned, tortured, and executed by the Nazis. The present book, composed while incarcerated, was smuggled out by a sympathetic prison guard.

142

IBN GABBAI, MEIR.Tola’ath Ya’akov [Kabbalistic exposition of the prayers].
 
 
 
<span>Second edition. Early signature on title.</span>
ff. 84. Browned with few stains. Modern calf. Sm. 4to. Vinograd, Cracow 75.
Cracow: Isaac Prostitz 1581
From the Shla&quot;h to the Chid&quot;a this work has proved to be very widely respected.
From the Shla&quot;h to the Chid&quot;a this work has proved to be very widely respected.

143

(INDIA).The Israelite [monthly periodical]. Volume I, numbers 1-12. Edited by D.S. Erulkar.
 
 
 
<span>Twelve issued bound together in one volume, with original printed wrappers bound in. The Editor’s personal copy, with his name gilt-tooled on upper cover. Text in English and Marathi. Many illustrations and ads. Compliments-slip tipped in.</span>
Browned, worn. 4to.
Bombay: January-December 1917
The first periodical established for the benefit of the Bene-Israel Jews of India.
The first periodical established for the benefit of the Bene-Israel Jews of India.

144

(ISLAM).Johann Heinrich Hottinger. Historia Orientalis [history of Islam].
 
 
 
<span>Latin interspersed with Hebrew.</span>
pp. (15), (1 blank), 373, (22), (1 blank). Ex-library, some foxing. Recent boards. 4to.
Zurich: Joh. Jacob Bodmer 1651
This work is curious in the respect that the Arabic texts are here presented in Hebrew characters. The probable explanation for this anomaly is that the printer possessed no Arabic fonts, so forcing Hottinger to make do with Hebrew typefaces.
This work is curious in the respect that the Arabic texts are here presented in Hebrew characters. The probable explanation for this anomaly is that the printer possessed no Arabic fonts, so forcing Hottinger to make do with Hebrew typefaces.

145

(ISRAEL, LAND OF).Samuel Bochart. Geographiae Sacrae Pars Prior Phaleg Seu De Dispersione Gentium et Terrarum Diviosone Facta in aedificatione turris Babel. Cum Tabula Chorographica, &amp; duplici Indice, 1. Locorum Scripture. 2. Rerum &amp; Verborum.
 
 
 
<span>FIRST EDITION. Two parts in one. Complete with all double-page engraved maps. Latin text with use of Hebrew and Greek. Maps with Hebrew captions.</span>
ff. (28), 360, (48), 361-864, pp. (9). Lightly damp-wrinkled. Contemporary reverse-leather, scuffed. Folio. Rohricht 257; See E. &amp; G. Wajntraub, Hebrew Maps of the Holy Land (1992) p.55, no. 22.
Cadomi (i.e Caen, Normandy, France): Petri Cardonelli 1646
Samuel Bochart (1599-1667), was a French Protestant biblical scholar whose Geographia Sacra seu Phaleg et Canaan exerted a profound influence on 17th-century Biblical exegesis. The work seeks to explain the origins of civilization in antiquity based upon the biblical stories of the Flood and Tower of Babel. Bochart attempted to match the 70 Nations recorded in the Biblical account with the various ethnic groups of Europe, Africa and Asia. Particularly noteworthy are the two engraved fold-out maps of the dispersion of the nations following the Tower of Babel, and the Aegean Sea, each with Hebrew and Latin place names.
Samuel Bochart (1599-1667), was a French Protestant biblical scholar whose Geographia Sacra seu Phaleg et Canaan exerted a profound influence on 17th-century Biblical exegesis. The work seeks to explain the origins of civilization in antiquity based upon the biblical stories of the Flood and Tower of Babel. Bochart attempted to match the 70 Nations recorded in the Biblical account with the various ethnic groups of Europe, Africa and Asia. Particularly noteworthy are the two engraved fold-out maps of the dispersion of the nations following the Tower of Babel, and the Aegean Sea, each with Hebrew and Latin place names.

146

(ISRAEL, LAND OF).Joshua Heschel Margolies of Vishnyeva. Kuntres Kol HaTor Nishmah Be’Artzeinu.
 
 
 
<span>With autograph manuscript notes by Rabbi Eliezer Sirkes. </span>
pp. 30. Unbound. 8vo.
Vilna: Avr. Tzvi Katzenellenbogen 1888
The Shemita year of 1888 was the first time since the era of the Mishnah that a substantial number of farmers worked the land in Eretz Israel. These were settlers who came to the Holy Land under the inspiration of the Chovevei Tzion movement and other nascent expressions of Zionism. Facing deep economic pressure, it became apparent that observing the Shemita and allowing the land to lie fallow for the year as prescribed by the Torah was impossible; hence certain rabbis, including leading decisors such as Rabbi Isaac Elchanan, permitted farming after a temporary sale of the land to non-Jews. Other rabbis vehemently opposed this leniency as illegitimate. In this work, R. Yoshua Heschel b. Eliyahu Margolies (1844-1938) refutes the heter mechira, the leniency employed by most of the farmer settlers of Eretz Israel. This work was included by the Netziv, who supported the settlement in Eretz Israel but not the heter mechira, in his responsa Meishiv Devar (Vol. 2, after no. 96). This copy contains extensive manuscript annotations on several pages by Rabbi Eliezer Sirkes (1880-1952). Sirkes was the first president of the Agudath Israel in of Zgierz before he emigrated to Eretz Israel in 1935.
The Shemita year of 1888 was the first time since the era of the Mishnah that a substantial number of farmers worked the land in Eretz Israel. These were settlers who came to the Holy Land under the inspiration of the Chovevei Tzion movement and other nascent expressions of Zionism. Facing deep economic pressure, it became apparent that observing the Shemita and allowing the land to lie fallow for the year as prescribed by the Torah was impossible; hence certain rabbis, including leading decisors such as Rabbi Isaac Elchanan, permitted farming after a temporary sale of the land to non-Jews. Other rabbis vehemently opposed this leniency as illegitimate. In this work, R. Yoshua Heschel b. Eliyahu Margolies (1844-1938) refutes the heter mechira, the leniency employed by most of the farmer settlers of Eretz Israel. This work was included by the Netziv, who supported the settlement in Eretz Israel but not the heter mechira, in his responsa Meishiv Devar (Vol. 2, after no. 96). This copy contains extensive manuscript annotations on several pages by Rabbi Eliezer Sirkes (1880-1952). Sirkes was the first president of the Agudath Israel in of Zgierz before he emigrated to Eretz Israel in 1935.

147

(ISRAEL, LAND OF).Charles Chipiez &amp; Georges Perrot. Le Temple de J&eacute;rusalem et la Maison du Bois-liban: Restitu&eacute;s d'Apr&egrave;s &Eacute;z&eacute;chiel et le Livre des Rois.
 
 
 
<span>First edition. Ten plates and 38 illustrations. Text in French.</span>
(2), 86, (2), (10) leaves of plates, (2). Some marginal wear, margin of p. 57 with marking. Original printed boards with ties, spine worm with some loss. Elephant folio.
Paris: Librairie Hachette 1889
Remarkable work by architect and architectural historian Charles Chipiez and archaeologist Georges Perrot which shows a theoretical reconstruction of the Temple of Jerusalem. The authors present their imagery as a recreation of Ezekiel's vision. This exceptional volume contains plates engraved after Charles Chipiez's designs by Guillaumot p&egrave;re (i.e. Auguste Alexandre Guillaumot) and Auguste Hibon. Plate X is a line photogravure, signed &quot;Heliog. Dujardin&quot; (Louis Dujardin). Plate no. XI is a hand-colored lithograph by Joseph Isnard Louis Desjardins. This plate was displayed in the Israel Museum exhibition: &quot;Reflections of the Temple&quot; (2008).
Remarkable work by architect and architectural historian Charles Chipiez and archaeologist Georges Perrot which shows a theoretical reconstruction of the Temple of Jerusalem. The authors present their imagery as a recreation of Ezekiel's vision. This exceptional volume contains plates engraved after Charles Chipiez's designs by Guillaumot p&egrave;re (i.e. Auguste Alexandre Guillaumot) and Auguste Hibon. Plate X is a line photogravure, signed &quot;Heliog. Dujardin&quot; (Louis Dujardin). Plate no. XI is a hand-colored lithograph by Joseph Isnard Louis Desjardins. This plate was displayed in the Israel Museum exhibition: &quot;Reflections of the Temple&quot; (2008).

148

(ISRAEL, LAND OF / PALESTINE).La Palestine.
 
 
 
<span>“A Special Edition in English Issued on the Occasion of the Visit to Palestine of Lord Balfour, the Statesman with Whose Name is Associated the Declaration Which to the Arabs Signifies the Death Knell of all the Hopes they Cherished When the Victorious British Armies Entered their Country in 1918.” Printed Newspaper Broadsheet. English text. Masthead in Arabic.</span>
Complete in 4 pages. Neat taped repairs. Folio.
Jaffa: Wednesday, March 25th 1925
The Arab press seized on the visit of Lord James Balfour’s highly symbolic appearance at the dedication ceremony of the Hebrew University in Jerusalem to voice their extreme displeasure with the decidedly pro-Zionist direction Palestine had taken since its conquest by the British in 1918. The newspaper suggests that Jews are exerting control over Britain through financial means with the intention of slowly gaining world domination.
The Arab press seized on the visit of Lord James Balfour’s highly symbolic appearance at the dedication ceremony of the Hebrew University in Jerusalem to voice their extreme displeasure with the decidedly pro-Zionist direction Palestine had taken since its conquest by the British in 1918. The newspaper suggests that Jews are exerting control over Britain through financial means with the intention of slowly gaining world domination.

149

(ISRAEL, STATE OF).Yitzchak ben Eliezer of Munkatch. Ohel Yitzchak [on shechitah]. Vienna, 1905.
 
 
 
<span>With passionate manuscript inscription relating to the Patria Bombing of November, 1940 </span>
Browned and stained. Loose in contemporary boards, spine taped. 8vo.
 
The former owner, Yitzchak Tzvi Gelb, records in this volume that he, along with his wife and daughter were survivors of the Patria Disaster. He acquired this volume shortly thereafter and movingly records here his thanks to God for having saved him. He signs his inscription: “Currently in the Atlit Detention Camp, awaiting the complete redemption for the entirety of Israel, Amen.” In November 1940, British Mandate authorities placed over 1,700 Jewish ‘illegal’ immigrants to Palestine on the ship Patria in order to deport them from Palestine to Mauritius. Seeking to prevent the deportation, Haganah agents planted a bomb on the ship which was intended to simply render it un-seaworthy. However, the bomb blew a large hole in the ships’ hull causing it to sink, subsequent to which, hundreds drowned. The survivors were detained in the Atlit Detention Camp. See https://en.wikipedia.org/wiki/Patria_disaster.
The former owner, Yitzchak Tzvi Gelb, records in this volume that he, along with his wife and daughter were survivors of the Patria Disaster. He acquired this volume shortly thereafter and movingly records here his thanks to God for having saved him. He signs his inscription: “Currently in the Atlit Detention Camp, awaiting the complete redemption for the entirety of Israel, Amen.” In November 1940, British Mandate authorities placed over 1,700 Jewish ‘illegal’ immigrants to Palestine on the ship Patria in order to deport them from Palestine to Mauritius. Seeking to prevent the deportation, Haganah agents planted a bomb on the ship which was intended to simply render it un-seaworthy. However, the bomb blew a large hole in the ships’ hull causing it to sink, subsequent to which, hundreds drowned. The survivors were detained in the Atlit Detention Camp. See https://en.wikipedia.org/wiki/Patria_disaster.

150

(ISRAEL, STATE OF).Shall the Door be Shut?
 
 
 
<span>Including: Winston Churchill, “The Breach of a Solemn Obligation.” And: The Mandate for Palestine, etc.</span>
pp. 15. Original printed wrappers. 8vo.
New York: The American Zionist Emergency Council (1944)
The American Zionist Emergency Council was formed following the Biltmore Conference of 1942. This publication contains Churchill’s celebrated speech declaring sympathy for the Zionist cause. See Doreen Bierbrier, The American Zionist Emergency Council: An Analysis of a Pressure Group, in: American Jewish Historical Quarterly Vol. 60, no. 1 (1970) pp. 87-90. Further information concerning this lot available upon request.
The American Zionist Emergency Council was formed following the Biltmore Conference of 1942. This publication contains Churchill’s celebrated speech declaring sympathy for the Zionist cause. See Doreen Bierbrier, The American Zionist Emergency Council: An Analysis of a Pressure Group, in: American Jewish Historical Quarterly Vol. 60, no. 1 (1970) pp. 87-90. Further information concerning this lot available upon request.

151

(ISRAEL, STATE OF).HaPoel HaTzair. “Megilat HaYesod shel Medinat Yisrael.”
 
 
 
<span>Broadside Hebrew newspaper.</span>
pp. 16. Browned, stapled. Sm. folio.
Tel Aviv: 19th May 1948
 

152

(ITALY).Grida Sopra gli Ebrei [“About the Hebrews”: Edict by the Duchy of Modena].
 
 
 
<span>Seal of Duchy of Modena. Single-leaf broadside.</span>
Very lightly stained. Folio.
Modena: Francesco Gadaldino 1602
For many years, the Jews of Modena enjoyed the protection of the House of Este, who ruled Modena as well as Ferrara. When in 1597, the Duchy of Ferrara became a part of the Papal States, Modena remained under Este rule. The present edict, issued by Duke Alfonso, forbids Jews from employing in their homes Christian servants, male or female. About this time a similar edict was enforced in the Duchy of Mantua. The intent of these decrees was to strictly limit social intercourse between Jews and Christians. See S. Simonsohn, History of the Jews in the Duchy of Mantua (1977) pp. 127-30; EJ, Vol. XII, col. 201.
For many years, the Jews of Modena enjoyed the protection of the House of Este, who ruled Modena as well as Ferrara. When in 1597, the Duchy of Ferrara became a part of the Papal States, Modena remained under Este rule. The present edict, issued by Duke Alfonso, forbids Jews from employing in their homes Christian servants, male or female. About this time a similar edict was enforced in the Duchy of Mantua. The intent of these decrees was to strictly limit social intercourse between Jews and Christians. See S. Simonsohn, History of the Jews in the Duchy of Mantua (1977) pp. 127-30; EJ, Vol. XII, col. 201.

153

(ITALY).Francesco IV. Duca di Modena…Arciduca d’Austria, e Principe Reale d’Ungheria, e di Boemia [Proclamation by Francis IV, Arch-Duke of the Austro-Hungarian Empire concerning the Jews of Modena].
 
 
 
<span>Single-leaf broadside. Topped by coat-of-arms of Austro-Hungarian Empire: Two eagles symbolizing the Dual Monarchy.</span>
Folds. Folio.
Modena: Eredi Soliani 1816
With the fall of Napoleon’s relatively benevolent empire in 1814, the Jews of Modena in north central Italy, once again found themselves under Austrian rule with concomitant draconian restrictions: Exclusion from public office, disallowment professional callings, and a prohibition to hold real estate. See Cecil Roth, The History of the Jews of Italy (1946) pp. 445-47.
With the fall of Napoleon’s relatively benevolent empire in 1814, the Jews of Modena in north central Italy, once again found themselves under Austrian rule with concomitant draconian restrictions: Exclusion from public office, disallowment professional callings, and a prohibition to hold real estate. See Cecil Roth, The History of the Jews of Italy (1946) pp. 445-47.

