This “riveting history . . . brings us face to face with this notorious trial” of a Russian Jew who was framed for ritual murder in 1913 (Jewish Book World). On Sunday, March 20, 1911, children playing in a cave near Kiev made a gruesome discovery: the blood-soaked body of a partially clad boy. After right-wing groups asserted that the killing was a ritual murder, the police, with no direct evidence, arrested Menachem Mendel Beilis, a thirty-nine-year-old Jewish manager at a factory near the site of the crime. Beilis’s trial in 1913 quickly became an international cause célèbre. The jury ultimately acquitted Beilis but held that the crime had the hallmarks of a ritual murder. Robert Weinberg’s account of the Beilis Affair explores the reasons why the tsarist government framed Beilis, shedding light on the excesses of antisemitism in late Imperial Russia. It is a gripping narrative culled from trial transcripts, newspaper articles, Beilis’s memoirs, and archival sources, many appearing in English for the first time.

A Jewish factory worker is falsely accused of ritually murdering a Christian boy in Russia in 1911, and his trial becomes an international cause célèbre. On March 20, 1911, thirteen-year-old Andrei Yushchinsky was found stabbed to death in a cave on the outskirts of Kiev. Four months later, Russian police arrested Mendel Beilis, a thirty-seven-year-old father of five who worked as a clerk in a brick factory nearby, and charged him not only with Andrei’s murder but also with the Jewish ritual murder of a Christian child. Despite the fact that there was no evidence linking him to the crime, that he had a solid alibi, and that his main accuser was a professional criminal who was herself under suspicion for the murder, Beilis was imprisoned for more than two years before being brought to trial. As a handful of Russian officials and journalists diligently searched for the real killer, the rabid anti-Semites known as the Black Hundreds whipped into a frenzy men and women throughout the Russian Empire who firmly believed that this was only the latest example of centuries of Jewish ritual murder of Christian children—the age-old blood libel. With the full backing of Tsar Nicholas II’s teetering government, the prosecution called an array of “expert witnesses”—pathologists, a theologian, a psychological profiler—whose laughably incompetent testimony horrified liberal Russians and brought to Beilis’s side an array of international supporters who included Thomas Mann, H. G. Wells, Anatole France, Arthur Conan Doyle, the archbishop of Canterbury, and Jane Addams. The jury’s split verdict allowed both sides to claim victory: they agreed with the prosecution’s description of the wounds on the boy’s body—a description that was worded to imply a ritual murder—but they determined that Beilis was not the murderer. After the fall of the Romanovs in 1917, a renewed effort to find Andrei’s killer was not successful; in recent years his grave has become a pilgrimage site for those convinced that the boy was murdered by a Jew so that his blood could be used in making Passover matzo. Visitors today will find it covered with flowers. (With 24 pages of black-and-white illustrations.)

Three Jews, Alfred Dreyfus, Mendel Beilis, and Leo Frank, were charged with heinous crimes in the generation before World War I, Dreyfus of treason in France, Beilis of ritual murder in Russia, and Frank of the murder of a young girl in the United States. Quite aside from the lurid details and sensational charges, larger issues emerged, among them the power of modern anti-Semitism, the sometimes tragic conflict between the freedom of the press and the protection of individual rights, the unpredictable reactions of individuals when subjected to extreme situations, and the inevitable ambiguities of campaigns for truth and justice when political advantage is to be gained from them. In attempting to untangle myth and reality many surprises emerge; heroes appear less heroic and villains less villainous, while real factors appear more important than most accounts of the affairs have recognised.

In Legacy of Blood, Elissa Bemporad traces the legacies of the two most extreme manifestations of tsarist antisemitism-pogroms and blood libels-in the Soviet Union, from 1917 to the early 1960s. By exploring the phenomenon and the memory of anti-Jewish violence under the Bolsheviks, this book sheds light on the changing position of Jews in Stalinist society.

Winner of the 1966 Pulitzer Prize and National Book Award Kiev, 1911. When a twelve-year-old Russian boy is found stabbed to death, his body drained of blood, the accusation of ritual murder is levelled at the Jews. Yakov Bok - a handyman hiding his Jewish identity from his anti-Semitic employer - is first outed and blamed. Arrested and imprisoned, Bok refuses to confess to a crime that he did not commit. What becomes of this man under pressure, for whom acquittal is made to seem as hopeless as conviction, is the subject of a terrifying masterpiece of twentieth-century fiction. Acclaim for Malamud: 'Malamud is a rich original of the first rank' Saul Bellow 'Malamud has never produced a mediocre novel... He is always profoundly convincing' Anthony Burgess 'One of Malamud's extraordinary gifts has always been for lifting the realistic world up, into the realm of metaphysical fantasy. Another has been to take life, lives, seriously' Malcolm Bradbury 'One of those rare writers who makes other writers eat their hearts out' Melvyn Bragg Of Malamud's short stories: 'I have discovered a short-story writer who is better than any of them, including myself' Flannery O'Connor

A Jewish delegation led by Sir Moses Montefiore and Adolphe Cremieux was sent to the Middle East in the hope of discovering the real murderers.