Auction 78 - Rare and Important Items
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After WWII, the demand for Talmud and holy books by surviving Jews congregated in the DP camps exceeded the few copies that were available for the refugees. From 1946, the Union of Rabbis in Germany, with the assistance of the American army and the JDC, began to print volumes of Talmud for survivors. At first, only a few tractates were printed in various formats. In 1948, the present edition – a complete edition of the Talmud – was printed for the first time. Each volume contains two title pages. The first title page was especially designed to commemorate the printing of the Talmud on the scorched soil of Germany; on its upper part is an illustration of a Jewish town with the caption "From slavery to redemption and from darkness to great light"; on its lower part is an illustration of barbed wire fences and a labor camp, with the captions: "Labor camp in Germany during Nazi era", "They had almost consumed me upon earth; but I forsook not thy precepts" (Psalms 119).
19 volumes. 39 cm. Brittle paper in some volumes. Overall good condition. Stains. Creases and tears to several leaves, with no damage or loss to text. Original bindings and spines, with minor damage.
The letter was sent to French writer, philosopher and musicologist, Édouard Schuré, shortly after Wagner's famous antisemitic essay, "Judaism in music", was first published under his full name (the essay has been published previously under a pen name), and a month before Wagner's opera Rienzi premiered in Paris.
In his letter, Wagner relates to his essay "Judaism in music" (which he sent his addressee together with the letter), and expresses his antisemitic worldview: "You will learn much from it [from the essay]… in particular you will see that I… am not dealing with the French public, but rather with German Jews. If you would only ask who these gentlemen in Figaro [a leading French daily newspaper] are, you will see that they all have these certain Jewish German names such as Wolf, Hirsch, Bär".
Wagner also mentions the French poet and writer, Judith Mendès (daughter of the famous novelist Théophile Gautier), whose visit in his home several month later in summer 1869 (together with her husband, French-Jewish poet Catulle Mendès) commenced their longstanding relationship. He concludes his letter by asking Schuré to convey his greetings to Mr. and Mrs. Mendès, adding: "if my letter appears in La Liberté please send me four copies of it" (presumably in reference to the letter Wagner sent Judith Mendès in February 1869 about the Rienzi opera, for publication in La Liberté; the letter was published on March 10, a day after the present letter was written).
Wilhelm Richard Wagner (1813-1883), a leading German composer in the 19th century. His works, which were considered original and revolutionary in his times, furthered the musical language of opera, and of classical music in general.
Wagner was known for his antisemitic views, which were most sharply expressed in his essay Judaism in Music (Das Judentum in der Musik) – a venomous diatribe against European Jews and their culture, describing the negative impact of Jewish culture on German culture, the artistic failure of prominent Jewish composers (especially criticizing the compositions of Mendelssohn and Meyerbeer), and the only possible solution, in his mind, for Jews: "only one thing can redeem you [Jews] from the burden of your curse… total destruction" (this declaration, which concludes the essay, is seen by some historians as one of the precursors of German antisemitism in the 1930s and 1940s).
Wagner first published this essay in 1850, under the pen name K. Freigedank (K. Freethought), after he was exiled from Germany for his part in the 1848 revolutions. Only in 1869, after he returned to Germany and became a protégé of King Ludwig II, did Wagner republish the essay in an expanded version under his full name.
[1] leaf, folded in two (three written pages). 18.5 cm. Good condition. Folding marks and minor stains.
The present letter was written towards the end of WWII, when Einstein was residing in Princeton, U.S.A., and discusses the idea of establishing a "supranational agency" – a global government – an idea which Einstein promoted for many years as a means to achieving world peace.
In his letter, Einstein thanks Dr. Held for the booklet he sent him, writing: "I find it to be not bad, although under the current circumstances psychologically misguided. Even if under the current circumstances the prospects of creating an effective supernational agency are indeed slight, it nonetheless seems to me quite dangerous to work journalistically to cripple such aspirations. Since, if one stops halfway, the next world war is already certain today. This is all the more the case when modern technological development evermore induces the preemptive war, as the surprise attack is far superior to the defense".
With the words "modern technological development", Einstein presumably alludes to the atomic bomb, which was by then in advanced stages of development within the top-secret Manhattan Project (the letter was written some seven months before the American atomic bombs were dropped over Hiroshima and Nagasaki). According to Einstein, in the balance of terror in which the most effective defense is a surprise attack, it is necessary to
establish an effective supranational organization which will impose peace between the nations and prevent the next war, where the new, highly destructive weapon is bound to be used (approximately six months after Einstein wrote this letter, the Charter of the United Nations – the foundational treaty of the United Nations – was signed).
