Auction 83 - Part I - Rare and Important Items
November 23, 2021
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Displaying 85 - 96 of 104
Auction 83 - Part I - Rare and Important Items
November 23, 2021
Opening: $18,000
Estimate: $50,000 - $70,000
Sold for: $325,000
Including buyer's premium
Spice container, designed as a three-tiered tower ornamented with miniature figures depicting the customs of the Havdalah ceremony. Galicia or Austro-Hungary, [ca. 1800].
Silver; filigree, cast and parcel-gilt.
Spice container, composed of a hexagonal base resting on claw and ball feet. The main part of the container, also hexagonal, opens with a hinged-door and bolt. The container is surrounded by a balcony manned by six figures: two figures of guards (one of them holding the chain of the door in its left hand), and four figures depicting the customs of the Havdalah ceremony: a figure holding a goblet of wine, a figure holding a spice container (tower-shaped, with a pointed top), a figure with its hand stretched forward (to study its nails during the blessing over the fire) and an additional figure, which presumably originally held a Havdalah candle (ornament lacking). Six small flags fly from the six upper corners. The two upper tiers are designed as a bell-tower, topped with an onion dome surmounted by a knop with a flag on a mast.
Tower-shaped spice containers were often inspired by the town hall tower in their city of origin; evidence of such containers date back to the 16th century. Once spice containers took an architectural form, artists started using other elements associated with actual European towers in their designs: flags, clocks, tile roofs, domes, gates and armed guards (who manned these edifices). In time, figures with Jewish characteristics joined these guards, and so, beside guards armed with rifles, shields or clubs, spice containers would also feature figures with Jewish characteristics, such as musicians with blowing horns, men holding attributes associated with the Shabbat or other festivals, or, as in the present tower, figures representing the customs of the Havdalah ceremony.
Filigree spice containers of similar architectural design are found in several museum collections, such as the Jewish Museum London (no. JM 413; without figures) and the Jewish Historical Museum in Amsterdam (no. M000144; with musicians).
As for the miniature figures on the spice containers, while they were usually dressed to match contemporary conventions, their quality of craftsmanship varies; in this aspect, the Jewish figures featured in the present spice container are similar to their counterparts on a German 18th century spice container, made by Hamburg silversmith Johann Friedrich Wiese (see Gutmann no. 32). The guard figures resemble one such figure in another German container, dating to the 16th century, which was held in the Kassel museum collection but has since been lost (see Towers of Spices, image V). A slightly taller container, the figures on which are identical to those on the present container, is found in the New York Jewish Museum collection (no. JM 19-57).
Height: 28 cm. Overall good condition. Slightly tilted. One figure lacking ornament. A bell may be missing from the top tier. Minor damage. Soldering repairs.
For similar items, see:
• Towers of Spices: The Tower-shape Tradition in Havdalah Spice-boxes (The Israel Museum, Jerusalem, 1982), nos. 65-68. V, XIX.
• Joseph Gutmann, Jewish Ceremonial Art (New York, 1964), nos. 32-33.
• Paul Spiegel, Eine gute Woche!, Jüdische Türme aus Schwäbisch Gmünd (Schwäbisch Gmünd, 2001), no. 46.
• The Jewish Museum London, nos. JM 413, C1985.1.2.
• The Stieglitz Collection: masterpieces of Jewish art (The Israel Museum, 1987), nos. 60-61, 68.
Silver; filigree, cast and parcel-gilt.
Spice container, composed of a hexagonal base resting on claw and ball feet. The main part of the container, also hexagonal, opens with a hinged-door and bolt. The container is surrounded by a balcony manned by six figures: two figures of guards (one of them holding the chain of the door in its left hand), and four figures depicting the customs of the Havdalah ceremony: a figure holding a goblet of wine, a figure holding a spice container (tower-shaped, with a pointed top), a figure with its hand stretched forward (to study its nails during the blessing over the fire) and an additional figure, which presumably originally held a Havdalah candle (ornament lacking). Six small flags fly from the six upper corners. The two upper tiers are designed as a bell-tower, topped with an onion dome surmounted by a knop with a flag on a mast.
Tower-shaped spice containers were often inspired by the town hall tower in their city of origin; evidence of such containers date back to the 16th century. Once spice containers took an architectural form, artists started using other elements associated with actual European towers in their designs: flags, clocks, tile roofs, domes, gates and armed guards (who manned these edifices). In time, figures with Jewish characteristics joined these guards, and so, beside guards armed with rifles, shields or clubs, spice containers would also feature figures with Jewish characteristics, such as musicians with blowing horns, men holding attributes associated with the Shabbat or other festivals, or, as in the present tower, figures representing the customs of the Havdalah ceremony.
Filigree spice containers of similar architectural design are found in several museum collections, such as the Jewish Museum London (no. JM 413; without figures) and the Jewish Historical Museum in Amsterdam (no. M000144; with musicians).
As for the miniature figures on the spice containers, while they were usually dressed to match contemporary conventions, their quality of craftsmanship varies; in this aspect, the Jewish figures featured in the present spice container are similar to their counterparts on a German 18th century spice container, made by Hamburg silversmith Johann Friedrich Wiese (see Gutmann no. 32). The guard figures resemble one such figure in another German container, dating to the 16th century, which was held in the Kassel museum collection but has since been lost (see Towers of Spices, image V). A slightly taller container, the figures on which are identical to those on the present container, is found in the New York Jewish Museum collection (no. JM 19-57).
Height: 28 cm. Overall good condition. Slightly tilted. One figure lacking ornament. A bell may be missing from the top tier. Minor damage. Soldering repairs.
For similar items, see:
• Towers of Spices: The Tower-shape Tradition in Havdalah Spice-boxes (The Israel Museum, Jerusalem, 1982), nos. 65-68. V, XIX.
• Joseph Gutmann, Jewish Ceremonial Art (New York, 1964), nos. 32-33.
• Paul Spiegel, Eine gute Woche!, Jüdische Türme aus Schwäbisch Gmünd (Schwäbisch Gmünd, 2001), no. 46.
• The Jewish Museum London, nos. JM 413, C1985.1.2.
• The Stieglitz Collection: masterpieces of Jewish art (The Israel Museum, 1987), nos. 60-61, 68.
Category
Graphic Art, Drawings, Jewish Ceremonial Art and Various Objects
Catalogue
Auction 83 - Part I - Rare and Important Items
November 23, 2021
Opening: $1,500
Estimate: $3,000 - $5,000
Sold for: $1,875
Including buyer's premium
Hanukkah lamp of Rabbi Yonah Sa'adiah Navon of Jerusalem. [Jerusalem, 19th century].
Sheet brass, sawed and repoussé.
Large collapsible Hanukkah lamp, intended to be hung on a wall. A number of different decorative elements appear on the back plate: A Star of David enclosing small circles, two large, eye-shaped circles (with pupil-like bosses in the center), and two large upright fish. Repoussé inscriptions (executed with a nail): " For the commandment is a lamp and the teaching is light" / "Yonah Sa'adiah also known as Our Teacher Navon may the Almighty keep him and preserve him." Attached to the lower part of the back plate, by means of two hinges, is a rectangular shelf out of which eight large circular holes have been pierced, to hold glass oil lamps. The hinges enable the shelf to be collapsed upward.
This particular Hanukkah lamp – named for its owner as the "Hanukkah lamp of Our Rabbi Navon" – was studied by Yitzhak Einhorn. He mentions and lists it (along with a photograph) in the Israel Museum (Hebrew) catalogue titled "Arts and Crafts in 19th Century Palestine, " in his article on sacred and secular objects originating in the Old Yishuv in Jerusalem. In this article, Einhorn deals at length with questions regarding the identity of the lamp's owner; its purpose and manner of usage (as a Hanukkah lamp intended to serve a "Shadar" [rabbinical emissary sent to collect charity funds] in the course of his travels); and the artistic motifs that appear on the back plate (among them the repoussé "eyes, " totaling eighteen in number – including the ones enclosed within the fish-like ornaments) which he interprets as amuletic symbols offering protection against the Evil Eye.
