In this provocative and wide-ranging book, Shmuley Boteach makes the case for Kosher Hate, a seemingly paradoxical idea derived from Jewish theological tradition. In this startling and original defense of hatred as a moral response to evil, Boteach challenges the liberal notion that understanding and forgiveness are the appropriate response to evil deeds, arguing that this is merely a secularized version of the misguided Christian teaching—one that many Jews have embraced—that we must “turn the other cheek” and “love our enemies.” Instead, he maintains that it is Godly to hate evil and it is our duty to do everything we can to bring evildoers to justice. While forgiving petty slights is admirable, doing so with mass murder is an abomination. While loving our enemies is noble, this applies to those who steal our parking space or get our promotion at work. It does not apply to God’s enemies, those who engage in genocide and whose murderous ways destroy civilized living.

In this provocative and wide-ranging book, Shmuley Boteach makes the case for Kosher Hate, a seemingly paradoxical idea derived from Jewish theological tradition. In this startling and original defense of hatred as a moral response to evil, Boteach challenges the liberal notion that understanding and forgiveness are the appropriate response to evil deeds, arguing that this is merely a secularized version of the misguided Christian teaching--one that many Jews have embraced--that we must "turn the other cheek" and "love our enemies." Instead, he maintains that it is Godly to hate evil and it is our duty to do everything we can to bring evildoers to justice. While forgiving petty slights is admirable, doing so with mass murder is an abomination. While loving our enemies is noble, this applies to those who steal our parking space or get our promotion at work. It does not apply to God's enemies, those who engage in genocide and whose murderous ways destroy civilized living.--Back cover.

For Haredi Jews, reproduction is entangled with issues of health, bodily governance and identity. This is an analysis of the ways in which Haredi Jews negotiate healthcare services using theoretical perspectives in political philosophy. This is the first archival and ethnographic study of Haredi Jews in the UK and sits at the intersection of medical anthropology, social history and Jewish studies. It will allow readers to understand how reproductive care issues affect this growing minority population.

“All those who care about France, Jews, East-West relations, and, indeed, our entire modern culture, must read this book.” —Tom Reiss, Pulitzer Prize–winning author What is the connection between a rise in the number of random attacks against Jews on the streets of France and strategically planned terrorist acts targeting the French population at large? Before the attacks on Charlie Hebdo, the Bataclan night club, and others made international headlines, Marc Weitzmann had noticed a surge of seemingly random acts of violence against the Jews of France. His disturbing and eye-opening new book, Hate, proposes that both the small-scale and large-scale acts of violence have their roots in not one, but two very specific forms of populism: an extreme and violent ethos of hate spread among the Muslim post-colonial suburban developments on the one hand, and the deeply-rooted French ultra-conservatism of the far right. Weitzmann’s shrewd on-the-ground reporting is woven throughout with the history surrounding the legacies of the French Revolution, the Holocaust, and Gaulist “Arab-French policy.” Hate is a chilling and important account that shows how the rebirth of French Anti-Semitism relates to the new global terror wave, revealing France to be a veritable localized laboratory for a global phenomenon. “[An] excellent and chilling report-cum-memoir about one of the most unsettling phenomena in contemporary Europe.” —The Wall Street Journal “[Hate has] an often illuminating intensity as it grapples with an unresolved French and European quandary . . . Cleareyed.” —The New York Times Book Review “Weitzmann’s absorbing reckoning carries urgent lessons and warnings for us all.” —Philip Gourevitch, New York Times-bestselling author

The Globalisation of Hate: Internationalising Hate Crime? is the first book to examine the impact of globalisation on our understanding of hate speech and hate crime. Bringing together internationally acclaimed scholars with researchers, policy makers and practitioners from across the world, it critically scrutinises the concept of hate crime as a global phenomenon, seeking to examine whether hate crime can, or should, be conceptualised within an international framework and, if so, how this might be achieved. Beginning with the global dynamics of hate, the contributions analyse whether hate crime can be defined globally, whether universal principles can be applied to the phenomenon, how hatred is spread, and how it impacts upon our global society. The middle portion of the book moves beyond the broader questions of globalisation to jurisdictional examples of how globalisation impacts upon our understanding of, and also our responses to, hate crime. The chapters explore in greater detail what is happening around the world and how the international concepts of hate crime are being operationalised locally, drawing out the themes of globalisation and internationalisation that are relevant to hate crime, as evidenced by a number of jurisdictions from Europe, the US, Asia, and Africa. The final part of the book concludes with an examination of the different ways in which hate speech and hate crime is being combatted globally. International law, internet regulation and the use of restorative practices are evaluated as methods of addressing hate-based conflict, with the discussions drawn from existing frameworks as well as exploring normative standards for future international efforts. Taken together, these innovative and insightful contributions offer a timely investigation into the effects of hate crime, offering an interdisciplinary approach to tackling what is now a global issue. It will be of interest to scholars and students of criminology, sociology and criminal justice, as well as criminal justice practitioners, police officers and policy makers. 1 ‘ Test “ Test ’ Test ” test.

In 2000–2001, Michael Jackson sat down with his close friend and spiritual guide, Rabbi Shmuley Boteach, to record what turned out to be the most intimate and revealing conversations of his life. It was Michael’s wish to bare his soul and unburden himself to a public that he knew was deeply suspicious of him. The resulting thirty hours are the basis of The Soul of Michael Jackson. There has never been, and never will be, anything like them. In these searingly honest conversations, Michael exposes his emotional pain and profound loneliness, his longing to be loved, and the emptiness of his fame. You discover why he was suspicious of women and how only children provided the innocence for which he so desperately longed. In his own words, he takes us into the jarring moments of his childhood and speaks of the measures he took to try and heal. He divulges how he came to be alienated from his strong religious anchor and describes his views on the nature of faith. Michael brings us into his tortured yet loving relationship with his siblings. He opens up about his father and his yearning for a time when they might finally reconcile. He talks about his most personal friendships and shares with us his terror of growing old. Despite his unprecedented fame and recent death, there remain unanswered questions about his life. The answers, presented here in The Soul of Michael Jackson, will both intrigue and move you. You will be surprised, riveted, and troubled as you peer into the soul of a tragic icon whose life is an American morality tale and whose flame was extinguished much too early.

In this book, Ari Mermelstein examines the mutually-reinforcing relationship between power and emotion in ancient Judaism. Ancient Jewish writers in both Palestine and the diaspora contended that Jewish identity entails not simply allegiance to God and performance of the commandments but also the acquisition of specific emotional norms. These rules regarding feeling were both shaped by and responses to networks of power - God, the foreign empire, and other groups of Jews - which threatened Jews' sense of agency. According to these writers, emotional communities that felt Jewish would succeed in neutralizing the power wielded over them by others and, depending on the circumstances, restore their power to acculturate, maintain their Jewish identity, and achieve redemption. An important contribution to the history of emotions, this book argues that power relations are the basis for historical changes in emotion discourse.