Few articles in this issue: Arnon Atzmon | ‘He Who Seeks out Good: This is David’: The Opening Unit of Midrash Psalms as an Introduction to the Book of Psalms David Sabatto | ‘Thus, I Received it From the House of My Father’s Father’. The Sources and Structuring of the Legend of Yehonatan, Moses’ Grandson Ido Hevroni | Turning the Hearts of the Children to their Parents: The Education of R. Elazar Son of R. Shimon (Pesiqta de Rab Kahana 11) Omri livnat | ‘Samuel, The Son of Labrat has Died’: Between Manuscript and Edition, Between Panegyric and Lampoon

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.

In 1980, the Italian publisher Einaudi wanted to publish a series of personal anthologies of its authors. Primo Levi quickly arose to the challenge and submitted La ricerca delle radici ( The Search for Roots ): thirty excerpts from thirty masterpieces of world literature, accompanied by thirty short introductions he wrote. Every such introduction is a brilliant commentary on the work, and a reflection of Primo Levi himself - as a kind of self-portrait, in which the painter produces his collage from materials created by others. These excepts - published for the first time in Hebrew - reveal some of the important ethical and aesthetic influences on Primo Levi and his work. Levi quotes from Job, Lucretius, Rabelais‏, Babel, Shalom Aleichem, de Saint-Exupéry and more, but also from Darwin's On Origin of Species and even from Practical Organic Chemistry. Thus, it is possible to trace his extensive and diverse, humanistic and scientific education, the roots from which his unique literary work grew.

How might a poem acquire divine forgiveness? Ariel Zinder’s book Arise and Sing follows medieval Jewish poets from Iraq and al-Andalus as they seek answers to this pressing question. The book presents close readings of liturgical poems (piyyutim) written in the 10th and 11th centuries, and brings them into contact with contemporary literary theory as well as modern philosophical discussions of the possibility of forgiveness.

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.

When Franz Kafka died in 1924, his loyal friend Max Brod could not bring himself to fulfill Kafka’s last instruction: to burn his remaining manuscripts. Instead, Brod devoted his life to championing Kafka’s work, rescuing his legacy from both obscurity and physical destruction. Nearly a century later, an international legal battle erupted to determine which country could claim ownership: the Jewish state, where Kafka dreamed of living, or Germany, where Kafka’s three sisters perished in the Holocaust? Benjamin Balint offers a gripping account of the controversial trial in Israeli courts—brimming with dilemmas legal, ethical, and political—that determined the fate of Kafka’s manuscripts.

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.

In his two masterworks, Mishneh Torah and The Guide for the Perplexed , Maimonides explicitly articulates a dual crisis: the disintegration of the Halakhic tradition and the erosion of the esoteric knowledge of the Torah. This study presents a novel interpretation of Maimonides’ crisis proclamations and the narratives linked to them. It primarily analyzes how Maimonides crafted a discourse of crisis, illuminating this through a comparison with earlier discourses in the Jewish canon and parallel crisis narratives in Islamic sources. The key question it seeks to answer is: why did Maimonides prominently employ this discourse in his works? The exploration of crisis discourse in Maimonides’ work reveals how he introduces a marked internal tension in each of his two major works. On the one hand, he declares his commitment to both the halakhic tradition and the esoteric knowledge tradition, even as he retrospectively reshapes them. On the other hand, he emphasizes the urgent need for reforming these traditions to confront the rupture they have undergone. This study demonstrates that in both Mishneh Torah and The Guide for the Perplexed , Maimonides portrays the process of breaking and refashioning tradition as an act of loyalty to these traditions during a time of crisis.

The "Possibility of Dialogue" issue was originally designed as a tribute to the dialogic philosophy of Martin Buber on the centenary of his groundbreaking book I and Thou ( Ich und Du 1923). Since the planning of the issue, Israeli society has gone through dramatic upheavals, and most recently, on October 7th, a brutal massacre of many Israeli citizens by Hamas, followed by a bitter war whose end is still not in sight. The 72 issue (Fall 2023) of Iyyun is now published in a painful, violent and bloody country. At a time when the possibilities of dialogue have collapsed and disappeared almost entirely from the public sphere, the necessity of philosophical discussion is essential and urgent. The title "Possibility of Dialogue" reminds us that the existence of dialogue is not a matter of course. Dialogue is a type of human possibility, a certain form of conduct - of speaking and listening, of living together - in the linguistic space, which can be realized in different contexts and in different ways; However, there is no necessity for its realization. The fact that through the common language we communicate with others, say things, convey messages, achieve achievements, is not a sufficient condition for the realization of the dialogical possibility. But, if communicative success is not the criterion for dialogue, what is its meaning? How do we approach this inquiry? A subscription can be purchesed through this link or use the online form .

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.

Purchase of the subscription online includes domestic shipping via registered mail of the Israel Post. Other delivery options are available in the online form . International subscriptions are shipped via Fedex. The current subscription includes three volumes (72-74). Look inside volume 72 here . Iyyun was established in 1945 as a Hebrew philosophical periodical by Martin Buber, S. H. Bergman and Julius Guttmann and is published by the S. H. Bergman Center for Philosophical Studies of the Hebrew University of Jerusalem. Iyyun has been rebranded, and as part of this renewal a number of thematic issues are published, aiming to advance contemporary philosophical discourse, primarily in Hebrew, to indicate new paths of thought and lines of original research, and to build bridges between academia and the broader public.‍ Iyyun seeks to give expression to a wide spectrum of writers, and is committed to cultural and ideological pluralism, scholarly excellence, high quality writing, and vitality of thought. This in the belief that philosophical thought has a formative role in local culture, and could be influential in shaping the sociopolitical sphere.

This book presents a comprehensive selection, translated for the first time into Hebrew, of the Latin works of Francesco Petrarch (1304-1374), the "father of humanism" and a pivotal precursor to the Italian Renaissance. The compilation includes some of Petrarch's renowned personal letters, such as the pair he addressed to the Roman orator and philosopher Cicero. It features a therapeutic-autobiographical dialogue in which he engages with his spiritual father, Saint Augustine, challenging the latter's strict worldviews. The selection also encompasses an Invective against the dominant Aristotelian philosophy of his era, asserting the preeminence of classical rhetoric over philosophy; a novella presenting his interpretation of the closing story of the Decameron ; and a portion of his Latin poetry, through which he sought to revive the works of the great Roman poet Virgil. Through these writings, Petrarch fostered the emergence of a new secular culture on the cusp of the modern era—one that emphasizes humanity and life in this world—and set the stage for the remarkable creative surge of the Italian Renaissance.