Epstein’s Einstein

Einstein1This term we have welcomed the arrival of a Bust of Albert Einstein by the famous British sculptor Jacob Epstein (1890-1959). The bust was gifted to the Oxford Centre for Hebrew and Jewish studies by Patricia Leonie Isaacs, Leonie Patricia Phillips and Phil Phillips.
Epstein and Einstein met in 1933 in Norfolk, where Einstein fled from Berlin. It is said that Einstein smoked during the sitting, so much so that Epstein had to ask him to stop so that Epstein could see Einstein’s face clearly. In 1933 Einstein moved to Princeton, before the bust was completed.
The Bust is a bronze cast and there are several copies of the bust in existence, including the Tate Modern: http://www.tate.org.uk/art/artworks/epstein-albert-einstein-n04754
The Fitzwilliam museum, Cambridge: http://www.fitzmuseum.cam.ac.uk/pharos/collection_pages/20th_pages/M.7-1933/TXT_SE-M.7-1933.html
There are also copies of the Bust in the science Museum, galleries in Birmingham and Liverpool and Australia and USA.Einstein4
It is a great privilege to have this wonderful piece of art at the Centre and it will be greatly treasured.

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A restored incunabulum – Naḥmanides, Ḥiddushe ha-Torah

Ramban among others
This edition of Nahmanides’ commentary on the Pentateuch from 1489 was the first book printed in Lisbon. It was published by two rabbis, Samuel Zorba and Eliezer Toledano and preceded the first Latin book printed in Lisbon by some six years. Toledano’s printing house was one of the earliest to use borders in his publications. His Nahmanides’ commentary has a beautiful inhabited floral border around first page. The frame was designed by a Christian printer and engraver, Alfonso Fernández de Córdoba originally for a Hebrew Bible published in 1486 and 1487 by Eliezer ben Abraham ibn Alatansi and Solomon ben Maimon Zalmati in Híjar, Spain. For operating a printing shop with Jewish connections, Fernando was sentenced to death in absentia in Valencia.
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During the long life of this book, it must have been detached from its binding and remained unprotected. As a consequence, it lost several leaves from the beginning and the end. In 1954, the volume was restored: the missing leaves were replaced by photographic facsimile from another copy and it was rebound in a beautiful leather binding preserving it for the future. (Shelfmark W B1i)

First opening with engraved border  (facsimile leaves)

First opening with engraved border (facsimile leaves)

 

Opening with a facsimile leaf on the right and original on the left side.

Opening with a facsimile leaf on the right and original on the left side.

Jerusalem, Jerusalem

W H1474 Bak device

The first printing house in Palestine was founded in Safed, and published only six books in its short existence (1577-1587). Hebrew printing in Palestine was re-established by Israel ben Abraham Bak, who brought his printing equipment to Safed in 1831 from Ukraine. He repeatedly lost his printing press whilst in Safed due to an earthquake and riots. Thus in the late 1830s he decided to move the printing house to Jerusalem. As part of his endeavour to promote prosperity in the Holy Land, Moses Montefiore supplied him with new, modern printing press.
 W H1474 title page opening
Hayim Horowitz’s book, Sefer Hibat Yerushalayim was printed in this new printing house in Jerusalem. Its title page is dominated by Bak’s impressive printer’s device depicting the major landmarks of Jerusalem: the Western Wall, the Temple Mount and the Mount of Olives.
Our copy is signed by Nahman Nathan Coronel Palestinian scholar.

(shelfmark: W H1474)

Amulet or Charm for a newborn’s cot: קמע

Highlight from the Raphael Loewe Pamphlet Collection

This charm, assumed to have originated in Cairo is part of the Raphael Loewe pamphlet collection. It was probably acquired by Herbert Loewe, Raphael’s father, during his time as Master of English at the schools of the Alliance of Cairo and Abyassiyeh in Egypt.

All that is known of the original ownership is the bottom line in the margin: For the son of Elia Joseph, born 6 Marheshvan 5612 [2nd November 1851] (shown in the image below).

The Charm would have been placed over the cot as protection. This amulet is decorated with central Kabbalistic symbols including the star of David and the menorah. The Shema is the main text and the seven branches of the menorah are filled with seven verse from Psalm 67.

amulet 4 detail

Loewe pamphlets: Follkore and Magic I,9

German-Jewish Gossipman illustrated

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“Der Gevattersmann” (Gossipman), edited by Berthold (Baruch) Auerbach (1812-1882), a German-Jewish historian, writer and a Spinozist, was published between 1845 and 1848 in Braunschweig. It was aimed especially at country people. According to Hurst, the calendar became the household treasure of every rural hearth in Middle and South Germany. This particular issue (1848) boasts 33 beautiful woodcut print illustrations, depicting a variety of scenes of every-day life. A selection of images is shown below.

