535 résultats
Original Wraps for each issue, all bound into publisher's distinctive illustrated boards. 4to. [approx. 18 pages per issue]. 29 cm. Run of Kinder Zhurnal, Wrappers in various colors, almost always with beautiful period front cover illustrations and, internally, period modernist yiddish illustrations by artists including Aaron Goodelman. "Kinder zhurnal and Farlag Matones were both founded by the Sholem Aleichem Folk Institute, an organization established in New York in 1918 to coordinate a secular Yiddish school system. Kinder zhurnal, a children's magazine, was in existence from 1920 to 1981. Its first editor, Shmuel Niger, served from 1922 to 1948. The magazine published works by writers such as Mani Leib, Aleph Katz, Jacob Glatstein, Kadia Molodowsky. " - Guide to the Yivo Archives. For more, see Naomi Tozman's 1993 masters thesis, :Kinder zhurnal: a microcosm of the Yiddishist philosophy and secular education movement in America," which can be downloaded at https://escholarship.mcgill.ca/downloads/1c18dg573?locale=en. Subjects: Children's literature, Yiddish - Periodicals. Kinder Zhurnal Kinder Journal Kinder Zshurnal Sholem Aleichem Folks Shuln. Sholem Aleichem Folk Institute (New York, N. Y. ) . Yiddish periodicals - New York (State) - New York. Jews - Education - New York (State). OCLC: 179197128. Most libraries which have any issues at all appear to have limited runs, oftentimes only a year or two. Gorgeous flawless copy, a stunning copy, Very good+ condition. (YID-22-51-L-'e)
First edition. Original Printed Wrappers, 8vo, 6, 8, 12, 32 pages ; 26 cm. In Yiddish. Title translates as, A Bouquet of Flowers: In Four Parts. Singerman 4953. Contents: 1. Ale Lider fun Akaydes Yitshak, fun A. Goldfaden; 2. Kupleten un Folks Lider, fun M. Avramovits [Max Avramovich]; 3. Ale Lider fun Kuzari, fun Prof. Hurvits; & Anekdoten, fun G. Broyda. Abraham Goldfaden, (18401908), was a Yiddish poet, dramatist, composer, and father of the Yiddish theater. Born in Staro Konstantinov, Ukraine, he received not only a thorough Hebrew education but also acquired a knowledge of Russian, German, and secular subjects. To avoid the draft, Goldfaden was sent to a government school at 15 and there came under the influence of his teacher Abraham Ber Gottlober, a Hebrew writer who was also a lover of Yiddish. Graduation from this school in 1857 permitted Goldfaden to enter the rabbinical seminary at Zhitomir, which trained rabbis, teachers, and Jewish officials for government service. Under the guidance of sympathetic teachers, including such leaders of the Haskalah movement as E. Z. Zweifel, H. S. Slonimsky, and Gottlober, he was encouraged to compose Hebrew lyrics. The first of these were published in 1862 in Ha-Meliz. A year later Goldfaden's first Yiddish poems appeared in Kol Mevasser. In 1865 Goldfaden published a booklet of his Hebrew songs Zizim u-Ferahim. In 1866, the year of his graduation as a teacher, his first collection of Yiddish songs Dos Yudele offered rich material for badhanim and folksingers. It was followed by a supplementary booklet Di Yudene (1869). In 1875 he joined a former classmate Isaac Joel Linetzki in founding and editing in Lemberg a short-lived humorous magazine Der Alter Yisrolik. Goldfaden then went to Rumania where he came in contact in Jassy with the Broder Singers, who were singing and acting out Yiddish songs, including his own, in wine cellars and restaurant gardens. He then conceived the idea that the dramatic effect of the songs and impersonations could be heightened if they would be combined with prose dialogues and woven into an interesting plot. He gathered a few singers and rehearsed with them scenarios composed by himself. The first performances in October 1876 initiated the professional Yiddish theater. Encouraged by the enthusiastic reception accorded his performances in Jassy, Goldfaden engaged wandering minstrels and cantors' assistants as additional actors, toured other Rumanian cities, including Bucharest, and then went to Odessa. By 1880 his troupe was giving performances throughout Russia and his phenomenal success was encouraging theatrical ventures by other enterprising actors and librettists. The Yiddish theater expanded and flourished until 1883, when the Russian government, fearing this new mass medium, banned performances in Yiddish. This action compelled authors, actors, and producers to migrate to other lands. Yiddish theaters were established in Paris, London, and New York. In 1887 Goldfaden was invited by some of his actors who had moved to New York to join them, but when he arrived he