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It has been copied into several manuscripts, which ended up scattered around the world, until they were ultimately collected by professor Chaim Wirszubski Z.L. of the Hebrew University of Jerusalem in the 1930s and 1940s. Wirszubski set out on a project of conducting a scientific edition of the treatise, and even published a small part of it. However, misfortune has prevented him from finishing his great work, and he was called upon to teach in the Great Yeshiva in heavens. Now, the reader is presented with a full edition, accompanied by a comprehensive and methodical research. The research is separated from the original text, to allow the reader to focus on the text itself, if they so wish. Those who would seek to also delve into the analysis, can easily do so. It is not everyday that a person is awarded the great privilege of returning a lost book to the collective Jewish library. Even more so when it is a book written by one of the greatest rabbis in recent generations, least of all a halakhic figure of the magnitude of Rabbi Nathan. We are faced with an unparalleled text in Rabbinic messianic and Hebrew literature. It is the central text of the Sabbatean movement after Sabbatai Zevi’s conversion to Islam. Sefer Habri’a was written by the progenitor of the movement, Rabbi Nathan of Gaza. Rabbi Nathan was famously considered a prophet by the spiritual leaders of the Jewish world in his time, and was one of those who declared Sabbatai Zevi to be a messiah. He was the one who explained the profound meaning of Zevi’s conversion, and the one who tried to prevent the masses from converting along with him. If we wish to be certain that we can indeed declare “thou art our brother” to Nathan, we must look at this renewed text from every possible perspective. The text’s uniqueness, it’s complexity, length and meaning introduce many challenges, both on the technical-philological level and on that of semantic analysis. We should also pay heed to how socially problematic the Sabbatean movement is, following the heated debates that arose several generations after Zevi’s conversion. On that subject, we can view Sefer Habri’a as a treatise which ascribes profound meaning to Zevi’s ‘foreign acts’, through the Ha’ari’s hyper-nomic system. That is, the Lurianic Kabbalah, which unequivocally accepts the Jewish Halakha as sacred, is the treatise’s main method of discourse. It seems that the survival and continuity of Jewish tradition after the crisis was Rabbi Nathan’s main motivation in writing this immense work. That is, the desire to give a profound kabbalic meaning to the commandments of halakha, in the face of a shifting historical reality is at the heart of the text. Sabbateanism is a grave subject in Jewish history. Therefore, whenever a new Sabbatean document is published, we must ask ourselves how its publication will affect the existing knowledge we have. When people read new material that contradicts what they perceive to be true, they often develop a ‘resistance front’, assuming that every new claim must be proved out of the existing body of knowledge, as if the unknown can be explored from the confines of the known. The problem here is evident - new information cannot be added in this way, and true learning cannot be achieved. All that can happen is that we pour old knowledge into a slightly different mould, at best. That said, there are times when a newly published document is so important that it demands of us to re-examine all of our previous held knowledge. More often than not, those who are tasked with preserving knowledge are not enthusiastic by the appearance of a new research which undermines the well known system to which they adhere. Therefore, if we wish the new knowledge to be properly accepted by people in that position, upon publishing such a document we must present in detail what we retain, and what we reconsider. It is possible that Sefer Habri’a would lead us into rethinking the Sabbatean movement in its entirety. It is, after all, a fundamental text written by the movement’s progenitor, immediately after the conversion. We will soon see that Sefer Habri’a would lead any observant reader to a clear understanding that it is a Kabbalah book that follows directly the writings of the Ha’ari. It is a direct continuation, and some would even say the highlight, of the Lurianic corpus. In this manner we can also see that Torat Israel, the Jewish halakha and the well-being of the nation at a time of crisis were undoubtedly on the mind of the author, Rabbi Nathan of Gaza, and that he was a loyal grand sage of Israel.","author":[{"@context":"https://schema.org","@type":"Person","name":"Leor Holzer","url":"https://independent.academia.edu/LeorHolzer"}],"contributor":[],"dateCreated":"2019-07-03","dateModified":"2019-07-03","datePublished":"2019-01-01","headline":"הבריאה‬ ‫ספר‬ ‫ל‬ ‫רבי‬ ‫נתן‬ ‫מעזה‬ )‫העזתי‬ ‫(נתן‬ ‫וניתוח‬ ‫ביקורתית‬ ‫מהדורה‬ ‫מהדיר‬ : ‫הולצר‬ ‫ליאור","image":"https://attachments.academia-assets.com/59921906/thumbnails/1.jpg","inLanguage":"he","keywords":["Metaphysics","Hebrew Language","Religious Conversion","17th-Century Studies","Natural Theology","Magic and the Occult (Anthropology Of Religion)","Heresy","Kabbalah","Hasidism","Gershom Scholem","Israel","Jerusalem","Lurianic Kabbalah","THESSALONIKI","Sabbatai Zevi","Dönmeh","Frankism","Sabbatianism","Nathan of Gaza","Jewish Orthodoxy"],"publication":"Sefer Habri'a - Nathan Ghazzati","publisher":{"@context":"https://schema.org","@type":"Organization","name":null},"sourceOrganization":[{"@context":"https://schema.org","@type":"EducationalOrganization","name":null}],"thumbnailUrl":"https://attachments.academia-assets.com/59921906/thumbnails/1.jpg","url":"https://www.academia.edu/39742301/%D7%94%D7%91%D7%A8%D7%99%D7%90%D7%94_%D7%A1%D7%A4%D7%A8_%D7%9C_%D7%A8%D7%91%D7%99_%D7%A0%D7%AA%D7%9F_%D7%9E%D7%A2%D7%96%D7%94_%D7%94%D7%A2%D7%96%D7%AA%D7%99_%D7%A0%D7%AA%D7%9F_%D7%95%D7%A0%D7%99%D7%AA%D7%95%D7%97_%D7%91%D7%99%D7%A7%D7%95%D7%A8%D7%AA%D7%99%D7%AA_%D7%9E%D7%94%D7%93%D7%95%D7%A8%D7%94_%D7%9E%D7%94%D7%93%D7%99%D7%A8_%D7%94%D7%95%D7%9C%D7%A6%D7%A8_%D7%9C%D7%99%D7%90%D7%95%D7%A8"}</script><style type="text/css">@media(max-width: 567px){:root{--token-mode: Rebrand;--dropshadow: 0 2px 4px 0 #22223340;--primary-brand: #0645b1;--error-dark: 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window.loswp.showSignupCaptcha = false window.loswp.willEdgeCache = false; window.loswp.work = {"work":{"id":39742301,"created_at":"2019-07-03T06:12:31.322-07:00","from_world_paper_id":null,"updated_at":"2023-06-13T09:38:42.112-07:00","_data":{"abstract":"The purpose of this research is to publish a manuscript of the treatise Sefer Habri’a (The Book of Creation), written in 1670 by Rabbi Avraham Binyamin Nathan ben Elisha Chaim Halevi Askhenazy, also known as Nathan Ghazzati or Rabbi Nathan of Gaza. It has been copied into several manuscripts, which ended up scattered around the world, until they were ultimately collected by professor Chaim Wirszubski Z.L. of the Hebrew University of Jerusalem in the 1930s and 1940s. Wirszubski set out on a project of conducting a scientific edition of the treatise, and even published a small part of it. However, misfortune has prevented him from finishing his great work, and he was called upon to teach in the Great Yeshiva in heavens. Now, the reader is presented with a full edition, accompanied by a comprehensive and methodical research. The research is separated from the original text, to allow the reader to focus on the text itself, if they so wish. Those who would seek to also delve into the analysis, can easily do so.