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Journal articles on the topic 'Yehoshua'

Author: Grafiati

Published: 4 June 2021

Last updated: 9 February 2022

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1

Morahg, Gilead. "Borderline Cases: National Identity and Territorial Affinity in A. B. Yehoshua's Mr. Mani." AJS Review 30, no. 1 (2006): 167–82. http://dx.doi.org/10.1017/s0364009406000079.

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A. B. Yehoshua's growing eminence as one of Israel's foremost literary artists has been attended by his emergence as one of the more powerful voices of the secular Zionist left. A highly self-aware writer, Yehoshua has been scrupulously deliberate in separating the intellectual pragmatism of his political writing from the imaginative structures and aesthetic integrity of his literary works. But the generic distinction between polemical essay and imaginative fiction does not preclude overlapping areas of concern as well as a common basis of values and beliefs. Consequently, Yehoshua's essays often prove to be useful means of enhancing the understanding of his fictional works.

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2

Candido, Juliano Klevanskis. "Amos Oz e Avraham B. Yehoshua à luz de Walter Benjamin." Cadernos Benjaminianos 14, no. 1 (2019): 73. http://dx.doi.org/10.17851/2179-8478.14.1.73-85.

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Resumo: Este artigo analisa os contos “O caminho do vento” e o “O nômade e a víbora”, publicados por Amos Oz em 1965, e o conto “O casamento de Gália”, publicado por Avraham B. Yehoshua em 1970, à luz de alguns aspectos teóricos postulados por Walter Benjamin como “alegoria”, “narrativa”, “obra épica”, entre outros. Os três textos surgem no Brasil na coletânea O novo conto israelense (1978), organizado por Rifka Berezin. Nas narrativas é possível vislumbrar algumas imagens surrealistas e expressionistas, bem como um sentido de personagem moderno que demonstra a crise do homem no século XX, tal como proposto por Benjamin. Como isso acontece em um só texto? As reflexões sobre os contos de Oz e de Yehoshua, lidos à luz de Walter Benjamin e de suas proposições sobre a vanguarda europeia, se revelam apropriadas, assim, para seavaliar essas e outras questões presentes nas narrativas.Palavras-chave: Amos Oz; Avraham B. Yehoshua; Walter Benjamin.Abstract: This article examines the short stories “The way of the wind” and “Nomad and viper”, published by Amos Oz in 1965, and the short story “Gallia’s wedding”, published by Avraham B. Yehoshua in 1970, in the light of some theoretical aspects postulated by Walter Benjamin as “allegory”, “narrative”, “epic work”, among others. The three texts appeared in Brazil in O novo conto israelense (1978), organized by Rifka Berezin. The narratives show some surrealist and expressionist images, as well as a sense of modern character that demonstrates the crisis of man in the 20th century, as proposed by Benjamin.How does it happen in a single text? The reflections on the tales of Oz and Yehoshua, read in the light of Benjamin’s propositions on the European vanguard, are appropriate, therefore, to evaluate these and other issues present in the narrative.Keywords: Amos Oz; Avraham B. Yehoshua; Walter Benjamin.

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3

Conrad, Edgar W. "Yehoshua Gitay: ‘What is He Doing?’." Journal for the Study of the Old Testament 27, no. 2 (2002): 237–41. http://dx.doi.org/10.1177/030908920202700206.

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4

Ramras-Rauch, Gila. "A. B. Yehoshua and the Sephardic Experience." World Literature Today 65, no. 1 (1991): 8. http://dx.doi.org/10.2307/40146111.

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5

Waldman, Berta. "O Sr. Máni, de A. B. Yehoshua: Ma ani? Mi ani?" Arquivo Maaravi: Revista Digital de Estudos Judaicos da UFMG 4, no. 6 (2010): 21–26. http://dx.doi.org/10.17851/1982-3053.4.6.21-26.

