1920 Original TIN SIGN Jewish DAVID PINSKI LIBRARY Yiddish ROCHESTER USA Judaica

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1920 Original TIN SIGN Jewish DAVID PINSKI LIBRARY Yiddish ROCHESTER USA Judaica:
$325.00

DESCRIPTION : Up for sale is an ULTRA RARE exciting JEWISH - YIDDISH artifact. It\'s an impressively designed HEAVY METAL TIN SIGN for a JEWISH YIDDISH LIBRARY in ROCHESTER NEW YORK USA , A LIBRARY which was named after the acclaimed YIDDISH author and playwrite of RUSSIAN origin DAVID PINSKI . The library was apparently established by Noah Pinchas and Channah Sher from ROCHESTER NY USA as says the sign. The sign CALLIGRAPHY , In HEBREW and YIDDISH immitates the RASHI SCRIPT with black , bold and strongly embossed letters. I didn\'t succeed in finding any additional details regarding the LIBRARY and its FOUNDERS. But determining the sign\'s age in the 1920\'s-1940\'s or even earlier is very obvious. Heavy and quite thick natural unpainted metal . Embossed BLACK letters : Hebrew and Yiddish . Four original screw holes in 4 corners. Size around 15.5\" x 6.5\" . Very good condition . The Metal is firm , No dents . The surface is smooth , Still quite glossy and firm. No rust . ( Pls look at scan for accurate AS IS images ) . Will be sent in a special protective rigid sealed package.
AUTHENTICITY : This SIGNis guaranteed ORIGINAL from the 1920\'s up to the1930\'s , NOT arecently made imitation, Itholds alife long GUARANTEE for its AUTHENTICITY and ORIGINALITY.PAYMENTS : Payment method accepted : Paypal.

SHIPPING : Shipp worldwide via registeredairmail is$19 .SIGN will be sent in a special protective rigid sealed package. Handling within 3-5 days after payment. Estimated duration 14 days.

David Pinski (April 5, 1872 – August 11, 1959) was a Yiddish language writer, probably best known as a playwright. At a time when Eastern Europe was only beginning to experience the industrial revolution, Pinski was the first to introduce to its stage a drama about urban Jewish workers; a dramatist of ideas, he was notable also for writing about human sexuality with a frankness previously unknown to Yiddish literature. He was also notable among early Yiddish playwrights in having stronger connections to German language literary traditions than Russian. Contents 1 Early life2 Works3 Emigration4 References5 Sources6 External links Early life He was born in Mogilev, in the Russian Empire (present-day Belarus), and was raised in nearby Vitebsk. At 19 he left home, originally intending to study medicine in Vienna, Austria, but a visit to I.L. Peretz in Warsaw (then also under Russian control, now the capital of Poland) convinced him to pursue a literary career instead. He briefly began studies in Vienna (where he also wrote his first significant short story, \"Der Groisser Menshenfreint\"—\"The Great Philanthropist\"), but soon returned to Warsaw, where he established a strong reputation as a writer and as an advocate of Labor Zionism, before moving to Berlin, Germany in 1896 and to New York City in 1899. In 1904, he nearly received a doctorate from Columbia University, but his play Family Tsvi premiered on the day set for his Ph.D. examination. He failed to show up for the exam, and never received his doctorate. [1] Works Poster: the Federal Theatre presents Pinski\'s \"The Tailor Becomes a Storekeeper\" (Chicago, 1930s) His naturalistic tragedy Isaac Sheftel (1899) tells of a technically creative weaver, whose employer scorns him, but exploits his inventions. He finally smashes the machines he has created, and falls into drunken self-destruction. Like many of Pinski\'s central characters, he is something other than a traditional hero or even a traditional tragic hero. His dark comedy Der Oitzer (The Treasure), written in Yiddish 1902-1906 but first staged in German, by Max Reinhardt in Berlin in 1910, tells of a sequence of events in which the people of a town dig up and desecrate their own graveyard because they have come to believe there is a treasure buried somewhere in it. Rich and poor, secular and religious, all participate in the frenzy; a supernatural climax involves the souls of the dead, annoyed by the disruption. Family Tsvi (1904), written in the wake of the Kishinev pogrom, is a call for Jews not to passively accept violence against them. In this tragedy, various Jews—a religious zealot, a socialist from the Bund, a Zionist, and a