It is worth noting that, notwithstanding Einhorn's opinion that the Hanukkah lamp belonged to a particular rabbinical emissary by the name of Rabbi Yonah Sa'adiah Navon – who had been sent to North Africa by Jerusalem's Kollel associations (i.e. landsmanschaftn – hometown associations) ca. 1802, and then again by the Kollel associations of Hebron in 1811/1812 – it is more plausible that the object was actually the property of Rabbi Yonah Sa'adiah Navon "the Second" who lived in Jerusalem in the years 1839-1909. This latter theory also casts doubt on the specific identification of this particular type of Hanukkah lamp as a "rabbinical emissary's Hanukkah lamp, " meant to serve emissaries during their travels. Also relevant to this subject is Shalom Sabar's (Hebrew) article, "From the miracle of the pitcher of olive oil to the butt of a rifle: the evolution of the Hanukkah lamp in Israel, " in: "Te'udah" 28, 2016-17, p. 421, footnote no. 14.
With reference to the biography of Rabbi Yonah Sa'adiah Navon – also known as Rabbi "Hermon" (an acronym composed of the Hebrew initials of his titles and name, "Hakham Rabbi Our [Great] Teacher Navon") – in his (Hebrew) work entitled "Oriental Jews in the Land of Israel in the Past and Present" (see below), Moses David Gaon writes that the rabbi in question was born in Jerusalem in 1838-39, and was the grandson of the Rishon LeZion (Chief Sephardi Rabbi of the Land of Israel) Rabbi Yonah Moshe Navon, as well as the sole heir of Rabbi Binyamin Mordechai Navon, author of the (Hebrew) book "Bnei Binyamin" and stepfather of Rabbi Ya'akov Shaul Elyashar, also known as the Yisa Berakhah. Rabbi Yonah Sa'adiah Navon served for about thirty consecutive years as clerks of Jerusalem's Kollel associations, charity "gabbai" (administrator), and supervisor in charge of cemetery affairs and the "Hevra Kadisha" (burial society) of the Sephardi community. He also officiated for many years as cantor of the congregation of the "Middle Synagogue" in Jerusalem's Old City. Passed away in May 1909, buried on the Mt. of Olives. His epitaph reads "Yonah Sa'adiah [also] known as Our Teacher Navon, " thus matching the inscription appearing on the present Hanukkah lamp.
Height: 23 cm. Width: 47 cm. Depth: 8 cm. Overall good condition. Warping. Minor blemishes. Old soldering repairs. Servant light missing. Missing chains or folding arms originally connecting oil font shelf to back plate.
References:
1. Yona Fischer (ed.), "Arts and Crafts in 19th Century Palestine, " Israel Museum catalogue, The Israel Museum, Jerusalem, 1979 (Hebrew), pp. 29-33, Fig. 13.
2. Mordechai Narkiss, "The Hanukkah Lamp, " Jerusalem, 1939 (Hebrew with English summary), p. 69; Pl. LVII, Item no. 162.
3. Moses David Gaon, "Oriental Jews in the Land of Israel in the Past and Present, " Vol. II, Jerusalem, 1938 (Hebrew), pp. 453-54.
Provenance:
1. The Yitzhak Einhorn Collection.
2. Private collection.
Sheet brass, sawed and repoussé.
Large collapsible Hanukkah lamp, intended to be hung on a wall. A number of different decorative elements appear on the back plate: A Star of David enclosing small circles, two large, eye-shaped circles (with pupil-like bosses in the center), and two large upright fish. Repoussé inscriptions (executed with a nail): " For the commandment is a lamp and the teaching is light" / "Yonah Sa'adiah also known as Our Teacher Navon may the Almighty keep him and preserve him." Attached to the lower part of the back plate, by means of two hinges, is a rectangular shelf out of which eight large circular holes have been pierced, to hold glass oil lamps. The hinges enable the shelf to be collapsed upward.
This particular Hanukkah lamp – named for its owner as the "Hanukkah lamp of Our Rabbi Navon" – was studied by Yitzhak Einhorn. He mentions and lists it (along with a photograph) in the Israel Museum (Hebrew) catalogue titled "Arts and Crafts in 19th Century Palestine, " in his article on sacred and secular objects originating in the Old Yishuv in Jerusalem. In this article, Einhorn deals at length with questions regarding the identity of the lamp's owner; its purpose and manner of usage (as a Hanukkah lamp intended to serve a "Shadar" [rabbinical emissary sent to collect charity funds] in the course of his travels); and the artistic motifs that appear on the back plate (among them the repoussé "eyes, " totaling eighteen in number – including the ones enclosed within the fish-like ornaments) which he interprets as amuletic symbols offering protection against the Evil Eye.
It is worth noting that, notwithstanding Einhorn's opinion that the Hanukkah lamp belonged to a particular rabbinical emissary by the name of Rabbi Yonah Sa'adiah Navon – who had been sent to North Africa by Jerusalem's Kollel associations (i.e. landsmanschaftn – hometown associations) ca. 1802, and then again by the Kollel associations of Hebron in 1811/1812 – it is more plausible that the object was actually the property of Rabbi Yonah Sa'adiah Navon "the Second" who lived in Jerusalem in the years 1839-1909. This latter theory also casts doubt on the specific identification of this particular type of Hanukkah lamp as a "rabbinical emissary's Hanukkah lamp, " meant to serve emissaries during their travels. Also relevant to this subject is Shalom Sabar's (Hebrew) article, "From the miracle of the pitcher of olive oil to the butt of a rifle: the evolution of the Hanukkah lamp in Israel, " in: "Te'udah" 28, 2016-17, p. 421, footnote no. 14.
With reference to the biography of Rabbi Yonah Sa'adiah Navon – also known as Rabbi "Hermon" (an acronym composed of the Hebrew initials of his titles and name, "Hakham Rabbi Our [Great] Teacher Navon") – in his (Hebrew) work entitled "Oriental Jews in the Land of Israel in the Past and Present" (see below), Moses David Gaon writes that the rabbi in question was born in Jerusalem in 1838-39, and was the grandson of the Rishon LeZion (Chief Sephardi Rabbi of the Land of Israel) Rabbi Yonah Moshe Navon, as well as the sole heir of Rabbi Binyamin Mordechai Navon, author of the (Hebrew) book "Bnei Binyamin" and stepfather of Rabbi Ya'akov Shaul Elyashar, also known as the Yisa Berakhah. Rabbi Yonah Sa'adiah Navon served for about thirty consecutive years as clerks of Jerusalem's Kollel associations, charity "gabbai" (administrator), and supervisor in charge of cemetery affairs and the "Hevra Kadisha" (burial society) of the Sephardi community. He also officiated for many years as cantor of the congregation of the "Middle Synagogue" in Jerusalem's Old City. Passed away in May 1909, buried on the Mt. of Olives. His epitaph reads "Yonah Sa'adiah [also] known as Our Teacher Navon, " thus matching the inscription appearing on the present Hanukkah lamp.
Height: 23 cm. Width: 47 cm. Depth: 8 cm. Overall good condition. Warping. Minor blemishes. Old soldering repairs. Servant light missing. Missing chains or folding arms originally connecting oil font shelf to back plate.
References:
1. Yona Fischer (ed.), "Arts and Crafts in 19th Century Palestine, " Israel Museum catalogue, The Israel Museum, Jerusalem, 1979 (Hebrew), pp. 29-33, Fig. 13.
2. Mordechai Narkiss, "The Hanukkah Lamp, " Jerusalem, 1939 (Hebrew with English summary), p. 69; Pl. LVII, Item no. 162.
3. Moses David Gaon, "Oriental Jews in the Land of Israel in the Past and Present, " Vol. II, Jerusalem, 1938 (Hebrew), pp. 453-54.
Provenance:
1. The Yitzhak Einhorn Collection.
2. Private collection.
Category
Graphic Art, Drawings, Jewish Ceremonial Art and Various Objects
Catalogue
Auction 83 - Part I - Rare and Important Items
November 23, 2021
Opening: $500
Estimate: $3,000 - $5,000
Unsold
Velvet cover of the table which served R. Ovadia Yosef during his famous broadcast address in the Yazdim synagogue.
Red velvet; gilt embroidery. Inscriptions: " The righteous one flourishes like a palm"; "Address of R. Ovadia Yosef, Rishon LeTzion and president of Moetzet Chachmei HaTorah, delivered at the Tiferet Yerushalayim central synagogue of the Yazdim community…"; "The King in His beauty shall your eyes behold" (and other inscriptions).
