A groundbreaking history of anti-Semitism, from the Roman Empire to the twentieth century The origins of anti-Semitism have been hotly contested. Some say that it is a transitory phenomenon, appearing randomly in Western history, while others argue that it reflects a deep-seated tradition inherent in Western culture. Anti-Semitism in Times of Crisis argues that anti-semitism is not an anomaly in Western culture, but a defining feature. In this collection of essays, 16 celebrated contributors trace representations of Jewish people over the past two thousand years. Their analysis shows how Jewish people have been consistently cast as outsiders, allowing Westerners to define themselves in contrast to the Jewish community. Even as the popular image of Jewish people changed, anti-semitism persisted. With essays on the religious, social, political, and economic origins of European and American anti- Semitism, as well as some Jewish responses, this volume is the most wide-ranging history of anti-Semitism ever compiled.

"Tony Greenstein offers a comprehensive and incisive analysis of the indissoluble nexus between anti-Semitism and Zionism. This connection is exposed in its ugliest form during the Holocaust. You can trust a courageous and committed fighter against anti-Semitism, such as Tony, to guide us through this particular dark moment when Zionism and antiSemitism interacted in Europe's darkest hour to educate us about its historical manifestations and implications for our time." Ilan Pappe, Professor of Middle East History, Exeter University "This book is essential reading. Understanding the politics of the thirties and forties is essential if we are to ensure the horrors of World War Two never happen again. Tony Greenstein's detailed reference to original sources leads to conclusions that cannot be ignored." Ken Loach, socialist film maker "In this timely scholarly polemic Tony Greenstein authoritatively demystifies Zionism, convincingly depicting its long obscured and misunderstood connections with anti-Semitism, especially during its horrifying climax in the Holocaust. Essential reading for anyone that wants to understand Israel as a state built upon the premise of Jewish supremacy and sustained by a cruel apartheid regime to deny basic rights to the Palestinian people in their own country." Richard Falk, Professor of International Law Emeritus, Princeton University and Chair of Global Law, Queen Mary University London "The present book is about the entire history of this relationship between Zionism and anti-Semitism. Tony's encyclopaedic familiarity with the dispersed relevant publications and his achievement in arranging the vast material in a coherent account are second to none." Emeritus Professor Moshé Machover, King's College, London University "This is a work of remarkable historical scholarship and analysis, its subject matter is as telling and relevant today as it ever was." Dr Derek Summerfield, Honorary Senior Clinical Lecturer King's College, University of London "Greenstein's book, meticulously researched and liberally peppered with quotations from original sources, will make uncomfortable reading for anyone who feels a sneaking sympathy for Zionism". Dr. Susan Blackwell, Dept of Languages, Literature and Communication, University of Utrecht "The historical relationship of Zionism with antisemitic and racist regimes and movements has been an area long neglected by normative research, influenced as it is by Zionist assumptions; this is why Tony Greenstein's book is so crucial, further developing the pioneering work by Lenni Brenner. Greenstein work is epic in scope, shedding light on dark corners, covering an immense historical, geographic, political and discursive arena; It provides an updated, comprehensive account and evaluation of Zionism's complex interrelation with, as well as its uses and abuses of the Holocaust." Professor Haim Bresheeth, School of Oriental and African Studies, University of London "In this substantial, detailed and scrupulously referenced account, the history of Zionist policies and practices before, during and after the Nazi Holocaust is examined in all its awfulness. Greenstein will no doubt be vilified by predictable opponents, but he offers a powerful alternative to the way most people would think about Zionism, given its current status as beyond criticism, on pain of accusations of antiSemitism." Patrick Williams, Emeritus Professor, Nottingham Trent University

A study of the 12th-century evolution of innovative anti-Jewish stereotypes and their impact on subsequent Western thought. The 12th century was a period of significant change and dislocation in the West; it witnessed the interaction of new societal circumstances and a prior ideational legacy, similar to events in the 19th-20th centuries. This interaction produced an innovative view of Jews which was fated to influence anti-Jewish perceptions up to the present. In the period of societal change, persecutory patterns emerged, directed at diverse societal outgroups, among them the Jews. The 12th-century stereotypes were permanently absorbed into the historic legacy of Christian anti-Jewish thinking. These stereotypes were based on a perception of Jewish hatred of Christianity and Christians, and that Jews commit acts of anti-Christian violence generated by this purported hatred (e.g. ritual murder, abuse of Christian symbols, moneylending abuses). The most pernicious anti-Jewish imagery involves stereotypes alleging mortal threats posed by Jews. States that every new stage in the evolution of anti-Jewish thinking is marked by dialectical interplay between a prior legacy of negative stereotypes and the realities of a new social context.

