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The impact of technology-enhanced mass death in the twentieth century, argues Zachary Braiterman, has profoundly affected the future shape of religious thought. In his provocative book, the author shows how key Jewish theologians faced the memory of Auschwitz by rejecting traditional theodicy, abandoning any attempt to justify and vindicate the relationship between God and catastrophic suffering. The author terms this rejection "Antitheodicy," the refusal to accept that relationship. It finds voice in the writings of three particular theologians: Richard Rubenstein, Eliezer Berkovits, and Emil Fackenheim. This book is the first to bring postmodern philosophical and literary approaches into conversation with post-Holocaust Jewish thought. Drawing on the work of Mieke Bal, Harold Bloom, Jacques Derrida, Umberto Eco, Michel Foucault, and others, Braiterman assesses how Jewish intellectuals reinterpret Bible and Midrash to re-create religious thought for the age after Auschwitz. In this process, he provides a model for reconstructing Jewish life and philosophy in the wake of the Holocaust. His work contributes to the postmodern turn in contemporary Jewish studies and today's creative theology.
Expounds a wide spectrum of problems of post-Holocaust theology: Christianity and Nazism; psychoanalytic interpretation of the connection between religion and the Final Solution; the religious meaning of the Holocaust; the Auschwitz convent controversy. Argues that Nazism as theory and practice was neither the ultimate expression of atheism nor a kind of neo-paganism; on the contrary, it was a monotheistic "anti-religion" which emerged as a rebellion against Christianity, but greatly used its ideas and images, especially that of the "mythological Jew", "Judas". Reveals the religiomythic element in the Holocaust (e.g. the perpetrators fulfilled a religious mission), which singles out this phenomenon from the other cases of genocide. ǂc (From the Bibliography of the Vidal Sassoon International Center for the Study of Antisemitism).
Explains the Holocaust by invoking the classical theology of the "suffering servant" preached by Isaiah. By way of the Holocaust, the Jewish people had to become a vicarious atonement for the nations in the image of the "suffering servant". This modern crucifixion of the Jewish people was required in order for Judaism to communicate with and effect a change in the character of Christian civilization. The Holocaust marked the end of the medieval epoch, the termination of the era of religious authoritarianism, religious persecution, and theocratic oppression; Nazism was the final manifestation of the medieval worldview. Afterwards, the world moved with finality from medievalism to modernism.
The first full-length feminist dialogue with Holocaust theory, theology and social history. Considers women's reactions to the holy in the camps at Auschwitz.
Hans Jonas, a pupil of Heidegger and a colleague of Hannah Arendt at the New School for Social Research, was one of the most prominent phenomenologists of his generation. This carefully chosen anthology of Jonas's shorter writings - on topics from Jewish philosophy to philosophy of religion to philosophy of biology and social philosophy - reveals their range without obscuring their central unifying thread: that as living, biological beings, we are also beings who die, and who must consider the implications for current and future ethical and social relations.
God and Humanity in Auschwitz synthesizes the findings of research developed over the last thirty years on the rise of anti-Semitism in our civilization. Donald J. Dietrich sees the Holocaust as a case study of how prejudice has been theologically enculturated. He suggests how it may be controlled by reducing aggressive energy before it becomes overwhelming. Dietrich studies the recent responses of Christian theologians to the Holocaust and the Jewish theological response to questions concerning God's covenant with Israel, which were provoked by Auschwitz. Social science has dealt with the psychosocial dynamics that have supported genocide and helps explain how ordinary persons can produce extraordinary evil. Dietrich shows how this research, combined with theological analyses, can help reconfigure theology itself. Such an approach may serve to help dissolve anti-Semitism, to aid in constructing such positive values as respect for human dignity, and to point the way to restricting future outbreaks of genocide. God and Humanity in Auschwitz surveys which religious factors created a climate that permitted the Holocaust. It also illuminates what social science has to tell us about developing a strategy that, when institutionally implemented, can channel our energies away from sanctioned murder toward a more compassionate society. The book has proven to be an essential resource for theologians, sociologists, historians, and political theorists.
