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Review
"One of Choice's Outstanding Academic Titles for 2006""Runner-Up for the 2006 National Jewish Book Award in History""[A] dazzlingly erudite study of the many ramifications of the Purim odyssey from medieval times to our days. Horowitz's ambitious book achieves two accomplishments: the documentation of 1,500 years of Christian and Jewish interpretations of the knottiest, and naughtiest, sections of the Book of Esther, and then the chronicling of the actual social-historical consequences of those interpretations; that is, how Purim was used and abused through the ages. [Horowitz's is] a scrupulously honest voice, dealing in exemplary fashion with an important subject that has been ignored by scholars precisely because of its extreme delicacy. Horowitz has enriches us with a model of historical scholarship. Anything but reckless, Reckless Rites is a rare gem of academic work that will make a real difference."---Allan Nadler, Forward"Reckless Rites is a provocative volume, rich in historical detail. Horowitz tells a story, not without humor, that attempts to connect events of the distant past with contemporary conflicts. Unusual for a work of history, Reckless Rites is also a good read."---Irven M. Resnick, AJS Review"Reckless Rites is an excellent read, and for a book on such a serious subject not devoid of humor. . . . [I]t's most important purpose . . . is to throw a very large bucket of cold water over the misconceptions and the willful misreading of history in which we all too easily indulge."---Rabbi Dr. Charles Middleburgh, Jewish Chronicle"In his new book, Elliot Horowitz attempts to undermine the conventional wisdom about Jews and violence. Focusing on Purim, he convincingly shows that the image passed down over the centuries, of Jewish passivity and nonviolence during the medieval period, is, if not wrong, at least in need of correction. . . . [A] thought-provoking book, whose trees are often as memorable as the forest."---Kalman Neuman, Jerusalem Report"The book is a valuable contribution to what appeared to be an already enormous volume of religious history. The author's presentation of a well-researched and thoroughly analyzed history of Jewish violence that accompanies a sacred festival makes this an extraordinary book."---Willem F M Luyt, Studia Historiae Ecclesiasticae"Elliott Horowitz's learned, humane, and exciting book will rattle many platitudes and disturb many pieties. Purim will never be quite the same; and the complications that Horowitz introduces into the history of Jewish self-representation will be ferociously debated for many years to come. Horowitz's lack of interest in edification is itself edifying; his love of truth is fully the match of his love of tradition. Reckless Rites is a model of the lost art of troublemaking scholarship."―Leon Wieseltier"This is a book of tremendous importance that explores some of the most significant themes in Jewish history, especially the relations between Jews and Christians and the question of Jewish passivity and meekness. Horowitz disputes scholarly and popular accounts that ascribe these characteristics to Jews, in part by showing that both Jews and Christians have had polemical and apologetic motives in making such representations. This book represents a vitally significant reorientation of Jewish historiography. It will be controversial, no doubt, but it is certain to be a turning point in the field."―Daniel Boyarin, Hermann P. and Sophia Taubman Professor of Talmudic Culture, departments of Near Eastern Studies and Rhetoric, University of California, Berkeley"Reading Elliott Horowitz is always a treat and an education. He has an unusually keen eye for topics that other scholars have bypassed, and his work reveals extraordinarily wide reading―not only of Jewish sources but also texts that few Jewish historians would bother opening. And he follows the sources wherever they lead, regardless of conclusions that may startle or even affront readers. Reckless Rites will raise the eyebrows and perhaps elevate the blood pressure of some readers, but it illuminates dark corners of the Jewish past."―Marc Saperstein, Charles E. Smith Professor of Jewish History and Director of the Judaic Studies Program, George Washington University
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From the Back Cover
"Elliott Horowitz's learned, humane, and exciting book will rattle many platitudes and disturb many pieties. Purim will never be quite the same; and the complications that Horowitz introduces into the history of Jewish self-representation will be ferociously debated for many years to come. Horowitz's lack of interest in edification is itself edifying; his love of truth is fully the match of his love of tradition. Reckless Rites is a model of the lost art of troublemaking scholarship."--Leon Wieseltier"This is a book of tremendous importance that explores some of the most significant themes in Jewish history, especially the relations between Jews and Christians and the question of Jewish passivity and meekness. Horowitz disputes scholarly and popular accounts that ascribe these characteristics to Jews, in part by showing that both Jews and Christians have had polemical and apologetic motives in making such representations. This book represents a vitally significant reorientation of Jewish historiography. It will be controversial, no doubt, but it is certain to be a turning point in the field."--Daniel Boyarin, Hermann P. and Sophia Taubman Professor of Talmudic Culture, departments of Near Eastern Studies and Rhetoric, University of California, Berkeley"Reading Elliott Horowitz is always a treat and an education. He has an unusually keen eye for topics that other scholars have bypassed, and his work reveals extraordinarily wide reading--not only of Jewish sources but also texts that few Jewish historians would bother opening. And he follows the sources wherever they lead, regardless of conclusions that may startle or even affront readers. Reckless Rites will raise the eyebrows and perhaps elevate the blood pressure of some readers, but it illuminates dark corners of the Jewish past."--Marc Saperstein, Charles E. Smith Professor of Jewish History and Director of the Judaic Studies Program, George Washington University
