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.

Dan Perry was born and raised on Mount Carmel. From childhood, encouraged by his father, he often wandered on the mountain, getting to know its surroundings and connecting with its flora and fauna. As an adult, he became involved in the newly formed Nature Conservation Authority - first as a tour guide, and later as part of the Society for the Protection of Nature. In 1965 he started working within the Nature Conservation Authority, established in 1964, as an inspector in the Galilee as part of a collaboration between the Society and the Authority. Immediately after the Six-Day War, he established a magnificent system of nature reserves on the Golan Heights. He ran the Hermon Development Authority which established the Hermon site, and then joined the Authority's management and held a variety of positions. This unique volume includes color photographs.

Atlas of East Galilee Caves is published in a challenging period for the Upper Galilee, with hopes for a swift return to routine in this beautiful and region, bountiful with caves. The Atlas is published following studies and surveys conducted over the past decades. The boundaries of the area defined in the Atlas are the Hula Valley in the east, the border of Lebanon in the north and northwest, the sources of the streams flowing eastward in the west and the Issachar highlands in the south. The Atlas presents the basic data of the caves, and contains a concise multidisciplinary overview of what is known about them from a geological, historical, archaeological and biological point of view. The data is accompanied by plans and illustrations that expand the overall picture of each cave.

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.

After four volumes primarily focused on the British Mandate period, the fifth volume of the History of the Hebrew University of Jerusalem series delves into the first two decades of the State of Israel: 1948–1967. This comprehensive and diverse volume explores the intricate relationship between the university and the nation-state. The 1948 war and the “sovereign turn” sharply altered the university's status from an institution of higher education under British rule to an institution pertaining to an independent state. The university of the Jewish people, located on Mount Scopus, became an Israeli university with campuses scattered across a divided Jerusalem. Bringing together articles by senior and early-career researchers, this volume analyzes the university's history between rupture and continuity, as an autonomous institution strongly tied to the establishment of the state. It examines the university within its external geo-political context on one hand and considers its internal structure as a research and teaching institution on the other. Editorial assistance: Amit Levy

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.

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 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.

This collection presents short stories by Yiddish writers who worked in Israel and wrote about it. The stories chosen and translated into Hebrew especially for this book unfold a fascinating mosaic, a synthesis between the literary traditions of Yiddish in Eastern Europe and America and the Israeli language, landscape, characters, and world of images; Between the Jewish home that was destroyed in the Holocaust and the formulating reality in Israel. Yiddish fiction written in Israel confronts the reader with the kibbutz and the urban landscape, Holocaust survivors and Sabars, Arabs, Bedouins, and Jewish immigrants from Eastern Europe, the Middle East and all over the world. The stories can also be read as an expression of the changes that took place in Israel, from the establishment of the state to the Lebanon War and the first Intifada, from the waves of mass immigration of the Mizrahim and of Holocaust survivors and their settlement in "abandoned villages" to the immigration of Soviet Union Jews in the 1990s.