1920 Israel JERUSALEM LITHOGRAPH POSTER Hebrew YAHRZEIT Yizkor MONSOHN PRESS

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1920 Israel JERUSALEM LITHOGRAPH POSTER Hebrew YAHRZEIT Yizkor MONSOHN PRESS:
$115.00

DESCRIPTION : Up for sale is an exquisite , Ca 100 years old, STONE LITHOGRAPH YAHRZEIT Judaica YIZKOR POSTER ( Anniversary Table ) of the ETZ CHAIM YESHIVA in JERUSALEM - ETEZ ISRAEL. The LITHOGRAPHIC POSTER was DESIGNED and PRINTED by the legendary printing house "A.L.MONSOHN LITHOGRAPHIC PRESS" ( AlsoMonzon Press, Monson Press, דפוס אבן א"ל מאנזאהן, דפוס מונזון)in JERUSALEM - ETEZ ISRAEL.STONE LITHOGRAPH printing with GOLD and VIVID COLORS . 16 x 24 " .The poster is in very good condition . Clean with no tears , No stains . Folded . Very slight creases. Should bevery attractive framed behind glass( Pls look at scan for accurate AS IS images ) . Will be sent inside a protective rigid tube .
AUTHENTICITY : Thisis anORIGINAL ca 1920's - 1930's printing , NOT a reproduction or a reprint , Itholds alife long GUARANTEE for its AUTHENTICITY and ORIGINALITY.PAYMENTS : Payment method accepted : Paypal & All credit cards.SHIPPMENT : SHIPP worldwide via registered airmailis $ 29 . Will be sent inside a protective tube . Handling around 5-10 days after payment.
Etz Chaim Yeshiva (Hebrew: ישיבת עץ חיים, Yeshivat Etz Hayyim, lit. "Tree of Life") is an orthodox yeshiva located on Jaffa Road close to the Mahane Yehuda Market in downtown Jerusalem.HistoryEarly 20th century photograph of teachers at the Etz Chaim Yeshiva located in the Hurva Synagogue complex.The building on Jaffa Road, 2010.Etz Chaim Yeshiva was originally a Talmud Torah that was established in 1841 by the Chief Rabbi of Jerusalem, Shmuel Salant. For the first two years classes were held in various rooms throughout the Old City. In 1857, the yeshiva consolidated into a group of buildings adjacent to the Hurva Synagogue, sharing the premises with the Beth Din of Jerusalem. It was at this stage that the institution was renamed "Etz Chaim Yeshiva." The first permanent home of the yeshiva was financed by Rabbi Tzvi Zeev Fiszbejn (Fishbein in English), a wealthy brush maker originally from Miedzyrzec Podlaski in what is today Poland, who donated a thousand rubles in silver to Rabbi Salant for that purpose in 1863.[1]Moshe Nechemiah Kahanov led the school from 1867 to his death in 1886 and was as concerned with the progress of his average students as with the gifted.[2]The head teacher was Rabbi Chaim Mann. His brother Yehuda Leib Mann was the secretary who also served as a teacher. They were the sons of Rabbi Yaakov Mann, who was a prominent scholar who had declined the invitation of Rabbi Tzvi Pesach Frank to become a dayan on the Beth Din. (He went on to build the Sha'arey Tzedek Medical Center and the Lemel school).As the yeshiva expanded, a plot of land on Jaffa Road was acquired in 1908, and subsequently a kollel was established, catering mainly to the alumni of the yeshiva. At the time, Rabbi Yechiel Michel Tucazinsky, who was married to the granddaughter of Rabbi Salant, served as the rosh yeshiva.After disputes arose between the pupils and the faculty, a permanent agreement was reached by Rabbi Tzvi Pesach Frank, who reallocated the positions of authority.In 1925, Rabbi Isser Zalman Meltzer was appointed to lead the yeshiva and Rabbi Aryeh Levin was made the mashgiach. After the death of Rabbi Meltzer, his son-in-law, Rabbi Aharon Kotler, was appointed rosh yeshiva. In an unusual arrangement, he held this position while continuing to live in the United States, and visited Jerusalem on occasion. During the periods when he resided in Israel, he delivered fortnightly lectures.After his death, Rabbi Elazar Shach was chosen to head the yeshiva, and he also delivered fortnightly lectures. Some time later, Rabbi Yisroel Yaakov Fisher took up a position at the yeshiva. A grandson of Rabbi Aharon Kotler, Rabbi Zvulun Schwartzman, has served as one of the primary leaders.A great-grandson of Rabbi Salant, Rabbi Nissan Tikochinsky, the son of Rabbi Yechiel Michel Tucazinsky, served as head and director of the institution until his death in 2012.[3] For many years he traveled to the United States and South Africa to raise money to keep the institution functioning.Threat of demolitionAlthough the yeshiva building on Jaffa Road is registered on Jerusalem's List of Protected Monuments, in 2007 the building was under the threat of demolition to make way for shops and offices. The authorities accepted an appeal for the buildings' preservation.