disillusioned assimilationist—resist the onslaught in different ways, and for different ideologies, but they all resist. The play could not be officially published openly performed in Imperial Russia, but circulated there surreptitiously, and was even given clandestine amateur productions. Yenkel der Schmid (Yankel the Smith, 1906) set a new level of frankness in Yiddish-language theater in dealing with sexual passions. Although Yiddish theater was more open to such themes than the English-language theater of the same era, it had mostly entered by way of works translated from miscellaneous European languages. The central couple of the play must balance their passion for each other against their marriages to other people. Ultimately, both return to their marriages, in what Sol Liptzin describes as \"an acceptance of family living that neither negated the joy of the flesh nor avoided moral responsibility\". [Liptzin, 1972, 86] A film based on the play was made in 1938, filmed at a Catholic monastery in New Jersey; it starred Moyshe Oysher, was the film premier of Herschel Bernardi (playing Yankel as a boy), and is also known as The Singing Blacksmith. It has also been adapted by Caraid O\'Brien as the English-language play Jake the Mechanic. He continued to explore similar themes in a series of plays, Gabri Un Die Froen (Gabri and the Women, 1908), Mary Magdalene (1910), and Professor Brenner (1911), the last of which deals with an older man in love with a young woman, again breaking Jewish theatrical tradition, because such relationships had always been considered acceptable in arranged marriages for financial or similar reasons, but socially taboo as a matter of emotional fascination. \"Professor Brenner\" has been translated into English by Ellen Perecman and will be presented by New Worlds Theatre Project in November 2015 in a production directed by Paul Takacs at HERE Arts Centre with David Greenspan in the leading role. The English script will be available at in December 2015.[1] During this same period, the one-act messianic tragedy Der Eibiger Yied (The Eternal Jew, 1906) is set at the time of the destruction of the Second Temple. A messiah is born on the same day as the destruction of the Temple, but borne away in a storm; a prophet must wander the Earth searching for him. In Moscow, in 1918 this was to be the first play ever performed by the Habima Theater, now the national theater of Israel. He revisited a similar theme in 1919 in Der Shtumer Moshiakh (The Mute Messiah); he would revisit messianic themes in further plays about Simon Bar-Kokhba, Shlomo Molcho, and Sabbatai Zevi. His work took a new turn with the highly allegorical Die Bergshteiger (The Mountain Climbers, 1912); the \"mountain\" in question is life itself. During the period between the World Wars, he wrote numerous plays, mostly on biblical subjects, but continuing to engage with many of his earlier themes. For example King David and His Wives (1923?) looks at the biblical David at various points in his life: a proud, naively idealistic, pious youth; a confident warrior; a somewhat jaded monarch; and finally an old man who, seeing his youthful glory reflected in the beautiful Abishag, chooses not to marry her, so he can continue to see that idealized reflection. During this period, Pinski also undertook a large and fanciful fiction project: to write a fictional portrait of each of King Solomon\'s thousand wives; between 1921 and 1936, he completed 105 of these stories. During this period he also undertook the major novels Arnold Levenberg: Der Tserissener Mentsh (Arnold Levenberg: The Split Personality, begun 1919) and The House of Noah Edon which was published in English translation in 1929; the Yiddish original was published in 1938 by the Wydawnictvo (\"Publishers\") Ch. Brzozo, Warsaw.