In this issue: Moti Benmelech | From the Sambatyon to Tiberias: An Unknown Version of ‘MaꜤaseh Akdamut’ Rella Kushelevsky | Affinities between Orality and Literacy in Medieval Folktales in Western Europe: ‘The Tale of a Rich Man who used to seat Himself among the Poor’ David Manrique | Yohanan ben Zakkai meets Vespasianus: A Study of Midrashic History according to ‘MeꜤam Loez’ by Argüete Zeev Kitsis | The Baal Shem Tov’s Neighbor in the Garden of Eden ‒ A story from ‘Once There Was a Hasidic Man’ and its Connection to the Hasidic-Israeli Identity

Examining the convergence of cafés, their urban milieu, and Jewish creativity, Shachar Pinsker shows how cafés anchored a silk road of modern Jewish culture. He uncovers a network of interconnected cafés that were central to the modern Jewish experience in a time of migration and urbanization, from Odessa, Warsaw, Vienna, and Berlin to New York City, Tel Aviv, as well as cities in the Arab world. A Rich Brew explores the Jewish culture created in these social spaces, drawing on a vivid collection of newspaper articles, memoirs, archival documents, photographs, caricatures, and artwork, as well as stories, novels, and poems in many languages set in cafés. Pinsker shows how Jewish modernity was born in the café, nourished, and sent out into the world by way of print, politics, literature, art, and theater. What was experienced and created in the space of the coffeehouse touched thousands who read, saw, and imbibed a modern culture that redefined what it meant to be a Jew in the world.

This book deals with the cultural and emotional world of Jewish schoolchildren in the “Tarbut” school network in Poland between the two World Wars. It is based on a unique corpus of about 80 letters, written between 1934-1935 by 10-11-year-old fifth graders in the Tarbut school in the town of Nowi Dwόr in Poland to their beloved teacher who had immigrated to Eretz Israel – the place and destination they too dreamed about. In these letters – all composed in Hebrew – the children write about their class, their school, but also about themselves and their families. The pupils’ letters are analyzed in light of the educational practice of pen-pal culture which was developed in and encouraged by “Tarbut” schools, especially between pupils in the Diaspora and their cohorts in Palestine. The letters are also examined as ego-documents that reveal personal stories about the intimate and private world of children, their experiences, fears and hopes, their relationship with their teacher, their families and their friends. Studied as a corpus, they reflect the complexities of the educational experience in a Hebrew Zionist school in Poland. The uniqueness of this book is that it is attentive to children – not teenagers or adults – in their own voice and in real time, telling about their lives, and not from a place of retrospection or later memory. Sources that allow us to hear the authentic voice of a child in real time are very rare indeed. The letters, which were critically edited and published in full next to a clear photograph of the letter, are discussed from various perspectives including Jewish, Hebrew and Zionist education, the history and culture of the child, and the relationship between the Diaspora and Eretz Israel. The book also offers a short history of the influential, now almost forgotten, school network – Tarbut. Finally, the book presents a detailed history of one class in one town in Poland a few years before this world vanished.

In 1925, teacher David Idelson shared a pivotal insight with his colleague Yehuda Polani, reflecting on their educational endeavors in Tel Aviv: 'We were the novelty!' Both had migrated to Jerusalem from Germany in 1905 and were united by a vision for innovative Jewish education, inspired by cutting-edge Central European pedagogical methods. This journey from theory to practice reached its peak in 1922 with the founding of a distinctive school in Tel Aviv, promoting autonomy for teachers and child-led learning. The Children Community School stands as one of four key studies in this book, examining significant themes in the educational discourse in pre-state Israel and the formation of Hebrew education. The work delves into important milestones in the history of Hebrew education spanning more than half a century: the revival of the Hebrew language; building Hebrew teacher training; pedagogical innovation and its relationship with political ideologies; and the role of Eros in education. This historical perspective offers valuable insights, pertinent to ongoing educational debates.

This is the story of an adventurous journey into a magical, unknown and incomprehensible world where nature is alive and has a psyche, including trees. Do trees have a spirit? Does a tree have a soul? Scientists may question the notion that trees have a mind, soul or spirit, but there are cultures where trees have a soul and a mind of their own. The book describes the mind-blowing experience of entry into a world of spirits and trees, a world of animism – the field of anthropology that ascribes a psyche to all natural elements. Written in the form of travel log accompanied by illustrations, the book reveals the wisdom and sensitivities of villagers in northern Burma, who opened their home, their trees and their hearts to the author, allowing him to touch and understand their beliefs, and through them understand his own self.

The book contains the first-ever Hebrew translation of a collection of medieval Arabic stories, entitled The Hundred and One Nights . The chapters of the book deal with a variety of issues, for instance, the work’s origins and history, extant versions and manuscripts, language, material culture, poetics, the ideas and themes reflected in the stories, and Jewish background elements that can occasionally be discerned in some of the stories.

