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UNZER TSAYT. SOTSYALISTISHE HOYDESH-SHRIFT. [UNZER CAJT] 1929, NRS. 1/2, 3, 4/5 (COMPLETE THIS VOLUME)

Original Paper Wrappers, 8vo, ca. 100 pages. Monthly Bundist periodical ran from Vol. I, Nr, 1 (Oct. 1927) to 1932. 23 cm. In Yiddish. Unobtrusive Bund rubber stamp. Levin (1977) reports that it was in UNZER TSAYT that the very first reports of the Bund's split over the National Question with the Russian Social Democrats were published (in 1927). The Bund in Poland, here providing its unique Polish Jewish Socialist anti-Zionist perspective. 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 ForwardMoishe 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 -- Poland -- Periodicals. Jewish labor unions -- Periodicals. Socialism and Judaism -- Periodicals. Yiddish literature -- Poland -- Periodicals. OCLC Number: 642969688. OCLC lists only runs (Arizona State, Stanford, LOC, U of Washington), all of which appear to be incomplete. Very light wear, a beautiful set! Very Good Condition. (Y-1-12) xx

Sholem Aleichem Folks Shulen.MareMagnum

KINDER ZHURNAL. 1922-23 VOLUME [AS GATHERED AND ISSUED BY PUBLISHER]: VOL II NR 11/12, APRIL/MAY 1922; VOL III NR 1, JUNE 1922; VOL III NR ?, JULY/AUG 1922; VOL III NR 4, SEPT 1922; VOL III NR 5, OCT 1922; VOL III NR 6/7, NOV/DEC 1922; VOL IV NR 1/2, JAN/FEB 1923; VOL IV NR 3, MARCH 1923 [12 NUMBERS IN 8 ISSUES]

Original Wraps for each issue, bound by publisher into illustrated boards. 4to. [approx. 18 pages per issue]. 29 cm. Begins with the special "Yubelai Numer," April/May 1922, and running a full calendar year, though Volume/Issue numbering follows a different system! 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. Some paper covers, with browning paper, have come loose (all are present) with a tough of edgewear, some wear to cloth, Good condition overall (YID-22-51D-E-'e)

Dan Wyman Books LLC · Brooklyn, NY 11211, US750,00 €

(xt) Cohen, S. I [Shalom ben Jacob]. Translated from Hebrew to English by Joshua van Oven.MareMagnum

