||On the attire of Jewish men and women and the jewelry of the daughters of Israel by Solomon Rubin. There are two facing Hebrew title pages with the same text, except that the first has a decorative border and the second added biblical verses as well as an earlier (1869) date. Rubin is described as Dr. Phil. Et. Magister art. lib. The book takes a historical look at the attire of Jewish women and the jewelry and their other related adornments. At the end of the volume is a German title page, Luxus, Prunksucht und Lebensweise der biblischen Hebraerinnen ...
Solomon Rubin (1823–1910) was born in Dolina, Galicia. He was one of the most prolific writers of the Haskalah period; his main subjects were general and Jewish folklore, customs, superstitions, and the like. He was educated for the rabbinate, but, being attracted by Haskalah and modern learning, he entered upon a business career which lasted about five years. This proving unsuccessful, he went to Lemberg, where he studied bookkeeping at a technical institute, and also acquired a knowledge of German, French and Italian. After serving two years in the Austrian army he attempted to establish himself in Lemberg as a teacher; but persecution due to his liberal views made his position untenable, and he went to Rumania, at that time a very favorable field for active and enterprising Galician Jews. He secured a good position in a commercial establishment in Galatz, which enabled him to devote his evenings to his favorite studies.
In 1859 Rubin returned to Galicia and became principal of a school for Jewish boys in Bolechow. He went to Russia in 1863, where he was engaged as a private tutor in a wealthy Jewish family of Ostrog, Volhynia, with which he went to Vienna in 1865. In the Austrian capital he became acquainted with Peter Smolenskin, Who was then in despair owing to the difficulty of continuing the publication of "Ha-Shaḥar." Rubin promised him to write a complete work for that publication every year; and he kept his promise even after his personal relations with Smolenskin had become somewhat strained. The years 1870 and 1871 were spent by Rubin as a private tutor in Naples, Italy, and from 1873 to 1878 he lived in the same capacity in the household of Jacob Poliakov in Taganrog, Russia. He then returned to Vienna, whence in 1895 he removed to Cracow, where he remained. Rubin's work was for the most part devoted to the study of thought and of popular beliefs accepted as sacred. His sympathy for the victims of intellectual censorship induced him to translate K. Gutzkow's Uriel Acosta (1857) from German to Hebrew, and this led him to an interest in Spinoza, whose writings preoccupied him for an extended period.
Most of his literary labors are directed against superstitious customs and beliefs: but his method is unique among writers of his class; for he neither ridicules such customs and beliefs, nor does he preach against them, but proceeds in a quasi-scientific manner to adduce proof that similar superstitions prevailed or are still prevailing among those who have attained to only a very low plane of culture. He objectively describes, or rather compiles descriptions of, superstitious practises among savages and barbarians, and sometimes only alludes, as if incidentally (mostly in footnotes), to the equivalent follies among fanatical Jews. Rubin published Moreh Nevukhim he-Hadash (2 vols., 1857), a synopsis of Spinoza's two books on the basis of the French adaptation of Emile Laisset, and, when this resulted in attacks upon him and Spinoza by Samuel David Luzzatto, he countered with Teshuvah Nizzahat (1859). A book on Spinoza and Maimonides (in German, 1869) earned him his doctorate at the University of Goettingen. He also wrote on Spinoza in Ha-Shahar, and published two additional works on the philosopher: Hegyonei Spinoza (1897), on divinity, the universe, and the soul of man, and Barukh Spinoza (1910). He also translated Spinoza's "Ethics" into Hebrew (Heker Eloha im Torat ha-Adam; 1885) and his grammar (Dikduk Sefat Ever; 1905), in the introduction to which Rubin discusses the Sephardi pronunciation, which formed the basis of Spinoza's Hebrew grammar. Rubin also wrote Tehillat ha-Kesilim (1888), a parody in the style of Erasmus' In Praise of Folly, the only book of its kind in Hebrew.