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 O romance O Sr. Máni, de A. B. Yehoshua, é avaliado pelo teor experimental dessa obra, pela ousadia com que trata alguns temas lançados debaixo do tapete pela geração anterior, e principalmente, por tratar da participação dos sefarditas na formação do Estado de Israel.

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6

Ramras-Rauch, Gila, A. B. Yehoshua, and Bernard Horn. "Facing the Fires: Conversations with A. B. Yehoshua." World Literature Today 72, no. 3 (1998): 678. http://dx.doi.org/10.2307/40154212.

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7

Lawee, Eric. "Miqra'ot gedolot ha-keter: sefer yehoshua`—sefer shofetim." Journal of Jewish Studies 48, no. 1 (1997): 148–49. http://dx.doi.org/10.18647/1952/jjs-1997.

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8

Halevi-Wise. "A. B. Yehoshua and the Novel of Vocation." Prooftexts 37, no. 3 (2019): 688. http://dx.doi.org/10.2979/prooftexts.37.3.19.

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9

Zimmermann, Moshe. "Der „Muskeljude“ und israelische Fußballmythen." STADION 43, no. 1 (2019): 4–17. http://dx.doi.org/10.5771/0172-4029-2019-1-4.

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Only few Israeli football-players have reached the status of a football myth. The two undisputable examples, Yaakov Chodorov, the goalkeeper, and Yehoshua Glaser, the striker, are representative of the early years of the state of Israel: They became football myths because of the role they played in the process of nation-building and because they epitomize the basic idea of Zionism, Israel’s state ideology.

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10

Abadi, Adina. "Aspects of Dialogic Syntax: Examples from Yehoshua and Grossman." Hebrew Studies 49, no. 1 (2008): 235–57. http://dx.doi.org/10.1353/hbr.2008.0001.

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11

Morton, Nicolas. "Yehoshua Frenkel, The Turkic Peoples in Medieval Arabic Writings." Cahiers de civilisation médiévale, no. 240 bis (December 1, 2017): 549–50. http://dx.doi.org/10.4000/ccm.5600.

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12

Glucker, John. "Hebraica sunt, non leguntur: Some Emendations to Philo by the Late Yehoshua Amir." Archiv für Geschichte der Philosophie 101, no. 1 (2019): 135–44. http://dx.doi.org/10.1515/agph-2019-1005.

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Abstract In a Hebrew translation of some Philonian works, Israeli scholar Yehoshua Amir (formerly Hermann Neumark, 1911–2002) offered a number of emendations, explaining some of them in extensive footnotes. To make some of his suggestions more widely available, I translate here three of his more important notes explaining his emendations, and discuss them with further evidence. They deal with emendations to Migr. 9, Heres 52 f., and Heres 313 f.

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13

Moore-Gilbert, Bart. "A. B. Yehoshua and David Grossman: towards postnational(ist) allegories?" Interventions 20, no. 1 (2017): 58–73. http://dx.doi.org/10.1080/1369801x.2017.1403351.

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14

Seinfeld, Alexander. "R. Yehoshua ben Levi’s Final Ascent as a Model Tikkun Hanefesh." Journal for the Study of Judaism 43, no. 3 (2012): 369–79. http://dx.doi.org/10.1163/157006312x644146.

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Abstract Various Talmudic aggadot portray death as the conclusion of tikkun hanefesh. Yet several aggadot, the deaths of R. Yehoshua b. Levi and R. Hanina b. Papa (b. Ketub. 77b) and the Heavenly Tribunal questions of Rava (b. Šabb. 31a), portray post-death tests. These Talmudic “philosophy of death” passages—as well as the Angel of Death narratives at the end of tractate b. Moʿed Qaṭan—complement each other and complete a single theme. Together they convey the lesson that, while tikkun hanefesh is most relevant during life, there is an ultimate tikkun opportunity after death, which is chiefly a test of humility.

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15

Horn, Bernard. "The Plot of Suicide in A. B. Yehoshua and Leo Tolstoy." European Legacy 6, no. 5 (2001): 633–38. http://dx.doi.org/10.1080/10848770120083704.