[2] The former centers on an Uptown, aristocratic German Jew, who is portrayed as an overefined and decadent, crossing paths with, but never fully participating in, the important events and currents of his time. The latter is a multi-generational saga of a Lithuanian Jewish immigrant family, an interpretation of assimilation modeled[citation needed] on Peretz\'s Four Generations—Four Testaments. Emigration In 1949 he emigrated to the new state of Israel where he wrote a play about Samson and one about King Saul. However, this was a period in which Yiddish theater barely existed anywhere (even less so than today), and these were not staged. The Interwar Period Hebrew or Yiddish? In 1924, Hersh David Nomberg, one of the leading Yiddishists in Warsaw, visited Eretz Israel. On his return, he gave a lecture in Vilna about his impressions of his visit. In 1925, the Yiddish newspaper \"Vilnar Tag\" reported: \"The wider Jewish community is ridiculously overly impressed by the Hebrew University, by the idea connected to a \"Messianic era,\" at that same moment in which the learned community must help establish a Jewish Scientific Institute, which is crucial for Yiddish cultural life and learning.\" In 1925, this institution – YIVO – was established. Its first director was the linguist Dr. Max Weinreich. In 1927, the writer David Bergelson visited Vilna. In his lecture, \"The Possibilities for New Yiddish Literature,\" he explained that Jewish Vilna had made a terrible impression upon him; empty shops, with signs that looked like tombstones. There was nowhere left in Vilna to distribute Yiddish literature and a memorial to it could already be established; \"Yiddish literature was sinking whilst dancing.\" In 1928, the writer Peretz Hirschbein visited Vilna and took part in a festive gathering to mark three years since the founding of YIVO. He lectured about Yiddish as a language that connected Jews all over the world, and pointed out the contradiction between the movement to disseminate Hebrew (Hebraism) and the new Yiddish cultural movement, whose center he had witnessed in the city. He expressed his hope that YIVO would establish a university and a seminary for Yiddish teachers. In 1929, the poet Daniel Charney came to Vilna and spoke on modern Yiddish poetry. He later settled in the city. In 1930, Dr. Yitzhak-Nachman Steinberg, a senior member of the Soviet government and a traditional Jew, came for a visit. Steinberg waved the Flag for territorialism and socialism. He spoke passionately about the immigrant halutzim (pioneers) to Eretz Israel, and regarded both Hebrew and Yiddish as ways to avoid assimilation. In 1932, David Pinski, a member of the \"Bund\" and later \"Poalei Tzion,\" visited Vilna. Pinski was a fan of the Hebrew language, but supported the dissemination of Yiddish culture. He spoke about his experiences as a Yiddish writer in the United States. When M. Dworzecki stood up to thank him, in Hebrew, in the name of the Hebrew writers, the crowd called \"Yiddish!\" During the world conference of YIVO in 1935, a decision was made to protest \"the war on Yiddish in Eretz Israel, a war that will throttle the use of Yiddish in the country\'s public arena.\" Between 1928 and 1940, Hertz Grosbard held more than fifty reading evenings of Yiddish literature. In 1939, Itzhak Katzenelson visited Vilna. He expressed his sorrow that he didn\'t live in the city, where one could find inspiration for the creation of new works. He spoke of the memoirs of Shalom Aleichmen, Y.L. Peretz and other authors, and finished with folksongs that he had written – in Hebrew and in Yiddish. In 1934, Hayim Nahman Bialik arrived in Vilna, on a journey to disseminate Hebrew literature. On the day he arrived, the first issue of the Hebrew magazine \"Zramim\" (Currents) appeared in the city, with the leading article written in his honour. At the press conference with Yiddish and Hebrew journalists, Zalman Reisin, a journalist and leading Yiddishist, became angry that the Zionists had called upon the public to proclaim Hebrew as their mother tongue during the public census, and claimed that this came from a desire to uproot the living Yiddish language. Zelig Kalmanovitz, a member of staff at YIVO, said that while Hebrew was both beloved and dear, and many Jews preferred it to Yiddish – it was difficult to learn, and therefore Yiddish should remain in use. Bialik concluded thus: Hebrew and Yiddish are not at war with each other; every attempt to harm the language that enables the existence of the nation [Yiddish] should fail – but so should every attempt to get rid of Hebrew. Indeed, Hebrew has become the spoken language in Eretz Israel, and its usage should be propagated throughout the Diaspora, but Yiddish should not be harmed. David Pinski, Yiddish Dovid Pinski, Pinski also spelled Pinsky (born April 5, 1872, Mogilyov, Russia [now Mahilyow, Bela.]