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Ägypten - Arabien - Syrien - Zypern. - Seutter, Matthaeus (1678 - 1757) (ed) / Rogg, Gottfried (illl)Antiquariat.de

THE CAMP OF ISRAEL ACCORDING TO REYHERUS AND LAMYBiblio.com

1748. Engraving: The camp of the Israelites with the standards of the Twelve Tribes. Folding plate 8 x 13 inches from The Universal History from the Earliest Account of Time

1748372017Printed for T. Osborne in Gray's Inn; A. Miller in the Strand; and J. Osborn in Paternoster Row London 1748. Unframed Print. Very Good Condition. This 1748 engraving presents a detailed depiction of the Israelite encampment based on interpretations by Reyherus and Lamy. It illustrates the standards of the Twelve Tribes showing how the Israelites were arranged during their journey through the wilderness. The tribal banners of the Twelve Tribes of Israel were significant symbols representing each tribe's identity heritage and role within the Israelite community. These banners known as "degel" in Hebrew were used to organize the encampment of the Israelites during their journey through the wilderness as described in the Book of Numbers. The image reflects biblical scholarship and cartographic traditions of the time. Engravings like this were used as visual aids in theological studies helping scholars and readers understand the structure and symbolism of the Israelite encampment. Engravings such as this one contributed to the broader effort of documenting and interpreting biblical events in historical and artistic contexts and was printed in London by T. Osborne A. Miller and J. Osborn.1 folding plate. Close cropped at the left margin and a couple of tears neatly repaired from the rear. The exodus of the Israelites from Egypt represents a pivotal moment in Jewish history as recounted in the Old Testament's book of Exodus. The narrative reveals that the Israelites endured years of enslavement in Egypt until God appointed Moses to guide them out of bondage and return them to the land promised to their forefathers. Following a series of plagues and miraculous events Pharaoh initially consented to their departure but subsequently reneged on his decision and pursued them with his forces. At the Red Sea God miraculously parted the waters enabling the Israelites to cross safely while the Egyptian army was engulfed as the waters returned. This escape signifies the commencement of the Israelites' journey toward the Promised Land and their emancipation from servitude. Size: 20 x 33 cms. Category: Universal History; Unframed Prints : Old; Printed before 1800; PRINTS : Antiquarian Interest; Special Features. This item may require more postage than the rates shown for delivery outside the UK. If extra postage is required we will contact you before processing your order and you will be given the details and option to decline the extra cost. Printed for T. Osborne, in Gray's Inn; A. Miller, in the Strand; and J. Osborn, in Paternoster Row unknown

Cosmo Books · Royaume-Uni53,90 £GB≈ 61,54 €

Satanow, Isaac; Nahman Katofa (pseud); Moshe ben Nahman (Nachmanides, the Ramban); Meyer Israel BresselauBiblio.com

Kuntres mi-Sefer ha-Zohar Hibbura Tinyana BOUND WITH Sefer Iggeret ha-Kodesh AND Nevu’at ha-Yeled AND Herev Nokemet Nekam Berit