Einstein's attitude towards the atomic bomb was, in certain respects, ambivalent. As a pacifist he opposed war with all his being and aspired to totally abolish the idea of a nation state, which, by its mere existence, he held, made war inevitable. Nonetheless, as a pragmatist he saw Germany's arming with nuclear weapons as a threat to humanity, and believed that the Allied powers must precede it in obtaining the atomic bomb. This line of thinking led him to sign, alongside the physicist Leo Szilárd, a letter sent in 1939 to President Roosevelt (the Einstein-Szilárd letter), informing the American administration of the latest discoveries in the field of energy generation through nuclear fission, and the military potential of this new technology, and raising the concern that Nazi Germany may be working on developing its own atomic bomb. This letter resulted in the establishment of the Manhattan Project, where the first American atomic bombs were developed. Einstein later expressed his regrets of having signed this letter. In 1946, he founded together with Szilárd the Emergency Committee of Atomic Scientists to warn the public of the dangers associated with the development of nuclear weapons, and in 1955, shortly before his death, he signed the Russell-Einstein Manifesto, which also discussed the threats posed by nuclear weapons and called for world leaders to seek peaceful resolutions to international conflicts.
Albert Einstein (1879-1955), one of the most influential physicists in the 20th century, creator of the Theory of Relativity and the one who laid the foundations for the theory of quantum mechanics; Nobel prize laureate. Einstein was born in Ulm, southern Germany, studied in Switzerland and served as professor in various universities, including the Friedrich Wilhelm University (today named Humboldt University) in Berlin. Apart from his scientific research, Einstein was involved for many years in political efforts to promote organizations committed to international cooperation, which would lead to the eradication of wars. In 1914, he signed the pacifist manifesto Aufruf an die Europäer (Appeal to Europeans), and in the 1920s he was a member of the International Committee on Intellectual Cooperation. With the Nazi rise to power in 1933, he renounced his German citizenship and settled in the United States, where he was offered a position in the Institute for Advanced Study in Princeton, NJ. He remained there until his death on April 18, 1955.
The recipient of the letter is Isidore William Held (1876-1947), a Jewish, Austrian-born medical doctor. Held studied in Philadelphia, Berlin and Vienna, wrote many medical monographs and translated medical works from German to English. He worked for many years as a physician in the Beth Israel hospital in New York, and was active in the local Jewish community. He was active in assisting Jewish doctors and scientists who escaped Nazi Germany to the United States, and it was presumably in that framework that he became acquainted with Einstein. After Held's passing in 1947, Einstein wrote to his widow: "As a role model for his fellow men he was the best that a human being can be".
See: Aufbau, Reconstruction, an American Weekly Published in New York, Vol. XIII – No.10, New York, Friday, March 7, 1947.
[1] leaf. 28 cm. Good condition. Folding marks. Minor marginal tears. Minor stains to lower part of leaf. Inscription on verso.
Brief letter – invitation to Marie Curie's laboratory. Signed: "M. Curie".
Marie Curie (1867-1932), a Polish-French physicist, prominent 20th century scientist, winner of two Nobel Prizes and the first woman to be awarded a Nobel Prize.
Curie was born in Warsaw, then a part of the Russian empire, as Maria Skłodowska. Her father, a teacher of mathematics and physics, lost his position due to his support of Polish independence, and the children were raised in poverty. Unable to enroll in a regular higher education institution because she was a woman, Curie began her academic career in the Flying University – an underground educational enterprise, offering clandestine evening courses. At the age of 24, she was the first female student to be accepted to the Sorbonne, and she relocated to Paris where she resided in an attic near the university to save on travel expenses. Despite the difficulties, and her sparse knowledge of the French language, she finished her studies with distinction and earned a scholarship for chemistry research. This allowed her to begin working in the laboratory of The City of Paris Industrial Physics and Chemistry Higher Educational Institution (ESPCI), directed by the physicist Pierre Curie.
Pierre and Marie's collaboration led to one of the most important discoveries in the history of science – radioactivity. They were married in 1895. The following years were some of the most productive and important years of their scientific careers, and it was then that Marie discovered two hitherto unknown chemical elements – polonium (named after Curie's home country – Poland), and radium (named after the Latin word radius – ray of light, for its fluorescence). Despite her husband's standing, Curie was forced to conduct some of her experiments in a shed outside the laboratory, so as not to "distract the men" working in the laboratory.
In 1903, the Nobel Committee for Physics decided to award the Nobel Prize in Physics to the Curies for their research on radiation (they had originally intended to award the prize to Pierre alone, yet he refused to accept it unless they included Marie), and Curie became the first woman to be awarded a Nobel prize. Eight years later, in 1911, the Nobel Committee decided to award Curie a second prize in Chemistry, for her discovery of two elements (Curie is one of the only four Nobel laureates awarded two Nobel prizes, and the only person ever awarded a Nobel prize in two different fields).
Curie is also renowned for her contribution in the field of medicine, when she was appointed head of the Red Cross Radiology service and operated mobile X-ray units to help wounded soldiers (dubbed "petites Curies" – little Curies). Her young daughter, Irène, operated the mobile X-ray units, and was awarded a military medal for her assistance in the battlefield. She later continued her parents' research on radioactivity and won a Nobel Prize herself.
Marie Curie died in 1934, presumably from long-term exposure to radiation. Her name and story were commemorated in countless films, books, names of institutes and organizations, and in the name of an element – curium.
14X10.5 cm. Good condition. Inscriptions penciled on verso.
The Calendar of the Soul, one of the central texts of anthroposophy, was first printed in 1912 (based on a manuscript written that year). In 1918, a second edition was published, with several variations compared to the first edition, and with a new preface by Steiner (this edition was published as part of the anthology Durch den Geist zur Wirklichkeits-Erkenntnis der Menschenrätsel). The present notebook is presumably a transcript of the second edition, including the preface. The title page and preface are signed "Rudolf Steiner". Fine, red leather binding.