154

(JEWISH ART).Giuseppe Vigevano. Nisayon Ktav Lashon HaKodesh - Saggio di Caratteri Ebraici. [“Student’s Guide to Hebrew Calligraphy.”]
 
 
 
<span>Twelve full-page elaborate copper engravings by F. Pirani displaying examples of Hebrew fonts. Text in Italian and Hebrew.</span>
ff. (1), 12. Trace stained. Modern calf-backed marbled boards. Oblong folio.
Mantua: (Anania Coen) 1824
First study on Hebrew calligraphy. Beautifully produced. The plates here begin with the radicals and progress through rabbinic, scriptural and cursive texts; with alphabet and sample for each on separate plates, finishing with plates devoted to punctuation, numbers, the names of the months, and a final tour-de-force. The plates throughout are executed with great variation of tone provided by shading. Each is surrounded by flourishes and many includes symbolic animals. A text-based section “Theory” was issued separately. For another copy sold at auction, see Sotheby’s, Judaica, 4th December, 2014, lot 95.
First study on Hebrew calligraphy. Beautifully produced. The plates here begin with the radicals and progress through rabbinic, scriptural and cursive texts; with alphabet and sample for each on separate plates, finishing with plates devoted to punctuation, numbers, the names of the months, and a final tour-de-force. The plates throughout are executed with great variation of tone provided by shading. Each is surrounded by flourishes and many includes symbolic animals. A text-based section “Theory” was issued separately. For another copy sold at auction, see Sotheby’s, Judaica, 4th December, 2014, lot 95.

155

(KABBALAH).Shimon b’r Yochai (traditionally attributed to). Zohar Chadash.
 
 
 
<span>FIRST EDITION.</span>
ff. (2), 5-70 (i.e., 90), (1). Ex-library, upper corner of f. 9 torn. Contemporary marbled boards, worn. 4to. Vinograd, Amsterdam 718; Fuks, Amsterdam 570.
Amsterdam: Moses Mendes Coutinho 1701
Includes Zoharic texts by Safed kabbalists found in manuscript following earlier printed editions of the Zohar. First assembled by Abraham Halevi Beruchim (author of Tikunei Shabbath), a disciple of Moshe Cordovero and Isaac Luria.
Includes Zoharic texts by Safed kabbalists found in manuscript following earlier printed editions of the Zohar. First assembled by Abraham Halevi Beruchim (author of Tikunei Shabbath), a disciple of Moshe Cordovero and Isaac Luria.

156

(KABBALAH).Abraham Axelrod of Cologne. Kether Shem Tov [mystical philosophy].
 
 
 
<span>First edition. Four pages of Prenumeranten. The Moses Gaster copy with his signature on title-page.</span>
ff. 5, 7. Stained. Modern calf. 4to. Vinograd, Amsterdam 2439.
Amsterdam: Proops 1816
A 13th century kabbalist and disciple of R. Eleazar b. Judah of Worms, R. Abraham Axelrod of Cologne immigrated to Spain where he met Solomon b. Abraham Adret who tells of the formers’ extraordinary oratorical gifts and the excellent content of his sermons (see Responsa no. 548). The present treatise concerns the Tetragrammaton, in which the author sought to achieve a synthesis between the mysticism of the Jewish pietists in Germany based on combinations of letters and numbers, and the Kabbalah of the Sefirot (with which R. Abraham had become acquainted in Spain). His text is composed of a short summary of his system and represents a kind of cosmological symbolism relying upon the conclusion provided by Abraham ibn Ezra in his Sefer HaShem, as well as on the statements of the kabbalists R. Ezra and R. Azriel. (See Gershom Scholem in EJ).
A 13th century kabbalist and disciple of R. Eleazar b. Judah of Worms, R. Abraham Axelrod of Cologne immigrated to Spain where he met Solomon b. Abraham Adret who tells of the formers’ extraordinary oratorical gifts and the excellent content of his sermons (see Responsa no. 548). The present treatise concerns the Tetragrammaton, in which the author sought to achieve a synthesis between the mysticism of the Jewish pietists in Germany based on combinations of letters and numbers, and the Kabbalah of the Sefirot (with which R. Abraham had become acquainted in Spain). His text is composed of a short summary of his system and represents a kind of cosmological symbolism relying upon the conclusion provided by Abraham ibn Ezra in his Sefer HaShem, as well as on the statements of the kabbalists R. Ezra and R. Azriel. (See Gershom Scholem in EJ).

157

KAUFMANN, ISIDOR.Set of fifteen (of 16) large color plates, reproducing the Artist’s work. Introductory text in German by Rabbi Dr. H.P. Chajes and Herman Menkes.
 
 
 
<span>Each plate individually matted. Lacking plate “Hore-Israel.”</span>
Original decorative portfolio. Lg. folio.
Vienna: 1925
 

158

KOOK, AVRAHAM YITZHAK HAKOHEN.“Naflah Atereth Tifereth Rosheinu…” [Death and Funeral announcement].
 
 
 
<span>Printed broadside.</span>
17 x 24 inches.
Jerusalem: 1935
Issued by the World Mizrachi Organization, lamenting the passing of “The Crown and Glory of our Leaders… The Sage and Glorious, Chief Rabbi of Eretz Israel, Rav Kook.”
Issued by the World Mizrachi Organization, lamenting the passing of “The Crown and Glory of our Leaders… The Sage and Glorious, Chief Rabbi of Eretz Israel, Rav Kook.”

159

(LITURGY).Sha’ar Bath Rabim [prayers for festivals]. According to Aschkenazi rite. With commentary Hadrath Kodesh by Isaac Segal of Herrlisheim. Introduction by Isaac Pacifico.
 
 
 
<span>Complete in two volumes. Titles within extravagantly engraved borders. Illustrations of signs of the Zodiac on ff. 175-7. Wide-margined copy on thicker paper.</span>
Vol I: ff. 360. Vol. II: ff. 384. Occasional stains and wear from use, few leaves with marginal paper repairs. Modern calf. Tall folio. Vinograd, Venice 1596.
Venice: Bragadin 1710-17
This extraordinarily large Machzor was printed for the use of the Hazan at the request of the Aschkenazic congregations of a number of leading Italian communities: Venice, Padua, Rovigo, Verona, Mantua, Casale Monferrato and Gorizia. Due to the enormous expense involved in this publishing endeavor, preceding the volume’s customary rabbinic endorsements, two Italian magisterial documents appear, providing copyright protection for twelve years. In his commentary, R. Isaac Segal, who served as cantor in the town of Herrlisheim, not only reflects upon the texts of the prayers, but also provides a compilation of laws and customs based upon Aschkenazic source material.
This extraordinarily large Machzor was printed for the use of the Hazan at the request of the Aschkenazic congregations of a number of leading Italian communities: Venice, Padua, Rovigo, Verona, Mantua, Casale Monferrato and Gorizia. Due to the enormous expense involved in this publishing endeavor, preceding the volume’s customary rabbinic endorsements, two Italian magisterial documents appear, providing copyright protection for twelve years. In his commentary, R. Isaac Segal, who served as cantor in the town of Herrlisheim, not only reflects upon the texts of the prayers, but also provides a compilation of laws and customs based upon Aschkenazic source material.

160

(LITURGY).Seder Tikun Shovavim [Tikunim for Shovevi”m Ta”t].
 
 
 
<span>Including passages prepared by Moshe Zacuto, Yosef Piamita, Israel Najara. From the library of the late Rabbi Dr. Samuel Dresner.</span>
ff. 48. Lacking final leaf. Lightly stained. Contemporary limp patterned boards. 12mo. Vinograd, Livorno 29.
Livorno: Ricci - Meldola 1740
Shovavim is a Hebrew acronym for a series of Torah portions read in the winter-time (with two additional weeks during a leap year). Over this period of time, the Kabbalists instruct this to be a propitious season to focus on character improvement and to seek repentance, especially for matters relating to sexuality.
Shovavim is a Hebrew acronym for a series of Torah portions read in the winter-time (with two additional weeks during a leap year). Over this period of time, the Kabbalists instruct this to be a propitious season to focus on character improvement and to seek repentance, especially for matters relating to sexuality.

161

(LITURGY).Machzor - Sepher Kerovoth [Festival Prayers].
 
 
 
<span>First edition. Nine parts bound in nine volumes all complete. With German translation (in Hebrew characters) and Hebrew commentary by Wolf Heidenheim. Printed on thicker paper. Each volume housed in original slip-case, the whole within original fitted box.</span>
Previous owner’s signatures. Handsome contemporary gilt-ruled mottled calf, gilt-tooled morocco spine-labels, rubbed. All edges gilt. 8vo. Vinograd, Roedelheim 15
R&ouml;delheim: W. Heidenheim and B. Baschitz 1800-07
First appearance of Heidenheim’s celebrated Machzor with numerous approbations not included in later editions. Uncommonly, each volume here still rests within publisher’s original slip-cases. Provenance: From the library of a prominent, pre-war Frankfurt Jewish family (details of which will be provided to the successful bidder).
First appearance of Heidenheim’s celebrated Machzor with numerous approbations not included in later editions. Uncommonly, each volume here still rests within publisher’s original slip-cases. Provenance: From the library of a prominent, pre-war Frankfurt Jewish family (details of which will be provided to the successful bidder).

162

(LITURGY).Siddur Saphah Berurah [Daily Prayers]. &lt;&lt;* Bound with:&gt;&gt; Sepher Tehilim [Psalms]. With Judeo-German translation by &lt;&lt;Wolf Heidenheim.&gt;&gt;
 
 
 
<span>Separate title-page for Psalms. Romantic engraving opposite title, captioned LeSivlonoth [“For the Engagement of…”] Text of prayer-book in square Hebrew characters, Judeo-German translation in Waybertaytsh type letters.</span>
ff. 3, 224, 36, 45-104, 36, 92, 12, 8. Foxed in places, corners of final few leaves curled. All edges gilt, three colored silk placeholders. Contemporary gilt-ruled mottled calf, with green morocco spine labels, rubbed. Housed in slip-case (torn). Vinograd, Roedelheim 119, 125.
R&ouml;delheim: Wolf Heidenheim 1826-7
Provenance: From the library of a prominent, pre-war Frankfurt Jewish family (details of which will be provided to the successful bidder).
Provenance: From the library of a prominent, pre-war Frankfurt Jewish family (details of which will be provided to the successful bidder).

163

(LITURGY).Siddur Torah Ohr al-pi Nusach Ha'Ari z”l.
 
 
 
<span>Arranged and edited with the customs of R. Shneur Zalman of Liadi (The Alter Rebbe). With Sha’ar HaKollel by R. Avraham Dovid Lavut. Two title-pages.</span>
ff. 195, 49, 77. Browned, signature on title. Modern boards. 8vo.
Vilna : Romm 1914
The Sha’ar HaKollel is an invaluable appendix to the Siddur of R. Shneur Zalman of Liadi. It explores the halachic rulings and customs established by the Alter Rebbe in his Siddur and explanations why they differ at times from the rulings in his Shulchan Aruch. A student of the Tzemach Tzedek, R. Avraham Dovid Lavut, served for forty years as rabbi of Nikolayev, Russia - the birthplace of his illustrious great-grandson, R. Menachem Mendel Schneerson, the last Rebbe of Lubavitch. See M.M. Laufer, Yemei Melech (1991) pp. 39-55.
The Sha’ar HaKollel is an invaluable appendix to the Siddur of R. Shneur Zalman of Liadi. It explores the halachic rulings and customs established by the Alter Rebbe in his Siddur and explanations why they differ at times from the rulings in his Shulchan Aruch. A student of the Tzemach Tzedek, R. Avraham Dovid Lavut, served for forty years as rabbi of Nikolayev, Russia - the birthplace of his illustrious great-grandson, R. Menachem Mendel Schneerson, the last Rebbe of Lubavitch. See M.M. Laufer, Yemei Melech (1991) pp. 39-55.

164

(MEDICINE).Abraham Nansich. Aleh Teruphah [&quot;Leaf of Healing&quot;: Halachic responsum permitting the use of inoculation to combat smallpox and other novellae].
 
 
 
<span>FIRST EDITION.</span>
ff. (2), 21. Ex-library. Contemporary marbled boards, detached. 8vo. Vinograd, London 111; Roth, London 52
London: Alexander ben Judah &amp; Son 1785
The author records a conversation with the Moroccan Kabbalist Shalom Buzaglo who reported that women in his native Morocco had anticipated the use of inoculation to ward off smallpox via their unique use of folk medicine. Inoculation against smallpox gained currency in English society due to the social-relief efforts of Lady Montagu and the British Royal Family, who adopted the practice during the smallpox epidemic that hit London in 1721. Later in 1796, Edward Jenner refined the technique with his discovery that injection of cowpox into humans could spare them the ravages of smallpox, a most fatal disease.
The author records a conversation with the Moroccan Kabbalist Shalom Buzaglo who reported that women in his native Morocco had anticipated the use of inoculation to ward off smallpox via their unique use of folk medicine. Inoculation against smallpox gained currency in English society due to the social-relief efforts of Lady Montagu and the British Royal Family, who adopted the practice during the smallpox epidemic that hit London in 1721. Later in 1796, Edward Jenner refined the technique with his discovery that injection of cowpox into humans could spare them the ravages of smallpox, a most fatal disease.

165

(MEDICINE).A.V (Abraham Vita Chai) Morpurgo &amp; A. Luzzatto. Tephilah Le’Atzirath HaMageifah - Preghiere che si Recitano dagl' Israeliti di Trieste durante l'invasione del Cholera Asiatico.
 
 
 
<span>Text in Hebrew and Italian. Including a prayer written by Shabtai Elchanan (Sabbato Graziadio) Treves for the halt of an earlier epidemic in 1836.</span>
pp. 15. Few light stains. Original pink wrappers, signature on lower cover. 8vo. Vinograd, Trieste 25.
Trieste: Lloyd Austriaco 1855
“Prayer for the Halt of the Epidemic. Recited by the Jews of Trieste during the Invasion of Asian Cholera.” This relates to the Third Cholera Pandemic (1852-1860) which spread across the globe and killed some 1.5 million people. The year 1855 was apparently a particularly bad one for Jewish cholera victims in Italy, which included important Jewish leaders in Trieste, as evidenced by this rare prayer pamphlet beseeching God to end to the pandemic. It was during the course of this particular pandemic that both R. Akiva Eiger and R. Israel Salanter took radical Halachic steps to demonstrate the importance of preserving life by insisting on social distancing even if that would hinder communal prayer services. A Halachic position that has significant influence amidst the current Coronavirus crisis.
“Prayer for the Halt of the Epidemic. Recited by the Jews of Trieste during the Invasion of Asian Cholera.” This relates to the Third Cholera Pandemic (1852-1860) which spread across the globe and killed some 1.5 million people. The year 1855 was apparently a particularly bad one for Jewish cholera victims in Italy, which included important Jewish leaders in Trieste, as evidenced by this rare prayer pamphlet beseeching God to end to the pandemic. It was during the course of this particular pandemic that both R. Akiva Eiger and R. Israel Salanter took radical Halachic steps to demonstrate the importance of preserving life by insisting on social distancing even if that would hinder communal prayer services. A Halachic position that has significant influence amidst the current Coronavirus crisis.