\nIt is not everyday that a person is awarded the great privilege of returning a lost book to the collective Jewish library. Even more so when it is a book written by one of the greatest rabbis in recent generations, least of all a halakhic figure of the magnitude of Rabbi Nathan. We are faced with an unparalleled text in Rabbinic messianic and Hebrew literature. It is the central text of the Sabbatean movement after Sabbatai Zevi’s conversion to Islam. Sefer Habri’a was written by the progenitor of the movement, Rabbi Nathan of Gaza. Rabbi Nathan was famously considered a prophet by the spiritual leaders of the Jewish world in his time, and was one of those who declared Sabbatai Zevi to be a messiah. He was the one who explained the profound meaning of Zevi’s conversion, and the one who tried to prevent the masses from converting along with him.\nIf we wish to be certain that we can indeed declare “thou art our brother” to Nathan, we must look at this renewed text from every possible perspective. The text’s uniqueness, it’s complexity, length and meaning introduce many challenges, both on the technical-philological level and on that of semantic analysis. We should also pay heed to how socially problematic the Sabbatean movement is, following the heated debates that arose several generations after Zevi’s conversion. On that subject, we can view Sefer Habri’a as a treatise which ascribes profound meaning to Zevi’s ‘foreign acts’, through the Ha’ari’s hyper-nomic system. That is, the Lurianic Kabbalah, which unequivocally accepts the Jewish Halakha as sacred, is the treatise’s main method of discourse. It seems that the survival and continuity of Jewish tradition after the crisis was Rabbi Nathan’s main motivation in writing this immense work. That is, the desire to give a profound kabbalic meaning to the commandments of halakha, in the face of a shifting historical reality is at the heart of the text.\nSabbateanism is a grave subject in Jewish history. Therefore, whenever a new Sabbatean document is published, we must ask ourselves how its publication will affect the existing knowledge we have. When people read new material that contradicts what they perceive to be true, they often develop a ‘resistance front’, assuming that every new claim must be proved out of the existing body of knowledge, as if the unknown can be explored from the confines of the known. The problem here is evident - new information cannot be added in this way, and true learning cannot be achieved. All that can happen is that we pour old knowledge into a slightly different mould, at best. That said, there are times when a newly published document is so important that it demands of us to re-examine all of our previous held knowledge. More often than not, those who are tasked with preserving knowledge are not enthusiastic by the appearance of a new research which undermines the well known system to which they adhere. Therefore, if we wish the new knowledge to be properly accepted by people in that position, upon publishing such a document we must present in detail what we retain, and what we reconsider. It is possible that Sefer Habri’a would lead us into rethinking the Sabbatean movement in its entirety. It is, after all, a fundamental text written by the movement’s progenitor, immediately after the conversion. We will soon see that Sefer Habri’a would lead any observant reader to a clear understanding that it is a Kabbalah book that follows directly the writings of the Ha’ari. It is a direct continuation, and some would even say the highlight, of the Lurianic corpus. In this manner we can also see that Torat Israel, the Jewish halakha and the well-being of the nation at a time of crisis were undoubtedly on the mind of the author, Rabbi Nathan of Gaza, and that he was a loyal grand sage of Israel. \n","publication_date":"2019,,","publication_name":"Sefer Habri'a - Nathan Ghazzati"},"document_type":"book","pre_hit_view_count_baseline":null,"quality":"low","language":"he","title":"הבריאה‬ ‫ספר‬ ‫ל‬ ‫רבי‬ ‫נתן‬ ‫מעזה‬ )‫העזתי‬ ‫(נתן‬ ‫וניתוח‬ ‫ביקורתית‬ ‫מהדורה‬ ‫מהדיר‬ : ‫הולצר‬ ‫ליאור","broadcastable":true,"draft":false,"has_indexable_attachment":true,"indexable":true}}["work"]; window.loswp.workCoauthors = [49265284]; window.loswp.locale = "en"; window.loswp.countryCode = "SG"; window.loswp.cwvAbTestBucket = ""; window.loswp.designVariant = "ds_vanilla"; window.loswp.fullPageMobileSutdModalVariant = "full_page_mobile_sutd_modal"; window.loswp.useOptimizedScribd4genScript = false; window.loginModal = {}; window.loginModal.appleClientId = 'edu.academia.applesignon'; window.userInChina = "false";</script><script defer="" src="https://accounts.google.com/gsi/client"></script><div class="ds-loswp-container"><div class="ds-work-card--grid-container"><div class="ds-work-card--container js-loswp-work-card"><div class="ds-work-card--cover"><div class="ds-work-cover--wrapper"><div class="ds-work-cover--container"><button class="ds-work-cover--clickable js-swp-download-button" data-signup-modal="{"location":"swp-splash-paper-cover","attachmentId":59921906,"attachmentType":"pdf"}"><img alt="First page of “הבריאה‬ ‫ספר‬ ‫ל‬ ‫רבי‬ ‫נתן‬ ‫מעזה‬ )‫העזתי‬ ‫(נתן‬ ‫וניתוח‬ ‫ביקורתית‬ ‫מהדורה‬ ‫מהדיר‬ : ‫הולצר‬ ‫ליאור”" class="ds-work-cover--cover-thumbnail" src="https://0.academia-photos.com/attachment_thumbnails/59921906/mini_magick20190703-2607-hkj5o4.png?1562159579" /><img alt="PDF Icon" class="ds-work-cover--file-icon" src="//a.academia-assets.com/images/single_work_splash/adobe_icon.svg" /><div class="ds-work-cover--hover-container"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">download</span><p>Download Free PDF</p></div><div class="ds-work-cover--ribbon-container">Download Free PDF</div><div class="ds-work-cover--ribbon-triangle"></div></button></div></div></div><div