Israel 2024 Animals of the Bible ATM Stamps

 

13 Feb 2024

7 May 2024

9 Oct 2024

24 Dec 2024

Israel 2022 The Revelation at Mount Sinai

According to Jewish tradition, the basic right to Eretz Israel and the Jewish identity stem from the Torah, where God gave the Jewish people their land. Thus, receiving the Torah was such a significant event in the history of the Jewish people. This was the moment when the Jews went from being slaves to being free people who took it upon themselves to uphold God’s commandments

Israel 2021 Sukkot "Ecclesiastes"

 

Many Jewish communities read the Book of Ecclesiastes in synagogue during the Sukkot festival. According to Jewish tradition, King Solomon wrote Ecclesiastes, which begins with the words “The words of Koheleth son of David, king in Jerusalem”, as well as the Song of Songs and Proverbs. These three books are all very different and the traditional explanation is that King Solomon wrote each one at a different stage of his life. In his youth, Solomon wrote the optimistic Song of Songs, which is filled with descriptions of love, as an adult the wise king wrote Proverbs and toward the end of his days, the enlightened Solomon wrote Ecclesiastes, which focuses on a harsh message: “Utter futility! – said Koheleth – Utter futility! All is futile!” This is the theme of the three stamps in the series.

The first stamp presents the cosmic universe, which includes the celestial bodies. Koheleth states that the stars, which ostensibly represent the constantly moving dynamic of reality, do not actually bring anything new. “The sun rises, and the sun sets – and glides back to where it rises”.

The second stamp presents the natural world that surrounds humankind. Koheleth opines that there is nothing new in nature either, and that the constant happenings simply repeat themselves. “All streams flow into the sea, yet the sea is never full; to the place from which they flow the streams flow back again”.

The third stamp presents the world of humans, in which Koheleth sees no change or newness either. He emphasizes that “one generation goes, another comes” and nothing that people do makes any difference, for “the earth remains the same forever”. Humans, like the celestial bodies and like natural phenomena, do not make their mark on the world and their actions are destined to be forgotten in the future. “The earlier ones are not remembered; so too those that will occur later”.

These three examples relate to the circles of existence in the human world and they illustrate Koheleth’s despondent outlook. “Only that shall happen which has happened, only that occur which has occurred; there is nothing new beneath the sun!” Koheleth notes that even if people sometimes believe this is not the case and that, “sometimes there is a phenomenon of which they say ‘Look this one is new’” it is not in fact new, for “it occurred long since, in ages that went by before us”.

Throughout the Book of Ecclesiastes, the author examines the realms of human achievement and rejects them one by one. Koheleth sees no point in accumulating property, knowledge or heroic deeds, for they will all be lost upon one’s inevitable death. In the last verse of the book, Koheleth advises the reader to “revere God and observe His commands, for this applies to all mankind”. The Babylonian Talmud (Tractate Shabbat 30b) recounts that “the Sages wished to hide the book of Ecclesiastes” and not include it in the Bible “because its words are self-contradictory”. However ultimately the last verse, which advocated revering God, convinced the Sages not to forego the Book of Ecclesiastes and to include it among the books of the Bible.

“One Generation Goes, Another Comes” Eccl 1:4

“The Sun Rises, And The Sun Sets” Eccl 1:5

“All Streams Flow Into The Sea” Eccl 1:7

Ecclesiastes 1:1-11   Christian Standard Bible

1 The words of the Teacher, son of David, king in Jerusalem.

2 “Absolute futility,” says the Teacher.

“Absolute futility. Everything is futile.”

3 What does a person gain for all his efforts 

that he labors at under the sun?

4 A generation goes and a generation comes, 

but the earth remains forever.

5 The sun rises and the sun sets;

panting, it hurries back to the place

where it rises.

6 Gusting to the south,

turning to the north,

turning, turning, goes the wind,

and the wind returns in its cycles.

7 All the streams flow to the sea,

yet the sea is never full;

to the place where the streams flow,

there they flow again.

8 All things are wearisome,

more than anyone can say.

The eye is not satisfied by seeing

or the ear filled with hearing.

9 What has been is what will be,

and what has been done is what will be done;

there is nothing new under the sun.

10 Can one say about anything,

“Look, this is new”?

It has already existed in the ages before us.

