DESCRIPTION :  Up for auction is an original MAGNIFICENT LOT of THREE Bezalel illustrated LEATHER IMMITATION covered Judaica JEWISH MACHZORIM BOOKS in HEBREW which were created in 1952 ( DATED ) over 70 years ago in ERETZ ISRAEL ( Then also refered to as Medinat Israel ) by the BEZALEL SCHOOL of ART in JERUSALEM, right after the establishment of the INDEPENDENT STATE of ISRAEL and its 1948 WAR of INDEPENDENCE . The LEATHER IMMITATION and GENUINE LEATHER BOUND volumes were  created and published in the very early 1950's by LEVIN EPSTEIN in JERUSALEM . The TOP MOUNTED leather immitation BOOKS have a copper plaque - relief , depicting the DAVID TOWER    ( Migdal David , David Citadel ) in JERUSALEM and RACHEL's TOMB in Beth Lechem. The leather immitation covers with their MOUNTED TOP and WINES DESIGNED PATTERN are a beauty .  The MACHZORIN are for ROSH HASHANA ( 268 pp ) , YOM KIPPUR ( Around 400 pp ) and SLOSHA REGALIM ( around 500 pp). Size around 8 x 6 " . Excellent condition. Unused. Tightly bound. Perfectly clean. ( Pls look at scan for accurate AS IS images ) Will be sent inside a protective packaging .

AUTHENTICITY : These are ORIGINAL vintage ca very early 1950's MACHZORIM BOOKS bound by ORIGINAL BEZALEL LEATHER IMMITATION bindings created in ERETZ ISRAEL , NOT a reproduction , Immitation or a reprint  , It holds a life long GUARANTEE for its AUTHENTICITY and ORIGINALITY.

PAYMENTS : Payment method accepted : Paypal.

SHIPPMENT : SHIPP worldwide via  registered airmail is $ 39 . Will be sent protected inside a protective rigid packaging .  Handling around 5-10 days after payment. 

Bezalel Academy of Arts and Design is Israel's national school of art, founded in 1906 by Boris Schatz. It is named for the Biblical figure Bezalel, son of Uri (Hebrew: ), who was appointed by Moses to oversee the design and construction of the Tabernacle (Exodus 35:30). The Bezalel School was founded in 1906 by Boris Schatz. Theodor Herzl and the early Zionists believed in the creation of a national style of art blending classical Jewish/Middle Eastern and European traditions. The teachers of Bezalel developed a distinctive school of art, known as the Bezalel school, which portrayed Biblical and Zionist subjects in a style influenced by the European jugendstil (art nouveau) and traditional Persian and Syrian art. The artists blended "varied strands of surroundings, tradition and innovation," in paintings and craft objects that invokes "biblical themes, Islamic design and European traditions," in their effort to "carve out a distinctive style of Jewish art" for the new nation they intended to build in the ancient Jewish homeland.  The Bezalel School produced decorative art objects in a wide range of media: silver, leather, wood, brass and fabric. While the artists and designers were Western-trained, the craftsmen were often members of the Yemenite Jewish community, which has a long tradition of working in precious metals. Silver and goldsmithing had been traditional Jewish occupations in Yemen. Yemenite immigrants were also frequent subjects of Bezalel school artists. Leading artists of the school include Meir Gur Aryeh, Ze'ev Raban, Shmuel Ben David, Ya'ackov Ben-Dov, Ze'ev Ben-Tzvi, Jacob Eisenberg, Jacob Pins, Jacob Steinhardt, and Hermann Struck In 1912, the school had only one female student, Marousia (Miriam) Nissenholtz, who used the pseudonym Chad Gadya.The school closed down in 1929 in the wake of economic difficulties, but reopened in 1935, attracting many teachers and students from Germany, many of them from the Bauhaus school shut down by the Nazis.*****  The machzor (Hebrew: מחזור, plural machzorim, pronounced [maχˈzoʁ] and [maχzoˈʁim], respectively) is the prayer book which is used by Jews on the High Holy Days of Rosh Hashanah and Yom Kippur. Many Jews also make use of specialized machzorim on the three pilgrimage festivals of Passover, Shavuot, and Sukkot. The machzor is a specialized form of the siddur, which is generally intended for use in weekday and Shabbat services. The word machzor means "cycle"; the root ח־ז־ר means "to return". The term machzor originally referred to a book containing prayers for the entire year, including weekdays and Shabbat as well as holidays. Later (first in Ashkenazi communities) a distinction developed between the siddur, which included weekday and Shabbat prayers, and the machzor, which included festival prayers.[1] Nevertheless, the original type of Machzor containing all of the prayers for the year continued to be used (even if less common) at least into the 20th century.