An Exhibit of Arts and Crafts Made in Jerusalem
Written By: B. Botwinik
In the Grand Central Palace, at 46th street and Park avenue, New York, is now being held an exhibit of the Bezalel Art School. In reality it is more than an exhibit of arts, it is a kind of a bazaar where arts and useful articles can be purchased; it is composed of various subjects, useful for home purposes as well as artistic and ornamental things for individual use. One can find there articles like rugs, candlesticks, plates, trays, cuff-buttons, pictures, pans, glasses, cups Menorahs, ink-wells, coins and many other things. There are thirty-six different forms of art, all of which have been developed in the Bezalel school of Jerusalem. The exhibit was arranged by the said school under the management of Professor B. Schatz, its founder and director. The exhibit is in honor of the twentieth anniversary of its existence. Twenty years ago a Jewish artist of Russia, upon completing his studies, begun to meditate and reflect upon the possibility of developing a Jewish style and Jewish form in the plastic arts; this artist is Professor Schatz, who now wears the beard of a Rabbi.
Professor Schatz succumbed to the influence of Zionism which was already swaying the Russian Jews. He went to Palestine and organized the school of art with the aim to develop the old Jewish art in new and modern forms. The school was named “Bezalel.”
Why this name?
Bezalel was the name of the artist who built the tabernacle when the Jews were wandering through the desert, on their way to the promised land, from Egypt, three thousand years ago; according to the story of the Bible.
The Jews left Egypt to travel to their own land, the journey was long and tedious, it took forty years; while traveling through the desert it was the task of Moses, their leader, to educate these ignorant people who were but slaves; it was necessary to infuse into them some refinement and human principles; to give them laws and morals. It then became necessary to build for them a place of worship. The Bible relates: God commanded Moses to select a great artist from among his people, the best craftsman who shall build a tabernacle; and God himself recommended Bezalel. Bezalel constructed the Mishkan with the finest artistic designs and decorations; he carved and engraved angels and lions trimmed with gold in a most wonderful fashion. Since then the name of “Bezalel” became a symbol of fine art. When a Jewish child showed great talent in drawing or painting, it used to be said of him: he is a real Bezalel, just like in modern times when a child shows an aptitude for the violin it is said of him: he is growing up to be a real Misha Elman or a Yasha Hifetz. The name of Bezalel in itself indicates heavenly arts, it is composed of two words: Bezal-El, which means: in the shadow of God; or the image of God. Art is heavenly, it strives to imitate the work of God, or as we call it: the work of nature.
Bezalel—In the image of God, was the name of the first Jewish national artist, who was selected by God himself to build the tabernacle where his people were to come for prayer and worship. Like the Chaluzim now are coming to rebuild the Land of Israel, or to continue to build the land which was destroyed, so came Prof. Schatz and he organized in Palestine the Bezalel School to continue the development of arts which was begun by the Bezalel of old; and like the present day Jews are building the old land in accordance with modern times and new methods, the school of Bezalel develops the old Jewish art according to new forms and modern conceptions. The Chaluzim are plowing the fields around the Judean hills where Jewish farmers once lived, tilled and toiled; Schatz and his pupils are carving, engraving, modeling, painting, and they are creating many other arts in Jerusalem, where three thousand years ago was brought the work of Bezalel which he created in the wilderness of the desert.
During the twenty years of its existence, Bezalel produced many artists, who are scattered all over the world, several of whom are in the United States; they are pursuing those branches of art which they studied in Bezalel. The thirty-six different forms of art which Bezalel developed are all represented at the exhibit. Bezalel encountered hard and bitter struggles, not only of a material character, also because of the piety and fanaticism of the people in Jerusalem. Schatz is modern, and an artist; he established the school in accordance to modern methods; it was most vigorously protested against by the fanatics of Jerusalem; it was plainly written “and thou shalt make no images unto thyself”; which means that a Jew must make no picture of a human being; this law was clearly violated by Bezalel. Schatz took no notice of the howling protests of the bigots, he created all kinds of images, even portraits of women; the last was considered most scandalous. In the course of the twenty years the people in Jerusalem have become reconciled, they accepted the dictum that art is heavenly. And art may create everything.
The exhibit of Bezalel at the Grand Central Palace has hundreds upon hundreds subjects of art and as many articles for daily use and needs. Bezalel produces things of artistic value and art of splendid craftsmanship.
