Continuing his contribution to medieval Jewish intellectual history, Haym Soloveitchik focuses here on the radical pietist movement of Ḥ asidei Ashkenaz and its main literary work, Sefer Ḥ asidim , and on the writings and personality of the Provençal commentator Ravad of Posquières. In both areas Soloveitchik challenges mainstream views to provide a new understanding of medieval Jewish thought. Some of the essays are revised and updated versions of work previously published and some are entirely new, but in all of them Soloveitchik challenges reigning views to provide a new understanding of medieval Jewish thought. The section on Sefer Ḥasidim brings together over half a century of Soloveitchik’s writings on German Pietism, many of which originally appeared in obscure publications, and adds two new essays. The first of these is a methodological study of how to read this challenging work and an exposition of what constitutes a valid historical inference, while the second reviews the validity of the sociological and anthropological inferences presented in contemporary historiography. In discussing Ravad’s oeuvre, Soloveitchik questions the widespread notion that Ravad’s chief accomplishment was his commentary on Maimonides' Mishneh torah; his Talmud commentary, he claims, was of far greater importance and was his true masterpiece. He also adds a new study that focuses on the acrimony between Ravad, as the low-born genius of Posquières, and R. Zerahyah ha-Levi of Lunel, who belonged to the Jewish aristocracy of Languedoc, and considers the implications of that relationship.

Continuing his contribution to medieval Jewish intellectual history, Haym Soloveitchik focuses here on the radical pietist movement of Ḥasidei Ashkenaz and its main literary work, Sefer Ḥasidim , and on the writings and personality of the Provençal commentator Ravad of Posquières. In both areas Soloveitchik challenges mainstream views to provide a new understanding of medieval Jewish thought. Some of the essays are revised and updated versions of work previously published and some are entirely new, but in all of them Soloveitchik challenges reigning views to provide a new understanding of medieval Jewish thought. The section on Sefer Ḥasidim brings together over half a century of Soloveitchik’s writings on German Pietism, many of which originally appeared in obscure publications, and adds two new essays. The first of these is a methodological study of how to read this challenging work and an exposition of what constitutes a valid historical inference, while the second reviews the validity of the sociological and anthropological inferences presented in contemporary historiography. In discussing Ravad’s oeuvre, Soloveitchik questions the widespread notion that Ravad’s chief accomplishment was his commentary on Maimonides’ Mishneh torah; his Talmud commentary, he claims, was of far greater importance and was his true masterpiece. He also adds a new study that focuses on the acrimony between Ravad, as the low-born genius of Posquières, and R. Zerahyah ha-Levi of Lunel, who belonged to the Jewish aristocracy of Languedoc, and considers the implications of that relationship.

This book focuses on a cycle of some thirty “praise” stories ( Shvachim ) whose heroes are Rabbi Shmuel the Pious and his son, the famous Rabbi Judah the Pious (died 1217; author of Sefer Hasidim ) – the two main figures of the medieval mystical circle known as Hasidut Ashkenaz. The narrative cycle in praise of these luminaries portrays them as extremely virtuous, as mystics with supernatural knowledge, and as masters of magical practices ( ba’alay shem ). Originating orally in Yiddish, these stories were first written down in Hebrew, the sacred language, and then translated “back” into Yiddish – the more widely understood language of the Ashkenazic community. The book presents all versions of these “praise” narratives, extant in manuscripts and print, both in Hebrew and Yiddish, side by side. A thorough introduction traces the growth of this narrative treasure from its embryonic oral beginnings to its fully developed bilingual written manifestations. A detailed analysis of individual stories sheds light on the cultural mentality of medieval Jewry in general and of Ashkenazic Jewry in particular.

‏‏Deganit Berest is one of the prominent Israeli artists active today. Her many artworks span ‎between painting, photography, and installation. Her intricate works trigger and challenge ‎different interpretive moves. This book present eight of them, written by artists, philosophers, ‎curators and other scholars, unfolding a rich and diverse commentary on Berest’s works. In ‎addition to the papers, the book includes fragments written by the artist herself, unveiling ‎another perspective on the artworks, which usually remains hidden: the artist herself meditating ‎about her own works. ‎

The Book of Psalms contains a selection of religious hymns, which reached us in various versions and through different historical sources. In his book, Michael Chyutin contemplates the processes through which this book consolidated, by tracing the early collections and discussing their editing principles.

Thinking about Jewish Holidays is a compilation of chapters originally published in Ha'aretz newspaper's "Culture and Literature" section. The articles deal mainly with how biblical material concerning Jewish holidays is manifest. It shows that the biblical sources are not conclusive, thus challenging the study of biblical approaches to the cultural memory of Jewish holidays.

Rabbi Judah Leib Alter of Ger, a famed nineteenth-century Hasidic master, wrote an influential collection of Hebrew homilies. But it seems that R. Judah Leib’s sermons were also transcribed by his students, some of whom recorded their teacher’s words in the original Yiddish rather than Hebrew translation. This monograph is based on a newly-discovered Yiddish manuscript of sixty pages. It presents a synoptic edition of the Yiddish text alongside the Hebrew version, thus enabling comparison of the witnesses and demonstrating the development of the various texts. The introduction uses this manuscript to explore broader historical and theoretical issues such as the relationship between written texts and oral culture, the development of written Yiddish, the nature and boundaries of translation, and the complex pathways of transmission from teachers to their students.

This is a unique guidebook that combines descriptions of the Six-Day War battles in Jerusalem and of the liberation of the city with a detailed depiction of the tours, which form a close encounter with the sites. It includes fifty maps: background maps, battle maps and tour maps.

The political upheavals, the leadership crisis, and the ideological frustration which the Israeli Labour party went through in the first two decades of the 21st century led it to an unprecedented electoral decline. What happened to the formerly dominant party which established the state? What kind of intrinsic changes did it undergo in the late modernity and due to new sociological generations? What kind of new or old ideological discourses were formed within it? And how can we characterize its renewed ideological discourse? These questions stood at the background of this ethnographic study. The study focuses on young, idealistic activists who joined the Israeli Labour Party during 2006-2009 and asked to promote a social-democratic agenda. The book is based on multi-arena fieldwork and it enables a rare ethnographic reflection on the way macro level political changes take shape and are embodied in interpersonal interactions on the micro level.