OLD Torah BIBLE Genesis ART Jewish BOOK Judaica OTTO GEISMAR Children JUGENDSTIL

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OLD Torah BIBLE Genesis ART Jewish BOOK Judaica OTTO GEISMAR Children JUGENDSTIL:
$85.00

DESCRIPTION : Up for sale is a UNIQUE and VERYRARE profusely illustrated artistic and poetic version of the 1st books of the Pentateuch , Being \"GENESIS\" ( Bereshit) for the children of ERETZISRAELwhich was ILLUSTRATED by the light hand of the GermanAvant-Garde and Jugendstil ARTIST of Minimalism OTTO GEISMAR . Written in Hebrew and edited by Levin Kipnis. Published overr thirty yearsago by Rubin Mass in JERUSALEM in ERETZ ISRAEL . Original illustrated HC with headingsdesigned by GEISMAR or in his style. . 8 x10 \" . Oblong. 96 pp. Very good condition. Clean. Tightly bound. ( Pls look at scan for accurate AS IS images)Bookwill be sent inside a protective envelope .

PAYMENTS : Payment method accepted : Paypal .SHIPPMENT : SHIPP worldwide via registeredairmail $14 . Book will be sent inside a protective envelope . Handlingwithin 3-5 days after payment. Estimated duration 14 days.

The term \"Torah\" (Hebrew: תּוֹרָה, \"learning\" or \"instruction,\" sometimes translated as \"Law\"[1]), refers either to the Five Books of Moses (or Pentateuch) or to the entirety of Judaism\'s founding legal and ethical religious texts.[2][3] When used with an indefinite article, \"a Torah\" usually refers to a \"Sefer Torah\" (סֵפֶר תּוֹרָה, \"book of Torah\") or Torah scroll, written on parchment in a formal, traditional manner by a specially trained scribe under very strict requirements. The Torah is the most holy of the sacred writings in Judaism.[4] It is the first of three sections in the Tanakh (Hebrew Bible), the founding religious document of Judaism,[5] and is divided into five books, whose names in English are Genesis, Exodus, Leviticus, Numbers, and Deuteronomy, in reference to their themes (Their Hebrew names, Bereshit, בראשית, Shemot שמות, Vayikra ויקרא, Bemidbar במדבר, and Devarim דברים, are derived from the wording of their initial verses). The Torah contains a variety of literary genres, including allegories, historical narrative, poetry, genealogy, and the exposition of various types of law. According to rabbinic tradition, the Torah contains the 613 mitzvos (מצוות, \"commandments\"), which are divided into 365 negative restrictions and 248 positive commands.[6] In rabbinic literature, the word \"Torah\" denotes both the written text, \"Torah Shebichtav\" (תורה שבכתב, \"Torah that is written\"), as well as an oral tradition, \"Torah Shebe\'al Peh\" (תורה שבעל פה, \"Torah that is oral\"). The oral portion consists of the \"traditional interpretations and amplifications handed down by word of mouth from generation to generation,\" now embodied in the Talmud and Midrash.[7] Jewish religious tradition ascribes authorship of the Torah to Moses through a process of divine inspiration. This view of Mosaic authorship is first found explicitly expressed in the Talmud, dating from the 3rd to the 6th centuries CE, and is based on textual analysis of passages in the Torah and the subsequent books of the Hebrew Bible. The Zohar, the most significant text in Jewish mysticism, states that the Torah was created prior to the creation of the world, and that it was used as the blueprint for Creation.[8] According to dating of the text by Orthodox rabbis the revelation of the Torah to Moses occurred in 1380 BCE at Mount Sinai.[citation needed] Contemporary secular biblical scholars date the completion of the Torah, as well as the prophets and the historical books, no earlier than the Persian period (539 to 334 BCE).[9] Scholarly discussion for much of the 20th century was principally couched in terms of the documentary hypothesis, according to which the Torah is a synthesis of documents from a small number of originally independent sources.[10]Outside of its central significance in Judaism, the Torah is accepted by Christianity as part of the Bible, comprising the first five books of the Old Testament.