In this issue: Sharon Weisser | ‘Is it Good to be Healthy?’ Philo as a Participant in the Ancient Debates about the Kinds of Goods Colten Cheuk-Yin Yam | Philo’s Knowledge of Medicine in his Later Roman Writings Mira Balberg and Haim Weiss | ‘What Shall I Leave for Old Age’: The Old and the Young in the Rabbinic Study House Avigail Manekin-Bamberger | Healing and Protection in Rabbinic Liturgy and in the Jewish Aramaic Incantation Bowls Warren Zev Harvey | Ibn Daud, Ibn Matut, and the Secret of the Garment Assaf Tamari | ‘Like … the Proficient Physician’: On the Tradition of the Physicians of the Soul, and Lurianic Kabbalah’s Uniqueness within it Jonathan Garb | The Somatic Medical Model in Or ha-Torah by R. Itzhak Eizik Haver

Tens of thousands of intellectuals - refugees, displaced people, voluntary immigrants and emissaries - have left their homeland in modern times and moved to other countries in Europe and overseas. In a world-wide panorama, Peter Burke describes the important figures in the great waves of immigration since the fifteenth century: starting with the Greeks who came to Italy following the conquest of Byzantium by the Ottomans and ending with those fleeing from the Bolsheviks, the Fascists and the Nazis in the twentieth century. The migrations in the early modern period were mostly for religious reasons - for example, the Jews and Moriscos from the Iberian Peninsula, the Huguenots (French Calvinists) following the cancellation of the Edict of Nantes, and Catholics from Protestant countries. In the nineteenth and twentieth centuries, however, the migrations were mainly due to racial persecution and political and ideological reasons. Exiles and Expatriates in the History of Knowledge clarifies the difficulties of the scholars to integrate in the host countries and the choice between assimilation and seclusion in the expatriate community. But mainly he came to point out the enormous contribution of expatriates and immigrants to the creation of new knowledge and its dissemination, not only in immigration countries such as the United States and Israel, but in the entire world - from China in the East to Brazil in the West. Burke especially discusses the contribution of scholars in the humanities and social sciences: historians, researchers of the history of art and literature, philosophers, sociologists and anthropologists. Besides academics who managed to integrate into universities in the host countries, there were also other cultural mediators: printers and publishers, translators, merchants who settled for many years in distant lands, missionaries and scholars who were invited to the courts of rulers who sought to advance their country to modernity. The damage caused by the "brain drain" from the countries of origin eclipsed the gains produced by the world of knowledge as a whole: liberation from provincialism, bridging traditions, mutual fertilization. The detailed review in Peter Burke's book, which was written in 2015 as a warning against Brexit (Britain's exit from the European Union), is intended to convey a very important message even today: the reception of immigrants and refugees enriches the local and global culture and is the main antidote against the depletion of the spirit and narrow horizons.

In this issue: Shira Shmidman | The Textual Witnesses of Tosefta Yevamot: New Finding in Light of the Cairo Genizah Fragments Gideon Bohak | I Beg You: Appeals to Angels in the Talmudic and Gaonic Periods Avishai Bar-Asher | The Bahir as It Once was: Transmission History as a Tool for Reconstructing and Reassesing the Text, Format, and Ideas of the Original Composition

After the Second World War, Poland experienced a radical transformation of its regime, a dramatic change of its borders and a large-scale resettlement of its population. The emergent Polish state lost its Eastern provinces to the Soviet Union and obtained areas east of the Oder-Neisse line as a compensation. Between 1945 and 1947, the vast majority of the German residents were expelled from the newly annexed territories, which were repopulated with Polish citizens, including around 100,000 Jewish survivors of the Holocaust. This book focuses on the first two years of this resettlement in Lower Silesia, and illuminates how Poles and Jews dealt with the material heritage left behind by the Germans. Pointing to the importance of material culture for the political and individual sense of belonging, the book offers a new perspective on the formation of Polish society after 1945.

Yaakov Shabtai is best known for his path-breaking novel Zichron Devarim (1977; translated into English as Past Continuous ), one of the most important works of prose in Hebrew if not in world literature due to its original structure. Shabtai discovered his gift for the theater in his twenties, and moved from Kibbutz Merchavia to Tel Aviv where he made his living authoring and translating plays and writing songs for entertainment evenings. In 1972 he published a collection of short stories entitled Uncle Peretz Takes Off . His novel-memoire Sof Davar (1984; Past Perfect ) was published posthumously. This biography interweaves a detailed description of Shabtai's life, his ideological evolution, and an analysis of his difficult path to literary achievement. His plays, though considered mediocre by some, emerge as essential for the crystallization of his novels.