When first published in 1966, After Auschwitz made headlines and sparked controversy as Jewish "death-of-God" theology. But as the first work by a respected modern theologian to define the Holocaust in religious as well as demographic terms, its greater importance gradually emerged. Today it ranks as a seminal work of modern Jewish thought and culture. In this substantially revised and expanded edition, Richard L. Rubenstein returns to old questions and addresses new issues with the same passion and spirit that characterized his original work. With the first edition of After Auschwitz, Rubenstein virtually invented Holocaust theology. He argued that Jews (and Christians) who accept the traditional belief that God has chosen Israel and acts providentially in history must either interpret that Holocaust as divine punishment or as the most radical challenge ever to traditional belief. Unable to defend traditional faith, Rubenstein turned to psychoanalysis, sociology, and history to defend religious institutions and ritual. The discussion he originated continued unabated. The revised After Auschwitz remains as much a book about the human condition as a book about God. While retaining essential material from the 1966 edition, Rubenstein offers his latest thinking on the issues of belief and tradition after the Holocaust. He also deals extensively with events making headlines and shaping contemporary Jewish thinking and theology, such as the Palestinian question and Judaism in post-communist Eastern Eurpe. Facing the threat of Holy War and future Holocaust, questioning the possibility of genuine peace, exploring mysticism and other religions, this After Auschwitz is as challenging—and may provde as controversial—as the original.
A Powerful, Life-Affirming New Perspective on the Holocaust Almost ninety children and grandchildren of Holocaust survivors—theologians, scholars, spiritual leaders, authors, artists, political and community leaders and media personalities—from sixteen countries on six continents reflect on how the memories transmitted to them have affected their lives. Profoundly personal stories explore faith, identity and legacy in the aftermath of the Holocaust as well as our role in ensuring that future genocides and similar atrocities never happen again. There have been many books and studies about children of Holocaust survivors—the so-called second and third generations—with a psycho-social focus. This book is different. It is intended to reflect what they believe, who they are and how that informs what they have done and are doing with their lives. From major religious or intellectual explorations to shorter commentaries on experiences, quandaries and cultural, political and personal affirmations, almost ninety contributors from sixteen countries respond to this question: how have your parents’ and grandparents’ experiences and examples helped shape your identity and your attitudes toward God, faith, Judaism, the Jewish people and the world as a whole? For people of all faiths and backgrounds, these powerful and deeply moving statements will have a profound effect on the way our and future generations understand and shape their understanding of the Holocaust. Praise from Pope Francis for Menachem Rosensaft’s essay reconciling God’s presence with the horrors of the Holocaust: “When you, with humility, are telling us where God was in that moment, I felt within me that you had transcended all possible explanations and that, after a long pilgrimage—sometimes sad, tedious or dull—you came to discover a certain logic and it is from there that you were speaking to us; the logic of First Kings 19:12, the logic of that ‘gentle breeze’ (I know that it is a very poor translation of the rich Hebrew expression) that constitutes the only possible hermeneutic interpretation. “Thank you from my heart. And, please, do not forget to pray for me. May the Lord bless you.” —His Holiness Pope Francis Contributors include: Justice Rosalie Silberman Abella of the Supreme Court of Canada Historian Ilya Altman, cofounder and cochairman, Russian Research and Educational Holocaust Center, Moscow New York Times reporter and author Joseph Berger, New York Historian Eleonora Bergman, former director, Jewish Historical