[11] The various denominations of Jews and Christians hold a diverse spectrum of views regarding the exactitude of scripture. The Torah has also been accepted to varying degrees by the Samaritans and others as the authentic revealed message of God to the Israelites and as a factual history of the early Israelites, in both cases as conveyed by Moses. In Islam, the Torah (along with the Christian Gospels) or Tawrat is seen as an authentic revelation from God corrupted with the additions and alterations of men.[12] The faiths revering the Pentateuch consider many of their central tenets to be illustrated in the narratives of the Torah.Meaning and names The word \"Torah\" in Hebrew \"is derived from the root ירה which in the hifil conjugation means \"to teach\" (cf. Lev. 10:11). The meaning of the word is therefore \"teaching,\" \"doctrine,\" or \"instruction\"; the commonly accepted \"law\" gives a wrong impression.\"[13] Other translational contexts in the English language include custom, theory, guidance,[14] or system.[15] The term \"Torah\" is therefore also used in the general sense to include both Judaism\'s written law and oral law, serving to encompass the entire spectrum of authoritative Jewish religious teachings throughout history, including the Mishnah, the Talmud, the Midrash and more, and the inaccurate rendering of \"Torah\" as \"Law\"[16] may be an obstacle to \"understanding the ideal that is summed up in the term talmud torah (תלמוד תורה, \"study of Torah,\"), characterized in Jewish tradition as excelling all things.\"[17] Within the Hebrew Bible, \"The earliest name for the first part of the Bible seems to have been \"The Torah of Moses.\" This title, however, is found neither in the Torah itself, nor in the works of the pre-Exilic literary prophets. It appears in Joshua (8:31–32; 23:6) and Kings (I Kings 2:3; II Kings 14:6; 23:25), but it cannot be said to refer there to the entire corpus. In contrast, there is every likelihood that its use in the post-Exilic works (Mal. 3:22; Dan. 9:11, 13; Ezra 3:2; 7:6; Neh. 8:1; II Chron. 23:18; 30:16) was intended to be comprehensive. Other early titles were \"The Book of Moses\" (Ezra 6:18; Neh. 13:1; II Chron. 35:12; 25:4; cf. II Kings 14:6) and \"The Book of the Torah\" (Neh. 8:3) which seems to be a contraction of a fuller name, \"The Book of the Torah of God\" (Neh. 8:8, 18; 10:29–30; cf. 9:3).\"[18] In Judaism, the Torah in the specific sense is more formally called \"Chamisha Chumshei Torah\" (חמישה חומשי תורה, the \"five fifths of the Torah,\") or informally, \"Chumash\" (חומש, a derivation of \"five\") because of its division into five books.[19] These terms can be used both to refer figuratively to the Torah as well as to the physical text, with the latter use usually restricted to printed versions (versus the handwritten Seifer Torah.) The term \"Pentateuch\" (Πεντάτευχος, literally \"five cases\"[20]) is a Greek word used to refer to the \"Five Books of Moses.\"[21] The first known use of this term dates to circa 150-175 CE, and it is used by Origen, Athanasius, and Tertullian, among others.[22] The Hebrew term \"Seifer Torah\" (ספר תורה, \"book of Torah\") refers to the Five Books of Moses written on a scroll of parchment in a formal, traditional manner by a specially trained Torah scribe under very strict requirements. Islam refers to the Torah as \"Tawrat\", an Arabic word for the revelations given to the Prophet Moses (Musa in Arabic). Authorship Traditional attribution Main article: Mosaic authorship \"Mosaic authorship\" is the ascription to Moses of the authorship of the five books of the Torah or Pentateuch. This is expressed in the Talmud, a collection of Jewish traditions and exegesis dating from the 3rd to the 6th centuries CE, and was presumably based on the several verses in the Torah describing Moses writing \"torah\" (instruction) from God.[citation needed] According to the Encyclopedia Judaica, \"The traditional doctrine of Mosaic authorship of the entire Torah has its source in Deuteronomy 31:9–12, 24, more than in any other passage...The Torah itself contains no explicit statement ascribing its authorship to Moses, while Mosaic attribution is restricted to legal and ritual prescription and is hardly to be found in connection with the narrative material.