166

(MEGILATH ESTHER).Complete Scroll of Esther, printed text on paper. Concertina-style, set in 24 “HaMelech” columns. Striking Hebrew font.
 
 
 
<span>Related Hebrew blessings supplied in manuscript on blank verso of two columns.</span>
Light wear. Folded into original boards. 16mo.
Dutch(?): circa 1870
An unusual, charming petite production.
An unusual, charming petite production.

167

MENDELSSOHN, MOSES.Jerusalem. Oder &uuml;ber religi&ouml;se Macht und Judenthum. &lt;&lt;FIRST EDITION.&gt;&gt; Complete in two part. pp. (2), 96, 141. &lt;&lt;* Bound with:&gt;&gt; Z&ouml;llner, Johann Friedrich. Ueber Moses Mendelssohn's Jerusalem. pp. 186. Engraved portrait of Mendelssohn on title-page.
 
 
 
<span></span>
Lightly browned, few leaves starting. Later boards, worn. 8vo. F&uuml;rst II, 364.
Berlin: Friedrich Maurer 1783-84
In his &quot;Jerusalem,&quot; Mendelssohn’s most important work, the author argued that with the destruction of the Jewish State and the cessation of the Sanhedrin, Judaism was rendered a religion with no coercive powers. - Nonetheless, Jews are still bound by the Covenant to observe Mosaic Law. Maintaining that the Covenant between God and the Jews had never been abolished, provoked criticism from certain Christian quarters who believed that the Old Testament was nullified following the destruction of the Jewish State. In his reply to Mendelssohn, Z&ouml;llner raises this very objection. See A. Altmann, Moses Mendelssohn: A Biographical Study (1973) pp. 549-50.
In his &quot;Jerusalem,&quot; Mendelssohn’s most important work, the author argued that with the destruction of the Jewish State and the cessation of the Sanhedrin, Judaism was rendered a religion with no coercive powers. - Nonetheless, Jews are still bound by the Covenant to observe Mosaic Law. Maintaining that the Covenant between God and the Jews had never been abolished, provoked criticism from certain Christian quarters who believed that the Old Testament was nullified following the destruction of the Jewish State. In his reply to Mendelssohn, Z&ouml;llner raises this very objection. See A. Altmann, Moses Mendelssohn: A Biographical Study (1973) pp. 549-50.

168

(MIDRASH).The Testament of the Twelve Patriarchs. The Sons of Jacob. Translated out of Greek into Latin by Robert Grotshead.
 
 
 
<span>Allegorical illustration on title. Replete with woodcut illustrations.</span>
pp. 143, (1). Browned. Contemporary vellum, gilt extra. 12mo.
London: Jane Ilive 1731
The Testament of the Twelve Patriarchs purports to transmit the final testaments of the twelve sons of Jacob before their passing. It is the consensus of contemporary scholarly opinion that this pseudepigraphic work was once a Jewish text culled from early Midrashim; any Christological references found therein are later interpolations. Prof. David Flusser writes that the Testaments of the Patriarchs was translated from Greek into Latin by Robert Grosseteste, Bishop of Lincoln, circa 1175-1253. In 1581 this Latin version was translated into English by A. Gilby. Prof. Louis Ginzberg made extensive use of The Testament in his Legends of the Jews. See EJ, Vol. XIII, cols. 184-86.
The Testament of the Twelve Patriarchs purports to transmit the final testaments of the twelve sons of Jacob before their passing. It is the consensus of contemporary scholarly opinion that this pseudepigraphic work was once a Jewish text culled from early Midrashim; any Christological references found therein are later interpolations. Prof. David Flusser writes that the Testaments of the Patriarchs was translated from Greek into Latin by Robert Grosseteste, Bishop of Lincoln, circa 1175-1253. In 1581 this Latin version was translated into English by A. Gilby. Prof. Louis Ginzberg made extensive use of The Testament in his Legends of the Jews. See EJ, Vol. XIII, cols. 184-86.

169

(MINIATURE BOOK).Paula Horowitz. Liliput Dictionary. Yiddish-English.
 
 
 
<span>Contains 12,000 words and phrases.</span>
pp. 660. Original printed red wrappers. Height: 2 inches.
(Leipzig): For Minkus Bros. Bronx, NY (1910)
 

170

MOSES BEN NACHMAN (NACHMANIDES /RaMBa”N). Dina DeGarmei.
 
 
 
<span>FIRST EDITION. Printed without a title page. ff. 1-4 (of 10). From the library of the late Rabbi Dr. Samuel Dresner.</span>
Lacking final 6 leaves. Trace marginal worming, repaired. Modern boards. Sm. 4to. Vinograd, Const. 49; Yaari, Const. 69; St. Cat. Bodl. no. 6532-17.
(Constantinople): 1515-20
Rare Early Constantinople Imprint. Nachmanides was one of the foremost Talmudic scholars of the Middle Ages. His influential works on Halacha, Bible and a myriad of other subjects have been assiduously studied for centuries. In addition to his Halachic novellae on Talmudic tractates, he composed Halachic monographs considered masterpieces of Rabbinic literature. The present work, Dina DeGarmei, is an exposition of laws pertaining to personal injuries and property damage. This compact yet excellent study has generated a great many super-commentaries.
Rare Early Constantinople Imprint. Nachmanides was one of the foremost Talmudic scholars of the Middle Ages. His influential works on Halacha, Bible and a myriad of other subjects have been assiduously studied for centuries. In addition to his Halachic novellae on Talmudic tractates, he composed Halachic monographs considered masterpieces of Rabbinic literature. The present work, Dina DeGarmei, is an exposition of laws pertaining to personal injuries and property damage. This compact yet excellent study has generated a great many super-commentaries.

171

(MUSIC).Irving Berlin. God Bless America.
 
 
 
<span>FIRST EDITION. Sheet music.</span>
pp. 6. Loose. Original pink and blue wrappers, light wear. Lg. 4to.
New York: 1939
First edition of America’s unofficial national anthem. Composed by Jewish immigrant Irving Berlin (1888-1989) and first sung by Kate Smith on Armistice Day, November 11th, 1938.
First edition of America’s unofficial national anthem. Composed by Jewish immigrant Irving Berlin (1888-1989) and first sung by Kate Smith on Armistice Day, November 11th, 1938.

172

OPITZ, HEINRICH.B’Shem Mikdash Me’at - Biblia Parva Hebraeo-Latina: in quibus dicta insigniora omnia.
 
 
 
<span>Latin and Hebrew provided with nikud. Engraved and letterpress title-pages.</span>
pp. (22), 624. Foxed. Contemporary vellum, stained. 12mo.
Leipzig: John Caspar Meyer 1703
The author, Heinrich Opitz (1642-1712) was a German theologian and Orientalist. The intent of his work here was to teach the Hebrew language via translations of the Bible with indication of the root-word at page base. For example: Genesis 2:3 begins: “Vayivarech” [And He blessed] beside which is letter “b” which directs the user to note “b” below which reads “BRCh” [bless] - the root word.
The author, Heinrich Opitz (1642-1712) was a German theologian and Orientalist. The intent of his work here was to teach the Hebrew language via translations of the Bible with indication of the root-word at page base. For example: Genesis 2:3 begins: “Vayivarech” [And He blessed] beside which is letter “b” which directs the user to note “b” below which reads “BRCh” [bless] - the root word.

173

OPPENHEIM, MORITZ.Bilder aus dem Altj&uuml;dischen Familienleben [“Pictures of Old Jewish Family Life.”]
 
 
 
<span>Eighteen (of 20) plates issued on large card. Loose as issued.</span>
Few plates sunned, corners chipped (not affecting images). Original pictorial portfolio, distressed. Tall folio.
Frankfurt a/Main: Heinrich Keller 1881
Original issue. Depicting a wonderfully romanticized view of 18th-century German-Jewish life and custom.
Original issue. Depicting a wonderfully romanticized view of 18th-century German-Jewish life and custom.

174

(PARODY).Polido, David Raphael. Zichron Purim [The last will and testament of Haman and his sons, and other related parodies].
 
 
 
<span>First edition.</span>
Ex-library, lightly stained. Recent boards. 12mo. Vinograd, Livorno 21; Davidson, Parody in Jewish Literature pp. 48, 195.
Livorno: 1703
According to Davidson (p. 48), this parody of an Ethical Will “seems to be the earliest effort in this line.” Signed by two witnesses with satiric names, Haman is described as languishing in prison awaiting execution, whereupon he calls in his family and reads his will of twenty sections. The poetical section entitled ‘Hakafoth’ contains interesting word-play, for example: Haman’s soul will go to ‘Me’arath Ha’afelah’ (a dark cave) a play on ‘Me’arath Hamachpelah.’ This is followed by a Hashkavah - a requiem for their souls. The postscript ‘Chok Lane’arim’ provides a vivid description of the manner of celebrating Purim in the author’s day.
According to Davidson (p. 48), this parody of an Ethical Will “seems to be the earliest effort in this line.” Signed by two witnesses with satiric names, Haman is described as languishing in prison awaiting execution, whereupon he calls in his family and reads his will of twenty sections. The poetical section entitled ‘Hakafoth’ contains interesting word-play, for example: Haman’s soul will go to ‘Me’arath Ha’afelah’ (a dark cave) a play on ‘Me’arath Hamachpelah.’ This is followed by a Hashkavah - a requiem for their souls. The postscript ‘Chok Lane’arim’ provides a vivid description of the manner of celebrating Purim in the author’s day.

175

(PARODY).Jonah Rapa. Pilpul Zeman, Zemanim, Zemaneihem [anti-Christian parody].
 
 
 
<span>Edited with notes by Gershon Belasco. Hebrew text with 4-page introduction in English.</span>
ff. (3), 4, (1). pp. 83. Original printed boards. 8vo. See Davidson, Parody in Jewish Literature, pp. 41-2.
London: 1908
 

176

(PRAGUE).Die Juden B&ouml;hmens in den lezten Tagen: Ein Wort eines Christen an seine Br&uuml;der [&quot;The Bohemian Jews in Recent Days: A Word from a Christian to his Brothers.&quot;]
 
 
 
<span>Single page supplement to the Prager Zeitung, number 63.</span>
Edges frayed. Folio.
Prague: C.W. Medau n.d
The author of this surprising article appeals to his brethren not to act in an un-Christian manner toward the Jews. “Christianity is a religion of love and not of hatred.” The article was precipitated by a venomous pamphlet by one Johannes Spurny.
The author of this surprising article appeals to his brethren not to act in an un-Christian manner toward the Jews. “Christianity is a religion of love and not of hatred.” The article was precipitated by a venomous pamphlet by one Johannes Spurny.

177

RAPOPORT, SOLOMON JUDAH LEIB.(SHI&quot;R). Nachlath Yehuda. Including: Ner Mitzvah [anti-Chassidic polemic] and Ohr Torah [critique of &quot;Urschrift&quot; by Abraham Geiger].
 
 
 
<span>FIRST EDITION.</span>
pp. iii, 1, 26, 1, 242. Lightly browned, ex-library. Contemporary boards, gutter split. 8vo.
Cracow: C. Budweiser 1868
The author (1790-1867) was son-in-law of R. Aryeh Leib Heller, author of Ketzoth HaShulchan. A native of Lemberg, he served as rabbi of Tarnopol and later of Prague. His literary career spawned important works of a critico-historical nature, some of these studies, especially those of the Gaonic period, were truly groundbreaking. The present posthumous essays were published by Rappaport’s son David. The anti-Chassidic essay was written to a colleague who was attracted to Chassidism in his youth in 1815. The critique of Geiger was written in 1866.
The author (1790-1867) was son-in-law of R. Aryeh Leib Heller, author of Ketzoth HaShulchan. A native of Lemberg, he served as rabbi of Tarnopol and later of Prague. His literary career spawned important works of a critico-historical nature, some of these studies, especially those of the Gaonic period, were truly groundbreaking. The present posthumous essays were published by Rappaport’s son David. The anti-Chassidic essay was written to a colleague who was attracted to Chassidism in his youth in 1815. The critique of Geiger was written in 1866.

178

REINECCIUS, CHRISTIAN.Grammaticae Hebraeo-Chaldaicae.
 
 
 
<span>Printer’s device on title.</span>
pp. 151. Previous owner’s notations, touch foxed. Contemporary boards, rubbed. 12mo.
Vienna: Johann Thomas Trattner 1778
Compiled by Saxon theologian Christian Reineccius (1688-1752), this work of Hebrew grammar includes an index of Hebrew words in the male, female, singular and plural forms; the conjugation of verbs in different constructions; and vowel studies. Interesting final leaf provides a brief manual on the Yiddish language entitled: “Alphabetum Scriptionis &amp; Lactionis Judaeorum Germanicae.”
Compiled by Saxon theologian Christian Reineccius (1688-1752), this work of Hebrew grammar includes an index of Hebrew words in the male, female, singular and plural forms; the conjugation of verbs in different constructions; and vowel studies. Interesting final leaf provides a brief manual on the Yiddish language entitled: “Alphabetum Scriptionis &amp; Lactionis Judaeorum Germanicae.”

179

(RUSSIA).Zayavleniye Ravvinov Rossii [“Statement of the Rabbis of Russia.”]
 
 
 
<span>First Edition. Text entirely in Russian.</span>
pp. 36. Ex-library, browned. Later boards. 8vo.
St. Petersburg: 1911
Following the arrest of Mendel Beilis in the summer of 1911, this publication is a fierce and indignant public statement, endorsed by more than eight hundred rabbis from throughout Russia, affirming that Jews - neither Chassidim nor Misnagdim - would EVER use Christian blood for ritual purposes.
Following the arrest of Mendel Beilis in the summer of 1911, this publication is a fierce and indignant public statement, endorsed by more than eight hundred rabbis from throughout Russia, affirming that Jews - neither Chassidim nor Misnagdim - would EVER use Christian blood for ritual purposes.

180

(SOVIET UNION).Chamishah Chumshei Torah - Sepher Bereishith [Book of Genesis, with rabbinic commentaries].
 
 
 
<span></span>
pp. 244. Browned, short tears to pp. 25-34 neatly taped. Original boards. 4to.
Moscow: Omanut 1918
Likely the first Jewish text issued in the newly formed Soviet Union. This edition of the Chumash was issued in Moscow, immediately after the October Revolution, the beginning of a very trying period in Russian-Jewish history. The publishing house Omanut was headed by Rosalia Gillelovna Zlatopolsky (Shoshana Persitz, 1892-1969), an activist associated with Tarbut, the movement dedicated to the dissemination of Hebrew culture. One of just a very few editions of the Chumash printed in the Soviet Union.
Likely the first Jewish text issued in the newly formed Soviet Union. This edition of the Chumash was issued in Moscow, immediately after the October Revolution, the beginning of a very trying period in Russian-Jewish history. The publishing house Omanut was headed by Rosalia Gillelovna Zlatopolsky (Shoshana Persitz, 1892-1969), an activist associated with Tarbut, the movement dedicated to the dissemination of Hebrew culture. One of just a very few editions of the Chumash printed in the Soviet Union.

181

(SOVIET UNION).Ezra Korman. In Fayerdikn Doyer: Zamlung Fun Revalutsyanerer Lyric in der Nayer Yiddish Dichtung fun Ukrayne [“In Fiery Duration: A Collection of Revolutionary Lyrics in the New Yiddish Poetry of the Ukraine.”]
 