11 There is no remembrance of those who came before;

and of those who will come after

there will also be no remembrance

by those who follow them.

Israel 2020 Meetings of Peace

 

“They come from a distant country, from Babylon” 2Kings 20:14

Motifs : Chezkiyahu the king and Babylon’s king messengers, horses, poles

“And they built a palace for David” 2Samuel 5:11

Motifs : King David and Chiram King of Tzor, workers, donkey

“And they made a pact in Beer-Sheba” Gen21:32

Motifs : Abraham & Avimelech, sheep, palm tree

King Solomon and the Queen of Sheba

“The queen of Sheba heard of Solomon’s fame… She arrived in Jerusalem with a very large retinue, with camels bearing spices, a great quantity of gold, and precious stones” (I Kings 10:1-2). Thus begins the biblical story of the Queen of Sheba’s magnificent visit from her faraway land to King Solomon’s palace. According to researchers, the kingdom of Sheba was situated in the southern Arabian Peninsula, and its main source of wealth was based on controlling the trade routes between the Far East and the Middle East. King Solomon’s ability to send trade ships to the Red Sea threatened Sheba’s exclusivity over the southern trade routes, thus motivating the Queen of Sheba to visit Jerusalem and formalize relations with the king.

The biblical description of the visit notes that the Queen of Sheba sought to test King Solomon’s wisdom, “and she came to test him with hard questions”. Over the years, commentators have suggested examples of the questions that King Solomon was asked. This led poet Hayim Nahman Bialik to write the tale “King Solomon and the Bee”, which tells of a bee that angered the king because it stung his nose. When the king agreed to forgive the bee, it promised to compensate him. Solomon did not believe that a bee could be of any use to him, but he was convinced otherwise during the Queen of Sheba’s visit to Jerusalem. The queen brought Solomon a large bouquet of flowers and asked him to identify the lone real flower that was hidden among many artificial flowers that were handcrafted by an artist. Thanks to the bee settling on the real flower, Solomon was able to answer the question correctly.

“And she came to test him with hard questions” 1Kings 10:1

Motifs : Queen of Sheba and King Solomon, camel, servants

Israel-Vatican Joint Issue 2019 25 Years of Bilateral Relations

 
The 25th anniversary of diplomatic relations between the State of Israel and the Holy See is a time for joy as well as acknowledgement of the long way we have travelled together along a path of reconciliation and friendship.
 
On Dec 30th 1993, Israel and the Holy See signed in Jerusalem the fundamental agreement establishing full diplomatic relations between our two states. This unique bonding between the only Jewish State and the universal Catholic Church combines both political and spiritual elements.
 
The special Joint Stamp issued by the Israel Philatelic Service and the Holy See Numismatic Service to commemorate the 25th anniversary depicts St. Peter’s Church and the synagogue at Capernaum and symbolizes the unique relations and interactions between Judaism and Christianity.
 

 

Capernaum

Capernaum is an archeological site on the Sea of Galilee shore, north of Tiberias. A town from the Roman Byzantine period which was mentioned in a book by the ancient Jewish historian Josephus (Yosef ben Matityahu) was excavated at the site. Capernaum’s historical and religious significance stems from what is written about it in the New Testament, and the fact that this was where Jesus lived during his time in the Galilee. One of the most magnificent ancient synagogues in Eretz Israel was discovered in the center of the town, alongside the remnants of an octagonal church from the Byzantine period.
 
The Gospel of Mark features a description of how Jesus began his religious mission after being baptized in the Jordan River. He went northward to the Galilee, where he located his first students, fishermen in the Sea of Galilee. Together with these students, he made his way to the nearby town of Capernaum, where some of them lived. “They went to Capernaum, and when the Sabbath came, Jesus went into the synagogue and began to teach” (Mark 1:21). This was the first time Jesus had appeared before the Jewish public in the Galilee. He was revealed to be an authoritative Halachic teacher and also miraculously healed a man who was overtaken by a demon.
 
At the end of the prayers, Jesus and his students “left the synagogue and went to the home of Simon and Andrew” (Mark 1:29), where Jesus healed Simon’s mother-in-law of her fever. “That evening after sunset… The whole town gathered at the door and Jesus healed many who had various diseases” (Mark 1:32-34). During the Byzantine period a grand church was built to mark the place where Simon the student’s house was traditionally thought to have been. In 1990, a modern church was constructed on the ruins of the Byzantine church, which was discovered in the early 20th century, hovering over the ancient remains.
 