178248885Berlin and Dessau: Hevrat Hinukh Neâ€˜arim Berlin Freischule/n.p. 1782. First editions 2 of 4. Hardcover. Nearly Fine. Sammelband of four opuscules published between 1782 and 1819 octavo. Contemporary half calf top inch perished over pastepaper boards; spine lettered and tooled in gilt. Edges speckled blue. Covers lightly worn else fine clean copies the fourth work lightly foxed throughout. The first three works issued from the Hevrat Hinukh Ne'arim Berlin Freischule under the supervision of Isaac Satanow 1732-1804 the most prolific Hebrew writer of the Berlin Haskalah. As director of the publishing house Satanow was assigned the task of reissuing old Hebrew classics by the Marpeh ha-Nefesh a philanthropic group headed by the banker Daniel Itzig his son-in-law David FriedlÃ¤nder and the famous physican and philosopher Marcus Herz. A number of these editions however were in fact original works by Satanow which he presented as the work of earlier writers. The first item in the sammelband is an outstanding example of this latter type. I. Kuntres mi-Sefer ha-Zohar Hibura Tinyana Berlin: Hevrat Hinukh Neâ€˜arim 1783. aleph-gimel8 dalet1; 25ff. Vinograd Berlin 313. First edition of this polemic styled in imitation of the Zohar as a response to the Mitpahat Sefarim 1768 of Jacob Emden 1697-1776 in which the latter calls into question the antiquity and textual integrity of that chief work of the Jewish mystical tradition. Emden's critique may be understood as an attempt to undermine the doctrinal foundation of the Frankists who based their beliefs on the Zohar. "Emden had suspected the authenticity of the Zohar for a long time and he hoped some time 'to reveal the strange things found in the book.' But these intentions were secretly nursed within him for many years until the time was propitious for his exposÃ©" Cohen. Perhaps surprisingly for a maskil Satanow held a very different view: "While advocating secular knowledge and the study of science Satanow also expressed great admiration for Kabbalah. In contrast to Emden he claims that the whole Zohar was written by Bar Yohai and Moses De Leon had nothing to do with its writing. He also rejects Emden's claim that in the Zohar there are words against the Talmud and promises to 'consult the Zohar and prove that all its words are right and truthful none of them is crooked Kuntres mi-Sefer ha-Zohar pp. 25 26" N. Rezler-Bersohn. Born in the Polish now Ukrainian town of Satanov Isaac Satanow settled in Berlin around 1771. "Among the most prolific of the early Haskalah writers. Satanow demonstrated a wealth of knowledge of the Hebrew language ranking as a model stylest throughout the Haskalah period" EJ 14: 905-906. As a leading representive of the eighteenth-century Jewish Enlightement Satanow boldly displayed a "conglomeration of contrasts" Jewish Enc. XI: 71: â€œThough Orthodox in his beliefs he nevertheless favored Reform in practice. He was one of the greatest authorities on Jewish tradition and lore yet he was one of the most free-thinking of philosophers.â€ For a more detailed discussion of this and other works by Satanow see N. Rezler-Bersohn "Isaac Satanow - An Epitome of an Era" in: Year Book XXV Leo Baeck Institute 1980. For Emden in the present context see M. L. Cohen Jacob Emden A Man of Controversy Philadelphia: The Dropsie College 1937 pp. 254ff. II. Sefer Igeret ha-Kodesh Berlin 553 1793. 7ff. Vinograd Berlin 415. Later edition of this well-known work. The celebrated talmudist and exegete Nachmanides the Ramban Moses ben Nachman ca. 1195-ca. 1270 acted as a conciliator between the parties in the early 13th-century controversies surrounding the philosophical and secular direction of Maimonides' growing influence. "After having given the earlier part of his life to his Talmudical works Moses Nachmanides devoted himself to writing of a homiletic-exegetic and devotional character. To these belong the "Iggeret ha-Kodesh" and the "Torat ha-Adam." In the former which deals with the holiness and significance of marriage Moses criticizes Maimonides for stigmatizing as a disgrace to man certain of the desires implanted in the human body. In Moses' opinion the body with all its functions being the work of God none of its impulses can be regarded as intrinsically objectionable" Jewish Enc. IX:88. The rare editio princeps appeared at Rome in 1546; the editor of the present edition Isaac Satanow notes at the title that the letter was â€œprinted in Basel in the year 5340â€ referring to the 1580 edition of Ambrosius Froben Prijs 127. III. Nevuâ€™at ha-Yeled Berlin: Hevrat Hinukh Neâ€˜arim 549 1789. asterisk8 2asterisk2. 10 unnumbered leaves. Vinograd Berlin 384. Later edition of a medieval Hebrew short story with commentary first printed at the end of Jacob Zemah's Sefer Nagid u-Metzaveh Constantinople 1726. "The body of the tale is followed by a number of occult prophecies in Aramaic. it was known already as early as the end of the 15th century and the beginning of the 16th when some kabbalists among them R. Abraham b. Eliezer ha-Levi wrote commentaries on the prophecies. The story tells of a wonder child Nahman born in the fifth century to a kabbalist; the child died very young but immediately upon birth began to tell his mother secrets of the heavenly worlds. His father cautioned him not to reveal mysteries forbidden to man and from then the child spoke only obscurely and enigmatically. Modern scholars have attempted to date the story and the prophecies therein by tracing known historical events hinted at and relating them to the text. The obscurity of the text makes this very difficult but it seems probable that historical events in the 15th century especially in the East are referred to in the prophecies. However the purpose of the story and its prophecies was to anticipate the coming of the Messiah and to describe the major political and historical events and catastrophes bringing about his final revelation. The kabbalists interpreted the prophecies as hinting at the coming of the Messiah in the early 16th century" JE XII:1020. Here the commentary on the Aramaic "prophecies" is likely attributable to Satanow. IV. Herev Nokemet Nekam Berit Dessau 5579 1819. 16pp. Vinograd Dessau 77. First edition of this famous polemical letter. A leader of the Reform movement Meyer Israel Bresselau d. 1839 together with I. S. Fraenkel edited and adapted in 1818 a prayer book for the Hamburg Reform Temple under the title Seder ha-Avodah. He anonymously published the present work in response to Eleh Divrei ha-Berit Altona 1819 "a pamphlet which collated the views of the greatest Orthodox rabbis of Western Europe against Reform Judaism and its innovations." A rhymed work written in a satirical biblical style Herev Nokemet is "remarkable in its witty take-off on the Orthodox rabbis who opposed the reforms in the Hamburg Reform synagogue. It ranks among the best Hebrew polemic literature written at the time of the Haskalah" EJ 4:1358 In response Meir Leib Reinitz published his Lahat ha-Herev ha-Mithappekhet in 1820. Bresselau's polemic was reprinted as an appendix to Bernfelds's Toledot ha-Reformazyon ha-Datit be-Yisrael in 1900. ×§×•× ×˜×¨×¡ ×ž×¡×¤×¨ ×”×–×”×¨ ×—×™×‘×•×¨× ×ª× ×™×™× × ×¡×¤×¨ ××’×¨×ª ×”×§×“×© × ×‘×•××ª ×”×™×œ×“ ×—×¨×‘ × ×§×ž×ª × ×§× ×‘×¨×™×ª. Hevrat Hinukh Ne‘arim (Berlin Freischule)/[n.p.] hardcover

