The articles in this volume: Naama Alfasi-Weiss The Biblical Story of the Announcement of Isaac’s Birth : A Structural Analysis Avraham (Rami) Reiner On the Origins of the Expression Amen, amen, amen sel Rella Kushelevsky Between the Heritage of the Middle Ages and the Winds of the Renaissance: The Midrash of the Ten Commandments in the Parma Manuscript 2269 (De Rossi 473) Tal Goitein Elijah’s Cup: An Unknown Fifteenth-Century Depiction of the Custom in the Erna Michael Haggadah Noga Rubin ‘ The Legend of Three and Four’: An Account of Jewish Story-Telling Tradition in Prague of the Seventeenh Century Tsila Zan-Bar Tsur ‘ A woman is like a stew, warm and nourishing’: Kitchen and Femininity in the Folk Culture of Afghan Jews Yael Zilberman ‘ I would have died had God not sent me Elijah the Prophet’: Class, Body, and Sexuality in the Life Stories of Elderly Oriental (Mizrahiot) Women of Beer Sheva Noga Libi Cohen ‘ In the merit of a woman – the miracle happened’: Conformism and Subversion in the Story of Judith as Told by an Ultra-Orthodox Woman Towards a History of Folkloristics Rina Benari Blessing Scrolls and the Hebrew University of Jerusalem: The Case of the Blessing Scroll from Mława – 1925 Book Reviews Yael Guilat Material-Culture Research in Israel [On: Aviva Muller-Lancet, Garments with a Message: Ethnography of Jewish Wear in Islamic Lands, Jerusalem: Yad Izhak Ben-Zvi and The Hebrew University of Jerusalem 2010, 389 + 67 pp. (in Hebrew)] Haim Weiss Current Aspects of Folklore Research [On: Regina F. Bendix & Galit Hasan-Rokem (eds.), A Companion to Folklore (Blackwell Companions to Anthropology, 15), Malden, MA: Wiley-Blackwell, 2012, 660 pp. (Paper edition, 2014)] Dani Schrire Encyclopedic Knowkege and Jewish Folklore [On: Raphael Patai & Haya Bar-Itzhak (eds.), Encyclopedia of Jewish Folklore and Traditions, Armonk, New York: M. E. Sharpe, 2013, 2 volumes, 680 pp.] English abstracts at the end of the book.

David Gillis’s highly original study of Maimonides’ Mishneh torah demonstrates that its form reflects a belief that observance of the divine commandments of the Torah brings the individual and society into line with the cosmic order. He shows that the Mishneh torah is intended to be an object of contemplation as well as a prescription for action, with the study of it in itself bringing the reader closer to knowledge of God. In this highly original study, David Gillis demonstrates that the Mishneh torah, Maimonides’ code of Jewish law, has the structure of a microcosm. Through this symbolic form, Maimonides presents the law as designed to perfect the individual and society by shaping them in the image of the divinely created cosmic order. The commandments of the law thereby bring human beings closer to fulfilling their ultimate purpose, knowledge of God. This symbolism turns the Mishneh torah into an object of contemplation that itself communicates such knowledge. In short, it is a work of art. Gillis unpacks the metaphysical and cosmological underpinnings of Maimonides’ scheme of organization with consummate skill, allowing the reader to understand the Mishneh torah’s artistic dimension and to appreciate its power. Moreover, as he makes clear, uncovering this dimension casts new light on one of the great cruxes of Maimonides studies: the relationship of the Mishneh torah to his philosophical treatise The Guide of the Perplexed. A fundamental unity is revealed between Maimonides the codifier and Maimonides the philosopher that has not been fully appreciated hitherto. Maimonides’ artistry in composition is repeatedly shown to serve his aims in persuading us of the coherence and wisdom of the halakhic system. Gillis’s fine exegesis sets in high relief the humane and transcendental purposes and methods of halakhah as Maimonides conceived of it, in an argument that is sure-footed and convincing.