[4][5] ***** The A.L. Monsohn Lithographic Press (Monzon Press, Monson Press, דפוס אבן א"ל מאנזאהן, דפוס מונזון) was established in Jerusalem in 1892 by Abraham-Leib (or Avrom-Leyb) Monsohn II (Jerusalem, c.1871-1930) and his brother Moshe-Mordechai (Meyshe-Mordkhe).[1] Sponsored by members of the Hamburger family,[2] the brothers had been sent to Frankfurt in 1890 to study lithography.[3] Upon returning to Jerusalem in 1892 with a hand press, they established the A.L. Monsohn Lithographic Press in the Old City of Jerusalem. According to the Information Center for Israeli Art A.L. Monsohn "created complex decorations for documents and oriental calendars that combined the tradition of Jewish art with modern printing techniques such as photographic lithography, raised printing and gilding."[4]At first the A.L. Monsohn Press was situated in Bab al-Huta; it was later moved to the courtyard opposite what is today the Old Yishuv Court Museum (Hebrew: מוזיאון חצר היישוב הישן) at 6 Or Ha-Hayim Street in the Jewish Quarter, where Abraham-Leib Monsohn lived with his family.[5] The press was relocated to the Mamilla section of Jerusalem, outside the Old City, and later to Yosef Ziv Street in the Tel Arza neighborhood. According to Ismar David the press eventually had facilities in Tel Aviv and Haifa as well ("About the Monson Press" [2]).The Monsohn Press produced about 300 color prints per day, the only color printing done at the time in Jerusalem. In 1894 they imported a new machine which could print 1,000 copies a day—a great advance in local printing. The founders of the Monsohn press produced Jewish-themed color postcards, greeting cards, Jewish National Fund stamps, and maps documenting the evolution of the Jewish settlement in Eretz Israel in the nineteenth-twentieth centuries (e.g., Moses S. Klier's Mappat Eretz Yisrael Ve-Suriya, 1903; Mappat Eretz Ha-Qedosha Li-Gvuloteha, 1905); religious material such as decorative plaques for synagogues,[6] portraits of Old Yishuv rabbis such as Shmuel Salant, Mizrah posters indicating the direction of prayer for synagogues, memorial posters, and posters for Sukkot booths;[7] color frontispieces for books such as Pentateuch volumes and the early song collections of Abraham Zvi Idelsohn (e.g., Shire Zion, Jerusalem 1908); artistic wedding invitations; and labels, packaging and advertisements for the pioneering entrepreneurs of Eretz Israel. The texts appearing in the Monsohn products were in several languages: Hebrew, Arabic, Yiddish, English, German (e.g., a c1920 trilingual Hebrew-English-Arabic "Malaria Danger" broadside warning the public of mosquitoes spreading malaria). Many of the brilliantly colored postcards and maps can be seen online,[8][9] as can the artistic invitations to his children's weddings which Monsohn published in the Jerusalem Hebrew press (e.g., that for his son Menachem Mendel Monsohn and his wife Zipporah on the front page of the 24 June 1914 issue of Moria).[10]The Monsohn Press received special permission from the city's rabbis to print for Christians and Moslems, so long as the material could not be used to proselytize.[11] While Eretz Israel was under Ottoman control, Abraham-Leib Monsohn also printed the maps for the Ottoman military leader Djemal Pasha, in his headquarters in Mount Scopus.For years, the Monsohn (later, Monson/Monzon) Press was considered the best and most innovative in the country—pioneering in such techniques as gold-embossing and offset printing, among others. Early items for tourists included collections of Flowers of the Holy Land (c. 1910–1918)—pressed local flowers accompanied by scenes from the Eretz Israel countryside and relevant verses from the Bible, edited by Jsac Chagise (or Itzhak Haggis), an immigrant from Vitebsk, and bound in carved olive wood boards.[12] Shortly after World War I Monsohn (now spelled מונזון) used zincography to produce the prints included in the Hebrew Gannenu educational booklets for young children illustrated by Ze'ev Raban of the Bezalel Academy of Art and Design and printed in Jerusalem by Hayim Refael Hakohen (vol. 1, 1919; vols. 2–3, 1920).[13] In 1934 Monsohn moved into the new, western part of Jerusalem, in a shop with four presses and 30 workers, including Abraham-Leib's sons, David, Yosef, Moshe and Shimon, and his daughter Raytse's husband, Abraham Barmacz. The concern did business with all sectors of the city's population, including Arabs, for whom they printed in Arabic. Among their clients were members of the Ginio, Havilio, and Elite families, and Shemen, Dubek, and other renowned national brands, manufacturing products such as wine, candies, oil, and cigarettes.