\"[18] However, according to Catholic Encyclopedia, the attribution of the Torah to Moses dates as back to the Bible itself, noting the fact that several books of the Bible, reference the Torah as the Book of Moses, Law of Moses, etc,[23] and can also be found in the New Testament.[23] Deuteronomy 31:9 and Deuteronomy 31:24-26 describe how Moses writes \"torah\" (instruction) on a scroll and lays it beside the ark of the Covenant.[24] The attribution of the Torah to Moses is also expressed by the early Roman historian Josephus Flavius. Statements implying belief in Mosaic authorship of the Torah are contained in Joshua,[25] Kings,[26] Chronicles,[27] Ezra[28] and Nehemiah.[29] The rabbis of the Talmud (c. 200-500 CE) discussed exactly how the Torah was transmitted to Moses. In the Babylonian Talmud Gittin 60a it is written \"Said R\' Yochanan, the Torah was given in a series of small scrolls,\" implying that the Torah was written gradually and compiled from a variety of documents over time. Another opinion there that states that the entire Torah was given at one time. Menachem Mendel Kasher points to certain traditions of the Oral Torah that showed Moses quoting Genesis prior to the epiphany at Sinai. Based on a number of Bible verses and rabbinic statements, he suggests that Moses had certain documents authored by the Patriarchs that he made use of when redacting that book.[30] According to Moses Maimonides, the 12th Century rabbi and philosopher, Moses was the Torah\'s author, receiving it from God either as divine inspiration or as direct dictation in the Hebrew year 2449 AM (1313 BCE).[31][32] Later rabbis (and the Talmudic rabbis as well - see tractate Bava Basra 15a) and Christian scholars noticed some difficulties with the idea of Mosaic authorship of the entire Torah, notably the fact that the book of Deuteronomy describes Moses\' death; later versions of the tradition therefore held that some portions of the Torah were added by others - the death of Moses in particular was ascribed to Joshua. The Talmud explains this by saying that Moses wrote it tearfully, in anticipation of his death; another tradition is that Joshua added these words after Moses died (the next book is the Book of Joshua which, according to Jewish tradition, was written by Joshua himself), and that the final verses of the book of Deuteronomy read like an epitaph to Moses. Mosaic authorship was accepted with very little discussion by both Jews and Christians until the 17th century, when the rise of secular scholarship and the associated willingness to subject even the Bible to the test of reason led to its rejection by mainstream biblical scholars. The majority of modern scholars believe that the Torah is the product of many hands, stretching over many centuries, reaching its final form only around the 6th and 5th centuries BCE. Academic analysis Main article: Documentary hypothesisMany contemporary secular biblical scholars date the completion of the Torah, as well as the prophets and the historical books, no earlier than the Persian period (539 to 334 BCE).[33] Scholarly discussion for much of the 20th century was principally couched in terms of the documentary hypothesis, according to which the Torah is a synthesis of documents from a small number of originally independent sources.[10] According to the most influential version of the hypothesis, as formulated by Julius Wellhausen (1844 - 1918), the Pentateuch is composed of four separate and identifiable texts, dating roughly from the period of Solomon up until exilic priests and scribes. These various texts were brought together as one document (the Five Books of Moses of the Torah) by scribes after the exile.The Jahwist (or J) - written c 950 BCE.[10] The southern kingdom\'s (i.e. Judah) interpretation. It is named according to the prolific use of the name \"Yahweh\" (or Jaweh, in German, the divine name or Tetragrammaton) in its text.The Elohist (or E) - written c 850 BCE.[10] The northern kingdom\'s (i.e. Israel) interpretation. As above, it is named because of its preferred use of \"Elohim\" (Generic name any heathen god or deity in Hebrew).The Deuteronomist (or D) - written c 650-621 BCE.