The translation of Aggadic (non-legal) selections from the Jerusalem Talmud with analytical commentary.

As Library Journal notes: This massive anthology celebrates the 3000-year anniversary of the founding of the city of Jerusalem. It describes, from a Jewish perspective, the history and sociology of the city. Lavishly illustrated, the volume contains biblical quotations, rabbinic literature, travel writings, poems, songs, and fiction excerpts, the majority dating from the last 100 years. The living city amid a world of war is a theme present throughout. In the excerpts by S.Y. Agnon and Amos Oz, we are brought close to the modern dilemma and the eternal. This anthology shows and tells us how Jerusalem has lived in the hearts of the Jewish people.

The controversial journalistic analysis of the mentality that fostered the Holocaust, from the author of The Origins of Totalitarianism Sparking a flurry of heated debate, Hannah Arendt’s authoritative and stunning report on the trial of German Nazi leader Adolf Eichmann first appeared as a series of articles in The New Yorker in 1963. This revised edition includes material that came to light after the trial, as well as Arendt’s postscript directly addressing the controversy that arose over her account. A major journalistic triumph by an intellectual of singular influence, Eichmann in Jerusalem is as shocking as it is informative—an unflinching look at one of the most unsettling (and unsettled) issues of the twentieth century.

Award-winning journalist Javier Sinay investigates a series of murders from the nineteenth century, unearthing the complex history and legacy of Moisés Ville, the "Jerusalem of South America," and his personal connection to a little-known period of Jewish history in Argentina. In 2009, journalist Javier Sinay discovered an article from 1947, written by his great-grandfather Mijl Hacohen Sinay, detailing twenty-two murders that had occurred in Moisés Ville at the end of the nineteenth century. What starts out as an investigation into these murders turns into a deeper exploration of the history of Moisés Ville, one of the first Jewish agricultural communities in Argentina, and Sinay's own connection to this historically thriving Jewish epicenter. Seeking refuge from the pogroms of Czarist Russia, a group of Jewish immigrants founded Moisés Ville in the late 1880s. Like their town's prophetic namesake, these immigrants fled one form of persecution only to encounter a different set of hardships: exploitative land prices, starvation, illness, language barriers, and a series of murders perpetrated by roving gauchos who preyed upon their vulnerability. Sinay, though a descendant of these immigrants, is unfamiliar with this turbulent history, and his research into the spate of violence plunges him into his family's past and their link to Moisés Ville. He combs through libraries and archives in search of documents about the murders and hires a book detective to track down issues ofDer Viderkol, the first Yiddish newspaper in Argentina started by his great-grandfather. He even enrolls in Yiddish classes so he can read the newspaper and other contemporaneous records for himself. Through interviews with his family members, current residents of Moisés Ville, historians, and archivists, Sinay compiles moving portraits of the victims of these heinous murders and reveals the fascinating and complex history of the town once known as the "Jerusalem of South America."

Balian, the landless son of a local baron, goes to Jerusalem to seek his fortune. Instead, he finds himself trapped into serving the young prince suffering from leprosy, an apparent sentence to obscurity and death. But the unexpected death of King Amalric makes the leper boy King Baldwin IV of Jerusalem, and Balian’s prospects begin to improve. The Byzantine princess Maria Comnena is just thirteen years old when she arrives in the Kingdom of Jerusalem at her great uncle’s orders to cement the alliance between the two Christian kingdoms in the East. The child wife of a man almost three times her own age, she is despite her excellent education and intelligence little more than a pretty doll in the eyes of her husband. When she fails to produce a male heir for the desperate king, her marriage becomes a gilded prison. Until suddenly the king is dead and Maria finds herself a wealthy widow at just twenty years of age. Meanwhile, the charismatic Kurdish leader Saladin has united the forces of Islam and vowed to drive the Christians into the sea. While King Baldwin IV—and Balian—struggle to save the Holy Land for Christendom by whatever means they can, the internal rivalries of Templars and Hospitallers, the advocates of offense and defense, and the bitter rivalries of barons threaten to tear the kingdom apart.

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Blunt discussion about Islam, Zionism and the Middle East from a Catholic perspective.

The Siege of Jerusalem (c. 1370-90 CE) is a difficult text. By twenty-first-century standards, it is gruesomely violent and offensive. It tells the story of the Roman destruction of the Second Temple in Jerusalem in 70 CE, an event viewed by its author (as by many in the Middle Ages) as divine retribution against Jews for the killing of Christ. It anachronistically turns first-century Roman emperors Titus and Vespasian into Christian converts who battle like medieval crusaders to avenge their savior and cleanse the Holy Land of enemies of the faith. It makes little sense without frank understanding of medieval Christian anti-Semitism. There is, nevertheless, some consensus that Siege is a finely crafted piece of poetry, and that its combination of horror, beauty, and learnedness makes it an effective work of art. As literary scholar A.C. Spearing has put it, “We may not like what the poet does, but it is done with skillful craftsmanship and sometimes with brilliant virtuosity.” The tale that the anonymous Siege poet tells, moreover, is an important and still reverberating part of the history of Western thinking about the East. It is, in Yehuda Amichai’s phrase, a “currency of the past” that continues to be negotiated. The first-century destruction of Jerusalem has been understood in both Christian and Jewish traditions as the beginning of the Jewish Diaspora; for medieval Christians it was also a model of successful Christian leadership and justified warfare, an allegory of political and personal spiritual battle. As part of the story of the historical rift between Christianity and Judaism—and of the inevitable victory of Christianity—the destroyed Second Temple was taken as symbolic of the fall of Judaism and the rise of the new Christian era in which anyone who rejected Christ would suffer. Written in alliterative verse in the late fourteenth century, The Siege of Jerusalem seems to have been popular in its day; at least nine fourteenth- and fifteen-century manuscripts containing the poem have come down to us. Yet this is the first volume to offer a full Modern English translation. In addition, appendices provide extensive samples of the alliterative original, a wide-ranging compendium of materials documenting anti-Semitism in the Middle Ages, comparative biblical passages, and much else.

Keret and Gavron masterfully assemble some of Israel's top contemporary writers into a compulsively readable collection.

Rifqa is Mohammed El-Kurd’s debut collection of poetry, written in the tradition of Ghassan Kanafani’s Palestinian Resistance Literature. The book narrates the author’s own experience of dispossession in Sheikh Jarrah--an infamous neighborhood in Jerusalem, Palestine, whose population of refugees continues to live on the brink of homelessness at the hands of the Israeli government and US-based settler organizations. The book, named after the author’s late grandmother who was forced to flee from Haifa upon the genocidal establishment of Israel, makes the observation that home takeovers and demolitions across historical Palestine are not reminiscent of 1948 Nakba, but are in fact a continuation of it: a legalized, ideologically-driven practice of ethnic cleansing.