To learn more about Berthold Auerbach, his German patriotism, idealism, attitudes to Judaism and emancipation, as well as his disappointment at German anti-Semitism, click here. Our copy of “Der Gevattersmann” for year 1848 comes as part of the private library of Leopold Zunz [Foyle-Montefiore Collection, shelfmark: Mont 69c40].

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Johannes Stephanus Rittangel and the Sefer Yetsirah

Today’s highlight is another seventeenth-century book printed in Amsterdam by Johannes Jodocus Janssonius (shelfmark: W F823; see also, Constantijn L’Empereur’s commentary on the Book of Daniel). The “ExtrW F823aordinary Professor of Semitic Languages” at the University of Koenigsberg, Johannes Stephanus Rittangel (1606-1652) published his Latin translation of Sefer Yetsirah. This was the third latin translation and the first bilingual publication of the famous book of Jewish mysticism. It is not clear whether Rittangel was a converted Jew or a temporary convert to Judaism. He certainly had an excellent command of Hebrew and spent decades among Jews including Karaites of Lithuania. On his way from Lithuania to Konigsberg in 1640 or 1641, he wanted to stop in Amsterdam to publish his translation of Sefer Yetsirah. However, his ship was attacked by pirates and he ended up in England, where he got acquainted with famous Christian Hebraists such as Samuel Hartlib, John Dury and John Selden. He finally published the book in 1642. Although he was undoubtedly knowledgeable, “his abrasive and difficult personality” “made him impossible to deal with” (for more on him, see Daniel J. Lasker, “Karaism and Christian Hebraism: A New Document,” Renaissance Quarterly, 59:4, [Winter, 2006]: 1089-1116).

A commentary on the Book of Daniel and slavery abolitionists – is there a connection?

The title page of our copy of Constantijn L’Empereur’s commentary on the Book of Daniel (Paraphrasis Don Iosephi Iachiadae in Danielem, Amsterdam, 1733, shelfmark: W B797) bears a signature of one Granville Sharp. Could he be the Grandville Sharp who was a pioneer in the abolition of slavery in Britain? The latter Sharp (1735-1813) was born in Durham into a clerical family and was interested in biblical scholarship, antiquariansim and linguistics – he taught himself Greek and Hebrew. He was member of the Society for the Propagation of the Gospel and the first chairman of the British and Foreign Bible Society.

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Owning a commentary on Daniel written by the seventeenth-century Dutch Hebraist Constantijn L’Empereur seems like a probable match. Also in the Dictionary of National Biography, there is only one Granville Sharp recorded at all.
However, to be sure that “our” Sharp is the abolitionist Sharp we would have to compare the signature in our to book to a verified signature. If any of our FB followers has such a signature at hand…. now is the time to contribute to the further exploration of our collection!

New Acquisitions

Two of our latest acquisitions to the library. We continually add to our collections, covering a range of geographic areas, academic fields and Chronological periods.

The Jews in the Caribbean     Jewish Identities in Iran

Jane S. Gerber, The Jews in the Caribbean. Oxford: The Littman Library of Jewish Civilization, 2014

Mehrdad Amanat, Jewish Identites in Iran: Resistance and conversion to Islam and the Baha’i faith. London: I. B. Tauris: 2011

See the Recent Acquisitions shelf in the Library for more new publications.

 

Highlights: Bartolocci’s Bibliotheca Magna Rabbinica (1675-1693)

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Title page of the first volume (1675)

Today’s highlight is Leopold Zunz’s own copy of Bartolocci’s Bibliotheca Magna Rabbinica The first edition four-volume set was published between 1675-1693 in Rome, ex Typographia Sacrae Congregationis de Propaganda Fide. The work is considered one of the first comprehensive non-critical Hebrew bibliographies and is one of the earliest products of Italian Christian Hebraism.  Leopold Zunz used and quoted it extensively in his first critical scholarly works on Hebrew bibliography.

Don Iulio Bartoloccio (Giulio Bartolocci), born in 1613 in Celleno, was a Cistercian monk and a student of a converted Jew – Giovanni Battista Jonah Galileo (formerly Judah Jonah of Safed). Bartolocci was appointed Professor of Hebrew and Rabbinics at the Collegium Neophytorum in Rome (1651), institution created to re-educate Jewish converts. He was also a Hebrew Scribe at the Vatican Library.

We hold 3 volumes of the work as part of the Foyle-Montefiore Collection, formerly the library of Sir Moses Montefiore [shelfmark: Mont 63cd18]. The Foyle-Montefiore Collection is abundant in works by other famous Christian Hebraists and bibliographers such as Johannes Buxtorf (1564-1629), Johann Leusden (1624-99), John Selden (1584-1654), John Lightfoot (1602-75), Giovanni Bernardo De’Rossi (1742-1831) and Moritz Steinschneider (1816-1907).

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Autograph of Leopold Zunz

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Front cover: tan calf, tooled in blind.