Kobez Al Yad , an annual of the Mekize Nirdamim Society, is a forum for the publication from manuscript sources of ancient texts in Jewish studies that are shorter than book-length. The articles in this issue: Omri Livnat | From Masorah to Poetry, from Poetry to Masorah: on Saadia Gaon’s ‘Ohel Mekhon Binyanay’ Simcha Emanuel | A Collection of Laws from the German ' Genizah' Amir Boas | Kodesh Kodashim – An Annotated Critical Edition with an Introduction Noam Lev-El | ’Questions to the Sages of the Land of Israel’: Kabbalistic Responsa from the Mid-Sixteenth Century—Introduction and Edition

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

The Book of Daniel is one of the later books of the Bible, and perhaps the latest of them. Its composition reaches up to Antiochus IV Epiphanes' persecution of the Jews and ends even before the liberation of Jerusalem and the purification of the Temple. The book is bilingual, written in Aramaic and Hebrew, and was written in the Hellenistic period in two different places: Babylon and the Land of Israel. Chapter 1, written in Hebrew, serves as an introduction to chapters 2-6, which are in Aramaic. The stories in these chapters are about Jewish courtiers in Babylon who manage to maintain their faith and the customs of the ancestors, even when their lives are threatened. They are then saved from the hands of their persecutors, and even rise to greatness in the courts of foreign kings. These chapters are intended to encourage Jews in the Diaspora to maintain their faith. Chapters 7-12 have a completely different tone. Chapter 7 is written in Aramaic and links the two parts of the book. Chapters 8-12 are in Hebrew. These chapters are visions that Daniel had, but required an angel in order to interpret and understand them. These visions are an interpretation of global and local historical events and their vicissitudes, which both occurred during the author's lifetime and are yet to occur in his future. The chapters written in Aramaic are translated into Hebrew, and appear facing the Aramaic text. This is the only book in the Bible that touches upon the resurrection of the dead, among other things. A special appendix is added, which surveys the development of the idea of the remaining soul and the resurrection of the dead.

The Israel Folktale Archive (IFA), named after founder Dov Noy, was established in 1955 aiming to protect oral traditions at danger of becoming extinct or sinking into oblivion. It currently stores some 25,000 stories told in dozens of ethnic groups, mostly Jewish but also Muslim, Christian and Druze. Poetic Memory deals with the appearance of early Hebrew traditions in the archive tales, from the days of the Bible to the Middle Ages.

Kobez Al Yad , an annual of the Mekize Nirdamim Society, is a forum for the publication from manuscript sources of ancient texts in Jewish studies that are shorter than book-length. The articles in this issue: Yeruḥam Aviad Goldman | The Secret of The levirate Marriage and Ḥalitzah : A Kabbalistic Text Attributed to Rabbi Yosef Gikatilla Naʿama Ben-Shaḥar and Tzaḥi Weiss | Ten Holy Sefirot, and their Inverse : A Commentary on the Ten Sefirot alongside the Left Emanation Eliezer Baumgarten and Uri Safrai | Some Traces from R. Isaac of Acre’s early draft of Otzar Ḥaim Eli Gurfinkel | Commentary on Lamentations (1:1–6) by Rabbi David ben Yehuda Messer Leon Yohanan Kapaḥ | Rabbi Joseph Ḥayyun’s Commentary on the Book of Malachi

The spread of the Assyrian Empire over the entire Fertile Crescent in the second half of the 8th century BC introduced various forms of cooperation between the neighboring nomadic Arabs and the imperial authorities. The geographical conditions and resultant lifestyle of the Arabs facilitated a mutual dependence and delicate equilibrium between themselves and the Assyrian rulers, eager to capitalize on their unprecedented regional might. Henceforth, the Arabs appear as an organic component of the Fertile Crescent history rather than mere desert raiders.

From this volume: Emanuel Tov | The Septuagint Translation of the Torah Was Based on Palestinian Sources Sholomo Bahar | Circular Patterns in Biblical Thought Ariel Kopilovitz | Regalia Deformed and Restored: Ezekiel’s View of Israel’s Future Leadership Rama Manor, Avi Gvura and Pnina Tromer | The Verb Lekh in the Bible: From a Verb of Motion to Urging of Action Mordechai Weintraub | A New Page of ‘Sefer Tagey’ from the Cairo Genizah Yigal Bloch | ʾEzrāḥ: and Dĕrôr: Two Instances of Assyrian Linguistic Influence in the Holiness Code and Nili Samet | The Origin of the Day of Yahweh Tradition: A New Suggestion

Hoshea was active during the decline of the Kingdom of Israel, from the twilight of the long reign of Jeroboam II (788-747 BCE) until nearly the end of the days of Israel, probably before the Assyrian conquest (720 BCE) of Samaria. Hoshea's prophecies enrich our knowledge of the chaotic period in which, throughout twenty years of intrigues, rebellions and murders, six kings had been replaced, and Israel was lost.

We do not know who Malachi was. Malachi might have been his birth name, or perhaps his nickname, as God's messenger. He was active during the reign of Persia, around 500 BCE. The subjects with which Malachi was preoccupied were different from those that preoccupied the classical prophets and reflected his time. But one can find in them beautiful comparisons to today's problems as well. One of the main subjects in his prophecy was the covenant between God and Israel, as well as his criticism of the people's disdain for the worship of the temple, and of the priests for misusing their position.

Haggai was active for a very short time, only about four months, in the second year of Darius I (520/521 BCE). In these four months, Haggai managed to encourage the exiled people of Zion to return to Judah and Jerusalem, to begin building the temple. They faced many difficulties: they suffered from drought and shortage and did not manage to get by in the barren land. When they started building the temple, Haggai was required to strengthen the spirit of the people and its leaders, Zerubbabel the priest and Joshua the high priest, in view of the modest dimensions of the building, with the promise that "the glory of this new Temple will surpass that of the old".

The starting point for any study of the Bible is the text of the Masora, as designed by the Masoretes. The ancient manuscripts of the Hebrew Bible contain thousands of Masora comments of two types: Masora Magna and Masora Prava. This book presents the way in which the Masoretic comments preserve the Masoretic Text of the Bible throughout generations and all over the world, providing comprehensive information in a short and efficient manner. The book describes the important manuscripts of the Hebrew Bible, and the methods of the Masora in determining the biblical spelling and designing the forms of the parshiot and the biblical Songs. The effectiveness of Masoretic mechanisms and their degree of success in preserving the text is examined. A special explanation is offered for the phenomenon of qere and ketiv . The book discusses the place of the Masoretic text in the history of the Bible, the differences between the Babylonian Masora and that of Tiberias, the special status of the Aleppo Codex and the mystery surrounding it. Special attention is given to the comparison between the Aleppo Codex and the Leningrad Codex (B 19a). In addition, the book discusses the relationship between the Masora and other tangential domains: the grammar of the Hebrew language, the interpretation of the Bible, and the Halakha. The appendix to the book contains a description of books and computer software that are tools for researching the Masora. The book is based on the author's research and the research of the great scholars of the Masora in recent generations. It is a necessary tool for anyone interested in the text of the Bible and its crystallization.