In this carefully researched analysis, Raphael and Jennifer Patai begin by defining race. They then develop the idea of the existence of "races" through history. In rich and fascinating detail, the authors consider the effects of intermarriage, interbreeding, proselytism, slavery, and concubinage on the Jewish population from Biblical times to the present. New material explores the psychological aspects of the Jewish race issue, the Jewish psyche, and the consequences of the 1975 United Nations resolution equating Zionism with racism. A revised and updated scientific section on the measurable genetic, morphological, and behavioral differences between Jews and non-Jews supports the conclusion that the idea of a "Jewish race" is, indeed, a myth.

As a youth, the author, who had two Jewish grandparents, was defined as a Jew by Vichy France; his parents, however, refused to register the family as Jews. (In March 1944 Corcos and his brother fled to Spain and joined the Allied Forces in North Africa.) States that antisemites consider Jewishness to be inherited and to embody inferior, evil traits. This view is based on two false biological premises: that there are pure races of humans, and that some races are superior to others. Rejects these premises by considering modern biology and Jewish history. The latter indicates that the Jews cannot be a race, due to their lack of sexual isolation; diversity among Jews is a result of both intermarriage and proselytism. Sees the Spanish "limpieza de sangre" statutes and the Inquisition as precursors of Nazi racism. Observes that sometimes Jews have joined antisemites in accepting biological determinism. Intermarriage in countries such as China, India, and the USA has led to considerable biological diversity among Jews and to the reduction of diversity between Jews and non-Jews, if such diversity existed at all. Stresses that if antisemites have worried about "contamination" of their "race" by the Jews they have already missed the boat since Jews have mixed with non-Jews for many centuries.

A historical tour de force that demolishes the myths and taboos that have surrounded Jewish and Israeli history, The Invention of the Jewish People offers a new account of both that demands to be read and reckoned with. Was there really a forced exile in the first century, at the hands of the Romans? Should we regard the Jewish people, throughout two millennia, as both a distinct ethnic group and a putative nation—returned at last to its Biblical homeland? Shlomo Sand argues that most Jews actually descend from converts, whose native lands were scattered far across the Middle East and Eastern Europe. The formation of a Jewish people and then a Jewish nation out of these disparate groups could only take place under the sway of a new historiography, developing in response to the rise of nationalism throughout Europe. Beneath the biblical back fill of the nineteenth-century historians, and the twentieth-century intellectuals who replaced rabbis as the architects of Jewish identity, The Invention of the Jewish People uncovers a new narrative of Israel’s formation, and proposes a bold analysis of nationalism that accounts for the old myths. After a long stay on Israel’s bestseller list, and winning the coveted Aujourd’hui Award in France, The Invention of the Jewish People is finally available in English. The central importance of the conflict in the Middle East ensures that Sand’s arguments will reverberate well beyond the historians and politicians that he takes to task. Without an adequate understanding of Israel’s past, capable of superseding today’s opposing views, diplomatic solutions are likely to remain elusive. In this iconoclastic work of history, Shlomo Sand provides the intellectual foundations for a new vision of Israel’s future.

Dr. Ben destroys the myth of a "white Jewish race" and the bigotry that has denied the existence of an African Jewish culture. He establishes the legitimacy of contemporary Black Jewish culture in Africa and the diaspora and predates its origin before ancient Nile Valley civilizations.

The world-historical antagonist of this narrative, however, has remained hitherto undisclosed: the Jews, or more specifically "world Judaism." As Trawny shows, world Judaism emerges for Heidegger as a racialized, destructive, technological threat to the German homeland, indeed to any homeland. Trawny pinpoints recurrent anti-Semitic themes in the Notebooks, including Heidegger's adoption of crude cultural stereotypes, his assigning of racial reasons to philsophical decisions (even undermining his Jewish teacher, Edmund Husserl), his especially damning endorsement of a Jewish "world conspiracy" (such as that proposed by the Protocols of the Elders of Zion), and his first published remarks on the extermination camps and gas chambers under the troubling aegis of a Jewish "self-annihilation." Trawny concludes with a thoughtful meditation on how Heidegger's achievements might still be valued despite these horrifying facets of his thought.

A myth exists that Jews can embrace the cultural components of Judaism without appreciating the legal aspects of the Jewish tradition. This myth suggests that law and culture are independent of one another. In reality, however, much of Jewish culture has a basis in Jewish law. Similarly, Jewish law produces Jewish culture. Roberta Rosenthal Kwall develops and applies a cultural analysis paradigm to the Jewish tradition that departs from the understanding of Jewish law solely as the embodiment of Divine command.