SHORSHEI EMUNAH. ELEMENTS OF FAITH FOR THE USE OF JEWISH YOUTH OF BOTH SEXES

5575 (1815) 1st edition. Later Paper Wrappers, 8vo, 10, 10, 2, 2, 56, 56, [1], 6 pages [143 pages total]. Includes the often missing 6-page list of subscribers. The Introduction states that the book was undertaken at the behest of the Rabbi of the Aschkenazic community of London, Solomon Hirschell, together with Raphael di Meldola, Rabbi of the Sephardic community. It also includes the approbation of di Meldola as well as that of Rabbi Solomon ben Zevi Hirsch, the purpose of the work being to protect Jewish children from the inroads of Christian missionaries.The author indicates that the lack of understanding of Judaism among youth is the principle reason why he composed this work. Yet it was intended not just for Jews: Prof. David Ruderman has noted that, "except for its denunciation of Christian missionaries, Cohen's catechism with its English translation, seems to be nothing more than an innocent, uncontroversial presentation of the Jewish faith meant for both Jewish and Christian eyes" (D. B. Ruderman, Jewish Enlightenment in an English Key: Anglo-Jewry's Construction of Modern Jewish Thought, p. 250). Cohen's work was indeed shared with American non-Jews. The Jewish merchant David Isaacs, in his correspondence with Thomas Jefferson, sent the President a copy of the book [see University of Virginia exhibit (2001), To Seek the Peace of the City: Early Jewish Settlement in Charlottesville]. In 1818 Rebecca Gratz offered a copy to her friend Maria Fenno Hoffman, wife of the Attorney General of New York, Ogden Hoffman [see E. Wolf & M. Whiteman, The History of the Jews of Philadelphia, p. 304]. Jacob Marcus Rader lists Cohen's work as one of the Jewish educational books available to Rebecca Gratz when she began operating her Sunday School in Philadelphia [see United States Jewry, 1776-1985, 1-2, p. 393]. A review of this book was printed by Rabbi Yom Tov Benet in his book Tene Bekorim (1767). Shalom ben Jacob Cohen (17721845) himself was a Hebrew writer, poet, and editor. Born in Mezhirech, Poland, he studied German and read the new Hebrew literature, particularly Ha-Me'assef. His first book, Mishlei Agur (1799), was a collection of Hebrew fables in rhyme, with German translation, aimed at teaching Jewish children simple and clear Hebrew. Cohen went to Berlin in 1789 and taught in the Hinnukh Ne'arim school and in private homes. After the publication of several works he renewed the publication of Ha-Me'assef and served as its editor (180911). In 1813 Cohen left Germany, spent a short period in Amsterdam, and moved to London where he tried unsuccessfully to establish a Jewish school. From London, Cohen moved to Hamburg (1816 or 1817), where he spent three controversy-laden years. In a posthumously published poem he attacked the hypocrisy of the "reformists" for their lack of religious belief and national feelings and considered the establishment of the Reform temple in Hamburg an act of blasphemy. However, he refrained from public intervention on this controversy. In 1820 Cohen was invited by Anton Schmid to serve as head proofreader in the Hebrew section of his printing press in Vienna where he remained for 16 years. In 1821 Cohen established the annual Bikkurei ha-Ittim, three issues of which appeared under his editorship. In 1834 he published his poetic work, Nir David, a description of the life of King David, one of the first romantic works in Hebrew literature. In 1836 Cohen returned to Hamburg, where he lived until his death. His last extensive work was Kore ha-Dorot, a history of the Jewish people (1838). His other works include: Mattaei Kedem al Admat Zafon (1807), poetry; Amal ve-Tirzah (1812), an allegorical and utopian drama, a sequel to M.H. Luzzatto's La-Yesharim Tehillah; and Ketav Yosher (1820), a literary miscellany. Roth, Magna Bibliotheca Anglo-Judaica, p. 428, no. 2. Vinograd London 205. Roest 283. BE shin 2421; EJ; CD-EPI 0140837. SUBJECT(S): Judaism -- Juvenile literature. Juvenile works. OCLC: 44005964. OCLC lists 17 copies worldwide, High quality 18th Century paper and internal binding are in exceptionally good condition a very nice copy. (BR-4-2-B-xr)

Dan Wyman Books LLC · Brooklyn, NY 11211, US650,00 €

(Xt) Wogler, Elhanan [Vigler; Vogler, Elchanon]; Mikhtom, Bentye, Illustrator; Sutzkev?er, Roza [Rokhl], Illustrator.MareMagnum

A BLETL IN VINT: POEME

1st edition. Original illustrated paper wrappers, 16mo (small) , 63 pages, 17 cm. Includes portrait of the author (tipped in as published) . A rare Yung Vilne publication. The cover makes use of an interesting period modernist font and design; the title page uses a different but striking constructivist layout and font as well. hil'e getseykhnt? , Roz'e Sutskever ; portret? , Bentye Mikt? Om. Rosa Sutzkever was one of the best-known artists of Vilna, and had trained at the Art Academy there (Bogen, 1991) and was part of Yung Vilna. Yung-Vilne (Young Vilna) , was a Yiddish literary group, introduced in the daily Vilner Tog in 1929 with the headline: Young Vilna Marches into Yiddish Literature. It aroused excitement through its miscellanies (Yung-Vilne, 193436) , its contributions to local and international Yiddish journals, and individual books of verse and fiction. Principal members included poets Chaim Grade , Shimshon Kahan, Peretz Miransky, Abraham Sutzkever , Elkhanan Wogler, and Leyzer Wolf , prose writers Shmerke Kaczerginski and Moyshe Levin, and artists Bentsie Mikhtom and Rokhl Sutzkever. Dozens more were associated with the group, whose members were united by generation, place, a shared humanistic orientation, and the encouragement of local intellectuals like Zalman Rejzen and Max Weinreich . A Yung-Vilne evening in the Vilna ghetto, the participation of several members in the partisan underground, and the accomplishments of Grade and Sutzkever as leading postwar Yiddish writers assure that Yung-Vilne will be remembered as one of the great incubators of Jewish creativity in interwar Poland (Lipzin & Cammy, 2007) . OCLC lists 11 copies worldwide (NYBC, HUC, McGill, TAU) . Title penned on spine, paper toning, touch of wear to corner, about Very Good Condition. Rare, important, and attractive (Yid-29-35)