The church and the synagogue, which are currently overseen by the Franciscan order, attract tourists and Christian pilgrims from all around the world.
 

Isreal 2019 Tourism in Israel

Eretz Israel has a special place in the eyes of believers from the three monotheistic religions, and every year avid pilgrims make their way to see the many holy sites described in the scriptures. The Jordan River, where Jesus was baptized by John the Baptist, is especially significant to Christians.

The Negev Desert in southern Israel is an arid desert area with spectacularly beautiful natural landscapes. Unique geological phenomena, such as the makhtesh, soft sand dunes and high cliffs create an extraordinary combination. The plants and animals living in this area had to develop special characteristics that allow them to exist in the dry climate and the people who choose to live in the Negev have had to adapt to desert life as well.

Israel 2019 Purim "Banquet"

 
Purim is a joyous festival that celebrates saving the Jews from enemies who wished to destroy them. The Book of Esther tells of how “the very day on which the enemies of the Jews had expected to get them in their power, the opposite happened, and the Jews got their enemies in their power” (9:1). The phrase “the opposite happened” has become one of the central themes of Purim. Thus, the stamps in this Purim mitzvahs series are reversed, and for the first time in Israel’s history, the tabs are attached at the top of the stamps rather than to the bottom.
 
It is written in the Book of Esther that Mordecai instructed Jews throughout the Persian kingdom to celebrate Purim each year, “to observe them as days of feasting and merrymaking, and as an occasion for sending gifts to one another and presents to the poor” (9:22). Based on this verse, the Jewish wise men formulated the four Purim mitzvahs, and these are presented on the stamps by four characters from the Book of Esther.

 
Reading the Book of Esther
The Book of Esther notes that “these days are recalled and observed in every generation” (9:28). The Jewish wise men learned from this verse that all Jews are obligated, men and women alike, to read the Book of Esther. One may read it alone or hear it read aloud in the synagogue. This mitzvah is depicted on the stamp by King Ahasuerus, who had the book of memories read to him when he could not sleep at night.

 
Festive Purim Banquet
The lavish banquets hosted by King Ahasuerus and Queen Esther are well documented in the Book of Esther. The events that led to the Jews being saved occurred during these banquets. The Jewish wise men emphasized the importance of drinking wine during the Purim celebration and the Amora Rava even asserted that people must get drunk on Purim. This mitzvah is represented on the stamp by Queen Esther. The feast to which Esther invited Ahasuerus and Haman brought about the downfall of the Jews’ enemy.

 
Mishlo’ach Manot
The Jewish wise men learned from the words “sending gifts (plural) to one another (singular) that everyone must send two types of food. A bowl of oznei haman, one of the symbolic foods of Purim, is shown in the hands of one of King Ahasuerus’ horseman, whose role was to deliver the King’s decrees throughout the kingdom.

 
Gifts for the Needy
The Jewish wise men deduced from the words “gifts (plural) to the poor (plural)” that each person must give at least two gifts or monetary contributions to two different needy individuals. Over the years numerous Jewish scholars, such as Maimonides, emphasized that “it is preferable for one to give numerous gifts to the needy than to expand his feast or increase his gifts to peers”. This important mitzvah is represented on the stamp by Mordecai who, according to the Book of Esther “was highly regarded by the Jews” (10:3).

Israel-USA Joint Issue 2018 Hanukkah

 

Just 11 minutes after Israel declared its independence on May 14, 1948, American President Harry S. Truman recognized the new State. This action marked the beginning of a relationship based on common values and characterized by a deep friendship and mutual respect.

The special relationship between Israel and the United States is a key element in Israel’s political strength and power. This relationship also has strategic significance for the State of Israel.

In the early 1980’s, Israel was considered to be a strategic asset for the United States and was noted as such (1987) in legislation passed a year earlier as its main non-NATO ally.

The friendship between Israel and the United States is bolstered by the supportive American Jewish community and large portions of the American people.

 

Menorah

The Hanukkah festival marks the Maccabean victory over their enemies – the Hellenistic monarchy of the House of Seleucus, as well as the miracle that took place in the Holy Temple in Jerusalem. It is customary to light candles on each of the eight nights of Hanukkah, setting them near the entrance to the home in order to make the miracle known.