Changes in childhood and children's roles in society, and in how children participate in determining their own lives, have long been of interest to historians. Recent years have seen the emergence of new perspectives on the study of childhood, both in historical scholarship and in literary and cultural studies. Children's experiences are now scrutinized not only as a means of examining the lives and self-representation of young individuals and their families, but also to investigate how the early experiences of individuals can shed light on larger historical questions. This volume applies both approaches in the context of Jewish eastern Europe. Historian Gershon Hundert has argued that studying the experience of children and attitudes towards coming of age offers an important corrective to the way we think of the Jewish past. This volume proves the potential of this approach in exploring many areas of historical interest. Among the topics investigated here are changes in perceptions of childhood and family, progress in the medical treatment of children, and developments in education. The work of charitable institutions is also considered, along with studies of emotion, gender history, and Polish-Jewish relations. From the First World War until after the Holocaust and the Second World War, countless children experienced traumatizing events. A special section is dedicated to their fate.

The Rebellion of the Daughters reveals for the first time the phenomenon of young Jewish women from Orthodox families escaping their homes in Krakow and its surroundings at the end of the nineteenth century and the beginning of the twentieth century. In extreme cases, hundreds of these young women sought refuge in a convent in Krakow and converted to Catholicism there, and in other cases they sought to exercise their right to higher education, including at a university that recently opened its doors to women. The book relies on an abundance of archival documents, including police and court investigations, correspondence and memos of government ministries as well as personal letters, press reports and literary works, including the well-known story "Tehila" by S.Y. Agnon. Through all of these, the stories of three of the young women who run away are reconstructed and the background to their escape is revealed, the struggle of their families in trying to bring them back to their home, and the stormy discussions that the phenomenon of the Rebellious girls provoked in Jewish society in its various guises. The last part of the book describes how the crisis of rebellious girls later motivated Sarah Schnirer, a young woman from Krakow, to establish an afternoon school for girls, an institution that provided girls with religious education in a formal framework and later developed into the Beit Ya'akov educational chain.

According to the conventional understanding, the ultimate goal of Zionism as a national political movement was the establishment of a nation-state. In his new book on the history of the Zionist political imagination from the beginning of the idea of modern Zionism to the establishment of the State of Israel, Dimitri Shomsky challenges a deterministic view by examining unknown writings by the founding fathers of Zionism and by re-examining the known sources, which were interpreted in a tendentious and ahistorical way in the classical literature on Zionism. The author reveals that the leaders of Zionism envisioned the realization of Jewish self-determination in the Land of Israel within a multinational framework. First, they envisioned an autonomous province in the multinational Ottoman Empire, and then - during the British Mandate - a multinational democracy. The book shows that the models of a Jewish state, which were established and developed by the founding fathers of the State of Israel, included recognition of a collective national existence of the Arabs of the Land of Israel. Such political patterns were not the property of marginal figures among Zionists (such as the "Brit Shalom" people), but on the contrary, were presented by the most mainstream Zionists: Yehuda Leib Pinsker, Benjamin Ze'ev Herzl, Ahad Ha'am, Ze'ev Jabotinsky and David Ben-Gurion. The book focuses on these five figures and presents them and their views in an innovative way, which is known to have an impact on contemporary Israeli discourse.

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.

In 1491 the renowned goldsmith Salomone da Sesso converted to Catholicism. Born to a Jewish family in Florence, Salomone later settled in Ferrara, where he was regarded as a virtuoso artist. But rumors circulated about Salomone’s behavior, scandalizing the Mantuan Jewish community, who turned him over to the civil authorities. Salomone was condemned to death for sodomy but agreed to renounce Judaism to save his life. He was baptized, taking the name Ercole “de’ Fedeli” (“One of the Faithful”). Drawing on newly discovered archival sources, Tamar Herzig traces the dramatic story of his life, half a century before ecclesiastical authorities made Jewish conversion a priority of the Catholic Church. The book explores the Jewish world in which Salomone was raised; the glittering objects he crafted, and their status as courtly hallmarks; and Ercole’s relations with his wealthy patrons. Herzig also examines the response of Jewish communities and Christian authorities to allegations of sexual crimes, and attitudes toward homosexual acts among Christians and Jews. In Salomone/Ercole’s story we see how precarious life was for converts from Judaism, and how contested was the meaning of conversion for both the apostates’ former coreligionists and those tasked with welcoming them to their new faith.

In a broken world, in which even God Himself is in a state of deep crisis, what is required in order to mend the rupture? How can one heal God and His world? Moreover, what might allow our actions to be effective? These questions stand at the heart of the Lurianic Kabbalah, the apex of the Safedian intellectual and religious renaissance of the sixteenth century, and one of the constituting phenomena of Modern Jewish thought. God as Patient presents medical discourse – the knowledge, language, and practice of medicine – as a significant key to our understanding of the Lurianic search for a way to mend reality, and first and foremost the Godhead. The book reads together the Lurianic texts alongside the medical writings of R. Hayyim Vital, R. Isaac Luria's chief disciple, and a medical practitioner. Consequently, the book analyzes how medicine becomes the model for the Lurianic language of action. In its final part, the book shows how God becomes in this Kabbalah the ultimate patient of the Lurianic Kabbalist, who in turn becomes the private court physician of the King of Kings, and needs, like every physician, the proper modes of healing to accomplish his task.