Sawyer after Israel SilvestreBiblio.com
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59-0932London: John Thomas Smith 1808. Etching by Sawyer after a 17th century etching by Israel Silvestre of Whitehall Palace London. From "the superb collection of Alexander Hendras Sutherland Esq." Image size: 203 x 290 mm. Pasted into narrow frame. Trimmed outside plate marks. Light staining. London: John Thomas Smith, 1808. unknown
2000x-0415771080Routledgean imprint of Taylor & Francis Books Ltd 2000. Paperback. New. reissue edition. 181 pages. 8.25x5.25x0.50 inches. Routledge,an imprint of Taylor & Francis Books Ltd paperback
3659082740.Gpaperback. Good. Access codes and supplements are not guaranteed with used items. May be an ex-library book. paperback
178248885Berlin and Dessau: Hevrat Hinukh Ne‘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 Friedländer 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.<br /> <br /> I. Kuntres mi-Sefer ha-Zohar Hibura Tinyana Berlin: Hevrat Hinukh Ne‘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 exposé" 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: “Though 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.†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.<br /> <br /> 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 “printed in Basel in the year 5340†referring to the 1580 edition of Ambrosius Froben Prijs 127.<br /> <br /> III. Nevu’at ha-Yeled Berlin: Hevrat Hinukh Ne‘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.<br /> <br /> 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. ×§×•× ×˜×¨×¡ מספר הזהר ×—×™×‘×•×¨× ×ª× ×™×™× ×<br /> ספר ×גרת הקדש<br /> × ×‘×•×ת הילד<br /> חרב × ×§×ž×ª × ×§× ×‘×¨×™×ª. Hevrat Hinukh Ne‘arim (Berlin Freischule)/[n.p.] hardcover
97170Constantinople Yonah ben Yaakov Ashkenazi 1714. . First only edition; 4to 31 x 21 cm; 18th-century-style calf spine gilt with red morocco label English title stamped in gilt; stains to title page with some text loss leaf 234 cracked without loss of text; occasional very light foxing and browning to pages; 3 243 ll.<br /> Commentary on 'Sefer HaItur' with Responsa by Rabbi Ya'akov Sasson Shushan brought to print by Rabbi Hayim Kimhi ben Rabbi Yitzhak. 'Sefer HaItur' is a halakha Jewish religious law book written by Isaac ben Abba Mari c. 1122-1193 who is often simply referred to as 'Ba'al HaItur'. A prominent Rabbi from Marseilles France his opus magnum 'Itur Soferim' aka Sefer HaItur discusses Jewish conjugal laws monetary laws Jewish holidays and some of the laws governing the kashrut Jewish dietary law. He largely based his own work on the judicial decisions passed down by the Babylonian 'Gaonic' authority.<br /><br />Rabbi Ya'akov Sassoon c. 1680-1711 was one of the greatest Gaonim Jewish scholars of Constantinople.<br /> Vinograd Const. 385; Yaari 282 p.163. Constantinople, Yonah ben Yaakov Ashkenazi, [1714]. unknown
97710Constantinople Yonah ben Ya'akov Ashkenazi 1714. . First and only edition; folio 31 x 21 cm; modern morocco-backed brown boards with gilt ornaments and Hebrew title to spine; worming and occasional marginal tears to some leaves without loss of text edges stained; 3 243 ll.<br /> Commentary on 'Sefer HaItur' with Responsa by Rabbi Ya'akov Sasson Shushan brought to print by Rabbi Hayim Kimhi ben Rabbi Yitzhak.<br /><br />'Sefer HaItur' is a halakha Jewish religious law book written by Isaac ben Abba Mari c. 1122-1193 who is often simply referred to as 'Ba'al HaItur'. A prominent Rabbi from Marseilles France his opus magnum 'Itur Soferim' aka Sefer HaItur discusses Jewish conjugal laws monetary laws Jewish holidays and some of the laws governing the kashrut Jewish dietary law. He largely based his own work on the judicial decisions passed down by the Babylonian 'Gaonic' authority.<br /><br />Rabbi Ya'akov Sassoon c. 1680-1711 was one of the greatest Gaonim Jewish scholars of Constantinople.<br /> Vinograd Const. 385. Constantinople, Yonah ben Ya'akov Ashkenazi, 1714. hardcover
B9783835007932Paperback / softback. New. paperback
6323881281Westdeutscher Verlag GmbH pp. xvii 208 . Papeback. New. Westdeutscher Verlag GmbH unknown
2000mon0003824061Edinburgh University Press 1/31/2025 12:00:01 A. hardcover. Like New. 0.6300 9.2100 6.1400. Edinburgh University Press hardcover
2024__902721459XJohn Benjamins Publishing Co 2024. Hardcover. New. 336 pages. 9.50x6.50x1.00 inches. John Benjamins Publishing Co hardcover
2025x-1474429106Edinburgh Univ Pr 2025. Paperback. New. 256 pages. 9.21x6.14x9.21 inches. Edinburgh Univ Pr paperback
2025x-1474429092Edinburgh Univ Pr 2025. Hardcover. New. 256 pages. 9.21x6.14x9.21 inches. Edinburgh Univ Pr hardcover
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1474429106.Gpaperback. Good. Access codes and supplements are not guaranteed with used items. May be an ex-library book. paperback
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2024x-1032361794Routledge 2024. Hardcover. New. 312 pages. 9.18x6.12x9.21 inches. Routledge hardcover
8446025787.Gpaperback. Good. Access codes and supplements are not guaranteed with used items. May be an ex-library book. paperback
0615663389.Gpaperback. Good. Access codes and supplements are not guaranteed with used items. May be an ex-library book. paperback
1995BN111210Garland Publishing 1995. 1995. Genocide in the Twentieth Century : Critical Essays and Eyewitness Accounts <br/><br/>Genocide in the Twentieth Century : Critical Essays and Eyewitness Accounts Garland Publishing unknown
0834211998.Ghardcover. Good. Access codes and supplements are not guaranteed with used items. May be an ex-library book. hardcover
1999DADAX0763733059Jones & Bartlett 1999-10-01. 2nd Revised ed. hardcover. New. 7.24x10.34x1.73. Buy with confidence. Excellent Customer Service & Return policy. Jones & Bartlett hardcover
2000mon0003541411Brill Academic Pub 7/26/2023 12:00:01 A. hardcover. Like New. . Brill Academic Pub hardcover
