Cain V Abel

Enter the packed courtroom and take your seat as a juror on the Cain v. Abel trial. Soon, the prosecution and defense attorneys (angels from Jewish legend) will call Cain, Abel, Sin, Adam, Eve, and God to the witness stand to present their perspectives on the world's first murder. Great Jewish commentators throughout the ages will also offer contradictory testimony on Cain's emotional, societal, and spiritual influences. As jurors, when we mete out Cain's punishment, must we factor in his family history, psychological makeup, and the human impulse to sin? In this highly eclectic and gripping compilation of insights by Jewish commentators on the Cain and Abel story, courtroom scenes are juxtaposed with the author's commentary, advancing novel insights and introspection. As each of us grapples with Cain's actions, we confront our own darkest traits. If Cain is a symbol for all humanity, what can we do to avoid becoming like him? Furthering this conversation, Rabbi Dan Ornstein includes a discussion and activity guide to promote open dialogue about human brokenness and healing, personal impulses, and societal responsibility.

Appearing together in English for the first time, two masterpieces that take on the jazz age, the Nuremburg trials, postwar commercialism, and the feat of writing a book, presented in one brilliant volume The Death of My Brother Abel and its delirious sequel, Cain, constitute the magnum opus of Gregor von Rezzori’s prodigious career, the most ambitious, extravagant, outrageous, and deeply considered achievement of this wildly original and never less than provocative master of the novel. In Abel and Cain, the original book, long out of print, is reissued in a fully revised translation; Cain appears for the first time in English. The Death of My Brother Abel zigzags across the middle of the twentieth century, from the 1918 to 1968, taking in the Jazz Age, the Anschluss, the Nuremberg trials, and postwar commercialism. At the center of the book is the unnamed narrator, holed up in a Paris hotel and writing a kind of novel, a collage of sardonic and passionate set pieces about love and work, sex and writing, families and nations, and human treachery and cruelty. In Cain, that narrator is revealed as Aristide Subics, or so at least it appears, since Subics’ identity is as unstable as the fictional apparatus that contains him and the times he lived through. Questions abound: How can a man who lived in a time of lies know himself? And is it even possible to tell the story of an era of lies truthfully? Primarily set in the bombed-out, rubble- strewn Hamburg of the years just after the war, the dark confusion and deadly confrontation and of Cain and Abel, inseparable brothers, goes on.

Hailed as "the most radical repackaging of the Bible since Gutenberg", these Pocket Canons give an up-close look at each book of the Bible.

The Cain and Abel story is riddled with linguistic ambiguities and narrative gaps. Jewish and Christian interpreters often expanded the story in an attempt to fill the gaps and answer questions. This book traces the interpretive history of Genesis 4.

This book offers a new framework for reading the Bible as a work of reason.

The Cain and Abel story is riddled with linguistic ambiguities and narrative gaps. Jewish and Christian interpreters often expanded the story in an attempt to fill the gaps and answer questions. This book traces the interpretive history of Genesis 4.

While this story reads like a short police report, Cain and Abel's tragic narrative plays a definitive role in the biblical saga called the great controversy. As we review their story, we might assume that if we had a chance to meet Cain and Abel, just by looking, we could easily determine who was the kind Abel and who was the mean-spirited Cain. Are you sure? Would you be surprised to learn Abel was guilty of viewing Cain from a superficial perspective that gave him a misleading impression of his brother? As we study their lives, it's easy for us to have preconceived ideas because we don't know what was going through Cain's mind until Cain's behavior plainly displays it for all of us to see. It's human to be biased. But that's not God's way of judging! This book dives deeper into the story to reveal God's perspective. I invite you to dive in with me as objectively as possible. Don't prejudge. Be persuaded by biblical evidence-wherever it leads you!

THROUGHOUT HISTORY AND ACROSS CULTURES, the most common form of violence is that between family members and neighbors or kindred communities—in civil wars writ large and small. From assault to genocide, from assassination to massacre, violence usually emerges from inside the fold. You have more to fear from a spouse, an ex-spouse, or a coworker than you do from someone you don’t know. In this brilliant polemic, Russell Jacoby argues that violence erupts most often, and most savagely, between those of us most closely related. An Indian nationalist assassinated Mohandas Gandhi, “the father” of India. An Egyptian Muslim assassinated Anwar Sadat, the president of Egypt and a recipient of the Nobel Peace Prize. An Israeli Jew assassinated Yitzhak Rabin, the Israeli prime minister and similarly a recipient of the Nobel Peace Prize. Genocide most often involves kindred groups. The German Christians of the 1930s were so closely intertwined with German Jews that a yellow star was required to tell the groups apart. Serbs and Muslims in Bosnia, like the Hutu and Tutsi in Rwanda, are often indistinguishable even to one another. This idea contradicts both common sense and the collective wisdom of teachers and preachers, who declaim that we fear—and sometimes should fear—the “other,” the dangerous stranger. Citizens and scholars alike believe that enemies lurk in the street and beyond, where we confront a “clash of civilizations” with foreigners who challenge our way of life. Jacoby offers a more unsettling truth: it is not so much the unknown that threatens us, but the known. We attack our brothers—our kin, our acquaintances, our neighbors—with far greater regularity and venom than we attack outsiders. Weaving together the biblical story of Cain and Abel, Freud’s “narcissism of minor differences,” insights on anti-Semitism and misogyny, as well as fresh analysesof “civil” bloodbaths from the St. Bartholomew’s Day Massacre in the sixteenth century to genocide and terrorism in our own time, Jacoby turns history inside out to offer a provocative new understanding of violentconfrontation over the centuries. “In thinking about the bad, we reach for the good,” he says in his Introduction. This passionate, counterintuitive account affords us an unprecedented insight into the roots of violence.

This is a literary-critical analysis of the myth of Cain and Abel, masterfully related in Genesis 4 by the Yahwist, probably the greatest storyteller in the Hebrew Bible. The Yahwist narrates the initial slaughter of one human being by another, and strikingly, it is described as fratricidal. The book explores the anthropological, theological, and psychological dimensions of this universal myth and shows the readers such a vivid and intense story that one feels like will never get to the bottom of it. Thus, after a deep reading, this well known story is much more than what could seem at first sight; it can be said to be the portrait of human that is always torn between the innocence of Eden and its denial; between what is considered 'doing well' and 'not doing well'.