Can literature be given a concrete home? The story of the establishment of the Gnazim Archive of Modern Hebrew Literature recounts the attempt to institutionalize this body of literature in the context of the founding of the State of Israel—while simultaneously challenging its demands. This book reveals the persistent tension between the “Republic of Letters” and the nation-state, as well as the painful cost of realizing the ideal and embodiment of the metaphor of “a home for literature” within the “national home.” The Stitches of Hebrewness traces the history of the Gnazim Archive both in its own right and as a mirror of the formation of the canon of modern Hebrew literature. Like any mirror, the archive reflects reality as it is—and in reverse: The canon is thus revealed in a new light, with its erasures, rewritings, and repressions. Perhaps more than anything, the book unfolds the story of a culture and society grappling with a moment of crisis between three overlapping yet conflicting temporal frameworks: Jewish time, Hebrew time, and Israeli time.

Since the early 2000s, Israeli television drama has become a highly sought-after product in the global TV market. Israel is indeed an intense and dynamic place that offers drama creators a wealth of diverse and compelling stories. In 1971, three years after the establishment of Israeli television, the first drama series in Hebrew Hedva and Shlomik aired—still in black and white—based on the literary novel by Aharon Megged (1953). The evolution of television drama in Israeli television from its inception has not been thoroughly documented until now. This book aims to fill that gap and provide readers with tools for watching, interpreting, and understanding television series in general, and Israeli ones in particular . The story of Israeli television drama in this book is set within broad socio-political and cultural contexts. Drama consistently engages with reality and responds to it in various ways, even if not always overtly. It also addresses the foundational myths of Israeli identity—sometimes reinforcing them, other times questioning or subverting them. Like other popular cultures, it often fulfills desires or offers imagined solutions to the contradictions underlying these myths . Through the prism of Israeli television drama, this book reveals a self-portrait of the people and society—both as they were and as they might've like to be seen .

Chronicles is a historiographical work narrating the history of Israel. The first part focuses on the period until the end of King David's reign. The anonymous author, presumably one of the Jerusalem Kohanim of the Second Temple period, who wrote the work during the late Persian period or early Hellenistic period. He structured his book by employing the earlier Bible books and re-writing them, in addition to materials that preceded him, and others he conceived; all according to his theological perspective.

Chronicles is a historiographical work narrating the history of Israel. The second part continues with Solomon through the Edict of Cyrus. The anonymous author, presumably one of the Jerusalem Kohanim of the Second Temple period, who wrote the work during the late Persian period or early Hellenistic period. He structured his book by employing the earlier Bible books and re-writing them, in addition to materials that preceded him, and others he conceived; all according to his theological perspective.

This book investigates Ezekiel's restoration program and the way he describes Israel's future restoration. In addition to new readings of the prophecies and an evaluation of the influence of biblical and Mesopotamian literature on the prophet's message, the book deals with the exiles' daily life, their ideologies, and the way they perceived the exile and its theological role in the history of the People of Israel.

Yiddish in Israel: A History challenges the commonly held view that Yiddish was suppressed or even banned by Israeli authorities for ideological reasons, offering instead a radical new interpretation of the interaction between Yiddish and Israeli Hebrew cultures. Author Rachel Rojanski tells the compelling and yet unknown story of how Yiddish, the most widely used Jewish language in the pre-Holocaust world, fared in Zionist Israel, the land of Hebrew. Following Yiddish in Israel from the proclamation of the State until today, Rojanski reveals that although Israeli leadership made promoting Hebrew a high priority, it did not have a definite policy on Yiddish. The language's varying fortune through the years was shaped by social and political developments, and the cultural atmosphere in Israel. Public perception of the language and its culture, the rise of identity politics, and political and financial interests all played a part. Using a wide range of archival sources, newspapers, and Yiddish literature, Rojanski follows the Israeli Yiddish scene through the history of the Yiddish press, Yiddish theater, early Israeli Yiddish literature, and high Yiddish culture. With compassion, she explores the tensions during Israel's early years between Yiddish writers and activists and Israel's leaders, most of whom were themselves Eastern European Jews balancing their love of Yiddish with their desire to promote Hebrew. Finally Rojanski follows Yiddish into the 21st century, telling the story of the revived interest in Yiddish among Israeli-born children of Holocaust survivors as they return to the language of their parents.

Don Quixote de la Mancha was published in 1605, with its second part following a decade later, in 1615. Over four centuries have elapsed, yet this masterpiece of Spanish literature remains one of the most translated and widely celebrated works across various artistic mediums. It has left an indelible mark in literature, visual arts, cinema, theater, music, and dance, captivating not only writers and poets but also philosophers, jurists, politicians, and countless others. What lies behind the enduring success and relevance of this novel? In this book, we endeavor to offer insights into this question, contending that Don Quixote is, above all, a product of its time and milieu: of the Golden Age during the 16th and 17th centuries. We also argue that it stands as a revolutionary work in its narrative and structural innovations. Yet, beyond its literary innovations, Don Quixote features a rich tapestry of characters, who represent the marginalized—peasants, women, Muslims, and more—granting them voice and prominence. It imbues readers with the "madness" of adventure, ideals, and unconditional love. Ultimately, it imparts invaluable lessons, encouraging us not to shy away from doubt or ambiguity but to embrace them as integral aspects of the human experience.

The Twelve Prophets volume of the the Hebrew University Bible Project presents a diplomatic editio maior of the text of the Hebrew Bible, based upon the Aleppo Codex, with variants from other textual testaments recorded in a system of apparatuses. The readings collated in the edition are culled from a broad variety of sources, including the ancient translations (Greek Septuagint and revisions, Latin Vulgate, Syriac Peshitta, Aramaic Targum Jonathan), Dead Sea Scrolls, biblical quotations in rabbinic literature, Genizah fragments, a broad array of medieval Hebrew manuscripts representing the Masoretic text, up to Jacob Ben-Hayyim’s Second Biblia Rabbinica of 1524-25. This extensive documentation reflects the attested transmission history of the biblical text, covering a period of almost two millennia.

The full edition of the secular poems of Yehudah Halevi is published here for the first time, based on the original collection of his poems edited by his contemporary Haya the Maghribean, who met the poet in Egypt. The poems follow Judaeo-Arabic incipits, which are discussed and translated into Hebrew by the modern editor. Variants, as well as a full modern Hebrew translation have been added.

This volume presents a selection of excepts (in the original Arabic and with a Hebrew translation) from the Eretz-Israeli Sefer Horayat Haqore , written by the prominent Karaite scholar Abū al-Faraj Hārūn ibn al-Faraj (also known as Aaron of Jerusalem), in the first half of the 11th century. The selected excerpts represent issues often discussed in the biblical orthoepy discipline, which has two components: grammatical theory and cantillation theory.

Selected articles from current 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.