—died Aug. 11, 1959, Haifa, Israel), Russian-born playwright, novelist, and editor, one of the most noteworthy Yiddish-language dramatists.Reared in Moscow, Vitebsk, and Vienna, Pinski moved as a young man to Warsaw, where he became a friend of the leading Yiddish writer I.L. Peretz. It was also in Warsaw that Pinski began his lifelong associations with the Jewish workers’ movement. His first short story, “Der groyser mentshenfraynd” (“The Great Philanthropist”) was published in 1894. He edited a Yiddish anthology, Literatur un lebn (“Literature and Life”), and traveled to Berlin to further his studies. In 1899 he immigrated to the United States, where he wrote for and edited several Jewish labour periodicals. After the 1903 pogrom in Kishinyov, Russia (now Chişinău, Moldv.), he also became involved in the Zionist labour movement. From 1920 to 1922 he was president of the Jewish National Workers’ Alliance, and he was president of the Jewish Culture Society from 1930 to 1953. In 1949 he moved to Haifa, Israel, and his home became a gathering place for young Yiddish writers.Pinski’s most successful work was the comic play Der oytser (1911; “The Treasure”), which was performed in New York City and Germany. His play Der eybiker yid (1926; “The Eternal Jew”) was performed in Moscow by the Hebrew troupe Habima in 1919. His novels include Dos hoyz fun Noyekh Edon (1913; The Generations of Noah Edon), which portrays the deterioration of Jewishness in America and argues against assimilation. New York State is an Eastern state of the U.S., bounded on the north and west by the St. Lawrence Seaway, Lake Ontario, and Lake Erie, and at the southern tip, by the Atlantic Ocean. Of its 18,990,000 inhabitants, about 1,761,020 are Jews (down from 2,522,000 Jews in 1969). In 1654, 23 Spanish Portuguese Jews, refugees from the Inquisition, arrived in New Amsterdam ( New York after 1664) from Recife, Brazil, and founded the first permanent Jewish settlement in North America. They stayed in part because they had no choice: they were without resources. When Peter Stuyvesant asked the Dutch West Indies Company what to do with the refugees, Jews who were part of the company in Amsterdam were influential enough to provide for them to stay. While the tiny community did not thrive at first, one of its leaders, Asser Levy , by 1658 had real-estate holdings as far north as Albany, and in 1678 Jacob de Lucena was trading in Kingston, up the Hudson River. Successful merchants, Luis Gomez and his sons built a trading post on the Hudson near Newburgh in 1717, and in 1732 the Hays family settled near New Rochelle in Westchester. During the French and Indian War, Hayman Levy , a Hanoverian, conducted a large fur trade around Lake Champlain in the north, and Lyon and Manuel Josephson supplied goods to northern British forts. In the 1760s, some Jews settled on Long Island and in Westchester. Until the 19th century, most Jews who settled in the area that became New York State in 1788 were of Spanish-Portuguese origin. Following the War of 1812, improvements in maritime technology and transportation, particularly the use of steam and the opening of the Erie Canal, combined to intensify Jewish settlement. Aaron Levy, for example, visited the Lake George region from 1805 to 1834. Significant Jewish communities developed in Albany, Syracuse, Rochester, and Buffalo between 1820 and the Civil War. During the substantial German Jewish immigration that began during the 1830s, many immigrants settled along the upper transportation routes to the Middle West: Newburgh (1848), Poughkeepsie (1848), Kingston (1853), Hudson (1867), Albany (1838), Schenectady (1840s), Troy (1850s), Amsterdam (1874), Gloversville (1850s), Utica (1848), Syracuse (1839), Rochester (1848), and Buffalo (1847) on the Hudson-Mohawk River route. Other settlements were founded in Binghamton (1885), Elmira (1850), and Olean (1882) along the southern Susquehanna River, Plattsburgh (1861) on Lake Champlain, and Ogdensburg (1865) on the St. Lawrence River. Isaac M. Wise, the principal architect of Reform Judaism in the United States, served briefly in Albany beginning in 1846. There he established the custom of mixed seating in American synagogues. By 1860 there were 20 congregations in the state and 53 by 1877. These Jews were predominantly merchants and peddlers, while some were farmers. By 1909 there were seven Jewish farmers\' organizations in the state, and the first Jewish farmers\' credit union was formed in 1911. An estimated 60,000–80,000 Jews