The Calendar of the Soul offers a saying (Spruch in German, can also be translated as "verse" or "mantra") for each week of the year, in accordance with the seasons – altogether 52 sayings, through which the soul can experience a feeling-unison with nature. The purpose of the book is to assist in the quest of a more profound self-knowledge, which is necessary to attain higher spiritual levels. This is part of the broader objective of anthroposophy, whose aim is to draw the modern person closer to the spiritual world he lost touch with, and to help him live a freer, more ethical life.
Steiner describes the purpose of the weekly sayings in his preface to the 1918 edition: "The course of the year has its own life. With this life the human soul can unfold a feeling-unison. If the soul opens itself to the influences that speak so variously to it week by week, it will find the right perception of itself. Thereby the soul will feel forces growing within that will strengthen it. It will observe that such inward forces want to be awakened – awakened by the soul's ability to partake in the meaningful course of the world as it comes to life in the rhythms of time. Thereby the soul becomes fully aware of the delicate, yet vital threads that exist between itself and the world into which it has been born".
Rudolf Joseph Lorenz Steiner (1861-1925), an Austrian philosopher and architect. In the early 20th century, he founded anthroposophy, a philosophy linking the spiritual man to the spiritual world. The philosophy, which applies to various areas of life – education, medicine, agriculture, architecture, and more, gained many supporters throughout the world, and from the 1960s, in Israel as well. Several anthroposophist communities exist today in Israel, in Harduf, Kiryat Tivon and elsewhere, and many anthroposophist schools operate throughout the country.
[28] leaves. 15X10.5 cm. Good condition. Stains, including some minor dampstains and ink smears. Pen inscription (in a different hand) on final leaf, "…Heidi Kind(?) 1948". Minor abrasions to spine.
First book of poems by Naftali Herz Imber (1856-1909), notably including his poem "Tikvatenu" ("Our Hope"), which would in time develop into "Hatikvah, " anthem of the Zionist Movement, and ultimately the anthem of the State of Israel.
On the back of the title page is a dedicatory inscription, handwritten in German and Hebrew by Imber himself and partly cut off: "Dem Manne [?] sein Volkes [Head of?] the 'Moshava' [Colony] of Rosh Pinah, this notebook is a souvenir [for] the generous one, who is young in years [and] fatherly in wisdom, Yitzhak Ettinger. From the author, Rosh Pinah 5647 [1886/87]". [The dedication is apparently to Emil Yitzhak Ettinger, deputy director of the moshava of Rosh Pinah in the years 1886-87; see below].
According to his own account, Naftali Herz Imber wrote the first draft of the words to the poem then known as "Tikvatenu" ("Our Hope") in 1877/78 while he was living in Iași, Romania. A different source, cited by the Hebrew-language "Encyclopedia of the Pioneers and Founders of the Yishuv" (p. 1586), states that the original words were written in 1886, while Imber was thoroughly intoxicated, having drunk profusely in the course of the Purim festivities at the moshava of Gedera. According to this source, Imber arose from his stupor to declare that he had "just now composed the first two verses to our national song, which shall give expression to our hope." Subsequently, while touring the various moshavot of Palestine, Imber altered the words and added verses. Eventually, the work was published in its final draft (for the time being) in Imber’s collection of poems titled "Sefer Barkai". Roughly a year after the publication of the collection, Shmuel Cohen (1870-1940), one of the young "halutzim" (Jewish pioneers) of Rishon LeZion, took an existing melody and set it to the words of the poem. Cohen's work was an adaptation of a traditional melody with Slavic roots, associated with Romanian coachmen. The Czech composer Bedřich Smetana made use of an almost identical tune in his famous symphonic poem "Vltava" (also known as "The Moldau").
With its ethereally beautiful new melody, the song was enthusiastically adopted by the settlers of the moshavot. From there it traveled to Europe and was quickly embraced by the Zionist Congresses, to be sung at the conclusion of each session. Years later, the song was renamed "Hatikvah" and the Hebrew lyrics gradually underwent a number of changes. The main changes were introduced in 1905, when the line "to return to the land of our fathers, to the city where David had encamped" was exchanged for "to be a free people in our country, the Land of Zion and Jerusalem" and the words "the Age-Old Hope" were turned into "the Hope ["Hatikvah"] of Two Thousand Years." Though not officially sanctioned at the time by law or decree, the first two verses of the song became almost universally accepted as the national anthem of the Jewish people. In 1933, Hatikvah gained recognition as the anthem of the Zionist movement. With the establishment of the State of Israel in 1948, it was unofficially adopted as the national anthem. This recognition was not officially grounded in law until 2004.
