This unique book on the subject addresses fundamental problems and will be the standard reference for a long time to come. The authors have different scientific origins and combine these successfully, creating a text aimed at graduate students and researchers that can be used for courses and seminars.
The idea and practice of sacrifice play a profound role in religion, ethics, and politics. In this brief book, philosopher Moshe Halbertal explores the meaning and implications of sacrifice, developing a theory of sacrifice as an offering and examining the relationship between sacrifice, ritual, violence, and love. On Sacrifice also looks at the place of self-sacrifice within ethical life and at the complex role of sacrifice as both a noble and destructive political ideal. In the religious domain, Halbertal argues, sacrifice is an offering, a gift given in the context of a hierarchical relationship. As such it is vulnerable to rejection, a trauma at the root of both ritual and violence. An offering is also an ambiguous gesture torn between a genuine expression of gratitude and love and an instrument of exchange, a tension that haunts the practice of sacrifice. In the moral and political domains, sacrifice is tied to the idea of self-transcendence, in which an individual sacrifices his or her self-interest for the sake of higher values and commitments. While self-sacrifice has great potential moral value, it can also be used to justify the most brutal acts. Halbertal attempts to unravel the relationship between self-sacrifice and violence, arguing that misguided self-sacrifice is far more problematic than exaggerated self-love. In his exploration of the positive and negative dimensions of self-sacrifice, Halbertal also addresses the role of past sacrifice in obligating future generations and in creating a bond for political associations, and considers the function of the modern state as a sacrificial community.
Haskalah and Beyond deals with the Hebrew Haskalah (Enlightenment) — the literary, cultural, and social movement in the 18th and 19th centuries in Europe. It represents the emergence of modernism and perhaps the budding of some aspects of secularism in Jewish society, following the efforts of the Hebrew and Jewish enlighteners to introduce changes into Jewish culture and Jewish life, and to revitalize the Hebrew language and literature. The author classifies these activities as a 'cultural revolution.' In effect, the Haskalah was a counter-culture intended to modify or replace some of the contemporary rabbinic cultural framework, institutions, and practices and adopt them for its own envisioned 'Judaism of the Haskalah.' The pioneering work of the 'founding fathers' of the early Haskalah had greatly impacted the later developments of the Haskalah in the 19th century. Its reception in that century is studied as is the reception of one of the major figures of the early Haskalah, Isaac Euchel, and of one of the important German Enlightenment poets and philosophers, Johann Gottfried Herder, in the 19th-century Haskalah. The study of reception continues on the language of the sublime and the poetic imagery used in Haskalah, melitzah, as well as on the three major journals of Haskalah as instruments of change and of disseminating the Haskalah ideology. Finally, the aftermath of the Haskalah is addressed.
The third volume of the former Israeli prime minister’s journals from the nation’s early years. My Struggle for Peace is a remarkable political document offering insights into the complex workings of the young Israeli political system, set against the backdrop of the disintegration of the country’s fragile armistice with the Arab states. Replete with Moshe Sharett’s candid comments on Israel’s first-generation leaders and world statesmen of the day, the diary also tells the dramatic human story of a political career cut short—the removal of an unusually sensitive, dedicated, and talented public servant. My Struggle for Peace is, above all, an intimate record of the decline of Sharett’s moderate approach and the rise of more “activist-militant” trends in Israeli society, culminating in the Suez/Sinai war of 1956. The diary challenges the popular narrative that Israel’s confrontation with its neighbors was unavoidable by offering daily evidence of Sharett’s statesmanship, moderation, diplomacy, and concern for Israel’s place in international affairs. This is the third volume in the 3-volume English abridgement of Sharett’s Yoman Ishi [Personal diary] (Ma’ariv, 1978) maintains the integrity, flavor, and impact of the 8-volume Hebrew original and includes additional documentary material that was not accessible at the time. The volumes are also available to purchase as a set or individually. “The editors . . . vastly improved on the Hebrew version by adding Sharett’s speeches, reports, cabinet minutes, and other sources to the text. . . . These additions makes this work so important and welcome by all who aspire to understand the foreign and defense policies of Israel in its first decade.” —Israel Studies Review
The status of Arab workers the West Bank and Gaza Strip has become one of the most salient social problems facing Israeli society. Noncitizen Arabs in Israel occupy the lowest, most undesirable positions and are paid significantly less than Israeli citizens. The handicaps they suffer are similar in many respects to those experienced by migrant laborers in Western Europe in the 1950s and 1960s, by seasonal Mexican workers in the United States, and by temporary African workers in South Africa.
This book focuses on Abraham Abulafia's esoteric thought in relation to Maimonides, Maimonideans, and Islamic thought in the line of Leo Strauss' theory of the history of philosophy. A survey of Abulafia's sources leads into an analysis of the esoteric meaning on the famous parable of the three rings, considering also the possible connection between this parable, which Abdulafia inserted into a book dedicated to his student, the 13th century rabbi Nathan the wise, and the Lessing's Play "Nathan the Wise." The book also examines Abulafia's universalistic understanding of the nature of the Bible, the Hebrew language, and the people of Israel (or the Sinaic revelation). The universal aspects of Abulafia’s thought have been put in relief against the more widespread Kabbalistic views which are predominantly particularistic. A number of texts have also been identified here for the first time as authored by Abulafia.
Moshe Rosman cogently and critically presents the considerations that must be brought to bear on the writing of Jewish history in the light of post-modernist thinking.
Moshe Shokeid narrates his experiences as a member of AD KAN (NO MORE), a protest movement of Israeli academics at Tel Aviv University, who fought against the Israeli occupation of Palestinian territories, founded during the first Palestinian Intifada (1987-1993). However, since the assassination of Prime Minister Rabin and the later obliteration of the Oslo accord, public manifestations of dissent on Israeli campuses have been remarkably mute. This chronicle of AD KAN is explored in view of the ongoing theoretical discourse on the role of the intellectual in society and is compared with other account of academic involvement in different countries during periods of acute political conflict.
This unique book on the subject addresses fundamental problems and will be the standard reference for a long time to come. The authors have different scientific origins and combine these successfully, creating a text aimed at graduate students and researchers that can be used for courses and seminars.
The idea and practice of sacrifice play a profound role in religion, ethics, and politics. In this brief book, philosopher Moshe Halbertal explores the meaning and implications of sacrifice, developing a theory of sacrifice as an offering and examining the relationship between sacrifice, ritual, violence, and love. On Sacrifice also looks at the place of self-sacrifice within ethical life and at the complex role of sacrifice as both a noble and destructive political ideal. In the religious domain, Halbertal argues, sacrifice is an offering, a gift given in the context of a hierarchical relationship. As such it is vulnerable to rejection, a trauma at the root of both ritual and violence. An offering is also an ambiguous gesture torn between a genuine expression of gratitude and love and an instrument of exchange, a tension that haunts the practice of sacrifice. In the moral and political domains, sacrifice is tied to the idea of self-transcendence, in which an individual sacrifices his or her self-interest for the sake of higher values and commitments. While self-sacrifice has great potential moral value, it can also be used to justify the most brutal acts. Halbertal attempts to unravel the relationship between self-sacrifice and violence, arguing that misguided self-sacrifice is far more problematic than exaggerated self-love. In his exploration of the positive and negative dimensions of self-sacrifice, Halbertal also addresses the role of past sacrifice in obligating future generations and in creating a bond for political associations, and considers the function of the modern state as a sacrificial community.
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