Dan Wyman Books LLC · Brooklyn, NY 11211, US500,00 €

Johlson, Joseph. Translated From The German by Isaac LeeserMareMagnum

INSTRUCTION IN THE MOSAIC RELIGION

5627 [1867]. Original publisher's boards, 12mo, vi 212 pages. The "Stereotyped" edition, revised, based on the 3rd revised and enlarged edition (The 1st edition was issued in 1830) . With a new preface by Leeser, and including Leeser's original preface (preface to the 1st edition) and, of course, his additions and changes of the preceding 37 years. A work primarily directed at American Jewish juvenile of the early and mid 19th Century. "Leeser's career as a translator also began in Philadelphia in 1830 with the publication of his rendering from German of J. Johlson's Instruction in the Mosaic Religion. Leeser, as part of his ongoing efforts to contribute to the development of Jewish education and culture in America, translated a number of important works into English from German, Spanish, French and Hebrew." (University of Pennsylvania). "Leeser brought with him to Philadelphia his translation of J. Johlson's Instruction in the Mosaic Religion. He had it published there in 1830, appropriately dedicated to his uncle Zalman Rehine. The book is a catechism published in Germany and translated and adapted by Leeser for 'the instruction of the younger...of Israelites of both sexes, who have previously acquired some knowledge of the fundamental part...of their religion.' Leeser undertook its publication because there was a great scarcity of elementary textbooks for Jewish children. It is significant that this Instruction in the Mosaic Religion, Leeser's first issued work, is a textbook of religious instruction for the young, for though Leeser attained distinction as an author, translator, editor, and a national leader of the American Jewish community, he considered himself, first and foremost, an educator." (Jewish Virtual Library). Spine rebacked, lacks blank front endpaper. Ex-library with usual marks, including stamps on title page. Good Condition (AMR-57-6)

Dan Wyman Books LLC · Brooklyn, NY 11211, US500,00 €

MareMagnum

UNZER TSAYT. SOTSYALISTISHE HOYDESH-SHRIFT. [UNZER CAJT] 1928, Nrs. 2, 3/4, 5, 8/9, 10

Original Paper Wrappers, 8vo, ca. 100 pages. Monthly Bundist periodical ran from Vol. I, Nr, 1 (Oct. 1927) to 1932. 23 cm. In Yiddish. Unobtrusive Bund rubber stamp. Levin (1977) reports that it was in UNZER TSAYT that the very first reports of the Bund's split over the National Question with the Russian Social Democrats were published (in 1927). The Bund in Poland, here providing its unique Polish Jewish Socialist anti-Zionist perspective. 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 ForwardMoishe 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 -- Poland -- Periodicals. Jewish labor unions -- Periodicals. Socialism and Judaism -- Periodicals. Yiddish literature -- Poland -- Periodicals. OCLC Number: 642969688. OCLC lists only 4 runs (Arizona State, Stanford, LOC, U of Washington), all of which appear to be incomplete. Use wear, paper brwoning but not fragile. Good Condition. (y-1-11)

Dan Wyman Books LLC · Brooklyn, NY 11211, US400,00 €

Chaver-Paver (Gershon Einbinder) ; Gudlman, Aharon (Illustrator) [Aaron GoodelmanMareMagnum

