Tarbiz is the only Hebrew academic journal devoted to the entire range of Jewish studies. Appearing quarterly, this journal is the principal forum for the expression of the most important developments in Jewish studies in our generation, and among its contributors are the leading scholars in the various fields of Jewish studies in Israel and the world, as well as young scholars who are beginning to make their mark. Tarbiz was first published in 1930 by the Institute of Jewish Studies at the Hebrew University of Jerusalem, under the editorial pen of Prof. Jacob Nachum. 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 include shipping via Fedex.

A refugee crisis of huge proportions erupted as a result of the mid-seventeenth-century wars in the Polish-Lithuanian Commonwealth. Tens of thousands of Jews fled their homes, or were captured and trafficked across Europe, the Middle East, and North Africa. Rescue the Surviving Souls is the first book to examine this horrific moment of displacement and flight, and to assess its social, economic, religious, cultural, and psychological consequences. Drawing on a wealth of primary sources in twelve languages, Adam Teller traces the entire course of the crisis, shedding fresh light on the refugee experience and the various relief strategies developed by the major Jewish centers of the day. Teller pays particular attention to those thousands of Jews sent for sale on the slave markets of Istanbul and the extensive transregional Jewish economic network that coalesced to ransom them. He also explores how Jewish communities rallied to support the refugees in central and western Europe, as well as in Poland-Lithuania, doing everything possible to help them overcome their traumatic experiences and rebuild their lives. Rescue the Surviving Souls offers an intimate study of an international refugee crisis, from outbreak to resolution, that is profoundly relevant today.

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: Menahem Eisenberg | Qerovot for the 17th of Tammuz Attributed to Rabbi El’azar berabbi Qillir Sarah Cohen | Tokhehah poems according to the model of ‘Shikḥi yegonekh’ by Shelomo ibn Gabirol Simcha Emanuel | Additional Glosses of Rabbi Samuel ben Meir (Rashbam) to Alfasi Chen Maaravi and Adam Afterman | A Unique Version of the Kabbalistic Collections Ascribed to the Unpublished Fourth Part of ‘Sha‘arei Kedushah’

On Friday, March 11, 1026, Yoshiyahu, the only son of the Dayan of the Jewish community in Gaza City, Rabbi Yeshua HeHaver berrebi Nathan, passed away suddenly at the age of six. The bereaved father, who found it difficult to console himself, wrote a comprehensive Qedushta in memory of his son. The Qedushta is a set of piyyutim that was recited during the Amida of Shacharit on Shabbat, and was written according to fixed rules. The father conformed to the technical rules of the form of the Qedushta, but infused unique content into the piyyutim: He expressed in them his great pain and illustrated it with his repeated cries, and also included detailed descriptions of his son, who studied Torah all day. On the other hand, he also tried to deal with his grief in traditional ways, out of faith in God who brought this disaster upon him because of his sins. In one passage he even gave a list of bereaved fathers mentioned in the Bible, starting with Adam, who mourned his son Abel, and tried to convince himself that he was no better than they. The Qedushta was discovered in the Cairo Genizah almost in its entirety, in a unique manuscript which is the author’s autograph, its pages scattered among various libraries. These pages were discovered bit by bit over decades. In this book, all the parts of the Qedushta that have come down to us are printed together for the first time, accompanied by a commentary and a detailed introduction. The introduction discusses the unique contents of the Qedushta and the methods of its design. Rabbi Yeshua’s Qedusuta is compared to the works of several contemporary poets who dealt with disasters: on the one hand, to poems written in Spain, most notably the laments of Rabbi Samuel HaNagid over the death of his brother; and on the other hand, to the poems of Rabbi Samuel the Third, written in the wake of the pogrom against the Jews of Egypt, in which he was arrested and saved at the last moment from execution; and a man named Abraham HaCohen, who wrote piyyutim while imprisoned due to a financial dispute. In light of these comparisons, the purpose of the Qedushta is also discussed, with an attempt to clarify whether it was intended to be recited in public prayer, and when such a prayer could have taken place. Furthermore, the Qedushta is a fascinating human document, full of fatherly love and pain over loss. The struggle to cope with bereavement, unfortunately, is not over. The fact that these events took place a thousand years ago in Gaza also takes on special significance in these days.