Eric Chaim Kline - Bookseller · États-Unis2 500,00 $US≈ 2 115,25 €

MENASSEH BEN ISRAEL .(dit Ménasse )Livre Rare Book

THESOURO DO DINIM

1710DIV012in 8 ( 18x 12 cm) 201 Fol / pages 5470 (H) 1710 (c) frontispice gravé ,papier en bel état ,tranches dorés reliure sur haies de bois ,fermoirs métalliques présent . Un plat parfaitement séparé du volume En portugais Very rare 2nd second edition of the only treatise on Hebrew laws and customs written in Portuguese language and printed for the Portuguese Sephardic communities in Northern Europe. Treasure of Jewish Laws that the people of Israel must know and observe composed by Rabbi Hacham Menasseh ben Israel in Amsterdam, 1st edition 1647; and this 2nd edition in 1710. In 8. º (18x12 cm) (v) -201 - (iv) folium. Binding (worn out at edges) contemporary full calf gilt at spine. Engraved frontispiece. Contains title page to Third Part (Of feasts and fasts throughout the year, the people of Israel must know and observe) and the Last part (in which contains all the precepts, rites and ceremonies concerning to a perfect economy dedicated to the very noble and magnificent lords Abraham and Ishak Israel Pereyra). MENASSEH BEN ISRAEL was born in Lisbon in 1604. Very young of age he went to Amsterdam with his father, Joseph ben Israel, and became a disciple of Haham Yshac Uziel. In 1622 he was appointed professor of the Portuguese Jewish community in Amsterdam and, four years later, he founded the first Hebraic typography in Amsterdam; printing small books in Portuguese, Spanish and Hebrew languages. Menasseh had a decisive contribution in reopening England to the Jewish people, closed since the time of King Edward Ist. He went personally to London and had talks with Cromwell who gave him an honorific pension he never profit of. Menasseh died in 1658 after returning from London. He was portrait by Rembrant. Inocêncio VI, 211. 'In a book dealer which trade was new and old books, I found a complete copy of the Treasure. I've never seen another. '

Librairie du Levant · Bayonne, France4 500,00 €