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Product details
Series: Jews, Christians, and Muslims from the Ancient to the Modern World (Book 28)
Paperback: 360 pages
Publisher: Princeton University Press; First Edition edition (September 22, 2008)
Language: English
ISBN-10: 0691138249
ISBN-13: 978-0691138244
Product Dimensions:
6 x 0.9 x 9.1 inches
Shipping Weight: 1.1 pounds (View shipping rates and policies)
Average Customer Review:
3.1 out of 5 stars
4 customer reviews
Amazon Best Sellers Rank:
#720,462 in Books (See Top 100 in Books)
This book, subtitled Purim and the Legacy of Jewish Violence, everything is viewed through the prism of the violence inflicted by the Jews upon their enemies at the end of Esther.While arguably, the violence at the end is only a minor part of the story for some that aspect has clouded everything about the Book of Esther and Purim. First Horowitz looks at how the Book was viewed by non-Jews. Some had a very negative view due to the Jewish revenge. They considered that motif, un-biblical (read non-Christian). Horowitz goes through each of the characters and how first non-Jews interpreted their actions. For instance, Mordechi was treated rather harshly by many of these commentators as was Esther due to her passivity. What is especially fascinating is how these non-Jewish understandings, at times, crept into Jewish thought as well. Thus, Horowitz documents Jews parroting these rather un-Jewish, at it were, interpretations.Horowitz then tackles the overarching theme of Amalek and how this has been understood throughout history. Some hold there is no obligation of destroying Amalek today while others are willing to label any perceived enemy of Jews as deserving of the harsh consequences of Amalek. Some of these examples are rather disturbing.After dealing with the Book of Esther specifically, Horowitz turns his focus to Jewish practice on Purim. Specifically, he deals with Jewish violence or violent acts on Purim directed at non-Jews. He provides a discussion of the stereotype of the "mild" (read the wimp) Jew including its origins and whether it is borne out by history. He then discusses numerous, diverse examples spanning from the 5th century until today of Jewish violence. Some is not physical violence, instead it is host desecration or general enmity of non-Jewish symbols while other, most recently Barukh Goldstein is physical violence in its worst form.In an effort to play down some of these incidents, we have Jewish historians who decided to avoid discussion of such matters, or at times downplay their significance. However, in light of the many examples here, it is very difficult to ignore such examples. Horowitz is very convincing in the scope of this idea and how prevalent this is. It is especially telling when tracing and seeing how systematically Jews have decided to sweep under the rug these examples, it demonstrates that censorship is not limited to any one group and even amongst supposedly dispassionate scholars, they too can fall prey to their own biases.The detail and research is amazing , Horowitz leaves no stone unturned. All in all, this book sheds new light of the story of Purim, the Book of Esther and Jewish history. It provides a new way of viewing the story of Esther and Jewish ideas towards violence.
Horowitz is one of the most original historians of Jewish cultural and intellectual history writing today. This book is in turn surprising, unnerving and enchanting, and disposes of pious presuppositions about the changing image and force of violence in Jewish religious thought. A tour de force.
Elliot Horowitz tries to make a new reading of Jewish history as a whole. He wants to argue for the idea that violence on the part of Jews has been in the Diaspora an important and predominant factor. However the number of illustrations he can muster to prove his point is few. And what he does instead is provide a skewed misreading of Diaspora Jewish history as whole.It may be true that Jewish history for two thousand years consists in more than victimization. But there is no proportion whatsoever between the horrifying violence done to Jews in these years to the trifling in comparison violence done by them.
I through this book in the trash after reading part way through it. I ama Christian who teaches adult Jewish studies courses including a 22-weekcourse on antisemitism. In my opinion this is antisemitism at its worstby an author with a Jewish surname. (I personally question if it actually written by a Jew - if so I'd say he has a great deal of self-hatred).The Jews represent less than 1% of the world's population and never havehad much more than this. To believe they (as victims of non-Jewish persecution for more than 2000 years)have done all this violence to non-Jews is ridiculous. They've spent most of their history hunkered down infear.This book will accomplish nothing but fan the flames of antisemitismand is disgusting.
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