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Amotz Giladi

Israeli poet Yonatan Ratosh was the leader of the Young Hebrews, a nationalist group active from the 1940s to the 1970s. Despite his opposition to Zionism and his aspiration to revive the ancient Hebrews’ premonotheistic civilization, Ratosh shared Zionism’s ambition to elaborate a new Israeli identity. One prominent act of this mission involved enlarging the literary corpus in Hebrew through translation. Although initially a means of income, for Ratosh translation increasingly came to be a way to express his ideological position and his self-image as an intellectual. Thus, Ratosh provides an example of how developing a national identity can coincide with appropriating foreign literature. With his regular exhortations that Hebrew readers attain knowledge of foreign cultures, Ratosh did not intend to promote cosmopolitanism. Rather, he considered these endeavors as ultimately reinforcing a “Hebrew” identity.

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Dan Moss

Pharaoh Ptolemy, whilst he consulted with his Master of the Quarries, beheld amongst the Hebrew slaves (that wretched tribe we ever keep in servitude) a maiden beautiful past measure, and far beyond the fading beauty of his lawful wife and sister Nefertiti

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Considerations on the Assassination of William Shakespeare

Richard Wilson

informing it. In a superb image of John Florio (Shakespeare, that is), the Greeks received ‘their baptizing water from the conduit pipes of the Egyptians’, who had received it from ‘the well-springs of the Hebrews’. Those same waters brought Florio to the

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David Allen Harvey

Classical polytheism or “paganism” presented a challenge to the Philhellenes of the Enlightenment, who found it difficult to accept that the greatest minds of antiquity had been taken in by (vide Fontenelle) “a heap of chimeras, delusions, and absurdities.” Rejecting the claim that “paganism” was a deformation of the “natural religion” of the early Hebrew patriarchs, several Enlightenment thinkers developed theories of classical polytheism, presenting it as the apotheosis of the great kings and heroes of the first ages of man, a system of allegorical symbols that conveyed timeless truths, and the effort of a prescientific mentality to understand the hidden forces of nature. Although divergent in their interpretations of “paganism,” these theories converged by separating its origins from Judeo-Christian traditions and presenting religion as an essentially human creation. Thus, Enlightenment theories of classical mythology contributed to the emergence of the more cosmopolitan and tolerant spirit that characterized the age.

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Materiality as an Agency of Knowledge

Competing Forms of Knowledge in Rachel's Tomb in Tiberias

Nimrod Luz

Recently, I published a short paper in Hebrew in a popular local journal. The gist of the paper was that the newly emerging shrine of Rachel in Tiberias should be seen as an example of contemporary mythologization. The paper relied on ethnographic

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Constructing Difference and Imperial Strategy

Contrasting Representations of Irish and Zionist Nationalism in British Political Discourse (1917–1922)

Maggy Hary

, that Hagar was the wife of Abraham, and Sarah was his concubine; and this hatred is all the more envenomed because the Hebrew holds the direct opposite to have been the case. Other and more real hatreds have been superimposed, but the stories and

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Captured by Texts

Travel Tales of Captivity in Rabbinic Literature

Joshua Levinson

result of textual contamination from the Babylonian tradition. The fact that this identification appears here in Aramaic while the tale itself is in Hebrew may indicate its secondary status. 15 b. Git 58a (ms. Vatican 130). The meaning of the words

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Keith Jones

church; at the same time, all the Jewish students head to Temple for Hebrew School. That leaves Holling and his teacher, Mrs Baker. He's convinced that she hates him, though she probably just hates having what might otherwise have been a free afternoon

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Romanticizing Difference

Identities in Transformation after World War I

Nadia Malinovich

inaugural ceremony of the Hebrew University of Jerusalem in 1925, the writer Jean-Richard Bloch described the “oriental” landscape of the university and the “occidental” origins of the participants, representatives of “science and humanism,” as a paradox

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Beyond Colonial Tropes

Two Productions of A Midsummer Night’s Dream in Palestine

Samer Al-Saber

, Al-Kasaba Theatre, in collaboration with West Jerusalem’s Khan Theatre, staged a bilingual Hebrew and Arabic-language production of Romeo and Juliet in 1996. 9 In 2012, Ashtar Theatre staged Richard II for the Globe-to-Globe Festival in London in