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25 sty 2020 · Wiesel’s quarrel with God differs from earlier forms of such quarreling in the Jewish tradition: biblical, rabbinic, and Hasidic. He re-views all of Jewish history in light of the Holocaust, asking if classical claims remain valid.
In the transcript below, students discussed whether or not Elie in the memoir lost his faith because of his traumatic experiences ("Elie" is used to denote the boy in the memoir while "Wiesel" is used to denote the author).
Wiesel’s quarrel with God assumes an unexpected dimen-sion when he speaks about the deity as a suffering God. Citing the Sefer Ha Zohar (Book of Splendor) a central text of Jewish mysticism, Wiesel writes “God is everywhere, even in suffering and in the very heart of punish-ment.”.
Elie Wiesel: One of the central tenets of my life is the teaching in Numbers (19:16): "Lo ta'amod al dam reakha, Do not be indifferent to the bloodshed inflicted on your fellow man." Also in the Bible, Moses rediscovers himself as a Jew and as a man when he defends a Hebrew beaten by an Egyptian and then one beaten by another Hebrew.
1 sie 2007 · Using a narrative theory framework, this study explores how religious narrative frames are used by participants to construct Jews and the Holocaust through their readings of Night, and more ...
2 lip 2016 · I rarely speak about God. To God yes. I protest against Him. I shout at Him. But open discourse about the qualities of God, about the problems that God imposes, theodicy, no. And yet He is there, in silence, in filigree. (Interview to the Paris Review, 1984)
Rather, Wiesel’s faith is rooted in Rabbi Nachman of Bratslav’s dictum: “There is no whole faith except broken faith.” Nor should this be taken to mean that some survivors of the camps – whether Jewish or not – did not lose their faith, while others came out observant though they had not been so before.