Argues that antisemitism in England has always been either disregarded, underestimated, or misunderstood. England has seen four forms of antisemitism during its history: a radical antisemitism, which ended with the expulsion of the Jews in 1290; a literary antisemitism; a quotidian antisemitism of insult and partial exclusion that has existed since the mid-17th century; and an emergent, antisemitic anti-Zionism. Various forms and motifs of antisemitism were invented in England (e.g. expulsion) and others were adapted and extended - e.g. it was in England that the blood libel arose in its canonic medieval form, and where its first literary representation appeared, written by Thomas of Monmouth. Dwells on antisemitic motifs in English literature, from the 13th century ballad "Sir Hugh, or the Jew's Daughter" to Tom Paulin's poem "Killed in Crossfire" (2001). Since the 17th century, the antisemitism has been weak and mainly verbal; antisemitic zealots have been few in number and marginal in their influence. Nonetheless, it existed and was widespread amongst the populace. Modern political antisemitism emerged in the 1860s and continued into the 20th century, when the Jews came to be perceived as a challenge to British security. Dwells on the English antisemitic mentality, as well as on antisemitic anti-Zionism. Discerns two forms of the latter: secular anti-Zionism, supported by the left and post-left; and confessional anti-Zionism, either Muslim, Jewish, or Christian conservative.

Islamic antisemitism is as old as Islam itself, and is not a mere borrowing from non-Muslim sources, as has been claimed. The Legacy of Islamic Antisemitism provides comprehensive, meticulously documented evidence that a readily discernible, uniquely Islamic antisemitism—specific Muslim hatred of Jews—has been expressed continuously since the advent of Islam. Writing in 1971, S.D. Goitein, the pre-eminent scholar of Muslim-Jewish relations as revealed in the Geniza documentary record of the high Middle Ages (950-1250 C.E.), employed the term antisemitism, “…in order to differentiate animosity against Jews from the discrimination practiced by Islam against non-Muslims in general. Our scrutiny of the Geniza material has proved the existence of ‘antisemitism’ in the time and the area considered here…”. Goitein cited as concrete proof of his assertion that a unique strain of Islamic Jew hatred was extant at that time (i.e., up to a millennium ago)—exploding the common assumption of its absence—the fact that letters from the Geniza material, “…have a special word for it and, most significantly, one not found in the Bible or in Talmudic literature…but one much used and obviously coined in the Geniza period.” Important examples of antisemitic motifs in the foundational Muslim texts are presented: from the Koran and Koranic exegesis by the greatest classical and modern Muslim commentators; the hadith (words and deeds of the Muslim prophet Muhammad as recorded by pious Muslim transmitters), the sira (earliest Muslim biographies of Muhammad), as well as the writings of influential Muslim jurists, theologians, and scholars, from the Middle Ages through the contemporary era. These primary sources, and seminal secondary analyses translated here for the first time into English such as Hartwig Hirschfeld’s mid 1880s essays on Muhammad’s subjugation of the Jews of Medina, and George Vajda’s elegant, comprehensive 1937 study of the hadith—detail the sacralized rationale for Islam’s anti-Jewish bigotry. Numerous complementary historical accounts illustrate the resulting the plight of Jewish communities in the Muslim world across space and time, culminating in the genocidal threat posed to the Jews of Israel today. The Legacy of Islamic Antisemitism debunks the conventional wisdom which continues to assert that Muslim Jew hatred is entirely a 20th century phenomenon, a loose amalgam of re-cycled medieval Christian Judeophobic motifs, calumnies from the Czarist Russia “Protocols of the Elders of Zion”, and standard Nazi propaganda, that only arose after the advent of the Zionist movement and the protracted Arab-Jewish conflict over all of the lands comprising the original 1922 Mandate for historical Palestine. Scholars, educators, and interested lay readers will find this collection an invaluable resource for understanding the phenomenon of Muslim antisemitism, past and present. An updated Author’s Preface for this new edition—which includes materials through January 3, 2020—elucidates the current global pandemic of Muslim Antisemitism, and its resulting violent manifestations, in Israel, Western Europe, and the United States. Doctrinal drivers of this hatred, as espoused by iconic Muslim religious leaders representing the pinnacles of institutional Islamic religious education—both Sunni and Shiite—are introduced. This compendious, timely exposé rivets upon freshly translated samples of modern, seminal Koranic glosses—rife with Jew-hatred—which shape current understandings of Islam’s holy book, and Islam itself, by the Muslim masses. The new Preface concludes with a focused discussion about why non-Muslim religious leaders, especially Jews, must admonish institutional Islam to begin its own process, akin to Vatican II/Nostre Aetate, of expunging at least the most virulent Jew-hating motifs from Islam’s core theology.

Of the many different kinds of anti-Semite, Eliot was the rarest: one who was able to place his anti-Semitism at the service of his art. This study looks both at the detail of Eliot's deployment of anti-Semite discourse and at the role it played in his greater literary works.

The cause celebre of the 19th century, the Dreyfus Affair destabilized French society (1894-1906) and reverberated across the world. Its repercussions continue to this day. A deliberate miscarriage of justice, the public degradation of an innocent Jewish officer and his incarceration on Devil's Island, espionage, intrigue, media pressure, vehement antisemitism and political skulduggery--all these elements, based on historical records, are contained in George R. Whyte's trilogy of plays which also focuses on Emile Zola's letter to the President of France, J'Accuse, arguably history's most famous plea for human rights.