 
 
<span>First Edition. Front cover with Constructivist-style design by Joseph Tchaikov. </span>
pp.64. Ex-library, browned. Original pictorial wrappers, light wear. 12mo.
Kiev: Meluche 1921
Ezra Korman’s first poem anthology, An anthology of Yiddish poems in praise of Soviet Communism. First published work by Ezra Korman (1888-1959) a Yiddishist who left Kiev and settled in Detroit.
Ezra Korman’s first poem anthology, An anthology of Yiddish poems in praise of Soviet Communism. First published work by Ezra Korman (1888-1959) a Yiddishist who left Kiev and settled in Detroit.

182

(SCIENCE).N. Rubakin. Populer Wissenschaftleche Bibliotek: Geschichte fun Aeroplane [“Popular Science Library: The History of the Airplane.”]
 
 
 
<span>Yiddish text, translated from Russian. 26 illustrations, diagrams, maps.</span>
pp. 69, (3). Stained, browned. Original pictorial wrappers, smargin soiled. 12mo.
Kiev: Culture-League 1927
 

183

SOLOMON BEN ISAAC HALEVI.(Paul of Burgos). Incipit Dialogus qui vocator Scrutinium Scripturarum.
 
 
 
<span>FIRST EDITION. Two parts in one. Gothic type. Paginated in an early hand. Aside from some marginal worming in places a strong, clean copy. </span>
ff. (250). Complete, including final and one interior (f.150) blank leaf. Later full vellum. Folio. Proctor, 6898; BMC, VII, 933.
Mantua: Johannes Schallus 1475
The first published book on anti-Semitism. Written by Shlomo ben Yitzchak Halevi (1350-1435), the former Rabbi in Burgos (Castile, Spain), who converted to Catholicism in 1391, baptized with the name of Pablo Garc&iacute;a de Santa Mar&iacute;a (Paul of Santa Mar&iacute;a). To increase his knowledge of Christian theology, Paul traveled to Paris where he was ordained a priest in 1394. By this stage he had all his seven children converted - although his wife refused. Paul then settled in Avignon, where he became a favorite of Pope Benedict XIII and a staunch supporter. His ascent in the Catholic hierarchy was rapid: In 1396 Paul was appointed Archdeacon of Trevinno, bishop of Cartagena in 1403, and from 1415 until his death, he was bishop of Burgos. He also held the position of “canciller-mayor” to the king of Castile from 1407. This work, Scrutinium Scripturarum, completed in 1432 was one of the very first books printed in Mantua. It is a dialogue between a Jew, named Saul and a Christian, named Paul. The Jew argues against the tenets of Christianity and the Christian refutes his objections. In the second part, an apostate asks his teacher to elucidate points of Christian dogma. Portions of the work are deeply critical of Spanish Jewry of the time. See https://en.wikipedia.org/wiki/Paul_of_Burgos.
The first published book on anti-Semitism. Written by Shlomo ben Yitzchak Halevi (1350-1435), the former Rabbi in Burgos (Castile, Spain), who converted to Catholicism in 1391, baptized with the name of Pablo Garc&iacute;a de Santa Mar&iacute;a (Paul of Santa Mar&iacute;a). To increase his knowledge of Christian theology, Paul traveled to Paris where he was ordained a priest in 1394. By this stage he had all his seven children converted - although his wife refused. Paul then settled in Avignon, where he became a favorite of Pope Benedict XIII and a staunch supporter. His ascent in the Catholic hierarchy was rapid: In 1396 Paul was appointed Archdeacon of Trevinno, bishop of Cartagena in 1403, and from 1415 until his death, he was bishop of Burgos. He also held the position of “canciller-mayor” to the king of Castile from 1407. This work, Scrutinium Scripturarum, completed in 1432 was one of the very first books printed in Mantua. It is a dialogue between a Jew, named Saul and a Christian, named Paul. The Jew argues against the tenets of Christianity and the Christian refutes his objections. In the second part, an apostate asks his teacher to elucidate points of Christian dogma. Portions of the work are deeply critical of Spanish Jewry of the time. See https://en.wikipedia.org/wiki/Paul_of_Burgos.

184

(SWITZERLAND).(US Congressional Report). Discriminations in Switzerland against Citizens of the United States of the Hebrew Persuasion.
 
 
 
<span></span>
pp. 101. Unbound. 8vo Singerman 1691
(Washington D.C: 1860)
This publication contains thirty-six government documents and letters pertaining to Swiss discrimination against American Jews. The contents were collected by order of President James Buchanan in compliance with an 1859 House resolution requesting information on the discrimination stemming from a Swiss-American treaty. The earliest document concerns one A. Gootmann, an American citizen residing in Switzerland who was threatened with expulsion on account of his Jewish faith. America and Switzerland had signed a commercial treaty in the 1850s that permitted only Christians from doing business in Switzerland. American diplomats and politicians were aware of the implications of this illiberal clause, but were willing to turn a blind eye because of the imperative for the rapidly industrializing nation to develop markets in Europe. The treaty represented an uncommon instance of US government endorsed anti-Semitic discrimination. American Jews were immediately outraged and attempted to use their leverage with elected officials to have the treaty amended or abrogated. For example, Isaac Leeser, who was infuriated that an “American diplomat could be so ignorant of this country’s institutions as to sanction … the spirit of discrimination” corresponded with leading senators on the matter (Occident, vol. 8, p. 614). These efforts were largely unsuccessful, and it was only due to French insistence that the Swiss finally ceased barring Jewish merchants in 1879. Nonetheless, from a historical perspective, the opposition of American Jews to the treaty was important, as it was central to the creation of a national Jewish consciousness. “The greatest benefit that accrued to American Jewry,” observed historian Jacob Rader Marcus, “was the growth of a sense of Jewish homogeneity in the land. A common threat created a common Jewry … national agitation made for national Jewish unity. There was still no national organization tying Jews together but there is no question that national Jewish unity was slowly but surely being forged.” (J. R. Marcus, United States Jewry, II, 290-7).
This publication contains thirty-six government documents and letters pertaining to Swiss discrimination against American Jews. The contents were collected by order of President James Buchanan in compliance with an 1859 House resolution requesting information on the discrimination stemming from a Swiss-American treaty. The earliest document concerns one A. Gootmann, an American citizen residing in Switzerland who was threatened with expulsion on account of his Jewish faith. America and Switzerland had signed a commercial treaty in the 1850s that permitted only Christians from doing business in Switzerland. American diplomats and politicians were aware of the implications of this illiberal clause, but were willing to turn a blind eye because of the imperative for the rapidly industrializing nation to develop markets in Europe. The treaty represented an uncommon instance of US government endorsed anti-Semitic discrimination. American Jews were immediately outraged and attempted to use their leverage with elected officials to have the treaty amended or abrogated. For example, Isaac Leeser, who was infuriated that an “American diplomat could be so ignorant of this country’s institutions as to sanction … the spirit of discrimination” corresponded with leading senators on the matter (Occident, vol. 8, p. 614). These efforts were largely unsuccessful, and it was only due to French insistence that the Swiss finally ceased barring Jewish merchants in 1879. Nonetheless, from a historical perspective, the opposition of American Jews to the treaty was important, as it was central to the creation of a national Jewish consciousness. “The greatest benefit that accrued to American Jewry,” observed historian Jacob Rader Marcus, “was the growth of a sense of Jewish homogeneity in the land. A common threat created a common Jewry … national agitation made for national Jewish unity. There was still no national organization tying Jews together but there is no question that national Jewish unity was slowly but surely being forged.” (J. R. Marcus, United States Jewry, II, 290-7).

185

(SZYK, ARTHUR).Rubaiyat of Omar Khayyam.
 
 
 
<span>Tendered in English verse by Edward Fitzgerald. Large color plates by Szyk. Inscribed by the artist to Helen Davidoff, signed and dated, New Canaan, 1947.</span>
Original pictorial boards. Lg. 4to.
New York: Heritage Press 1946
The beautiful illustrations were drawn in color and gold by Arthur Szyk, and engraved in London by the Sun Engraving Company. The text was set, and the pages made-up in English Monotype Sachsenwald with Albertus Capitals, to the design and under the direction of Ernest Ingham at the Fanfare Press in London.
The beautiful illustrations were drawn in color and gold by Arthur Szyk, and engraved in London by the Sun Engraving Company. The text was set, and the pages made-up in English Monotype Sachsenwald with Albertus Capitals, to the design and under the direction of Ernest Ingham at the Fanfare Press in London.

186

(TALMUD, JERUSALEMPseudo). Solomon Judah Friedlander. Masechta Yevamoth min Talmud Yerushalmi. With commentary Cheshek Shlomo.
 
 
 
<span>Three titles.</span>
ff. 6, 155, 1,1. Stained. Contemporary boards, rubbed. 4to.
Szinervaralja: Yaakov Wieder 1905
Friedlaender (c.1860–c.1923), published a number of works of doubtful authenticity, along with outright forgeries. Here, he claims to have discovered a number of early editions of the Talmud Yerushalmi containing extensive marginal notes of “famous Geonim - mostly Sephardic” based upon which, Friedlaender edited the text. The introduction here provides an overview of the history of the publication of the Yerushalmi and its commentaries. Contains rabbinic approbations including, quite spectacularly, that of R. Chaim Soloveitchik of Brisk - no doubt entirely spurious. See Yeshiva University Museum Catalogue, Printing the Talmud (1992) pp. 288-9.
Friedlaender (c.1860–c.1923), published a number of works of doubtful authenticity, along with outright forgeries. Here, he claims to have discovered a number of early editions of the Talmud Yerushalmi containing extensive marginal notes of “famous Geonim - mostly Sephardic” based upon which, Friedlaender edited the text. The introduction here provides an overview of the history of the publication of the Yerushalmi and its commentaries. Contains rabbinic approbations including, quite spectacularly, that of R. Chaim Soloveitchik of Brisk - no doubt entirely spurious. See Yeshiva University Museum Catalogue, Printing the Talmud (1992) pp. 288-9.

187

(THEATER).Teater. A bi-monthly journal. Numbers 1 - 5/6 (all published). Edited by &lt;&lt;Michoel Weichert.&gt;&gt; Designed by &lt;&lt;Henryk Berlewi&gt;&gt;.
 
 
 
<span>Yiddish text. Numerous photographic illustrations.</span>
160 columns. Ex-library, browned. Contemporary boards. 4to.
Warsaw: Yiddish Actors Union April, 1925 - February, 1926
Theater director and producer, writer, lawyer, teacher Michoel Weichert (1890-1967) played an important role in the development of Yiddish theater in Poland between the wars and staged many plays with the Vilna Troupe. He founded the Yiddish Drama School (1922), the Yiddish Repertory Theater (1929), and the Yung Teater (1933). During World War II he organized and presided over the Zydowska Samopomoc Spoleczna (ZSS - Jewish Social Self-help) to provide relief to Jewish inmates in the concentration camps and to intervene on behalf of Jewish prisoners. When this organization closed in 1942, Weichert founded, with Nazi consent, the Judische Unterstutzungstelle (JUS), which received aid from Jewish organizations abroad. Thiis activity led to postwar charges of collaboration with the Nazis. Although Weichert was exonerated at a trial in Krak&oacute;w in 1946, he remained a controversial figure. In 1958, he left Poland for Israel, where he published a four-volume autobiography. (YIVO). See also https://blog.nli.org.il/en/jewishlettersreturn/.
Theater director and producer, writer, lawyer, teacher Michoel Weichert (1890-1967) played an important role in the development of Yiddish theater in Poland between the wars and staged many plays with the Vilna Troupe. He founded the Yiddish Drama School (1922), the Yiddish Repertory Theater (1929), and the Yung Teater (1933). During World War II he organized and presided over the Zydowska Samopomoc Spoleczna (ZSS - Jewish Social Self-help) to provide relief to Jewish inmates in the concentration camps and to intervene on behalf of Jewish prisoners. When this organization closed in 1942, Weichert founded, with Nazi consent, the Judische Unterstutzungstelle (JUS), which received aid from Jewish organizations abroad. Thiis activity led to postwar charges of collaboration with the Nazis. Although Weichert was exonerated at a trial in Krak&oacute;w in 1946, he remained a controversial figure. In 1958, he left Poland for Israel, where he published a four-volume autobiography. (YIVO). See also https://blog.nli.org.il/en/jewishlettersreturn/.

188

TOLSTOY, LEO.Der Toydt fun Ivan Ilitsh [“The Death&nbsp;of Ivan Ilyich.”]
 
 
 
<span>First Edition in Yiddish.</span>
pp. 233. Original illustrated boards, rubbed. 12mo.
New York: Forverts 1918
The Death of Ivan Ilyich (мерть Ивана Ильича) first published in 1886, is considered one of the masterpieces of Tolstoy’s late fiction, written shortly after his religious conversion in the late 1870’s.
The Death of Ivan Ilyich (мерть Ивана Ильича) first published in 1886, is considered one of the masterpieces of Tolstoy’s late fiction, written shortly after his religious conversion in the late 1870’s.

189

TROTSKY, LEON.La R&eacute;volution D&eacute;figur&eacute;e.
 
 
 
<span>SIGNED BY TROTSKY on half-title and dated 1930. First edition. This copy uncut and unopened.</span>
pp. 214, (2). Original red printed wrappers, edges chipped, sunned. 8vo.
Paris: Les Editions Rieder 1929
Provenance: From the library of the art connoisseur Dr. Alvar Carrillo Gil, Mexico City.
Provenance: From the library of the art connoisseur Dr. Alvar Carrillo Gil, Mexico City.

190

(TRAVEL).Israel Joseph Benjamin. Eight Years in Asia and Africa from 1846 to 1855.
 
 
 
<span>English with Hebrew text. Numerous illustrations of Holy Land sites. At conclusion, foldout map of author’s travels.</span>
pp. xxii, 376, (2). Gutter split, browned and dampstained. Contemporary boards, worn, backstrip laid down. 4to.
Hanover: Wm. Riemschneider 1863
An invaluable source of information concerning the Jews of North Africa, the Near and Far East, especially India and China. On the penultimate page we find a “List of Subscribers in Bombay,” namely various members of the affluent Sassoon clan. The self-styled “Benjamin II” (after the medieval globe-trotter Benjamin of Tudela), was a native of Foltischeny, Moldavia. He died in London in abject poverty while making preparations for a second journey to the Orient. See EJ, Vol. IV, cols. 526-7.
An invaluable source of information concerning the Jews of North Africa, the Near and Far East, especially India and China. On the penultimate page we find a “List of Subscribers in Bombay,” namely various members of the affluent Sassoon clan. The self-styled “Benjamin II” (after the medieval globe-trotter Benjamin of Tudela), was a native of Foltischeny, Moldavia. He died in London in abject poverty while making preparations for a second journey to the Orient. See EJ, Vol. IV, cols. 526-7.

