By David Roskies
This article files a nearly unknown bankruptcy within the historical past of the refusal of Jews through the a while to give up. the writer employs wide-ranging scholarship to the Holocaust and the thoughts linked to it, in confirmation of either continuities and violent endings.
Read or Download Against the Apocalypse: Responses to Catastrophe in Modern Jewish Culture (Judaic Traditions in Literature, Music, and Art) PDF
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Extra resources for Against the Apocalypse: Responses to Catastrophe in Modern Jewish Culture (Judaic Traditions in Literature, Music, and Art)
What I think underlies this disappearance is that Jewish martyrdom could never be a literal imitatio Dei. In the Jewish scheme, God is kadosh, holy, and therefore the Jew must be holy. 33 After the Hadrianic persecutions, the Jew was obliged to be kadosh by observing the Torahor to die. "During religious persecutions," the tanaitic rabbis ruled, "man is to give his life rather than violate even the least important of the commandments, as it is said, 'And you shall not desecrate My Holy Name' (Lev.
There was no place for heroes in the entire three-week period leading into the ninth of Av, despite the cost to ritual intensity. It would have been far easier for a group of the faithful to identify with the fate of an individual than for each individual to reexperience a collective disaster. The Catholic stations of the cross provide a far more dramatic and sequential focus than the prolonged siege of a city repeated at five-hundred-year intervals, but rabbinic hegemony was maintained. Saints' days to commemorate the deaths of individual martyrs were not to be a permanent part of Judaism.
15 They admitted that they no longer knew what He was doing in the here and now. The only assurance of truth, the only reliable record they had of God's speaking to humankind, was in Scripture. But what more did they need? If the Bible revealed the pattern of the whole of history, then all subsequent events could be made to fit the biblical paradigms. 16 Historical events were reinterpreted in light of the earlier dialogue between God and man. Once the synagogue replaced the Temple, once prayer replaced the sacrificial cult, once rabbis and preachers succeeded the priests and prophets, then all visions of past, present, and future were restructured to fit a new liturgical mold.