The beloved, weekly address of R. Ovadia Yosef took place every Saturday night, for decades, in the Tiferet Yerushalayim LeAdat HaYazdim synagogue (known as the Yazdim synagogue) in the Bucharim neighborhood, Jerusalem, and was broadcasted live to thousands of listeners at various locations in Israel and worldwide. This was the first Torah class to be electronically broadcasted. Many synagogues throughout Eretz Israel and worldwide installed systems for receiving satellite broadcasts, especially for the purpose of viewing R. Ovadia Yosef's weekly address. The latter's public influence increased greatly due to the broadcast addresses, through which thousands of Jews had the merit of seeing him and absorbing his teachings, on a weekly basis. R. Ovadia Yosef used the address to imbue in his listeners the pride of uncompromising observance of halachah and sending the youth to Torah schools and yeshivot. His addresses occasionally received publicity in the media, due to his sharp remarks on politics and current affairs.
The present cover was prepared especially in honor of R. Ovadia, and was laid on the table he sat by while delivering his address. This cover was in use in his final years at the Yazdim synagogue (until he began delivering the weekly address from his synagogue in Har Nof, due to his failing health). After his passing, his son R. Yitzchak Yosef succeeded him in delivering the weekly address at the Yazdim synagogue (a similar cover was then prepared for R. Yitzchak Yosef, see enclosed material).
Approx. 45X155X70 cm. Good-fair condition. Stains. Minor defects.
Red velvet; gilt embroidery. Inscriptions: " The righteous one flourishes like a palm"; "Address of R. Ovadia Yosef, Rishon LeTzion and president of Moetzet Chachmei HaTorah, delivered at the Tiferet Yerushalayim central synagogue of the Yazdim community…"; "The King in His beauty shall your eyes behold" (and other inscriptions).
The beloved, weekly address of R. Ovadia Yosef took place every Saturday night, for decades, in the Tiferet Yerushalayim LeAdat HaYazdim synagogue (known as the Yazdim synagogue) in the Bucharim neighborhood, Jerusalem, and was broadcasted live to thousands of listeners at various locations in Israel and worldwide. This was the first Torah class to be electronically broadcasted. Many synagogues throughout Eretz Israel and worldwide installed systems for receiving satellite broadcasts, especially for the purpose of viewing R. Ovadia Yosef's weekly address. The latter's public influence increased greatly due to the broadcast addresses, through which thousands of Jews had the merit of seeing him and absorbing his teachings, on a weekly basis. R. Ovadia Yosef used the address to imbue in his listeners the pride of uncompromising observance of halachah and sending the youth to Torah schools and yeshivot. His addresses occasionally received publicity in the media, due to his sharp remarks on politics and current affairs.
The present cover was prepared especially in honor of R. Ovadia, and was laid on the table he sat by while delivering his address. This cover was in use in his final years at the Yazdim synagogue (until he began delivering the weekly address from his synagogue in Har Nof, due to his failing health). After his passing, his son R. Yitzchak Yosef succeeded him in delivering the weekly address at the Yazdim synagogue (a similar cover was then prepared for R. Yitzchak Yosef, see enclosed material).
Approx. 45X155X70 cm. Good-fair condition. Stains. Minor defects.
Category
Graphic Art, Drawings, Jewish Ceremonial Art and Various Objects
Catalogue
Auction 83 - Part I - Rare and Important Items
November 23, 2021
Opening: $3,000
Estimate: $4,000 - $6,000
Unsold
Six personal seals, carved in stone and brass. [Jerusalem and Morocco, late 19th and early 20th century].
1-4. Four oval seals. [Jerusalem].
• Carved carnelian seal, engraved: "Shaul Yitzchak Eliezer", with the name Shaul in Arabic, the initials SIE and the year 1315 [Hijri year = 1897]. 1.5X1.2 cm; handle: 3 cm.
• Carved carnelian seal, engraved: "Salah Yaakov MiRefael (?)", the name Salah in Arabic and the initials SJR. 1.5X1.4 cm; handle: 1.5 cm.
• Seal carved in a yellowish-white stone, engraved: "Yechezkel son of Yaakov", with a word in Arabic set in a drop shaped ornament. 2.3X1.8 cm; handle: 2.5 cm.
• Brass seal, engraved amongst other with the name: "Yosef Shalom son of R. Eliezer Abraham Hananya" and the year 1326 [Hijri year = 1908]. 2.2X1.5 cm.
For similar stamps, see: Jewish Tradition in Art: The Feuchtwanger Collection of Judaica, Dr. Isaiah Shachar (the Israel Museum, 1981), items 572-602, 662.
5. Oval brass seal, engraved: "Yehuda son of Rachamim". [Jerusalem?]. 2.2X1.5 cm; handle: 2.5 cm.
6. Octagonal brass seal, engraved: "David di Yitzchak Tangi". [Morocco]. 2 cm, with a long wooden handle, 9 cm.
1-4. Four oval seals. [Jerusalem].
• Carved carnelian seal, engraved: "Shaul Yitzchak Eliezer", with the name Shaul in Arabic, the initials SIE and the year 1315 [Hijri year = 1897]. 1.5X1.2 cm; handle: 3 cm.
• Carved carnelian seal, engraved: "Salah Yaakov MiRefael (?)", the name Salah in Arabic and the initials SJR. 1.5X1.4 cm; handle: 1.5 cm.
• Seal carved in a yellowish-white stone, engraved: "Yechezkel son of Yaakov", with a word in Arabic set in a drop shaped ornament. 2.3X1.8 cm; handle: 2.5 cm.
• Brass seal, engraved amongst other with the name: "Yosef Shalom son of R. Eliezer Abraham Hananya" and the year 1326 [Hijri year = 1908]. 2.2X1.5 cm.
For similar stamps, see: Jewish Tradition in Art: The Feuchtwanger Collection of Judaica, Dr. Isaiah Shachar (the Israel Museum, 1981), items 572-602, 662.
5. Oval brass seal, engraved: "Yehuda son of Rachamim". [Jerusalem?]. 2.2X1.5 cm; handle: 2.5 cm.
6. Octagonal brass seal, engraved: "David di Yitzchak Tangi". [Morocco]. 2 cm, with a long wooden handle, 9 cm.
Category
Graphic Art, Drawings, Jewish Ceremonial Art and Various Objects
Catalogue
Auction 83 - Part I - Rare and Important Items
November 23, 2021
Opening: $3,500
Estimate: $4,000 - $6,000
Sold for: $4,375
Including buyer's premium
Thirteen personal seals of Samaritan religious leaders and of the Samaritan High Priest Ya'akov ben Aharon ben Shlomo. Engraved in metal (brass and various white metals). Palestine, mid-19th century and early decades of 20th century.
All seals bear inscriptions in Arabic (except for one which also bears a Hebrew inscription), giving the names of their owners, usually with the added titles "Kahen" (=priest) or "Al-Kahen" (=the priest), along with "Amran" and "Sadaka"; evidently, all the seals belonged to Samaritan priests. Most seals dated.
1. "Atuha (?) Al-Halak Abed Al-Halak 63" (probably 1263 Hijri [= 1847 CE]).
2. "Salam Ali Alamaran 85" (probably 1285 Hijri [= 1868 CE]).
3. "Ra'is Ruhi Ta'aifat Al-Samra" ["Spiritual Leader of the Samaritan Congregation"] Yakoub Haroun Al-Kahen 1297" (1297 Hijri [= 1880 CE]). This is the 120th High Priest of the Samaritan Community, Ya'akov ben Aharon ben Shlomo.
4. "Ishak Kahen 1313" (1313 Hijri [= 1895 CE]).
5. "Shukrallah [in Hebrew] / min (?) Ishak Shukrallah Kahen (?)."
6. "Shafiq Kahen 1321" (1321 Hijri [= 1903 CE]).
7. "Abda Amran Ha-Kohen 1328 (?)" (1328 Hijri [= 1910 CE]).
8. "Sadaka Kahen 328" (1328 Hijri [= 1910 CE]).
9. "Ibrahim A'i (?) 1334" (1334 Hijri [= 1916 CE]).
10. "Taufiq Kahen 1334" (1334 Hijri [= 1916 CE]).
11. "Ishak Sadaka Kahen 1336" (1336 Hijri [= 1918 CE].
12. "Abda Ishak Al-Kahen 1337" (1337 Hijri [= 1919 CE].
13. "Ghazal Al-Kahen 931" (probably 1931 CE).
Size varies, approx. 1X2 cm to approx. 1.5X2.5 cm; handles 2.4 cm to 4 cm in length. Condition varies, most in good condition.
