Laws of Sale by Rabbi Hayya b. Sherira Gaon deals with the laws of commerce and property according to Hebrew law. The book is translated for the first time from the Arabic original, which survived in the Cairo Genizah , and is published in a scholarly edition, with comparisons to medieval translations, and with the addition of place references and notes, by Dr. Zvi Stampfer and Rabbi Moshe Gross, published by Yad Rav Nissim, Mekitze Nirdemim and the Hebrew Law Institute. This book constitutes a foundation for understanding commercial and property laws in Judaism, and is an essential tool for Torah scholars, Jewish scholars, and Hebrew law practitioners.

Since its creation, the Babylonian Talmud has stood at the center of the Jewish intellectual canon and the heart of Torah study. Despite its wide circulation and enduring significance, it remains an elusive work to define. It is a religious text, yet contains little theology; it is deeply legal, yet it is hardly concerned with practical rulings; it is framed as a commentary on the Mishnah, yet frequently departs into independent expansive discussions. What, then, is this composition? How was it constructed? How did it come to occupy such a central place in Jewish tradition? And how has it been interpreted over the centuries? The first part of The Talmud: A History of Learning is devoted to analyzing the Talmud itself—dissecting its constituent parts and exploring their formation, purpose, and historical context. The second part turns to the reception of the Talmud: the ways in which it has been read, studied, and reinterpreted from its redaction through the present day. The title of the book reflects this dual focus: it addresses both the internal processes of learning that gave rise to the Talmudic text, and the external history of its study and the discourses it has generated from late antiquity to the present.

The Two Mekhiltot on the Jethro Portion (Exodus 18) is, in a sense, a complement to Menahem Kahana's previous book, The Two Mekhiltot on the Amalek Portion . The book is based on new text editions of Mekhilta d'Rabbi Ishmael and Mekhilta d'Rabbi Shimon ben Yochai on the Jethro portion. It includes a systematic and detailed commentary on the exegeses of the Mekhiltot, shedding new light on many exegeses – their literal meaning, their real and historical context, and the worldviews reflected in them. The book reviews the previous editions of The Two Mekhiltot on the Jethro Portion and presents the important contribution of fragments from the Cairo Geniza that were discovered after the previous editions were published. It compares the traditions of the two Mekhiltot in their language, style, and content, and establishes the insight that in the Jethro portion, as in the Amalek portion, the tradition of Mekhilta d'Rabbi Ishmael generally takes precedence.

The Terminology of the Yerushalmi - The Secondary Terms presents a systematic study of the secondary terminology in the Talmud Yerushalmi. This work analyzes hundreds of terms in this Talmud, in light of all comprehensible occurrences of these terms according to all extant textual witnesses of the work. In addition to defining all of these terms, this volume analyzes all other characteristics of these expressions, including the types of sources they introduce, their "style," and the relationship between them and interchangeable and synonymous terminology.

Among the medieval liturgical manuscripts from Ashkenaz, the Nuremberg Mahzor takes a special place. Its size, its extraordinary selection of piyyutim and piyyut commentaries, and its lavish decoration that differs from the model used for many mahzorim in southern Germany make it a spectacular object. This aroused curiosity and interest, as reflected by those who are known to have viewed the manuscript, including Emperor Leopold I (1658–1705), who visited the Nuremberg Municipal Library in 1658, and several 17th and 18th century Christian scholars who wrote about the treasures of Nuremberg. In the 19th century, several Jewish scholars studied the manuscript in Nuremberg, among them Leopold Zunz from Berlin and Rabbi Isaak Meier Eppstein from Jerusalem, culminating in the detailed study and description by Nuremberg rabbi Bernhard Ziemlich (1884–1886). Salman Schocken had hoped to acquire the manuscript already in 1934 and succeeded in adding it to his collection in 1951. The fact that during its 56-year stay at the Schocken Library in Jerusalem the Mahzor was rarely exhibited and not easily accessible to scholars and the wider audience shrouded the manuscript in mystery.

In the past, prayers in the synagogue were adorned with many liturgical poems, piyyuṭim, in all the various Jewish communities, both on the major festivals and on many Sabbaths over the course of the year. Manuscripts preserve thousands of piyyuṭim, only some of which are familiar today, and some of which have never been published until our generation. This book collects more than two hundred piyyuṭim, which the Jews of Ashkenaz (German-speaking lands) and Northern France used to recite on wedding Sabbaths and Sabbaths on which circumcisions occurred. Dozens of poets wrote piyyuṭim for these festive occasions. Most of the piyyuṭim were written by German or French poets (between the eleventh and fourteenth centuries), but some of them were written by poets in the Land of Israel, Italy, or Spain. Some of the compositions were written in honor of lifecycle celebrations occurring in the families of the poets themselves. Aside from the major popular genres of Ashkenazic piyyuṭ (yoẓer, ofan, and zulat, in the blessings surrounding the morning Shema), the corpus in this volume also contains representatives of many unusual genres of piyyuṭ; this prominently demonstrates that on Sabbaths of family celebrations, the poets of Ashkenaz and Northern France wanted to include piyyuṭim in many different positions in the liturgy, more varied than usual. Especially prominent is the large unit of piyyuṭim that were recited surrounding the bridegroom’s ‘aliyya to the Torah: reshut (“invitation”) poems for the bridegroom and his groomsmen to go up for their ‘aliyyot, songs in honor of the bridegroom after his ‘aliyya, poems surrounding the reading of Ve’avraham Zaqen (a passage from the Torah that is read in honor of the bridegroom — today only in Sephardic synagogues, but in the past also in Ashkenazic), and Mi Shebberakh poets blessing the bridegroom after his ‘aliyya. Some of the poems are in Aramaic. The book includes also piyyuṭim that were recited (not specifically on the Sabbath) at the actual wedding and circumcision rituals, and piyyuṭim designated for the Grace After Meals of the festive meals in honor of the wedding and circumcision. The Ashkenazic poets were extremely learned, and they included large amounts of material from the lore (aggada) of the Talmud and Midrash. The late Prof. Jonah Fraenkel was the one that gathered the piyyuṭim for the Sabbaths of the year recited in the Ashkenazic and Northern French communities, as a continuation of his series of Ashkenazic maḥzorim for the Three Festivals and those for the High Holidays edited by Dr. Daniel Goldschmidt. This volume of Piyyuṭim for Wedding and Circumcision Sabbaths is the first in a series whose purpose is to publish all piyyuṭim for all Sabbaths that were recited in the lands of Ashkenaz and Northern France. Dr. Gabriel Wasseman, a scholar of piyyuṭ, completed Fraenkel’s work on this volume, indicating textual variants from many dozens of manuscripts, and writing a detailed commentary on the piyyuṭim. He also wrote a long introduction to the volume, which, among other things, offers a birds’-eye view of all the piyyuṭim, organized into their specific genres, and traces the development of the customs of reciting these piyyuṭim in the various communities over the course of centuries. Avraham Fraenkel added chapters to the introduction, which present a description of the customs of weddings and of circumcisions in Ashkenaz and Northern France, on the basis of books of minhagim (“customs”) and prayerbooks from the Ashkenazic and Northern French communities.