In the year 167 BCE the Hellenistic king Antiochus IV forbade the Jewish residents of Eretz Israel to study the Torah and to perform the Jewish mitzvahs. Mattathias the Hasmonean and his sons led the people’s revolt against the cruel regime, and after harsh battles successfully freed Jerusalem and the Temple.

The Babylonian Talmud (tractate Shabbat 21:2) describes how the Maccabees found only one small cruse of pure oil, enough to light the Temple menorah for just one day. But a miracle occurred and the oil lasted for eight days, until more pure oil could be prepared. In honor of that miracle, it was determined that the festival would last eight days.

For the Jewish people, the Hanukkah candles symbolize the victory of good over evil and of justice over injustice.

Israel 2018 The Menorah

 The Menorah – From the Temple to Israel's National Symbol

 

While the People of Israel wandered in the desert, the gold seven-armed menorah served as one of their scared tools of worship. This menorah, which was placed by King Solomon in the Holy Temple in Jerusalem, was plundered by Babylonian King Nebuchadnezzar during the destruction of the First Temple. The new menorah, fashioned by Zrubavel during the construction of the Second Temple, was stolen by King Antiochus IV and was later replaced by a gold menorah commissioned by the Hasmonean Kings.

The seven-armed menorah was the most prominent of the sacred tools of worship, and even before the Temple was destroyed it became a well-known symbol and was engraved on a coin featuring Hasmonean King Antigonus II Mattathias, carved into the walls of the priests' homes in Jerusalem and embossed on various stone tools.

 

Synagogue, Magdala

In 2009, archeologists working in the town of Magdala on the shore of the Sea of Galilee discovered the ruins of an ancient synagogue from the Second Temple period. In the main sanctuary they unearthed a large adorned stone featuring an impressive relief of the Temple Menorah alongside two jugs of oil, which was probably used as a lectern for reading the Torah.

 

Arch of Titus, Rome

The Arch of Titus, which was erected in Rome after the Romans quashed the Great Revolt and destroyed the Second Temple, features a relief describing their soldiers' triumphant journey bearing the Temple menorah, the symbol of the defeated Judean monarchy. The Jews themselves also considered the menorah to be an important symbol and integrated it into a wide variety or sites. Among the many examples found are the mosaic floor in the synagogue at Nirim (4), an engraving on the burial cave walls in Beit She'arim, a stone menorah from the synagogue in Hamat Tiberius and illustrations from numerous books, including a menorah from an adorned page, Spain, late 15th century.

 

State of Israel

Over the years, other symbols such as the tablets of the Ten Commandments or the Star of David displaced the menorah as the most significant Jewish symbol. However, the national awakening of the Jewish people in the late 19th century brought back the image of the menorah and it was emphasized as a meaningful symbol of tradition and rebirth. This trend was especially prominent in works created in the Bezalel Academy of Arts in Jerusalem, where students designed a wide range of menorahs in innovative styles. The First Judeans Brigade, which was established in 1919 and became the first solely Jewish military entity, also chose to incorporate the menorah into the unit's symbol.

 

Shortly after the State of Israel was established, numerous proposals for the national symbol were reviewed. Most of the proposals included the menorah, and after a series of discussions, graphic designer brothers Gabriel and Maxim Shamir were asked to design the symbol. Based on a suggestion by Minister David Remez, it was determined that the menorah in the national symbol should be based on the Arch of Titus relief. The illustration which symbolized the destruction of the Jewish nation in the past would now reflect the rebirth of the Jewish State and the return of the Jewish People from exile to their homeland.

The two olive branches which appear in the national symbol are designed to express a message of peace. The integration of these two elements ties the national symbol of Israel to the vision of the Prophet Zechariah (4:2-3): "I see a lampstand all of gold… and by it are two olive trees", thus emphasizing the connection between the menorah in the symbol with the one that stood in the Temple in ancient times.

Israel 2016 King Solomon's Ships

King Solomon inherited a large and wealthy kingdom from his father King David, stretching from the Euphrates River in the north to the Eilat Bay in the south. The good trade relations King Solomon created with the rulers of nearby kingdoms as well as the great wealth he accumulated thanks to those relations and to the taxes he collected are described in the Bible in books I Kings and II Chronicles.