Naftali Herz Imber was born in Złoczów (today Zolochiv), Galicia (then a region of the Austrian Empire, today part of Ukraine). He was given a traditional Jewish education up to his teenage years, but while still a youth he embraced the "Haskalah" (Jewish Enlightenment) movement, and shortly thereafter, Zionism. After wandering through Eastern and Southern Europe, taking on assorted occupations, in 1882 he chanced upon the Christian Zionist author, journalist, and British Member of Parliament, Sir Laurence Oliphant (1829-1888), to whom he dedicated his book of poetry, "Sefer Barkai." Oliphant happily took the young poet under his wing, and brought him along when he took up residence in Palestine, where Imber served as his personal secretary. In Palestine, Imber was mostly supported by Oliphant and his wife, Alice. Imber’s relationship with the Jewish settlers in Palestine was complex; on one hand, he was filled with profound admiration for the "halutzim", spent a great deal of time getting to know the various moshavot, and found many enthusiastic readers for his poetry among the people there; on the other hand, he never ceased to quarrel with the appointed officials of the preeminent patron of the Yishuv, the Baron Edmond de Rothschild. In the "Polemic of the 'Shmitah'" (1887-89) – a halakhic discourse in search of an appropriate approach to the biblical commandment requiring farmers to leave their fields fallow every seventh year – Imber sided with the Rabbinical establishment, and through his poetry, took issue with the representatives, supporters, and patrons of the New Yishuv, specifically the Baron Rothschild, Eliezer Ben-Yehuda, and Eliyahu Scheid; apparently, his excoriation of the Baron's clerks for their corruption and ineptitude was at least to some extent in response to the harsh criticism personally leveled against him at the time for accepting money and medical care from his benefactor, Laurence Oliphant, and from various Christian missionaries. Nevertheless, Imber's stance on these matters was far from consistent; at times he actually showered praise on the Baron’s personnel, particularly when they catered to his material desires.
Following the passing of Alice Oliphant, Sir Laurence left Palestine, and Imber was deprived of his patron. Shortly thereafter, he returned to his wandering lifestyle, visiting India and spending time in London before finally settling in the United States. He died in New York in 1909 and was buried there, but was reinterred in Israel, in Jerusalem’s Har HaMenuhot Cemetery, in 1953.
Imber apparently dedicated the present copy of Sefer Barkai to a French Jew by the name of Emil Yitzhak Ettinger, a senior appointee in the administrative apparatus established by the Baron Rothschild in Palestine in the years 1885-96. From the summer of 1886 to the winter of 1887, Ettinger assumed the role of deputy director of the moshava of Rosh Pinah, while also serving as a French teacher. In the years he spent in Palestine, he filled a number of different administrative positions on behalf of the Baron, until finally retiring from the Baron’s staff in 1896 and returning to Paris.
VI, [2], 127, [1] pp., 15.5 cm. Good condition. Stains. Minor creases. Minor tears to edges of several leaves. Card binding, with minor abrasion and blemishes. Tears to length of spine. Boards partly detached. Strip of adhesive tape reinforcing line of contact between front binding and title page. Remnants of stickers on spine.
Reference: Eliyahu HaKohen, "Od Lo Avda Tikvatenu" ["Our Hope has Not been Lost"], "Ariel, " Issue no. 186, January 2009 (Hebrew), pp. 101-104.
These agreements were signed in the course of Israel's War of Independence, shortly after the State of Israel's Declaration of Independence (May 14, 1948) and the invasion of Arab armies that came in its immediate wake. They reflect the state of affairs on the battlefield once the Israel Defense Forces had successfully repulsed the initial onslaught of Arab forces that had managed to penetrate deep into the interior of the newborn state's territory (the partition of lands, as demonstrated by the agreements, came about as the result of some of the war's most decisive battles; thanks to Israeli military advances, the settlements of Zemah, Degania A, Degania B, Metulla, and other outposts were now in Israeli hands).
Ceasefire lines are sketched onto each of the maps. The texts of the agreements are inscribed by hand and signed by the military commanders and UN personnel. The inked stamp of the United Nations Truce Supervision Organization (UNTSO) appears in the lower right margins of both agreements.
Included:
1. Ceasefire agreement for the Jordan Valley. Superimposed in handwriting over a Survey of Palestine map of the Jordan Valley and southern Sea of Galilee regions, with sketched ("truce") lines indicating the respective borders of areas controlled by Israeli forces and those controlled by Syrian forces, showing swaths of no man's land between them.
A brief handwritten "legend" appears in English in the upper right margin. Underneath this, the text of the agreement appears in French. Signed by IDF representative "Y. Spektor" (probably Yitzhak Spector, IDF military liaison to the UN in the Northern Front); by "Cl. Charpy" on behalf of the Syrian forces; and by the UN representative.
49.5X68.5 cm. Good condition. Fold lines and creases. Stains. Minor tears and small holes along fold lines and to margins. Map mounted on linen.
2. Ceasefire agreement for the Galilee Panhandle region. Superimposed in handwriting over a Survey of Palestine map of Northern Israel and Southern Lebanon, with sketched line indicating the ceasefire line in the vicinity of the settlement of Metulla.
Text of agreement handwritten in English in upper left side of map, over area of Mediterranean Sea. Signed by IDF representative "P. Weinstein" (probably Pinhas Weinstein, Commander of Battalion 92 of the IDF’s Oded Brigade); by Lebanese Forces representative "Commander Cheab"; and by two UN representatives.
52.5X73.5 cm. Good condition. Fold lines. Stains. Minor creases and blemishes.
Unique recording, never published, of Menachem Begin's speech on 6 Iyar 1948, one day after the establishment of the State of Israel.