Of the many fine things I saw at the Bezalel exhibit, quite a number of them remained engraven on my mind, they have made a strong impression on me; I desire to name a few of them:
Jeremiah, the prophet, writing his lamentations on the destruction of the Jewish nation. Jeremiah himself lived through and lamented the terrible disaster, the relief is cast of bronze and fastened to a big slate. The Yemenite Jews, masters and pupils, leave a profound impression. A printed volume with exquisite drawings, the beautiful love poem, “The Song of Songs,” with artistic drawings are the finest of their kind; it was produced by the students of the school, artistically executed and with esthetic taste and feelings.
The second in importance at the exhibit is the chair of the prophet Elijah and the holy arc; the chair combines ten different forms of art; it took them six years to make it. It does not mean that six full years, day after day, was put in by the entire membership of the school until completed; it only means that the planning, figuring, designing and working out of every corner and every place, and the construction of it took that much time; when the different parts of it was placed together it revealed an artistic masterpiece in a perfect harmony.
The chair of the prophet Elijah is of the size of the ordinary chair, and the arc too is of the regular size of such arc usually erected in a synagogue, where the holy scrolls of parchments are deposited.
Many stories in pictures are carved and engraved on the chair of Elijah the prophet; they tell the legends of Elijah and of Abraham the Patriarch, as related in the Bible. The chair of Elijah is usually used during the ceremony of circumcision, where the young little Jew is held during the performance of the operation; it is therefore that the stories of Abraham, the first Jew, are given on the chair as well as of the prophet. The most interesting story is inscribed on the back wall of the chair, it denotes in pictures the prophet Elijah as a revolutionist, escaping from King Ahob; he finds himself alone in a forsaken forest, hungry and fatigued; the ravens are bringing food for him to save him from starvation. The holy arc has many pictures hammered on brass, showing imaginary art work of old Bezalel and many laws and customs of the Jewish past.
The Bezalel exhibit has a large collection. On visiting the exhibit one must first have in mind the meaning and purpose of Bezalel and on observing and studying the various subjects which were produced by Bezalel he will appreciate that he has seen a new thing, and a new exhibit.
Originally published: 01/10/1925
An Exhibit of Arts and Crafts Made in Jerusalem
Written By: B. Botwinik
In the Grand Central Palace, at 46th street and Park avenue, New York, is now being held an exhibit of the Bezalel Art School. In reality it is more than an exhibit of arts, it is a kind of a bazaar where arts and useful articles can be purchased; it is composed of various subjects, useful for home purposes as well as artistic and ornamental things for individual use. One can find there articles like rugs, candlesticks, plates, trays, cuff-buttons, pictures, pans, glasses, cups Menorahs, ink-wells, coins and many other things. There are thirty-six different forms of art, all of which have been developed in the Bezalel school of Jerusalem. The exhibit was arranged by the said school under the management of Professor B. Schatz, its founder and director. The exhibit is in honor of the twentieth anniversary of its existence. Twenty years ago a Jewish artist of Russia, upon completing his studies, begun to meditate and reflect upon the possibility of developing a Jewish style and Jewish form in the plastic arts; this artist is Professor Schatz, who now wears the beard of a Rabbi.
Professor Schatz succumbed to the influence of Zionism which was already swaying the Russian Jews. He went to Palestine and organized the school of art with the aim to develop the old Jewish art in new and modern forms. The school was named “Bezalel.”
Why this name?
Bezalel was the name of the artist who built the tabernacle when the Jews were wandering through the desert, on their way to the promised land, from Egypt, three thousand years ago; according to the story of the Bible.
The Jews left Egypt to travel to their own land, the journey was long and tedious, it took forty years; while traveling through the desert it was the task of Moses, their leader, to educate these ignorant people who were but slaves; it was necessary to infuse into them some refinement and human principles; to give them laws and morals. It then became necessary to build for them a place of worship. The Bible relates: God commanded Moses to select a great artist from among his people, the best craftsman who shall build a tabernacle; and God himself recommended Bezalel. Bezalel constructed the Mishkan with the finest artistic designs and decorations; he carved and engraved angels and lions trimmed with gold in a most wonderful fashion. Since then the name of “Bezalel” became a symbol of fine art. When a Jewish child showed great talent in drawing or painting, it used to be said of him: he is a real Bezalel, just like in modern times when a child shows an aptitude for the violin it is said of him: he is growing up to be a real Misha Elman or a Yasha Hifetz. The name of Bezalel in itself indicates heavenly arts, it is composed of two words: Bezal-El, which means: in the shadow of God; or the image of God. Art is heavenly, it strives to imitate the work of God, or as we call it: the work of nature.
