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1704ref. biblio592London: A.&J. Churchil 1704. Fine. 12mo LVIII 10 392p 18x11cm Translated by Basil Kennet signed binding by Sydney Aiken Fine leather decorated binding and marbled boards ownwer's signature A.&J. Churchil hardcover
ref. SONG1882982835Used: Good unknown
1871Very Good Turkish, Ottoman (1500-1928) Original 1/3 leather bdg. in a traditional Ottoman style. Foolscap 8vo. (18 x 12 cm). In Ottoman script (Old Turkish with Arabic letters). 276 p. Third Edition. Very early edition of this first translation of Fenelon's "Telemaque"; made by Yusuf Kamil Pasha (1808-1876), under the influence of the leading French writers and thinkers like La Fontaine, Racine, Voltaire, Montesquieu, Rousseau; which introduced early Ottoman / Turkish literature to the utopian city called "Salante" for the first time. Özege 20335.; TBTK 10653.; This third edition cannot be found in OCLC. (Utopias from the Middle East 15).
182812mo, xii, 193 pages. 21 cm. 1st edition of Levinsohn's most important work. Levinsohn was one of the founders of the Haskalah in Russia. "He also was known as Ribal (initials of Rabbi Isaac Baer Levinsohn) From 1820-23 he spread the ideas of the Haskalah as a private tutor in wealthy homes in Berdichev and other towns ..Levinsohn's connections with the Russian government gave him authority in Haskalah circles and protected him against the fury of his fanatical opponents. In his memoranda he tried to persuade the Russian authorities to mitigate the persecution of the Jews (his memorandum against the kidnapping of children for military service) and to introduce reforms in the spirit of the Haskalah. He supported a plan for agricultural settlement of Jews, especially those who had lost their livelihood owing to expulsion from the countryside and border areas ..Levinsohn's literary work was mainly polemical and propagandistic. It dealt with the social, internal, and external position of the Jews in Eastern Europe. He started his public advocacy of the Haskalah by writing satires, mainly imitations of those by Perl and Erter .In 1823, Levinsohn completed his most influential work Te'udah be-Yisrael ("Testimony in Israel") which, because of Orthodox opposition, did not appear until 1828 (Vilna) .[In it h]e characterized the Hebrew language as "the bond of religion and national survival," uniting all the dispersions of Israel into one people. He severely criticized the traditional Hadarim ("Hebrew schools") which he dubbed "Hadrei mavet" ("rooms of death"). He denounced their talmudic-centered curriculum, their unsystematic method of instruction, and their employment of corporal punishment. He objected to the use of Yiddish and demanded its replacement by "pure" German or Russian. He demonstrated that great Jews of the past knew foreign languages and studied the sciences, and explained the advantages of such studies, both in business and in relations with the authorities. He devoted considerable space to the advocacy of manual labor, especially farming, and criticized Jewish fondness for petty trading. The book had a great impact on Russian Jewish life. Groups formed in many towns which undertook to carry out Levinsohn's proposals. Even a part of Orthodox Jewry received the book sympathetically; only the Hasidim regarded it as a dangerous work. They banned the book and labeled an adherent of the Haskalah with the pejorative epithet te'udke. The Russian government awarded him a prize of 1,000 rubles for Te'udah be-Yisrael. His contemporaries called him "The Russian Mendelssohn." For the modern reader, only his first book, Te'udah be-Yisrael, is of some historical value. By his personality and literary activity, Levinsohn undoubtedly did much to strengthen the moderate Haskalah. Certain ideas formulated in Te'udah be-Yisrael, such as educational reform and the transition to a life of labor and agriculture, later became a part of the programs of Hibbat Zion, Zionism, and other organizations and movements which preached "the productivization" of the Jewish masses and their adaptation to life in the modern world" (Yehuda Slutsky in EJ, 1972). Repair to title page, with some loss of text. Otherwise Very Good Condition in Good period binding. (HEB-1-22)
18451st edition thus. Later paper wrappers, 12mo, 24 leaves, 155:90 mm. In Yiddish, with title also transliterated on title page ("Hanoges Odom"). Title translates as, The Book of Man's Leadership: ... How Every Jew Should Conduct Himself All His Days From Early to Evening ... and Many Laws. Proper daily behavior for Jews. Contains Kabbalistic customs and practices based on the teachings of the Ari. The text includes detailed descriptions of the halakhot and customs of the Ari for weekdays, Shabbat and festivals, and daily occasions.Although published anonymously, this appears to be similar to the work of Rabbi Meir ben Judah Leib Poppers (died 1662). He was a kabbalist of Ashkenazi descent who was active in Jerusalem after 1640. A pupil of Rabbi Jacob Zemah, he became the last editor of the Lurianic writings. He divided the mass of Rabbi Vital's different versions of Rabbi Luria's teachings into three parts, Derekh Ez Hayyim, Peri Ez Hayyim, and Nof Ez Hayyim. Rabbi Poppers' version became the one in most widespread use in Poland and Germany. After 1640 he composed a large number of his own kabbalistical writings in the vein of Lurianic Kabbalah. They are said to have comprised 39 books, each of which contained the word or ("light") in its title, the entire corpus being called Kokhevei Or. Several parts have been preserved (Ms. Jerusalem no. 101, Ms. Rabbi Alter of Gur no. 170). They included commentaries on Sefer Bahir, on Nahmanides' Torah commentary, on the Zohar, and on Luria's writings according to his own edition (Ms. Jerusalem no. 102). In the latter manuscript Poppers reports that he had studied Rabbi Luria's writings for 17 years. Only two of these books have been published, this work and Or Zaddikim (Hamburg, 1690), written in Jerusalem in 1643, and later incorporated in Rabbi Moses Katz's compilation, Or ha-Yashar (Amsterdam, 1709); and Me'orei Or, a dictionary of kabbalistic symbolism, published with copious notes by Jacob Vilna and Nathan Neta Mannheim under the title Me'orot Natan (Frankfurt, 1709). In addition, Mesillot Hokhmah, a booklet summarizing Lurianic metaphysics in 32 paragraphs, later published under Rabbi Poppers' name (Shklov, 1785), was first printed anonymously (Wandsbeck, c. 1700). Rabbi Poppers is credited with the authorship of a graphic description and summary of the Lurianic system, in the form of a scroll, published under the title Ilan ha-Gadol (1864). This tree, however, shows the distinct influence of Rabbi Israel Sarug's version of Lurianism, which is not to be found in Poppers' other writings. Part of his homilies on the Torah were published as Tal Orot (1911). He mentions as his teachers one Rabbi Israel Ashkenazi and his father-in-law, Azariah Ze'evi (probably from Hebron). During the 1650s Poppers spent about two years in Constantinople. He died in Jerusalem. (EJ, 2007). SUBJECT(S): Jewish ethics. OCLC: 233362307. OCLC lists only one copy (NLI), which, it is noted is missing the end, after 24 leavesexactly the same as our copy, so possibly as issued??? Some toning and stains. Good Condition, very rare. (YID-42-23)
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1968Very good hard cover, with plastic coated, unclipped dust jacket. Previous owner has penned front paste down. Light shelf and handling wear only. Pages securely bound, content unmarked. CN Used
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1929Hard to find, first edition bound in black and white cloth, no dust jacket. Boards are lightly rubbed along edges with bumps to front and rear along leading edge. Spine is faintly marked and endpapers are lightly tanned. 4 page publisher's promotional flyer with reviews by Leonard Woolf and Rebecca West amongst others is laid-in. Creases and edgewear to the flyer. Spine is tight and, apart from small marks in margins of pages 46 and 47, the pages are clean and unmarked throughout. AD Used