[10] Dating specifically from the time of King Josiah of Judah and responsible for the book of Deuteronomy as well as Joshua and most of the subsequent books up to 2 Kings.The Priestly source (or P) - written during or after the exile, c 550-400 BCE.[10] So named because of its focus on Levitical laws.The documentary hypothesis has been increasingly challenged since the 1970s, and alternative views now see the Torah as having been compiled from a multitude of small fragments rather than a handful of large coherent source texts,[34] or as having gradually accreted over many centuries and through many hands.[35] The shorthand Yahwist, Priestly and Deuteronomistic is still used nevertheless to characterise identifiable and differentiable content and style.The 19th century dating of the final form of Genesis and the Pentateuch to c. 500-450 BCE continues to be widely accepted irrespective of the model adopted,[36] although a minority of scholars known as biblical minimalists argue for a date largely or entirely within the last two centuries BCE.Structure The Hebrew names of the five books of the Torah are taken from initial words of the first verse of each book. For example, the Hebrew name of the first book, Bereshit, is the first word of Genesis 1:1: Bereshit (בראשית, literally \"In the beginning\") Shemot (שמות, literally \"Names\" Vayikra (ויקרא, literally \"He called\") Bamidbar (במדבר, literally \"In the wilderness\") Devarim (דברים, literally \"Things\" or \"Words\") The Anglicized names are derived from the Greek and reflect the essential theme of each book: Genesis: \"creation,\" Exodus: \"departure\" Leviticus: refers to the Levites and the regulations that apply to their presence and service in the Temple, which form the bulk of the third book. Numbers (Arithmoi): contains a record of the numbering of the Israelites in the wilderness of Sinai and later on the plain of Moab. Deuteronomy: \"second law,\" refers to the fifth book\'s recapitulation of the commandments reviewed by Moses before his death. According to the classical Jewish view, the stories in the Torah are not always in chronological order. Sometimes they are ordered by concept according to the rule: \"There is not \'earlier\' and \'later\' in the Torah\" (אין מוקדם ומאוחר בתורה, Ein mukdam u\'meuchar baTorah).[37] This position is accepted by Orthodox Judaism. Non-Orthodox Jews generally understand the same texts as signs that the current text of the Torah was redacted from earlier sources (see documentary hypothesis.) Content Bereshit (Genesis) begins with the story of creation (Genesis 1-3) and Adam and Eve in the Garden of Eden, as well the account of their descendants. Following these are the accounts of Noah and the great flood (Genesis 3-9), and his descendants. The Tower of Babel and the story of (Abraham)\'s covenant with God (Genesis 10-11) are followed by the story of the patriarchs, Abraham, Isaac, and Jacob, and the life of Joseph (Genesis 12-50). God gives to the Patriarchs a promise of the land of Canaan, but at the end of Genesis the sons of Jacob end up leaving Canaan for Egypt because of a famine. Shemot (Exodus) is the story of Moses, who leads Israelites out of Pharaoh\'s Egypt (Exodus 1-18) with a promise to take them to the promised land. On the way, they camp at Mount Sinai/Horeb where Moses receives the Torah, including the Ten Commandments, from God, and mediates His laws and Covenant (Exodus 19-24) the people of Israel. Exodus also deals with the violation of the commandment against idolatry when Aaron took part in the construction of the Golden Calf (Exodus 32-34). Exodus concludes with the instructions on building the Tabernacle (Exodus 25-31; 35-40). Vayikra (Leviticus) begins with instructions to the Israelites on how to use the Tabernacle, which they had just built (Leviticus 1-10). This is followed by rules of clean and unclean (Leviticus 11-15), which includes the laws of slaughter and animals permissible to eat (see also: Kashrut), the Day of Atonement (Leviticus 16), and various moral and ritual laws sometimes called the Holiness Code (Leviticus 