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Among the many religious acts condemned in the Hebrew Bible, child sacrifice stands out as particularly horrifying. The idea that any group of people would willingly sacrifice their own children to their god(s) is so contrary to modern moral sensibilities that it is difficult to imagine that such a practice could have ever existed. Nonetheless, the existence of biblical condemnation of these rites attests to the fact that some ancient Israelites in fact did sacrifice their children. Indeed, a close reading of the evidence—biblical, archaeological, epigraphic, etc.—indicates that there are at least three different types of Israelite child sacrifice, each with its own history, purpose, and function. In addition to examining the historical reality of Israelite child sacrifice, Dewrell’s study also explores the biblical rhetoric condemning the practice. While nearly every tradition preserved in the Hebrew Bible rejects child sacrifice as abominable to Yahweh, the rhetorical strategies employed by the biblical writers vary to a surprising degree. Thus, even in arguing against the practice of child sacrifice, the biblical writers themselves often disagreed concerning why Yahweh condemned the rites and why they came to exist in the first place.
This volume asks to which extent ancient practices and traditions of human sacrifice are reflected in medieval and modern Judeo-Christian times. The first part of the volume, on antiquity, focuses on rituals of human sacrifice and polemics against it, as well as on transformations of human sacrifice in the Israelite-Jewish and Christian cultures, while the Ancient Near East and ancient Greece are not excluded. The second part of the volume, on medieval and modern times, discusses human sacrifice in Jewish and Christian traditions as well as the debates about euthanasia and death penalty in the Western world.
From the mid-fifteenth century to the early seventeenth, German Jews were persecuted and tried for the alleged ritual murders of Christian children, whose blood purportedly played a crucial part in Jewish magical rites. In this engrossing book R. Po-Chia Hsia traces the rise and decline of ritual murder trials during that period. Using sources ranging from Christian and Kabbalistic treatises to judicial records and popular pamphlets, Hsia examines the religious sources of the idea of child sacrifice and blood symbolism and reconstructs the political context of ritual murder trials against the Jews. "This volume combines clarity of thinking, elegance of style, and exemplary scholarly attention to detail with intellectual sobriety and human compassion."--Jerome Friedman, Sixteenth Century Journal "Hsia has... succeeded in turning established knowledge to illuminatingly new purposes."--G.R. Elton, New York Review of Books "This meticulously researched and unusually perceptive book is social and intellectual history at its best."--Library Journal "A fresh perspective on an old problem by a major new talent."--Steven Ozment, Harvard University R. Po-chia Hsia, professor of history at the University of Massachusetts, Amherst, is also the author of Society and Religion in Münster, 1535-1618
A landmark history of the antisemitic blood libel myth—how it took root in Europe, spread with the invention of the printing press, and persists today. Accusations that Jews ritually killed Christian children emerged in the mid-twelfth century, following the death of twelve-year-old William of Norwich, England, in 1144. Later, continental Europeans added a destructive twist: Jews murdered Christian children to use their blood. While charges that Jews poisoned wells and desecrated the communion host waned over the years, the blood libel survived. Initially blood libel stories were confined to monastic chronicles and local lore. But the development of the printing press in the mid-fifteenth century expanded the audience and crystallized the vocabulary, images, and “facts” of the blood libel, providing a lasting template for hate. Tales of Jews killing Christians—notably Simon of Trent, a toddler whose body was found under a Jewish house in 1475—were widely disseminated using the new technology. Following the paper trail across Europe, from England to Italy to Poland, Magda Teter shows how the blood libel was internalized and how Jews and Christians dealt with the repercussions. The pattern established in early modern Europe still plays out today. In 2014 the Anti-Defamation League appealed to Facebook to take down a page titled “Jewish Ritual Murder.” The following year white supremacists gathered in England to honor Little Hugh of Lincoln as a sacrificial victim of the Jews. Based on sources in eight countries and ten languages, Blood Libel captures the long shadow of a pernicious myth.