KHAVER-PAVERS MAYSELAKH: [VOL I] MAYZELE-GNV [AND VOL II] YANKELE SHNAYELE [COMPLETE IN 2 VOLUMES]

1st edition. Original red boards with gitl lettering and design, 8vo, 96, 96 pages, illustrated, in Yiddish. Contents: 1. Mayzele ganev un andere 2. Yankele shneyele un andere. Both volumes are overflowing with gorgeous Yiddish modernist woodcut illustrations by Aharon Gudlman (1890-1978), with 15 full- or partial-page illustrations and 20 fanciful initial Yiddish letters in Volume I; and 12 full or partial page illustrations and 15 initial letters in Volume II. Detailed red bordering on each page add to the deluxe illustrated feel of the work as well. "Goodelman grew up in Russia and studied at an art school in Odessa. After graduating, he moved to New York and attended the Cooper Union, the National Academy of Design, and the Beaux-Arts Institute of Design, working during the day to support himself. He traveled to Paris for a brief time, but was forced to return to America at the outbreak of World War I. He was a member of the Yiddish branch of the Communist Party, and art editor for YKUF, a Jewish cultural magazine. He...was a founding member of the Society of American Sculptors. Goodelman created sculptures in wood, metal, and stone, and illustrated many childrens books in English and Yiddish" (National Museum of American Art, 1996). "Chaver Paver" was the pen name of Gershon Einbinder. Einbinder was born on February 8, 1901 in Bershad (today in the Ukraine) . At the age of 19, he moved to Romania and eventually settled in the United States in 1924. He lived in New York and Los Angeles, where he died in 1964. Chaver Paver made his debut in Yiddish literature in the 1920s as a childrens writer. He wrote five volumes of childrens stories and several plays. However, the majority of his literary works were stories and novels for adults. SUBJECT(S): Children's stories, Yiddish. Children's literature. OCLC: 15009977 Lacks backstrips (spine coverings) as usually found, internally very nice and clean on beatuful strong white paper. Good Condition thus. (YIDCHI-5-10E-L-'excc)

Dan Wyman Books LLC · Brooklyn, NY 11211, US400,00 €

Chaver-Paver (Gershon Einbinder) ; Gudlman, Aharon (Illustrator) [Aaron GoodelmanMareMagnum

KHAVER-PAVERS MAYSELAKH: [VOL I] MAYZELE-GNV [AND VOL II] YANKELE SHNAYELE [COMPLETE IN 2 VOLUMES]

1st edition. Vol 1 in period red boards; Vol 2 in original red boards with gilt lettering and design, 8vo, 96, 96 pages, illustrated, in Yiddish. Contents: 1. Mayzele ganev un andere 2. Yankele shneyele un andere. Both volumes are overflowing with gorgeous Yiddish modernist woodcut illustrations by Aharon Gudlman (1890-1978), with 15 full- or partial-page illustrations and 20 fanciful initial Yiddish letters in Volume I; and 12 full or partial page illustrations and 15 initial letters in Volume II. Detailed red bordering on each page add to the deluxe illustrated feel of the work as well. "Goodelman grew up in Russia and studied at an art school in Odessa. After graduating, he moved to New York and attended the Cooper Union, the National Academy of Design, and the Beaux-Arts Institute of Design, working during the day to support himself. He traveled to Paris for a brief time, but was forced to return to America at the outbreak of World War I. He was a member of the Yiddish branch of the Communist Party, and art editor for YKUF, a Jewish cultural magazine. He...was a founding member of the Society of American Sculptors. Goodelman created sculptures in wood, metal, and stone, and illustrated many childrens books in English and Yiddish" (National Museum of American Art, 1996). "Chaver Paver" was the pen name of Gershon Einbinder. Einbinder was born on February 8, 1901 in Bershad (today in the Ukraine) . At the age of 19, he moved to Romania and eventually settled in the United States in 1924. He lived in New York and Los Angeles, where he died in 1964. Chaver Paver made his debut in Yiddish literature in the 1920s as a childrens writer. He wrote five volumes of childrens stories and several plays. However, the majority of his literary works were stories and novels for adults. SUBJECT(S): Children's stories, Yiddish. Children's literature. OCLC: 15009977 Vol 2 Lacks backstrip (spine coverings) as usually found, internally very nice and clean on beatuful strong white paper. Good Condition thus. (YIDCHI-5-10F-L-'excc)