The essay presents the lost archive of the Jewish author Zalman Shneour (Shklov 1887 – New York 1950). It was found in May 2018 at Calle Eraso 21 in Madrid – the city through which he had passed in the summer of 1941. Four carton boxes survived in the apartment of his late daughter, Renee Rebecca Shneour, who fled to New York together with her father but returned to live in Madrid in her adulthood. The essay offers a reading of Shneour's correspondences with three women - his mother in Shklov, his friend and lover in Berlin, and his daughter.

Written in Arabic in the first half of the ninth century, Twenty Chapters is the first medieval Jewish philosophical work, and had a major influence on the development of Jewish theological and philosophical thought. Dawūd al-Muqammaṣ, a Jewish convert to Christianity, who wrote this theological Summa after his return to Judaism, also authored the first Judeo-Arabic Bible commentaries, and some of the earliest Judeo-Arabic polemical works. The annotated Hebrew translation of this pioneering work, published here for the first time, presents al-Muqammaṣ in his intellectual and historical context and throws light on his Jewish, Muslim and Christian background.

The book deals with geomorphological and soil aspects, plants, and animals (arthropods, reptiles, and rodents) of dunes on the coastal plain of Israel. The book has 11 chapters: structure and geomorphological processes of coastal dunes, soil formation processes, the characteristic of the largest coastal dune areas, flora and fauna (arthropods, reptiles, small mammals: rodents), the impact of man and climate changes on coastal dune ecosystems, ecological-economic losses due to the loss or fixation of coastal dunes, policy, planning, and conflicts between stakeholders, conservation and interface of coastal dunes. The book is a product of the vast knowledge accumulated over decades in detailed studies conducted by Prof. Pua Bar, together with many other researchers in the coastal dunes in Israel.

Korot is devoted to the study of the philosophical, sociological and ethical aspects of the history of medicine and Judaism. The topics covered by the journal include: medicine in Jewish and Hebrew sources, the history of Jewish physicians, medicine in Palestine and Israel and medicine during the Nazi period. Each volume contains mostly English-language articles, together with some Hebrew contributions (abstracted in English). The "Historical Notes" and "Notes and Events" sections cover recent important developments and events in the above mentioned topics around the world. Each issue also includes several reviews of noteworthy books and contributions to the field.

The book seeks to examine Trust as a culture-dependant concept, offers a definintion for it, places it within a general framework of the pair of the Overt and the Hidden, and characterises it within Arabic-speaking Islamic culture. The book reviews the expressions of trust in a variety of fields in Arabic-speaking Islamic cultures, distills from them their common principles, compares them to their counterparts in Western cultures, chiefly American, and makes suggestions for making decision about it.

Jewish Studies is published annually by the World Union of Jewish Studies (WUJS) and provides an outlet for the publication of articles, studies, documents and various other contents in Jewish studies. The journal publishes articles in Hebrew and in English, which undergo a review process. It focuses on studies of a methodological-programmatic nature and reviews various areas of Jewish studies. The journal was first published in 1971 under the title 'Newsletter of the World Union of Jewish Studies'. Since 1996 it is published in its current form as Jewish Studies - Journal of the World Union of Jewish Studies. In addition to articles, the journal features a section for recent WUJS news and publications, as well as reviews of new books published in the various fields of Jewish studies. Among the articles in this issue: Noam Mizrahi | THE INTERPRETIVE TRANSMISSION OF ISAIAH AS WITNESSED BY 4QISAG (4Q61) Yael Escojido and Emmanuel Friedheim | THE LIBERATION OF JEWISH SLAVES IN THE LETTER OF ARISTEAS AS AN EXPRESSION OF FEAR OF ASSIMILATION: A STUDY OF THE ASSIMILATION PROCESS AFFECTING JEWISH SLAVES IN THE HELLENISTIC DIASPORA Gilad Sasson | “IN THE SANCTUARY, O LORD, WHICH THY HANDS HAVE ESTABLISHED”: THE HOMILY OF MEKHILTA OF R. ISHMAEL AND ITS PARALLELS IN AVOT DE-RABBI NATAN AND IN BAVLI KETUBBOT Hananel Mack | BECAUSE OF WHOM DO THE RAINS FALL? ALTERNATING CREDITS IN RAIN STORIES OF THE AGGADAH LITERATURE

Marx’s 1857 introduction to his Critique of Political Economy , which was not published in his lifetime, remains his only mature attempt to formulate the philosophical presuppositions of his economic research. Marx’s preface to the same work, published in 1859, contains a complementary philosophical discussion on the relations between economy and society. Their joint translation presents Hebrew readers with an accessible overview of the philosophical principles at the basis of Marx’s research.