lived in the state in 1880. East European immigration increased that number to 900,000 by 1910. By 1928 the number reached 1,835,500. Although most of the East Europeans settled in New York City, others, encouraged to alleviate congestion, went to towns in the north, such as Haverstraw (1896), Ossining (1891), Peekskill (1894), New Rochelle (1880s), Lake Placid (1903), Liberty (1880s), Spring Valley (1901), Yonkers (1860s), Mamaroneck (1890), Massena (1897), Suffern (1880s), and Tarrytown (1887), as well as Ithaca (1891) in the central part of the state. In 1940, 90% of the state\'s 2,206,328 (1937 figure) Jews resided in the city. However, the next two decades saw a flow to the suburbs. In 1940 fewer than 100,000 Jews lived in all the New York City suburbs, but Nassau, fueled by returning GIs owning their own homes, had 329,000 Jews by 1956 and 372,000 in 1968; Suffolk, 20,000 by 1956 and 42,000 in 1968 and 90,000 at the turn of the 21st century; and Westchester, 116,900 by 1956 and 131,000 in 1968 (the number has been stable since). In 1902, Jewish organizations established summer camps for urban Jewish youth, beginning with the Educational Alliance\'s Surprise Lake Camp, in Cold Spring. And Jews made themselves felt on rural Long Island, too. In 1909, a Jewish dentist, Dr. Henry W. Walden, invented and flew the first American monoplane from Mineola Airport. One Long Island company, the Elberson Rubber Factory in Setauket, had so many Jews on its payroll that it had to close for the High Holidays, even though the owners weren\'t Jewish. The Baron de Hirsh Jewish Agricultural Society operated a training farm in Kings Park and farm communities in Center Moriches, Riverhead, Calverton, East Islip, and Farmingdale. Turn-of-the-century Centerport was the home of a camp for boys and young men operated by the 92nd Street Y. It advertised \"the finest in kosher cuisine.\" Relief from summer heat, sweatshops, and squalor led to the development of the \"Borscht Belt\" in Sullivan, Ulster, and Orange counties. Some left the Lower East Side and bought small farms. But farming was not their forte, and soon the farms became boarding houses, then inns and bungalow colonies for visitors from the city. The guests insisted on entertainment, and by the 1920s that became a major undertaking. Waiters and busboys doubled as comics and entertainers, or tummlers, while the social directors became impresarios. Among the social directors were Moss Hart, the future playwright, and Don Hartman, who became head of Paramount Pictures. The tummlers included David Daniel Kaminsky, Aaron Chwatt, Jacob Pincus Perelmuth, Morris Miller, Eugene Klass, Joseph Levitch, Milton Berlinger, Joseph Gottlieb and Murray Janofsky, later to become well-known as Danny Kaye, Red Buttons, Jan Peerce, Robert Merrill, Gene Barry, Jerry Lewis, Milton Berle, Joey Bishop, and Jan Murray. The queen of the mountains was Jennie Grossinger, who became the region\'s best-known hostess, and her namesake hotel the most imitated. One of the imitators was Arthur Winarick, the bald manufacturer of Jeris hair tonic and the owner of the Concord Hotel, who constantly tried to one-up Grossinger\'s. In later years, television, jet travel, and increased competition proved serious threats to the region, and Grossinger\'s was sold in 1985 for conversion to condominiums and ski houses. Dozens of hotels closed or became retreats for religious cultists. For 100 years, beginning at the end of the 19th century, Jewish life had a presence in the area. Synagogues were constructed in almost every hamlet. By 1999, 15 remained. Seven of them were listed on the National Register of Historic Places. They were: Agudas Achim, Livingston Manor; B\'nai Israel, Woodbourne; Anshei Glen Wild, Glen Wild; Bikur Cholim B\'nai Yisroel, Swan Lake; Chevra Ahavath Zion, Monticello; Tifereth Israel Anshei, Parksville; and the Jewish Community Center of White Sulphur Springs. Sharon Springs developed as a high-end Jewish refuge. After World War II, Sharon Springs got a second wind from the West German government, which paid medical care reparations to Holocaust survivors, holding that therapeutic spa vacations were a legitimate part of the medical package. Many hotel guests had tattoos on their arms. Politically, the roster of New York Jews who served in Congress began in the 19th century and included Edwin Einstein (1879–81); Joseph Pulitzer (1883–85); Isidor Straus (1894–95); Israel Frederick Fischer (1894–95); Lucius N. Littauer (1897–1907); Mitchell May (1899–1901); and Jefferson M. Levy (1899–1901; 1911–15). In the 20th century, Herbert Tenzer (1965–69) was the first Orthodox Jew in Congress; Allard K. Lowenstein (1869–71), a leader of the anti-war movement, won election from Long Island, and Gary L. Ackerman (1983– ), representing Queens and Long Island, was host in his office to minḥah prayers each afternoon at the Capitol. Herbert H. Lehman was governor from 1933 to 1942, and U.S. senator from 1949 to 1957. Jacob K. Javits served as U.S. senator from 1957 to 1981. Charles Schumer first served as a congressman and later as a senator beginning in 1998. Benjamin N. Cardozo (1927–32), Irving Lehman (1940–45), and Stanley H. Fuld (1966-73) were chief justices of the Court of Appeals, the state\'s highest bench. Pressure from Jewish members of the State Legislature led to the passage of the Fair Employment Practice Act in 1945, the first in the U.S. to prohibit discrimination in employment practices. Jewish newspapers were published in Buffalo (since 1918), Rochester (1924), Westchester (1942), Long Island (1944), and Schenectady (1965) The 1,761,020 Jews of New York State represent around 9% of the total population of the state. New York City, long the most populous and influential of the American Jewish communities, had fewer than 1,000,000, with the Bronx being virtually without Jews except for Riverdale (45,000), Manhattan having 243,500 Jews, Brooklyn 456,000, Queens 186,000, and Staten Island 42,700. The metropolitan area, which included the suburbs as well as those in New Jersey and lower Connecticut, was the most predominant Jewish community outside of Israel, containing some 40% of all American Jews. Excluding New York City, there are more than 513 synagogues in New York State and some 50 mikvehs. Other population centers include: Nassau County (221,000), Suffolk County (90,000), Westchester (129,000), Rockland County (90,000), Rochester (22,500), Orange County (including Monroe and Newburgh, 19,000), Buffalo (18,500), Albany (12,000), and Syracuse (9,000). The government of New York has worked very hard to take care of the Holocaust survivors residing in their state. New York City\'s $78.5 billion budget for FY 2015-2016 included $1.5 million in assistance allocated to Holocaust survivors living below the poverty line. The budget was finalized and approved on June 21, 2015, and also includes $25 million for services for senior citizens. According to the New York based Holocaust survivors advocacy group The Survivor Initiative, there are 64,000 Holocaust survivors living in New York City in 2015, half of whom live on an income of less than $11,000 per year. As of 2013, New York State\'s Jewish population was approximately 1,761,020 people. Rashi script is a semi-cursive typeface for the Hebrew alphabet. It is named for Rashi, an author of rabbinic commentary on the Hebrew Bible (Tanakh) and the Talmud, and is customarily used for printing his commentaries. The typeface (which was not used by Rashi himself) is based on 15th century Sephardic semi-cursive handwriting. This was taken as a model by early Hebrew typographers such as Abraham Garton, the Soncino family and Daniel Bomberg, a Christian printer in Venice, in their editions of commented texts (such as the Mikraot Gedolot and the Talmud, in which Rashi\'s commentaries prominently figure). The purpose of this was to distinguish the rabbinic commentary from the text itself, for which a proper square typeface was used. The Rashi typeface is also traditionally used for printed Ladino. History The initial development of typefaces for the printing press was often anchored in a pre-existing manuscript culture. In the case of the Hebrew press, Ashkenazi tradition prevailed and square or block letters were cast for Biblical and other important works. Secondary religious text, for example rabbinic commentaries, was however commonly set with a semi-cursive form of Sephardic origin. This was ultimately normalized as the Rashi typeface. A corresponding but distinctive semi-cursive typeface was used for printing Yiddish. This was termed vaybertaytsh, where the Yiddish word vayber mean \"women\'s\", and taytsh means to render something intelligible in Yiddish. (Works printed in vaybertaytsh were largely intended for a female readership.)