Ancient biblical Judaism ascribed magical and supernatural properties to blood. Both Rabbinic Judaism and Christianity inherited this attitude toward blood, and adopted, each in its own way, symbolic and spiritualized rituals connected with blood. Throughout the centuries, Judaism and Christianity borrowed beliefs and rituals from one another. Argues that the blood libel emerged as a negative by-product of an increase in popular eucharistic piety. Encouragement for this accusation was provided by the Fourth Lateran Council of 1215, which approved the doctrine of transubstantiation and heightened popular interest in blood, especially Christian blood. The alleged Jewish consumption of Christian blood seemed to prove the dogma of transubstantiation in popular consciousness. In the 19th century the blood libel emerged again in Europe, devoid of its theological underpinning but supplemented with a belief in blood as the bearer of heredity, and hence of the ethnic and racial traits of the person. Academic authorities, from August Rohling to the Nazi Erich Bischof, tried to prove the truth of the blood libel and created the theory of blood - i.e. racial pollution. It was in such a form that blood mysticism was picked up by the Nazis. The revival of the blood libel in the 19th century provoked a wave of literature refuting the accusation. Paradoxically, while Jews were vigorously rejecting the claim that human blood played a role in their rituals, some of them adopted the blood language of modern nationalism, a belief in the nation-making "Jewish blood".

"Heeding the Call: Jewish Voices in America's Civil Rights Struggle" chronicles the multifaceted role of Jewish Americans in the difficult struggle for civil rights. Their story will inspire the next generation of young Jews and African Americans to renew the legacy of cooperation which once united both groups. The struggle for equal rights in America forged a close connection between African Americans and Jews. But in recent years, that once amicable relationship has become strained. In "Heeding the Call," young people will discover how much the shared history of both groups unites rather than divides them.

"A young Jewish boy strolls through Vienna and witnesses acts of anti-Semitism during the Jewish holiday of Hanukkah. At night he dreams of a superhero, Judah Maccabee, who appears to defend Vienna's Jews. When he awakes, he knows there will be no Maccabean rescue and he weeps. Years pass, the boy, now an old man, returns to Vienna and sees the Jewish community and the Temple have been restored. He looks for the eternal light in his Temple and can't find it. Then suddenly it becomes clear to him: The light was there all the time; it was in his own heart"--

The Black Death of 1348-50 devastated Europe. With mortality estimates ranging from thirty to sixty percent of the population, it was arguably the most significant event of the fourteenth century. Nonetheless, its force varied across the continent, and so did the ways people responded to it. Surprisingly, there is little Jewish writing extant that directly addresses the impact of the plague, or even of the violence that sometimes accompanied it. This absence is particularly notable for Provence and the Iberian Peninsula, despite rich sources on Jewish life throughout the century. In After the Black Death , Susan L. Einbinder uncovers Jewish responses to plague and violence in fourteenth-century Iberia and Provence. Einbinder's original research reveals a wide, heterogeneous series of Jewish literary responses to the plague, including Sephardic liturgical poetry; a medical tractate written by the Jewish physician Abraham Caslari; epitaphs inscribed on the tombstones of twenty-eight Jewish plague victims once buried in Toledo; and a heretofore unstudied liturgical lament written by Moses Nathan, a survivor of an anti-Jewish massacre that occurred in Tàrrega, Catalonia, in 1348. Through elegant translations and masterful readings, After the Black Death exposes the great diversity in Jewish experiences of the plague, shaped as they were by convention, geography, epidemiology, and politics. Most critically, Einbinder traces the continuity of faith, language, and meaning through the years of the plague and its aftermath. Both before and after the Black Death, Jewish texts that deal with tragedy privilege the communal over the personal and affirm resilience over victimhood. Combined with archival and archaeological testimony, these texts ask us to think deeply about the men and women, sometimes perpetrators as well as victims, who confronted the Black Death. As devastating as the Black Death was, it did not shatter the modes of expression and explanation of those who survived it--a discovery that challenges the applicability of modern trauma theory to the medieval context.

A new translation of a forgotten masterpiece of German World War I literature, based on the author's own first-hand experiences of combat The war, an operation instigated by men, still felt to him like a storm decreed by fate, an unleashing of powerful elements, unaccountable and beyond criticism. Arnold Zweig's novel was first published in 1933 and is based on his own experiences in the German army during World War I. Following the unlawful killing of his younger brother by his own superiors, Lieutenant Kroysing swears revenge, using his influence to arrange for his brother's unit, normally safely behind the lines, to be reassigned to the fortress at Douaument, in the very heart of the battle for France. Bertin, a lowly but educated Jewish sapper through whose eyes the story unfolds, is the innocent man caught in the cross-fire. The book not only explores the heart-breaking tragedy of one individual trapped in a nightmare of industrialized warfare but also reveals the iniquities of German society in microcosm, with all its injustice, brutality, anti-Semitism, and incompetence. A brilliant translation captures all the subtleties, cadences, and detachment of Zweig's masterful prose.