Download PDF Two Nations in Your Womb: Perceptions of Jews and Christians in Late Antiquity and the Middle Ages, by Isræl Jacob Yuval
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Two Nations in Your Womb: Perceptions of Jews and Christians in Late Antiquity and the Middle Ages, by Isræl Jacob Yuval
Download PDF Two Nations in Your Womb: Perceptions of Jews and Christians in Late Antiquity and the Middle Ages, by Isræl Jacob Yuval
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Since it was first published in Hebrew in 2000, this provocative book has been garnering acclaim and stirring controversy for its bold reinterpretation of the relationship between Judaism and Christianity in the Middle Ages, especially in medieval Europe. Looking at a remarkably wide array of source material, Israel Jacob Yuval argues that the inter-religious polemic between Judaism and Christianity served as a substantial component in the mutual formation of each of the two religions. He investigates ancient Jewish Passover rituals; Jewish martyrs in the Rhineland who in 1096 killed their own children; Christian perceptions of those ritual killings; and events of the year 1240, when Jews in northern France and Germany expected the Messiah to arrive. Looking below the surface of these key moments, Yuval finds that, among other things, the impact of Christianity on Talmudic and medieval Judaism was much stronger than previously assumed and that a "rejection of Christianity" became a focal point of early Jewish identity. Two Nations in Your Womb will reshape our understanding of Jewish and Christian life in late antiquity and over the centuries.
- Sales Rank: #700771 in Books
- Published on: 2008-08-19
- Original language: English
- Number of items: 1
- Dimensions: 9.02" h x .76" w x 5.98" l, 1.10 pounds
- Binding: Paperback
- 338 pages
About the Author
Israel Jacob Yuval is a professor for Jewish History and the Academic Head of "Scholion-Interdisciplinary Research Center in Jewish Studies" at The Hebrew University of Jerusalem. He is author of Scholars in Their Time: The Religious Leadership of German Jewry in the Late Middle Ages (1988).
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9 of 10 people found the following review helpful.
The Reciprocal Enmity of Judaism and Christianity From the Beginning. Exterminatory Wishes Clarified
By Jan Peczkis
Israeli Jewish author Israel Jacob Yuval originally wrote this book in Hebrew. This work is the English translation.
To begin with, Yuval does not see Christianity as a daughter religion of Judaism. Instead, he sees BOTH Christianity and Talmudic Judaism as daughter religions of Biblical Judaism--the latter of which ended with the destruction of the Temple in 70 C. E. (p. 27). Thus, Christianity and Mishnaic Judaism were sister religions that formed against a common backdrop of subjugation and destruction. (p. 69).
When there are parallels or similarities between early Christian and early Jewish (Midrashic) accounts, the Christian accounts are customarily assumed to be derived from the Jewish ones, even if the latter are centuries younger than the former. Yuval rejects such thinking, and allows for Jewish accounts to have been copied from Christian ones. (p. 69).
EARLY JUDAIC CONCERNS WITH CHRISTIANITY
Nowadays, we commonly hear that Judaism had no inherent hostility to Christianity, and reacted belatedly against it only in response to persecution by Christians. The truth is rather different. We learn from Yuval that, notwithstanding the rarity of obvious Jewish polemical literature against Christianity in the first eight centuries of their coexistence (p. 26), the Jewish polemics was more subtle. (p. 27). In addition, the hostility between the two religions began long before Christians had acquired the political power to be in a position to persecute Jews. In fact, in pagan Rome, Christians were persecuted while Jews had the legal status of RELIGIO LICITA. (p. 208).
Yuval summarizes the situation as follows, (quote) The basic premise of this book is that the polemics between Judaism and Christianity during the first centuries of the Common Era, in all their varieties and nuances, played a substantial role in the mutual formation of the two religions. Here I am referring not only to an explicit and declared polemic, but to a broad panorama of expressions that include, particularly from the Jewish side, allusions, ambiguities, denials, refutations, and at times also internalization and quiet agreement. (unquote). (p. xvii).
