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              <text>Naményi Ernő: Ein ungarisch-jüdischer Kupferstecher der Biedermeierzeit (Markus Donath) In: Jubilee Volume in Honour of Prof. Bernhard Heller. Budapest, 1941.&#13;
Narkiss, Bezalel, Yaniv, Bracha: The Jerusalem Index of Jewish art. Vol. 9. Jerusalem, 1985&#13;
Fröhlich Ida: két démonelhárító szöveg a budapesti Zsidó Múzeumból. In: Kriza Ildikó, szerk.: A hagyomány kötelékében. Tanulmányok a magyarországi zsidó folklór köréből. Budapest: Akadémiai, 1990. 131-135.&#13;
Toronyi Zsuzsanna, szerk.: A Zsidó Nő. Kiállítási katalógus, Budapest, 2002.&#13;
Toronyi Zsuzsanna: Héber betűk. Dokumentumok a Magyar Zsidó Levéltárból. Budapest: Magyar Zsidó Levéltár, 2012. 35&#13;
Ónody Péter: Gyermekágyi tábla. HebraWiki&#13;
Toronyi, Zsuzsanna: Markus Donath / Mordecai Sofer Stam of Nitra. In: Emile, Schrijver Eds. Windows on Jewish Worlds. Essays in Honor of William Gross, Collector of Judaica. Amsterdam, Netherlands : Walburg Pers, (2019) pp. 246-271.</text>
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                <text>A középkori zsidó legendák szerint Ádám első felesége Lilit volt, de elmenekült tőle, és az ördöggel adta össze magát. A történetekben Lilit démonokkal vonul és elrabolja a csecsemőket. Az ártó démon kivédésére szokássá vált a szülő nők szobájának falára Lilit ellenes táblákat, védő amuletteket akasztani, melyeken védő szövegek és ábrák láthatóak. Az 1835–ben, Nyitrán készült gyermekágyi tábla (kimpetcetli) a neves rézmetsző, Mordehaj Szófer munkája.&#13;
&#13;
A négyszögletes lap felső negyedében két szárnyas angyal egyik kezével Mazal Tov (jó szerencsét) feliratú drapériát, másik kezében pajzsot tart. A pajzson a 20. zsoltár szövege olvasható. A pajzs alatt középen Ábrahámnak, a zsidó nép ősatyjának neve olvasható. A többi ősatyák (Ichak, Jakov, Mose, Aharon, David, Slomo) és ősanyák (Sara, Rivka, Rahel, Lea) nevei kétoldalt, áttört geometrikus–indás díszítés között olvashatóak. A két angyal alatt Ádám és Éva nevét látjuk, valamint nagyobb betűkkel kiemelve a Lilit távoltartására szolgáló amulett–formulát: „Kinnt (legyen) Lilit, az első” – amit a három varázserejűnek tartott név: „Szinoj, Sinszinoj, Szmangaluf” követ. Ezután azt a midrás–történetet olvashatjuk, amelyben Illés próféta (Elijáhu) legyőzi Lilitet. &#13;
Ezt követi nagyobb betűkkel Lilit neveinek felsorolása: „Lilit, Abitu, Obizo, Amzarfo, Hakes, Oram, Ikfudo, Ajelu, Tatruta, Kliht, Avmakta, Setrona, Za, Tiltui, Fitasi.” &#13;
A gyermekágyi tábla szövegét a 121 zsoldár szövege zárja, mely egy Bibliai mondatból (Genezis 48:16) formált Dávid–csillagot vesz körül.  A csillag közepén nagyobb betűkkel Isten egyik nevét, a Sadai–t (Mindenható) látjuk. &#13;
A keret alsó részének közepén ovális mezőben az író, rézmetsző, Mordehaj, tóra–tfilin és mezuza író neve, valamint a dátum: Nyitra, 5592 (1832) olvasható. Ezt két oldalon a „ne legyen a boszorkány” ismételt formulája keretezi. &#13;
Az eredeti réz nyomólemez a Krakkói Nemzeti Múzeum gyűjteményében található. &#13;
&#13;
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                <text>According to medieval Jewish legends, Adam’s first wife was Lilith, but she fled from him and bowed herself with the devil. In the stories, Lilith marches with host of demons and kidnaps newborn infants. It was customary to hang a paper-cut amulet or plaque in the room where the pregnant woman laid, which served to protect the expectant mother as well as the newborn from Lilith, the dangerous demon. These plaques are full of protective texts and illustrations. The childbed plaque (also known as kimpet-tsetl, from kimpet, which in Yiddish means childbed) made in Nitra, in 1854, is the work of Mordehai Sofer, a renowned copperplate engraver.&#13;
&#13;
In the upper quarter of the rectangular sheet, two winged angels hold a drapery inscribed with Mazal Tov (good luck) in one hand and a shield in the other. The text of Psalm 20 can be read on the shield. Below the shield, in the center, is the name of Abraham, the forefather of the Jewish people. The names of the other forefathers (Isaac, Jacob, Moses, Aaron, David, Solomon) and foremothers (Sarah, Rebecca, Rachel, Leah) can be read on both sides, between openwork geometric-vine decorations. Below the two angels are the names of Adam and Eve, as well as the amulet formula for warding off Lilith, highlighted in larger letters: "Out (be) Lilith, the first" – followed by the three names considered to have magical powers: "Sinoy, Sinsinoy, Smangaluf." This is followed by the midrashic story in which the prophet Eliyah defeats Lilith.&#13;
