AGAV Films

A political drama centered around Israel's pullout from the occupied Gaza strip, in which a French woman of Israeli origin comes to the Gaza Strip to find her long ago abandoned daughter.

In spite of blood ties to both Haifa's Jewish and Arab populations, Moshe leads a rootless existence. Grown weary of his impatient wife Didi and ambivalent about his needy young mistress Grisha, the only relationships Moshe doesn't complicate are with his devoted parents, Jewish Hanna and Arab Yussuf, and with Jules, Moshe's ne'er-do-well childhood friend. But when Jules' real estate developer brother moves to buy a prized piece of property from the Arab side of the family, Moshe's divided ancestry is put to the test.

Rebecca, an American who has been living in Jerusalem for a few months now, has just broken off her engagement. She gets into a cab driven by Hanna, an Israeli. But Hanna is on her way to Jordan, to the Free Zone, to pick up a large sum of money.

Itzhak Rabin's murder ended all efforts of peace, and with him the whole left wing of Israel died. The movie shows the last of his days as prime minister, and what led to his murder.

Life in a Tel Aviv apartment complex, an urban mosaic whose seedy characters, try as they might, can't get out of one another's faces. Gabi, a bobbed haired sexpot, and her lover Hezi—who's older, balding and married—rent a room to have an affair, while Ezra, a pot bellied divorcee, supervises an illegal construction site next door. All this racket drives Schwartz, a Holocaust survivor, to a mental breakdown. Other characters include illegal Chinese immigrants, a teenage boy who's afraid to serve in the army, and a corrupt police detective.

Tsili is a young girl caught in the middle of World War II. After her family is taken to a concentration camp, Tsili hides in the forest, free from hatred and men, until the arrival of Marek, a stranger who speaks to her in Yiddish.

In May 1948, shortly before the creation of the State of Israel, hundreds of immigrants from across Europe arrive in Palestine--only to risk arrest by British troops.

Ahasverus, king of Persia and Media, puts aside Vashti and makes Esther his queen, choosing her among maidens in a kingdom stretching from India to Ethiopia. Esther, using information from Mordecai, her uncle and patron, saves the king from assassination. Haman, the king's favorite, is miffed when Mordecai won't bow to him, so he orders death to all Jews in the kingdom, under the seal of the king. Esther pleads for her people, and Mordecai is in turn given license to make his own edict under the king's seal. Mordecai loses sight of his original intention, and bloody murder ensues. Purim annually celebrates the story. At the end of the film, the actors comment.

On a tramway that connects several of Jerusalem's neighborhoods from East to West, a mosaic of people from different religious and ethnic backgrounds are brought together.

A young couple marry in France in the 1940s and the film follows the arc of their marriage over the next decade. As France recovers from the trauma of the war, the wife finds herself increasingly caught up in acquiring material possessions while the husband prefers a more traditional lifestyle.

Danny Cornish, a sort of stateless man who arranges art exhibits, is called from Tel Aviv to Paris with the news that a great uncle has died, in Birobidjan, the autonomous Jewish zone in Russia, leaving him a valuable art collection and the hand of a huge sculpture of a Golem. The uncle's will instructs Danny to find the rest of the statue, so Danny, who speaks no Russian, embarks on a trip that takes him (and the Golem's hand) to Moscow, St. Petersburg, and Siberia, fumbling with hotel clerks, taxi drivers, and bureaucrats, following leads, and making discoveries about myth, story telling, art, and hope.

Two interconnected stories in the 1930s, one set in Berlin, the other in Palestine: Mania Vilbouchevich Shohat (1880-1961), called Tania, a Russian Jew and revolutionary, goes from Minsk to Palestine to live on a collective. She promotes feminism and laments a shift in the men from self-defense to aggression. Her friend, Else Lasker-Schuler (1869 - 1945), expressionist poet and German Jew, is in Berlin, writing, caring for her son, watching Hitler's movement take power. She goes to Jerusalem and imagines a park for Arab and Jew. Her poems, voiced from within, capture her experience. The film meditates on the violence at the root of Israel's birth: of the Nazis and of the Zionists.

A diverse cross-section of Israeli society converges in a single multi-use building, the Shikun. As people of different languages, origins and generations come together in highly theatrical encounters, they grapple with the current state of affairs. In a poignant metaphor inspired by Eugène Ionesco’s famous play “Rhinoceros”, some begin to turn into rhinoceroses, while others resist.

Israeli filmmaker Amos Gitaï offers a look impressionist long history of armed conflict in their nation.

Japan, 1986. At the tail end of the world tour promoting their latest album Revenge, Eurythmics tops the charts. Between concerts, pop duo Annie Lennox and Dave Stewart survey Japan's cultural soundscape with the help of Conny Plank: A world of sounds both brutally technological and highly refined by tradition.

Filmed in one sequence-shot of 1 hour and 25 minutes, Ana Arabia is a moment in the life of a small community of outcasts, Jews and Arabs, who live together in a forgotten enclave at the “border” between Jaffa and Bat Yam, in Israel. One day, Yael, a young journalist, visits them. In these dilapidated shacks, in the orchard filled with lemon trees and surrounded by mass public houses, she discovers a range of characters far removed from the usual clichés offered by the region. Yael has the feeling of having discovered a human goldmine. She no longer thinks of her job. Faces and words of Youssef and Miriam, Sarah and Walid, of their neighbors, their friends tell her about life, its dreams and its hopes, its love affairs, desires and disillusions. Their relation to time is different than that of the city around them. In this tinkered and fragile place, there is a possibility of coexistence. A universal metaphor.

Amos Gitai returns to the occupied territories for the first time since his 1982 documentary FIELD DIARY. WEST OF THE JORDAN RIVER describes the efforts of citizens, Israelis and Palestinians, who are trying to overcome the consequences of occupation. Gitai's film shows the human ties woven by the military, human rights activists, journalists, mourning mothers and even Jewish settlers. Faced with the failure of politics to solve the occupation issue, these men and women rise and act in the name of their civic consciousness. This human energy is a proposal for long overdue change.

In 1932, Albert Einstein was invited by the League of Nations to address a letter on any subject to any person. He chose to correspond with Sigmund Freud about avoiding war. To this day, the correspondence about war of two great thinkers of all time proves to be more relevant than ever. Inspired by this correspondence between Albert Einstein and Sigmund Freud almost a century ago, the film Why War traces the roots of war, and embarks on a search for an explanation of the savagery of wars that inhabit our world.

The film intertwines historical events and intimate memories. I observe how architecture represents the transformations of society and those who give form to this architecture. We follow the journey of Munio, my father, born in 1909 in Silesia, Poland, the son of a tenant farmer of a Prussian junker. At the age of 18, Munio goes to Berlin and Dessau to meet Walter Gropius, Kandinsky and Paul Klee at the Bauhaus. In 1933, the Bauhaus was closed by the Nazis, who accused Munio of treason against the German people. Munio was imprisoned, then deported to Basel. He left for Palestine. Upon his arrival in Haifa, he began a career as an architect and adapted European modernist principles to the Middle East.

In this film, the itinerary of Flavius Josephus at the time of the destruction of the Temple of Jerusalem in AD 70 crosses that of Prime Minister Yitzhak Rabin, assassinated in 1995, and the memory of the Holocaust through images of Poland. Milim reflects Amos Gitai's views on the history of the Jewish people and Israeli society in the wake of Rabin's assassination.