Ancient Jewish sacrifice has long been misunderstood. Some find in sacrifice the key to the mysterious and violent origins of human culture. Others see these cultic rituals as merely the fossilized vestiges of primitive superstition. Some believe that ancient Jewish sacrifice was doomed from the start, destined to be replaced by the Christian eucharist. Others think that the temple was fated to be superseded by the synagogue. In Purity, Sacrifice, and the Temple Jonathan Klawans demonstrates that these supersessionist ideologies have prevented scholars from recognizing the Jerusalem temple as a powerful source of meaning and symbolism to the ancient Jews who worshiped there. Klawans exposes and counters such ideologies by reviewing the theoretical literature on sacrifice and taking a fresh look at a broad range of evidence concerning ancient Jewish attitudes toward the temple and its sacrificial cult. The first step toward reaching a more balanced view is to integrate the study of sacrifice with the study of purity-a ritual structure that has commonly been understood as symbolic by scholars and laypeople alike. The second step is to rehabilitate sacrificial metaphors, with the understanding that these metaphors are windows into the ways sacrifice was understood by ancient Jews. By taking these steps-and by removing contemporary religious and cultural biases-Klawans allows us to better understand what sacrifice meant to the early communities who practiced it. Armed with this new understanding, Klawans reevaluates the ideas about the temple articulated in a wide array of ancient sources, including Josephus, Philo, Pseudepigrapha, the Dead Sea Scrolls, New Testament, and Rabbinic literature. Klawans mines these sources with an eye toward illuminating the symbolic meanings of sacrifice for ancient Jews. Along the way, he reconsiders the ostensible rejection of the cult by the biblical prophets, the Qumran sect, and Jesus. While these figures may have seen the temple in their time as tainted or even defiled, Klawans argues, they too-like practically all ancient Jews-believed in the cult, accepted its symbolic significance, and hoped for its ultimate efficacy.
For centuries, Jews have been accused of something called "blood libel" or "ritual murder": the killing of non-Jews, often children, to use their blood in bizarre religious ceremonies or to make food. For centuries, this has been denied by Jews. But in fact there may be some truth to such claims after all.
This landmark contribution to ongoing debates about perceptions of the Jews in antiquity examines the attitudes of Greek writers of the Hellenistic period toward the Jewish people. Among the leading Greek intellectuals who devoted special attention to the Jews were Theophrastus (the successor of Aristotle), Hecataeus of Abdera (the father of "scientific" ethnography), and Apollonius Molon (probably the greatest rhetorician of the Hellenistic world). Bezalel Bar-Kochva examines the references of these writers and others to the Jews in light of their literary output and personal background; their religious, social, and political views; their literary and stylistic methods; ethnographic stereotypes current at the time; and more.
For many Jews and non-Jews, the Torah, the Talmud and other rabbinic writings have long been interpreted as saying that the Jews alone are God's chosen people. According to Sears, The Path of the Baal Shem Tov, such readings have led to a struggle among Jews between assimilation--losing their particular Jewish identity--and withdrawal--preserving their particular Jewish identity and surviving as a people. Sears contends that this struggle between particularism and universalism is often misguided, for he argues that the particularism of Judaism engenders a "model of spirituality and moral refinement that will inspire the rest of the world to turn to God of its own accord." In order to demonstrate the depth from which Judaism speaks in a universalistic voice, Sears collects a wide range of sources from a number of periods in Jewish history. In the section on "Judaism and Non-Jews," the Talmudic teaching of Rabbi Yochanan, "Whoever speaks wisdom, although he is a non-Jew, is a sage," urges respect for the wisdom of other traditions. In the section on "The Chosen People," two Midrash passages demonstrate the idea of Israel as spiritual model: "God gave the Torah to the Jewish people so that all nations might benefit by it"; "Just as the sacrifice of the dove] atones for transgression, Israel atones for the nations of the world." Finally, in a section on "Messianic Vision," Sears argues that Jewish writings state that it is the Messiah's primary task to return the "entire world" to God and God's teachings. Sears's extensive sourcebook is a rich collection of primary writings on the role of compassion in the Jewish tradition. (Sept.) --Publisher's Weekly
In a series of evocative, groundbreaking articles, the author analyzes the Biblical and Rabbinic basis for what surely are now some of the most hotly debated topics in Jewish religious thought today. These include how the traditional interpretation of the Binding of Isaac has been misapplied in both Christian theology and Jewish martyrology, and how the centuries-long, and newly resurgent belief in mysticism and messianism, in kabbalah and Hasidism, has distorted classical Judaism and thwarted its national and cultural development. The author counters the arguments of those who see Judaism's – and the world's – newfound obsession with mysticism and kabbalah as a natural outgrowth of a progressive trend within rabbinic Judaism, and warns of the impending danger of rejecting the very core of Jewish thought and opinion as it was expounded in the Torah and classical Jewish tradition (the Oral Law). Each section of this magnificent work will give the reader new insights into how different aspects of Judaism have evolved and why they have often been in contention with each other. Nor is he afraid to deal with some of the supercharged issues within Judaism, such as, what are the underlying premises of Jewry's claim to the Divinely Promised Land? And has this claim been affected by its failure to pursue an active program of nationalism? These highly acclaimed articles have been gleaned from today's leading Jewish journals and have stood the test of time. They contain valuable source material and are a ready reference to the many historical and religious topics that are the focus of discussion across all main Jewish denominations.