191

WEIMAR, DANIEL.Ta’am Ta’amei HaMikrah - Usus Accentuationis Biblicae per XXV. Loca V.T. luculenter ostensus : Quorum verus genuinus &amp; orthodoxus sensus juxta normam doctrinae accentuationis Hebraeorum solide eruitur …
 
 
 
<span>Text in Latin, Hebrew, Arabic and Syriac. Marginalia. * BOUND WITH: Prolegomena tum de Origine Antiquitate et Autoritate, 52-page Latin manuscript. 18th-century.</span>
pp. (24), 140, (1). Browned, stained in places. Modern boards. 4to.
Jena: Henr. Christoph. Cr&ouml;ker 1708
Weimar’s work on the Uses of the Biblical Accents is a handbook for Christians to utilize the Masoretic accents to interpret Scripture. At end of volume is a complete manuscript treatise intended as an introduction to the fundamental question that vexed Christian Hebraists: What is the origin and authority of the Hebrew accents to the Bible? This anonymous manuscript provides an overview of all current scholarship to the issue.
Weimar’s work on the Uses of the Biblical Accents is a handbook for Christians to utilize the Masoretic accents to interpret Scripture. At end of volume is a complete manuscript treatise intended as an introduction to the fundamental question that vexed Christian Hebraists: What is the origin and authority of the Hebrew accents to the Bible? This anonymous manuscript provides an overview of all current scholarship to the issue.

192

WEIZMANN, CHAIM.Trial and Error. The Autobiography of Chaim Weizmann, First President of Israel.
 
 
 
<span>FIRST EDITION. Two volumes. Frontispiece photographic portrait of the author. One of 500 Numbered Copies printed on special paper and signed by Weizmann.</span>
Vol. I: pp. (4), viii; 264. Vol. II: pp. vi; 265-493. Signatures on opening free endpaper of Vol. I. Original printed dust-jackets, light wear. 4to.
New York: Harper &amp; Brothers 1949
 

193

(YIDDISH).Morris Rund. Collection of 15 Yiddish Penny Songs - “Nikl-Lider.”
 
 
 
<span>Formerly in the collection of Leyzer Ran.</span>
Variously worn. Sold not subject to return. 8vo.
New York: 1906-1909
These nikl-lidr represent popular music-hall songs of the Lower East Side, composed and written by Morris Rund (1880-1938). Some of the titles are: “Oy, Der Purim,” “Lo Lanu,” “In Fremden Land” and “Mein Lansmen Chayim Ber,” to the tune of “More Work For the Undertaker.” These so-called penny songs were actually sold for 5&cent;. Each one was copyrighted by Rund (“in Washington” he proudly announces), and were huge hits among the Yiddish-speaking tenement-dwelling masses. Jane Peppler writes that the songs are “‘melodramatic… composed with cheesy predictable rhymes” and sung “to the tunes of more famous Yiddsh songs or… American popular tunes of the day… these days are sung by barbershop quartets if they're heard at all.” And yet they were important diversions and entertainment in the life of those who eagerly bought and sang them. See Jane Peppler, American Yiddish Penny Songs by Morris Rund and Others: The Hebrew Union College Collection of Yiddish Broadsides, 1895-1925.
These nikl-lidr represent popular music-hall songs of the Lower East Side, composed and written by Morris Rund (1880-1938). Some of the titles are: “Oy, Der Purim,” “Lo Lanu,” “In Fremden Land” and “Mein Lansmen Chayim Ber,” to the tune of “More Work For the Undertaker.” These so-called penny songs were actually sold for 5&cent;. Each one was copyrighted by Rund (“in Washington” he proudly announces), and were huge hits among the Yiddish-speaking tenement-dwelling masses. Jane Peppler writes that the songs are “‘melodramatic… composed with cheesy predictable rhymes” and sung “to the tunes of more famous Yiddsh songs or… American popular tunes of the day… these days are sung by barbershop quartets if they're heard at all.” And yet they were important diversions and entertainment in the life of those who eagerly bought and sang them. See Jane Peppler, American Yiddish Penny Songs by Morris Rund and Others: The Hebrew Union College Collection of Yiddish Broadsides, 1895-1925.

194

(YIDDISH).Zalmen Vendrof. Pravozhitelstvo: A Chanukah-Nacht in Sukah.
 
 
 
<span></span>
pp. 20. Original pictorial wrappers. 8vo.
Warsaw: Yehudiyah (1912)
Zalmen Vendrof (1877-1971) was a Yiddish writer who spent most of his life in Russia, but for some time also in America and England. He was a popular prose writer, many of his 14 published works were for the present series, “Pravozhitelstvo” [Right of Residence]. For bio, see: https://yivoencyclopedia.org/article.aspx/Vendrof_Zalmen.
Zalmen Vendrof (1877-1971) was a Yiddish writer who spent most of his life in Russia, but for some time also in America and England. He was a popular prose writer, many of his 14 published works were for the present series, “Pravozhitelstvo” [Right of Residence]. For bio, see: https://yivoencyclopedia.org/article.aspx/Vendrof_Zalmen.

195

(YIDDISH).Sh. Bastomki &amp; M. Chaimson. Shrayb Richtik: Arbeitbuch oyf Yiddish. Loyt di Takonos fun YIVO un TZISHO [“Write Correctly: A Yiddish Workbook, According to the Regulations of YIVO and TZYSHO.”]
 
 
 
<span>First Edition. Illustrated by B. Michtom.</span>
pp. 45, (1). Original printed wrappers, chipped and detached. 8vo.
Vilna: Grininke Beymelech 1940
This children’s book is one of the very last Jewish publications printed in the “Jerusalem of Lithuania” prior to its utter destruction by the German Nazis and their local Lithuanian collaborators. In the 1930’s, Yiddish pedagogy took on an increasingly important role in the activities of YIVO, during which time the institute published curricular guidelines for Yiddish elementary and high schools. Many of these programs were coordinated with TSYSHO, the Tsentrale Yidishe Shul-Organizatsye [Central Yiddish School Organization]. See C.E. Kuznitz, YIVO and the Making of Modern Jewish Culture (2014) pp. 158-9.
This children’s book is one of the very last Jewish publications printed in the “Jerusalem of Lithuania” prior to its utter destruction by the German Nazis and their local Lithuanian collaborators. In the 1930’s, Yiddish pedagogy took on an increasingly important role in the activities of YIVO, during which time the institute published curricular guidelines for Yiddish elementary and high schools. Many of these programs were coordinated with TSYSHO, the Tsentrale Yidishe Shul-Organizatsye [Central Yiddish School Organization]. See C.E. Kuznitz, YIVO and the Making of Modern Jewish Culture (2014) pp. 158-9.

196

(ZIONISM).&lt;&lt;Herzl, Theodor.&gt;&gt; Altneuland [“Old-New Land”- a novel]
 
 
 
<span>FIRST EDITION IN YIDDISH. Translated from the German by “Dr. Is-El” (i.e. Isidor (Yisroel) Eliashev) aka, Ba’al-Machshoves.</span>
pp. 488. Browned. Later boards, gutter split. 8vo.
Warsaw: HaTzefirah 1902
Alt-NeuLand is Herzl’s Utopian novel in which he envisioned the social and cultural climate of a brand new Hebrew Nation. The motto of the book, noted on its title-page, became the watchword of the entire Zionist Movement: “If you will it, it is no dream.” Herzl personally invited the popular Yiddish literary critic Ba’al-Machshoves to undertake the translation of the work.
Alt-NeuLand is Herzl’s Utopian novel in which he envisioned the social and cultural climate of a brand new Hebrew Nation. The motto of the book, noted on its title-page, became the watchword of the entire Zionist Movement: “If you will it, it is no dream.” Herzl personally invited the popular Yiddish literary critic Ba’al-Machshoves to undertake the translation of the work.

197

(ZIONISM).Chancellor, Sir John Herbert, High Commissioner. Minshar [“Proclamation” - Emergency Decree of the British High Commissioner concerning the 1929 Riots].
 
 
 
<span>Hebrew. Seal of the British High Commissioner of Palestine.</span>
Broadside. Folds, trace foxed. Single folio leaf.
Jerusalem: Press of the Greek Monastery, September 1st 1929
On August 23rd, 1929 an Arab attack was attempted against the Jews in Jerusalem, following a ten-month buildup of tension over the disputed right of Jews to pray at the Western Wall. The outbreak of violence subsequently spread to other parts of the country and on the following day, Arabs murdered some seventy Jews in Hebron. In the week of bloody violence that ensued, there were attacks in Tel Aviv, Haifa and Safed. Before the week had passed, large detachments of British troops were brought in and many were arrested (both Jews and Arabs), before order was restored. In this Emergency Decree, the British High Commissioner for Palestine, Sir John Herbert Chancellor, announces that those who perpetrated the violence will be severely punished. Despite Sir John’s assurances, the subsequent Shaw Commission decided the cause of the riots had been Arab feelings of animosity consequent upon the frustration of their national aspirations and fear for their future. Thus the Commission proposed and subsequently enacted, restriction of Jewish migration to Palestine and restrictions on the purchase of land by Jews.
On August 23rd, 1929 an Arab attack was attempted against the Jews in Jerusalem, following a ten-month buildup of tension over the disputed right of Jews to pray at the Western Wall. The outbreak of violence subsequently spread to other parts of the country and on the following day, Arabs murdered some seventy Jews in Hebron. In the week of bloody violence that ensued, there were attacks in Tel Aviv, Haifa and Safed. Before the week had passed, large detachments of British troops were brought in and many were arrested (both Jews and Arabs), before order was restored. In this Emergency Decree, the British High Commissioner for Palestine, Sir John Herbert Chancellor, announces that those who perpetrated the violence will be severely punished. Despite Sir John’s assurances, the subsequent Shaw Commission decided the cause of the riots had been Arab feelings of animosity consequent upon the frustration of their national aspirations and fear for their future. Thus the Commission proposed and subsequently enacted, restriction of Jewish migration to Palestine and restrictions on the purchase of land by Jews.

198

BEN-GURION, DAVID.(First Prime Minister of the State of Israel, 1886-1973).
 
 
 
<span>Typed Letter Signed (with initials). Carbon copy, with autograph manuscript corrections, apparently prepared for publication. Written in Hebrew to the Seventh National Conference of Torah Ve’Avodah of Poland. Emphasizing the necessity for unity, dwelling at length on the challenges the German Nazi movement was creating in world affairs, especially in connection with the Zionist enterprise.</span>
Four leaves (written on recto side only). Punch-holes, edges frayed. 8vo.
28th, October 1935
A lengthy and important letter stating that the conference would “succeed in strengthening the Zionist movement in Poland.” Ben-Gurion emphasizes the importance both of the unity of the Zionist movement worldwide and of Jewish skilled labor - Hebrew labor - continuing to be brought to Eretz Israel. Some key points: “Without blurring the unique character and independent thought and substantive direction of each stream in Zionism, it is now incumbent upon every organization in the movement to put its strength and will to solidifying the movement as a whole.” “A democratic movement based upon popular volunteerism cannot exist without freedom to criticize and argue…[Especially] amidst a dispersed and fractured people as ours.” “Israel has never faced days as awful as these. The murderous and evil regime of our generation’s Haman has raised the ax of destruction over the Jewish community of a large country that was once considered an enlightened country. This regime is spreading its poison to other countries… The illusion of emancipation in the Diaspora is being undermined… A return to the Homeland has ceased being a dream for the future and has become a question of life and death for a nation wallowing in destruction and despair.” “Our little land has become a widening refuge for tens of thousands of immigrants… Time is short. We live in a turbulent and ever-changing generation. Our project faces great dangers from the political tensions around the world.” “From the bottom of my heart I offer a blessing that your conference should succeed in strengthening the Zionist movement in Poland.”
A lengthy and important letter stating that the conference would “succeed in strengthening the Zionist movement in Poland.” Ben-Gurion emphasizes the importance both of the unity of the Zionist movement worldwide and of Jewish skilled labor - Hebrew labor - continuing to be brought to Eretz Israel. Some key points: “Without blurring the unique character and independent thought and substantive direction of each stream in Zionism, it is now incumbent upon every organization in the movement to put its strength and will to solidifying the movement as a whole.” “A democratic movement based upon popular volunteerism cannot exist without freedom to criticize and argue…[Especially] amidst a dispersed and fractured people as ours.” “Israel has never faced days as awful as these. The murderous and evil regime of our generation’s Haman has raised the ax of destruction over the Jewish community of a large country that was once considered an enlightened country. This regime is spreading its poison to other countries… The illusion of emancipation in the Diaspora is being undermined… A return to the Homeland has ceased being a dream for the future and has become a question of life and death for a nation wallowing in destruction and despair.” “Our little land has become a widening refuge for tens of thousands of immigrants… Time is short. We live in a turbulent and ever-changing generation. Our project faces great dangers from the political tensions around the world.” “From the bottom of my heart I offer a blessing that your conference should succeed in strengthening the Zionist movement in Poland.”

199

(BUND).Archive of c. 54 Bundist documents. Manuscript, printed, and mimeographed. Written in Yiddish and Russian.
 
 
 
<span>Include resolutions, proclamations, newsletters, calls for demonstrations, manifestoes against injustice from military courts; and in one interesting case, a warning against a particular young individual believed to be an agent provocateur.</span>
 
Dvinsk, Geneva, etc: 1901-12
The “Algemeyner Yidisher Arbayter Bund in Lite, Poyln un Rusland” (General Jewish Workers’ Union in Lithuania, Poland and Russia, or Bund for short) was a Marxist organization founded in 1897 with the aim of overthrowing the Czar and supporting the goals of the Jewish working masses. This subversive organization played an important role in both the failed 1905 revolution, and in Socialist political activity in Russia for many years thereafter. The Bund sought to unite all Jewish workers in the Russian Empire into a united Socialist party as well as to ally itself with the wider social democratic movement in Russia. The Russian Empire then included Lithuania, Latvia, Belarus, Ukraine and most of present-day Poland, areas where the majority of the world's Jews then lived. The Bund hoped to see the Jews achieve a legal minority status in Russia. It actively campaigned against anti-Semitism, defending Jewish civil and cultural rights and rejecting assimilation.
The “Algemeyner Yidisher Arbayter Bund in Lite, Poyln un Rusland” (General Jewish Workers’ Union in Lithuania, Poland and Russia, or Bund for short) was a Marxist organization founded in 1897 with the aim of overthrowing the Czar and supporting the goals of the Jewish working masses. This subversive organization played an important role in both the failed 1905 revolution, and in Socialist political activity in Russia for many years thereafter. The Bund sought to unite all Jewish workers in the Russian Empire into a united Socialist party as well as to ally itself with the wider social democratic movement in Russia. The Russian Empire then included Lithuania, Latvia, Belarus, Ukraine and most of present-day Poland, areas where the majority of the world's Jews then lived. The Bund hoped to see the Jews achieve a legal minority status in Russia. It actively campaigned against anti-Semitism, defending Jewish civil and cultural rights and rejecting assimilation.

200

DEEDES, WYNDHAM.Autograph Letter Signed. Thanking the recipient for the gift of a book and complimenting its contents.
 
 
 
<span>Written in English on letterhead of Town Hall, Bethnal Green, London EC2.</span>
Two pages. 8vo.
London: 11th April n.y
Brigadier-General Sir Wyndham Henry Deedes (1883-1956) was the Chief Secretary to Sir Herbert Samuel, the first British High Commissioner in Palestine. In later years Wyndham Deedes devoted himself to unpaid social work in London’s East End, one of the poorest quarters of the city.
Brigadier-General Sir Wyndham Henry Deedes (1883-1956) was the Chief Secretary to Sir Herbert Samuel, the first British High Commissioner in Palestine. In later years Wyndham Deedes devoted himself to unpaid social work in London’s East End, one of the poorest quarters of the city.

201

DUGDALE, BLANCHE.Typed Letter Signed. Written to P. Horowitz, thanking him for the gift of his book.
 
