This volume presents a selection of excepts (in the original Arabic and with a Hebrew translation) from the Eretz-Israeli Sefer Horayat Haqore , written by the prominent Karaite scholar Abū al-Faraj Hārūn ibn al-Faraj (also known as Aaron of Jerusalem), in the first half of the 11th century. The selected excerpts represent issues often discussed in the biblical orthoepy discipline, which has two components: grammatical theory and cantillation theory.

Kobez Al Yad , an annual of the Mekize Nirdamim Society, is a forum for the publication from manuscript sources of ancient texts in Jewish studies that are shorter than book-length. The articles in this issue: Omri Livnat | From Masorah to Poetry, from Poetry to Masorah: on Saadia Gaon’s ‘Ohel Mekhon Binyanay’ Simcha Emanuel | A Collection of Laws from the German ' Genizah' Amir Boas | Kodesh Kodashim – An Annotated Critical Edition with an Introduction Noam Lev-El | ’Questions to the Sages of the Land of Israel’: Kabbalistic Responsa from the Mid-Sixteenth Century—Introduction and Edition

Although rabbinic compilations were composed hundreds of years after the destruction of the Second Temple, and despite differences in language, genre, and cultural setting, Dynamics of Midrashic Traditions seeks to demonstrate that both corpora preserve a common heritage, albeit replete with conflicting traditions and polemics. The integrative study carried out in this book sheds light on both corpora, paying special attention to the dynamics that shape and reshape the midrashic traditions throughout their transmission. The book deals with exegetical aspects incorporated in textual variants of the Bible, in Second Temple Literature (especially the "rewritten Bible", Sirach, Book of Jubilees, the Dead Sea scrolls, Hellenistic Jewish works, Philo of Alexandria), as well as passages of Paul and early Christian writers, scrutinizing them in tandem with parallels from rabbinic literature, Targum and ancient piyyutim . Among the themes discussed are the following: the knowledge of good and evil given to Adam; Abraham the monotheist; Moses’s death; Pesher and allegoristic interpretation; and halakhic issues in rabbinic literature and the Dead Sea scrolls. Table of Contents in English

Armenian Manuscripts of the David and Jemima Jeselsohn Collection is devoted to the five Armenian codices in the Jeselsohn collection in Zurich. Of great importance for Armenian studies and the history of art more generally, they represent various literary types, including biblical, hagiographic, homiletic, and liturgical texts. They also reflect an array of visual and artisanal traditions, connected to artistic centres in the Armenian Kingdom of Cilicia, Constantinople, and New Julfa, and span a period of over 300 years. A newly identified Sargis Picak manuscript is of exceptional importance for the study of medieval Armenian art, for its images, for Sargis’ colophons, and for a a hitherto unstudied ivory plaque of the Transfiguration. A Ritual of 1586 holds particular importance for scholars of the Armenian liturgy and its development in sixteenth-century Jerusalem. Also presented is a beautiful parchment leaf of the opening of the Gospel of John, studied and published previously by Michael and Nira Stone, and likely originating from a Bible produced in seventeenth-century New Julfa. Two Gospel Books complete this study: one from New Julfa, dated to 1695, and another likely produced in late seventeenth or early eighteenth-century Constantinople. This book was initiated and supported by David Jeselsohn, avid and longtime collector of archaeological artifacts, manuscripts, and Judaica. It was written jointly by Michael Stone and Christina Maranci. Maranci is an art historian and Stone is a specialist in Armenian philology, palaeography and codicology. Maranci bears primary responsibility for research on the miniatures – their art-historical analysis and iconography as well as their attribution, date, and context. Stone contributed the textual, codicological and palaeographical research, including translation of the colophons from the Classical Armenian (Grabar) into English, and catalogued the contents of all five manuscripts.

A jubilee volume in honor of Prof. Menahem Ben-Sasson. The book, which contains 22 articles written by Prof. Ben-Sasson's colleagues, students, friends, and family members is dedicated to phenomena of leadership in the Jewish world . The various articles examine conceptions, practices and ways of Jewish leadership from diverse perspectives and in varied times and places. They are based on variegated sources: historical and judicial documents, biblical exegeses, poetry, letters, Responsa, polemical and philosophical writings. The volume is a tribute to Prof. Ben Sasson's extensive academic and public activity.

To the Water , a monograph on the writer Yosef Haim Brenner, seeks to reimagine the conventional perspective on Brenner, shifting the focus from his role as a national prophet to that of a modernist writer. The chapters of the book collectively form a life story, not only of the writer himself but also of his artistic era, the era of early Hebrew modernism. This innovative literary language, forged through the wanderings of Brenner and his cohort of young, provincial writers in early 20th-century Europe, transcended mere "style". It constituted a profound way of thinking and experiencing the world, swiftly captivating its creators, bursting forth in their works with great originality, and, paradoxically, vanishing with the same swiftness with which it had arrived. The book strives to recontextualize Brenner's creative output, asserting that his style does not merely continue the tradition of European realism from the 19th century. Instead, it stands as a bold and uniquely Hebrew creation, distinct from anything that preceded it.