For example, the Midrashic literature opposes Christian teachings not by direct rebuttal, but by presenting alternative stories that negate the Christian versions. (p.51). The early hostility of Judaism to the new Christian religion can be generalized. Yuval, referring to the Tannaim (Rabbinic sages of the Mishnaic Period: 10-210 C. E.), comments, (quote) Confrontation with Christianity in general, and with Jewish Christianity in particular, was at the heart of tannaitic concerns, as may be seen in the sources and scholarly literature. I shall mention here only the most prominent studies... (unquote). (p. 61).
Christians understood the Roman destruction of the Temple as an act of divine vengeance for the Crucifixion of Christ. Jews saw the guilt of pagan Rome in the destruction of the Temple, which they juxtaposed Rome with Edom. (p. 32). Later, Christian Rome became Edom--the continuation of pagan Rome. (p. 274).
THE TALMUD
Yuval confirms the sometimes-denied fact that the Talmud refers derisively to Jesus Christ. He comments, (quote) Indeed, in several places the identification of Balaam with Jesus is clearly called for (e. g, in B. SANHEDRIN 106b), while other sources clearly speak of two distinct figures (as in B. GITTIN 57a--in the uncensored version the reading there is "Jesus" rather than "the sinners of Israel", as in the Vilna edition.)(unquote).(p. 293). The author also confirms that the sentence of boiling in feces (B. GITTIN 57a) does in fact apply to Jesus Christ, and that Jews interpreted it as such, going far back into history. (pp. 196-197).
MUTUAL NEGATION
Some commentators have gone as far as suggesting that Christianity is inherently intolerant of Jews and Judaism (perhaps even in a proto-Nazi exterminatory sense), because the very existence of Judaism is a negation of the raison d'etre of Christianity. However, Yuval notes that this goes both ways, (quote) To be a "Jew" meant, in the most profound sense, to adopt a religious identity that competed with Christianity, and vice versa. Or, to adopt the formulation of the late Jacob Katz, the veracity of one religion depended on the negation of the other. (unquote). (p. 25).
MEDIEVAL PERSECUTIONS AND BROAD-BASED JEWISH POLEMICS
The author describes in considerable detail the imprecations against gentiles, directed to God and spoken by Jews, in the face of persecution by Christians, notably during and after the First Crusade. They called upon God to kill indiscriminately and ruthlessly. (p. 120).
Yuval points out that these Jewish attitudes went far beyond the pain and anger of persecution, and became more or less a mainstay of Jewish thinking. He comments, (quote) Two arguments may be adduced to refute the explanation of Goldschmidt and Freimann, who tended to see these curses as a direct response to the distress and suffering of Ashkenazic Jewry. The first is that this is a standard ritual transplanted into the landscape of Ashkenazic prayer. Even if the texts were created against the backdrop of great disaster, there is a far-reaching significance to their repetition year after year, even in times of calm and tranquility...We are dealing here with a comprehensive religious ideology that sees vengeance as a central component of its messianic doctrine. (unquote). (pp. 122-123).
In addition, the hostility of Jews against Christianity was not limited to matters surrounding Christian conduct against Jews. It was directed against the Christian religion EN TOTO. For instance, Rabbi Yitzhak of Corbeil denounced Christians as idolaters. (p. 204). Of the many anti-Christian stories told by Jews, there was one in which the account of King Solomon and the two whores (I Kings 3:16) was changed so that Mary Magdalene, and Mary the mother of Jesus, were the two whores. (p. 194).
The author does not mention Martin Luther's infamous work, THE JEWS AND THEIR LIES. However, the information presented by Yuval makes it easy to see why Luther condemned the defamation and blasphemies directed by Jews against Jesus and Mary.
WHENCE THE MEDIEVAL ACCUSATIONS OF RITUAL MURDER
Yuval first describes the essential difference between Jewish and Christian concepts of martyrdom. Unlike the Christian concept, the Jewish one allows for suicide and even the killing of one's own children. This is done not only to prevent them from converting to another religion, but also to increase the amount of martyr's blood that was shed, thereby hastening God's retribution against the Jews' enemies. (p. 139).
The large scale of Jews killing their own children, during the martyrdom engendered during the First Crusade in 1096, made a deep impression upon both Jews and Christians. (p. 162). For Jews, this event tied into messianic visions of vengeance.