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: Shulamit Elizur | Rahitim and Siluk for Yom Kippur about the revelation of God to Elijah at Horeb Dan Greenberger and Y. Zvi Stampfer | ' On the Obligation of Prayer ' by Rav Saadia Gaon Eli Gurfinkel | The Reason for the Shew-Bread Table and the Candelbara ( Menora ) from Rabbi Samuel Ibn Tibon Yossef Elizur | Rabbi Joseph Hayyun's Commentary on the Book of Zephania Yohanan Kapah | Rabbi Joseph Hayyun's Commentary on the Book of Haggai Yaron Nisenholz | The Proclamations of the Great Rabbinical Court of Prague in the 18 th Century

A letter written during the destruction of the communities of Galicia in the spring of 1943 by Solomea Ochs, née Luft, found among the possessions of a Wehrmacht general and later featured in an exhibition in contemporary Berlin, transforms in the hands of historian Ram Ben-Shalom into a wide-ranging documentary novel. Solomea's letter, in her own handwriting, describes not only the horrors of the massacre and extermination but also touches on the depths of humiliation and devastation felt by the Jews kneeling before their killers. This is the voice of mighty force of nature that has been silenced; something stronger than poetry and lamentation, even if it will surely be remembered alongside the great Jewish laments of the Middle Ages and Bialik's "Upon the Slaughter." Ram Ben-Shalom discovered that this letter is none other than a letter from his aunt to her family before her murder, and that the letter was kept in the drawer of his father's desk at their home in Tel Aviv. From here, a complex search journey emerged, with surprising dimensions that accumulate into a picture of distinctly epic proportions. With craftsmanship, Ben-Shalom weaves a story that is at once a poetics of life, a cultural critique, and an unparalleled delicate analysis of the depths of the selfhood of Israeli Judaism.

Prayer in Israel is not only a personal and occasional expression of man's relationship with his God, but a complete way of life, organized around a set of daily prayers, on weekdays, on Shabbat and on holidays. But many questions hover around the genesis of this system: When was it designed? At what stages? What is the relationship between its different parts and between its different ways - blessing, reading and prayer? What is the difference between public prayer and individual prayer? Extensive literature has already been written on the history of the prayer, but since the main design of the prayer emerged from the Talmudic literature - Tanna'im and Amora'im - it is essential to place the study of the prayer on the basis of a detailed analysis of the Talmudic material, according to the ways of updated Talmudic science. From this a reliable picture of the prayer in Israel may be drawn from within the literature of the Sages. This essay seeks to present basic chapters from this task.

Sabbatian Songs of Faith: Ritual, Community, and Interreligious Encounters in the Late Ottoman Empire unveils the hidden world of the Ma’aminim—followers of the 17th-century Jewish messianic figure, Sabbatai Tzvi. After Tzvi’s dramatic conversion to Islam in 1666, many of his followers returned to mainstream Judaism. However, a dedicated group followed in his footsteps, converted to Islam, and established a new path, blending Sabbatian, Jewish, and Islamic elements within a distinct Ottoman-Sephardi cultural framework. For centuries, the Ma’aminim maintained secrecy, forming distinct communities (known as the Dönme) and playing a multifaceted role in Jewish and Ottoman histories. This book sheds new light on their social life and esoteric traditions through a comprehensive, interdisciplinary analysis of previously mostly unexamined mystical manuscripts in Ladino, Hebrew, and Ottoman Turkish. It explores their sacred songs, radical theology, rituals, folklore, and musical practices as reflections of communal reality and developments. By placing the Ma’aminim within a broader historical and cross-cultural perspective, Sabbatian Songs of Faith offers fresh insights into religious transformation, intercommunal exchanges, and the interplay between faith, ritual, and popular culture in the late Ottoman world and beyond.

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.

The Other War articulates the anatomy of World War II. For that purpose, it takes an unusual perspective: instead of following the conventional horizontal historical axis, from Nazi Germany eastwards and westwards, it directs the view from the global south to the north. Both axes, the continental and the colonial, were, of course, not disconnected; to expose their intersections, this book lays the focus on Jewish Palestine. The focus on Palestine, as part of a broad British defense parameter protecting the Indian subcontinent, reveals the entanglement of two conflicts: the European war, that escalated into a world war, and the Jewish-Arab-British war over Palestine. In their discreet competition, each of these conflicts remained, for its rival, a foreign war.