On Saturday night, 6 Iyar (15 May) 1948, the evening of the first day of Israel's independence, Menachem Begin delivered a speech on the Irgun's underground radio station, "Kol Tzion HaLochemet" ("Voice of Fighting Zion"). In this speech, which constitutes a kind of alternative "Declaration of Independence" instead of the one delivered by Ben-Gurion, Begin addresses the dismantling of the paramilitary groups, the need for a strong and well-trained army, the essential foreign policy with the U.S.A. and the U.S.S.R., repatriation of Jews, and more. In fact, in this speech he laid down the ideological foundations of the party he was about to form – the Herut Movement.
This was Menachem Begin's first public speech since he had gone underground, and the last broadcast of the "Kol Tzion HaLochemet" station (after Begin's speech it was immediately changed to "Kol HaHerut" – "The Voice of Freedom").
Due to reasons that have yet to be clarified, Begin's associates decided to archive the recording of the speech immediately after its broadcast. The text of the speech familiar today (the "Reddening Sunrise" speech) is based on an early draft that is different from the broadcast speech. The current recording was preserved, though it was believed to have been lost, and it allows us to hear the words of one of the most prominent leaders in Israel's history, as broadcast in an emotional speech to the citizens of Israel at the establishment of the State.
In his time Begin was considered a masterful speaker. Throughout his political career he delivered speeches that became etched in the Israeli national consciousness, such as his speech against the agreement to receive reparations from Germany, the speech during an election rally in 1981 (in response to the "Riffraff Speech"), the speech following Anwar Sadat's visit to Israel and other speeches.
The present recording constitutes an example of Begin's captivating style and great talent. Though he was not speaking before a crowd but rather into a microphone in a closed room, the pathos and excitement in his voice are palpable, unlike the recording made years later in which he reads the speech in a merely informative manner.
At the beginning of the speech Begin makes a kind of "second proclamation" of the state's establishment: "The State of Israel has been founded, and it has been founded 'only thus' ["Only Thus" was the slogan of the Irgun]: with blood and fire, with a strong hand and an outstretched arm, with suffering and sacrifice"; further on Begin speaks of the Hebrew army and the Jewish fighters: "The Hebrew army can and must be one of the best-trained and excellent armies in the world… what is the spirit of our fighters? This was shown by all of the Hebrew youth, the youth of the Hagana, of Lehi and of the Irgun… the likes of which no generation in the generations of Israel, from Bar-Kokhba to the Bilu'im, had ever seen"; and of the dismantling of the Irgun: "The National Military Organization [Irgun] now leaves behind its underground existence in the boundaries of the independent Jewish state… in the State of Israel we shall be soldiers and builders. We shall observe its laws, since they are our laws. We shall respect its government, since it is our government. Only beware of the Hebrew government… lest it itself create… a new underground movement".
Begin often deviates from the written text for emphasis, repetition and expansion, and in certain places he even adds entire paragraphs that were not printed in the known published version – such as the role of the Hebrew mother in founding the state: "Heroic daughter of Israel, who shall tell of your heroism. For we have known your tears in the night… Hannah and her seven sons is no longer a legend, you are Hannah, thousands of Hannahs…"; the historical suffering of the Jewish people: "This mighty event has transpired after seventy generations, seventy generations of dispersion, disarmament, enslavement, of endless wandering and persecution…"; the contribution of the United States to the state's founding; and more.
The Story of the Present Recording
Two days prior to Begin's speech on "Kol Tzion Ha'Lochemet", an emissary on behalf of Ben-Gurion arrived at the Irgun's headquarters in the Freud Hospital in Tel Aviv and delivered Ben-Gurion's request to see the draft of Begin's speech, apparently in order to coordinate between the state proclamation speeches of the two leaders. At first Begin agreed to the request, but following the opposition of his colleagues in the Irgun command he was obliged to reject it.
This significant event is not documented in the literature dealing with the establishment of the state, nor is it mentioned in Ben-Gurion's writings. It is briefly mentioned only in Begin's book, "The Revolt":
"We decided that if the proclamation establishing a government is published on Friday, the statement of the Irgun would be delivered to the public on the following day, on Saturday night, 6 Iyar 1948. However, a day or two earlier… a personal emissary from Ben-Gurion arrived at our headquarters wishing to inform me that the Chairman of the Jewish Agency asked to see the text of the speech I was about to broadcast. We may assume – and perhaps understand – that Mr. Ben-Gurion had reasons for showing early interest in the Irgun's public statement. Also, his request was delivered in a good spirit. I had no reason to withhold our position from the future Prime Minister of the Provisional Government; I therefore agreed to provide him with the text of the speech after preparing it. However my associates thought my agreement was unjustified. I accepted their opinion. Ben-Gurion's emissary was answered in the negative, and I have no regrets about this. I do have regrets regarding another matter involving the content of my speech". ("The Revolt", Menachem Begin. Tel Aviv: Ahiasaf, 2003, pp. 504-505).
On Saturday night, 6 Iyar 1948, at 8 pm, Menachem Begin addressed the microphone, and in a live broadcast on the Irgun's radio station, delivered his speech to the nation in an excited voice. He read the speech from a draft written in advance, yet during the speech he deviated from the written version, inserting many changes and additions.