This commentary lay hidden for centuries in a single manuscript that eventually made its way to the British Library in London. This edition consists of three parts: 1. A lengthy introduction , which, in addition to bibliographic and historiographic details about the author of the commentary and an account of the manuscript’s journey to the library where it is now housed, also contains a detailed analysis of his exegetical method and a discussion of his sources. 2. The body of the commentary by Rabbi Isaac ben Samuel, which includes an exegetical translation of the verses of II Samuel and their interpretation, both in Judeo-Arabic. Alongside these appear the Hebrew translation of the verses and their commentary, prepared by the editor. The layer of annotations , comprising notes that address the explanation of the commentary, its textual variants (including those found in a partial manuscript preserved in the St. Petersburg Library), its language, the sources on which it draws, and the scholarship related to it.

In this volume: Avi Shveka | The Prohibition to Capture a Mother Bird along with Her Young: A Reassessment Itamar Kislev | The Story of Nadav and Avihu: A Renewed Examination Yisca Zimran | Motion and Change in Micah 1:2–9 Noam Mizrahi | On the Importance of Text-critical Secondary Versions for Reconstructing the Literary Formation of Isaiah 61:1–7 Uri Gabbay | The Mesopotamian ‘Mouth Washing’ Ritual: A Hebrew Translation And more...

Polin , established in 1986 by the Institute for Polish-Jewish Studies, has acquired a well-deserved reputation for publishing authoritative material on all aspects of Polish Jewry. Contributions are drawn from many disciplines—history, politics, religious studies, literature, linguistics, sociology, art, and architecture—and from a wide variety of viewpoints. Polin is published by the Littman Library of Jewish Civilization. It is sponsored by the Institute of Polish–Jewish Studies, which is an associated institute of the Oxford Centre for Hebrew and Jewish Studies and of the Department of Hebrew and Jewish Studies, University College London, and by the American Association for Polish–Jewish Studies, which is linked with the Department of Near Eastern and Judaic Studies, Brandeis University.

Simon Bernfeld (1860–1940) was one of the most popular Jewish European writers of the early twentieth century. A prolific bestselling author in a broad range of fields of history and Jewish studies, and a pivotal figure in the renaissance of Jewish national culture. His oeuvre encompassed dozens of books, hundreds of essays, and thousands of daily columns published in Hebrew and German. Yet despite his vast influence, Bernfeld remained outside the mainstream. His prominent presence until the late 1920s stands in stark contrast to his subsequent obscurity. This gap prompts for an examination of whether his “forgetting” was deliberate and connected to the historical narrative he sought to promote. His political views, expressed in his sermons as a modern rabbi in Belgrade, in his polemic essays criticizing both the rabbinate and the Zionist Congress, were similarly marginalized. On The Margins: A Biography of Simon Bernfeld unfolds a biography woven into the history of the Jewish intelligentsia circles in Galicia, his birthplace, and Berlin, where he lived for many years until his death. His correspondence with a wide array of figures reviles the emergence of Hebrew mass media and a national canon. Through spatial and cultural analysis, exploring themes of Jewish imperial relations and intra-European migration, the book maps the Jewish intellectual networks of Galicia and the Pale of Settlement, examining their impact on the formation of Jewish cultural and intellectual power centers at the turn of the nineteenth and twentieth centuries.

