Zvi Eyal was born Harry Klafter in Utrecht, the Netherlands. As a teenager, he was imprisoned in Westerbork, the Nazi transit camp whose purpose was to prepare Jews for extermination by creating a virtual reality, depicting a quasi-normalcy made possible by the victims' denial of the facts on the ground. Zvi finished high school in defiance of the ongoing extermination of Dutch Jewry. On the eve of his transport to Auschwitz he miraculously escaped, and with the courageous help of three Dutch families survived the war. The saga of his illegal aliyah to Palestine, participation in the War of Independence, the family he built, and the distinguished career he led in surgery exemplifies the ingathering of the Jewish people in its exaltation and glory. Zvi's tenacity and drive, coupled with the hospitality and humanity of those who opened their doors and their hearts during the years of fury, are testaments of hope in mankind's ability to overcome evil and seek a better tomorrow.

This book situates the book of Esther in the intellectual history of Ancient Judaism and provides a new understanding of its purpose.

Hollow Land is a groundbreaking exploration of the political space created by Israel’s colonial occupation. In this journey from the deep subterranean spaces of the West Bank and Gaza to their militarized airspace, Eyal Weizman unravels Israel’s mechanisms of control and its transformation of the Occupied Territories into a theoretically constructed artifice, in which all natural and built features function as the weapons and ammunition with which the conflict is waged. Weizman traces the development of these ideas, from the influence of archaeology on urban planning, Ariel Sharon’s reconceptualization of military defense during the 1973 war, through the planning and architecture of the settlements, to contemporary Israeli discourse and practice of urban warfare and airborne targeted assassinations. In exploring Israel’s methods to transform the landscape and the built environment themselves into tools of domination and control, Hollow Land lays bare the political system at the heart of this complex and terrifying project of late-modern colonial occupation.

Vol. 4 covers the late Roman period to the rise of Islam. Focuses especially on the growth and development of rabbinic Judaism and of the major classical rabbinic sources such as the Mishnah, Jerusalem Talmud, Babylonian Talmud and various Midrashic collections.

In Ordinary Jerusalem, 1840-1940, Angelos Dalachanis, Vincent Lemire and thirty-five scholars, mostly young academics, utilize new archives to revisit the global, extraordinary city of Jerusalem in the late Ottoman and Mandate periods.

Art in Zion deals with the link between art and national ideology and specifically between the artistic activity that emerged in Jewish Palestine in the first decades of the twentieth century and the Zionist movement. In order to examine the development of national art in Jewish Palestine, the book focuses on direct and indirect expressions of Zionist ideology in the artistic activity in the yishuv (the Jewish community in Palestine). In particular, the book explores two major phases in the early development of Jewish art in Palestine: the activity of the Bezalel School of Art and Crafts, and the emergence during the 1920s of a group of artists known as the Modernists.

The Jewish Gospel of John is not, by any standard, another book on Jesus of Nazareth written from a Jewish perspective. It is an invitation to the reader to put aside their traditional understanding of the Gospel of John and to replace it with another one more faithful to the original text perspective. The Jesus that will emerge will provoke to rethink most of what you knew about this gospel. The book is a well-rounded verse-by-verse illustrated rethinking of the fourth gospel. Here is the catch: instead of reading it, as if it was written for 21 century Gentile Christians, the book interprets it as if it was written for the first-century peoples of ancient Israel. The book proves what Krister Stendahl stated long time ago: "Our vision is often more abstracted by what we think we know than by our lack of knowledge." Other than challenging the long-held interpretations of well-known stories, the author with the skill of an experienced tour guide, takes us to a seat within those who most probably heard this gospel read in the late first century. Such exploration of variety of important contexts allows us to recover for our generation the true riches of this marvelous Judean gospel. "A genuine apologetic is one that is true to the texts and the history, akin to the speeches of a defense attorney with integrity. Using the best of contemporary scholarship in first-century Judaic history and contributing much of his own, Dr. Eli Lizorkin-Eyzenberg has demonstrated that the Gospel of John is not an anti-Jewish, but a thoroughly Jewish book." Daniel Boyarin, Hermann P. and Sophia Taubman Professor of Talmudic Culture, University of California, Berkeley "Dr. Lizorkin-Eyzenberg places the text of John's Gospel in its authentic context by examining the Dead Sea Scrolls, Philo, rabbinic literature, and suggesting innovative explanations for the nomenclature, 'the Jews.' His fresh analysis is sure to stir meaningful debate. His creative approach will make an enduring contribution to the discipline of New Testament studies." Brad Young, Professor of Biblical Literature in Judeao-Christian Studies, Oral Roberts University "For some time, research on the Gospels has suffered from stagnation, and there is a feeling that there is not much new that one can say. In light of this, Dr. Eli Lizorkin-Eyzenberg's new commentary on the Gospel of John, with its original outlook on the identity of the original audience and the issues at stake, is extremely refreshing." Ishay Rosen-Zvi, Head of the Talmud and Late Antiquity Department, Tel-Aviv University.