All seals bear inscriptions in Arabic (except for one which also bears a Hebrew inscription), giving the names of their owners, usually with the added titles "Kahen" (=priest) or "Al-Kahen" (=the priest), along with "Amran" and "Sadaka"; evidently, all the seals belonged to Samaritan priests. Most seals dated.
1. "Atuha (?) Al-Halak Abed Al-Halak 63" (probably 1263 Hijri [= 1847 CE]).
2. "Salam Ali Alamaran 85" (probably 1285 Hijri [= 1868 CE]).
3. "Ra'is Ruhi Ta'aifat Al-Samra" ["Spiritual Leader of the Samaritan Congregation"] Yakoub Haroun Al-Kahen 1297" (1297 Hijri [= 1880 CE]). This is the 120th High Priest of the Samaritan Community, Ya'akov ben Aharon ben Shlomo.
4. "Ishak Kahen 1313" (1313 Hijri [= 1895 CE]).
5. "Shukrallah [in Hebrew] / min (?) Ishak Shukrallah Kahen (?)."
6. "Shafiq Kahen 1321" (1321 Hijri [= 1903 CE]).
7. "Abda Amran Ha-Kohen 1328 (?)" (1328 Hijri [= 1910 CE]).
8. "Sadaka Kahen 328" (1328 Hijri [= 1910 CE]).
9. "Ibrahim A'i (?) 1334" (1334 Hijri [= 1916 CE]).
10. "Taufiq Kahen 1334" (1334 Hijri [= 1916 CE]).
11. "Ishak Sadaka Kahen 1336" (1336 Hijri [= 1918 CE].
12. "Abda Ishak Al-Kahen 1337" (1337 Hijri [= 1919 CE].
13. "Ghazal Al-Kahen 931" (probably 1931 CE).
Size varies, approx. 1X2 cm to approx. 1.5X2.5 cm; handles 2.4 cm to 4 cm in length. Condition varies, most in good condition.
Category
Graphic Art, Drawings, Jewish Ceremonial Art and Various Objects
Catalogue
Auction 83 - Part I - Rare and Important Items
November 23, 2021
Opening: $1,000
Estimate: $1,000 - $2,000
Sold for: $3,750
Including buyer's premium
Ze'ev Raban (1890-1970), Judith and Holofernes.
Watercolor and ink on paper. Signed.
An additional representation of Judith and Holofernes by Ze'ev Raban appears on a card in a series of playing cards designed by the artist in the 1920s.
Approx. 28.5X39 cm. Good condition. Minor stains, mostly to edges of sheet. Dedication in French on verso, signed "Jean … Levy" and dated 1962.
Watercolor and ink on paper. Signed.
An additional representation of Judith and Holofernes by Ze'ev Raban appears on a card in a series of playing cards designed by the artist in the 1920s.
Approx. 28.5X39 cm. Good condition. Minor stains, mostly to edges of sheet. Dedication in French on verso, signed "Jean … Levy" and dated 1962.
Category
Graphic Art, Drawings, Jewish Ceremonial Art and Various Objects
Catalogue
Auction 83 - Part I - Rare and Important Items
November 23, 2021
Opening: $10,000
Estimate: $12,000 - $15,000
Sold for: $19,375
Including buyer's premium
Manuscript, lengthy kabbalistic homilies, by the Sabbatian Abraham Miguel (Michael) Cardozo. [Sephardic script, North Africa?, ca. 18th century].
The present volume comprises several parts. It begins with a homily on the Four Cups by Abraham Miguel Cardozo, with an addendum to the homily concluding with a kabbalistic diagram.
This is followed by a work entitled "Questions and Answers on Derush HaNimtza'im", written in the form of a dialogue between two figures: Abraham Miguel Cardozo and Uriel. This part is presumably lacking the end.
The next part, which forms the majority of the manuscript, is entitled Derush HaNimtza'im.
Several marginal glosses.
Stamp on first page: "Yitzchak Gagin of Jerusalem".
Abraham Miguel Cardozo was a leader of the Sabbatian movement and one of its most prominent propagandists. Born in 1627 to a family of Marranos in the Iberian Peninsula, he was raised as a Christian. At the age of 21, he escaped (together with his older brother) to Italy, where he embraced Judaism. He began studying Torah under the rabbis of Venice, and later also studied kabbalah. He was a physician by profession, and traveled extensively through the cities of Italy and around the Mediterranean Basin: Venice, Livorno, Verona, Cairo, Tripoli, Tunis, Izmir, Constantinople, and others. Throughout his travels, he disseminated the teachings of the Sabbatian movement, and was expelled from several cities (Livorno, Constantinople, Tunis and others) after being excommunicated for his Sabbatian views. During his stay in Tripoli, he was appointed personal physician of Osman Pasha and Rejeb Bey, and earned the esteem of the local rabbis, who testified to his loyalty to Torah and mitzvot observance. From Tripoli, Cardozo moved to Tunis, yet was expelled from there too after the rabbis of Izmir battling Sabbatianism wrote to the rabbis of Tunis and instructed them to excommunicate him. In 1689, Cardozo reached Constantinople after hearing that Esther, widow of Shabbatai Zvi (who died in 1676), was offering to marry him. Cardozo became one of the main "prophets" of the Sabbatian movement (amongst the Dönmeh sect, Cardozo was regarded as a saint, equal in stature to Shabbatai Zvi and Nathan of Gaza). In this position, he was involved in fierce polemics with various figures, both members of the Sabbatian movement and rabbis and community leaders who opposed Sabbatianism. He composed many kabbalistic essays and homilies on the conception of G-d and the topic of Redemption, in which he constructs an entire theory of Sabbatian theology. He met fierce opposition from R. Yaakov Sasportas and R. Moshe Hagiz (who accused him amongst others of "signing as Messiah ben Efraim"; part of the polemic and the rabbinic opposition to Cardozo occurred in the framework of the battle against the Sabbatian Nechemia Hiya Hayyun). One of the books directed against Cardozo (which serves as an important source of his biography) is the book Merivat Kodesh by R. Eliyahu HaKohen of Izmir (published in Inyanei Shabbatai Zvi, by Aharon Freiman, Berlin 1913). In 1703, Cardozo wished to settle in Eretz Israel, yet the rabbis of Safed prevented him from entering the country and instead he settled in Egypt, where he was assassinated by his nephew during a dispute over money matters.
The present homilies, just like most of Cardozo's homilies, were never printed. Dr. Nissim Yosha conducted an important study on Cardozo and his teachings, and prepared Cardozo's works for print. Part of the research – on the biography and teachings of Cardozo – was published in the book Anus BeChavlei Mashiach (Yad Ben Zvi, Jerusalem 2016); the homilies were not printed.
[69] leaves. 19.5 cm. Good-fair condition. Stains. Tears and worming, affecting text in some places. Some leaves and gatherings detached. Old leather binding, damaged, without spine, detached.
The present volume comprises several parts. It begins with a homily on the Four Cups by Abraham Miguel Cardozo, with an addendum to the homily concluding with a kabbalistic diagram.
This is followed by a work entitled "Questions and Answers on Derush HaNimtza'im", written in the form of a dialogue between two figures: Abraham Miguel Cardozo and Uriel. This part is presumably lacking the end.
The next part, which forms the majority of the manuscript, is entitled Derush HaNimtza'im.
Several marginal glosses.
Stamp on first page: "Yitzchak Gagin of Jerusalem".