The development of his fleet in the Red Sea was described in detail: "Hiram sent servants of his with the fleet, mariners who were experienced on the sea, to serve with Solomon's men. They came to Ophir; there they obtained gold in the amount of four hundred and twenty talents" (I Kings, 9:27-28). King Hiram of Tyre, who knew how to build ships and had men who were skilled mariners, partnered with King Solomon, who ruled the Eilat Coast and together they built a fleet of trade ships in the Red Sea. These ships sailed to Ophir, which was apparently located along either the eastern or the western coast of the Red Sea, and returned carrying many treasures and exotic wares.

A similar journey is described in Egyptian sources dating from 500 years earlier, during the reign of Queen Hatshepsut. Egyptian ships sailed southward to the Land of Punt, which was also apparently in eastern Africa. The remnants of murals on the walls of Hatsheput's mortuary temple in Deir el-Bahari feature exotic goods that were brought to Egypt at that time from the same faraway land, and contribute to the interpretation of the biblical descriptions.

In addition to gold and silver, "ivory, apes and peacocks" were also brought to King Solomon (I Kings, 10:22). The Egyptian murals show the "apes" to be baboons.

The Bible also notes that "a huge quantity of almug wood" was brought from Ophir (I Kings, 10:11). Biblical scholars and modern researchers have voiced various opinions regarding the nature of the "almug wood". Some claim that these were special wooden beams used for construction; others think that they were saplings of exotic aromatic trees, and a third opinion is that they were a rare type of coral.

Based on the various interpretations, the stamp designer portrayed a heap of treasures that were unloaded on the dock at the seaport in Ezion-Geber, which today is the city of Eilat. These treasures were taken to King Solomon's palace in Jerusalem and used in the construction of the Temple and the palace. Thanks to the journey to Ophir "King Solomon excelled all the kings on earth in wealth… the king made silver as plentiful in Jerusalem as stones…" (I Kings, 10:27)

Israel 2014 Hanukkah

 

Hanukkah commemorates the Maccabean victory over their enemies, the Hellenistic kings of the House of Selvecus, and the miracle that occurred when worship resumed at the Temple in Jerusalem.

In 167 BCE, King Antiochus IV forbade the Jewish residents of Eretz Israel to study the Torah and practice the Jewish mitzvoth (commandments). Matityahu the Hasmonean and his sons led the revolt against the cruel rulers, battling heroically and successfully liberating Jerusalem and the Temple.

The Babylon Talmud (Tractate Shabbat 21b) describes how the Maccabees found only one small cruse of pure oil, enough to light the Temple menorah for a single day. A miracle occurred and this oil lasted for eight days, until more pure oil could be prepared. Hanukkah is celebrated for eight days as a reminder of this miracle.

It is customary to light candles in windows or doorways on each of the eight nights of Hanukkah to make this miracle known. Over the years, Jewish communities in Israel and throughout the world have developed different types of "Hanukkah lamps" in which eight candles may be lit. These lamps are known as Menorahs.

During Hanukkah it is also customary to eat food fried in oil, such as deep-fried jelly-filled donuts, to commemorate the miracle. Children play with spinning tops called dreidels and they get Hanukkah pocket money.

Isreal 2014 Sukkot "Simchat Torah Flags"

As far back as the 17thy century the children in Ashkenazi communities would come to the synagogue on Simchat Torah night waving flags. The Simchat Torah flags were part of a popular material culture of paper products such as wall hangings marking "East" and paper cutouts. Along with the homemade flags, paper flags were printed with images of traditional Jews and included pictures expressing the Sukkot and Simchat Torah holiday experience.

Eretz Israel, 1930's

In the early 20th century these flags began featuring Zionist motifs which were incorporated into the traditional look. "For the Torah shall come forth from Zion and the word of the Lord from Jerusalem" was printed as the title of the holiday flag printed here in Eretz Israel in the 1930's. At the center of the picture stands the Holy Ark with images of Moses and Aharon leaning on it, and in front the four sacred animals who express "bold as a tiger, and light as an eagle, and runs like a gazelle and brave as a lion to fulfill the will of the Father in Heaven". On the left stand three children, one of whom was characterized as a Yemenite youth with curly sidelocks – a biblical symbol updated for the modern Return to Zion. On the right stands a European boy wearing a cap and holding a blue and white flag, with the symbol of the "Maccabi" sports club on his shirt – an expression of the new Jew, the muscular man who rejuvenates the legacy of the Maccabees.