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16

Bosman, Hendrik. "TO COMMEMORATE AN EXCELLENT SCHOLAR AND A WONDERFUL FRIEND: YEHOSHUA GITAY." Scriptura 87 (June 12, 2013): 205. http://dx.doi.org/10.7833/87-0-957.

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17

Halevi-Wise, Yael. "Facing the Fires: Conversations with A. B. Yehoshua (review)." Hebrew Studies 39, no. 1 (1998): 275–76. http://dx.doi.org/10.1353/hbr.1998.0023.

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18

Yehoshua, A. B., and Harry James Cargas. "Zionist as Writer: A. B. Yehoshua Talks with Harry James Cargas." Shofar: An Interdisciplinary Journal of Jewish Studies 13, no. 1 (1994): 138–43. http://dx.doi.org/10.1353/sho.1994.0075.

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19

Rand, Michael. "New Data on Aramaic in Classical Piyyut—‮תשמיע ניחומים ללישה‬‎, a Silluq for Shabbat Shimʿu by Yoḥanan ha-Kohen". Aramaic Studies 13, № 2 (2015): 128–60. http://dx.doi.org/10.1163/17455227-01302001.

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The present article briefly reviews the research that has been conducted to-date on the use of Aramaic in Classical piyyut, and provides new material in this field: the silluq ‮תשמיע ניחומים ללישה‬‎ from a qedushta for Shabbat Shimʿu by Yoḥanan ha-Kohen, which includes an Aramaic passage. One of the manuscript sources for this composition, ms. ENA 3443/2, is also analyzed, and its copyist is identified as Eli ben Yehoshua he-Ḥaver (11th century). The article is provided with an appendix, in which Sahlan ben Avraham’s Targum poem ‮איתחברו ירחי שתא‬‎, a dispute between the months, is re-edited on the basis of newly-discovered material.

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20

Pardee, Dennis. "Prophecy and Prophets: The Diversity of Contemporary Issues in Scholarship. Yehoshua Gitay." Journal of Near Eastern Studies 59, no. 3 (2000): 232. http://dx.doi.org/10.1086/468853.

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21

Yudkin, Leon I., and Avraham Balaban. "Mar Molcho: Yiun Baromanim Shel Alef Beit Yehoshua Molcho u Mar Mani." World Literature Today 67, no. 4 (1993): 884. http://dx.doi.org/10.2307/40149791.

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22

Anam. "Casting off the Shackles: Re-narrativizing Discrepant Terrains of Memories with Lived Experiences in A. B. Yehoshua’s Facing the Forests." Contemporary Review of the Middle East 5, no. 4 (2018): 294–307. http://dx.doi.org/10.1177/2347798918795366.

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The ever-increasing human migration with fast-eroding bonds often leads to development of social clusters which tend to produce stereotypes about other groups of people. One among the many factors responsible for such ghettoization is not ignorance but a version of knowledge that does not take us beyond ourselves. Speaking about the role of writer as “the conscience of the nation,” S. Yizhar, an Israeli writer and politician, says that a writer is a mutation. Literature is one such powerful tool to transcend cultural boundaries which takes us beyond ourselves and reaches to the other side. Holding the case of Israeli–Palestinian contestation as one such manifestation of cultural ghettoization, the article argues for the need to render open the mental borders to move beyond prejudices. Taking A. B. Yehoshua’s Facing the Forests as a point of departure, it highlights the potential of dialog as a powerful antidote to social violence between the two communities of Arabs and Israelis and lays bare its importance in the direction of peaceful coexistence. The article is divided into three sections; the first section introduces the cultural location of Yehoshua and his narrative set in the Israeli landscape of the 1960s. The second section explores the use of symbolism in the narrative to cull out the dormant meanings and analyzes the multiple layers of the text. The third and last section projects the idea of re-narrativization as an important tool of re-inscribing history with alternative versions. It draws strength from those Arab–Jewish encounters that are not necessarily troubling. The conclusion sums up the essential findings of the study, elucidating the role of literature and intellectuals in difficult times.