Bezalel—In the image of God, was the name of the first Jewish national artist, who was selected by God himself to build the tabernacle where his people were to come for prayer and worship. Like the Chaluzim now are coming to rebuild the Land of Israel, or to continue to build the land which was destroyed, so came Prof. Schatz and he organized in Palestine the Bezalel School to continue the development of arts which was begun by the Bezalel of old; and like the present day Jews are building the old land in accordance with modern times and new methods, the school of Bezalel develops the old Jewish art according to new forms and modern conceptions. The Chaluzim are plowing the fields around the Judean hills where Jewish farmers once lived, tilled and toiled; Schatz and his pupils are carving, engraving, modeling, painting, and they are creating many other arts in Jerusalem, where three thousand years ago was brought the work of Bezalel which he created in the wilderness of the desert.
During the twenty years of its existence, Bezalel produced many artists, who are scattered all over the world, several of whom are in the United States; they are pursuing those branches of art which they studied in Bezalel. The thirty-six different forms of art which Bezalel developed are all represented at the exhibit. Bezalel encountered hard and bitter struggles, not only of a material character, also because of the piety and fanaticism of the people in Jerusalem. Schatz is modern, and an artist; he established the school in accordance to modern methods; it was most vigorously protested against by the fanatics of Jerusalem; it was plainly written “and thou shalt make no images unto thyself”; which means that a Jew must make no picture of a human being; this law was clearly violated by Bezalel. Schatz took no notice of the howling protests of the bigots, he created all kinds of images, even portraits of women; the last was considered most scandalous. In the course of the twenty years the people in Jerusalem have become reconciled, they accepted the dictum that art is heavenly. And art may create everything.
The exhibit of Bezalel at the Grand Central Palace has hundreds upon hundreds subjects of art and as many articles for daily use and needs. Bezalel produces things of artistic value and art of splendid craftsmanship.
Of the many fine things I saw at the Bezalel exhibit, quite a number of them remained engraven on my mind, they have made a strong impression on me; I desire to name a few of them:
Jeremiah, the prophet, writing his lamentations on the destruction of the Jewish nation. Jeremiah himself lived through and lamented the terrible disaster, the relief is cast of bronze and fastened to a big slate. The Yemenite Jews, masters and pupils, leave a profound impression. A printed volume with exquisite drawings, the beautiful love poem, “The Song of Songs,” with artistic drawings are the finest of their kind; it was produced by the students of the school, artistically executed and with esthetic taste and feelings.
The second in importance at the exhibit is the chair of the prophet Elijah and the holy arc; the chair combines ten different forms of art; it took them six years to make it. It does not mean that six full years, day after day, was put in by the entire membership of the school until completed; it only means that the planning, figuring, designing and working out of every corner and every place, and the construction of it took that much time; when the different parts of it was placed together it revealed an artistic masterpiece in a perfect harmony.
The chair of the prophet Elijah is of the size of the ordinary chair, and the arc too is of the regular size of such arc usually erected in a synagogue, where the holy scrolls of parchments are deposited.
Many stories in pictures are carved and engraved on the chair of Elijah the prophet; they tell the legends of Elijah and of Abraham the Patriarch, as related in the Bible. The chair of Elijah is usually used during the ceremony of circumcision, where the young little Jew is held during the performance of the operation; it is therefore that the stories of Abraham, the first Jew, are given on the chair as well as of the prophet. The most interesting story is inscribed on the back wall of the chair, it denotes in pictures the prophet Elijah as a revolutionist, escaping from King Ahob; he finds himself alone in a forsaken forest, hungry and fatigued; the ravens are bringing food for him to save him from starvation. The holy arc has many pictures hammered on brass, showing imaginary art work of old Bezalel and many laws and customs of the Jewish past.
The Bezalel exhibit has a large collection. On visiting the exhibit one must first have in mind the meaning and purpose of Bezalel and on observing and studying the various subjects which were produced by Bezalel he will appreciate that he has seen a new thing, and a new exhibit.
Originally published: 01/10/1925