An Israeli sterling Silver Tzedakah box, Judaica, by Carmel Shabi, 1994

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 Gradually, mohar was superseded by the ketubbah custom according to which the husband merely assumed the responsibility of compensation to his wife in case he divorced her: he had to pay her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...

Very rare and important piece of Israeli modern Judaica, a bauhaus style silver Hanukkah Lamp made by the famous jewish silversmith Eli Gera, made from hand bent And hand Forged silver in the 70s, while other works by Gera were multiplied by him, from What we Know this piece is a one of a kind. Marked "SILVER 925" and ELI GERA in Hebrew and English on a small silver plaque on the base. Measurements: Height: 3 inch / 7.6 cm Width: 11.8 inch / 30 cm Depth : 3.3 inch / 8.5 cm Condition : Perfect condition for its age, no brakes, no restorations, some minor scratches and age Related wear About the artist : Please note the Victoria & Albert Museum in London holds an Hanukkah lamp Havdalah Set...

Herb Box (Yerbera), Upper Peru, possibly Potosí, c. 1775–90, cast, repoussé, and chased silver, the design is very intricate, with lions, cats and some other animals, and a women on the lid, it is made in a shell shape with a classical women on top of the lid, the body is all hand made with lions and wild cats with leafs designs, the inner part is divided into two compartments, as usually in this type of boxes. lock is not working but it is very nice and "primitive" looking. Boxes have a long history across cultures and time. In Spanish America, containers of many types, styles, and materials were cherished as gifts. Known today as yerberas (herb boxes) or coqueras (coca boxes...

Important Handmade sterling silver Kiddush goblet by Bezalel School, Jerusalem, Circa 1910-1913. On the cup there are 3 identical scenes of flanked lions and on the middle of them There are two columns with a staircase, this design is probably taken from Eastern European torah ark, on the middle part there is a chandelier with 3 tiger/lioness Heads, the top of the cup has 3 inscription on top of each flanking lions scene, first One says : ״כוס ישועות אשא״ (Psalms 116:13) which means " I will take the cup of Salvation", this is a rather common blessing on kiddush cups. Next inscription says : ״אין שמחה אלא ביין״ in English " there is no joy except in wine" This says that after the temple was destroyed we have our joy only in the wine of Kiddish. The last inscription says ״ושמחת בחגך״ (Deuteronomy 16:14 ) in English : "And you shall rejoice in your festival". So this cup is a kiddish cup...

This late 20th-century Israeli silver spice box showcases a handcrafted aesthetic by a local silversmith, though the maker’s signature on the base is partially illegible. The rectang...

Being offered is a sterling silver charity (Tzedakah) box. Sleek and contemporary it is elegant and timeless. It stands on three round balls and has a slightly curved shape. Char...

German silver money box or piggy bank  manufactured during first quarter of 20th century / made circa 1930 Excellently made Art Deco money box (pi...

A Silver Modern Dreidel made in the 20th Century. This Silver modern Dreidel is uncommonly made. The sides of the dreidel are square and it has the Hebrew letters Nun, Gimmel, Hey, and Shin prominently displayed but that's where the commonality stops. The top handle is long and cylindrical and the bottom point where the dreidel spins is very similar. We have seen this design on some bone dreidels. The top is slightly tilted upwards and has designs that resemble spherical beads encircled by filigree which are common on some Israeli Kiddush goblets. Even the letters which are the smae as most dreidels yet have unique designs. The Gimmel is crowned with an eight-branch Menorah, the Nun is placed within an oil pourer...