 
 
<span>Written in English on letterhead of 77 Great Russell Street, London WC1.</span>
One page. 8vo.
London: 8th December 1943
Blanche Elizabeth Campbell &quot;Baffy&quot; Dugdale (n&eacute;e Balfour, 1880-1948), was employed in the British Naval Intelligence Department and became a member of the League of Nations Union and the British government's delegation to the League of Nations Assembly. Chaim Weizmann called her &quot;an ardent, lifelong friend of Zionism.&quot;
Blanche Elizabeth Campbell &quot;Baffy&quot; Dugdale (n&eacute;e Balfour, 1880-1948), was employed in the British Naval Intelligence Department and became a member of the League of Nations Union and the British government's delegation to the League of Nations Assembly. Chaim Weizmann called her &quot;an ardent, lifelong friend of Zionism.&quot;

202

(GERMANY).HausChronik der Familie Gottheiner, 1914.
 
 
 
<span>Leather-bound decorative family chronicle and album of the Gottheiner family. Containing seven elaborate, handwritten and hand-colored family trees. Along with nine portrait photographs. Presented as a wedding-gift for Georg Gottheiner, merchant in Munich, and his bride Sophie Paula Lewinsky, who were married on April 24th, 1914. Commissioned by Daniel Cohn, magistrate in Thorn, who introduces the volume with a manuscript congratulatory poem.</span>
Bound in original thick leather boards with silver corner bosses. Gutter split. Sm. folio.
1914
Family-trees featured include: Gottheiner (Wartenberg, Breslau); Sonnenfeld (Breslau); Nathan (Gleiwitz, Beuthen); Bernhard (Burgkunstadt, Nuremberg); Lewinsky (Tuchel, Stargard, Mansfeld); and Cohn. Names stem back to the late 18th-century and include merchants, innkeepers, farmers, physicians, lawyers, rabbis, and soldiers. The newly married recipients of this elaborate album, Georg Gottheiner was born Berlin in 1880 and committed suicide there on November 11th, 1939. His wife Sophie Paula was born in Braunsberg in 1892 and deported from Munich on November 20th, 1941. She was sent to the Kaunas (Kovno) labor camp from where she was never heard from again.
Family-trees featured include: Gottheiner (Wartenberg, Breslau); Sonnenfeld (Breslau); Nathan (Gleiwitz, Beuthen); Bernhard (Burgkunstadt, Nuremberg); Lewinsky (Tuchel, Stargard, Mansfeld); and Cohn. Names stem back to the late 18th-century and include merchants, innkeepers, farmers, physicians, lawyers, rabbis, and soldiers. The newly married recipients of this elaborate album, Georg Gottheiner was born Berlin in 1880 and committed suicide there on November 11th, 1939. His wife Sophie Paula was born in Braunsberg in 1892 and deported from Munich on November 20th, 1941. She was sent to the Kaunas (Kovno) labor camp from where she was never heard from again.

203

(GERMANY).Testimonial from Congregation K’hal Adath Jeshurun of Frankfurt, on the occasion of the 70th birthday of &lt;&lt;Emanuel Schwarzschild.&gt;&gt;
 
 
 
<span>Elaborate leather-bound presentation Testimonial with embossed laurel motif, central metal medallion inscribed in Hebrew and German: Herrn Emanuel Schwarzschild zum siebzigsten Geburtstage in Liebe und Verehrung gewidmet [“Dedicated to Mr. Emanuel Schwarzschild on his 70th birthday with love and reverence, K’hal Adath Yeshurun, Elul 5655.”] Four metal engraved medallions featuring the structures of the Frankfurt congregation set at corners. The finely handwritten congratulatory text, with elaborate decorative elements, is signed by the leaders of the Israelitische Religions-Gesellschaft, including: Rabbi Dr. Salomon Breuer, Selig Goldschmidt, Wilhelm Henbroch, Abraham F&uuml;rth, Michael Schwarzschild, Benny Benjamin, Theodor Homburger, (3 further names illegible).</span>
ff. 2. Silk endpapers. Large folio, 14 x 17 inches (35 x 43 cm).
Frankfurt a/Main: Rosh Chodesh Ellul 1895
A successful banker, Emanuel Schwarzschild (1825-96) was one of the leading supporters of Rabbi Samson Raphael Hirsch. This elaborate testimonial was issued on the occasion of Schwarzschild’s 70th birthday in 1895 and signed by Rabbi Salomon Breuer (1850-1926), son-in-law of, and successor to R. Samson Raphael Hirsch; as well as other members of the Board of the Israelite Religious Society in Frankfurt (IRG). The text acknowledges that Emanuel Schwarzschild’s father was among the founders of the Orthodox community in Frankfurt, and praises Emanuel Schwarzschild’s commitment to continue his father’s legacy, developing and supporting the community and its present need for a new building. K’hal Adath Jeshurun was established by Rabbi Samson Raphael Hirsch (1808-88) who accepted a call to lead a small Orthodox separatist group in Frankfurt, the “Austritts-Gemeinde.” His son-in-law Rabbi Solomon Breuer (1850-1926) succeeded him in 1890, and was succeeded in turn by his son, Rabbi Joseph Breuer (1882-1980), who later founded a new K’hal Adath Jeshurun in New York City’s Washington Heights, following his flight from Nazi Germany in 1938. The congregation was reestablished there according to the protocol originally drawn up in 1850, and to which the American congregation continues to fervently adhere to. Rabbi Breuer’s great-grandson is the founding chairman of Kestenbaum &amp; Company. Provenance: From the library of a prominent, pre-war Frankfurt Jewish family (details of which will be provided to the successful bidder).
A successful banker, Emanuel Schwarzschild (1825-96) was one of the leading supporters of Rabbi Samson Raphael Hirsch. This elaborate testimonial was issued on the occasion of Schwarzschild’s 70th birthday in 1895 and signed by Rabbi Salomon Breuer (1850-1926), son-in-law of, and successor to R. Samson Raphael Hirsch; as well as other members of the Board of the Israelite Religious Society in Frankfurt (IRG). The text acknowledges that Emanuel Schwarzschild’s father was among the founders of the Orthodox community in Frankfurt, and praises Emanuel Schwarzschild’s commitment to continue his father’s legacy, developing and supporting the community and its present need for a new building. K’hal Adath Jeshurun was established by Rabbi Samson Raphael Hirsch (1808-88) who accepted a call to lead a small Orthodox separatist group in Frankfurt, the “Austritts-Gemeinde.” His son-in-law Rabbi Solomon Breuer (1850-1926) succeeded him in 1890, and was succeeded in turn by his son, Rabbi Joseph Breuer (1882-1980), who later founded a new K’hal Adath Jeshurun in New York City’s Washington Heights, following his flight from Nazi Germany in 1938. The congregation was reestablished there according to the protocol originally drawn up in 1850, and to which the American congregation continues to fervently adhere to. Rabbi Breuer’s great-grandson is the founding chairman of Kestenbaum &amp; Company. Provenance: From the library of a prominent, pre-war Frankfurt Jewish family (details of which will be provided to the successful bidder).

204

(HASKALAH).A Maskilic Miscellany. Consisting of a Hebrew essay, poetry, a play; along with tributes to Sir Moses Montefiore, all bound in one volume.
 
 
 
<span>Both manuscript and printed. Hebrew throughout.</span>
pp. 280. Variously worn. Contemporary boards, scuffed and rubbed. 8vo.
Vilna: 1827-67
The first section of the volume is an autograph manuscript by Mordechai Aaron Ginzburg (1795-1846) of his work Chamat Damesek (published in 1860), about the Damascus Blood Libel. * Following, is Harisut Troya, Micha Joseph Lebensohn’s partial translation of Virgil’s Aeneid. * After that is diverse poetry by Lebensohn (1828-52), the promising poet son of Vilna’s Adam HaKohen. * Next is a long poem by Jacob Eichenbaum (1796-1861). * Unsigned and written in an unusually beautiful hand is the play She’erith Yehuda, Solomon Judah Rapoport’s translation of Racine’s drama Esther (originally published in Bikurei Ha’Ittim in the late 1820s). * Bound at the end is an ode to Sir Moses Montefiore, Tehilla LeMoshe (Vilna 1867) by Yitzchak Isaac Kovner, with a handwritten inscription from the author to future Yiddish novelist Nahum Meir Schaikewitz (1849-1905, aka “Shomer.”).
The first section of the volume is an autograph manuscript by Mordechai Aaron Ginzburg (1795-1846) of his work Chamat Damesek (published in 1860), about the Damascus Blood Libel. * Following, is Harisut Troya, Micha Joseph Lebensohn’s partial translation of Virgil’s Aeneid. * After that is diverse poetry by Lebensohn (1828-52), the promising poet son of Vilna’s Adam HaKohen. * Next is a long poem by Jacob Eichenbaum (1796-1861). * Unsigned and written in an unusually beautiful hand is the play She’erith Yehuda, Solomon Judah Rapoport’s translation of Racine’s drama Esther (originally published in Bikurei Ha’Ittim in the late 1820s). * Bound at the end is an ode to Sir Moses Montefiore, Tehilla LeMoshe (Vilna 1867) by Yitzchak Isaac Kovner, with a handwritten inscription from the author to future Yiddish novelist Nahum Meir Schaikewitz (1849-1905, aka “Shomer.”).

205

(HOMBERG, HERZ).Machzor…shel Shavu’oth [Festival prayer-book].
 
 
 
<span>According to German custom. Title page with autograph Hebrew signature of Herz Homberg.</span>
Light wear, few leaves starting. Contemporary calf, rubbed and worn. 8vo.
Amsterdam: Proops 1793
Herz Homberg (1749-1841) was one of Europe’s leading Maskillim. He was appointed by Emperor Francis II in Vienna to be superintendent of Jewish schools throughout Galicia. Homberg also served as private tutor to Moses Mendelssohn’s eldest son, Joseph.
Herz Homberg (1749-1841) was one of Europe’s leading Maskillim. He was appointed by Emperor Francis II in Vienna to be superintendent of Jewish schools throughout Galicia. Homberg also served as private tutor to Moses Mendelssohn’s eldest son, Joseph.

206

(ISRAEL, STATE OF).The Washington Post. “Israel and PLO Sign Peace Pact.” Front page photograph of Prime Minister Yitzhak Rabin, President Bill Clinton and Chairman Yasser Arafat in the White House Rose Garden at the ceremonial signing of the Oslo Peace Accords.
 
 
 
<span>Front Page individually signed by Rabin, Clinton and Arafat. </span>
Printed broadsheet newspaper, 22 pages.
Washington D.C.: Tuesday, September 14th 1993
 

207

JATKOWSKI, SHLOMO ZALMAN ARYEH LEIB.Divrei Shir.
 
 
 
<span>Manuscript in Hebrew, written in a beautiful square and rabbinic hand on paper.</span>
ff. 30. Ex-library, previous owner’s marks. Contemporary calf-backed boards. 12mo.
Kalvaria: 1868
This work is dedicated to the author’s brother who moved to America. The first two poems are dedicated to R. Yehuda Leib Ginzburg, Rabbi of Lazdei, who encouraged the talented young poet to continue his work. It contains fifteen poems on various topics. The poems written to his brother pertain to life in America. Other poems refer to R. Moshe Chaim Luzatto and to the Haskalah poets Naphtali Herz Wessely, and Adam Hacohen Levinson. All written in an especially clear attractive script. According to Beryl Kagan, Shtet, Shtetlach…in Lita (1991) p. 241, R. Yehuda Leib Ginzburg published an article in HaLevanon and was a member of the Mekitzei Nirdamim Publication Society.
This work is dedicated to the author’s brother who moved to America. The first two poems are dedicated to R. Yehuda Leib Ginzburg, Rabbi of Lazdei, who encouraged the talented young poet to continue his work. It contains fifteen poems on various topics. The poems written to his brother pertain to life in America. Other poems refer to R. Moshe Chaim Luzatto and to the Haskalah poets Naphtali Herz Wessely, and Adam Hacohen Levinson. All written in an especially clear attractive script. According to Beryl Kagan, Shtet, Shtetlach…in Lita (1991) p. 241, R. Yehuda Leib Ginzburg published an article in HaLevanon and was a member of the Mekitzei Nirdamim Publication Society.

208

KAHANE, MEIR.(American-Israeli rabbi and ultra-nationalist politician, 1932-90). Autograph Letter Signed, written in English on letterhead, to Rabbi Reichel.
 
 
 
<span>Seemingly applying for a professional position, Kahane supplies here his academic and rabbinic achievements to date.</span>
One page. 4to.
Howard Beach, NY: (1960)
Kahane was educated in the Mir Yeshiva of Brooklyn as well as Brooklyn College and NYU Law School. He was appointed rabbi of the Howard Beach Jewish Center in Queens, where he had a dynamic influence on many - but also a polarizing one. After two years, his contract was not renewed, hence the present letter, likely written to Rabbi O. Asher Reichel. Kahane closes with: “Finally, and I consider this most important, and would appreciate your emphasizing it, I am at present devoting my full time to Talmudic studies.”
Kahane was educated in the Mir Yeshiva of Brooklyn as well as Brooklyn College and NYU Law School. He was appointed rabbi of the Howard Beach Jewish Center in Queens, where he had a dynamic influence on many - but also a polarizing one. After two years, his contract was not renewed, hence the present letter, likely written to Rabbi O. Asher Reichel. Kahane closes with: “Finally, and I consider this most important, and would appreciate your emphasizing it, I am at present devoting my full time to Talmudic studies.”

209

KANIEVSKY, YA’AKOV YISROEL.(The Steipler Gaon, 1899-1985). Autograph Postcard Signed, written in Hebrew to R. Yechiel Avraham Silber, refuting rumors of the Steipler's involvement on behalf of three Rabbis he was closely associated with (see below).
 
 
 
<span>Responds to a query concerning a visit by a Rabbi Hoffman. States: “It is true that Rabbi Hoffman visited me and showed me his letter. I told him unequivocally that I do not intervene at all in these matters. If God forbid, R. Hoffman will speak in my name, you may publicize this letter in any mode you wish, stating that I replied unequivocally, I do not intervene at all in these matters (underlined). May God help that there not arise a ‘Chilul Hashem’ from this entire matter.</span>
Few light stains.
Bnei Brak: Parshas Va’eschanan 1963
The background to the postcard is as follows: Vizhnitz Chasiddus had been amiably affiliated with extreme anti-Zionist factions. However at the end of the yeshiva semester of summer 1963, the Yeshuas Moshe, who was then the Rosh Yeshiva, issued a directive to the effect that extreme Kano’im were no longer welcome in the yeshiva. This directive sparked immediate uproar, resulting in three Litvish members of faculty resigning in protest. It was suggested by some that this act of protest was instigated by the Steipler himself, since the three individuals concerned were all close to him: His son-in-law, (R. Barzam), his nephew (R. Karelitz) and his neighbor (R. Nadel). Meanwhile, Rabbi Hoffman was active in seeking to bring about an honorable solution to the stormy situation. The recipient, R. Yechiel Abraham Silber was a prolific scholar and close colleague to The Steipler. He is especially noted for his multi-volume Birur Halacha. His father was R. Binyamin Silber (known as R. Binyamin HaTzadik) author of the renowned work of responsa Az Nidbaru.
The background to the postcard is as follows: Vizhnitz Chasiddus had been amiably affiliated with extreme anti-Zionist factions. However at the end of the yeshiva semester of summer 1963, the Yeshuas Moshe, who was then the Rosh Yeshiva, issued a directive to the effect that extreme Kano’im were no longer welcome in the yeshiva. This directive sparked immediate uproar, resulting in three Litvish members of faculty resigning in protest. It was suggested by some that this act of protest was instigated by the Steipler himself, since the three individuals concerned were all close to him: His son-in-law, (R. Barzam), his nephew (R. Karelitz) and his neighbor (R. Nadel). Meanwhile, Rabbi Hoffman was active in seeking to bring about an honorable solution to the stormy situation. The recipient, R. Yechiel Abraham Silber was a prolific scholar and close colleague to The Steipler. He is especially noted for his multi-volume Birur Halacha. His father was R. Binyamin Silber (known as R. Binyamin HaTzadik) author of the renowned work of responsa Az Nidbaru.