A Guide to Jewish Warsaw 1938 is an extraordinary book, describing a place that no longer exists: Jewish Warsaw was, as is well known, utterly destroyed in World War II. And yet, the book seeks to pretend as if everything is still intact, and it is possible to go on a tour following it or embark on an imaginary journey. Every detail is based on information pertaining to Jewish Warsaw in 1938 from countless sources: newspapers, literature, travel guides, written and oral memoirs, archives, interviews, films, and exhibitions. A Guide to Jewish Warsaw 1938 seeks to reveal the beauty hidden from the eye in the largest Jewish city in Europe before the war. The acquaintance with Jewish Warsaw is made through general and useful introductions, describing its history, its beliefs and opinions, its unique language, and its tastes and smells. At the center of the book are seven walking tours, revealing the city's delights: the antique bookstores on Świętokrzyska Street; the buffet at the Writers and Journalists Association at Tłomacka 13; the "Maccabi" swimming pool and the Bund's sports field; cantorial music at the Great Synagogue and Hasidic melodies in the Modrzyc courtyard in the resort town of Otwock; the summer terrace at the Rubinchik cafe, opening onto Krasiński Garden, "the Jewish Garden"; modern marble sculptures in the cemetery; the "Tel Aviv" cafe on Nowolipie Street; the treasures in the Jewish Museum; courtyards that are a world of their own on Nalewki Street and its surroundings, and much more.

How does the past remain present in the urban landscape—in houses, streets, and public squares—even after the culture that once sustained it has been destroyed? What happens when history is not merely an abstract memory but a material reality that continues to shape and unsettle the present? In Bloody Wednesday , Yechiel Weizman traces the ghostly presence of the Jews of Olkusz, a town in south-central Poland whose large Jewish community flourished for centuries, until the Holocaust. Despite their total physical absence, from the end of the war until today the memory of the Jews is palpable and persistent—and at the same time silenced and repressed—in every street corner: in empty houses, in abandoned cemeteries and synagogues, in plaques and monuments, and through the ongoing public debates about property, heritage, and commemoration. Using the case study of a single Polish town, the book shows how the urban topography of Eastern Europe was continuously reshaped and redefined in relation to the legacy of the Second World War, the question of Jewish property, and the politics of Holocaust memory during the Communist period and after the fall of the Iron Curtain. Adopting a microhistorical lens and examining the smallest details of everyday life and urban history, the book reveals how the persistent debate over the presence of the dead Jews in the concrete and imagined spaces of one small town became a dramatic arena for a painful, intimate, and nostalgic confrontation with the violent fingerprints of the twentieth century and with pressing questions of responsibility, ethics, and guilt.

In this issue: David Fialkoff | From Disqualifying Deeds to Disqualifying Thoughts: The Early Form of Mishnah Zevahim Elyashiv Cherlow | A Unique Cairo Genizah Manuscript of Babylonian Talmud Tractates Shevu’ot Idan Pinto | "Shulhan shel Arba" of R. Bahya ben Asher: Explorations into Its History and Several of Its Kabbalistic Sources Daniel Abrams | The Awareness of Scribes and Kabbalists to Multiple Versions of Texts in Kabbalistic Manuscripts

Immediately upon the establishment of the State of Israel, Israel welcomed approximately 720,000 as part of the Great Aliyah. More than one third of these newcomers, immigrants and refugees, were housed in immigrant camps and later in transit camps known as maabarot . Some were later removed from them or left on their own accord; others remained in the maabarot for many years, and the maabarot remained within them. In their early years, the maabarot played an important social role and gave rise to new interethnic relations and new identities. Within a short period of time, and in a space intended to serve as a temporary way station, a shared form of existence emerged in the maabarot. It established principles of organization, fostered cooperation that crossed boundaries of ethnic and communal origin, and created communal cohesion that developed despite the limitations imposed by the absorbing establishment. This book reexamines life in the maabarot through a division into three distinct subperiods that reflect profound changes in social composition, in patterns of power, and in the immigrants’ consciousness of identity. The elimination of the heterogeneity that had characterized the social fabric not only changed the status of the residents in the eyes of the state and society, but also narrowed the social and future possibilities that had opened before them. Through an examination of diverse sources, a detailed depiction of everyday life, and a thematic analysis of language, religion, and education, a formative chapter in the social history of Israel is revealed through the world of the immigrants as they themselves shaped it. From a charged encounter among diasporas, social groups, and a harsh, brutal, and impossible daily routine, a society emerges that has until now remained at the margins of historical research.