Israel, 1950's

In the 1950's the European tradition of decorating became the tradition among Jews from all ethnic groups. The yearning for the Tomb of Rachel and for the Western Wall became the scenes that decorated the Holy Ark – two cardboard doors, through which one could usually see an innocent picture of Torahs. A bunch of boys and girls who were stooped over the Torah emphasized the essence of the equal Israeli ethos, which suited most of the Israeli public.

Israel, 1960's

The victory in the six-day war in 1967 presented and emphasized Simchat Torah in the image of the IDF as a savior. "Rejoice and be joyful on Simchat Torah" in the form of IDF soldiers carrying Torah scrolls and dancing around the Holy Ark. The people's love for their soldiers, their adored heroes became the essence of the flag's look.

Israel 2013 Rachels Tomb

 

“And Rachel died, and was buried on the road to Ephrath – now Bethlehem. And Jacob set up a pillar upon her grave; it is the pillar at Rachel’s grave to this day.” (Genesis 35:19-20)

 

The tomb of Rachel our Matriarch has been recognized in its current location near the neighborhood of Gilo, on the boundary between Jerusalem and Bethlehem, for 1700 years. In ancient times, a tombstone comprised of 12 stones, symbolizing the sons of Jacob, was set there. Later, a cupola resting on four columns was erected and in the 17th century Rachel’s Tomb was made into an enclosed structure. In 1841, Sir Moses Montefiore added another room to Rachel’s Tomb. Today, due to security constraints, the small domed building located within the Israeli enclave in the northern outskirts of Bethlehem has been fortified. Nonetheless, hundreds of thousands of Jews visit the site each year.

 

There are two aspects to the collective Jewish memory of Rachel our Matriarch – personal and national. The first is the tragic and sad story of her life as described in the Book of Genesis, which serves as the basis for personal identification with her character. The second is Jeremiah’s prophecy of comfort, which described Rachel our Matriarch as a mother weeping over her sons and as one whose cries tore opened the Gates of Heaven and which would subsequently lead the way to Redemption, to the ingathering of the exiles and to the return of the People of Israel to their land. This is the foundation of the national Jewish identification with Rachel.

 

Millions of Jews have visited the site over the generations, praying and crying to Rachel the Matriarch to plead their case before God, requesting health, fruit of the womb, livelihood, as well as national and general Salvation. The simplicity of the site has charmed passersby, nomads and pilgrims for years. They have recorded descriptions of the tomb, the site’s customs and the experience that has developed around it, initially in writing and later through drawings and photographs. The shape of the tomb has been depicted over the years on Jewish art objects, on sacred books and on stamps. Talmudic tales and legends, poems and liturgical poems, stories and plays have been written about Rachel herself. The development of the Zionist Movement and the establishment of the State of Israel brought about old-new aspects of tradition and meaning to Rachel and her tomb.

 

When the People of Israel returned to the site in 1967, Shmuel Rosen wrote in his song “We Shall Not Go Again”:

“… See, Rachel, see, see Master of the Universe / See, Rachel, see, they returned to their Land”, and he even promised: “… We shall not go again Rachel, / and you shall not go again, / we shall not go again Rachel, / from the cultivated fields of Bethlehem”.

Malaysia 2013 Sukkot "Etrog Boxes"

 

During the Sukkot festival prayers worshippers bless the “four species”, as instructed in the Book of Leviticus 23:40: “On the first day you shall take the product of citron trees, branches of palm trees, boughs of leafy trees and willows of the brook, and you shall rejoice before the Lord your God seven days”. According to tradition, the unification of the four species – lulav (palm frond), hadas (myrtle), arava (willow) and etrog (citron) – in the worshipper’s hands symbolizes the unification of the various groups within the Jewish people.

 

The lulav is the largest and most prominent of the four species, thus the blessing over all four species is called “to bear the lulav”. But it is the etrog, an extremely delicate citrus fruit, which garners the most attention. In order to perform the mitzvah properly the etrog must be selected very carefully, making sure that it is perfectly shaped and examining it well to ensue it has no blemishes or defects, as this would disqualify it for the purposes of fulfilling the mitzvah.