210

(MEDICINE).Medical Diploma from the University of Padua, of Emanuel Delmedigo de Dattolis, a Venetian Jewish physician.
 
 
 
<span>Manuscript on vellum. 4 leaves (275 x 195mm); Written in black and gold ink on vellum. Original exquisite red morocco extravagantly gilt-tooled binding, with red wax seals set on red silk ribbon (St-Mark of Venice and the University of Padua), preserved in original fitted gilt-tooled leather cases.</span>
Sm. folio.
Padua: March 20th 1686
“D[octor] Emanuel a Medico de Dactelis Hebreus Venetus D[octor] Iacobi Filius” to give the full title of this Jewish medical school student, was one of 325 Jewish physicians who graduated the medical school of the University of Padua between 1409 and 1816. This richly decorated diploma, composed in gold and black inks on vellum by the artist especially employed by the university to write and illuminate its diplomas, Jo. Aloysius Foppa, begins with the words “In dei aeterni nomine Amen” (in the name of the eternal God), rather than the typical “In Christi nomini Amen.” This was a small but significant consideration afforded Jewish students at the medical school, who otherwise faced difficulties such as having to pay double the tuition of Christian students. The diploma is signed by the professors who taught Emanuel: Antonius de Marchettis, professor of surgery; Joames Casparo Wolfus Ulmensis, and Nicolaus Caliaphius Cretens, professor of philosophy and rhetoric. Attached to the manuscript are two remarkably intact seals of the university, each housed in a gilded leather casing. Between the 12th and 16th centuries, almost all European universities were under Papal control and Jews were restricted entry without compromise. Yet a singular exception to this was the University of Padua, established in 1222. As &quot;Universa Universis Patavina Liberta&quot; and outside of papal control, Jewish students were permitted to study and qualify for academic degrees. The Medical School, opened in 1250, was generally regarded as the best in Europe. The university’s tolerant and liberal approach attracted students the world-over, particularly drawing Jews from across Europe to Padua to study medicine. However, many of these young Jews initially lacked the necessary academic and cultural prerequisites, including a basic knowledge of Latin, the official language of the university. They therefore greatly benefited from the generous support of the Jewish community of Padua and, in particular, that of Paduan medical alumni, the best known of whom was Dr. Salomo Conigliano. Between the years 1409 and 1816, 325 Jewish physicians graduated from the University of Padua. Among them were many distinguished scholars including Joseph del Medigo, Joseph Hamiz, Benjamin Mussafia and Tobias Cohen. In addition to their medical contributions, many of these Jewish graduates served their communities as communal leaders. They all shared a common scholarly and cultural heritage, with common interests and values. Yet they also had the distinct societal advantage of maintaining close contacts with their Gentile peers. It was customary, upon graduation, to commission diplomas in the form of richly decorated booklets and the format and style of these diplomas was unique to universities in Northern Italy. The text of the standard diploma, however, included references to Christianity which were unsuitable for the Jewish graduates. The university, demonstrating considerable tolerance, allowed for the alteration of the customary Christian formulae. Whereas the standard diplomas from Padua began with the words &quot;In Christi Nomine aeterni&quot; and recorded the date as &quot;Anno a Christi nativitate,&quot; diplomas created for Jews substituted these phrases with &quot;In Nomine Dei aeterni&quot; and &quot;currente anno.” On the Jewish graduates of medicine at the University of Padua see: Abdelkader Modena and Edgardo Morpurgo, Medici e chirurghi ebrei dottorati e licenziati nell'Universit&agrave; di Padova dal 1617 al 1816 (Bologna, 1816). Emanuel Delmedigo de Dattolis came from a Jewish family of Venice. He is noted by Asher Salah in his La R&eacute;publique des lettres. Rabbins, &eacute;crivains et m&eacute;decins juifs en Italie au XVIIIe si&egrave;cle (2007) p. 188 and 276.
“D[octor] Emanuel a Medico de Dactelis Hebreus Venetus D[octor] Iacobi Filius” to give the full title of this Jewish medical school student, was one of 325 Jewish physicians who graduated the medical school of the University of Padua between 1409 and 1816. This richly decorated diploma, composed in gold and black inks on vellum by the artist especially employed by the university to write and illuminate its diplomas, Jo. Aloysius Foppa, begins with the words “In dei aeterni nomine Amen” (in the name of the eternal God), rather than the typical “In Christi nomini Amen.” This was a small but significant consideration afforded Jewish students at the medical school, who otherwise faced difficulties such as having to pay double the tuition of Christian students. The diploma is signed by the professors who taught Emanuel: Antonius de Marchettis, professor of surgery; Joames Casparo Wolfus Ulmensis, and Nicolaus Caliaphius Cretens, professor of philosophy and rhetoric. Attached to the manuscript are two remarkably intact seals of the university, each housed in a gilded leather casing. Between the 12th and 16th centuries, almost all European universities were under Papal control and Jews were restricted entry without compromise. Yet a singular exception to this was the University of Padua, established in 1222. As &quot;Universa Universis Patavina Liberta&quot; and outside of papal control, Jewish students were permitted to study and qualify for academic degrees. The Medical School, opened in 1250, was generally regarded as the best in Europe. The university’s tolerant and liberal approach attracted students the world-over, particularly drawing Jews from across Europe to Padua to study medicine. However, many of these young Jews initially lacked the necessary academic and cultural prerequisites, including a basic knowledge of Latin, the official language of the university. They therefore greatly benefited from the generous support of the Jewish community of Padua and, in particular, that of Paduan medical alumni, the best known of whom was Dr. Salomo Conigliano. Between the years 1409 and 1816, 325 Jewish physicians graduated from the University of Padua. Among them were many distinguished scholars including Joseph del Medigo, Joseph Hamiz, Benjamin Mussafia and Tobias Cohen. In addition to their medical contributions, many of these Jewish graduates served their communities as communal leaders. They all shared a common scholarly and cultural heritage, with common interests and values. Yet they also had the distinct societal advantage of maintaining close contacts with their Gentile peers. It was customary, upon graduation, to commission diplomas in the form of richly decorated booklets and the format and style of these diplomas was unique to universities in Northern Italy. The text of the standard diploma, however, included references to Christianity which were unsuitable for the Jewish graduates. The university, demonstrating considerable tolerance, allowed for the alteration of the customary Christian formulae. Whereas the standard diplomas from Padua began with the words &quot;In Christi Nomine aeterni&quot; and recorded the date as &quot;Anno a Christi nativitate,&quot; diplomas created for Jews substituted these phrases with &quot;In Nomine Dei aeterni&quot; and &quot;currente anno.” On the Jewish graduates of medicine at the University of Padua see: Abdelkader Modena and Edgardo Morpurgo, Medici e chirurghi ebrei dottorati e licenziati nell'Universit&agrave; di Padova dal 1617 al 1816 (Bologna, 1816). Emanuel Delmedigo de Dattolis came from a Jewish family of Venice. He is noted by Asher Salah in his La R&eacute;publique des lettres. Rabbins, &eacute;crivains et m&eacute;decins juifs en Italie au XVIIIe si&egrave;cle (2007) p. 188 and 276.

211

(MEXICO).Alonso Hernandez Bonilla, General Inquisitor of Mexico. Report of the Auto-da-F&eacute; held in Mexico on the 15th December, 1577.
 
 
 
<span>Manuscript written in Spanish, black ink on paper.</span>
Two pages with integral blank. Central folds. Folio.
Mexico: 20th December 1577
Remarkably early document relating to a Jew facing the Inquisition in the Americas. The Mexican Inquisition was formally established in 1571. Six years later this document attests that a Portuguese man, one Hernando Alvarez Pliego of Oporto, is accused of practicing Judaism and was processed in the Auto de Fe in Mexico City, held in the “central church with much assistance of the people.” Furthermore, while under rigorous torture, Hernando Alvarez Pliego spoke of having “accomplices” in his Jewish practices in Mexico - although he has yet to name them. The Mexican Inquisition was an extension of the Spanish Inquisition, now to new territory: New Spain, in the Americas. For the Spanish conquest of Mexico was not only a political event for the Spanish, but a religious one as well. When the Inquisition was brought to the New World, it was employed for the same reasons and against the same social groups as suffered in Europe itself. Almost all of the events associated with the official establishment of the Holy Office of the Inquisition occurred in Mexico City, lasting from 1571 to 1820. In that period, some fifty people were executed by the Mexican Inquisition, including 29 executed as &quot;Judaizers” - of the 324 who were prosecuted for practicing the Jewish religion. See John F. Chuchiak, The Inquisition in New Spain, 1571-1820: A Documentary History (2012) and Jos&eacute; Toribio Medina, Historia del Tribunal del Santo Oficio de la Inquisicion en Mexico (2010) -. http://historiayverdad.org/Inquisicion/Historia-del-tribunal-del-santo-oficio-de-la-inquisicion-en-Mexico.pdf.
Remarkably early document relating to a Jew facing the Inquisition in the Americas. The Mexican Inquisition was formally established in 1571. Six years later this document attests that a Portuguese man, one Hernando Alvarez Pliego of Oporto, is accused of practicing Judaism and was processed in the Auto de Fe in Mexico City, held in the “central church with much assistance of the people.” Furthermore, while under rigorous torture, Hernando Alvarez Pliego spoke of having “accomplices” in his Jewish practices in Mexico - although he has yet to name them. The Mexican Inquisition was an extension of the Spanish Inquisition, now to new territory: New Spain, in the Americas. For the Spanish conquest of Mexico was not only a political event for the Spanish, but a religious one as well. When the Inquisition was brought to the New World, it was employed for the same reasons and against the same social groups as suffered in Europe itself. Almost all of the events associated with the official establishment of the Holy Office of the Inquisition occurred in Mexico City, lasting from 1571 to 1820. In that period, some fifty people were executed by the Mexican Inquisition, including 29 executed as &quot;Judaizers” - of the 324 who were prosecuted for practicing the Jewish religion. See John F. Chuchiak, The Inquisition in New Spain, 1571-1820: A Documentary History (2012) and Jos&eacute; Toribio Medina, Historia del Tribunal del Santo Oficio de la Inquisicion en Mexico (2010) -. http://historiayverdad.org/Inquisicion/Historia-del-tribunal-del-santo-oficio-de-la-inquisicion-en-Mexico.pdf.

212

MORGENSHTERN, YITZCHAK ZELIG(Rebbe of Sokolov, 1865-1940). &lt;&lt;Autograph Manuscript&gt;&gt; a medical talismanic prescription.
 
 
 
<span>Written in German on both sides.</span>
Light wear. Thin paper strip (17.5 x 5.5 cm).
1925
A grandson of R. Menachem Mendel of Kotz, R. Yitzchak Zelig Morgenshtern was one of the leading Chassidic Rabbis of Poland and among the founders of the Agudath Israel Movement. His father was rabbi of Pulav, but R. Yitzchak Zelig took up residence in Sokolov and Otwock. His writings were published in She’erith Yitzchak and thousands flocked to his court for guidance and assistance. Due to R. Yitzchak Zelig’s extensive medical knowledge he gave his followers medical prescriptions which were subsequently kept as a form of amulet. See Encyclopedia of Chassidut, Vol. II pp. 132-4. Further information available upon request.
A grandson of R. Menachem Mendel of Kotz, R. Yitzchak Zelig Morgenshtern was one of the leading Chassidic Rabbis of Poland and among the founders of the Agudath Israel Movement. His father was rabbi of Pulav, but R. Yitzchak Zelig took up residence in Sokolov and Otwock. His writings were published in She’erith Yitzchak and thousands flocked to his court for guidance and assistance. Due to R. Yitzchak Zelig’s extensive medical knowledge he gave his followers medical prescriptions which were subsequently kept as a form of amulet. See Encyclopedia of Chassidut, Vol. II pp. 132-4. Further information available upon request.

213

SCHNEERSON, MENACHEM MENDEL.(Seventh Grand Rabbi of Lubavitch, 1902-94).
 
 
 
<span>Typed Letters Signed, written in Hebrew to Rabbi Zalman Tzadok Silver of Trois-Rivi&egrave;res, Quebec. Includes a few manuscript corrections in the Rebbe’s hand. Signed: “HaRav Menachem Schneerson, Chairman of the Executive Committee.” Discusses in detail the activities of Lubavitch’s Machne Israel and Merkos L’Inyonei Chinuch organizations, and seeks to develop a partnership with this Canadian rabbi in furthering mutual goals.</span>
Three pages. 4to. Full English translation accompanies the lot.
Brooklyn, NY: “Zoth Chanukah” 1942
Written by the Rebbe a full eight years before he took over leadership of the Chabad-Lubavitch movement, and only some 18 months after he arrived in the United States, after fleeing Nazi dominated Europe. “We have heard good things about you and would like to let you become aware of our work… My father-in-law [the current Lubavitcher Rebbe at the time] came to America about two and a half years ago and started to work diligently to strengthen Judaism [here].” In closing, the Rebbe alludes to the Holocaust which was raging at the time: “In these days of difficult decrees, as difficult as in the times of Haman, the suggestion that is well known…is to teach our children… Everyone needs to see the world as half good and half bad, and so according to one’s deeds, he brings the world to the better half.”
Written by the Rebbe a full eight years before he took over leadership of the Chabad-Lubavitch movement, and only some 18 months after he arrived in the United States, after fleeing Nazi dominated Europe. “We have heard good things about you and would like to let you become aware of our work… My father-in-law [the current Lubavitcher Rebbe at the time] came to America about two and a half years ago and started to work diligently to strengthen Judaism [here].” In closing, the Rebbe alludes to the Holocaust which was raging at the time: “In these days of difficult decrees, as difficult as in the times of Haman, the suggestion that is well known…is to teach our children… Everyone needs to see the world as half good and half bad, and so according to one’s deeds, he brings the world to the better half.”

214

SHOLEM-ALEICHEM(pseud. of Salomon Rabinowitz, Yiddish author and humorist, 1859-1916)
 
 
 
<span>Autograph Postcard Signed, written in Yiddish to Harry Skolski, thanking his correspondent for 50th birthday wishes. Sent from Villa Briano in Italy where the great writer was recovering from tuberculosis.</span>
One page. Autograph address panel on verso. 12mo.
Nervi (Italy): 3rd February 1909
“I hope you will do all that is within your talents and abilities to develop. You are young, and a big, wide world awaits you. The main thing is to work, work, work - along with much patience.”
“I hope you will do all that is within your talents and abilities to develop. You are young, and a big, wide world awaits you. The main thing is to work, work, work - along with much patience.”

215

SMOLENSKIN, PERETZ.(Novelist and editor of the Haskalah journal HaShachar, 1842-85). Autograph Letter Signed.
 