Abraham Miguel Cardozo was a leader of the Sabbatian movement and one of its most prominent propagandists. Born in 1627 to a family of Marranos in the Iberian Peninsula, he was raised as a Christian. At the age of 21, he escaped (together with his older brother) to Italy, where he embraced Judaism. He began studying Torah under the rabbis of Venice, and later also studied kabbalah. He was a physician by profession, and traveled extensively through the cities of Italy and around the Mediterranean Basin: Venice, Livorno, Verona, Cairo, Tripoli, Tunis, Izmir, Constantinople, and others. Throughout his travels, he disseminated the teachings of the Sabbatian movement, and was expelled from several cities (Livorno, Constantinople, Tunis and others) after being excommunicated for his Sabbatian views. During his stay in Tripoli, he was appointed personal physician of Osman Pasha and Rejeb Bey, and earned the esteem of the local rabbis, who testified to his loyalty to Torah and mitzvot observance. From Tripoli, Cardozo moved to Tunis, yet was expelled from there too after the rabbis of Izmir battling Sabbatianism wrote to the rabbis of Tunis and instructed them to excommunicate him. In 1689, Cardozo reached Constantinople after hearing that Esther, widow of Shabbatai Zvi (who died in 1676), was offering to marry him. Cardozo became one of the main "prophets" of the Sabbatian movement (amongst the Dönmeh sect, Cardozo was regarded as a saint, equal in stature to Shabbatai Zvi and Nathan of Gaza). In this position, he was involved in fierce polemics with various figures, both members of the Sabbatian movement and rabbis and community leaders who opposed Sabbatianism. He composed many kabbalistic essays and homilies on the conception of G-d and the topic of Redemption, in which he constructs an entire theory of Sabbatian theology. He met fierce opposition from R. Yaakov Sasportas and R. Moshe Hagiz (who accused him amongst others of "signing as Messiah ben Efraim"; part of the polemic and the rabbinic opposition to Cardozo occurred in the framework of the battle against the Sabbatian Nechemia Hiya Hayyun). One of the books directed against Cardozo (which serves as an important source of his biography) is the book Merivat Kodesh by R. Eliyahu HaKohen of Izmir (published in Inyanei Shabbatai Zvi, by Aharon Freiman, Berlin 1913). In 1703, Cardozo wished to settle in Eretz Israel, yet the rabbis of Safed prevented him from entering the country and instead he settled in Egypt, where he was assassinated by his nephew during a dispute over money matters.
The present homilies, just like most of Cardozo's homilies, were never printed. Dr. Nissim Yosha conducted an important study on Cardozo and his teachings, and prepared Cardozo's works for print. Part of the research – on the biography and teachings of Cardozo – was published in the book Anus BeChavlei Mashiach (Yad Ben Zvi, Jerusalem 2016); the homilies were not printed.
[69] leaves. 19.5 cm. Good-fair condition. Stains. Tears and worming, affecting text in some places. Some leaves and gatherings detached. Old leather binding, damaged, without spine, detached.
Category
Manuscripts, Letters and Documents – Music, Research, Religion and Science
Catalogue
Auction 83 - Part I - Rare and Important Items
November 23, 2021
Opening: $2,500
Estimate: $5,000 - $8,000
Sold for: $23,750
Including buyer's premium
Samaritan manuscript, Five Books of the Torah (codex). Nablus, [19th century].
Particularly beautiful manuscript, on high-quality paper, with wide-margins. Copied by the priest Shlomo son of Amram son of Shlomo son of Toviah HaLevi ("from the Kehat family"). Colophon at the end of each Book.
This volume is from the collection of Chacham Yitzchak Binyamin Yechezkel Yehudah (1863-1941), educator, translator, bookseller and Orientalist who studied the history of the Jewish people and Arabic culture. In the early 20th century Chacham Yehudah lived in Darmstadt, Germany, where he traded in books and manuscripts in Hebrew and Oriental languages. In 1906, he immigrated to Cairo, where he opened a bookshop for classical and religious Arabic texts near the al-Azhar mosque. He was renowned as the premier expert on Arabic literature in the region, and he often assisted Muslim scholars as well as Orientalists residing in Cairo. He published a number of books including "The Western Wall"(Jerusalem, 1929), "Fables of the East" (3 volumes, Jerusalem, 1932-1990), and others. In addition to Hebrew and Arabic, Chacham Yehuda was fluent in Ladino, Persian, Yiddish, German, Turkish, English and French. His son-in-law, Prof. Yosef Yoel Rivlin attested that he was "amazingly proficient in Oriental studies and literature, and one of the greatest Jewish researchers".
This volume is stamped with the stamp of Chacham Yehuda's bookshop in Cairo, and bears his signature (from Jerusalem). At the end of the volume, Chacham Yehudah bound a leaf in his own handwriting, quoting several verses introduced by an interesting, unique comment about the custom of Sephardi Jews (and later the Rashash) of reciting these verses whenever three Torah scrolls are removed from the ark for the Shabbat Torah reading: "The ancient custom of Saragossa was to recite these verses whenever three Torah scrolls were removed from the ark on Shabbat or Yom Tov, and the Rashash followed this custom". Five (printed) prayer leaves from siddurim are bound before this leaf. Several handwritten glosses (in pencil) by Chacham Yehuda in the margins of the first chapter of the Book of Bereshit.
[428] pages. 15.5 cm. Good condition. Creases and stains, primarily to first and final leaves, and to endpapers. Some marginal stains. Original, contemporary dark red leather binding, with embossed decorations and leather closure. Some marginal defects to binding; tears to spine.
Rare.
Provenance: Collection of Yitzchak Binyamin Yehudah.
Particularly beautiful manuscript, on high-quality paper, with wide-margins. Copied by the priest Shlomo son of Amram son of Shlomo son of Toviah HaLevi ("from the Kehat family"). Colophon at the end of each Book.
This volume is from the collection of Chacham Yitzchak Binyamin Yechezkel Yehudah (1863-1941), educator, translator, bookseller and Orientalist who studied the history of the Jewish people and Arabic culture. In the early 20th century Chacham Yehudah lived in Darmstadt, Germany, where he traded in books and manuscripts in Hebrew and Oriental languages. In 1906, he immigrated to Cairo, where he opened a bookshop for classical and religious Arabic texts near the al-Azhar mosque. He was renowned as the premier expert on Arabic literature in the region, and he often assisted Muslim scholars as well as Orientalists residing in Cairo. He published a number of books including "The Western Wall"(Jerusalem, 1929), "Fables of the East" (3 volumes, Jerusalem, 1932-1990), and others. In addition to Hebrew and Arabic, Chacham Yehuda was fluent in Ladino, Persian, Yiddish, German, Turkish, English and French. His son-in-law, Prof. Yosef Yoel Rivlin attested that he was "amazingly proficient in Oriental studies and literature, and one of the greatest Jewish researchers".
This volume is stamped with the stamp of Chacham Yehuda's bookshop in Cairo, and bears his signature (from Jerusalem). At the end of the volume, Chacham Yehudah bound a leaf in his own handwriting, quoting several verses introduced by an interesting, unique comment about the custom of Sephardi Jews (and later the Rashash) of reciting these verses whenever three Torah scrolls are removed from the ark for the Shabbat Torah reading: "The ancient custom of Saragossa was to recite these verses whenever three Torah scrolls were removed from the ark on Shabbat or Yom Tov, and the Rashash followed this custom". Five (printed) prayer leaves from siddurim are bound before this leaf. Several handwritten glosses (in pencil) by Chacham Yehuda in the margins of the first chapter of the Book of Bereshit.
[428] pages. 15.5 cm. Good condition. Creases and stains, primarily to first and final leaves, and to endpapers. Some marginal stains. Original, contemporary dark red leather binding, with embossed decorations and leather closure. Some marginal defects to binding; tears to spine.
Rare.
Provenance: Collection of Yitzchak Binyamin Yehudah.
Category
Manuscripts, Letters and Documents – Music, Research, Religion and Science
Catalogue
Auction 83 - Part I - Rare and Important Items
November 23, 2021
Opening: $1,000
Estimate: $3,000 - $5,000
Sold for: $12,500
Including buyer's premium
Letter handwritten and signed by Sir Moses Montefiore and addressed to Rabbi Nathan Marcus Adler, on the subject of "the Jaffa Estate" (i.e., the "Montefiore Orchard"). Written on official stationery. [England?, late 1860s?]. English.
This letter – three pages handwritten by Moses Montefiore – deals with the condition of the "Montefiore Orchard, " the earliest Jewish orchard in Palestine, in the wake of one of the plagues of locusts that afflicted the country in the course of the 19th century.
Montefiore writes as follows: " Having now disposed of all the money placed by the Committee for the Jaffa Estate perhaps you may deem it desirable to convene a meeting to report progress… drought and locust are throwing their dark shadow before, but we must hope for the bounty of Heaven and that our next accounts may be brighter. It is indeed most benevolent that you should devote your attention which has so many… important calls upon it to the interest and general mitigations of the sufferings of our Coreligionist in the Holy Land".
It is quite possible that the above quote is specifically referring to the drought, the plague of locusts, and cholera epidemic of 1866, one of the most difficult years ever recorded in the annals of the Old "Yishuv" (Jewish community) in Palestine. These difficulties resulted in the abandonment of settlements and in the deaths of hundreds of Jews.
The letter concludes with Montefiore wishing Rabbi Adler and his wife good health, and is signed "Your faithful servant, Moses Montefiore".