[2] Contents 1 Origins and peculiarities 2 Popular versions 3 See also 4 References 5 External links Origins and peculiarities[edit] Some of the earliest formal Jewish prayerbooks date from the tenth century; they contain a set order of daily prayers. However, due to the many liturgical differences between the ordinary, day-to-day services and holiday services, the need for a specialized variation of the siddur was recognized by some of the earliest rabbinic authorities, and consequently, the first machzorim were written incorporating these liturgical variations and additions. The machzor contains not only the basic liturgy, but also many piyyutim, which are liturgical poems specific to the holiday for which the machzor is intended. Many of the prayers in the machzor, including those said daily or weekly on the Sabbath, have special melodies sung only on the holidays. Most machzorim contain only text and no musical notation; the melodies, some of which are ancient, have been passed down orally. Popular versions[edit] Koren Sacks Machzor Series – A growing body of Hebrew-English holiday prayer books that fuses the translation and commentary of Chief Rabbi Jonathan Sacks with the unique design and layout of Koren Publishers Jerusalem. The liturgy includes a modern English translation and features prayers for the State of Israel, Israel’s Defense Forces, Welfare of the Government and the Safety of the American Military Forces. The Koren Sacks Rosh Hashanah machzor was released in 2011 and was named a 2011 National Jewish Book Award finalist by The Jewish Book Council.[3] The Koren Sacks Yom Kippur machzor was released in 2012 and the Koren Sacks Pesah machzor was released in March 2013. The Jewish Press calls the introduction to the Koren Sacks Pesah machzor "a thematic and theological entree to the very essence of Passover."[4] The vast majority of the piyyutim are contained in an appendix in the back of the volume and are not translated. ArtScroll Machzor – Very popular machzor published by ArtScroll and used both in the Haredi and Modern Orthodox Jewish community. The text has English translations, commentary, scriptural sources, and choreography (when to sit, stand, bow, etc.) Many versions are available. It contains all of the piyyutim of Minhag Polin (except for Selichot of Shacharit, Musaf and Mincha on Yom Kippur), but some of the piyyutim have been move to an appendix in the back and do not contain translation. Machzor HaShalem: High Holiday Prayerbook – Edited by Philip Birnbaum. Still used in the Modern Orthodox Jewish community, and for a time in some Conservative/Masorti synagogues. The text has English translations, commentary, scriptural sources. This book only went out of print around 2000, after having been used for more than 50 years. Many congregations still use it. It eliminates the vast majority of the piyyutim for the 3 Festivals. Roedelheim machzorim - Edited by Wolf Heidenheim, these machzorim first came out in the early 19th century. They were printed hundreds of times, and they are still used in many Yekkish communities. There are versions of the machzor according to the Western Ashkenazic rite, as well as according to Minhag Polin; the former was also published with an English translation. Daniel Goldschmidt/Jonah Fraenkel Machzor - This is an "academic" machzor. It includes piyyutim found only in manuscripts, reconstructs customs of Ashkenazic and French communities in the Middle Ages, and contains critical notes and commentaries on all of the piyyutim. The series currently contains 5 volumes for the five major Festivals[5] Additional volumes for the piyyutim of special Shabbatot in preparation by the Goldschimdt/Fraenkel family. Machzor: High Holiday Prayerbook – Edited by Conservative Rabbi Morris Silverman, this book became the de facto Conservative Jewish machzor for 30 years. The text has explanatory notes, meditations, and supplementary readings. It is still in use in some congregations today. Published by the Prayer Book Press. Machzor for Rosh Hashanah and Yom Kippur – Edited by Jules Harlow, the official machzor of Conservative Judaism from the early 1970s until 2009. 816 pages. This text has much less commentary and instruction than other machzorim published in the 20th century. The editors focused on the translation, feeling in most places it would be sufficient. It has somewhat fewer poems than other traditional and Conservative machzorim. The translations are more poetic and less literal. In 2009 the Rabbinical Assembly and the United Synagogue of Conservative Judaism announced a new successor volume, Machzor Lev Shalem, intended to replace this edition. Machzor Lev Shalem – The new official machzor of the Conservative movement. This prayerbook presents a complete liturgy, restoring many traditional prayers that had not been included in the Silverman or Harlow