The Book of Daniel is one of the later books of the Bible, and perhaps the latest of them. Its composition reaches up to Antiochus IV Epiphanes' persecution of the Jews and ends even before the liberation of Jerusalem and the purification of the Temple. The book is bilingual, written in Aramaic and Hebrew, and was written in the Hellenistic period in two different places: Babylon and the Land of Israel. Chapter 1, written in Hebrew, serves as an introduction to chapters 2-6, which are in Aramaic. The stories in these chapters are about Jewish courtiers in Babylon who manage to maintain their faith and the customs of the ancestors, even when their lives are threatened. They are then saved from the hands of their persecutors, and even rise to greatness in the courts of foreign kings. These chapters are intended to encourage Jews in the Diaspora to maintain their faith. Chapters 7-12 have a completely different tone. Chapter 7 is written in Aramaic and links the two parts of the book. Chapters 8-12 are in Hebrew. These chapters are visions that Daniel had, but required an angel in order to interpret and understand them. These visions are an interpretation of global and local historical events and their vicissitudes, which both occurred during the author's lifetime and are yet to occur in his future. The chapters written in Aramaic are translated into Hebrew, and appear facing the Aramaic text. This is the only book in the Bible that touches upon the resurrection of the dead, among other things. A special appendix is added, which surveys the development of the idea of the remaining soul and the resurrection of the dead.

The Israel Folktale Archive (IFA), named after founder Dov Noy, was established in 1955 aiming to protect oral traditions at danger of becoming extinct or sinking into oblivion. It currently stores some 25,000 stories told in dozens of ethnic groups, mostly Jewish but also Muslim, Christian and Druze. Poetic Memory deals with the appearance of early Hebrew traditions in the archive tales, from the days of the Bible to the Middle Ages.

In this issue: Ohad Abudraham | A New Reading of a Mandaic Incantation Bowl in the Miami University Art Museum Erhard Blum | A “Neglected” Aramaic Dialect: The Literary Idiom of the Kingdom of Aram-Damascus Moshe Bar-Asher | Problems in the Description of the Morphology of Mishnaic Hebrew Haim Dihi | Some Linguistic Innovations in the Book of Ben Sira: The Contribution of MS F from the Cairo Geniza Shai Heijmans | Pretonic Reduction of Greek Loanwords in the Mishna and Its Significance And more...

The New Arabic-Hebrew Dictionary is a dictionary of the Arabic language across the ages, with focus on the language of the spoken and written media. The dictionary also reflects the rich literary history of the Arabic language, of more than 1,400 years, including the Qur'an, ancient poetry, proverbs, the Hadith and jurisprudential literature, Adab literature and historical literature. Terms and expressions from the sphere of Islamic theology and jurisprudence, which were considered archaic 50 or 60 years ago, have come back into use following the rise of fundamentalist Islam in the 1970s, and this new dictionary provides translations and explanations for these terms as well. With over 44,000 entries, this dictionary is today the most comprehensive, up-to-date and reliable dictionary of contemporary Arabic. User-friendly: full vocalization of all Arabic and Hebrew entries. About 6,000 examples from Arabic literature of all eras and from the press clarify the use of words. Over 4,000 grammatical and historical notes. The New Arabic-Hebrew Dictionary is intended for university students and scholars, school pupils and teachers and anyone interested in the Arabic language.

Kobez Al Yad , an annual of the Mekize Nirdamim Society, is a forum for the publication from manuscript sources of ancient texts in Jewish studies that are shorter than book-length. The articles in this issue: Yeruḥam Aviad Goldman | The Secret of The levirate Marriage and Ḥalitzah : A Kabbalistic Text Attributed to Rabbi Yosef Gikatilla Naʿama Ben-Shaḥar and Tzaḥi Weiss | Ten Holy Sefirot, and their Inverse : A Commentary on the Ten Sefirot alongside the Left Emanation Eliezer Baumgarten and Uri Safrai | Some Traces from R. Isaac of Acre’s early draft of Otzar Ḥaim Eli Gurfinkel | Commentary on Lamentations (1:1–6) by Rabbi David ben Yehuda Messer Leon Yohanan Kapaḥ | Rabbi Joseph Ḥayyun’s Commentary on the Book of Malachi

From this volume: Emanuel Tov | The Septuagint Translation of the Torah Was Based on Palestinian Sources Sholomo Bahar | Circular Patterns in Biblical Thought Ariel Kopilovitz | Regalia Deformed and Restored: Ezekiel’s View of Israel’s Future Leadership Rama Manor, Avi Gvura and Pnina Tromer | The Verb Lekh in the Bible: From a Verb of Motion to Urging of Action Mordechai Weintraub | A New Page of ‘Sefer Tagey’ from the Cairo Genizah Yigal Bloch | ʾEzrāḥ: and Dĕrôr: Two Instances of Assyrian Linguistic Influence in the Holiness Code and Nili Samet | The Origin of the Day of Yahweh Tradition: A New Suggestion