According to several accounts, Begin was tense on the day of the speech's broadcast. The reason for the tension was not only the significance of the event, but also various issues involving the content of the speech.
Apparently, Begin was angry about changes made in the version he had written in advance.
Begin's entire speech was etched on records, but after the broadcast a decision was taken by the Irgun command to archive the recording and publish only the version of the speech Begin had written prior to the broadcast. This text was printed in a booklet published by the Irgun, and about four years later a new recording was made, of Begin reading the speech from the written text. The reason for archiving the original recording remains unknown, and may have to do with the issue in the speech's content regarding which Begin speaks with regret in his book "The Revolt" (see above). In fact, the version of the speech broadcast on "Kol Zion Ha'Lochemet" has not been documented or published previously. The present copy of Begin's recorded speech, as it was broadcast on the radio, was preserved despite the decision to destroy the recording.
In the early 1970s this copy reached the hands of the present owner's father, given to him by a person who was among the operators of the radio station on the night of the speech's broadcast. This individual revealed the story of the recording and asked that his identity remain secret and that the recording be published not before 20 years had passed since Begin's death. According to the receiver, this is what the man told him: "After the speech there was an argument and the commander demanded that only the speech he had written two days earlier be published. The other members agreed to his demand and someone decided that if so, the records should be discarded… in 1948 I did something I felt I had to do and I'm not sorry, it would have been a crime not to preserve it. So I have it! And four years later, when I could and it was possible, I copied the records onto a machine with a paper spool and it was only then that I got rid of them, as I had promised to do. None of my friends knew I had the recording… To this day no one mentions the recording from '48, as if it never existed. If they knew I had it, they'd go crazy. That's why, all these years, I did not sleep well at night… take it, save what you can and preserve it for future generations. Don't tell anyone about it yet and only twenty years after Begin's passing, do what you will with it, but remember, his friends won't like it, so perhaps wait even longer".
Indeed, the recording was preserved, in secret, for 32 years, and following the request of Begin's close friends it was not published for 12 more years after they learned of its existence.
Menachem Begin and David Ben-Gurion
The rivalry between David Ben-Gurion and Menachem Begin, the founders of Israel's two ruling parties, was known as one of the most bitter and fundamental rivalries in the country's history. Ben-Gurion, who was hostile to the Revisionist Zionism movement for many years, first learned of Begin's existence in 1944, after the former was appointed commander of the Irgun. In a meeting meant to ease relations between the factions, held in that year, major differences of opinion were found to exist regarding the struggle against the British, and a short time after the meeting's collapse the "Saison" period began – the Hagana's operation to investigate and turn in members of the Irgun.
Tensions between the two leaders came to a head about five weeks after the establishment of the State of Israel, with the Altalena affair, which was the most violent open confrontation between IDF and Irgun forces. At the center of the affair was the ship Altalena, which reached Israel's shores with 940 immigrants and a large stash of weapons. In opposition to David Ben-Gurion's orders, Menachem Begin refused to turn the weapons over to the IDF, insisting on transferring part of them to Irgun forces in Jerusalem.
On the morning of 22 June 1948 Ben Gurion ordered the IDF's Chief of Staff, Yigael Yadin, "To take all the steps necessary… to force the ship into unconditional surrender", and after a short ultimatum the Altalena was shelled with heavy fire and burst into flames. Menachem Begin, who was aboard the ship, ordered his men to refrain completely from exchanging fire, so as to prevent a "civil war".
After the establishment of Israel the rivalry between the two men took on a political character; in addition they became personally acquainted. Their relationship was rocky, but eventually Ben-Gurion completely changed his opinion of Begin, showed appreciation of him and would even invite him to personal meetings in order to exchange opinions and ideas. On the eve of the Six-Day War Begin travelled to Sde Boker with the intention of persuading David Ben-Gurion to return to the post of Prime Minister, and at the end of the meeting Ben-Gurion said: "If I had known Begin as I know him today, history would have been different".
Begin's meeting with Ben-Gurion's emissary prior to the proclamation of the state raises the possibility that already in 1948, the opportunity for collaboration and acquaintance between the two leaders had appeared. Perhaps if Begin had agreed to the request to reveal his speech to Ben-Gurion, different political relations might have developed between them, and perhaps some of the historical consequences of their rivalry might have been avoided.
Begin's speech lasted about half an hour. The speech contains ten segments etched on five records, on both sides, with each segment about 3 minutes long – totaling about 32 minutes. Later the records were transferred to a recording spool made of thin paper, which deteriorated with time, and in the early 1970s they were transferred to a new, magnetic recording spool which was coiled inside the original metal container in which the first paper spool was kept.
This item was offered for sale at Kedem in November 2018, yet was withdrawn following an appeal to the court by Menachem Begin's heirs. An agreement has since been reached between the consignors of the item and Menachem Begin's heirs, awarding the rights to the recording to the consignors.
A photocopy of the agreement is enclosed and will be provided upon request.
Enclosed:
1. Confirmation of the transfer of the recording's ownership to the buyer of the item.
1. Digital recording of the speech.
2. Transcription of the recorded speech, with markings where additions and omissions were made in comparison to the published text.
