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Jews who are murdered because of their race or religion (victims of antisemitic or anti-Judaic hate crimes), as in the 2019 Jersey City shooting, the 2019 Poway synagogue shooting, the 2018 Pittsburgh synagogue shooting, the assault against the Chabad house at Nariman House in India (one of the 2008 Mumbai attacks), the 1946 Kielce pogrom, are ...
Instead of being victims, the Jews killed "all the people who wanted to kill them." [47] The king gave the Jews the ability to defend themselves against their enemies who tried to kill them, [48] numbering 75,000 (Esther 9:16) including Haman, an Amalekite that led the plot to kill the Jews.
Many [neutrality is disputed] scholars interpret the book of Joshua as referring to what would now be considered genocide. [1] When the Israelites arrive in the Promised Land, they are commanded to annihilate "the Hittites and the Amorites, the Canaanites and the Perizzites, the Hivites and the Jebusites" who already lived there, to avoid being tempted into idolatry. [2]
The phrase was taken to mean that Jews had not tried to save their own lives, and consequently were partly responsible for their own suffering and death. This myth, which has become less prominent over time, is frequently criticized by historians, theologians, and survivors as a form of victim blaming .
Victims are in part defined by their apparent lack of choices in the face of perpetrators' violence. Ehrenreich and Cole describe the victims' place in mass atrocity this way: "The spectrum for the victim group is not one of power or action (i.e., degree of involvement in or avoidance of the destruction process) but reaction.
While there are Orthodox Jews who commemorate the Holocaust on Yom HaShoah, others in the Orthodox community, especially Haredim, including Hasidim, remember the victims of the Holocaust in their daily prayers and on traditional days of mourning that were already in place before the Holocaust, such as Tisha B'Av in the summer, and the Tenth of ...
The Torah, Tanakh and its related literature write extensively concerning peace, as well as its opposite states. The word "shalom" meaning "peace" has been absorbed into the usage of the language from its Biblical roots and from there to many of the world's languages, religions and cultures as prized idioms and well-worn expressions.
In the Talmud (Yoma 85b), Samuel of Nehardea interpreted the verses above to imply, "Live by them [God's statutes and laws], and do not die by them". [3] Shmuel's interpretation, which is accepted as canonical in Rabbinic Judaism, is that Jews should live by Jewish law as long as doing so does not endanger their lives, but should not die because of it (except in narrow circumstances identified ...