 
 
<span>Written to an anonymous friend concerning the type of articles to be published in his journal. Criticizes the competitive journal Hamelitz.</span>
One page. Edges frayed with loss of few letters. 8vo.
Vienna: c. 1870
Peretz Smolenskin was the leading exponent of the Haskalah in Eastern Europe and an early advocate of Jewish nationalism. He is best known for the important Hebrew monthly HaShachar (“The Dawn”) which he founded in 1868 and edited until his death. In great measure, Smolenskin laid the foundations for the Zionist movement which gradually took shape in the following two decades. At the same time he anticipated the concept of a spiritual center, which was later to be argued so forcibly by Achad Ha’Am. Smolenskin’s percipience may be discerned in the repeated warnings expressed, in both his articles and stories, that the pogroms in Russia and the anti-Semitism in Germany were no temporary aberrations, but merely the first manifestations of worse horrors to come. He foresaw danger and maintained that only Eretz Israel could offer a real refuge, where all the peoples of the Jewish Exile could be gathered into a single nation.
Peretz Smolenskin was the leading exponent of the Haskalah in Eastern Europe and an early advocate of Jewish nationalism. He is best known for the important Hebrew monthly HaShachar (“The Dawn”) which he founded in 1868 and edited until his death. In great measure, Smolenskin laid the foundations for the Zionist movement which gradually took shape in the following two decades. At the same time he anticipated the concept of a spiritual center, which was later to be argued so forcibly by Achad Ha’Am. Smolenskin’s percipience may be discerned in the repeated warnings expressed, in both his articles and stories, that the pogroms in Russia and the anti-Semitism in Germany were no temporary aberrations, but merely the first manifestations of worse horrors to come. He foresaw danger and maintained that only Eretz Israel could offer a real refuge, where all the peoples of the Jewish Exile could be gathered into a single nation.

216

(SWITZERLAND).Gesetz und Verordnungen &uuml;ber Organisation der J&uuml;dischen Gemeinden Endingen u. Lengnau, vom 11. Brachmont 1824 [“Law and Ordinances on the Organization of the Jewish Communities of Endingen and Lengnau.”]
 
 
 
<span>Secretarial Manuscript in German, with autograph signatures (mayor and council clerk).</span>
pp. 15 (excluding blanks). Original green boards, gutter split, stain on upper cover. Folio.
Switzerland: 11th June 1824
Manuscript copy of the Organizational Law of 1824 of the Canton of Aargau that reorganized the Jewish communities in Endingen and Lengnau on the same principles as those governing similar non-Jewish institutions in the canton. Between the 17th and 19th centuries, the Jews of Switzerland were allowed to live only in one of the two villages of Endingen and Lengnau, which were located in the canton of Aargau, some 18 miles northwest of Zurich. At the close of the 18th-century, the 553 Jews in these villages represented almost the entire Jewish population in Switzerland. The 1824 law recognized the Jewish communities as corporations, but also ended their communal autonomy. Four governing factors were laid down in this Organizational Law: The character of the Jewish community as financially independent, the form of their administration, their educational system, and the establishment of an internal judicial system. The two Jewish communities were to be financed entirely on their own and could not expect any support from the canton. In relation to the state however, they formed a united corporation which could have common funds for schools and religious institutions in order to fulfill larger tasks. In particular, they were jointly obliged to provide for the maintenance of their impoverished fellow-members, again, without the expectation of any assistance from the public authorities. The rabbi and the administrative leadership of the Jewish community (to be nominated by the government of the canton) were obliged to form a court-system, that would act as a guardian of good morals. The court was to be responsible for married couples living in discord, wayward children and pupils who neglected their school-lessons. The court also sat in judgment against anyone who disturbed the Sabbath, on drunkards, gamblers, and profligates, and it ensured that the youth were educated to become useful craftsmen and tradesmen. Overall, the law of the year 1824 finally made it unquestionable that the Jews were upstanding members of the canton - but only as a minor class. They had the right of residence in their communities, but without the right to be a cantonal citizen and thus a full-fledged Swiss citizen. Altogether, the law of 1824 was an important step towards the emancipation of Jews in Switzerland. It was not until 1866 that freedom of residence was granted, with full civil equality extended to Jews only in 1876. See F. Guggenheim-Gr&uuml;nberg, Geschichte der Juden in der Schweiz vom 16. Jahrhundert bis nachder Emanzipation (1966) pp. 159-69.
Manuscript copy of the Organizational Law of 1824 of the Canton of Aargau that reorganized the Jewish communities in Endingen and Lengnau on the same principles as those governing similar non-Jewish institutions in the canton. Between the 17th and 19th centuries, the Jews of Switzerland were allowed to live only in one of the two villages of Endingen and Lengnau, which were located in the canton of Aargau, some 18 miles northwest of Zurich. At the close of the 18th-century, the 553 Jews in these villages represented almost the entire Jewish population in Switzerland. The 1824 law recognized the Jewish communities as corporations, but also ended their communal autonomy. Four governing factors were laid down in this Organizational Law: The character of the Jewish community as financially independent, the form of their administration, their educational system, and the establishment of an internal judicial system. The two Jewish communities were to be financed entirely on their own and could not expect any support from the canton. In relation to the state however, they formed a united corporation which could have common funds for schools and religious institutions in order to fulfill larger tasks. In particular, they were jointly obliged to provide for the maintenance of their impoverished fellow-members, again, without the expectation of any assistance from the public authorities. The rabbi and the administrative leadership of the Jewish community (to be nominated by the government of the canton) were obliged to form a court-system, that would act as a guardian of good morals. The court was to be responsible for married couples living in discord, wayward children and pupils who neglected their school-lessons. The court also sat in judgment against anyone who disturbed the Sabbath, on drunkards, gamblers, and profligates, and it ensured that the youth were educated to become useful craftsmen and tradesmen. Overall, the law of the year 1824 finally made it unquestionable that the Jews were upstanding members of the canton - but only as a minor class. They had the right of residence in their communities, but without the right to be a cantonal citizen and thus a full-fledged Swiss citizen. Altogether, the law of 1824 was an important step towards the emancipation of Jews in Switzerland. It was not until 1866 that freedom of residence was granted, with full civil equality extended to Jews only in 1876. See F. Guggenheim-Gr&uuml;nberg, Geschichte der Juden in der Schweiz vom 16. Jahrhundert bis nachder Emanzipation (1966) pp. 159-69.

217

(THEATER).&lt;&lt;SONNENTHAL, ADOPLH RITTER VON.&gt;&gt; Collection of 28 Autograph Letters Signed. All in German.
 
 
 
<span>Many on letterhead of “Hofburgtheater,” few with addressed envelopes.</span>
 
Austria : 1883-1908
Adolph Ritter von Sonnenthal was born in Budapest in 1834, the son of a Jewish tailor. By the time of his death in 1909, he had been ennobled and was one of the most celebrated figures in Viennese theater, director of the city’s famed Hofburgtheater. Despite manifold entreaties to convert to Catholicism, Sonnenthal refused to renounce Judaism. Consequently, upon the fortieth anniversary of his debut at the Hofburgtheater, the Vienna City Council refused to extend to him the traditional Freedom of the City. See JE, Vol. XI, p. 469; EJ, Vol. XV, cols. 158-159.
Adolph Ritter von Sonnenthal was born in Budapest in 1834, the son of a Jewish tailor. By the time of his death in 1909, he had been ennobled and was one of the most celebrated figures in Viennese theater, director of the city’s famed Hofburgtheater. Despite manifold entreaties to convert to Catholicism, Sonnenthal refused to renounce Judaism. Consequently, upon the fortieth anniversary of his debut at the Hofburgtheater, the Vienna City Council refused to extend to him the traditional Freedom of the City. See JE, Vol. XI, p. 469; EJ, Vol. XV, cols. 158-159.

218

TREVES, YECHIEL CHAIM OF VERCELLI.Autograph Letter Signed, written to his uncle, Rabbi Salomon Michel Jona of Turin, &lt;&lt;along with his autograph reply.&gt;&gt;
 
 
 
<span>Manuscript on paper in Italian and Hebrew.</span>
pp. 4 (including address panel). Small tear not affecting text. 4to.
Vercelli: 30th March 1804
Responsa discussing whether a Jew may rent his oven to a Gentile who employs day-workers, including on the Sabbath day. Rabbi Shlomo Michael Yona was a leading Torah luminary in 18th-century Italy and close colleague of Chaim Yoseph David Azulai - the Chid’a. Both Vercelli and Turin are in the Piedmont region of northern Italy.
Responsa discussing whether a Jew may rent his oven to a Gentile who employs day-workers, including on the Sabbath day. Rabbi Shlomo Michael Yona was a leading Torah luminary in 18th-century Italy and close colleague of Chaim Yoseph David Azulai - the Chid’a. Both Vercelli and Turin are in the Piedmont region of northern Italy.

219

WEINBERG, YECHIEL YA’AKOV.(Rosh Yeshiva of the Hildesheimer Seminary in Berlin, Author of Seridei Esh, 1884-1966).
 
 
 
<span>Three letters, comprising: Two Autograph Letters Signed written in Hebrew. One Typed Letter Signed written in German. All on Rabbiner-Seminar letterhead and all addressed to Rabbi Dr. Yitzhak Unna of Mannheim (1872-1948). On the matter of Stunning prior to Shechita, proposed due to the restrictive mandates enforced by the new Nazi regime in Germany.</span>
 
Berlin: November 20th, 1933; 44th Day of the Omer, 1934; 47th Day of the Omer 1934
These unpublished letters concern the rabbinic response to the Nazi ban on Shechita in Germany. Rabbis Weinberg and Unna, as well as several other German rabbis, hoped they could reach an accommodation with the Nazi regime by proposing that kosher slaughter would be allowed with the additional stage of stunning the animals prior to Shechita. This followed a pattern of opposition to Shechita previously trod in Europe, and Germany’s rabbis hoped that this would mollify the Nazi regime as well, despite their ferocious anti-Semitic appetites. The two German rabbis sought to enact this novel and unusual leniency in order to enable Jewish life to continue functioning. They also wanted to obtain broad rabbinic consensus permitting this, due to the extraordinary circumstances. However leading rabbis, such as Rabbi Chaim Ozer Grodzenski of Vilna, were vigorously opposed to allowing such a consensus to occur, for he feared that the stunning requirement, highly problematic in his view on halachic grounds, would soon become the norm in Europe. R. Chaim Ozer pointed out that no rabbi had permitted it before, and there really was no reason to believe that the Nazis would permit it anyway. The tension in the other two letters is palpable. Rabbi Weinberg complains to Rabbi Unna of the latest letter he had received from Rabbi Grodzenzki which stated that it would be impossible to make any decision on this crucial matter without a rabbinic conclave - a meeting which R. Weinberg realized R. Grodzenski wished to prevent from happening. At the end of the letter R. Weinberg writes: “Before anything else, it is incumbent upon us to reverse the evil decree… In a place where there is danger to our holy religion, we do not bestow honor upon any person.” Hence R. Weinberg decided to assemble a meeting of just German rabbis in order to reach a consensus that allowed for the lenient ruling in regard to Shechita. In another letter, written three days later, R. Weinberg deals with the matter of Rabbi Jonah Zvi Horowitz, leader of a separatist German Orthodox community, who sided with Rabbi Grodzenski against what Rabbis Weinberg and Unna were trying to do. He also complains about intrigues behind his back: “If they have something to say about this, say it in an open letter…” In the German letter which is part of this group, written six months prior to the Hebrew ones, Rabbi Weinberg urges the continuation of experiments which would demonstrate that stunning prior to Shechita would prove to be permissible - both Halachically and by government fiat. In contrast however, Rabbi Esra Munk of Berlin who was proving to be a thorn in the side of Rabbi Weinberg on this issue, was hoping to only perform these experiments after a rabbinic consensus was reached. Rabbi Weinberg’s position is that proving that such a procedure can produce kosher meat was a necessary prior step. Important, first-hand insights concerning the Orthodox rabbinic response to Nazism in Germany.
These unpublished letters concern the rabbinic response to the Nazi ban on Shechita in Germany. Rabbis Weinberg and Unna, as well as several other German rabbis, hoped they could reach an accommodation with the Nazi regime by proposing that kosher slaughter would be allowed with the additional stage of stunning the animals prior to Shechita. This followed a pattern of opposition to Shechita previously trod in Europe, and Germany’s rabbis hoped that this would mollify the Nazi regime as well, despite their ferocious anti-Semitic appetites. The two German rabbis sought to enact this novel and unusual leniency in order to enable Jewish life to continue functioning. They also wanted to obtain broad rabbinic consensus permitting this, due to the extraordinary circumstances. However leading rabbis, such as Rabbi Chaim Ozer Grodzenski of Vilna, were vigorously opposed to allowing such a consensus to occur, for he feared that the stunning requirement, highly problematic in his view on halachic grounds, would soon become the norm in Europe. R. Chaim Ozer pointed out that no rabbi had permitted it before, and there really was no reason to believe that the Nazis would permit it anyway. The tension in the other two letters is palpable. Rabbi Weinberg complains to Rabbi Unna of the latest letter he had received from Rabbi Grodzenzki which stated that it would be impossible to make any decision on this crucial matter without a rabbinic conclave - a meeting which R. Weinberg realized R. Grodzenski wished to prevent from happening. At the end of the letter R. Weinberg writes: “Before anything else, it is incumbent upon us to reverse the evil decree… In a place where there is danger to our holy religion, we do not bestow honor upon any person.” Hence R. Weinberg decided to assemble a meeting of just German rabbis in order to reach a consensus that allowed for the lenient ruling in regard to Shechita. In another letter, written three days later, R. Weinberg deals with the matter of Rabbi Jonah Zvi Horowitz, leader of a separatist German Orthodox community, who sided with Rabbi Grodzenski against what Rabbis Weinberg and Unna were trying to do. He also complains about intrigues behind his back: “If they have something to say about this, say it in an open letter…” In the German letter which is part of this group, written six months prior to the Hebrew ones, Rabbi Weinberg urges the continuation of experiments which would demonstrate that stunning prior to Shechita would prove to be permissible - both Halachically and by government fiat. In contrast however, Rabbi Esra Munk of Berlin who was proving to be a thorn in the side of Rabbi Weinberg on this issue, was hoping to only perform these experiments after a rabbinic consensus was reached. Rabbi Weinberg’s position is that proving that such a procedure can produce kosher meat was a necessary prior step. Important, first-hand insights concerning the Orthodox rabbinic response to Nazism in Germany.

220

ZANGWILL, ISRAEL.(Anglo-Jewish writer and one of the founders of the British Zionist movement, 1864-1926).
 
 
 
<span>Typed Letter Signed, written in English, to Dr. M. Soloweitschik and (Shimshon) Rosenbaum, Ministers in the Lithuanian Cabinet, concerning the fate of the Mandelstamm Family, requesting that they be provided safety in Lithuania. “May I take the opportunity of congratulating you and Lithuania upon the new and happy turn given to Jewish history by the political recognition of our people.”</span>
One page, punch-holes along left margin. 4to.
East Preston, Sussex: 20th July 1921
Concerns the family of the writer and Maskil, Leon Mandelstamm (1819-89). The period 1919-22 was a golden age for Jewish national autonomy in Lithuania.
Concerns the family of the writer and Maskil, Leon Mandelstamm (1819-89). The period 1919-22 was a golden age for Jewish national autonomy in Lithuania.