3. The booklet "Address of the Chief Commander of the National Military Organization to the People of Zion" (Jerusalem, 1948). Hebrew.
Spanish-Dutch parchment ketubah, set in an ornamental copper engraved border: In the right and left margins are two vases containing large bouquets, on which various birds and animals are perched. These are topped by images of a bride and groom in contemporary attire (on the right) and a mother with two children (on the left; an allegory of Caritas [charity]). The text was scribed between two rounded pillars entwined with branches, crowned with an arch. On both sides of the arch are two Cherubs holding a drapery bearing the inscription "B'Siman Tov". At the bottom of the engraving is a large Rococo cartouche in which the Tena'im were written. The text of the ketubah and Tena'im were handwritten in Sephardic script.
The engraving was produced in Amsterdam. The inspiration for this engraving was the design of two Dutch ketubot created in 1648 and in 1654 by the artist and engraver Shalom Mordechai Italia. Shalom Italia, who arrived in Holland from Mantua, was also known for creating two Scrolls of Esther and portraits of Jacob Judah Leon Templo and of Menasseh ben Israel.
The ornamentation of this ketubah and the inscription printed at the bottom vary slightly from those appearing on other ketubot of this type (compare to Kedem Auction 61, item 96): the attire of the bride and groom which appear in the upper right corner were updated, reflecting fashion changes. A medallion with the image of a phoenix was added to the bottom of the cartouche and the inscription referring to R. Yitzchak Aboab was replaced with the inscription: "Pertenece ao K. K. de T. T. de Amsterdam Roshodes Kislef A° 5499 D = M" – "Belongs to the Amsterdam Talmud Torah community, Rosh Chodesh Kislev [November] 1738". About one hundred years previously, in 1639, the three Jewish congregations in Amsterdam of Sephardi and Portuguese origin, Beit Yaakov, Neveh Shalom and Beit Yisrael merged into one congregation named Talmud Torah. According to Prof. Shalom Sabar, the changes to this ketubah were made on the occasion of the centennial of the Talmud Torah congregation.
The signatures of the witnesses were affixed beneath the text of the ketubah: "Shlomo Saruk" (Hebrew) and "David J. Manuel Lopez de Almeyda" (in Latin characters), with the signature of the groom "David Henriques". These signatures appear again at the end of the Tena'im in the lower cartouche.
R. Shlomo Saruk, whose signature appears twice on the present ketubah, was the rabbi of the Sephardi community in The Hague in 1789-1852.
41X33 cm. Stains (change in color to initial word, presumably due to abrasion prior to writing). Creases. Large tear to left side of ketubah. Partially mounted on card.
Literature:
1. Ketubbah: Jewish marriage contracts of the Hebrew Union College Skirball Museum and Klau Library, by Shalom Sabar (NY, 1990), pp. 265-270; item 171.
2. The Oeuvre of the Jewish Engraver Salom Italia, by Mordechai Narkis, in: Tarbitz, Vol. 25, Issue 4, Tammuz 1956, pp. 441-451; Vol. 26, Issue 1, Tishrei 1956, pp. 87-101.
3. HaKetubah B'Iturim, by David Davidowitz. Tel Aviv: A. Levine-Epstein, 1979, pp. 21-24.
Torah scroll on light-brown gevil (using the method of tanning widespread in the Balkans). Early Sephardic script (blended style, with Balkan and Italian influences), 48 lines per column. The style of writing is similar to that of 15th century Sephardic script, and is generally consistent with the influence of the Spanish exiles on the Mediterranean area in the 16th century. The lines were scored on verso (resulting in raised lines on the side of the writing). The scroll contains several variations in comparison to the accepted Masorah (see below).
It appears that the scroll was written in the Balkans in the 16th century, under the mixed influence of local and Sephardi customs. Presumably, the scroll originates from the Romaniote community of Greece and Turkey, which integrated with the community of Spanish immigrants over the years.
The present Torah scroll contains variations in comparison to the accepted tradition – see two examples below (for more detail, see enclosed expert report).
1. There is an early custom in Ashkenazi and Sephardi communities of starting specific columns in the scroll with a word beginning with the letters Bet-Yud-Heh Shin-Mem-Vav. According to the Sephardic custom, the word Yehuda is used to begin the column opening with Yud, while in Oriental sources, the word Yissachar is used instead of Yehuda. In the present scroll, the column begins with the word Yaakov, a custom which is not known from any other source.
2. There is an early halachic debate as to whether the song of Haazinu should be written in seventy or sixty-seven lines, yet from the first half of the 17th century, it was determined that the seventy-line format should be adopted. Here, the song of Haazinu is divided into sixty-seven lines – in accordance with the earlier custom.
Height of the gevil membranes: approx. 56 cm. Fair condition. Stains, including dampstains. Tears, creases and wear. Holes in several places. Ink faded and erased, with later corrections. In various places the original script was scraped off and replaced by a later scribe.
Report by an expert on early Torah scrolls enclosed, regarding the location and date of writing.
