Rabbi Eleazar be-Rabbi Qilar was the most prominent and prolific poet during the heyday of Hebrew liturgical poetry in Eretz Israel: between the sixth and eight centuries ACE. Some of the thousands of poems he wrote was preserved in the Ashkenaz, France and Italy machzorim, while a small part is recited in synagogues even today. This book compiles all his poems that survived for all prayers, with an attempt reproduce the full compositions.

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

A qedushta is a series of piyyutim for the ‘Amida prayer, which is expanded in honor of the recitation of the Qedusha, and includes many complex components. Its origins are in the Land of Israel, in the fourth or fifth century. We first see it as a constructed composition with set, complex, rules in the work of the poet Yannai, who lived in the mid-sixth century, the teacher of Rabbi El‛azar berabbi Qillir (who is known popularly as “the Qallir”). The qedushta, as it appears in the hundreds of compositions by Yannai and his followers, conceals many secrets: mysterious strings of biblical verses accompany its first components; a fixed biblical verse concludes the third component, followed by the strange words “El Na”; then comes a fourth component, whose structure is free, and always concludes, for some reason, with the word “Qadosh”; the fifth component in Yannai’s compositions is the ‘asiriya, a poem constructed of a truncated alphabetical acrostic from only aleph to yud, followed by a prayer beginning “El Na Le‘olam Tu‘aratz” – and it is unclear why this prayer appears here; then there is a group of poems called rahitim, which are written, for some reason, in unique, stereotypical structures. These are only a fraction of the various strange features of the qedushta’ot of Yannai and the other poets. The discussions in the book are dedicated to suggesting solutions to all these questions, and to others, and involve uncovering fragments of qedushta’ot that preceded Yannai; by examining these texts, they excavate the literary remains to construct a model of the gradual development of the qedushta over time, from its origins until it reached its complex structure in the days of Yannai and Rabbi El‛azar berabbi Qillir. The book is intended first and foremost for scholars, but it will also enable people interested in piyyut and its history from outside the world of academia to gain exposure to a great corpus of early piyyutim, among which are several stunningly beautiful gems, which are being published here for the first time.

Table of Contents: Elchanan Reiner - Joshua is Rashbi, Hatzor is Meron: On the Typology of a Galilean Foundation Myth James Nathan Ford and Alon Ten-Ami - An Incantation Bowl for Rav Mešaršia son of Qaqay Shulamit Elizur - Esa Meshali (I Shall Present my Lesson) Matti Huss - The Beginning of Joseph Ibn Shimeon’s Ne ' um Toviyahu ben Zidqiyahu Yosef Ofer - Why Did Nahmanides Misread the Inscription on the Sheqel Coin? Hannan Hever - The Trauma of the Lady of the Palace Bezalel Bar-Kochva - The Essaioi: A Fiction or Historical Reality? Rachel Elior - Essenes or ‘ha-Kohanim bnei Zaddok and Their Allies’ . A Response to Bezalel Bar Kokhva, ‘The Essaioi: A Fiction or Historical Reality?’

Table of Contents: Ariel Kopilovitz Ezekiel's Theology of Holiness and Impurity as a Key to Understanding the Description of the Departure of the 'Glory of YHWH' from the Temple (Ezekiel 8-11) Nadav Na'aman The Story of the Exodus between Historical Memory and Historiographical Composition Gideon Bohak A New Genizah Fragment of the Aramaic Levi Document Binyamin Katzoff Blessings over Mitzvot in Eretz Israel and in Babylonia: Further to David Rosenthal, 'Tefillin Blessing in Eretz Israel and in Babylonia' Yacov Fuchs MS Mantova 30 Itamar Kislev 'Exegesis in Perpetual Motion': The Short Commentary of Ibn Ezra as a Source for Rashbam in his Commentary on the Pentateuch Aviram Ravitsky The Doctrine of the Mean and Asceticism: On the Uniformity of Maimonides' Ethics Moshe Idel Sefer Yetzirah: Twelve Commentaries on Sefer Yetzirah and the Extant Remnants of R. Isaac of Bedresh's Commentary Maoz Kahana How did the Hatam-Sofer Seek to Trump Spinoza? Text, Hermeneutics, and Romanticism in the Writings of R. Moses Sofer