[14] They also printed movie and travel posters, and government posters, postcards and documents, hotel luggage labels, receipts for Bikur Cholim Hospital and other local institutions, metal charity boxes, Melnik, Rosin & Co. (Jerusalem) embroidery designs (c.1900), and Sabbath and Jewish holiday cloth covers for hallot. During the Tzena austerity period Monsohn was the exclusive printer of government coupon booklets.Shimon (or S.) Monzon (sometimes spelled Monson, b. 1907; son of Abraham-Leib II) and Shimon Barmacz (b. 1922; son of Raytsa Monsohn Barmacz [b. 1901]), recipient of the Yakir Yerushalayim award),[15] were responsible for the press in its final stage, during which it also produced Jewish National Fund calendars, posters for the government—including the fourth Independence Day (Israel) poster;[16]—and other state agencies (e.g., Youth Aliyah), color maps, challah covers, illustrations of animals in the Bible, tourist brochures, full-color megilloth (e.g., for El-Al) In the 1950s responsibility for the press was divided between Yosef Monsohn, who continued the production of lithographic prints (followed by his son, Elyakim Monzon), and Shimon Monzon, who produced printed books and booklets, especially photo-offset editions of Hebrew sacred works, of which they printed over 80 (e.g., Mishnah Berurah, 6 vols., 1950;[17] Miqra'ot Gedolot, 5 vols., 1955;[18] Ḥoq Le-Yisrael, 5 vols., 1956;[19] Shulhan Arukh, 2 vols., 1956–1957;[20] Zohar, 5 vols., 1958–1960;[21] Moreh Nevukhim, 3 vols., 1960[22]). In 1955 Shimon Monson also printed the first Jerusalem edition of Vladimir Nabokov's Lolita for the Olympia Press (2 vols.). He also created the reprint of Marcus Nathan Adler's Itinerary of Benjamin of Tudela published in New York by Feldheim Publishers; and editions of scientific works such as R.G. Butenko's Plant Tissue Culture and Plant Morphogenesis, published in Jerusalem, 1968 as part of the Israel Program for Scientific Translations. The revolutionary Koren Publishers Jerusalem Bible was printed at the press of Shimon Monzon (Pentateuch, 1959; complete Bible, 1965 and later printings).[23] Unable to compete with larger, more modernized concerns, the Monsohn/Monzon Press closed in 1992. A grandson of the founders helped establish Keter Press, printer of the first edition of the Encyclopedia Judaica and still one of Israel's leading printing establishments. Shimon Barmacz's son, Mordechai (b. 1948), established the Hebron Press in Kiryat Arba. Elyakim Monzon (b. 1927), son of Abraham-Leib's son Yosef (b. 1903), also engaged in printing. Moshe Monzon (b. 1958), grandson of Abraham-Leib's son Moshe, produces artistic tapestries. The prints produced by the A.L. Monsohn Lithography and S. Monzon Press are today sought by collectors the world over.It is customary the light the yahrzeit candle at sundown on the Hebrew anniversary (Jewish days begin at sundown, rather than midnight). To find out the Hebrew date of your loved one’s death, use the Hebrew calendar converter below to convert dates from the Gregorian calendar to the Hebrew one and vice versa. ***** Yahrzeit: Memorial AnniversaryBy Maurice Lamm« PreviousYizkor: Recalling the DeadNext »The World Beyond the GraveIn this article:Yahrzeit Home ObservancesSynagogue Yahrzeit ObservancesCemetery Yahrzeit ObservancesThe Date of YahrzeitDespite the Germanic origin of the word yahrzeit, the designation of a special day and special observances to commemorate the anniversary of the death of parents was already discussed in the Talmud. This religious commemoration is recorded not as a fiat, but as a description of an instinctive sentiment of sadness, an annual rehearsing of tragedy, which impels one to avoid eating meat and drinking wine—symbols of festivity and joy, the very stuff of life.Tradition regards this day as commemorative of both the enormous tragedy of death and the aoffering glory of the parental heritage. It was a day set aside to contemplate the quality and life-style of the deceased, and to dwell earnestly upon its lessons. It is a day when one relives the moment of doom, perhaps even fasts to symbolize the unforgetable despair. It is a day conditioned by the need to honor one's parent in death as in life, through study and charity and other deeds of kindness. It is also conditioned by the non-rational, but all-too-human feelings that it is the day itself which is tragic, one which might bring misfortune with every annual cycle, and for which reason one slows one's activities and spends a good part of the day safely in the synagogue.Yahrzeit may be observed for any relative or friend, but it is meant primarily for parents. Its observance takes place in three locations: the home, the synagogue