encountered severe competition from producers who had preceded him and from scriptwriters who were even more prolific than he. He found Europe more congenial and returned to produce and direct performances of his plays in London, Paris, and Lemberg. He returned to the United States in 1903 and spent his last five years in New York. Many of Goldfaden's 60 plays - not all of them published - continued to be adapted by actors and producers and entered into the permanent repertoire of the Yiddish theater. His characters from Schmendrik and Kuni Lemel to Hotzmakh, the good-natured peddler, and Bobbe Yakhne, the malevolent witch, have been real figures to several generations of theatergoers. (EJ, 2007).OCLC: 41454623. OCLC and Singerman together list 3 copies worldwide (Harvard, NYPL, NLI), with the NYPL copy described as defective. Scarce. Our copy: Paper brown, old damps stains, edgewear. Good- Condition. (YID-42-14)
1st edition. 4to, Original Paper Wrappers, 8 pages each issue, 13 numbers in 12 separate issues, as published. In Yiddish. Title translates as Bulletin of the Bund. Complete run of this early post-Holocaust iteration the Bunds monthly newsletter (also serving Kindred Jewish Socilaist Organizations), reflecting the concerns of its membership of secular Polish Holocaust survivors as well as pre-war immigrants to the US. Full of interesting articles including: Reports and declarations from the World Bund Conference in Brussels, including declarations on Antisemitism the workers movement, etc; The 1947 Socialist conference in Zurich; Bund activity in postwar-Poland, Belgium, Italy, France, Brazil, and Argentina; Jewish Socialists in Rumania; Bund Resolutions on the Camps; German Socialists and the Jewish Question; Professor Hirsh and Palestine; Discussion in the Bun on the Status of Palestine; On the Bundist Youth Movement in Poland; Special Camps; The Bulletin of the Bund [ie this periodical] in the [DP] Camps; Five Years in the Warsaw Ghetto, by Bernard Goldshtein; Bundist Academy in the Gan Eden Camp in New York; A Memorial for the Bund at the Congress of the French Socialists; etc. The General Jewish Labour Bund in Lithuania, Poland and Russia (Yiddish: algemeyner yidisher arbeter-bund in lite, poyln un rusland), generally called The Bund or the Jewish Labour Bund, was a secular Jewish socialist party.... founded in Vilnius on October 7, 1897 ..In 1917 the Polish part of the Bund, which dated to the times when Poland was a Russian territory, seceded from the Russian Bund and created a new Polish General Labor Bund which continued to operate in Poland in the years between the two world wars .The Bund sought to unite all Jewish workers in the Russian Empire into a united socialist party, and also to ally itself with the wider Russian social democratic movement to achieve a democratic and socialist 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. They hoped to see the Jews achieve a legal minority status in Russia. Of all Jewish political parties of the time, the Bund was the most progressive regarding gender equality, with women making up more than one-third of all members. The Bund actively campaigned against anti-Semitism. It defended Jewish civil and cultural rights and rejected assimilation. However, the close promotion of Jewish sectional interests and support for the concept of Jewish national unity (klal yisrael) was prevented by the socialist universalism of the Bund. The Bund avoided any automatic solidarity with Jews of the middle and upper classes and generally rejected political cooperation with Jewish groups that held religious, Zionist or conservative views. Even the anthem of the Bund, known as "the oath" (di shvue in Yiddish), written in 1902 by Sh. An-ski, contained no explicit reference to Jews or Jewish suffering. At the heart of the vision of the future of the Bund was the idea that there is no contradiction between the national aspect on the one hand and the socialist aspect on the other. As a strictly secular organization, the Bund renounced the Holy Land and the sacred language (Hebrew) and chose to speak Yiddish .In its early years the Bund had remarkable success, gaining an estimated 30,000 members in 1903 and an estimated 40,000 supporters in 1906, making it the largest socialist group in the Russian Empire . the Bund was a founding collective member at the RSDLP's first congress in Minsk in March 1898. For the next 5 years, the Bund was recognized as the sole representative of the Jewish workers in the RSDLP, although many Russian socialists of Jewish descent, especially outside of the Pale of