class="ds-work-card--work-information"><h1 class="ds-work-card--work-title">הבריאה‬ ‫ספר‬ ‫ל‬ ‫רבי‬ ‫נתן‬ ‫מעזה‬ )‫העזתי‬ ‫(נתן‬ ‫וניתוח‬ ‫ביקורתית‬ ‫מהדורה‬ ‫מהדיר‬ : ‫הולצר‬ ‫ליאור</h1><div class="ds-work-card--work-authors ds-work-card--detail"><a class="ds-work-card--author js-wsj-grid-card-author ds2-5-body-md ds2-5-body-link" data-author-id="49265284" href="https://independent.academia.edu/LeorHolzer"><img alt="Profile image of Leor Holzer" class="ds-work-card--author-avatar" src="https://0.academia-photos.com/49265284/12958612/22410132/s65_leor.holzer.jpg" />Leor Holzer</a></div><div class="ds-work-card--detail"><p class="ds-work-card--detail ds2-5-body-sm">2019, Sefer Habri'a - Nathan Ghazzati</p><div class="ds-work-card--work-metadata"><div class="ds-work-card--work-metadata__stat"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">visibility</span><p class="ds2-5-body-sm" id="work-metadata-view-count">…</p></div><div class="ds-work-card--work-metadata__stat"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">description</span><p class="ds2-5-body-sm">14 pages</p></div><div class="ds-work-card--work-metadata__stat"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">link</span><p class="ds2-5-body-sm">1 file</p></div></div><script>(async () => { const workId = 39742301; 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if (!viewCountBody) { throw new Error('Failed to find work views element'); } viewCountBody.textContent = `${commaizedViewCount} views`; } catch (error) { // Remove the whole views element if there was some issue parsing. document.getElementById('work-metadata-view-count')?.parentNode?.remove(); throw new Error(`Failed to parse view count: ${viewCount}`, error); } }; // If the DOM is still loading, wait for it to be ready before updating the view count. if (document.readyState === "loading") { document.addEventListener('DOMContentLoaded', () => { updateViewCount(viewCount); }); // Otherwise, just update it immediately. } else { updateViewCount(viewCount); } })();</script></div><p class="ds-work-card--work-abstract ds-work-card--detail ds2-5-body-md">The purpose of this research is to publish a manuscript of the treatise Sefer Habri’a (The Book of Creation), written in 1670 by Rabbi Avraham Binyamin Nathan ben Elisha Chaim Halevi Askhenazy, also known as Nathan Ghazzati or Rabbi Nathan of Gaza. It has been copied into several manuscripts, which ended up scattered around the world, until they were ultimately collected by professor Chaim Wirszubski Z.L. of the Hebrew University of Jerusalem in the 1930s and 1940s. Wirszubski set out on a project of conducting a scientific edition of the treatise, and even published a small part of it. However, misfortune has prevented him from finishing his great work, and he was called upon to teach in the Great Yeshiva in heavens. Now, the reader is presented with a full edition, accompanied by a comprehensive and methodical research. The research is separated from the original text, to allow the reader to focus on the text itself, if they so wish. Those who would seek to also delve into the analysis, can easily do so. It is not everyday that a person is awarded the great privilege of returning a lost book to the collective Jewish library. Even more so when it is a book written by one of the greatest rabbis in recent generations, least of all a halakhic figure of the magnitude of Rabbi Nathan. We are faced with an unparalleled text in Rabbinic messianic and Hebrew literature. It is the central text of the Sabbatean movement after Sabbatai Zevi’s conversion to Islam. Sefer Habri’a was written by the progenitor of the movement, Rabbi Nathan of Gaza. Rabbi Nathan was famously considered a prophet by the spiritual leaders of the Jewish world in his time, and was one of those who declared Sabbatai Zevi to be a messiah. He was the one who explained the profound meaning of Zevi’s conversion, and the one who tried to prevent the masses from converting along with him. If we wish to be certain that we can indeed declare “thou art our brother” to Nathan, we must look at this renewed text from every possible perspective. The text’s uniqueness, it’s complexity, length and meaning introduce many challenges, both on the technical-philological level and on that of semantic analysis. We should also pay heed to how socially problematic the Sabbatean movement is, following the heated debates that arose several generations after Zevi’s conversion. On that subject, we can view Sefer Habri’a as a treatise which ascribes profound meaning to Zevi’s ‘foreign acts’, through the Ha’ari’s hyper-nomic system. That is, the Lurianic Kabbalah, which unequivocally accepts the Jewish Halakha as sacred, is the treatise’s main method of discourse. It seems that the survival and continuity of Jewish tradition after the crisis was Rabbi Nathan’s main motivation in writing this immense work. That is, the desire to give a profound kabbalic meaning to the commandments of halakha, in the face of a shifting historical reality is at the heart of the text. Sabbateanism is a grave subject in Jewish history. Therefore, whenever a new Sabbatean document is published, we must ask ourselves how its publication will affect the existing knowledge we have. When people read new material that contradicts what they perceive to be true, they often develop a ‘resistance front’, assuming that every new claim must be proved out of the existing body of knowledge, as if the unknown can be explored from the confines of the known. The problem here is evident - new information cannot be added in this way, and true learning cannot be achieved. All that can happen is that we pour old knowledge into a slightly different mould, at best. That said, there are times when a newly published document is so important that it demands of us to re-examine all of our previous held knowledge. More often than not, those who are tasked with preserving knowledge are not enthusiastic by the appearance of a new research which undermines the well known system to which they adhere. Therefore, if we wish the new knowledge to be properly accepted by people in that position, upon publishing such a document we must present in detail what we retain, and what we reconsider. It is possible that Sefer Habri’a would lead us into rethinking the Sabbatean movement in its entirety. It is, after all, a fundamental text written by the movement’s progenitor, immediately after the conversion. We will soon see that Sefer Habri’a would lead any observant reader to a clear understanding that it is a Kabbalah book that follows directly the writings of the Ha’ari. It is a direct continuation, and some would even say the highlight, of