and the cemetery.Yahrzeit Home ObservancesFasting. It was customary for some mourners to fast on the yahrzeit of parents. The fast begins at dawn and ends with nightfall. If one has committed himself to this custom of fasting on every yahrzeit, it becomes a sacred obligation to continue the practice at every yahrzeit in the future. If one cannot fast, either because of weakness, or for any other cogent reason, he should at least try to avoid eating meat and wine and participating in festivities. If yahrzeit occurs on a holiday, or on other days of public joy on which the tachanun prayers are not recited, one should not fast, as it conflicts with the joyous spirit of the day.Yahrzeit Candles. The kindling of the yahrzeit candle is a custom dating back to very early times, and is observed by almost all Jews. The kindling takes place at dark on the evening before the anniversary, and on Sabbaths and holy days before the regular candle-lighting. It is customary to allow the lights to extinguish themselves, rather than to put them out after dark at the end of yahrzeit. If there is any real danger of fire, one should extinguish them directly. If one forgets to light candles on the evening before, he should do so in the morning. On the Sabbath this may, of course, not be done, as it is biblically ordained that one may not make fire (put on the lights) on the Sabbath.If the holiday had begun when he recalled that he had yahrzeit he may kindle it by taking the light from another flame. If one forgot to light candles and yahrzeit had passed, it would be advisable to make some contribution to charity.The lights should be candles of wick and paraffin. If these are not available at all, gas or electric lights are permitted. As the flame and wick symbolize soul and body, it does appear significant to use the candle, rather than a bulb, if at all possible.If all the children are in one house during yahrzeit, one candle suffices. It is preferable, however, in terms of respect for the deceased parent, for each child to light his own candle. If they are in different homes, separate candles are, of course, required. In commemorating the yahrzeit of several people at once, there should be a candle for each deceased. The candle is not a fetish, but a symbol, and overindulgence, by lighting numerous candles for every deceased one remembers, is not desirable.Torah Study and Charity. One should make donations to religious schools or synagogues, to medical institutions or to the poor, on behalf of the deceased on yahrzeit. One should also make every effort to study some aspect of religious life on this day. It may be mishnah, which is the traditional yahrzeit study, or if one is not able to do so, a chapter of the Bible, in English or Hebrew.Synagogue Yahrzeit ObservancesOn the Sabbath prior to yahrzeit, some have the custom to have the malei rachamim memorial prayer recited after the Torah reading at minchah. If possible, the mourner should chant the maftir portion (and in some communities lead the Saturday night ma'ariv service). He should, in any case, receive an aliyah, a Torah honor. This aliyah is considered a "required" honor. The synagogue usher should be made aware of the yahrzeit.On the day of yahrzeit one should lead, if at all possible, all synagogue services. Those who cannot, would do well to learn at least the minchah service, which is brief and simple. The rabbi will be delighted to teach the mourner, or direct him to the cantor or sexton or lay teacher. He should recite the Kaddish at every service. In addition, there is usually a Psalm added to the morning service so that the yahrzeit observer may recite at least one Kaddish without the accompaniment of other mourners.It is customary, though by no means mandatory, to bring some slight refreshments—liquor and cake—to the synagogue for all to partake of after early morning services, to toast l'chayim, "to life." This slight repast should not, of course, develop into a full-fledged party.Cemetery Yahrzeit ObservancesThe annual visit to the grave at yahrzeit is a traditional custom. At graveside one may recite the Psalms, selections of which are indicated in the chapter on unveilings, and then the malei rachamim prayer in Hebrew or English. It is far better, as mentioned above, to recite the prayer oneself than to hire a medium or proxy. Mishnah should be studied at the graveside, if at all possible. The Hebrew or English text may be used.The Date of YahrzeitThe date of yahrzeit during the first year and on all subsequent years, is one full Hebrew year from the date of death. If it is a Hebrew leap year, which numbers 13 months, it is