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 volume: Avi Shmidman, The Selihot of R. Joseph Ibn Abitur for the Tenth of Tevet Dan Greenberger, Alfasi's Responses to R. Isaac b. Barukh Ibn al-Baliya's Ccritiques Sarah Cohen, The Selihot of R. Sadoq al-'Amani Na'ama Ben-Shachar, The Baraita of Joseph ben Uzziel Dov Schwartz, Two Wedding Sermons by R. Michael ben Shabtai Balbo

For contents and article abstracts press on Sample pages which is located on the right of the cover photo. The articles in this volume: Aharon Shemesh and Moshe Halbertal - The Meʾun (Refusal): The Complex History of Halakhic Anomaly Shulamit Elizur - The Early Scope of Parashat Sheqalim Gideon Bohak - The Hidden Hekhalot: Towards Reconstructing an Unknown Hekhalot Composition from the Cairo Genizah Avraham Grossman - The Impact of Rabbi Samuel of Spain and Reuel of Byzantium on Rashi’s School Idit Einat-Nov - Uncertainty as a Poetic Principle: A Reading of Nəʾum Ašer Ben Yəhudah by Shlomo Ibn Ṣaqbel English and Hebrew Abstracts

This book breaks new ground in several areas of Talmudic philology, especially with regard to the central work of classical rabbinic literature, the Mishnah, and its companion volume the Tosefta. The first section, devoted to the textual criticism of the Mishnah, exposes a number of widespread fallacies with regard to the so-called "Palestinian" and "Babylonian" manuscripts of this work. The second section, the largest and most innovative of the book, seeks to place the textual criticism of the Tosefta on a firm foundation on the basis of a detailed analysis which upends the scholarly consensus in this area. The third section contributes to the ongoing debate concerning the relationship between Mishnah and Tosefta, emphasizing the multifaceted nature of this relationship which varies substantially from one passage to another. Finally, the afterword makes an impassioned plea for editors of classical rabbinic texts to abandon the antiquated notions of legitimate editorial practice which still prevail in the field in favor of approaches which have long been accepted in other disciplines.

For contents and article abstracts press on Sample pages which is located on the right of the cover photo. The articles in this volume: Alexander Rofé - Redressing the Calamity in the Transmission of the Bible Yonatan Feintuch - The Textual Development of the Aggadah of Rav Ada b. Abba (b BB 22a) in Light of the Evidence of an Early Genizah Fragment Avi Shmidman - Quina Poems for the 10th of Tevet and the 17th of Tamuz Avraham Fraenkel - Kingdoms and their Harsh Decrees in Medieval Italian Jewish Poetry Tzahi Weiss - ‘Most of the Errant Err in Malkhut’: The Worship of the Shekhinah in Early Kabbalah Tsippi Kauffman - Rabbi Simcha Bunim of Przysucha English and Hebrew Abstracts

For contents and article abstracts press on Sample pages which is located on the right of the cover photo. :Participants in this volume Dr. Matti Huss Prof. Uri Ehrlich Dr. Maoz Kahana Prof. Alexander Lubotzky Prof. Yair Lorberboim Prof. Yosef Ofer Prof. Menahem Kister Dr. Avraham (Rami) Reiner Dr. Avi Shmidman

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. Contents The Piyyutim of R. Jeshua ben R. Joseph ha-Kohen ha-Shofet published by Shulamit Elizur and Tova Beeri " Eten Tzedek le-Foali " - A Kerovah on the Amidah for Fast Days by R. Jehiel bar Abraham of Rome published by Avraham Levin and Avraham Fraenkel Fragments of a Commentary to Tractate Sukkah from the Study Hall of Rashi published by Aaron Ahrend A Fragment from the Commentary by R. Eliezer of Worms ( Rokeah ) to Psalms published by Simcha Emanuel A New Commentary from a Manuscript to the Piyyut " Elohei ha-Ruhot le-Khol Basar " by R. Joseph Bonfils (Tov Elem) published by Yoel Binder The Chapters on the Psyche and Prophecy in the Book Sha`ar Shamayim by R. Isaac ben Abraham ibn Latif published by Adiel Zimran A Commentary to the Guide of the Perplexed (1:1-5) attributed to R. David ben Judah Messer Leon published by Eli Gurfinkel