The "Montefiore Orchard, " or "Montefiore Garden, " is thought to have been the earliest Jewish orchard to be cultivated in Palestine in modern times. It was first planted in 1842 by one of the leaders of the Jewish community of Jaffa, Rabbi Judah Halevy of Ragusa. In the course of his fourth visit to Palestine, in 1855, Moses Montefiore took notice of the orchard and decided to purchase it. In those years, the maintenance of an orchard demanded inexhaustible resources – to ward off hostile incursions, to construct and install agricultural equipment and machinery, and for repeated restoration following recurrent natural disasters – but in spite of it all, and notwithstanding the advice of some of his friends, including Rabbi Adler, Montefiore adamantly refused to lease or sell the property. This perseverance eventually paid off, and in the end, his hundreds of fruit trees – including oranges, lemons, citrons, pomegranates, date palms, and grapevines – continued to bear fruit till his dying day.
The bond of friendship between Sir Moses Montefiore, head of the Sephardic Jewish community of London, and Rabbi Nathan Marcus Adler (1803-1890), Chief Rabbi of the British Empire, persisted for decades. This fond relationship was keenly expressed in the numerous letters exchanged between the two. The correspondence enabled joint efforts of theirs in spearheading a wide range of community projects; among other things, these included fundraising campaigns on behalf of the Jewish Community in Palestine. One of Adler's responsibilities as Chief Rabbi was to preside over United Synagogue, an umbrella organization unifying all of Great Britain's Orthodox congregations. In this capacity, he was in charge of consolidating donations from all affiliated synagogues, and entrusting Moses Montefiore's official representatives with the task of disbursing the funds among the Jews of Palestine.
[1] f., folded in half (three handwritten pages), 21 cm. Good-fair condition. Stains. Fold lines and creases. Tears, including open tears to edges and to lengths of fold lines (with minor damage to text).
This letter – three pages handwritten by Moses Montefiore – deals with the condition of the "Montefiore Orchard, " the earliest Jewish orchard in Palestine, in the wake of one of the plagues of locusts that afflicted the country in the course of the 19th century.
Montefiore writes as follows: " Having now disposed of all the money placed by the Committee for the Jaffa Estate perhaps you may deem it desirable to convene a meeting to report progress… drought and locust are throwing their dark shadow before, but we must hope for the bounty of Heaven and that our next accounts may be brighter. It is indeed most benevolent that you should devote your attention which has so many… important calls upon it to the interest and general mitigations of the sufferings of our Coreligionist in the Holy Land".
It is quite possible that the above quote is specifically referring to the drought, the plague of locusts, and cholera epidemic of 1866, one of the most difficult years ever recorded in the annals of the Old "Yishuv" (Jewish community) in Palestine. These difficulties resulted in the abandonment of settlements and in the deaths of hundreds of Jews.
The letter concludes with Montefiore wishing Rabbi Adler and his wife good health, and is signed "Your faithful servant, Moses Montefiore".
The "Montefiore Orchard, " or "Montefiore Garden, " is thought to have been the earliest Jewish orchard to be cultivated in Palestine in modern times. It was first planted in 1842 by one of the leaders of the Jewish community of Jaffa, Rabbi Judah Halevy of Ragusa. In the course of his fourth visit to Palestine, in 1855, Moses Montefiore took notice of the orchard and decided to purchase it. In those years, the maintenance of an orchard demanded inexhaustible resources – to ward off hostile incursions, to construct and install agricultural equipment and machinery, and for repeated restoration following recurrent natural disasters – but in spite of it all, and notwithstanding the advice of some of his friends, including Rabbi Adler, Montefiore adamantly refused to lease or sell the property. This perseverance eventually paid off, and in the end, his hundreds of fruit trees – including oranges, lemons, citrons, pomegranates, date palms, and grapevines – continued to bear fruit till his dying day.
The bond of friendship between Sir Moses Montefiore, head of the Sephardic Jewish community of London, and Rabbi Nathan Marcus Adler (1803-1890), Chief Rabbi of the British Empire, persisted for decades. This fond relationship was keenly expressed in the numerous letters exchanged between the two. The correspondence enabled joint efforts of theirs in spearheading a wide range of community projects; among other things, these included fundraising campaigns on behalf of the Jewish Community in Palestine. One of Adler's responsibilities as Chief Rabbi was to preside over United Synagogue, an umbrella organization unifying all of Great Britain's Orthodox congregations. In this capacity, he was in charge of consolidating donations from all affiliated synagogues, and entrusting Moses Montefiore's official representatives with the task of disbursing the funds among the Jews of Palestine.
[1] f., folded in half (three handwritten pages), 21 cm. Good-fair condition. Stains. Fold lines and creases. Tears, including open tears to edges and to lengths of fold lines (with minor damage to text).
Category
Manuscripts, Letters and Documents – Music, Research, Religion and Science
Catalogue
Auction 83 - Part I - Rare and Important Items
November 23, 2021
Opening: $3,000
Estimate: $4,000 - $6,000
Sold for: $4,250
Including buyer's premium
Memorandum [of understanding] transferring copyright privileges for one of Felix Mendelssohn's works – his musical score to Psalms 114 ("When Israel out of Egypt came...") to the music publisher Joseph Alfred Novello. Signed by Felix Mendelssohn. London, September 29, 1840. English.
Official form, printed and filled in handwriting, declaring that Felix Mendelssohn has received from the music publisher Joseph Alfred Novello the sum of fifteen guineas (British currency in the form of gold coins, removed from circulation in the early 19th century, but remaining in use as a unit of account for "aristocratic" purchases, i.e., works of art, objects of value, horses, land) as payment for the copyright privileges to the melody Mendelssohn composed for Psalms 114. Signed "Felix Mendelssohn Bartholdy".
Felix Mendelssohn Bartholdy (1809-1847), composer, grandson of the German Jewish philosopher Moses Mendelssohn, among the greatest composers of the early Romantic period. Mendelssohn composed seven musical scores for chapters of Psalms. Though raised and educated as a Christian – and despite the fact he had composed no shortage of music with themes and styles characteristic of Christian Europe – his melodies for Psalms were regarded as "Jewish" in nature. That is especially true of the present work, with respect to which the musicologist George Grove (author and editor of the Grove Dictionary of Music and Musicians) states that "the Jewish blood of Mendelssohn must surely for once have beat fiercely over this picture of the great triumph of his forefathers" (George Grove, "Dictionary of Music and Musicians, " London, 1890, Vol. II, p. 304).
Joseph Alfred Novello (1810-1896), eldest child of the composer and organist Vincent Novello. Among the foremost printers and publishers of musical scores in the 19th century. Under his guiding hand, the publishing company established by his father, Novello & Co., developed into a predominant power in the music world of that period; it was the first to introduce affordable sheet music and to depart from the method of publishing by subscription. Conducted a longstanding correspondence with Felix Mendelssohn, and printed musical scores to his works.
[1] f. (sheet folded in half), 33.5 cm. Good condition. Fold lines. Minor tears to fold lines. Minor stains. In new binding with gilt title imprinted on spine, and with new endpapers of high-quality paper. Minor blemishes to binding.
Official form, printed and filled in handwriting, declaring that Felix Mendelssohn has received from the music publisher Joseph Alfred Novello the sum of fifteen guineas (British currency in the form of gold coins, removed from circulation in the early 19th century, but remaining in use as a unit of account for "aristocratic" purchases, i.e., works of art, objects of value, horses, land) as payment for the copyright privileges to the melody Mendelssohn composed for Psalms 114. Signed "Felix Mendelssohn Bartholdy".
Felix Mendelssohn Bartholdy (1809-1847), composer, grandson of the German Jewish philosopher Moses Mendelssohn, among the greatest composers of the early Romantic period. Mendelssohn composed seven musical scores for chapters of Psalms. Though raised and educated as a Christian – and despite the fact he had composed no shortage of music with themes and styles characteristic of Christian Europe – his melodies for Psalms were regarded as "Jewish" in nature. That is especially true of the present work, with respect to which the musicologist George Grove (author and editor of the Grove Dictionary of Music and Musicians) states that "the Jewish blood of Mendelssohn must surely for once have beat fiercely over this picture of the great triumph of his forefathers" (George Grove, "Dictionary of Music and Musicians, " London, 1890, Vol. II, p. 304).
Joseph Alfred Novello (1810-1896), eldest child of the composer and organist Vincent Novello. Among the foremost printers and publishers of musical scores in the 19th century. Under his guiding hand, the publishing company established by his father, Novello & Co., developed into a predominant power in the music world of that period; it was the first to introduce affordable sheet music and to depart from the method of publishing by subscription. Conducted a longstanding correspondence with Felix Mendelssohn, and printed musical scores to his works.