the Lurianic corpus. In this manner we can also see that Torat Israel, the Jewish halakha and the well-being of the nation at a time of crisis were undoubtedly on the mind of the author, Rabbi Nathan of Gaza, and that he was a loyal grand sage of Israel. </p><div class="ds-work-card--button-container"><button class="ds2-5-button js-swp-download-button" data-signup-modal="{"location":"continue-reading-button--work-card","attachmentId":59921906,"attachmentType":"pdf","workUrl":"https://www.academia.edu/39742301/%D7%94%D7%91%D7%A8%D7%99%D7%90%D7%94_%D7%A1%D7%A4%D7%A8_%D7%9C_%D7%A8%D7%91%D7%99_%D7%A0%D7%AA%D7%9F_%D7%9E%D7%A2%D7%96%D7%94_%D7%94%D7%A2%D7%96%D7%AA%D7%99_%D7%A0%D7%AA%D7%9F_%D7%95%D7%A0%D7%99%D7%AA%D7%95%D7%97_%D7%91%D7%99%D7%A7%D7%95%D7%A8%D7%AA%D7%99%D7%AA_%D7%9E%D7%94%D7%93%D7%95%D7%A8%D7%94_%D7%9E%D7%94%D7%93%D7%99%D7%A8_%D7%94%D7%95%D7%9C%D7%A6%D7%A8_%D7%9C%D7%99%D7%90%D7%95%D7%A8"}">See full PDF</button><button class="ds2-5-button ds2-5-button--secondary js-swp-download-button" data-signup-modal="{"location":"download-pdf-button--work-card","attachmentId":59921906,"attachmentType":"pdf","workUrl":"https://www.academia.edu/39742301/%D7%94%D7%91%D7%A8%D7%99%D7%90%D7%94_%D7%A1%D7%A4%D7%A8_%D7%9C_%D7%A8%D7%91%D7%99_%D7%A0%D7%AA%D7%9F_%D7%9E%D7%A2%D7%96%D7%94_%D7%94%D7%A2%D7%96%D7%AA%D7%99_%D7%A0%D7%AA%D7%9F_%D7%95%D7%A0%D7%99%D7%AA%D7%95%D7%97_%D7%91%D7%99%D7%A7%D7%95%D7%A8%D7%AA%D7%99%D7%AA_%D7%9E%D7%94%D7%93%D7%95%D7%A8%D7%94_%D7%9E%D7%94%D7%93%D7%99%D7%A8_%D7%94%D7%95%D7%9C%D7%A6%D7%A8_%D7%9C%D7%99%D7%90%D7%95%D7%A8"}"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">download</span>Download PDF</button></div><div class="ds-signup-banner-trigger-container"><div class="ds-signup-banner-trigger ds-signup-banner-trigger-control"></div></div><div class="ds-signup-banner ds-signup-banner-control"><div id="ds-signup-banner-close-button"><button class="ds2-5-button ds2-5-button--secondary ds2-5-button--inverse"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">close</span></button></div><div class="ds-signup-banner-ctas"><img src="//a.academia-assets.com/images/academia-logo-capital-white.svg" /><h4 class="ds2-5-heading-serif-sm">Sign up for access to the world's latest research</h4><button class="ds2-5-button ds2-5-button--inverse ds2-5-button--full-width js-swp-download-button" data-signup-modal="{"location":"signup-banner"}">Sign up for free<span class="material-symbols-outlined" style="font-size: 20px" translate="no">arrow_forward</span></button></div><div class="ds-signup-banner-divider"></div><div class="ds-signup-banner-reasons"><div class="ds-signup-banner-reasons-item"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">check</span><span>Get notified about relevant papers</span></div><div class="ds-signup-banner-reasons-item"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">check</span><span>Save papers to use in your research</span></div><div class="ds-signup-banner-reasons-item"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">check</span><span>Join the discussion with peers</span></div><div class="ds-signup-banner-reasons-item"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">check</span><span>Track your impact</span></div></div></div><script>(() => { // Set up signup banner show/hide behavior: // 1. 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"טיפוח כשרונות צריך להיות בעדיפות לאומית ראשונה במעלה: כשרונות מטופחים עשויים, לטווח ארוך, להשפיע לא רק על חיי הילדים עצמם, אלא גם על רווחת הכול. ככל שאנו יודעים יותר על הילדות המוקדמת של ילדים צעירים מחוננים, כן נדע יותר כיצד לשמר את האוצר היקר הזה - ונדע יותר איך לעודד את ההתפתחות הכוללת של כל הילדים". יתר על כן, מעבר לעריכת ההיכרות עם חמישה ילדים מחוננים, יתאר המאמר את הקשרים ביניהם. קשרים אלו חשובים במיוחד, משום שדרכם ניתן יהיה להצביע על בעיית הקשרים החברתיים של הילד המחונן בחברה ה"רגילה" ועל אחת הדרכים לפתרונה. כאשר מספר הילדים המחוננים בקבוצת גיל מסוימת גדול דיו, הם בני אותו מין והם בעלי תחומי התעניינות דומים - לכל אחד מהחברים בקבוצה יש לפחות תחום התעניינות משותף אחד עם כל חבר אחר - הדרך ליצור קשרים עם בני אותה קבוצת גיל קלה יותר. הספרות הקיימת על מחוננים מצביעה על האחוז הגבוה של הבנים הבכורים או היחידים ביניהם, ועל רגישותם הגבוהה יחסית של אלה אף ביחס לזו של "שאר" המחוננים. שלושה מחמשת הילדים שיתוארו כאן הם בנים בכורים לשני הוריהם, הרביעי - בן בכור לאמו אך לא לאביו, והחמישי - בן שני במשפחה שכל שלושת הבנים בה מחוננים. תיאור מצביהם המשפחתיים והחברתיים של ילדים אלו עשוי לתת אישוש איכותני - ולו חלקי, להנחות מספר: (א) הסתגלותו החברתית של מחונן שהוא בן בכור עשויה להיות קשה מזו של מחונן שאינו בכור. (ב) קשרים חברתיים בין מחוננים מתפתחים לעתים קרובות בהתאם לתחומי עניין משותפים ואין חשיבות מיוחדת לגיל הכרונולוגי או למין ביצירת קשרים. (ג) במשפחות שבהן יש מספר ילדים מחוננים הצורך בחברה מחוץ למשפחה נמוך מאשר במשפחה שיש בה ילד מחונן אחד. (ד) האצה בדרך של כניסה מוקדמת לבית הספר או הקפצת כיתה היא פתרון (חלקי) בחינוך ילדים מחוננים - בפתרון זה יש להשתמש בצורה מבוקרת ורק על פי המלצה של פסיכולוג. במקרים רבים שבהם אין משתמשים בפתרון זה גורמים עוול לילד המחונן. (ה) מספר ילדים מחוננים בכיתה רגילה מספקים תמיכה הדדית. (ו) בחלק גדול מהמקרים אין בכיתה הרגילה פתרונות מספקים לבעיותיהם החברתיות והלימודיות של ילדים מחוננים, לפיכך יש להם צורך במסגרות מיוחדות; אולם על ההורים להפעיל את כל משאביהם כדי להשתמש בהם. הורים העומדים על זכותם של ילדיהם המחוננים ללמוד במסגרות מיוחדות ומחפשים באופן פעיל מסגרות כאלה, יצליחו למצוא את המסגרות הלימודיות והחברתיות האופטימאליות לילדיהם יותר מהורים שדוגלים בקונפורמיות ובקבלת סמכות. הורים המעדיפים לחנך את ילדיהם ללכת בתלם - לא לקפוץ כיתה, לא לדרוש תכניות מיוחדות, לא להתמקד בתחביב מסוים ברמת היכולת הגבוהה ביותר שקיימת - קיימת סבירות גובהה למדי שילדיהם לא ימצו את יכולותיהם. להלן נערוך היכרות עם כל אחד מחמשת הילדים ומשפחותיהם לאור שש הנחות אלה. This is a seven-year study of five gifted Israeli boys aged between three and a half to four and a half years old. Described are the regular classroom enrichment program in which three of them participated from third grade onward, and their other activities (e.g. sports, chess, etc.). Physical, psychological, educational, and familial details are also provided. Details are provided of the boys' social standing, and the relationships among the boys. Educational problems such as underachievement, boredom, and lack of challenge are discussed. Among the recommendations suggested are paying special attention to firstborn gifted boys who are socially at risk, and more frequent application of acceleration strategies.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Five Gifted boys in one Classroom: A case-study.