This is followed by a list of Lilith's names in larger letters: "Lilith, Abitu, Obizo, Amzarfo, Hakes, Oram, Ikfudo, Ajelu, Tatruta, Kliht, Avmakta, Setrona, Za, Tiltui, Fitasi."&#13;
The text of the child protection plaque is concluded by the text of the Psalm 121, which surrounds a Star of David formed from a biblical sentence (Genesis 48:16). In the center of the star, in larger letters, we see one of God's names, Sadai (Almighty).&#13;
In the middle of the lower part of the frame, in an oval field, we can read the name of the writer, copper engraver, Mordecai, Torah-tefillin and mezuzah writer, as well as the date: Nitra, 5592 (1832). This is framed on both sides by the repeated formula "let there be no witch".&#13;
The original copper printing plate is in the collection of the National Museum in Krakow.</text>
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                <text>özv. Weingruber Mihályné ajándéka, 1925. Eredeti leltári száma: 1690e</text>
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                  <text>&lt;strong&gt;Mizrah és Siviti táblák&lt;/strong&gt; / Mizrach and Shiviti plaques</text>
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Benoschofsky Ilona, Scheiber Sándor: A Budapesti Zsidó Múzeum. Budapest: Corvina, 1985. 220</text>
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A sivviti táblák általában gazdagon díszítettek.  Díszítésüknek olyannak kell lennie, ami az előimádkozó figyelmét a zsidó értékekre összepontosítja, s ezzel is segíti az imádkozás közbeni elmélyedést. &#13;
Jellemzőek a mikrográfiás ábrázolások, amikor a szent szövegeket nagyon apró betűkkel írva különféle absztrakt, növényi, állati vagy emberi figurákká rendezi az írnok.  A műfaj kialakulását elősegítette, hogy a második parancsolat figurális ábrázolást tiltó rendelkezéseinek szigorú értelmezése szerint más módon nem lehet teremtett dolgokat ábrázolni.  A mikrográfia a szent szövegek lapszéli magyarázó jegyzeteiből alakult önálló műfajjá.  A mikrografikus szövegekből összeállított bibliai jelenetek, szimbólumok, vagy akár portrék a 18. századtól jelentek meg zsinagógai vagy otthoni díszekként. &#13;
Mordeháj ben Eliezer megyeri kántor sivviti táblájára a Zsoltárok, valamint az öt tekercs: az Énekek Éneke, a Rúth könyve, a Siralmak könyve, a Prédikátor könyve és az Eszter könyve teljes szövegét írta fel.  Az oszlopokkal tagolt felület három tympononban végződő, épületre emlékeztető dísze a Zsoltárok könyvének szövegéből áll.  Ugyancsak a zsoltárok könyve formálja a hárfával ábrázolt Dávid király alakját, valamint a Jákov álma jelenetet.  Az oszlopok által tagolt mezőkben az öt tekercs szövege egy–egy bibliai szereplő formájában jelenik meg: az alsó sorban balra Salamon király az Énekek Énekének, jobbra pedig Ruth, Ruth könyvének betűiből.  Felettük baloldalon Eszter az Eszter–könyvéből, illetve jobbra újra Salamon a Prédikátor könyvének betűiből.  A Jákov álmának jelenetével egy magasságban, a baloldalon található boríték–forma tartalmazza a Siralmak könyvének szövegét. A tábla alsó-középső részén egy, a bibliai leírásnak megfelelően bimbó és virágformákból álló menóra alakja látható.  A lap tetején, a timpanonok között két, tóratekercset tartó madár alakja. &#13;
Mordehaj ben Eliezer a táblát 1828-ban fejezte be. &#13;
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Benoschofsky Ilona, Scheiber Sándor: A Budapesti Zsidó Múzeum. Budapest: Corvina, 1985. 203. tétel&#13;
Toronyi, Zsuzsanna: Markus Donath / Mordecai Sofer Stam of Nitra. In: Emile, Schrijver Eds. Windows on Jewish Worlds. Essays in Honor of William Gross, Collector of Judaica. Amsterdam, Netherlands : Walburg Pers, (2019) pp. 246-271.</text>
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11 oldal</text>
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