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Table of Contents Vered NoamIs - It true that ‘A corpse does not defile’? On Ritual Contamination in Tannaitic Literature Uri Ehrlich - Maʿaseh Bereshit and Shir Shel Yom in the Early Siddur: New Finds from the Cairo Geniza Yair Lorberbaum - ‘Incline thy ear, and hear the words of the wise, and apply thy heart unto my knowledge’: Criticism of Aggadah in The Guide of the Perplexed Zvi Mark - The Mystical Fellowship: On the Visions of R. Shmuel Isaac of Doshiv and R. Yitshaq Isaac of Tirovitz (Two of R. Nahman of Braslav’s First Disciples) Book Review Jonatan Meir - Scholem’s ‘Archives’

Tarbiz is the only Hebrew academic journal that is devoted to the entire range of Jewish studies. Appearing quarterly, this journal is the principal forum for the expression of the most important developments in Jewish studies in our generation, and its contributors include the leading scholars in the various fields of Jewish studies in Israel and the world, as well as young scholars who are beginning to make their mark. Tarbiz was first published in 1930 at the Institute of Jewish Studies at the Hebrew University of Jerusalem, under the editorial pen of Prof. Jacob Nachum Epstein z"l.

Tarbiz is the only Hebrew academic journal that is devoted to the entire range of Jewish studies. Appearing quarterly, this journal is the principal forum for the expression of the most important developments in Jewish studies in our generation, and its contributors include the leading scholars in the various fields of Jewish studies in Israel and the world, as well as young scholars who are beginning to make their mark. Tarbiz was first published in 1930 at the Institute of Jewish Studies at the Hebrew University of Jerusalem, under the editorial pen of Prof. Jacob Nachum Epstein z"l.

For over fourteen hundred years, since post-Talmudic times, a list of fast days has been in circulation; it mandates at least one, but occasionally two, three, and even four fasts per month. These fasts commemorate disasters that occurred during biblical and Second Temple times; events connected with the Temple’s destruction; and the deaths of well-known individuals. The list penetrated into central halachic works; in some circles these events are commemorated to this day, albeit not by fasting. This list is known as Megillat Taʿanit Batra, “the later scroll of fasts,” to distinguish it from Megillat Taʿanit, which originated in the Second Temple period. This book traces the historical development of the list. The author has culled previously unknown versions of this list from manuscripts, early piyyutim , and other surprising sources. All these versions of the list are discussed in detail; a synoptic analysis of each fast, as presented in the various sources, attempts to solve some of the riddles presented by the texts. Towards the end of the book, a detailed chapter deals with the complex occurrences of the list in halachic literature. The final chapter sets out the internal structure of the list; attempts to arrive at its original form; and maps its metamorphoses through time.

This book presents Piyyutim (liturgical poetry) written by one of the most important poets in the land of Israel, Rabbi Pinhas Hacohen birabi Yaacov, who lived in the area of Tiberias in the 8th century. The Piyyutim are taken from manuscripts of the Cairo Genizah, and are published for the first time. R' Pinhas seals the classic period of early Paytanim (authors of liturgical poetry) in the land of Israel. His work preserves the variety of genres typical for classic Piyyutim, yet shows early signs of developments characteristic to late Eastern liturgical poetry. R' Pinhas' Piyyutim reveal a great poet with impressive compositional durability. In some of them he reaches unique climaxes, especially through dramatic developments in the Piyut. The Piyyutim presented in the book are accompanied by textual variants and detailed commentary. Comprehensive introductions to the poems discuss the poet and his works, their designations and references, patterns, their literary language, content, literary sources, as well as early customs that can be learned from them. The discussion brings up Hebrew words that have not been written before. Many long-forgotten Midrashim are exposed and authentic Halakhic customs from the Land of Israel are revealed, such as the calculation of the Hebrew calendar and early fasting traditions. First and foremost, this collection of Rabbi Pinhas' Piyyutim brings back one of the greatest poets of Israel to Hebrew literature and allows the readers to enjoy his rich poetry again. Edited and commented by Shulamit Elizur