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23

Bonucci, Cristina. "Finché morte non vi separi: le separazioni impossibili. Abraham Yehoshua, Un divorzio tardivo." INTERAZIONI, no. 2 (November 2020): 113–17. http://dx.doi.org/10.3280/int2020-002008.

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Un divorzio tardivo - Nel corso di poche giornate, prima della Pasqua Ebraica, Yehudà Kaminka torna dagli Stati Uniti d'America in Israele, per divorziare, tardivamente, dalla moglie Na'omi che, anni prima, aveva tentato di ucciderlo con una coltellata al petto. Scindere il lega-me che li univa comporterà un prezzo molto alto.

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24

Balaban, Avraham, and A. B. Yehoshua. "The Continuing Silence of a Poet: The Collected Stories of A. B. Yehoshua." World Literature Today 63, no. 3 (1989): 532. http://dx.doi.org/10.2307/40145513.

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25

Halevi-Wise, Yael. "Compassion and Fury: On The Fiction of A. B. Yehoshua by Gilead Morahg." Hebrew Studies 56, no. 1 (2015): 433–36. http://dx.doi.org/10.1353/hbr.2015.0004.

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26

Devir, Nathan P. "Exposing pathology, playing God: parsing psychosocial discourse in ‘The Last Commander’ by A.B. Yehoshua." Jewish Culture and History 15, no. 3 (2014): 188–211. http://dx.doi.org/10.1080/1462169x.2014.973261.

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27

Mendelson-Maoz. "The Bereaved Father and His Dead Son in the Works of A. B. Yehoshua." Jewish Social Studies 17, no. 1 (2010): 116. http://dx.doi.org/10.2979/jewisocistud.17.1.116.

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28

Lehrer, Natasha. "Baggage Carousel Conversations with George Steiner and A.B. Yehoshua, on Jews, Jewishness and Israel." Jewish Quarterly 62, no. 2 (2015): 11–14. http://dx.doi.org/10.1080/0449010x.2015.1051709.

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29

Saquer-Sabin, Françoise. "Le rapport judéo-arabe dans le roman de Abraham B. Yehoshua : La Mariée libérée." Yod, no. 14 (October 1, 2009): 67–91. http://dx.doi.org/10.4000/yod.339.

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30

Foster-Cohen, Susan. "PRAGMATICS: CRITICAL CONCEPTS. VOL. 1: DAWN AND DELINEATION. VOL. 2: SPEECH ACT THEORY AND PARTICULAR SPEECH ACTS. VOL. 3: INDEXICALS AND REFERENCE. VOL. 4: PRESUPPOSITION, IMPLICATURE, AND INDIRECT SPEECH ACTS. VOL. 5: COMMUNICATION, INTERACTION, AND DISCOURSE. VOL. 6: PRAGMATICS: GRAMMAR, PSYCHOLOGY, AND SOCIOLOGY.Asa Kasher (Ed.). London: Routledge, 1998. Vol. 1: Pp. xi + 154. Vol. 2: Pp. vi + 511. Vol. 3: Pp. 217. Vol. 4: Pp. vi + 722. Vol. 5: Pp. vi + 490. Vol. 6: Pp. vi + 559. $905.00 cloth." Studies in Second Language Acquisition 22, no. 1 (2000): 120–22. http://dx.doi.org/10.1017/s0272263100261056.

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This six-volume, beautifully bound, boxed set contains 112 reprinted papers covering the history and development of modern theoretical pragmatics from its beginnings back in the 1940s and '50s with Charles Morris, Rudolf Camap, Yehoshua Bar-Hillel, via the major works in the 1970s of those such as Stalnaker, Bach and Hamish, J. L. Austin, John Searle, and Paul Grice, to the more recent contributions of, among many others, Dan Sperber and Deirdre Wilson, François Recanati, and Anna Wierzbicka. The bulk of the contributions, either free-standing papers or sections from books, come out of what one might term a philosophical approach to pragmatics, but toward the end of the collection there is an attempt to cover more ethnographically rooted approaches and even to get into applied pragmatic issues related to aphasia, first language acquisition, second language acquisition (one paper), and politics.