 

In order to protect the etrog throughout the days of the festival (and especially to glorify and exalt the mitzvah, as it is written: “This is my God and I will glorify Him” (Exodus 15:2), it is customary to keep it in a special container which usually has a soft lining to provide even more protection. A plethora of different containers, bowls and boxes is used to protect etrogs. They are made from a wide and varying range of materials, from simple metals to precious metals, from various types of wood, through fabrics, glass, beads and more. Like other Judaica objects, such as Hanukkah lamps and spice boxes, they are rich and very diverse as far as manufacturing techniques and design.

 

The three examples selected for the stamp series represent a small fraction of the diversity, wealth of shapes and imagination that have gone into designing and decorating etrog boxes.

 

Etrog Box, Bezalel Jerusalem, 20th c.

This box was made at the Bezalel School of Arts & Crafts which operated in Jerusalem from 1906-1929. Silver, repouss, etched, filigree work and semi-precious stones.

Dimensions (cms): 12.5H x 9W x 13L

The side panels of the box feature verses from the Torah relating to the festival mitzvah and to the return to Zion. The front panel is ornamented with the figure of a Jewish man plowing his fields, as a symbol of the Zionist concept of bringing the Jewish people back to its country and land.

The Alan and Riva Slifka Collection in the Israel Museum, Jerusalem

 

Etrog Box, Austria, 19th c.

Silver, repouss and punched.

Dimensions (cms): 10H x 11W x 20L

The box itself is shaped like an etrog fruit. The top portion of this silver box is a hinged cover which in turn is adorned with a repouss etrog.

Israel Museum, Jerusalem

Received through JRSO (Jewish Restitution Successor Organization)

 

Etrog Box, Iraq, 19th c.

Silver, repouss and engraved.

Dimensions (cms): 10.5H x 7.5W x 11L

The box itself is shaped like a bird, with the wings and upper portion of the body forming the cover and protecting the fruit like a bird hatching its chicks. The matching tray is adorned with an image of a small fish.

Israel Museum, Jerusalem

Extended loan from the Baerwald Collection

Israel 2012 High Priest's Breastplate

  
The Book of Exodus chapter 28 describes how to prepare the High Priest’s holy garments, including the most magnificent of all, the Breastplate, Choshen.
 
“And thou shalt make a breastplate of judgment, the work of the skilful workman; like the work of the ephod thou shalt make it: of gold, of blue, and purple, and scarlet, and fine twined linen, shalt thou make it. Four-square it shall be and double: a span shall be the length thereof, and a span the breadth thereof. And thou shalt set in it settings of stones, four rows of stones: a row of carnelian, topaz, and smaragd shall be the first row; and the second row a carbuncle, a sapphire, and an emerald; and the third row a jacinth, an agate, and an amethyst; and the fourth row a beryl, and an onyx, and a jasper; they shall be enclosed in gold in their settings. And the stones shall be according to the names of the children of Israel, twelve, according to their names; like the engravings of a signet, every one according to his name, they shall be for the twelve tribes.” [Exodus 28, 15-21]
 
The Choshen was a small garment embellished with gemstones and one of the eight garments worn by the High Priest as he served G-D. Each jewel was inscribed with one of the names of the 12 tribes of Israel. The High Priest’s breastplate symbolized the unity of the people of Israel before G-D as well as the importance of the position of the High Priest and the sanctity of the function, as he stood before G-D.
"And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart when he goeth in unto the holy place for a memorial before the Lord continually. And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron's heart, when he goeth in before the LORD; and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually." [Exodus 28, 29-30].
 
The biblical description states that the breastplate was to be made up of four rows of three engraved gems, each jewel set in gold.
 
According to Biblical commentaries the Choshen (or the Urim and Thummim - literally, “the Lights and the Perfections”) was used to ascertain the Divine Will regarding questions of national importance. In times of doubt and national crisis, the Urim and Thummim were consulted for advice and guidance (Numbers 27, 21; 1 Samuel 28, 6).
 
Throughout the generations numerous attempts have been made to identify the gemstones. Researchers have mainly relied upon the colour of the minerals mentioned in Talmudic literature. According to the Midrash Rabba (Numbers 24, 14), the colours of each mineral were the same as those of the flags of each of the twelve tribes of Israel.
 