[1] f. (sheet folded in half), 33.5 cm. Good condition. Fold lines. Minor tears to fold lines. Minor stains. In new binding with gilt title imprinted on spine, and with new endpapers of high-quality paper. Minor blemishes to binding.
Category
Manuscripts, Letters and Documents – Music, Research, Religion and Science
Catalogue
Auction 83 - Part I - Rare and Important Items
November 23, 2021
Opening: $1,200
Estimate: $5,000 - $8,000
Sold for: $3,750
Including buyer's premium
"L'Assommoir" by Émile Zola. Paris: C. Marpon et E. Flammarion, [1878]. French. First illustrated edition. A singular copy; pasted to the front and back endpapers of the book are dozens of newspaper clippings – news items, articles, and headlines published in the French media in the course of the Dreyfus affair, including an original copy of Émile Zola's letter "J'Accuse" ["I Accuse"] from the front page of the January 13, 1898 issue of the newspaper "L'Aurore, " in addition to news items reporting on Zola's loss in his libel case, his disappearance from Paris, Alfred Dreyfus's pardon, the issue of indictments against the officers accused by Zola in "J'Accuse, " and other items.
The book "L'Assommoir" represented the first major literary success by the French author Émile Zola. The novel – a story of the downfall of a struggling working-class couple – became immensely popular in France, and earned its creator a reputation as one of the greatest authors of his generation. Less than two years after its earliest publication, the C. Marpon et E. Flammarion publishing company decided to print an illustrated edition of the book, featuring dozens of works by the greatest of French painters and illustrators of that period, including Pierre-Auguste Renoir, André Gill, Georges Clairin, and others.
This particular copy of the first illustrated edition was, in all likelihood, prepared by one of Zola's admirers in the course of the Dreyfus affair. At the very beginning of the book, pasted to the front inside binding, is the original newspaper article "J'Accuse" ["I Accuse"] which appeared on the front page of the January 13, 1898 issue of the newspaper "L'Aurore"; it is an open letter to the President of the French Republic, in which Zola accuses the heads of the French army, the War Department, and the Military Tribunal of a gross miscarriage of justice. Pasted onto the following pages are dozens of other newspaper clippings – headlines and news items from the French news media – documenting the tempestuous reactions ignited by Zola's open letter, developments in Zola's personal life in the wake of the letter's publication, and the sequence of events in the unfolding affair, up to and including Dreyfus's acquittal: • News items regarding Zola's loss in his lawsuit for libel against French nationalist Ernest Judet (November 1898). • News item regarding Zola's ouster from the French Legion of Honor (undated). • News brief: A representative of the judicial court pays a visit to Emile Zola's residence to demand payment for the fine he owes, but fails to find him at home (November 1898). • Collection of headlines and news items regarding the annulment of the original sentence and the order for a retrial. • Announcement of the verdict on Dreyfus in the retrial, and the announcement of the issuing of a pardon by French President Emile Loube ten days after this verdict (September 1899). • News item regarding the arrest of General Armand du Paty de Clam, one of the most villainous figures listed in Zola's "J'Accuse" letter. • News item regarding the decision by the French Senate to reinter Emile Zola's remains in the Pantheon (1905). • Additional articles.
The news items and articles are attached at the beginning and end of the book, to the endpapers, flyleaves and half-title. Most are dated in the margins, in handwriting. Pasted alongside the newspaper clippings are a number of handwritten pages with a chronological list of events and developments relevant to the affair as it unfolds (French). The list is accompanied by the dates of the corresponding news items and the names of the newspapers in which they were published. At the very end of the book is a brief handwritten biography of Emile Zola.
Book: [1] f., 466 pp. (including 62 pls.), approx. 27 cm. Good condition. Stains. Minor blemishes. Fine binding with leather spine and gilt lettering, slightly worn.
The article "J'Accuse": [1] f. (out of two ff. printed in the issue), approx. 58 cm. Stains. Trimmed edges, with minor damage to text. Folded. Blemishes, minor tears, and small holes to edges and to length of fold lines (with minor damage to text).
The book "L'Assommoir" represented the first major literary success by the French author Émile Zola. The novel – a story of the downfall of a struggling working-class couple – became immensely popular in France, and earned its creator a reputation as one of the greatest authors of his generation. Less than two years after its earliest publication, the C. Marpon et E. Flammarion publishing company decided to print an illustrated edition of the book, featuring dozens of works by the greatest of French painters and illustrators of that period, including Pierre-Auguste Renoir, André Gill, Georges Clairin, and others.
This particular copy of the first illustrated edition was, in all likelihood, prepared by one of Zola's admirers in the course of the Dreyfus affair. At the very beginning of the book, pasted to the front inside binding, is the original newspaper article "J'Accuse" ["I Accuse"] which appeared on the front page of the January 13, 1898 issue of the newspaper "L'Aurore"; it is an open letter to the President of the French Republic, in which Zola accuses the heads of the French army, the War Department, and the Military Tribunal of a gross miscarriage of justice. Pasted onto the following pages are dozens of other newspaper clippings – headlines and news items from the French news media – documenting the tempestuous reactions ignited by Zola's open letter, developments in Zola's personal life in the wake of the letter's publication, and the sequence of events in the unfolding affair, up to and including Dreyfus's acquittal: • News items regarding Zola's loss in his lawsuit for libel against French nationalist Ernest Judet (November 1898). • News item regarding Zola's ouster from the French Legion of Honor (undated). • News brief: A representative of the judicial court pays a visit to Emile Zola's residence to demand payment for the fine he owes, but fails to find him at home (November 1898). • Collection of headlines and news items regarding the annulment of the original sentence and the order for a retrial. • Announcement of the verdict on Dreyfus in the retrial, and the announcement of the issuing of a pardon by French President Emile Loube ten days after this verdict (September 1899). • News item regarding the arrest of General Armand du Paty de Clam, one of the most villainous figures listed in Zola's "J'Accuse" letter. • News item regarding the decision by the French Senate to reinter Emile Zola's remains in the Pantheon (1905). • Additional articles.
The news items and articles are attached at the beginning and end of the book, to the endpapers, flyleaves and half-title. Most are dated in the margins, in handwriting. Pasted alongside the newspaper clippings are a number of handwritten pages with a chronological list of events and developments relevant to the affair as it unfolds (French). The list is accompanied by the dates of the corresponding news items and the names of the newspapers in which they were published. At the very end of the book is a brief handwritten biography of Emile Zola.
Book: [1] f., 466 pp. (including 62 pls.), approx. 27 cm. Good condition. Stains. Minor blemishes. Fine binding with leather spine and gilt lettering, slightly worn.
The article "J'Accuse": [1] f. (out of two ff. printed in the issue), approx. 58 cm. Stains. Trimmed edges, with minor damage to text. Folded. Blemishes, minor tears, and small holes to edges and to length of fold lines (with minor damage to text).
Category
Manuscripts, Letters and Documents – Music, Research, Religion and Science
Catalogue
Auction 83 - Part I - Rare and Important Items
November 23, 2021
Opening: $10,000
Estimate: $15,000 - $20,000
Sold for: $68,750
Including buyer's premium
Letter handwritten and signed by Albert Einstein, addressed to the pianist Bruno Eisner. Princeton, New Jersey, USA, September 26, 1936. German.
The present letter was written in 1936, when Albert Einstein was already residing in the United States, in Princeton, New Jersey, a scant few years following the Nazi rise to power and Einstein's decision to refrain from returning to Germany. In his letter, Einstein offers advice to his friend – the Austrian Jewish pianist Bruno Eisner – with regard to settling in the United States and the difficulties a Jewish immigrant with no connections should expect. (In fact, Eisner had already arrived at the US shortly beforehand, and was staying in New York with another of Einstein's friends, the ophthalmologist Max Talmey.)
Einstein writes: "You are unfortunately relying on a false assumption. I am very lonely here, and I am not in touch with anyone, least of all with any musicians. The assignment of positions is completely disorganized, so you find out about vacancies in any given place only through personal connections... There exists here a tremendous [degree of] anti-Semitism, especially in academia (though also in industry and banking). Mind you, this [anti-Semitism] never takes the form of brutal speech or action, but rather, it brews, all the more intensely, under the surface. It is, so to speak, an omnipresent enemy, one that's impossible to see, [whose presence] you only perceive." As an example, Einstein cites the case of his own assistant, who, as a last resort, was forced to leave the United States and accept a job position in Russia.