editions, yet also offers options to use the creative liturgical developments presenting the theology and gender equality of non-Orthodox Judaism. It contains a variety of commentaries from classical and modern-day rabbis, gender-sensitive translations, and choreography instructions (when to sit, stand, bow, etc.). It offers more literal translations of the prayers than previous non-Orthodox machzorim. English transliterations are offered for all prayers and lines recited aloud by the congregation. The page layout surrounds prayers with a variety of English commentaries and readings, as one finds in classical rabbinic commentaries. This book was designed to be used by Conservative, non-denominational and Traditional-Egalitarian synagogues and chavurot, and by leaving out certain texts and choosing the options to be included, it also can be used in Orthodox or Reform congregations. Machzor Hadash – A machzor edited by two Conservative rabbis, Sidney Greenberg and Jonathan D. Levine, using gender-neutral translations; it is used by Conservative, non-denominational and Traditional-Egalitarian synagogues and chavurot. Kol Haneshama: Prayerbook for the Days of Awe, published by the Reconstructionist Press. This is the official machzor of the Reconstructionist movement. Gates of Repentance: The New Union Prayerbook – The official prayerbook of the Reform movement in Judaism from 1978 to 2015. While significantly smaller and less complete than any of the above books, this prayerbook features a wider range of excerpts and selections from the traditional machzor than any other Reform work in the 20th century. It features a rich variety of English commentaries, readings and transliterations. The original version was published in 1978, and a gender-neutral edition was published in 1996. Published by the Central Conference of American Rabbis. Machzor Ruach Chadashah – Published by the Union of Liberal and Progressive Synagogues (UK) in 2003. Mishkan HaNefesh – This Reform Jewish High Holy Days prayer book was released in 2015; it is intended as a companion to Mishkan T'filah.[6] Mishkan HaNefesh can be translated as "sanctuary of the soul."[6] It includes a version of the High Holy Days prayer Avinu Malkeinu that refers to God as both "Loving Father" and "Compassionate Mother."[6] Other notable changes are replacing a line from the Reform movement’s earlier prayerbook, Gates of Repentance, that mentioned the joy of a bride and groom with the line "rejoicing with couples under the chuppah [wedding canopy]", and adding a third, non-gendered option to the way worshippers are called to the Torah, offering mibeit, Hebrew for “from the house of,” in addition to the traditional “son of” or “daughter of.”[6][7] ***** The Wailing Wall (as it is known in the West) or Western Wall (derived from Hebrew: הַכּוֹתֶל הַמַּעֲרָבִי, romanized: HaKotel HaMa'aravi, lit. 'the western wall',[1] often shortened to the Kotel or Kosel), known in Islam as the Buraq Wall (Arabic: Ḥā'iṭ al-Burāq حَائِط ٱلْبُرَاق Arabic pronunciation: ['ħaːʔɪtˤ albʊ'raːq]),[2] is an ancient limestone wall in the Old City of Jerusalem. It is a relatively small segment of a far longer ancient retaining wall, known also in its entirety as the "Western Wall".[3] The wall was originally erected as part of the expansion of the Second Jewish Temple begun by Herod the Great,[4] which resulted in the encasement of the natural, steep hill known to Jews and Christians as the Temple Mount, in a huge rectangular structure topped by a flat platform, thus creating more space for the Temple itself, its auxiliary buildings, and crowds of worshipers and visitors. In one of several varying Muslim traditions, it is the site where the Islamic Prophet Muhammad tied his winged steed, al-Buraq, on his Isra and Mi'raj to Jerusalem before ascending to paradise, and constitutes the western border of al-Haram al-Sharif, the Noble Sanctuary of the Al-Aqsa Mosque. The Western Wall's holiness in Judaism is a result of its proximity to the Temple Mount. Because of the Temple Mount entry restrictions, the Wall is the holiest place where Jews are permitted to pray, though the site of the Holy of Holies, the most sacred site in the Jewish faith, lies behind it. The original, natural, and irregular-shaped Temple Mount was gradually extended to allow for an ever-larger Temple compound to be built at its top. This process was finalized by Herod, who enclosed the Mount with an almost rectangular set of retaining walls, made to support the Temple platform and using extensive substructures and earth fills to give the natural hill a geometrically regular shape. On top of this box-like structure, Herod built a vast paved platform that surrounded the