The translations from the original Hebrew are very varied and were influenced by the culture and gems known at the time. Modern Hebrew interpretations for some of the stones are inaccurate, for example, yahalom - diamond, describes a mineral not known in biblical times. Therefore, further sources of evidence were required to aid in the identification of the minerals. The discovery of precious stones in the royal tombs of Tutanakhamen in Egypt, and those in Ur, Mesopotamia, shed light on the known gems from this period. Additional information was gained in ancient mines in the Middle East and North Africa and from the study of the trade routes of the time.
 
The stones were simply cut and polished, many “en cabochon”, ellipsoid, as they could not be cut with parallel lines due to their crystal structure. They were set in gold on the breastplate.
 
 

Series 1

Date of Issue : 7 Feb 2012

 

Reuven: Odem – Carnelian (Red), Carnelian is a variety of the silica mineral, chalcedony, coloured by impurities of iron oxide. The possible location of mineral deposit was Iran.
 
Shimon: Pitdah – Topaz (Green – Yellow). Topaz is a silicate mineral of aluminium and fluorine with trace element impurities giving its colour. The possible location of mineral deposits was Gebel Savrah, Upper Egypt, or Cleopatra Mine, Red Sea.
 
Levi: Bareqet – Emerald (Light Green). Emerald is a variety of the mineral beryl, a beryllium aluminium silicate, coloured green by trace amounts of chromium and sometimes vanadium. The possible location of mineral deposit was Gebel Savrah, Upper Egypt Kusir Mine, Red Sea.
 
Yehuda: Nofekh – Turquoise (Green – blue). Turquoise is an opaque green – blue mineral that is a hydrous phosphate of copper and aluminium. The possible location of mineral deposit was near Um Bogma, Sinai.
 
 

Series 2

Date of Issue  17 Apr 2012

 

Issachar: Sapir - Lazurite (Dark Blue). Lazurite is a feldspathoid mineral and a member of the sodalite group, with sulphate, sulphur and chlorine. Sapphires were not known in the Middle East at the time. The possible location of mineral deposit was Sar-e-Sang deposits, Badkhshan, Afghanistan.
 
Zevulun: Yahalom – Quartz (White). Quartz is the second most abundant mineral in the Earth's continental crust and is composed of silicon and oxygen. Diamond was not known in ancient times. The possible location of mineral deposits was Upper Egypt or Sinai.
 
Dan: Leshem – Zircon (Red – yellow). Zircon is a zirconium silicate mineral and its colour comes from trace element impurities. The possible location of mineral deposit was Upper Egypt.
 
Naftali: Ahlamah – Amethyst (Red Wine). Amethyst is a violet variety of quartz, silicon dioxide, containing iron impurities, which give it its colour. The possible location of mineral deposit was Nubian Desert.
 
 
 

Series 3

Date of Issue : 26 Jun 2012

 

Gad: Shevo - Agate (Black, brown, white). Agate is a microcrystalline variety of silica, chiefly chalcedony, characterised by its fine of grain size and brightness of colour. The possible location of mineral deposit was Red Sea Coast.
 
Asher: Tarshish – Aquamarine (Olive Green). Aquamarine is a blue-green variety of the mineral beryl, a beryllium aluminium silicate. Iron impurities give it its colour. The possible location of mineral deposit was Upper Egypt.
 
Yosef: Shoham – Onyx (Black). Onyx is a banded variety of chalcedony, which is a microcrystalline form of silica. The possible location of mineral deposit was Nubian Desert.
 
Binyamin: Yashpeh – Jasper (Multicolored). Jasper, a form of chalcedony, is an opaque, impure variety of silica. The possible location of mineral deposit was Tel El Amarna, Egypt.

Series 4

Date of Issue 12 Dec 2012

The mini souvenir leaf, which follows the three sequential issues comprising the High Priest’s Breastplate 12-stamp series, features the High Priest against the background of the magnificent Holy Temple built by King Herod and the city of Jerusalem in the latter part of the Second Temple period. The image of Jerusalem is based on the model designed by the late Prof. Michael Avi-Yonah in the 1960’s which is now permanently displayed at the Israel Museum. To the right is the large area housing the Temple Mount and the Holy Temple and to the left, behind the image of the High Priest, is the lower city. The red roofs of the luxurious upper city houses can be seen clearly, located in the area where the Jewish Quarter of the Old City now stands.