\r\nחמישה מחוננים בכיתה - תיאור מקרה\r\nלקריאה בעברית ראו 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href="https://zefat.academia.edu/MeitalPinto">Meital Pinto</a></div><p class="ds-related-work--metadata ds2-5-body-xs">SSRN Electronic Journal</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"מיטל פינטו ומרים מרקוביץ-ביטון עיון ביקורתי בגישתה של פרופ' רות גביזון בתחום ההתיישבות מאזני משפט טו 97-138 (2022) Critical Review of Ruth Gabizon’s Perspective on Jewish 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href="https://www.academia.edu/103316308/%D7%9E%D7%99%D7%98%D7%9C_%D7%A4%D7%99%D7%A0%D7%98%D7%95_%D7%95%D7%9E%D7%A8%D7%99%D7%9D_%D7%9E%D7%A8%D7%A7%D7%95%D7%91%D7%99%D7%A5_%D7%91%D7%99%D7%98%D7%95%D7%9F_%D7%A2%D7%99%D7%95%D7%9F_%D7%91%D7%99%D7%A7%D7%95%D7%A8%D7%AA%D7%99_%D7%91%D7%92%D7%99%D7%A9%D7%AA%D7%94_%D7%A9%D7%9C_%D7%A4%D7%A8%D7%95%D7%A4_%D7%A8%D7%95%D7%AA_%D7%92%D7%91%D7%99%D7%96%D7%95%D7%9F_%D7%91%D7%AA%D7%97%D7%95%D7%9D_%D7%94%D7%94%D7%AA%D7%99%D7%99%D7%A9%D7%91%D7%95%D7%AA_%D7%9E%D7%90%D7%96%D7%A0%D7%99_%D7%9E%D7%A9%D7%A4%D7%98_%D7%98%D7%95_97_138_2022_Critical_Review_of_Ruth_Gabizon_s_Perspective_on_Jewish_Settlement"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="2" data-entity-id="106064823" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/106064823/David_H_2013_Gifted_children_and_their_siblings_On_research_opinions_beliefs_and_facts_%D7%9E%D7%97%D7%95%D7%A0%D7%A0%D7%99%D7%9D_%D7%95%D7%90%D7%97%D7%99%D7%94%D7%9D_%D7%A2%D7%9C_%D7%9E%D7%97%D7%A7%D7%A8%D7%99%D7%9D_%D7%93%D7%A2%D7%95%D7%AA_%D7%90%D7%9E%D7%95%D7%A0%D7%95%D7%AA_%D7%95%D7%A2%D7%95%D7%91%D7%93%D7%95%D7%AA">David, H. (2013). Gifted children and their siblings: On research, opinions, beliefs and facts. מחוננים ואחיהם: על מחקרים, דעות, אמונות ועובדות.</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="322962" href="https://telaviv.academia.edu/HannaDavid">Hanna David</a></div><p class="ds-related-work--metadata ds2-5-body-xs">פסיכואקטואליה PsychoActualya, 2013</p><p class="ds-related-work--abstract ds2-5-body-sm">מחוננים ואחיהם: על מחקרים, דיעות, אמונות ועובדות בגליון יוני 2012 של "פסיכואקטואליה", שהוקדש למחוננות, התפרסם מאמרה של ד"ר עדנה כצנלסון, "אחים לילדים מחוננים". ואלו חלקי המאמר: א. מניית האפשרויות שבהן יחסי מחוננים והוריהם יהיו בעלי פוטנציאל להשפיע על האחאות בין ילד מחונן וילד שלא אותר כמחונן. חלק זה כולל את סקירת הספרות העוסקת בשאלה: "האם זה 'טוב' או 'רע' לילד שאחיו או אחותו הוגדרו כמחוננים?"; ב. יחסי אחים מחוננים ואחים "רגילים" – חלק זה סוקר חלק קטן מהמחקרים שנעשו בעולם בנושא זה, וכמו כן את שני המחקרים שנעשו בארץ: המחקר של לפידות-ברמן ואשרת (לא ברור מתי נערך, הוצג לראשונה ב-2006, התפרסם ב-2009) ומחקרי שנעשה בשנה האקדמית 2008/9 ופורסם לראשונה ב-2009 (David et al., 2009). מסקנותיהם של שני המחקרים סותרות זו את זו באשר להשפעת מחוננותו של ילד על אחאיו. לו השאלה "האם יש השפעה שלילית על יחסי האחאים במשפחה כאשר אח אחד מאותר כמחונן והשני לא" היתה תיאורטית גרידא, ניתן היה להתייחס למאמר של כצנלסון כסיכום של דיעות קיימות – שרובן המכריע – כפי שיובהר במשך – אינן מסתמכות על מחקרים כמותיים שנעשו כהלכה. אולם, נושא היחסים בין ילדים מחוננים ואחיהם הוא אחד החשובים המעסיקים הורים לילדים מחוננים, כפי שנוכחתי לדעת בעשרות שנות עבודתי עם משפחות שלהן ילדים מחוננים. הנה, לדוגמה, מספר החלטות שמשפחות מקבלות בהסתמך על הדיעה הקדומה הרווחת, לפיה כאשר ילד אחד מאותר כמחונן ואחיו או אחותו אינם מאותרים ככאלה ישפיע הדבר לרעה על היחסים בין האחאים</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"David, H. 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ילדים מחוננים - חלק ב</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="322962" href="https://telaviv.academia.edu/HannaDavid">Hanna David</a></div><p class="ds-related-work--metadata ds2-5-body-xs">Hebrew Psychology פסיכולוגיה עברית</p><p class="ds-related-work--abstract ds2-5-body-sm">מאמר זה מהווה המשך למאמר "אבחון ילדים מחוננים" ומתמקד במתן מענה לשאלות שעלו בעקבותיו. דר' דויד מביאה כאן דוגמאות למקרים שבהם מומלץ לאבחן מחוננות אצל ילדים ומזהירה מפני נטייה לאבחון-יתר.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Diagnosing the gifted, Part II\r\nאבחון ילדים מחוננים - חלק 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data-entity-id="106064825" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/106064825/Deciphering_diagnoses_of_the_gifted_%D7%9C%D7%9E%D7%94_%D7%90%D7%91%D7%97%D7%95%D7%9F_%D7%9E%D7%97%D7%95%D7%A0%D7%A0%D7%99%D7%9D_%D7%91%D7%A2%D7%99%D7%99%D7%AA%D7%99_%D7%9B%D7%9C_%D7%9B%D7%9A_%D7%A2%D7%9C_%D7%94%D7%91%D7%A2%D7%99%D7%99%D7%AA%D7%99%D7%95%D7%AA_%D7%91%D7%90%D7%91%D7%97%D7%95%D7%9F_%D7%99%D7%9C%D7%93%D7%99%D7%9D_%D7%9E%D7%97%D7%95%D7%A0%D7%A0%D7%99%D7%9D_%D7%95%D7%A2%D7%9C_%D7%94%D7%A7%D7%A9%D7%99%D7%99%D7%9D_%D7%91%D7%A4%D7%A2%D7%A0%D7%95%D7%97_%D7%9E%D7%91%D7%97%D7%A0%D7%99%D7%9D_%D7%90%D7%9C%D7%94">Deciphering diagnoses of the gifted. למה אבחון מחוננים בעייתי כל כך? על הבעייתיות באבחון ילדים מחוננים ועל הקשיים בפענוח מבחנים אלה</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="322962" href="https://telaviv.academia.edu/HannaDavid">Hanna David</a></div><p class="ds-related-work--metadata ds2-5-body-xs"> פסיכולוגיה עברית Hebrew Psychology , 2013</p><p class="ds-related-work--abstract ds2-5-body-sm">באבחון מחוננים בארץ ובעולם עולות במקרים רבים בעיות הגורמות למתן אבחנות שגויות והמלצות לא מתאימות. במאמר ייסקרו הסיבות המרכזיות להפניית ילדים מחוננים לאבחונים פסיכולוגיים, ויפורטו הבעיות הנפוצות באבחונים כאלה - בעיות הקשורות במבחנים עצמם ובעיות הנעוצות בחוסר ניסיון או חוסר מודעות של המאבחנים. המאמר מבקש לתרום ליכולתם של אנשי המקצוע להציע המלצות שמתאימות יותר לצרכים הקוגניטיביים והרגשיים של הילד המחונן.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Deciphering diagnoses of the gifted. \r\nלמה אבחון מחוננים בעייתי כל כך? על הבעייתיות באבחון ילדים מחוננים ועל הקשיים בפענוח מבחנים אלה","attachmentId":105390370,"attachmentType":"docx","work_url":"https://www.academia.edu/106064825/Deciphering_diagnoses_of_the_gifted_%D7%9C%D7%9E%D7%94_%D7%90%D7%91%D7%97%D7%95%D7%9F_%D7%9E%D7%97%D7%95%D7%A0%D7%A0%D7%99%D7%9D_%D7%91%D7%A2%D7%99%D7%99%D7%AA%D7%99_%D7%9B%D7%9C_%D7%9B%D7%9A_%D7%A2%D7%9C_%D7%94%D7%91%D7%A2%D7%99%D7%99%D7%AA%D7%99%D7%95%D7%AA_%D7%91%D7%90%D7%91%D7%97%D7%95%D7%9F_%D7%99%D7%9C%D7%93%D7%99%D7%9D_%D7%9E%D7%97%D7%95%D7%A0%D7%A0%D7%99%D7%9D_%D7%95%D7%A2%D7%9C_%D7%94%D7%A7%D7%A9%D7%99%D7%99%D7%9D_%D7%91%D7%A4%D7%A2%D7%A0%D7%95%D7%97_%D7%9E%D7%91%D7%97%D7%A0%D7%99%D7%9D_%D7%90%D7%9C%D7%94","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/106064825/Deciphering_diagnoses_of_the_gifted_%D7%9C%D7%9E%D7%94_%D7%90%D7%91%D7%97%D7%95%D7%9F_%D7%9E%D7%97%D7%95%D7%A0%D7%A0%D7%99%D7%9D_%D7%91%D7%A2%D7%99%D7%99%D7%AA%D7%99_%D7%9B%D7%9C_%D7%9B%D7%9A_%D7%A2%D7%9C_%D7%94%D7%91%D7%A2%D7%99%D7%99%D7%AA%D7%99%D7%95%D7%AA_%D7%91%D7%90%D7%91%D7%97%D7%95%D7%9F_%D7%99%D7%9C%D7%93%D7%99%D7%9D_%D7%9E%D7%97%D7%95%D7%A0%D7%A0%D7%99%D7%9D_%D7%95%D7%A2%D7%9C_%D7%94%D7%A7%D7%A9%D7%99%D7%99%D7%9D_%D7%91%D7%A4%D7%A2%D7%A0%D7%95%D7%97_%D7%9E%D7%91%D7%97%D7%A0%D7%99%D7%9D_%D7%90%D7%9C%D7%94"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="5" data-entity-id="106064832" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/106064832/The_workshop_for_parents_of_gifted_children_in_Eilat_2008_9_%D7%A1%D7%93%D7%A0%D7%94_%D7%9C%D7%94%D7%95%D7%A8%D7%99%D7%9D_%D7%9C%D7%99%D7%9C%D7%93%D7%99%D7%9D_%D7%9E%D7%97%D7%95%D7%A0%D7%A0%D7%99%D7%9D_%D7%91%D7%90%D7%99%D7%9C%D7%AA_2008_9">The