Further on in the letter, Einstein qualifies the above warnings, and points out that in fact it is not entirely impossible to find a job in the United States, "though not necessarily in one of the larger cities, where everyone seems to end up." He encourages Eisner to establish personal connections in musical circles and make an effort to gain admittance to an appropriate professional association. He also advises Eisner to contact and request assistance from another one of his musician-friends, the renowned pianist and composer Leopold Godowsky.
Toward the end of the letter, Einstein states that "I am happy that you are staying with such fine, good-hearted people; I've known Mr. Talmey since childhood (he was a student back then)." In his days as a student of ophthalmology, Max Talmey (originally Max Talmud; 1869-1941) would regularly come to visit the Einstein home in Munich for lunch. As a token of gratitude, he tutored the 10-year-old Albert in algebra and supplied him with science texts, including books belonging to the popular series "Naturwissenschaftliche Volksbücher" ("Popular Books on Natural Science") by Aaron Bernstein – an author who had a profound impact on the young Einstein's intellectual development.
At the very end, Einstein sends regards from his wife, Elsa Einstein, who was seriously (and terminally) ill at the time. "She suffers greatly, bedridden, trouble breathing, diabetes..." (Elsa passed away roughly three months later.)
Albert Einstein (1879-1955), among the most influential of physicists of the 20th century, gave rise to the theory of relativity and helped lay the foundations for the theory of quantum mechanics. Nobel Laureate in Physics. Born in Ulm in southern Germany, studied in Switzerland, and served as professor at a number of different universities, including Friedrich-Wilhelms-Universität (today Humboldt University) in Berlin.
When the Nazis came to power in Germany in 1933, there was a gradual move to isolate Jews and remove them from positions of influence in German society. Among the earliest anti-Semitic edicts were laws preventing Jews from holding public office, and this included university posts. The persecutions targeted Jewish physicists in particular; among other things, Einstein's theory of relativity was dismissed as "Jewish Physics." At the time of Adolf Hitler's rise to power, Einstein coincidentally happened to be on a lecture tour outside Germany. In light of the situation in his native land, Einstein decided to renounce his German citizenship, and after a brief period of wandering, ended up settling in the United States, where he was offered a position at the Institute for Advanced Study at Princeton University in New Jersey. Einstein remained at Princeton until his death on April 18, 1955.
Bruno Eisner (1884-1978), Jewish pianist, native of Vienna. Studied music in Vienna, appeared throughout Europe as a concert pianist, and served as an instructor at various musical academies in Germany. Held concerts in Palestine in 1929 and 1936. Following the Nazi takeover in Germany, immigrated to the United States with the support of Albert Einstein, whom he first met in 1928. Einstein provided Eisner with an affidavit that assisted him in acquiring an entry visa. He also helped him find an available room at the home of Max Talmey in New York, and even paid his rent for the first month. The present letter's recipient address was apparently this residence. In spite of the rising tide of anti-Semitism that characterized those years – influenced by the spread of Nazism throughout Europe, anti-Jewish demagoguery, and conspiracy theories associated with the New Deal, all in the shadow of the Great Depression – Eisner managed to quickly find a niche in the American classical music scene. He nurtured a career as a concert pianist and professor of music at universities and music academies across the land, and passed away at a ripe old age in New York.
[1] f. (written on both sides), approx. 28 cm. Good condition. Minor stains. Fold lines and minor creases. Few small tears to edges, and punch holes (not affecting text).
Provenance: Christie's, Auction No. 9364, Printed Books and Manuscripts including Americana (New York, May 19, 2000), Item No. 204.
The present letter was written in 1936, when Albert Einstein was already residing in the United States, in Princeton, New Jersey, a scant few years following the Nazi rise to power and Einstein's decision to refrain from returning to Germany. In his letter, Einstein offers advice to his friend – the Austrian Jewish pianist Bruno Eisner – with regard to settling in the United States and the difficulties a Jewish immigrant with no connections should expect. (In fact, Eisner had already arrived at the US shortly beforehand, and was staying in New York with another of Einstein's friends, the ophthalmologist Max Talmey.)
Einstein writes: "You are unfortunately relying on a false assumption. I am very lonely here, and I am not in touch with anyone, least of all with any musicians. The assignment of positions is completely disorganized, so you find out about vacancies in any given place only through personal connections... There exists here a tremendous [degree of] anti-Semitism, especially in academia (though also in industry and banking). Mind you, this [anti-Semitism] never takes the form of brutal speech or action, but rather, it brews, all the more intensely, under the surface. It is, so to speak, an omnipresent enemy, one that's impossible to see, [whose presence] you only perceive." As an example, Einstein cites the case of his own assistant, who, as a last resort, was forced to leave the United States and accept a job position in Russia.
Further on in the letter, Einstein qualifies the above warnings, and points out that in fact it is not entirely impossible to find a job in the United States, "though not necessarily in one of the larger cities, where everyone seems to end up." He encourages Eisner to establish personal connections in musical circles and make an effort to gain admittance to an appropriate professional association. He also advises Eisner to contact and request assistance from another one of his musician-friends, the renowned pianist and composer Leopold Godowsky.
Toward the end of the letter, Einstein states that "I am happy that you are staying with such fine, good-hearted people; I've known Mr. Talmey since childhood (he was a student back then)." In his days as a student of ophthalmology, Max Talmey (originally Max Talmud; 1869-1941) would regularly come to visit the Einstein home in Munich for lunch. As a token of gratitude, he tutored the 10-year-old Albert in algebra and supplied him with science texts, including books belonging to the popular series "Naturwissenschaftliche Volksbücher" ("Popular Books on Natural Science") by Aaron Bernstein – an author who had a profound impact on the young Einstein's intellectual development.
At the very end, Einstein sends regards from his wife, Elsa Einstein, who was seriously (and terminally) ill at the time. "She suffers greatly, bedridden, trouble breathing, diabetes..." (Elsa passed away roughly three months later.)
Albert Einstein (1879-1955), among the most influential of physicists of the 20th century, gave rise to the theory of relativity and helped lay the foundations for the theory of quantum mechanics. Nobel Laureate in Physics. Born in Ulm in southern Germany, studied in Switzerland, and served as professor at a number of different universities, including Friedrich-Wilhelms-Universität (today Humboldt University) in Berlin.
When the Nazis came to power in Germany in 1933, there was a gradual move to isolate Jews and remove them from positions of influence in German society. Among the earliest anti-Semitic edicts were laws preventing Jews from holding public office, and this included university posts. The persecutions targeted Jewish physicists in particular; among other things, Einstein's theory of relativity was dismissed as "Jewish Physics." At the time of Adolf Hitler's rise to power, Einstein coincidentally happened to be on a lecture tour outside Germany. In light of the situation in his native land, Einstein decided to renounce his German citizenship, and after a brief period of wandering, ended up settling in the United States, where he was offered a position at the Institute for Advanced Study at Princeton University in New Jersey. Einstein remained at Princeton until his death on April 18, 1955.
Bruno Eisner (1884-1978), Jewish pianist, native of Vienna. Studied music in Vienna, appeared throughout Europe as a concert pianist, and served as an instructor at various musical academies in Germany. Held concerts in Palestine in 1929 and 1936. Following the Nazi takeover in Germany, immigrated to the United States with the support of Albert Einstein, whom he first met in 1928. Einstein provided Eisner with an affidavit that assisted him in acquiring an entry visa. He also helped him find an available room at the home of Max Talmey in New York, and even paid his rent for the first month. The present letter's recipient address was apparently this residence. In spite of the rising tide of anti-Semitism that characterized those years – influenced by the spread of Nazism throughout Europe, anti-Jewish demagoguery, and conspiracy theories associated with the New Deal, all in the shadow of the Great Depression – Eisner managed to quickly find a niche in the American classical music scene. He nurtured a career as a concert pianist and professor of music at universities and music academies across the land, and passed away at a ripe old age in New York.
[1] f. (written on both sides), approx. 28 cm. Good condition. Minor stains. Fold lines and minor creases. Few small tears to edges, and punch holes (not affecting text).
Provenance: Christie's, Auction No. 9364, Printed Books and Manuscripts including Americana (New York, May 19, 2000), Item No. 204.
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Manuscripts, Letters and Documents – Music, Research, Religion and Science
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