French faience Passover plate, JUDAICA 19th century

Decorative Passover plate by Heinrich Schwed. Munich, 1924. ALPACA, etched. This Large plate, featuring a round medallion in the center, with a Matzah which in this plate is hand c...

Amazing and scarce JUDAICA object, we have here one of the most touching jewish objects we had for a long time, this small silver dowry box was made in Algeria in the early 19th century, it is all covered with symbols of jewish faith and of couples, the sliding lid has 2 flanking birds with hamsa (protective hand) on each side and a flower vase in the middle. one side shows two flanking lions with a tree in the middle and the other side shows again two big and two small birds with a flower bowl in the middle, front side has a key hole and next to it there is the Hebrew inscription ס״ט״" which says Siman tov or in English "a good sign" it is taken from the wedding blessing, underneath the lock there is another inscription with the name ״עזיזה בת אברהם בן חמו״ which is the name of the bride, her father and her grandfathers name. the box is full marked a lot of times with the silversmith mark, every side of the box is marked. this box was probably ordered by the grooms family to hold the jewelry they are giving to the bride as dowry, this type of objects are rare and there are just a few of them on museum collections. DOWRY (Heb. נְדֻנְיָה), the property a wife brings to her husband at marriage; the Yiddish equivalent, nadn, is from the same root. The custom of nedunyah became clearly defined and institutionalized only in the talmudic period. In biblical times, mohar (מֹהַר), whereby the groom bought his wife from her father (Gen. 24:53; Ex. 22:15–16; Hos. 3:2), was the accepted practice. It was then customary that the groom give the bride gifts, and that she bring certain property to her husband's home upon marriage: slaves, cattle, real estate, etc. (cf. Gen. 24:59–61; 29; Judg. 1:14ff.; I Kings 9:16). Evidence of the custom of nedunyah is to be found in Tobit (7:14; 8:21) and in the Assuan papyri (Cowley, Aramaic, nos. 15, 18). Gradually, mohar was superseded by the ketubbah custom according to which the husband merely assumed the responsibility of compensation to his wife in case he divorced her: he had to pay her 200 zuzim if she had been a virgin at the time of marriage, and 100 zuzim if a widow or divorcée (see *Ketubbah). By talmudic times, the institution of nedunyah was prevalent; the father gave a dowry to the bride since the daughter was excluded from paternal inheritance. Fifty zuzim (equivalent to the worth of 180 grams of silver) was the minimum amount a father was obliged to give to his daughter (Ket. 6:5). Parents usually gave much more, according to their social standing. Community funds provided the dowry for an orphan or a very poor girl (ibid.; cf. Sh. Ar., YD 251:8). In case of her father's death, the brothers of a minor girl were obliged to give her the minimum dowry, and the court estimated how much her father would have given her above the minimum dowry. The sum was then taken out of the father's estate and given to the daughter upon majority (Ket. 6:6; 68a–69b). In the absence of such an estimate, each daughter was entitled to receive one-tenth of the value of her father's estate in money, or in valuables (Yad, Ishut, 20:4–7; Sh. Ar., EH 113:4). If the father was unable or unwilling to pay the promised dowry at the betrothal ceremony, the groom could refuse to marry his bride (Ket. 13:5; Ket. 108b–109a). Insistence on exact payment of the promised dowry, however, was frowned upon by later rabbinic authorities (Rema to Sh. Ar., EH 2:1). In certain communities it was customary for the groom's father to make a dowry contribution equal to that of the bride's father (Ket. 102b). The dowry, whether given in real estate, slaves, money, or chattel was recorded in the marriage contract (the ketubbah) and in some instances one-third or one-fifth of the actual value of the dowry was added to the sum mentioned in the ketubbah. Based upon a decree enacted by *Simeon b. Shetah (first century C.E.), the Talmud ruled that the husband and his entire property were liable for compensation as stipulated in the ketubbah, either in case he died (when she collected the sum specified in the ketubbah from the heirs) or in case he divorced his wife (Ket. 82b). For the status of the dowry and the husband's rights and obligations, see below. The rabbinic enactments (Takkanot Shum) by R. Jacob *Tam and by the rabbinic synod of the communities of Speyer, Worms, and Mainz (Germany) stipulated that if a woman died...

This is a rare chance to own a piece of important "ZULOAGA WARE" (The preservation of damascening in Spain was almost entirely due to the genius of a single family, the Zuloagas ) or "Toledo gold...

This is a rare German silver kiddush cup that was made in Hochhausen (Tauberbischofsheim) or In the area, the marks on the cup relate to German silver in the 18th century, there Is a loth 13 silver mark which is 812,5 silver fineness. A Jewish Community in Hochhausen has been known since the 17th century. In 1706, four Jews from Hochhausen were named, each of whom had to pay ten Guilders for protection money. The Jewish Community in Hochhausen owned a synagogue, a Jewish school, The Jewish cemetery in Hochhausen and a ritual bath, which adjoined the Property at Mühlenwörth 7. The bathing house that was probably there was about 3 m by 4 m and got the water of the Tauber via a small canal from the Mühlkanal. The ritual bath came into the possession of the mill around 1920 and was Probably filled in at the time. A separate religious education teacher was Employed, who also worked as prayer leader and schochet. In 1827 the Jewish Community in Hochhausen was assigned to the district rabbinate of Wertheim, Which temporarily had its seat in the Jewish Community of Tauberbischofsheim From 1850 to 1864. The cup is adorned with an amazing engraving in old German style says : Familie Rothschild Hochhausen We can see that the family member that ordered this cup from a silversmith was Proud in his family name as he asked it to be engraved in such bold germanic Style letters. The font type is Fraktur it is a calligraphic hand of the Latin alphabet and any of Several blackletter typefaces derived from this hand. Letters are designed such That the individual strokes are broken apart; in this way it is often contrasted with The curves of the Antiqua (common) typefaces where the letters are designed to Flow and strokes connect together in a continuous fashion. The first Fraktur typeface arose in the early 16th century, when Emperor Maximilian I commissioned the design of the Triumphal Arch woodcut by Albrecht Dürer and had a new typeface created specifically for this purpose, designed by Hieronymus Andreae. The Rothschild family...

very rare Bezalel Jerusalem plate , this amazing plate has the best subject And artistic Design i have seen in a lot of years, the plate has 5 different scenes from the story Of Adam...

This 84 silver cup was made in Europe, in Poland or parts of Poland that are in modern Russia in the 19th century, the interesting and important in this cup types is that they were s...

A 19th century French faience charger or platter with typical hand painted burgundy floral decoration from St Clement in the East of France. Minor glaze loss. Old brass plate hanger...

Large 19th Century French Faience Flowers Platter. From East of France.

19th Century French Faience Server Oyster signed Henriot Quimper HR. 3 platters servers ( Larger to smaller 13.3" , h 1.6" / 10.5" , h 2.2" / 9.3" , h 2.6"...

19th Century French Faience egg basket signed Desvres Fourmaintraux.

19th Century French Silver Plate Spoon Warmer. victorian styled but french

Colorful set of antique wall dishes from Rouen, France, handcrafted, circa 1880, the set includes two large wall hanging platters, six smaller plat...