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31

Tibi, Bassam. "Yehoshua Porath, In Search of Arab Unity, 1930–1945 (London: Frank Cass, 1986). Pp. 376." International Journal of Middle East Studies 20, no. 3 (1988): 389–90. http://dx.doi.org/10.1017/s0020743800053691.

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32

Nave, Yudith. "The Concealed Verses: Source Material in the Works of A. B. Yehoshua (review)." Hebrew Studies 35, no. 1 (1994): 156–58. http://dx.doi.org/10.1353/hbr.1994.0048.

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33

Wrobel, Piotr. "A Prophet of Consolation on the Threshold of Destruction: Yehoshua Ozjasz Thon, an Intellectual Portrait." East European Jewish Affairs 49, no. 1 (2019): 86–87. http://dx.doi.org/10.1080/13501674.2019.1620070.

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34

Levy, Nurit. "Entre réalité et fiction : la fusion des arts dans Rétrospective d’Avraham B. Yehoshua." Commentaire Numéro 140, no. 4 (2012): 1213–14. http://dx.doi.org/10.3917/comm.140.1213.

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35

Tsal. "“They Spoke in their Tongue”: The Ethics of Partial Deafness in the Poetics of Yehoshua Kenaz." Prooftexts 34, no. 1 (2014): 79. http://dx.doi.org/10.2979/prooftexts.34.1.79.

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36

Bodner, Keith. "Ark-Eology: Shifting Emphases in ‘Ark Narrative’ Scholarship." Currents in Biblical Research 4, no. 2 (2006): 169–97. http://dx.doi.org/10.1177/1476993x06059008.

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A central character in 1 Samuel 4-6 is the Ark of the Covenant. The Ark is captured in battle, and subsequently wreaks havoc throughout the land of the Philistines until its subsequent return to the borders of Israel. Commonly referred to as the ‘Ark Narrative’ in scholarly literature, 1 Samuel 4-6 has often been viewed as a separate unit within the larger Deuteronomistic History. Although the Ark Narrative has been the subject of considerable scholarly interest, the methodological foci of such studies appear to have undergone a shift in more recent times. While earlier studies espoused a host of different critical approaches, such as tradition-historical, form-critical and redactional methodologies, it would seem that more recent studies have exhibited greater interest in literary appraisal and narrative criticism. This article presents a summary of recent research on the Ark Narrative of 1 Samuel 4-6 by 12 scholars: Robert Gordon, Lyle Eslinger, Peter Miscall, Walter Brueggemann, Yehoshua Gitay, Robert Polzin, J.P. Fokkelman, Bruce Birch, E.M.M. Eynikel, Graeme Auld, Barbara Green and Antony F. Campbell, SJ.

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37

Pawlikowski, John T. "With Eyes toward Zion. Vol. 3: Western Societies and the Holy Land. Moshe Davis , Yehoshua Ben-Arieh." Journal of Religion 74, no. 2 (1994): 293–94. http://dx.doi.org/10.1086/489387.

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38

Judd, J. Stephen. "Book review: Neural Networks: Theory and Applications Edited by Richard J. Mannone And Yehoshua Zeevi (Academic Press, 1991)." ACM SIGART Bulletin 3, no. 2 (1992): 31. http://dx.doi.org/10.1145/130700.1063245.

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39

Cleveland, William L. "In Search of Arab Unity, 1930–1945, by Yehoshua Porath. 376 pages, bibliography, index. Frank Cass, London1986. $32.50/$14.95." Middle East Studies Association Bulletin 21, no. 1 (1987): 65–67. http://dx.doi.org/10.1017/s0026318400018216.