This scroll contains letters with extensive crownlet decoration and unusual letters following the early scribal tradition – including rare crownlet decorations; inversed letters; winding Pe; Chet with vertical lines wide apart and additional decorations; and special decorations on Lamed, Nun and other letters. The scroll was written according to the early Ashkenazic tradition, including in regard to the exact spelling of the words, the spacing between sections, enlarged or reduced letters, letters with an overdot and the way of writing the final lines of the Song of the Sea in Parashat Beshalach. Variations unique to this scroll in the division of the words into three columns in the Song of the Sea.
This scroll was written according to the tradition and custom of early scribes, as detailed in the early book Sefer Tagi. The Rambam quotes this tradition in Hilchot Sefer Torah (chapter 7, law 8): "…and one should be particular with enlarged and reduced letters, letters with an overdot and unusual letters, such as the winding Pe and crooked letters, as transmitted from one scribe to another. And one should be particular about the crownlet decorations and their number, some letters have one crownlet and some have seven…". This style of writing gradually disappeared over the course of the generations, due to lack of uniformity between the different versions of the Masorah, and relying on the responsum of the Rambam who stated that a Torah scroll is not disqualified if lacking the extensive crownlet decoration and unusual letters. The tradition of extensive crownlet decoration and unusual letters was preserved in some of the Ashkenazic Torah scrolls even in later periods. In recent times, Torah scrolls are no longer scribed with extensive crownlet decoration and unusual letters.
This description is based on a detailed report (19 leaves) by a researcher specializing in the field of extensive crownlet decoration and unusual letters, who listed the many variations found in this scroll. His examination shows that some of the appearances of extensive crownlet decoration and unusual letters are not known from any other sources.
Some conjecture that the scroll was scribed in Poland, but this is unclear. The replacement membranes were written at different times (most were written specifically for this scroll).
Height of the parchment: approx. 65 cm. Maximum height, including rollers: approx. 100 cm. 72 membranes, 215 columns. Including 53 original membranes, and 19 membranes replaced at different times. Ink faded, with early ink restoration following the original script.
Red linen; unbleached linen lining; green silk thread.
Red linen Torah binder. Dedicatory inscription, stretching the length of the binder, embroidered in green silk thread: " Handiwork of the maiden […] Laura daughter of […] Abraham Treves […], Year 5491 [1730-31]…" This inscription is encircled with patterns of flower buds, leaves, and flowers, all similarly embroidered in green.
Binders of this kind – made from one long piece of linen cloth and with an embroidered dedicatory inscription stretching almost its entire length – belong to one of four common types of Torah binders originating in Italy. More specifically, it represents a sub-group of binders which have many features in common. Bracha Yaniv ("Ma'aseh Rokem, " see below) addressed this subject as follows: "Among the binders… embroidered in the 18th century, the style of lettering characteristic of the printed 'Venice Haggadah' [of 1609] is standard. Letters such as these also characterize the group of binders embroidered in Venice by young girls, some of them employing colored linen […] It appears that the young embroiderers who embroidered these binders in the years 1725-61 were all guided by the same hand" (p. 86).
The vast majority of textile Torah accessories from Italy in our possession today bear embroidered inscriptions giving the names of the women who fashioned them and dedicated them to the synagogue. In the prayer rite of the Jewish community of Rome, there is even a special "Mi SheBerakh" ("He who has blessed…") prayer incorporated into the Sabbath Morning Service, dedicated specifically to those women who labored to produce textile accessories for Torah scrolls: "He who has blessed Sarah, Rebecca, Rachel, and Leah, He shall bless every Daughter of Israel who produces a mantle or binder for the benefit of the Torah …". Such a prayer clearly demonstrates just how much importance was attached to the sacred objects created by these women. Thanks to humanist trends in Italy during the Renaissance and Post-Renaissance periods, Jewish women enjoyed enviable status, especially among the higher social classes. Historical documents point to individual Jewish women renowned in their time as authors, poets, artists, and merchants. And with specific regard to the subject at hand, many women played active roles in managing family textile businesses, distinguishing themselves as experts in the art of sewing and embroidery
The Treves family boasted a particularly noteworthy pedigree. As early as the 14th century, its members had established themselves in almost every corner of the Jewish world – in Spain, France, Italy, Germany, Russia, Turkey, and Palestine. Through the generations, the family produced no shortage of acclaimed rabbis, scholars, community leaders and generally influential personalities. The family name evolved over the years, assuming a variety of different versions and spellings, such as Triefus, Trefousse, Trèves, Treviess, Dreyfus, Triverzan, Tribas, and a host of other incarnations. Italy was home to an especially prominent branch of the family, with members serving as rabbis, rabbinical judges, and public figures in a number of important Italian Jewish communities.
Approx. 22X340 cm. Good condition. Losses to embroidery. Blemishes, minor open tears, and stains to lining. Possibly missing ribbon.
For a similar binder, see Barbara Kirshenblatt-Gimblett, "The Loom and the Cloth: An Exhibition of the Fabrics of Jewish Life." New York: The Jewish Museum, 1977, Item No. 21.
Reference: Bracha Yaniv, "Ma’aseh Rokem [Sacred Textile Objects in the Ashkenazi, Sephardi, and Italian Synagogue]." Jerusalem: Yad Izhak Ben-Zvi, 2009 (Hebrew), p. 86.
Provenance: Finkelstein family collection.