Institute, Warsaw Vivian Glaser Bernstein, former cochief, Group Programmes Unit, United Nations Department of Public Information, New York Michael Brenner, professor of Jewish history and culture, Ludwig-Maximilians University of Munich; chair in Israel studies, American University, Washington, DC Novelist and poet Lily Brett, winner of the Commonwealth Writers’ Prize Award, New York New York Times deputy national news editor and former Jerusalem bureau chief Ethan Bronner, New York Stephanie Butnick, associate editor, Tablet Magazine, New York Rabbi Chaim Zev Citron, Ahavas Yisroel Synagogue and Yeshiva Ohr Elchonon Chabad, Los Angeles Dr. Stephen L. Comite, assistant clinical professor of dermatology, Mount Sinai Hospital, New York Elaine Culbertson, director of a program taking American high school teachers to study Holocaust sites, New York Former Israeli Minister of Internal Security and Shin Bet director Avi Dichter, Israel Lawrence S. Elbaum, attorney, New York Alexis Fishman, Australian actor and singer Shimon Koffler Fogel, CEO, Centre for Israel and Jewish Affairs, Ottawa Dr. Eva Fogelman, psychologist and author, New York Associate Judge Karen “Chaya” Friedman of the Circuit Court of Maryland Natalie Friedman, dean of studies and senior class dean, Barnard College, New York Michael W. Grunberger, director of collections, U.S. Holocaust Memorial Museum, Washington, DC David Harris, executive director, American Jewish Committee, New York Author Eva Hoffman, recipient of the Jean Stein Award from the American Academy of Arts and Letters, London Rabbi Abie Ingber, executive director, Center for Interfaith Community Engagement, Xavier University, Cincinnati, OH Josef Joffe, editor-publisher, Die Zeit, Germany Rabbi Lody B. van de Kamp, author; former member of the Chief Rabbinate of Holland and the Conference of European Rabbis, Holland Rabbi Lilly Kaufman, Torah Fund director, The Jewish Theological Seminary of America, New York Filmmaker Aviva Kempner, Washington, DC Cardiologist Dr. David N. Kenigsberg, Plantation, FL Author and Shalom Hartman Institute fellow Yossi Klein Halevi, Israel Attorney Faina Kukliansky, chairperson, Jewish Community of Lithuania, Vilnius Rabbi Benny Lau, Ramban Synagogue, Jerusalem Amichai Lau-Lavie, founding director, Storahtelling, Israel/New York Philanthropist Jeanette Lerman- Neubauer, Philadelphia Hariete Levy, insurance actuary, Paris Annette Lévy-Willard, journalist and author, Paris Rabbi Mordechai Liebling, Reconstructionist Rabbinical College, Philadelphia Knesset member Rabbi Dov Lipman, Israel Rabbi Michael Marmur, provost, Hebrew Union College–Jewish Institute of Religion, Jerusalem International banker Julius Meinl, president, Euro-Asian Jewish Congress, Prague Knesset member and former journalist Merav Michaeli, Israel The Right Honourable David Miliband, former foreign secretary, United Kingdom; president, International Rescue Committee, New York Tali Nates, director, Johannesburg Holocaust and Genocide Centre, South Africa Eric Nelson, professor of government, Harvard University Eddy Neumann, esq., Sydney, Australia Mathew S. Nosanchuk, Director for Outreach, National Security Council, the White House, Washington, DC Artist and author Aliza Olmert, Jerusalem Couples therapist Esther Perel, New York Sylvia Posner, administrative executive to the Board of Governors, Hebrew Union College–Jewish Institute of Religion, New York Rabbi Joseph Potasnik, executive vice president, New York Board of Rabbis Dr. Richard Prasquier, past president, Conseil Représentatif des Institutions Juives de France (Representative Council of French Jewish Institutions), Paris Richard Primus, professor of law, University of Michigan Law School Professor Shulamit Reinharz, director, the Women’s Studies Research Center and the Hadassah-Brandeis Institute, Brandeis University, MA Chaim Reiss, CFO, World Jewish Congress Jochi (Jochevet) Ritz-Olewski, former vice dean of academic studies, The Open University of Israel Moshe Ronen, vice president, World Jewish Congress; former president, Canadian Jewish Congress, Toronto Novelist and Fordham University law professor Thane Rosenbaum, New York Rabbi Dr. Bernhard H. Rosenberg, Congregation Beth-El, Edison, NJ Art historian and museum director Jean