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40

Bargad, Warren, and Joseph Cohen. "Voices of Israel: Essays on and Interviews with Y. Amichai, A. B. Yehoshua, T. Carmi, Aharon Appelfeld, Amos Oz." South Atlantic Review 56, no. 2 (1991): 165. http://dx.doi.org/10.2307/3199982.

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41

Mendelson-Maoz, Adia. "The Face of the Dead Other: A Levinasian Reading of Contemporary Israeli Novels by A.B. Yehoshua and Shifra Horn." Journal of Narrative Theory 46, no. 3 (2016): 395–423. http://dx.doi.org/10.1353/jnt.2016.0022.

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42

Blau, Michal, Uri Zur, and Ortsion Bartana. "A Chiastic Structure in a Five-Story Cluster in Bavli Bava Batra 151a–b." Moreshet Israel 19, no. 1 (2021): 43–58. http://dx.doi.org/10.26351/mi/19-1/2.

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This article examines the connection between the stylistic structure and the content of a five-story cluster in the Babylonian Talmud on Bava Batra 151a–b. We point out that in the first story, there are two judges (dayanim), R. Bibi Bar Abaye and R. Huna, son of R. Yehoshua, while in the other four stories, there is only one judge (dayan), R. Naḥman. An important question we seek to elucidate is why the redactor of the sugya chose the first story rather than a similar story that appears in tractate Ketubot (78b–79a), wherein R. Naḥman is the only judge, as in the other four stories in the five-story cluster under study. Given its similar content, the story in Ketubot would appear to be a better fit with the cluster of stories in Bava Batra. This article seeks to show that this five-story cluster expresses a thought-provoking process of redaction, in terms of both the chronological sequence of the generations of characters it portrays and the content of the stories. While the cluster may have originally included four stories, the first story was likely added in a later redaction. This addition gave a chiastic structure of five stories to the cluster. Describing the chiasmus, we suggest that its formation was indeed a consideration of the redactor of the sugya.

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43

Ben-Dov, Nitza. "In the Back Yard of Agnon's House: Between The Liberated Bride by A. B. Yehoshua and S. Y. Agnon." Hebrew Studies 47, no. 1 (2006): 237–51. http://dx.doi.org/10.1353/hbr.2006.0023.

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44

Tzoreff, Avi-Ram. "The Political Theology of the Feminine Jew and Anticolonial Criticism in the Writings of Yehoshua Radler-Feldman (R. Binyamin) during WWI." Jewish Quarterly Review 111, no. 1 (2021): 105–29. http://dx.doi.org/10.1353/jqr.2021.0005.

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45

Balberg, Mira. "The Emperor's Daughter's New Skin: Bodily Otherness and Self-Identity in the Dialogues of Rabbi Yehoshua ben Hanania and the Emperor's Daughter." Jewish Studies Quarterly 19, no. 3 (2012): 181. http://dx.doi.org/10.1628/094457012802917074.

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46

Malachi, Zvi. "Voices of Israel: Essays on and Interviews with Yehuda Amichai, A. B. Yehoshua, T. Carmi, Aharon Appelfeld, Amos Oz (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 14, no. 2 (1996): 173–75. http://dx.doi.org/10.1353/sho.1996.0130.

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47

Ben-Ezra, Menachem, Yuval Palgi, Nir Essar, Hilik Sofer, and Yeela Haber. "Acute Stress Symptoms, Dissociation, and Depression Among Rescue Personnel 24 Hours after the Bet-Yehoshua Train Crash: The Effects of Exposure to Dead Bodies." Prehospital and Disaster Medicine 23, no. 5 (2008): 461–65. http://dx.doi.org/10.1017/s1049023x00006208.