workshop for parents of gifted children in Eilat: 2008/9. סדנה להורים לילדים מחוננים באילת: 2008/9</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="322962" href="https://telaviv.academia.edu/HannaDavid">Hanna David</a></div><p class="ds-related-work--metadata ds2-5-body-xs">מחוננים בפריפריה: טיפוח, הוראה ומחקר The gifted child in the Periphery: Studies in nurturing and teaching , 2011</p><p class="ds-related-work--abstract ds2-5-body-sm">מרבית ההורים לילדים מחוננים נאלצים להתמודד עם השאלות, הסוגיות והבעיות הכרוכות בגידולו של ילד מחונן ללא עזרה. שכן, מחוננות נתפסת כיכולת שכלית גבוהה במיוחד, וככזו, על פי ההבנה המקובלת, אין כרוכות בה בעיות מיוחדות. מצד שני – דיעות קדומות ואמונות תפלות הקשורות במחוננות רווחות עד מאוד בכל התרבויות בהן יש התייחסות למחוננות, והדעת נותנת שיש לשאול למה קיימות דיעות כאלה. על אף הדיעה הרווחת בדבר "האם היהודייה הבטוחה שילדה מחונן" דומה, שהמציאות רחוקה עד מאוד מכך. לדוגמה: נמצא ש-98% מההורים של ילדים הלומדים בגן "מעדיפים שילדם לא יהיה מחונן" (לידור, 2007). זאת ועוד. פעמים רבות ילדים מחוננים מגיעים לטיפול או לייעוץ בעקבות בעיה שהוריהם מסרבים לראות את הקשר בינה לבין מחוננות. לדוגמה: הילד המסרב ללכת לבית הספר. ההורים, בדרך כלל, רואים בכך בעיה של קבלת מרות, חוסר רצון לקבל מוסכמות, מרדנות, או, כפי שהגדירה זאת אם תוסכלת: "כל הילדים המתבגרים עושים הכל ההיפך". הורים אלה מודים, לא אחת, ש"עיניהם נפקחו" כשהבינו שילדם משתעמם לאורך שנים בכיתה, ששיעורי הבית שאין הוא מוכן להכין אינם מאתגרים אותו, שהוא חש ש"להתכונן למבחן זה מטומטם". ישנם הורים שמגיעים לייעוץ בעקבות הערות של מורה או יועצת בבית הספר בדבר "התנהגות שמורה על אי-בשלות רגשית". כשהילד נבדק מתברר, שהוא התנהג כפי שהיה צפוי על פי גילו, אבל מאחר שיכולותיו הקוגניטיביות מקדימות במספר שנים את הצפוי על פי גילו הכרונולוגי, הפער בין היכולות הרגשיות, מותאמות-הגיל, לבין אלו הקוגניטיביות, מקדימות-הגיל, בולט ואפילו צורם. בעיות כאלה, ועוד רבות אחרות, נראות פחות מסובכות, כאלה שניתן להתמודד אתן ביתר קלות, כאשר ההורים מגלים ש"הם לא לבד". עצם העובדה שניתן לחלוק אותן עם הזולת, לדעת ש"בסירה שלך" שטים עוד הורים רבים וילדיהם, מקלה מאוד את המסע. ייעוץ אישי חשוב מאוד כאשר יש בעיה בחינוך הילד המחונן, בהשתלבותו החברתית, במציאת מסגרת לימודים הולמת, בהחלטה על האצה או העשרה. אולם, לא תמיד יש גישה לייעוץ, ובאילת הגישה לייעוץ בתחום המחוננות קשה במיוחד. יתר על כן: גם כאשר יש עם מי להתייעץ, לא תמיד ניתן לעמוד במעמסה הכספית הכרוכה בכך. סדנה שבה מלובנות בעיות משותפות, בה מוצאים ההורים אוזן קשבת ולפעמים אף כתף אוהדת, יכולה לעזור מאוד. איש המקצוע שמנהל את הסדנה יוכל גם לעזור לכוון את ההורים לסוג הייעוץ האישי שנחוץ להם, לקצר הליכים של איבחון, למצוא מסגרות לימודיות, לתווך ברישום לתכניות למחוננים, לעזור בבחירת פעילויות שאחרי הלימודים, ולתת תמיכה בבעיות משפחתיות וחברתיות. הסדנה להורים לילדים מחוננים שהתקיימה באילת נועדה לכל המטרות הללו. להלן נבדוק את דרכי פעולתה ונראה, האם עמדה בציפיות ומילאה את המטרות, ובאיזו מידה.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"The workshop for parents of gifted children in Eilat: 2008/9. \r\nסדנה להורים לילדים מחוננים באילת: 2008/9","attachmentId":105471828,"attachmentType":"pdf","work_url":"https://www.academia.edu/106064832/The_workshop_for_parents_of_gifted_children_in_Eilat_2008_9_%D7%A1%D7%93%D7%A0%D7%94_%D7%9C%D7%94%D7%95%D7%A8%D7%99%D7%9D_%D7%9C%D7%99%D7%9C%D7%93%D7%99%D7%9D_%D7%9E%D7%97%D7%95%D7%A0%D7%A0%D7%99%D7%9D_%D7%91%D7%90%D7%99%D7%9C%D7%AA_2008_9","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/106064832/The_workshop_for_parents_of_gifted_children_in_Eilat_2008_9_%D7%A1%D7%93%D7%A0%D7%94_%D7%9C%D7%94%D7%95%D7%A8%D7%99%D7%9D_%D7%9C%D7%99%D7%9C%D7%93%D7%99%D7%9D_%D7%9E%D7%97%D7%95%D7%A0%D7%A0%D7%99%D7%9D_%D7%91%D7%90%D7%99%D7%9C%D7%AA_2008_9"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="6" data-entity-id="82692271" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/82692271/%D7%94%D7%A9%D7%99%D7%98%D7%94_%D7%94%D7%90%D7%A4%D7%99%D7%A1%D7%98%D7%95%D7%9C%D7%A8%D7%99%D7%AA_%D7%91%D7%99%D7%A6%D7%99%D7%A8%D7%95%D7%AA%D7%99%D7%95_%D7%A9%D7%9C_%D7%90%D7%91%D7%A8%D7%94%D7%9D_%D7%9E%D7%90%D7%A4%D7%95_%D7%94%D7%A8%D7%95%D7%9E%D7%9F_%D7%A2%D7%99%D7%98_%D7%A6%D7%91%D7%95%D7%A2_%D7%9B%D7%93%D7%95%D7%92%D7%9E%D7%94">השיטה האפיסטולרית ביצירותיו של אברהם מאפו.. הרומן ''עיט צבוע'' כדוגמה</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="88638280" href="https://uobaghdad.academia.edu/jasimhulu">jasim hulu</a></div><p class="ds-related-work--metadata ds2-5-body-xs">مجلة كلية اللغات, 2017</p><p class="ds-related-work--abstract ds2-5-body-sm">The current research addresses the epistolary style in Hebrew literature in the Enlightenment Era. The researcher addressed this style of writing in Abraham&#39;s novel (the hypocrite) that has become as mailbox of all the novel&#39;s characters. The novelist utilized these letters to present the secrets and thoughts of the characters as well as their feelings. Generally, this novel was composed entirely of letters that aimed at preparing the readers, who were living outside Israel, to comprehend the implicit meaning of the novel. The writer in his novel depicted the Jewish people in a particular time who characterized as a conservative community. He found out that letters werean appropriate means to uncover the thoughts of characters. Those letters revolved around (criticism, piece of advice, guidance, cheating, and conspiracy). Abraham Mapu put forward in-depth information through this type of writing. It was clearly observed that the main plot of the novel concentrated on letters...