Settlement, joined the RSDLP directly .The Bund generally sided with the party's Menshevik faction led by Julius Martov and against the Bolshevik faction led by Vladimir Lenin during the factional struggles in the run-up to the Russian Revolution of 1917 .In the Polish areas of the [Russian] empire, the Bund was a leading force in the 1905 revolution. At that time the organization probably reached the height of its influence. It called for an improvement in living standards, a more democratic political system and the introduction of equal rights for Jews. At least in the early stages of the first Russian Revolution, the armed groups of the "Bund" were likely the strongest revolutionary force in Western Russia. During the following years, the Bund went into a period of decay .The Bund eventually came to strongly oppose Zionism, arguing that emigration to Palestine was a form of escapism. The Bund did not advocate separatism. Instead, it focused on culture, rather than a state or a place, as the glue of Jewish nationalism. . The Bund also promoted the use of Yiddish as a Jewish national language and to some extent opposed the Zionist project of reviving Hebrew. The Bund won converts mainly among Jewish artisans and workers, but also among the growing Jewish intelligentsia. It led a trade union movement of its own. It joined with the Poalei Zion (Labour Zionists) and other groups to form self-defense organisations to protect Jewish communities against pogroms and government troops. During the Russian Revolution of 1905 the Bund headed the revolutionary movement in the Jewish towns, particularly in Belarus and Ukraine ..In 1921, the Communist Bund [in the USSR] dissolved itself and its members sought admission to the Communist Party....Many former Bundists, like Mikhail Liber and David Petrovsky, perished during Stalin's purges in the 1930s. The Polish Bundists continued their activities until 1948. During the latter half of the 20th century the Bundist legacy was represented through the International Jewish Labor Bund, a federation of local Bundist groups around the world .Among the exiled Bundists who went on with Socialist politics in America was Baruch Charney Vladeck (18861938), elected to the New York Board of Aldermen as a Socialist in 1917 [and] 1937 [and] manager of The Jewish Daily Forward Moishe Lewis (18881950)....the father of David Lewis (19091981), a leader of the New Democratic Party in Canada .David Dubinsky (18921982), though never formally a member of the party, had joined the bakers' union, which was controlled by the Bund, and was elected assistant secretary within the union by 1906 ..He later became a member of the Socialist Party of America, helped found the American Labor Party in 1936 and was from 1932 till 1966 the leader of the International Ladies' Garment Workers' Union ..under the name Max Goldfarb, David Petrovsky (18861937) was a member of the Central Committee of the Jewish Socialist Federation of America, a member of the Socialist Party of America, and the labor editor of The Forward (Wikipedia). SUBJECT(S): Jews -- United States -- Periodicals. Jewish socialists -- New York (State). Jewish labor unions. OCLC: 234327189. OCLC: 234327189. OCLC-Worldcat lists 6 holdings worldwide (NYPL, NLI, YIVO, Harvard, Yale, USHMM), though some listings may be for partial runs. Light wear, Very Good Condition. Rare and important complete set. (Yid-33-51)
Varsha [i. E. Warsaw]: Di Welt, 1927-37. Paper Wrappers or Cloth, 4to (tabloid format) , 16 pages each issue. Partially Bound in Cloth. Many with photos or Socialist Realism illustrations on cover. This Yiddish Socialist bi-monthly newspaper for Young people ran from Dec. 1, 1922 until sometime in 1948, in various formats at different times. In addition to these issues from 1922-1937 out of Warsaw, the journal was later published instead in Lodz and Paris, and was edited, in succession, by L. Hechtman, J. Mendelsohn, J. Gutgold, & L. Blit. Issues present here are: 1927 [1(38) - 24(60) ]; 1928[1(61) - 24(84) ]; 1929 [ 2(86) -5(89) , 7(91) -10(94) , 12(96) , 13(97) , 16(100) , 18(102) , 19(103) , 21(105) , 22(106) , 25(109) ]; 1930 [2(111) -14(123) , 20(129) ]; 1934 [21(232) ]; 1931[7 (141) , 16(15) , 17(151) ]; 1937[6 (299) ]. SUBJECT(S) : Jewish socialists -- Poland -- Periodicals. Jewish youth -- Poland -- Periodicals. Jews -- Poland -- Periodicals. OCLC lists only 1 holding (NYPL) . Bound volume (1927-1928) has heavily worn boards. All are printed on newsprint, so paper is brown, sometimes fragile, sometimes not, generally not split at the binding but sometimes so. In any case, all wear is at the extreme margins, with, remarkably, no text loss whatsoever. (Y-28)