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AbstractIntroduction:The immediate impact of exposure to severe wounds, dead bodies, and immediate threat to life has been understudied. Most studies focus on the acute stress disorder and/or post-traumatic stress disorder phases in order to assess rescue personnel's symptomatology, and tend to neglect the immediate exposure to elements of the disaster.Hypothesis:Rescue personnel who had a history of previous exposure to dead bodies would exhibit higher levels of acute stress symptoms, dissociation, and depressive symptoms within the 24 hours following a traumatic event.Methods:Twenty-three rescue personnel participated in the search and excavation of dead and mutilated bodies following the Bet-Yehoshua train crash in Israel.The rescue personnel group was divided based on previous exposure to dead bodies. Each participant completed a demographic questionnaire, which included a question on perceived threat to life, the impact of event scale revised, the dissociative experience scale, and the center of epidemiologic studies depression questionnaire. Student's t-tests, along with multivariate analysis of covariance (MANCOVA) were conducted in order to learn which factors are related to psychiatric symptomatology following the immediate exposure to such stressors.Results:Among rescue personnel, those with previous exposure to dead bodies did not differ in their levels of acute stress symptoms, dissociation, and depressive symptoms from those who were not previously exposed to dead bodies.Conclusions:These results may suggest the possibility that the impact of exposure to dead bodies does not emerge in the acute stress reactions (ASR) phase (up to 24 hours after the event), but later when people have time to process the trauma. Another possibility is that the rescue coping mechanisms of detachment may serve as a buffer for the horrific sights encountered during the ASR period.

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48

Palgi, Yuval, Menachem Ben-Ezra, Nir Essar, Hilik Sofer, and Yeela Haber. "Acute Stress Symptoms, Dissociation, and Depression among Rescue Personnel 24 Hours after the Bet-Yehoshua Train Crash in Israel: The Effects of Gender." Prehospital and Disaster Medicine 24, no. 5 (2009): 433–37. http://dx.doi.org/10.1017/s1049023x00007275.

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AbstractIntroduction:The effect of immediate exposure to traumatic events and gender differences is under-studied in the literature. Most studies focus on acute stress disorder (ASD) and post-traumatic stress disorder (PTSD) phases in order to measure gender differences, and tend to neglect the immediate expo-sure to the disaster.Hypothesis:The main hypothesis was that female rescue personnel would exhibit higher levels of acute stress symptoms, dissociation, and depressive symptoms in the 24 hours following a traumatic event.Methods:Twenty-three rescue personnel participated in a search and rescue operation at the Bet-Yehoshua train crash in Israel. The rescue personnel group was divided based on gender. Each participant completed a demographic questionnaire including questions that assessed psychological symptoms and issues such as perceived threat to life, the Impact of Event Scale Revised (IES-R), the Dissociative Experience Scale (DES), and the Center of Epidemiologic Studies Depression questionnaire (CES-D). Statistical inferences were calculated using t-tests and chi-square tests, along with testing of covariance (MANCOVA) in order to indentify which factors are related to psychiatric symptomatology following the immediate exposure to disaster.Results:The results suggest that among rescue personnel, women did not differ in their levels of acute stress, dissociation, and depressive symptoms from men.Conclusions:These results suggest the possibility that the gender differences in reactions to traumatic events do not emerge in the acute stress reactions (ASR) phase (up to 24 hours after the event), but later on when people have time to process the trauma. Another possibility that may explain the discrepancy between this study and the common knowledge in the literature is that women rescue personnel are considered a highly selected group, which does not reflect on the general population of women. More studies are needed in order to substantiate these results.

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Yadin, Azzan. "Yehoshua Levinson. Ha-sipur she-lo' supar: ’omanut ha-sipur ha-mikra'i ma-murḥav be-midreshei ḥazal. Jerusalem: Magnes Press, 2005. 360 pp." AJS Review 31, № 2 (2007): 379–82. http://dx.doi.org/10.1017/s0364009407000645.

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Golani, Motti. "“If I lived there it would crush me” Jerusalem from the Biographical to the Historical and Back: A Conversation with A. B. Yehoshua." Journal of Israeli History 23, no. 2 (2004): 279–300. http://dx.doi.org/10.1080/1353104042000282429.

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