</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"השיטה האפיסטולרית ביצירותיו של אברהם מאפו.. הרומן ''עיט צבוע'' כדוגמה","attachmentId":88353462,"attachmentType":"docx","work_url":"https://www.academia.edu/82692271/%D7%94%D7%A9%D7%99%D7%98%D7%94_%D7%94%D7%90%D7%A4%D7%99%D7%A1%D7%98%D7%95%D7%9C%D7%A8%D7%99%D7%AA_%D7%91%D7%99%D7%A6%D7%99%D7%A8%D7%95%D7%AA%D7%99%D7%95_%D7%A9%D7%9C_%D7%90%D7%91%D7%A8%D7%94%D7%9D_%D7%9E%D7%90%D7%A4%D7%95_%D7%94%D7%A8%D7%95%D7%9E%D7%9F_%D7%A2%D7%99%D7%98_%D7%A6%D7%91%D7%95%D7%A2_%D7%9B%D7%93%D7%95%D7%92%D7%9E%D7%94","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/82692271/%D7%94%D7%A9%D7%99%D7%98%D7%94_%D7%94%D7%90%D7%A4%D7%99%D7%A1%D7%98%D7%95%D7%9C%D7%A8%D7%99%D7%AA_%D7%91%D7%99%D7%A6%D7%99%D7%A8%D7%95%D7%AA%D7%99%D7%95_%D7%A9%D7%9C_%D7%90%D7%91%D7%A8%D7%94%D7%9D_%D7%9E%D7%90%D7%A4%D7%95_%D7%94%D7%A8%D7%95%D7%9E%D7%9F_%D7%A2%D7%99%D7%98_%D7%A6%D7%91%D7%95%D7%A2_%D7%9B%D7%93%D7%95%D7%92%D7%9E%D7%94"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="7" data-entity-id="106064833" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/106064833/Case_study_of_a_gifted_religious_girl_%D7%94%D7%A7%D7%95%D7%A0%D7%A4%D7%9C%D7%99%D7%A7%D7%98%D7%99%D7%9D_%D7%A9%D7%9C_%D7%97%D7%93%D7%95%D7%94_%D7%A0%D7%A2%D7%A8%D7%94_%D7%9E%D7%91%D7%99%D7%AA_%D7%93%D7%AA%D7%99_%D7%9E%D7%A1%D7%95%D7%A8%D7%AA%D7%99_%D7%9E%D7%97%D7%95%D7%A0%D7%A0%D7%AA_%D7%A7%D7%95%D7%92%D7%A0%D7%99%D7%98%D7%99%D7%91%D7%99%D7%AA_%D7%A8%D7%92%D7%A9%D7%99%D7%AA_%D7%95%D7%97%D7%91%D7%A8%D7%AA%D7%99%D7%AA_%D7%AA%D7%99%D7%90%D7%95%D7%A8_%D7%9E%D7%A7%D7%A8%D7%94">Case study of a gifted religious girl הקונפליקטים של חדוה: נערה מבית דתי-מסורתי, מחוננת קוגניטיבית, רגשית וחברתית תיאור מקרה</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="322962" href="https://telaviv.academia.edu/HannaDavid">Hanna David</a></div><p class="ds-related-work--metadata ds2-5-body-xs">The gifted child in the Periphery: Studies in nurturing and teaching מחוננים בפריפריה: טיפוח, הוראה ומחקר, 2011</p><p class="ds-related-work--abstract ds2-5-body-sm">בפרק זה יוצג תיאור המקרה של חדוה, נערה דתית מחוננת, שלה אחים מחוננים. חדוה מתגוררת באילת ולומדת באולפנא במקום מגוריה. מטרת הצגת מקרה זה היא להוסיף לספרות הקיימת בנושא מחוננים ולזרוע אור אודות מקומה של הבת המחוננת בכיתה רגילה, הטרוגנית עד מאוד: כיתה שלומדות בה בנות המוגדרות כבנות חינוך מיוחד, לאחר שעברו ועדת השמה, בנות רגילות, בנות בעלות הישגים מצוינים ובנות שהוגדרו כמחוננות. דרך הצגת הבת, תחושותיה ורשמיה, ברצוני לבחון אלו מהמאפיינים הקוגניטיביים, הרגשיים והתנהגותיים המיוחדים למחוננים באים אצלה לידי ביטוי, הן בהתנהלותה החברתית והן בזו הלימודית בכיתה. בין השאלות שתעמודנה למבחן: האם השהות בכיתה כה רבת קצוות מבחינת יכולות הלימוד והרקע מקשה עליה או שמא מסייעת? האם היא חשה בכיתה בנוח מבחינת האפשרות לבטא את עצמה, או שמא היא חשה שעליה להצטדק תדיר על עצם היותה מחוננת? האם לדעתה היא יוצאת נשכרת מבחינת לימודית או שמלווה אותה תחושה של "בזבוז זמן"? סיפורה של חדוה יוצג בדרך של ראיונות איתה ועם אימה – אביגיל, עם מחנכת כיתתה ועם אחת מחברותיה הטובות. בדיון שלאחר הצגת המקרה ייבחנו ההנחות העולות מתוך תיאור המקרה אל מול הספרות הקיימת בתחום. התובנות שיעלו מהתיאור יוכלו להוסיף, ולו נדבך אחד, להבנת מקומם של מחוננים במערכת החינוך בכלל, ולהיכרות מעמיקה יותר עם בעיותיהן של נערות מחוננות המתגוררות בפריפריה בפרט.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Case study of a gifted religious girl\r\nהקונפליקטים של חדוה: \r\nנערה מבית דתי-מסורתי, מחוננת קוגניטיבית, רגשית וחברתית\r\nתיאור מקרה","attachmentId":105472359,"attachmentType":"pdf","work_url":"https://www.academia.edu/106064833/Case_study_of_a_gifted_religious_girl_%D7%94%D7%A7%D7%95%D7%A0%D7%A4%D7%9C%D7%99%D7%A7%D7%98%D7%99%D7%9D_%D7%A9%D7%9C_%D7%97%D7%93%D7%95%D7%94_%D7%A0%D7%A2%D7%A8%D7%94_%D7%9E%D7%91%D7%99%D7%AA_%D7%93%D7%AA%D7%99_%D7%9E%D7%A1%D7%95%D7%A8%D7%AA%D7%99_%D7%9E%D7%97%D7%95%D7%A0%D7%A0%D7%AA_%D7%A7%D7%95%D7%92%D7%A0%D7%99%D7%98%D7%99%D7%91%D7%99%D7%AA_%D7%A8%D7%92%D7%A9%D7%99%D7%AA_%D7%95%D7%97%D7%91%D7%A8%D7%AA%D7%99%D7%AA_%D7%AA%D7%99%D7%90%D7%95%D7%A8_%D7%9E%D7%A7%D7%A8%D7%94","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/106064833/Case_study_of_a_gifted_religious_girl_%D7%94%D7%A7%D7%95%D7%A0%D7%A4%D7%9C%D7%99%D7%A7%D7%98%D7%99%D7%9D_%D7%A9%D7%9C_%D7%97%D7%93%D7%95%D7%94_%D7%A0%D7%A2%D7%A8%D7%94_%D7%9E%D7%91%D7%99%D7%AA_%D7%93%D7%AA%D7%99_%D7%9E%D7%A1%D7%95%D7%A8%D7%AA%D7%99_%D7%9E%D7%97%D7%95%D7%A0%D7%A0%D7%AA_%D7%A7%D7%95%D7%92%D7%A0%D7%99%D7%98%D7%99%D7%91%D7%99%D7%AA_%D7%A8%D7%92%D7%A9%D7%99%D7%AA_%D7%95%D7%97%D7%91%D7%A8%D7%AA%D7%99%D7%AA_%D7%AA%D7%99%D7%90%D7%95%D7%A8_%D7%9E%D7%A7%D7%A8%D7%94"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="8" data-entity-id="49789096" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/49789096/Music_and_Musical_Instruments_in_Hebrew_Secular_Poetry_in_Spain_The_Song_of_Praise_of_Yosef_ben_%E1%B9%A2add%C4%ABq_in_Honor_of_Yi%E1%B9%A3%E1%B8%A5aq_ben_Baron_%D7%A0%D7%92%D7%99%D7%A0%D7%94_%D7%95%D7%9B%D7%9C%D7%99_%D7%A0%D7%92%D7%99%D7%A0%D7%94_%D7%91%D7%A9%D7%99%D7%A8%D7%AA_%D7%94%D7%97%D7%95%D7%9C_%D7%94%D7%A2%D7%91%D7%A8%D7%99%D7%AA_%D7%91%D7%A1%D7%A4%D7%A8%D7%93_%D7%A9%D7%99%D7%A8_%D7%94%D7%A9%D7%91%D7%97_%D7%A9%D7%9C_%D7%99%D7%95%D7%A1%D7%A3_%D7%90%D7%91%D7%9F_%D7%A6%D7%93%D7%99%D7%A7_%D7%9C%D7%9B%D7%91%D7%95%D7%93_%D7%99%D7%A6%D7%97%D7%A7_%D7%90%D7%91%D7%9F_%D7%91%D7%A8%D7%95%D7%9F">Music and Musical Instruments in Hebrew Secular Poetry in Spain: The Song of Praise of Yosef ben Ṣaddīq in Honor of Yiṣḥaq ben Baron / נגינה וכלי נגינה בשירת החול העברית בספרד: שיר השבח של יוסף אבן צדיק לכבוד יצחק אבן ברון</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="6899605" href="https://haifa.academia.edu/%D7%99%D7%95%D7%A1%D7%A3%D7%98%D7%95%D7%91%D7%99">יוסף יובל טובי</a></div><p class="ds-related-work--metadata ds2-5-body-xs">יוסף טובי נגינה וכלי נגינה בשירת החול העברית בספרד: שיר השבח של יוסף אבן צדיק לכבוד יצחק אבן ברון, דפים למחקר בספרות 16-17 (תשסט) 101-137</p><p class="ds-related-work--abstract ds2-5-body-sm">Medieval Arabic sources attest that Arabic poetry, especially the muwaššaḥāt, were performed in the courts of the kings with music, usually by the qaynah (pl. qiyān), the captive female slave, specifically educated and raised to be a singer, music player and dancer at the courtly banquets. No wonder, then, that this character of the qaynah frequently appears in medieval Arabic poetry, in particular that of Andalusia. The regular musical instrument used at these banquets was the lute (Ar. al-&#39;ūd; Heb. kinnor or nevel). This object was highly esteemed in Arabic literature and was considered the foremost musical instrument. From the mid-tenth century Hebrew secular verse in Andalusia adopted the theme of music, and in fact reflected all its details as they appear in Arabic poetry. The present paper surveys in detail the occurrences of music in all its aspects in Andalusian Hebrew poetry, from Dunaš ben Labrạt at the court of Ḥisday ben Šaprūt in Cordova in the third quarter of the ...