1st edition. Original dramatic constructivist paper covers 8vo, 135 pages ; 22 cm. In Yiddish. Title also in Russian on copyright page: Dlia stseny. SUBJECT (S) Yiddish literature. OCLC lists 3 copies worldwide (LOC, UMaryland, NLI) . Ex-library, but only with bookplate to later boards and faint blindstamp on non-illustarted title page. 1 inch closed tear to illustrated cover, one corner repaired, lacks spine. Paper browning with dampstaining throughout, but staining is not obtrusive on the illustrated cover. Lacks backstrip, otherwise Good Condition thus. (YID-26-10)
1st edition. Period full leather with spine label, 8vo, viii, 9-408 pages. Singerman 322; Rosenbach 209. The tipped in recommendation slip sign "Ph. Milledolar, " as noted by BAL, is present. President John Adams wrote of this literary anthology that it was "worthy to be presented by every father to every child, and deserve a place in every family. " Gomez's Jewish affiliation resonates in the book with his decision to include a selection from The History of Pope Pius V, which is the source for the "pound of flesh" incident in Shakespeare's Merchant of Venice. As opposed to Shakespeare's telling, in the History of Pope Pius V, it is the Jew who is the victim and the Christian who threatens him. Gomez prefaced the selection by writing: "The following subject shows that Shakespeare altered the character of Shylock, making him to be of the Jewish nation, when in reality he was not. " As Louis Harap notes (The Image of the Jew in American Literature, p. 260) , "Gomez was obviously trying to combat the effects of the Shylock stereotype. " Isaac Gomez (1768-1831) , whose great-grandfather had fled from Portugal to New York in 1703, was active in New York's Jewish community. The few early literary contributions by American Jews "was anything but impressive, but Gomez's book is worth remembering as one of American Jewry's earliest literary efforts⦠Gomez, both a devotee of the humanities and a committed Jew, lived comfortably ensconced in the two worlds of the Jew and the cultured American" (J. R. Marcus, United States Jewry, vol. 3, page 455) . See also Blau and Baron, The Jews of the United States, 1790-1840, Vol. II, pages 440-2. The last copy to appear at auction in the US, in 2013, sold for over $1800 (with commissions) . Foxing as expected. All endpapers present, and original period binding remains very handsome. A very good copy in outstanding period binding. (AMR-57-12)
1st Edition. Original paper wrappers bound into period cloth, 4to, 6-16 pages per issue. In Yiddish. Includes some cartoons and other illustrations, including one we noticed by William Gropper. Der Yunion Arbayter (The Union Worker) lasted 2 volumes, running weekly until 1927. The first volume, complete, is here. A.L.G.V.Y / I.L.G.V.Y. stands for the Yiddish name for the heavily Yiddish speaking International Ladies Garment Workers Union; this newspaper was published by an Anarchist section within the union. Yiddish-speaking Jewish anarchists were one of the pillars of the U.S. anarchist movement before World War II. This largely immigrant radical milieu was centered in New York City and opposed capitalism, the state, and organized religion. Yiddish-speaking anarchists built militant unions, anarchist newspapers, and other organizations to further their cause. Many famous anarchists were linked to this movement, including Johann Most, Emma Goldman, Alexander Berkman, and Rudolf Rocker. Yiddish-speaking anarchists played a pivotal role in unions like the International Ladies Garment Workers Union (ILGWU), while the Yiddish anarchist newspaper the Fraye Arbeter Shtime (The Free Voice of Labor) was the largest and longest-lasting U.S. anarchist publication and formed a significant part of the Yiddish cultural landscape. In the 1930s a second generation of bilingual Jewish anarchists emerged, including Sam and Esther Dolgoff, and Audrey Goodfriend, whose influence is still felt in todays anarchist movement.Despite the importance of Yiddish anarchism to the histories of both the U.S. Left and the Jewish community, it has been largely forgotten and written out of historical scholarship (YIVO). Cited in Paul Avrichs Anarchist Portraits (Princeton, 1988) pp 192 & 196. Listed in John Pattens Yiddish Anarchist Bibliography - Periodicals (https://www.katesharpleylibrary.net/w9gk09). SUBJECT(S): Jewish anarchists. OCLC 10218086. OCLC lists 3 holdings worldwide LOC, YIVO, NYU), with NYU holding only this one volume and the Union List of Serials suggesting that the run may have "Ceased with Sept. 26, 1927 issue?" Rear hinge starting. Three issues printed on lower quality paper have darkened, but without any edgewear or breakage. The other 49 issues, printed on quality paper and well protected, remain bright white. All issues clear and very well preserved. Very Good Condition. An outstanding complete volume of a very rare and important Yiddish Anarchist periodical. (YID-42-20)
