Relevant bibliographies by topics / Ḥammat (Israel)

Academic literature on the topic 'Ḥammat (Israel)'

Author: Grafiati
Published: 26 July 2024
Last updated: 27 July 2024

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Journal articles on the topic "Ḥammat (Israel)"

1

Habib, Jasmin, and Amir Locker-Biletzki. "Ḥama venehederet (Hot and Wonderful): Home, Belonging, and the Image of the Yored in Israeli Pop Music." Shofar: An Interdisciplinary Journal of Jewish Studies 36, no. 1 (2018): 1–28. http://dx.doi.org/10.1353/sho.2018.0001.

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Jasmin Habib and Amir Locker-Biletzki. "Ḥama venehederet (Hot and Wonderful): Home, Belonging, and the Image of the Yored in Israeli Pop Music." Shofar 36, no. 1 (2018): 1. http://dx.doi.org/10.5703/shofar.36.1.0001.

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Meyers, Eric M. "Khirbet Wadi Ḥamam and the Galilean synagogue - UZI LEIBNER, with contributions by D. Adan-Bayewitz, B. Arubas, F. Asaro, G. Bijovsky, U. Davidovich, M. Glascock, R. Elitzur-Leiman. Y. Farhi, J. Gärtner, R. Jackson-Tal, B. Langford, N. Marom, S. Miller, M. Osband, S. Rozenberg, R. Sabar and M. Wilhelm, KHIRBET WADI ḤAMAM. A ROMAN-PERIOD VILLAGE AND SYNAGOGUE IN THE LOWER GALILEE (Qedem Reports 13; Institute of Archaeology, The Hebrew University of Jerusalem, in cooperation with the Israel Exploration Society; Jerusalem 2018). Pp. x + 660, many figs. and pls. including colour. ISSN 0793-4289." Journal of Roman Archaeology 32 (2019): 946–55. http://dx.doi.org/10.1017/s1047759419001041.

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Books on the topic "Ḥammat (Israel)"

1

Rabinovich, Itamar. ha- Shalom she-ḥamaḳ: Yaḥase Yiśraʾel-ʻArav, 1949-1952. Yerushalayim: Maḳsṿel-Maḳmilan-Keter, 1991.

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ʻAsalī, Bassām. Filasṭīn wa-al-ḥamlah al-ṣalabīyah al-jadīdah. Bayrūt: al-Nāshir lil-Ṭabʻah wa-al-Nashr wa-al-Tawzīʻ, 1991.

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3

ʻAyyāsh, Saʻīd. Madhā tamakhkhaḍa ʻan ḥamlat al-raṣāṣ al-maṣbūb?: Ārāʼ Isrāʼīlīyah ḥawla al-ḥarb ʻalá Ghazzah. Rām Allāh: Madār, al-Markaz al-Filasṭīnī lil-Dirāsāt al-Isrāʼīlīyah, 2009.

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Shabath, Yehezkel. Ḥamas ṿe-tahalikh ha-shalom. Yerushalayim: Y. Shabat, 1997.

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Mishal, Shaul. Zeman Ḥamas: Alimut u-fesharah. [Tel Aviv]: Yediʻot aḥaronot, 1999.

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Jabhah al-Dīmuqrāṭīyah li-Taḥrīr Filasṭīn. Maktab al-Siyāsī. Ḥamlat Aylūl wa-mā baʻdahā.. 1970-1971: Fī al-murājaʻah al-naqdīyah lil-bidāyāt. Dimashq: Al-Markaz al-Filasṭīnī lil-Tawthīq wa-al-Maʻlūmāt, 2007.

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Braṿerman, Nurit. Fataḥ, Tanzim, Ḥamas ṿe-aḥerim: Madrikh le-irgunim Palesṭiniyim. Yerushalayim: Miśrad ha-ḥinukh, Merkaz ha-hasbarah, Sherut ha-pirsumim, 2002.

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Kurz, Anat. Ṭeror Islami ṿe-Yiśraʾel: Ḥizballah, G'ihad Islami Palesṭini, Ḥamas. Tel-Aviv: M.L.A., ha-Merkaz le-meḥḳarim asṭraṭegiyim ʻa. sh. Yafeh, Universiṭat Tel-Aviv, 1993.

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9

Eldar, Shlomi. Le-hakir et Ḥamas: Getting to know Hamas. Yerushalayim: Keter, 2012.

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10

Quṣaybī, Ghāzī ʻAbd al-Raḥmān. Amrīkā wa-al-Saʻūdīyah: Ḥamlah iʻlāmīyah am muwājahah siyāsīyah?! Bayrūt: al-Muʾassasah al-ʻArabīyah lil-Dirāsāt wa-al-Nashr, 2002.

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Book chapters on the topic "Ḥammat (Israel)"

1

Sabar, Shalom. "From Sacred Symbol to Key Ring: The Ḥamsa in Jewish and Israeli Societies." In Jews at Home, 140–62. Liverpool University Press, 2010. http://dx.doi.org/10.3828/liverpool/9781904113461.003.0005.

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This chapter examines the development of the ḥamsa from a sacred symbol co-constructed by Arabs and Sephardi Jews into a secular sign of Israeli nationalism. Literally meaning ‘five’, the folk term ḥamsa has become universal. The chapter examines the popularity of the ḥamsa and its various manifestations in Israeli homes and society at large. It also looks at how this symbol became incorporated into Jewish life to begin with. The environment of the traditional Jewish home, and even more so the synagogue, with its holy duties and ritual implements, would appear to be at odds with the ḥamsa's magical and folkloric roots. In the popular imagination, the ḥamsa is associated with Islam. However, while some home practices and objects in the areas of food and dress, for example, were staunchly opposed by the rabbinic establishment, and others sparked controversy and debate, objects such as the ḥamsa apparently underwent a process of ‘Judaization’, which legitimized them and even led to their eventual acceptance by the entire Jewish world. Yet arguably the case of the ḥamsa is exceptional because it was rejected and then reappropriated in a new, pluralistic Jewish state.
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2

"West Semites at Tell Šēḥ Ḥamad: Evidence for the Israelite Exile?" In Israel's Past, 66–80. De Gruyter, 2021. http://dx.doi.org/10.1515/9783110717266-005.

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