Bloch Rosensaft, New York Menachem Z. Rosensaft, general counsel, World Jewish Congress and professor of law, New York Hannah Rosenthal, former U.S. State Department special envoy to monitor and combat anti-Semitism, Wisconsin Rabbi Judith Schindler, Temple Beth El, Charlotte, NC Clarence Schwab, equity investor, New York Cantor Azi Schwartz, Park Avenue Synagogue, New York Ghita Schwarz, senior attorney, Center for Constitutional Rights, New York Psychologist Dr. David Senesh, Tel Aviv Florence Shapiro, former mayor, Plano, Texas, and former state senator, Texas Rabbi Kinneret Shiryon, Kehillat YOZMA, Modi’in, Israel David Silberklang, senior historian, Yad Vashem, Israel Documentary film maker and author André Singer, London Peter Singer, professor of bioethics, Princeton University Robert Singer, CEO and executive vice president, World Jewish Congress Psychologist Dr. Yaffa Singer, Tel Aviv Sam Sokol, reporter, The Jerusalem Post, Israel Philanthropist Alexander Soros, New York Rabbi Elie Kaplan Spitz, Congregation B’nai Israel, Tustin, CA Michael Ashley Stein, executive director, Harvard Law School Project on Disability Rabbi Kenneth A. Stern, Congregation Gesher Shalom, Fort Lee, NJ Maram Stern, associate CEO for diplomacy, World Jewish Congress, Brussels Carol Kahn Strauss, international director, Leo Baeck Institute, New York Aviva Tal, lecturer in Yiddish literature, Bar Ilan University, Israel Professor Katrin Tenenbaum, scholar on modern Jewish culture and philosophical thought, University of Rome Dr. Mark L. Tykocinski, dean, Jefferson Medical College, Philadelphia Rabbi Moshe Waldoks, Temple Beth Zion, Brookline, MA Psychologist Diana Wang, president, Generaciones de la Shoá en Argentina, Buenos Aires Author Ilana Weiser-Senesh, Tel Aviv Jeffrey S. Wiesenfeld, former senior aide to New York Governor George Pataki and U.S. Senator Alfonse D’Amato U.S. Senator Ron Wyden, Oregon Sociologist Tali Zelkowicz, Hebrew Union College–Jewish Institute of Religion, Los Angeles
Written by a member of the French resistance who became an important literary figure in postwar France, this moving memoir of life and death in Auschwitz and the postwar experiences of women survivors has become a key text for Holocaust studies classes. This second edition includes an updated and expanded introduction and new bibliography by Holocaust scholar Lawrence L. Langer. “Delbo’s exquisite and unflinching account of life and death under Nazi atrocity grows fiercer and richer with time. The superb new introduction by Lawrence L. Langer illuminates the subtlety and complexity of Delbo’s meditation on memory, time, culpability, and survival, in the context of what Langer calls the ‘afterdeath’ of the Holocaust. Delbo’s powerful trilogy belongs on every bookshelf.”—Sara R. Horowitz, York University Winner of the 1995 American Literary Translators Association Award
The Trial of God (as it was held on February 25, 1649, in Shamgorod) A Play by Elie Wiesel Translated by Marion Wiesel Introduction by Robert McAfee Brown Afterword by Matthew Fox Where is God when innocent human beings suffer? This drama lays bare the most vexing questions confronting the moral imagination. Set in a Ukranian village in the year 1649, this haunting play takes place in the aftermath of a pogrom. Only two Jews, Berish the innkeeper and his daughter Hannah, have survived the brutal Cossack raids. When three itinerant actors arrive in town to perform a Purim play, Berish demands that they stage a mock trial of God instead, indicting Him for His silence in the face of evil. Berish, a latter-day Job, is ready to take on the role of prosecutor. But who will defend God? A mysterious stranger named Sam, who seems oddly familiar to everyone present, shows up just in time to volunteer. The idea for this play came from an event that Elie Wiesel witnessed as a boy in Auschwitz: “Three rabbis—all erudite and pious men—decided one evening to indict God for allowing His children to be massacred. I remember: I was there, and I felt like crying. But there nobody cried.” Inspired and challenged by this play, Christian theologians Robert McAfee Brown and Matthew Fox, in a new Introduction and Afterword, join Elie Wiesel in the search for faith in a world where God is silent.