1st editions. Original publisher's boards. 8vo. Each issue is 31 pages. 26 cm. Features years 1921-1923 and 1929-1930 in 3 volumes. Periodical ran from 1920-1951. Features Yiddish literature (generally short stories) , along with illustrations and songs. Edited by Beyle Schaechter-Gottesman (1920-2013) , the well-known American Yiddish poet and songwriter. Schaechter-Gottesman won the 2005 National Heritage Fellowship awarded by the National Endowment of the Arts (the highest honor in the folk and traditional arts) . She was the first Yiddish poet to receive this honor (Wikipedia, 2019) . SUBJECTS: Children's literature, Yiddish -- Periodicals. OCLC lists 29 copies worldwide (OCLC: 10158059) . Boards are lightly worn. 1921-1922 volume is slightly more edge worn with repaired spine. Otherwise very good. Gorgeous rare set of 3 complete volumes. Price per volume. (YID-33-80-L)
1st edition. Period boards. 8vo. 416 pages, 25 cm. In Yiddish. Issues 1-52. Title translates to Literary Suppliment to the Workers Friend. Arbeter Fraynd was a London-based weekly Yiddish radical paper founded in 1885 by socialist Morris Winchevsky. After the emigration of Saul Yanovsky to the United States in 1894, Woolf Wess became the editor in 1895. In 1898, Rudolf Rocker, a German non-Jewish anarchist who had immersed himself into the Yiddish radical culture of London's East End, became the editor of the paper. The paper was suppressed at numerous times by the British government (Wikipedia, 2018) . Prager p125. Also listed in John Pattens Yiddish Anarchist Bibliography Periodicals. SUBJECTS: Yiddish literature - England - Periodicals. OCLC lists 9 copies worldwide (OCLC: 174120785) . Binding repaired and spine rebacked. Paper brown but solid, occational margin wear, Overall good condition. Important. (YID-40-97)
1st edition. Mixed period and later boards. 8vo. 745 pages; 550, 16, 24, 24, 24 pages; 690 pages. 23 cm. In Yiddish. Title translates to The New Life. The complete first three years of this important Yiddish monthly. Zhitlowsky, an immigrant socialist revolutionary, sought to synthesize socialism with nationalism as early as 1883. He demanded for Jews "national equal rights with all peoples" and asserted that only through the Yiddish language could the social and national revival of the Jewish people be effected. He maintained that one could remain identified with the Jewish nationality even if abandoning the Jewish religion. He urged the Jewish masses to participate in the class struggle as a national unit. Alone among the cosmopolitan Jewish socialists he favored national socialism. In 1897 he began publishing philosophical studies in Jewish history and a comprehensive program of action which later appeared in book form as Pisma o starom I novom yevreystvie ("Letters on Old and Modern Judaism, " 1907) . His main thesis was that national consciousness consists mainly of spiritual-cultural determinants and that these national characteristics can be maintained by the Jews in the future in the lands of their dispersion, just as they have survived the lack of territory or unity of language since the end of the second commonwealth. After emancipation of the individual the Jews as a group should be granted national self-government within the framework of the state along with other national minorities. His secularization of the national idea as opposed to those who saw the essence of Judaism in religion, and his optimistic view of the future of Judaism in the Diaspora, were the main underpinnings of his insistence on national cultural autonomy. Zhitlowsky was "in favor of the centrality of Yiddish in the national Jewish experience and labored toward the recognition of that language, and of those who lived out their lives in it, as one of the several cultural linguistic communities of Eastern Europe, and of the Western world as a whole" (Isaac Levitas, et al, in EJ) . Includes Zhitlowskys original, first volume, 16 page prologue entitled This program and the dissemination of the monograph The New Life. Some internal binding repair, but solid, paper toning as expected but nice and clean, a Good, solid complete set. (YID-30-8)