Temple. Of the four retaining walls, the western one is considered closest to the former Holy of Holies, which makes it the most sacred site recognized by Judaism outside the previous Temple Mount platform. Just over half the wall's total height, including its 17 courses located below street level, dates from the end of the Second Temple period, and is commonly believed to have been built by Herod the Great starting in 19 BCE, although recent excavations indicate that the work was not finished by the time Herod died in 4 BCE. The very large stone blocks of the lower courses are Herodian, the courses of medium-sized stones above them were added during the Umayyad period, while the small stones of the uppermost courses are of more recent date, especially from the Ottoman period. The term Western Wall and its variations are mostly used in a narrow sense for the section traditionally used by Jews for prayer; it has also been called the "Wailing Wall", referring to the practice of Jews weeping at the site over the destruction of the Temples. During the period of Christian Roman rule over Jerusalem (ca. 324–638), Jews were completely barred from Jerusalem except on Tisha B'Av, the day of national mourning for the Temples, and on this day the Jews would weep at their holy places. The term "Wailing Wall" was thus almost exclusively used by Christians, and was revived in the period of non-Jewish control between the establishment of British Rule in 1920 and the Six-Day War in 1967. The term "Wailing Wall" is not used by religious Jews, and increasingly not by many others who consider it derogatory.[5] In a broader sense, "Western Wall" can refer to the entire 488-metre-long (1,601 ft) retaining wall on the western side of the Temple Mount. The classic portion now faces a large plaza in the Jewish Quarter, near the southwestern corner of the Temple Mount, while the rest of the wall is concealed behind structures in the Muslim Quarter, with the small exception of an 8-metre (26 ft) section, the so-called Little Western Wall. The segment of the western retaining wall traditionally used for Jewish liturgy, known as the "Western Wall" or "Wailing Wall", derives its particular importance to it having never been fully obscured by medieval buildings, and displaying much more of the original Herodian stonework than the "Little Western Wall". In religious terms, the "Little Western Wall" is presumed to be even closer to the Holy of Holies and thus to the "presence of God" (Shechina), and the underground Warren's Gate, which has been out of reach for Jews from the 12th century till its partial excavation in the 20th century, even more so. Whilst the wall was considered Muslim property as an integral part of the Haram esh-Sharif and waqf property of the Moroccan Quarter, a right of Jewish prayer and pilgrimage existed as part of the Status Quo.[6][7][8] This position was confirmed in a 1930 international commission during the British Mandate period. The earliest source mentioning this specific site as a place of Jewish worship is from the 17th century.[9][10] The previous sites used by Jews for mourning the destruction of the Temple, during periods when access to the city was prohibited to them, lay to the east, on the Mount of Olives[5] and in the Kidron Valley below it. From the mid-19th century onwards, attempts to purchase rights to the wall and its immediate area were made by various Jews, but none was successful. With the rise of the Zionist movement in the early 20th century, the wall became a source of friction between the Jewish and Muslim communities, the latter being worried that the wall could be used to further Jewish claims to the Temple Mount and thus Jerusalem. During this period outbreaks of violence at the foot of the wall became commonplace, with a particularly deadly riot in 1929 in which 133 Jews and 116 Arabs were killed, with many more people injured. After the 1948 Arab–Israeli War the eastern portion of Jerusalem was occupied by Jordan. Under Jordanian control Jews were completely expelled from the Old City including the Jewish Quarter, and Jews were barred from entering the Old City for 19 years, effectively banning Jewish prayer at the site of the Western Wall. This period ended on June 10, 1967, when Israel gained control of the site following the Six-Day War. Three days after establishing control over the Western Wall site, the Moroccan Quarter was bulldozed by Israeli authorities to create space for what is now the Western Wall plaza.[11]   ****Rachel's Tomb (Hebrew: קבר רחל translit. Qever Raḥel, Arabic: قبر راحيل Qabr Rāḥīl) is the site revered as the burial place of the matriarch Rachel. The site is also referred to as the Bilal bin Rabah mosque (Arabic: مسجد بلال بن رباح).