commemorated thirteen months later. While the Kaddish is recited for 11 months, and other mourning observances are kept for 12 months, yahrzeit is judged not in terms of months, but years. Thus, if a parent died on the fourth day of Elul, 5718, yahrzeit is observed on the fourth day of Elul, 5719. This applies even if the burial took place several days after death, or if the deceased was buried overseas even one week later, or if the remains were missing, and then found and buried many months later. Many authorities maintain that in case of long delay between death and burial, yahrzeit on the first year be commemorated on the anniversary of burial.The question does arise regarding the yahrzeit date when the death or yahrzeit falls on leap year, or on a Rosh Chodesh of one or two days. In order to clarify this matter it is necessary to understand the following:a. The Hebrew lunar calendar, in a regular year, has 12 months. They are: Tishre, Chesvan, Kislev, Tevet, Shevat, Adar, Nissan, Iyar, Sivan, Tammuz, Av, Elul.b. On leap years, an extra month is added, termed Adar I, and inserted prior to the regular Adar, which then becomes Adar II.c. Each month has either 29 or 30 days. The first day of the month is called Rosh Chodesh, or new moon. In months that have 30 days, two consecutive days of Rosh Chodesh are celebrated-one on the thirtieth day of the previous month, the other on the first day of the next month. The months of Kislev and Tevet sometimes have two and sometimes one day of Rosh Chodesh.The principle followed is that the yahrzeit is always observed in the same month and on the same day. Hence, if death occurred in Adar I of leap year, in regular years it is observed in Adar, but in leap years in Adar I. The same is true if it falls in Adar II of leap year-that is when it is observed.If death occurred in Adar of a regular year, the yahrzeit in leap years is customarily observed in Adar I. Some insist on both Adar I and II being observed. Certainly, this latter custom should be observed if possible.If death occurred in leap year, on the first of the two days of Rosh Chodesh Adar I (the 30th day of Shevat) or of Adar II (30th day of Adar I) the yahrzeit in regular years remains the first day of Rosh Chodesh Adar. If death occurred on Rosh Chodesh Kislev or Tevet, in a year when it is celebrated one day (which is really the first day of the month), if yahrzeit falls in a year when Rosh Chodesh Kislev or Tevet is celebrated two days, it is observed on the second day of Rosh Chodesh (really the first day of the month).If death occurred on the first day of a two-day Rosh Chodesh (Kislev or Tevet), and the next year Rosh Chodesh is only one day, yahrzeit is observed on the 29th day of the previous month, the true month in which death occurred. If the next year (if the first yahrzeit) was also a two-day Rosh Chodesh, he should establish every yahrzeit on Rosh Chodesh Kislev or Tevet, whether one or two-day celebration.When not sure of the day of death, or if it is not possible to determine it accurately, the mourner should choose a date. Out of respect to the deceased, it should not be the same date as the yahrzeit for the other parent. If in doubt between one day and the next, as the fifth or sixth day of Elul, he should choose the earlier date, reasoning that if it is the true date it is fine, and if it is not, then he has merely anticipated, which also indicates a fine degree of respect.If death occurred a great distance from the location of the mourners, and the time difference establishes different dates of death, we generally observe yahrzeit according to the date of the city where death occurred.If death occurred at dusk, it is best to consider the following day as yahrzeit.When yahrzeit falls on Sabbath or holidays candles must be kindled before the onset of evening. The cemetery may be visited either one day before or after the holiday. The yahrzeit fast, if that is observed, should be delayed until the day after the holiday. All other synagogue ceremonies can be observed on the Sabbath or holiday.One who has forgotten to observe yahrzeit on the proper date should observe it as soon as he remembers. If he cannot find a minyan on that day he may recite Kaddish at the next ma'ariv service.If he is sick, or disabled, or is otherwise prevented from observing any of the yahrzeit tradition, he may deputize a friend, or the sexton, to observe it for him. "A man's messenger is as himself." This should be resorted to only in emergency circumstances. What was written above with regard to paying for the Mourner's Kaddish applies equally to the one-day-a-year yahrzeit observance. 6163/213