This is a new presentation of the philosophy of the Talmud. The Talmud is not a work of formal philosophy, but much of what it says is relevant to philosophical enquiry, including issues explored in contemporary debates. In particular, the Talmud has original ideas about the relation between universal ethics and the ethics of a particular community. This leads into a discussion on the relation between morality and ritual, and also about the epistemological role of tradition.
The book explains the paradoxes of Talmudic Judaism as arising from a philosophy of revolution, stemming from Jewish origins as a band of escaped slaves, determined not to reproduce the slave-society of Egypt. From this arises a daring humanism, and an emphasis on justice in this world rather than on other-worldly spirituality. A strong emphasis on education and the cultivation of rationality also stems from this. Governing the discussion is a theory of logic that differs significantly from Greek logic. Talmudic logic is one of analogy, not classification and is peculiarly suited to discussions of moral and legal human situations.
This book will be of interest to those in the fields of philosophy, religion and the history of ideas, whether students, teachers and academics, or the interested general reader.

This is a new presentation of the philosophy of the Talmud. The Talmud is not a work of formal philosophy, but much of what it says is relevant to philosophical enquiry, including issues explored in contemporary debates. In particular, the Talmud has original ideas about the relation between universal ethics and the ethics of a particular community. This leads into a discussion on the relation between morality and ritual, and also about the epistemological role of tradition. The book explains the paradoxes of Talmudic Judaism as arising from a philosophy of revolution, stemming from Jewish origins as a band of escaped slaves, determined not to reproduce the slave-society of Egypt. From this arises a daring humanism, and an emphasis on justice in this world rather than on other-worldly spirituality. A strong emphasis on education and the cultivation of rationality also stems from this. Governing the discussion is a theory of logic that differs significantly from Greek logic. Talmudic logic is one of analogy, not classification and is peculiarly suited to discussions of moral and legal human situations. This book will be of interest to those in the fields of philosophy, religion and the history of ideas, whether students, teachers and academics, or the interested general reader.

The subject of anti-Semitism, not long ago thought to be a dead issue, has been revised due to the conflict between Israel and the Palestinians. Maccoby traces the now topical discussion of the origins of Anti-Semitism, and especially its development in the modern world. The key questions that are addressed include: How is it that this medieval prejudice proved so lasting and potent? Are the roots of anti-Semitism religious? If so, how do these roots differ in Christianity and Islam? By what means did it bridge the gap between medievalism and Enlightenment? How was it that many of the most respected Enlightenment figures (such as Voltaire) dedicated as they were to tolerance and pluralism, retained a virulent anti-Semitism? These questions, and many more, are dealt with as Maccoby explores the roots of the anti-Semitism, tracing it from its origins, and shows how it has changed in accordance with the shifting ideas of the modern world but without changing in its essence. Antisemitism and Modernity is essential reading for those with interests in the development of anti-Semitism, its manifestation in the current world and its future.

The subject of anti-Semitism, not long ago thought to be a dead issue, has been revised due to the conflict between Israel and the Palestinians. Maccoby traces the now topical discussion of the origins of Anti-Semitism, and especially its development in the modern world. The key questions that are addressed include:

• How is it that this medieval prejudice proved so lasting and potent?
• Are the roots of anti-Semitism religious? If so, how do these roots differ in Christianity and Islam?
• By what means did it bridge the gap between medievalism and Enlightenment?
• How was it that many of the most respected Enlightenment figures (such as Voltaire) dedicated as they were to tolerance and pluralism, retained a virulent anti-Semitism?

These questions, and many more, are dealt with as Maccoby explores the roots of the anti-Semitism, tracing it from its origins, and shows how it has changed in accordance with the shifting ideas of the modern world but without changing in its essence.

Antisemitism and Modernity is essential reading for those with interests in the development of anti-Semitism, its manifestation in the current world and its future.

The book explains clearly the ritual purity system of the Hebrew Bible. Maccoby focuses on the various human conditions (corpse impurity, menstruation, childbirth, sexual intercourse, and certain diseases), which are not sinful, but which disqualify Israelites from entering the Temple unless they have been purified. Various recent theories of the origin and meaning of the rules of ritual purity are discussed, and common misconceptions are corrected. New solutions are proposed for various problems. This is the first book on the subject that is accessible to the specialist and nonspecialist reader alike.

The book describes in detail the ritual purity system of the Hebrew Bible, and its development into the system of the rabbis. Certain human conditions require purification before contact is made with holy foods or areas. Recent scholarly theories (Milgrom, Neusner, Douglas) are discussed, and new theories are proposed for the origin of the Red Cow and Scapegoat rites. It is argued that the impurities concerned all derive from the human cycle of generation, birth and death, from which the Sanctuary is to be guarded; not because it needs protection from demonic powers (as in other ancient purity systems), but because of the reverence due to the divine presence. While the priestly code of holiness displays traces of earlier conceptions, its ritual has lost urgent salvific force, and has become a protocol for the Temple and a dedicatory code for a priestly people; the sources distinguish it from universal morality.

Rabbinic texts are often cited in New Testament and Old Testament studies, but hitherto there has been no easy way for a student to grasp the scope and variety of the relevant rabbinic writings. This book introduces the student to the full range of the early rabbinic writings, with a thorough introduction and notes, so that both a bird's eye view of the literature as well as close aquaintance with typical and important texts can be obtained. This will enable the reader to embark on further study with a clearer orientation. The book also aims to correct many mistaken views about rabbinic Judaism arising from outdated conceptions of the relation between Christianity and Judaism.

In this text, Hyam Maccoby controversially suggests that Jesus was not only friendly to the Pharisees, but was actually a member of their group. He aims to throw new light on the relationship between Jesus and John the Baptist, exploring the political aspect of their movements and their adherence to the Torah. He looks at evidence from the rabbinic sources to show a strong affinity between Jesus and the Pharisees and discusses previously misunderstood or ignored stories about Jesus found in the Talmud. The book rehabilitates the Pharisees and uses the New Testament to show that there is continuity between Pharisaism and rabbinism. It should prove influential in the strategy to combat anti-Semitism.

Hyam Maccoby's now classic study focuses on the major Jewish-Christian disputations of medieval Europe: those of Paris (1240), Barcelona (1263), and Tortosa (1413-14). It examines the content of these theological confrontations with a sense of present-day relevance, while also discussing the use made of scriptural proof-texts. Part I provides a general thematic consideration of the three disputations and their social and historical background. Part II is a complete translation of the account of the Barcelona Disputation written by Nahmanides, one of the greatest figures in the history of Jewish learning, and was Jewish spokesman at the disputation. Part III contains Jewish and Christian accounts of the Paris and Tortosa disputations. A new introduction reviews the relevant literature that has been published since the original edition appeared.