17-26). Bamidbar (Numbers) takes two censuses where the number of Israelites are counted (Numbers 1-3, 26), and has many laws mixed among the narratives. The narratives tell how Israel consolidated itself as a community at Sinai (Numbers 1-9), set out from Sinai to move towards Canaan and spied out the land (Numbers 10-13). Because of unbelief at various points, but especially at Kadesh Barnea (Numbers 14), the Israelites were condemned to wander for forty years in the desert in the vicinity of Kadesh instead of immediately entering the land of promise. Even Moses sins and is told he would not live to enter the land (Numbers 20). At the end of Numbers (Numbers 26-35) Israel moves from the area of Kadesh towards the promised land. They leave the Sinai desert and go around Edom and through Moab where Balak and Balaam oppose them (Numbers 22-24; 31:8, 15-16). They defeat two Transjordan kings, Og and Sihon (Numbers 21), and so come to occupy some territory outside of Canaan. At the end of the book they are on the plains of Moab opposite Jericho ready to enter the Promised Land. Devarim (Deuteronomy) consists primarily of a series of speeches by Moses on the plains of Moab opposite Jericho exhorting Israel to obey God and further instruction on His Laws. At the end of the book (Deuteronomy 34), Moses is allowed to see the promised land from a mountain, but it is not known what happened to Moses on the mountain. He was never seen again. Knowing that he is nearing the end of his life, Moses appoints Joshua his successor, bequeathing to him the mantle of leadership. Soon afterwards Israel begins the conquest of Canaan. Torah and Judaism.****** Some of the most original Haggadah illustrations were made by Otto (Nathan) Geismar (b. October 30, 1873 – d. March 30, 1957), an art teacher at the Berlin Jewish Community school (later called ‘middle school’) for boys from 1904 till 1936. In 1930 the Jewish community granted Geismar a scholarship for a several-month-long stay in Palestine. In 1939 Geismar and his wife emigrated to Brazil and, after the Second World War, they both moved to England to be closer to their daughter. Geismar’s first published work is closely related to his profession: his book Tier-Schnell-Zeichnen was published in Berlin in 1926 as a drawing manual. A year after his Haggadah, in 1928, Geismar’s biblical illustrations for children were published as Bilder Bibel by Rubin Mass, again in Berlin (and republished by the same in 1940 in Jerusalem; later in Israel the illustrations accompanied books of children’s poetry and rhymes by L. Avishai and by L. Kipnis). Still in Berlin, in the 1930s, Geismar illustrated and designed an edition of the Biblical Book of Esther in scroll form (as read on Purim), which was published by Dr. Herbert Löwenstein in Berlin and Tel-Aviv in 1936, as well as other texts. The Haggadah with Geismar’s illustrations was published in Hebrew/Aramaic alone and in two separate bilingual editions with the original text and a translation into German and Dutch (Berlin, c.1928 and reeditions). Geismar’s early style has been characterized as ‘minimalist’ and ‘expressionistic’; his Haggadah illustrations are marked by bold typography, radically simplified lines, freedom of treatment of traditional themes (e.g., the illustration for the song Had Gadya) and humour (the wicked son as a mocker who thumbs his nose at the wise one; the Plagues of Egypt; a child overcome by the wine and festivities at the end of the seder banquet, etc.). Geismar’s optimistic ‘logo’ can be seen at the end of the book: a little bird chirping in a tree next to an open cage, with the Hebrew initials Aleph Gimel = Otto Geismar. **** Geismar uses Jugendstil minimalism with its very simple strong lines to draw characters by means of their bodily contours. The wise type is classically engrossed in books as he leans his covered head on his arm; the wicked type is dynamic, interactive and unbalanced (as in the Amsterdam and Chicago Haggadot). The outstretched fingers before the face suggest that he is taunting the wise type. The third and fourth children are differentiated by their open or closed posture (hands and feet).