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The article examines the construction of the 1973 war as a legitimating discourse in Egypt. After an analysis of formal texts (for example, school textbooks), semi-formal texts (for example, the Ahram newspaper) and informal texts (for example, songs scripted to commemorate the event), the article finds a pattern which constructed the war as a 'massive, consistent and unquestionable' victory for Egypt under the rule of Anwar Sadat (1971-81). Based on critical discourse analysis of these previously untapped texts over the eight years of Sadat's rule after the war and drawn on primary sources and interviews, the article traces the genealogy and operationalization of discourse through exploring linguistic and extra-linguistic features synchronized towards the efficacy, durability and credibility of this process. The essay finds that the discourse retains an appearance of coherence, since it is always so closely attuned to its broader state-controlled political context. Rather than inferring from this coherence that the discourse is as historically 'truthful' as any other, this study provides hard evidence that it relies instead upon intentional falsehoods.

Ury discusses the events of October 7th, 2023, when Hamas militants launched a violent assault on Israel's southern border with the Gaza Strip. He states that the initial reports were unclear and surreal, but as more reliable information emerged, it became apparent that something unprecedented and unfathomable was taking place. The violence resulted in a high body count and affected numerous communities. He explores the dominant narratives that emerged to make sense of the events, focusing on two contrasting frameworks: the Yom Kippur War of 1973 and the Kishinev pogrom of 1903. These narratives shape the public discourse and offer different explanations for the violence. The Yom Kippur War narrative emphasizes Israel's military history and its ability to overcome crises, while the Kishinev pogrom narrative highlights the long history of anti-Jewish violence and victimhood. These narratives have implications for Jewish agency, the perception of the conflict, and the understanding of Jewish history and fate.

Arkush reflects on the 1973 Yom Kippur War and discusses the importance of Israel's reliance on a superpower ally, particularly the US. The growing strength of anti-Israel sentiment on the American left and the potential for isolationism among Republicans are highlighted as worrisome trends. He argues that Israel's enemies, supported by Russia, China, or Iran, could pose a significant threat if the US withdraws its support. He also emphasizes the uncertainty surrounding the future of US-Israel relations and the potential consequences for Israel's security.

Avot Yeshurun's poem, \"The Tsaddik of Modzitz,\" highlights the unusual bond between two polar opposite personalities from the 1970s Tel Aviv scene: the secular poet Avot Yeshurun, and the ultraorthodox Rabbi Shmuel Eliyahu Taub, the Rebbe of Modzitz, who transcended his non-Zionist circles, gaining the admiration of Israelis of all walks of life. This relationship reaches a dramatic climax on a cataclysmic day in Israel's history, Yom Kippur 1973, when the surprising outbreak of a war shook Israelis' sense of invincibility and some of their Zionist creeds. At the heart of the poem is the Rebbe's luminous personality and demeanor during the services, and their impact on the poet. In his poetry, Yeshurun had revealed a conflicted personality, unable to reconcile between the vanished old world and the new reality, between the Zionist dream of his youth and the current Israeli geopolitical and ethical dilemmas. The Rebbe represents wholeness, finding in the ancient liturgy about the animals that were led to slaughter in the Temple an opportunity to subtly communicate his grief over the human sacrifices in Jewish recent past as well as at that very moment. The Rebbe's compassionate presence and his stirring niggunim eventually comfort the troubled poet. The Rebbe's words, with which Yeshurun closes his poem, reassure the poet of the validity of the State of Israel and appear to align with the paradigm of religious Zionism, viewing Israel as an essential moment in the Jewish journey toward redemption.

This article deals with the Israeli-Egyptian talks after the October 1973 War, which are known as the Kilometer 101 talks since most of them took place at this spot on the Suez-Cairo road. After 17 years of indirect Israeli-Egyptian discussions, representatives from both sides met for direct talks that led to an agreement that allowed solving the exigent problems, like prisoners of war exchange and supplies for the encircled Egyptian Third Army. After about a month the talks ended, allegedly due to disagreement on disengagement and separation of forces.

This paper uses newly available evidence to shed light on the circumstances and causes of the 6 October 1973 Yom Kippur surprise attack of Egyptian and Syrian forces on Israeli positions at the Suez Canal and the Golan Heights. The evidence suggests that an important circumstance that accounts for the surprise effect these actions managed to produce, despite ample warning signs, is traceable to a high need for cognitive closure among major figures in the Israeli intelligence establishment. Such a need may have prompted leading intelligence analysts to \"freeze\" on the conventional wisdom that an attack was unlikely and to become impervious to information suggesting that it was imminent. The discussion considers the psychological forces affecting intelligence operations in predicting the initiation of hostile enemy activities, and it describes possible avenues of dealing with the psychological impediments to open-mindedness that may pervasively characterize such circumstances.

An evildoer is considered dead, even while alive, because he sees the sun rise and does not recite the blessing \"Who creates light\"; and he sees it set and does not recite the blessing \"Who brings on the evening\" (Tanhuma, Ve-Zot ha-Berakha 7). Whatwas the Divine purpose of the [Yom Kippur] War?]The Land of Israel was already in our possession after the Six Day War, so whatwas the purpose of this war? If the redemption occurs through the agency of Israel's merit, it will be an event, wondrous in stature, and the redeemer of Israel will be revealed from heaven with a miracle and sign... but this is not the case if the redemption occurs because the designated time has arrived and Israel is unworthy of it-in such a case itwill occur in a different manner, regarding which it is stated that the redeemer will come \"humbled and riding upon a donkey\"4 (Or ha-Hayyim to Numbers 25:17). Sadly, for some time it has been noticeable that among religious Jewry, or at least within a significant portion of it, there is a sense that repentance is a positive obligation which other people are commanded to perform.

[...]visions, implicitly and explicitly, contained responses to the outstanding dilemmas of the state such as what should be the fate of the territories conquered in the Six Day War and what should be the relations between Israel and various Arab populations and states including those residing in the West Bank. [...]1 will describe how the Yom Kippur War led to an actual attempt to implement that religious philosophy as a concrete political program centered around settling EretzYisrael ha-Shelema. The most dramatic was perhaps the 1951 decision by the Histadrut-the Labor Zionist state building labor federation-to cease paying salaries by the socialist principle of \"each according to his needs,\" but rather competitively in accordance with the market. [...]while under the old system the janitor with 12 children earned more than the chairman of a Histadrut-owned company, after the change, the salary structure started to resemble those of other large corporations and organizations-those at the top earned many more times those at the bottom. The new steel and glass Histadrut building, erected in the 1960s on Arlozoroff Street in Tel Aviv, radiated distance, power, and authority.

Left in total shock, he was barely able to hide until later rescued and flown to Maimonides Hospital.2 A few days later, his close friend and longtime havruta, R. Yair Dreyfuss, would visit him there. \"4 At the war's end, Israeli society did not yet have the language to describe what had taken place, but over the decades, it became clear that the most appropriate word was trauma. According to Freud, this phenomenon, what we now refer to as PTSD, resulted from traumatic experiences that caused excessive stimulation leading to overloading the psyche.5 War, of course, is full of such things, for it means facing unimaginable horrors such as the taking of human lives, the gruesome death of one's friends, the maiming of one's own body, or the prospect of one's own death. Traumatic experiences like these seemed to leave a permanent mark on the psyche and elude our ability to easily make sense of them. Because of its intensity, trauma demands a response, and as Freud noted time and again, the most common one is repression. The Jewish people's return to the Land of Israel had placed them on the path to redemption, and the Yom KippurWar was understood through this narrative.