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Grisha Bruskin
Adam Kadmon ("Vision"), Kabbalistic Jewish Russian sculpture signed inscribed

1992

$4,500
£3,433.62
€3,906
CA$6,319.46
A$6,915.89
CHF 3,654.44
MX$82,545.67
NOK 46,635.19
SEK 42,651.68
DKK 29,175.81

About the Item

Grisha Bruskin Adam Kadmon (Vision), Signed and signed dedicated to art historian and collector Jacob Baal Teshuva), 1992 Steel Sculpture (Signed, Dated Dedicated) 6 × 6 × 3 inches Edition AP (a unique inscribed proof, aside from the regular edition of 300) Hand-signed by artist, Incised signature along with personal dedication "To Jacob/Very Friendly/Grisha Bruskin 12/5/1992". Grisha Bruskin was chosen in 2017 to represent Russia at the Venice Biennale. This early work, "Adam Kadmon" referring to the essential soul, (also called Vision) is a theme that the artist has reprised decades later - a marvelous example of Bruskin's Kabbalistic- inspired art works. This work is especially valuable as it was acquired from the collection of renowned art historians and collectors Jacob and Aviva Baal Teshuva, bearing a personal dedication inscribed on the base of the art work. (See photographs). In Russia, Bruskin had been accused of creating “subversive” Soviet art and “Jewish propaganda". But he's said, “We have no prejudice here. Even Russians can feel something for art. Some Russians understand the Jewish paintings and some stupid Jewish people do not. It depends upon the person.” Below is an excerpt from a 1988 New York Times profile on Bruskin: “It is my intention to create two lines of mythology based on the mentality of socialism and Judaism,” he solemnly declares, while acknowledging the “difficulty of looking at Soviet art with Western criteria.” Bruskin’s paintings of Jewish characters are equally perplexing to some Soviets, though their meaning is not as evident because he has invented his own symbols. “In Egyptian or Assyrian art, there were symbolic equivalents of beliefs, but not in Judaism,” he says. “I was interested in creating them not at a secular level but at an artistic level.” In his Jewish-themed works, gnome-like characters may appear upside-down, carrying an angel, a menorah or a strange beast. Snippets of Hebrew text on the background call attention to the importance of the written word to Judaism. “The authority of the text is total in the Torah,” he says. “It is necessary to know how to read, but the Hebrew text in the paintings is only fragmentary. That leaves the meaning open and equivocal. “Some people have wondered if this is serious or a joke. I don’t want to dot all the I’s or cross all the T’s. Nobody will know what it means, but everybody asks.”
  • Creator:
    Grisha Bruskin (1945, Russian)
  • Creation Year:
    1992
  • Dimensions:
    Height: 6 in (15.24 cm)Width: 6 in (15.24 cm)Depth: 3 in (7.62 cm)
  • Medium:
  • Movement Style:
  • Period:
  • Condition:
    Very good vintage condition with natural oxidation to the metal.
  • Gallery Location:
    New York, NY
  • Reference Number:
    1stDibs: LU1745215075862

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The final version of the piece is over twelve feet high and stands out against the pale, flat buildings of the arts center.,," Provenance Marlborough-Gerson Gallery, New York Acquired from the above by the previous owner, 1969 thence by descent Christie's New York: Monday, June 30, 2008 [Lot 00199] Acquired from the above Christie's sale About Seymour Lipton: Born in New York City in 1903, Seymour Lipton (1903-1986) grew up in a Bronx tenement at a time when much of the borough was still farmland. These rural surroundings enabled Lipton to explore the botanical and animal forms that would later become sources for his work. Lipton’s interest in the dialogue between artistic creation and natural phenomena was nurtured by a supportive family and cultivated through numerous visits to New York’s Museum of Natural History as well as its many botanical gardens and its zoos. In the early 1920s, with the encouragement of his family, Lipton studied electrical engineering at Brooklyn Polytechnic Institute and pursued a liberal arts education at City College. Ultimately, like fellow sculptor Herbert Ferber, Lipton became a dentist, receiving his degree from Columbia University in 1927. In the late 1920s, he began to explore sculpture, creating clay portraits of family members and friends. In addition to providing him with financial security, dentistry gave Lipton a foundation in working with metal, a material he would later use in his artwork. In the early 1930s, though, Lipton’s primary sculptural medium was wood. Lipton led a comfortable life, but he was also aware of the economic and psychological devastation the Depression had caused New York. In response, he generally worked using direct carving techniques—a form of sculpting where the artist “finds” the sculpture within the wood in the process of carving it and without the use of models and maquettes. The immediacy of this practice enabled Lipton to create a rich, emotional and visual language with which to articulate the desperation of the downtrodden and the unwavering strength of the disenfranchised. In 1935, he exhibited one such early sculpture at the John Reed Club Gallery in New York, and three years later, ACA Gallery mounted Lipton’s first solo show, which featured these social-realist-inspired wooden works. In 1940, this largely self-taught artist began teaching sculpture at the New School for Social Research, a position he held until 1965. In the 1940s, Lipton began to devote an increasing amount of time to his art, deviating from wood and working with brass, lead, and bronze. Choosing these metals for their visual simplicity, which he believed exemplified the universal heroism of the “everyman,” Lipton could also now explore various forms of abstraction. 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