Although accusations of ritual murder go back to antiquity, they greatly increased against Jews after 1096, especially in Germany and England. Yuval senses the connection to the Jewish martyrdom during the First Crusade. For Christians, the willingness of Jews to kill their own children, in an act of sacrifice and sanctification, became readily mutated into a belief that they would kill Christian children as part of their messianic-oriented ritual sanctification. (p. 164).
Accusations of Jews throwing the Host (the Body of Christ), and Christian babies, into boiling water probably originated from a misunderstanding of the Passover Jewish custom of "kashering" (scalding) of vessels. The Christians juxtaposed this purification custom with Jewish messianic concepts of vengeance against Christians. (pp. 182-185).
WHENCE THE MEDIEVAL BLOOD LIBELS
With reference to Passover, Yuval describes the Ashkenazic custom of mixing wine into the HAROSET in order to recount the Talmudic teaching of the mortar mixed in with the blood of Jewish babies in Egypt. He adds that, (quote) The Jews were accused of the ritual murder of Christian children as part of the Passover ceremonies, and of preparing matzah with the blood of Christian children. This accusation, which seems to us both terrifying and bizarre, here acquires a coherent context. The Jews--like the Christians--attributed a mythic meaning, in their religious rites, to red wine and to the human blood that it symbolizes. When the Christians accused Jews of using blood to bake matzot, they were perhaps thinking of the HAROSET, in which wine (i. e. blood) is of great importance and which, along with the nuts (i. e., bricks) symbolizes the mortar. Such a thought must not have been alien to the Christian imagination, in which wine also symbolizes (or is tantamount to) the blood of the Savior, while the bread is his body. (unquote). (p. 254).
PROTO-NAZI WISHES
Yuval points out that, whereas Christianity never sought the systematic extermination of Jews as collective punishment for the Crucifixion of Christ, European Judaism did seek the systematic extermination of Christians (by the hand of God) as collective punishment for the pogroms during the Crusades. Yuval, having just finished an extensive discussion of such things as the accusations of ritual murder, and the blood libels, assesses all this as follows, (quote) Jewish messianism plays an important role in understanding the mechanisms that triggered Christian fantasies about the Jews. There is a tragic asymmetry between the messianic expectations of Christians and of Jews. The Christians awaited the conversion to Christianity of the Jews, while the Jews anticipated the destruction of Christianity...Thus, the Jewish messianic fantasy played a major role in shaping Christian anti-Semitic fantasies. (unquote). (p. 289).
3 of 4 people found the following review helpful.
Vengeance and Redemption: Perceptions in Action
By Howard Bass
Prof. Israel Yuval's book is an eye-opener for anyone interested in the historical relationship between Judaism and Christianity, and between Jews and Christians. So much of what Prof. Yuval brings to light through his fascinating research as an historian shows how powerful perceptions are in our attitudes and actions towards 'the other". Prof. Yuval writes history "without anger and without prejudice", leaving his personal bias aside as much as is possible, as he seeks to be honest in an atmosphere of trust. A significant assumption that he writes from, based on a conclusion drawn previously, is that historic, traditional, rabbinic Judaism is largely a reaction to the claims that Jesus is the Messiah, the Son of God, rather than Christianity coming out from Judaism. The camps of both brothers (or sisters) claim the same Biblical 'father and/or mother'. They are, in fact, rivals and competitors.
The paradigm relationship between the twin brothers, Jacob and Esau, sets the basis for not only grasping the historic, ethical, religious, political, and eschatological conflict going on right now in Israel and the entire Middle East -- between the descendants of Jacob and of Ishmael/Esau -- but also the volatile history and entrenched perceptions of Christians and Jews. Each side sees themselves as the rightful heirs, and sees the other as rejected. Each seeks to vindicate themselves to be the chosen ones to inherit redemption, while seeking vengeance on the other to prove their point. Fascinating!
Two Nations in Your Womb has been kept under wraps, and the time has come for it to receive wider exposure and to learn from its lessons. It is not a light read, but it is most definitely worthy of much more attention.
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