A Monet and other art stolen from Jews during the Holocaust have been found in the home of an 81-year-old German art collector. David Toren is waiting for the Germans to hand over at least 1 of those paintings.
Silverstein’s work has long concerned itself with the intersection between the personal and Jewish Biblical narrative, significantly explored in this column in “Brighton Beach Bible” (July 27, 2009).
Not surprisingly the guardians of synagogue tradition is male dominated in both Moses Abraham, Cantor and Mohel and Synagogue Lamp Lighters.
Neither helpless victims nor able to escape the killer’s clutches, the leaders had to make impossible choices on a daily basis in a never-ending dance with the devil.
Bradford has opted to fully exploit the diverse possibilities of the physical surface by concentrating on the three-dimensional application of paint (impasto) and other material.
The ostensible outsider frequently has the privilege of seeing the exclusive inner sanctum with fresh and unbiased eyes. Artists’ initial encounters with the Talmud are equally blessed.
The exhibit, according to a statement from guest curator Michele Waalkes which is posted on the museum website, “examines how faith can inform and inspire artists in their work, whether their work is symbolic, pictorial, or textual in nature. It further explores how present-day artwork can lead audiences to ponder God, religious themes, venerated traditions, or spiritual insights.”
Although Kempler's art is “dark,” the spirit of her humanity is ever- present.
It is a rare season indeed when two major auction houses show not only resplendent offerings of Judaica, but also multiple examples of highly unusual and rare Jewish-themed fine art. That is indeed the case now both at Sotheby’s December 19th auction and the Bonhams recent December 10th auction.
As I described Gaon in a review in June 2001 (“In Search of Ancestors, Sculpture by Simon Gaon” at Yeshiva University Museum), his Bukharian Jewish roots are deeply embedded on both sides of his family, echoed in his early yeshiva education.
Unconditional love is a concept that sets the bar of human conduct and forgiveness at a dizzying height, challenging the very fabric of human credulity.
The fact that the Jewish Museum’s curator Susan Tumarkin Goodman presents these issues as the inescapable core of her exhibition demonstrates the courage to challenge her audience with deeply discomforting images and concepts.
Lynda Caspe’s current exhibition at the Derfner Museum is an extraordinary event. In this show of 12 bronze relief sculptures and 14 cityscape paintings we have the opportunity to see the full scope of her last six years of work that, as least with the sculptures, marked a radical change in subject matter and technique.
The Dome of the Rock, often represented with an Islamic crescent on top, became the image for the Temple in Jewish, Christian and Moslem art for over 500 years. How and why this historical anomaly persisted is the subject of a fascinating in-depth study of Jewish, Christian and Moslem imagery and its interpretation spanning more than 2,000 years of biblical & later history by Dr. Pamela Berger, professor of Medieval Art at Boston College, Boston, MA.
The philosopher Theodor Adorno famously wrote in 1949, “cultural criticism finds itself with the final stage of the dialectic of culture and barbarism. To write poetry after Auschwitz is barbaric.” This statement posited that the Holocaust exposed the unredeemable rotten underbelly of Western culture and therefore the very notion of creating beauty and sensitivity was at an insurmountable impasse. Alas, as cultural history has shown, he was wrong. Strikingly, it might be said that one of the few ways still provocatively available to speak about the Holocaust is in fact through poetry.
“Hyman Bloom: Paintings and Drawings (1940 – 2005),” currently at White Box (the cutting edge international art space on Broome Street), is a rare opportunity to observe the creative process of one of the most important practitioners of 20th century Jewish Art in America.
The “book” is a mighty big place these days and the current exhibition at MOBIA, “As Subject and Object: Contemporary Book Artists Explore Sacred Hebrew Texts,” is no exception. Highly mobile ebooks compete with online publications and traditionally bound volumes, scrolls, accordion-style tomes and folios that present equally exciting options for contemporary artists to interact with image and text in one unifying medium.
Today is the 407th anniversary of the birth of Rembrandt Harmenszoon van Rijn. Google is celebrating it with a Goodle Doodle of the Dutch artist's 1659 oil on canvas self portrait.
At the Chassidic Art Institute one artist, Harry McCormick, has rather amazingly fathomed the authentic heartbeat of the individual Jewish life. This exhibition, running until July 25, shows a mere 16 paintings, but six of them reveal a deeply perceptive and sensitive chronicle of Yiddishkeit.
Judaica Auctions and the exhibition that precede them at Kestenbaum & Company are always a cornucopia of aesthetic delights. The sheer variety and overall quality of the ceremonial objects and works of art make the exhibition and catalogue a museum-like experience. The current exhibition is no exception.
Whether it is the disastrous report of the 12 spies or the furious condemnation that doomed an entire generation to die in the wilderness, the Torah narrative in Bamidbar turns terribly grim after the glorious inauguration of the Mishkan in the second year after leaving Egypt. With this in mind, just imagine my surprise at an encounter with two artists who address these (and other Biblical) themes right around the corner.
Not far from Amsterdam, in the village of Ouderkerk on the River Amstel, lies the Portuguese-Jewish cemetery called Beth Haim. Here in this pastoral necropolis repose the remains of Jews who fled the Iberian Peninsula in the wake of the Inquisition, exiles who chose banishment over baptism, who had fortuitously managed to survive the torture chambers or dodge the stake in the relentless drive by the Roman Catholic Church to cleanse the land of heretics.
I have always had a problem with the Omer. Doing the mitzvah of counting the Omer was of course pretty easy. Remembering to start the second evening of Passover and remembering to stop the day before Shavous took a little concentration but somehow I always managed. No, for me the nagging problem was always why was I doing this in the first place, other than the fact it was a biblical (according to the Rambam) commandment.
The megillahs beg to be illustrated. Each is associated with a notable holiday and each presents an idiosyncratic view of Jewish history and experience. Those that are not overtly narrative cry out to be narrated while the others present the most compelling stories imaginable. Song of Songs is scandalous until tamed by rabbinic interpretation; Koheles equally assaults a pious worldview, Eichah tears our hearts out, while Esther fills us with fear and pride. And finally Ruth causes us to examine the very foundations of the Messiah. Alas, their pictorial history is uneven.
An exquisite collection, across generations.