nomy, assertiveness, and power, yet both in their postmodern phases show critical self-awareness, and are keen to revise earlier overreaching generalizations on behalf of a universal Woman or universal Jew (Spivak, 1987; Mohanty, 2006; Scott, 2011; Kimmerling, 1983; Shafir and Peled, 2002; Shohat, 2006). In both cases difference emerges as a crucial challenge to earlier representations that favored the white, middle-class woman, or, in Zionism, the Ashkenazi man (Almog, 2000). Both Zionism and feminism have been forced to revisit, revise, and question assumptions and both reached a crisis of consciousness which has forced a critical reorientation. But much as Lyotard’s definition of “the Jews” as the outcasts, nomads, immigrants, blacks, and women is appealing, we cannot ignore the fact that each collective identity has a separate history, visions, and challenges. This reader asks questions on behalf of women who identify as Jews, Zionists, Israelis, women, or feminists to various degrees. The scholars hold both Zionism and feminism to account, revealing their promising, fraught, and tortuous relationships, and opening out new trajectories toward a long overdue dialogue between Israel studies and Women’s studies.