[2][3] The tomb is held in esteem by Jews, Christians, and Muslims.[4] The tomb, located at the northern entrance of Bethlehem, is built in the style of a traditional maqam; Arabic for shrine.[5] The burial place of the matriarch Rachel as mentioned in the Jewish Tanakh, the Christian Old Testament and in Muslim literature[6] is contested between this site and several others to the north. Although this site is considered unlikely to be the actual site of the grave,[4] it is by far the most recognized candidate.[7] The earliest extra-biblical records describing this tomb as Rachel's burial place date to the first decades of the 4th century CE. The structure in its current form dates from the Ottoman period, and is situated in a Christian and Muslim cemetery dating from at least the Mamluk period.[8][9][10] When Sir Moses Montefiore renovated the site in 1841 and obtained the keys for the Jewish community,[9] he also added an antechamber, including a mihrab for Muslim prayer, to ease Muslim fears.[11][12] According to the 1947 United Nations Partition Plan for Palestine, the tomb was to be part of the internationally administered zone of Jerusalem, but the area was ruled by Jordan, which prohibited Jews from entering the area.[13] Following the Israeli occupation of the West Bank in 1967, though not initially falling within Area C, the site has come under the control of the Israeli Ministry of Religious Affairs.[14] Following Montefiore's purchase of the site it began to take special "cultic" significance amongst Jews in the area; in contemporary Israeli society it is now considered the third holiest site in Judaism[15][16][17][18] and has become one of the cornerstones of Jewish-Israeli identity.[19] According to Genesis 35:20, a mazzebah was erected at the site of Rachel's grave in ancient Israel, leading scholars to consider the site to have been a place of worship in ancient Israel.[20][21][22] According to Martin Gilbert, Jews have made pilgrimage to the tomb since ancient times.[23] According to Frederick Strickert, the first historically recorded pilgrimages to the site were by early Christians, and Christian witnesses wrote of the devotion shown to the shrine "by local Muslims and then later also by Jews"; throughout history, the site was rarely considered a shrine exclusive to one religion and is described as being "held in esteem equally by Jews, Muslims, and Christians".[4] Following a 1929 British memorandum,[9] in 1949 the UN ruled that the Status Quo, an arrangement approved by the 1878 Treaty of Berlin concerning rights, privileges and practices in certain Holy Places, applies to the site.[24] In 2005, following Israeli approval on 11 September 2002, the Israeli West Bank barrier was built around the tomb, effectively annexing it to Jerusalem; Checkpoint 300 – also known as Rachel's Tomb Checkpoint – was built adjacent to the site.[25][1][26][27] A 2005 report from OHCHR Special Rapporteur John Dugard noted that: "Although Rachel's Tomb is a site holy to Jews, Muslims and Christians, it has effectively been closed to Muslims and Christians."[28] On October 21, 2015, UNESCO adopted a resolution reaffirming a 2010 statement[29] that Rachel's Tomb was: "an integral part of Palestine."[30] On 22 October 2015, the tomb was separated from Bethlehem with a series of concrete barriers.[31]   *** The Tower of David (Hebrew: מגדל דוד, romanized: Migdál Davíd), also known as the Citadel (Arabic: القلعة, romanized: al-Qala'a), is an ancient citadel located near the Jaffa Gate entrance to the Old City of Jerusalem. The citadel that stands today dates to the Mamluk and Ottoman periods. It was built on the site of a series of earlier ancient fortifications of the Hasmonean, Herodian, Byzantine and Early Muslim periods, after being destroyed repeatedly during the last decades of Crusader presence in the Holy Land by their Muslim enemies.[1] It contains important archaeological finds dating back over 2,500 years including a quarry dated to the First Temple period,[citation needed] and is a popular venue for benefit events, craft shows, concerts, and sound-and-light performances. Dan Bahat, the Israeli archeologist, writes that the original three Hasmonean towers standing in this area of the city were altered by Herod, and that "The northeastern tower was replaced by a much larger, more massive tower, dubbed the "Tower of David" beginning in the 5th century C.E."[2] The name "Tower of David" migrated in the 19th century from the Herodian tower in the northeast of the citadel, to the 17th-century minaret at the opposite side of the citadel, and after 1967 has been officially adopted for the entire citadel.[3]      ebay5753 folder 203