</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Music and Musical Instruments in Hebrew Secular Poetry in Spain: The Song of Praise of Yosef ben Ṣaddīq in Honor of Yiṣḥaq ben Baron / נגינה וכלי נגינה בשירת החול העברית בספרד: שיר השבח של יוסף אבן צדיק לכבוד יצחק אבן ברון","attachmentId":75163422,"attachmentType":"pdf","work_url":"https://www.academia.edu/49789096/Music_and_Musical_Instruments_in_Hebrew_Secular_Poetry_in_Spain_The_Song_of_Praise_of_Yosef_ben_%E1%B9%A2add%C4%ABq_in_Honor_of_Yi%E1%B9%A3%E1%B8%A5aq_ben_Baron_%D7%A0%D7%92%D7%99%D7%A0%D7%94_%D7%95%D7%9B%D7%9C%D7%99_%D7%A0%D7%92%D7%99%D7%A0%D7%94_%D7%91%D7%A9%D7%99%D7%A8%D7%AA_%D7%94%D7%97%D7%95%D7%9C_%D7%94%D7%A2%D7%91%D7%A8%D7%99%D7%AA_%D7%91%D7%A1%D7%A4%D7%A8%D7%93_%D7%A9%D7%99%D7%A8_%D7%94%D7%A9%D7%91%D7%97_%D7%A9%D7%9C_%D7%99%D7%95%D7%A1%D7%A3_%D7%90%D7%91%D7%9F_%D7%A6%D7%93%D7%99%D7%A7_%D7%9C%D7%9B%D7%91%D7%95%D7%93_%D7%99%D7%A6%D7%97%D7%A7_%D7%90%D7%91%D7%9F_%D7%91%D7%A8%D7%95%D7%9F","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/49789096/Music_and_Musical_Instruments_in_Hebrew_Secular_Poetry_in_Spain_The_Song_of_Praise_of_Yosef_ben_%E1%B9%A2add%C4%ABq_in_Honor_of_Yi%E1%B9%A3%E1%B8%A5aq_ben_Baron_%D7%A0%D7%92%D7%99%D7%A0%D7%94_%D7%95%D7%9B%D7%9C%D7%99_%D7%A0%D7%92%D7%99%D7%A0%D7%94_%D7%91%D7%A9%D7%99%D7%A8%D7%AA_%D7%94%D7%97%D7%95%D7%9C_%D7%94%D7%A2%D7%91%D7%A8%D7%99%D7%AA_%D7%91%D7%A1%D7%A4%D7%A8%D7%93_%D7%A9%D7%99%D7%A8_%D7%94%D7%A9%D7%91%D7%97_%D7%A9%D7%9C_%D7%99%D7%95%D7%A1%D7%A3_%D7%90%D7%91%D7%9F_%D7%A6%D7%93%D7%99%D7%A7_%D7%9C%D7%9B%D7%91%D7%95%D7%93_%D7%99%D7%A6%D7%97%D7%A7_%D7%90%D7%91%D7%9F_%D7%91%D7%A8%D7%95%D7%9F"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="9" data-entity-id="126115267" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/126115267/Stiebel_G_D_Ecker_A_Gorzalczany_A_Tepper_Y_Shadman_A_Dan_Goor_S_and_Koch_I_eds_2024_In_Centro_Collected_Papers_IV_Faith_Tel_Aviv">Stiebel, G.D., Ecker, A., Gorzalczany, A., Tepper, Y., Shadman, A., Dan-Goor, S., and Koch, I. eds. 2024. In Centro, Collected Papers IV: Faith. Tel Aviv.</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="487526" href="https://huji.academia.edu/AvnerEcker">Avner Ecker</a><span>, </span><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="915936" href="https://telaviv.academia.edu/IdoKoch">Ido Koch</a><span>, </span><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="2702344" href="https://antiquities.academia.edu/SalomeDanGoor">Salome Dan-Goor</a></div><p class="ds-related-work--abstract ds2-5-body-sm">Preface "Faith, liberty, friendship, chief blessings of the human mind" (Tacitus) "When I was a kid I used to pray every night for a new bicycle. Then I realised that the Lord doesn't work that way so I stole one and asked Him to forgive me." (Emo Philips) "He who believes does not know he believes. He who knows he believes does not believe" (Joshua Sobol) Oren Hasson opens his discussion of the "Evolution of God" with a quote from Lewis Carroll's book Through the Looking Glass, according to which: …the Queen tells Alice that she is "'just one hundred and one, five months and a day.' 'I can't believe that!' said Alice. 'Can't you?' the Queen said in a pitying tone. 'Try again: draw a long breath, and shut your eyes.' Alice laughed. 'There's no use trying,' she said: 'one can't believe impossible things.'" In Centro IV x* Alice was wrong, of course. We believe in many highly improbable things. Sometimes it even seems to us, especially when we contemplate the beliefs of others, that the more impossible things are, the more easily we are persuaded to believe in them. Pay attention what people believe or believed: according to the Papago native American tribe, living in Arizona, out of the primordial chaos was born a child named 'First Born'. He created the earth with the help of song-a motif of sacred importance among the native Americans. 'First Born' only created the sun after the explicit request of humans, who wanted to see one another and live in peace with one another. The Greeks believed that the Titans created the world, that Prometheus created humans and became their patron, and they also believed that the first woman, Pandora, was created by Hades, god of the volcano and the underworld. The statement about the social role of man and woman in our world is deeply embedded and emphasized in this creation narrative. The god Ngāi, who resides atop Mount Kenya, promised the promised land, namely, the highlands of Kenya, with its fertile lands, to the chosen people, the Kikuyu tribe. Most believers in a singular God believe that his son, Jesus, born of a virgin, is the Messiah who brought redemption to the world and that there is none beside him. Hundreds of millions of others believe that God changed his covenant with the descendants of Abraham for the sake of his covenant with the prophet Muhammad. A negligible minority of monotheistic believers are more optimistic, still hoping that the Messiah has not yet come and that there is still room to expect a better world. An even smaller minority within this minority was more precise in its expectations and believed that the late Lubavitcher Rebbe is the Messiah, and behold, the end of days is upon us. Many of these believers continued to believe this even when the rabbi was on his deathbed, and many of them still believe</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Stiebel, G.D., Ecker, A., Gorzalczany, A., Tepper, Y., Shadman, A., Dan-Goor, S., and Koch, I. eds. 2024. In Centro, Collected Papers IV: Faith. 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href="https://www.academia.edu/106064839/David_H_2010_The_conflicts_of_the_talented_girl_Theory_and_praxis_%D7%93%D7%95%D7%99%D7%93_%D7%97_2010_%D7%94%D7%A7%D7%95%D7%A0%D7%A4%D7%9C%D7%99%D7%A7%D7%98%D7%99%D7%9D_%D7%A9%D7%9C_%D7%94%D7%91%D7%AA_%D7%94%D7%9E%D7%95%D7%9B%D7%A9%D7%A8%D7%AA_%D7%9E%D7%94%D7%9C%D7%9B%D7%94_%D7%9C%D7%9E%D7%A2%D7%A9%D7%94">David, H. (2010). The conflicts of the talented girl: Theory and praxis. דויד, ח. (2010). הקונפליקטים של הבת המוכשרת: מהלכה למעשה.</a><div class="ds-related-work--metadata"><a class="js-related-work-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="322962" href="https://telaviv.academia.edu/HannaDavid">Hanna David</a></div><p class="ds-related-work--metadata ds2-5-body-xs">Gender-oriented dialogue in Education: Between theory and praxis (Hebrew). דיאלוג מגדרי בחינוך: בין תיאוריה ומעשה , 2010</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"David, H. (2010). The conflicts of the talented girl: Theory and praxis. \r\nדויד, ח. 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Brief History of Philosophy of Technology) [Hebrew, Preprint]</a><div class="ds-related-work--metadata"><a class="js-related-work-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="34950247" href="https://mcmaster.academia.edu/OriFreiman">Ori Freiman</a></div><p class="ds-related-work--metadata ds2-5-body-xs">2016</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"A Hebrew Celebration of Philosophy of Technology (Published as: A Brief History of Philosophy of Technology) [Hebrew, Preprint]","attachmentId":119235819,"attachmentType":"pdf","work_url":"https://www.academia.edu/125139830/A_Hebrew_Celebration_of_Philosophy_of_Technology_Published_as_A_Brief_History_of_Philosophy_of_Technology_Hebrew_Preprint_","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" 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