Dan Wyman Books LLC · Brooklyn, NY 11211, US400,00 €

Poppers, Meir, Rabbi (?)MareMagnum

HANHUGOT ADAM. HANOGES ODOM

1st edition thus. Later paper wrappers, 12mo, 24 leaves, 155:90 mm. In Yiddish, with title also transliterated on title page ("Hanoges Odom"). Title translates as, The Book of Man's Leadership: ... How Every Jew Should Conduct Himself All His Days From Early to Evening ... and Many Laws. Proper daily behavior for Jews. Contains Kabbalistic customs and practices based on the teachings of the Ari. The text includes detailed descriptions of the halakhot and customs of the Ari for weekdays, Shabbat and festivals, and daily occasions.Although published anonymously, this appears to be similar to the work of Rabbi Meir ben Judah Leib Poppers (died 1662). He was a kabbalist of Ashkenazi descent who was active in Jerusalem after 1640. A pupil of Rabbi Jacob Zemah, he became the last editor of the Lurianic writings. He divided the mass of Rabbi Vital's different versions of Rabbi Luria's teachings into three parts, Derekh Ez Hayyim, Peri Ez Hayyim, and Nof Ez Hayyim. Rabbi Poppers' version became the one in most widespread use in Poland and Germany. After 1640 he composed a large number of his own kabbalistical writings in the vein of Lurianic Kabbalah. They are said to have comprised 39 books, each of which contained the word or ("light") in its title, the entire corpus being called Kokhevei Or. Several parts have been preserved (Ms. Jerusalem no. 101, Ms. Rabbi Alter of Gur no. 170). They included commentaries on Sefer Bahir, on Nahmanides' Torah commentary, on the Zohar, and on Luria's writings according to his own edition (Ms. Jerusalem no. 102). In the latter manuscript Poppers reports that he had studied Rabbi Luria's writings for 17 years. Only two of these books have been published, this work and Or Zaddikim (Hamburg, 1690), written in Jerusalem in 1643, and later incorporated in Rabbi Moses Katz's compilation, Or ha-Yashar (Amsterdam, 1709); and Me'orei Or, a dictionary of kabbalistic symbolism, published with copious notes by Jacob Vilna and Nathan Neta Mannheim under the title Me'orot Natan (Frankfurt, 1709). In addition, Mesillot Hokhmah, a booklet summarizing Lurianic metaphysics in 32 paragraphs, later published under Rabbi Poppers' name (Shklov, 1785), was first printed anonymously (Wandsbeck, c. 1700). Rabbi Poppers is credited with the authorship of a graphic description and summary of the Lurianic system, in the form of a scroll, published under the title Ilan ha-Gadol (1864). This tree, however, shows the distinct influence of Rabbi Israel Sarug's version of Lurianism, which is not to be found in Poppers' other writings. Part of his homilies on the Torah were published as Tal Orot (1911). He mentions as his teachers one Rabbi Israel Ashkenazi and his father-in-law, Azariah Ze'evi (probably from Hebron). During the 1650s Poppers spent about two years in Constantinople. He died in Jerusalem. (EJ, 2007). SUBJECT(S): Jewish ethics. OCLC: 233362307. OCLC lists only one copy (NLI), which, it is noted is missing the end, after 24 leavesexactly the same as our copy, so possibly as issued??? Some toning and stains. Good Condition, very rare. (YID-42-23)

Dan Wyman Books LLC · Brooklyn, NY 11211, US400,00 €

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