The Mekhilta of R. Shimeon Ben Yohai is a Tannaitic Midrash on Exodus, redacted in the early third century in the spirit of the disciples of R. Akiba. This text was lost over the years, but a significant part of it was reconstructed on the basis of pages from the Cairo Geniza and citations by medieval scholars in an edition by J.N. Epstein and E.Z. Melamed. Heretofore this Mekhilta has not received a comprehensive commentary, and its study has been based only on selected passages. This book presents the first systematic study of the Nezikin portion in the Mekhilta. It is based on a re-examination of the manuscripts, suggesting improved readings and completion of lacunae, a thorough study of the terminology and methodology used in the text, close comparison with parallel passages in the Mekhilta of R. Ishmael and throughout Talmudic literature, and detailed analysis of its redaction. The book contains elucidating innovations regarding the literal meaning of the homilies, the precise understanding of midrashic terminology, the explicit and implicit literary connections between the Mekhilta and the Mishna and Tosefta, and a fascinating quest after its creation and redaction, helping to interpret the multitude of dissonances in content and style that appear in the section on Nezikin (Torts). The insights on substance and in principle to be found in this book constitute a major contribution to the interpretation and study of the Mekhilta of R. Shimeon Ben Yohai in particular, and the method of creation and redaction of Tannaitic Midrashim in general. Students of Torah and anyone interested in Talmudic research will find this book most edifying.

“For my dear grandson, David, this book in which he will not always recognize – and not incorrectly - the God of his fathers”: Levinas’ dedication encapsulates the issues he addresses in the thirteenth essays collected in De Dieu qui vient à l’idée ( Of God who comes to mind ). In contrast with a whole tradition of Jewish and Christian philosophy (Juda Halevi, Blaise Pascal), Levinas’ God is nor “The God of the philosophers”, neither “the God of Abraham, Isaac and Jacob”. “God” is not an object of thought or of faith, He cannot be approached nor by rational knowledge, neither through dialogue, or religious and mystical experience. Basing himself on Husserl’s phenomenology as well as on Talmudic tradition and on the writings of Rabbi Haim Voloziner, Levinas focuses on the ethical meaning encapsulated in the word “God”. Despite his quasi absence, “God” - or the absolute transcendence signified by this word - is never indifferent to the “here below”, he is never detached from “terrestrial existence and from human society”, from the place where infinite responsibility for the other is incumbent on me. In addition to his insights on “God”, Levinas deals with issues such as politics, religion and language, the Marxist concept of ideology, death, hermeneutics, the concept of evil, the philosophy of dialogue. He addresses the thought of Husserl, Heidegger, Rosenzweig, Buber, Bergson, Kierkegaard, Marx, Ernst Bloch, and Derrida.

In Sivan 2013 a distinguished audience gathered at the National Library in Jerusalem to mark the 150th anniversary of the founding of Mekize Nirdamim. The articles published in this fascicle are based on the lectures delivered on that occasion. Some of them are printed as they were delivered that evening, while others have been somewhat expanded by the speakers and provided with bibliographical references and notes. The fascicle concentrates on a general appreciation of the 150 years of the work of the society, sometimes dividing them into various periods and investigating the cultural or scientific phenomena that are reflected in its activities and publications, and sometimes providing a general and all-encompassing overview. The fascicle contains a list of the books printed by Mekize Nirdamim, and the names of the heads of the society over the generations.

This book presents three hundred pieces added by Rabbi Moshe ben Nachman (Nachmanides) to his commentary on the Torah when he made aliyah to Israel at the end of his life. The added segments were identified according to update lists sent by Nachmanides himself and others to the Diaspora, as well as on the basis of extensive comparative examination of all the hand-written transcripts of Nachmanides’ interpretation of the Torah found today in the world (about fifty in number). There is a comprehensive introduction at the beginning of the book, that discusses the phenomenon of the additions and analyzes the findings of the hand-written transcripts and surveys the reasons and for these additional pieces. The bulk of the book is comprised of interpretive discussions detailed in every piece, whose purpose is to clarify Nachmanides’ motives when making additions to what he first wrote. In the book itself – and the website that accompanies it – detailed information is presented about the additions and the evidence of them in the list of additions and the hand-written transcripts. The awareness of the commentary’s formation by those who studied the commentary, both at large and specifically for each particular piece, adds a new dimension to the commentary, and is a significant contribution to understanding the way of Nachmanides, to solving problems in his sayings and clarifying his intent. To this end, the book is a very important tool for scholars of Nachmanides, Torah learners and lovers. The book won the Yad Ben-Zvi prize, 2017