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Feelings evoked voices in elie wiesel s

The suffering and death at these and other concentration camps were greater than any before endured.

The Holocaust created a void in the souls of many of those who survived. Elie Wiesel was one of those people. Before the Holocaust he had been one of the most devout Jewish children. Up until the end he waited for God to intervene in Biblical fashion. When that intervention was not forthcoming, he began to doubt in God and in His mercy. He began to accuse God of cruelty against his people. After the torture was over, he had to reevaluate the role of God in his life.

He could be forgiving of God and allow Him another chance, as many he had seen had done. Or he could take on the role of God to himself and try to define his own destiny. To deal with this, Wiesel has to question God and himself. He does so through his writing.

He receives many answers, though none are satisfactory. It might be a scary thought, but true nonetheless. It is in God's existence that the questions can be asked, but not necessarily answered.

Whatever had happened before, he had faith that it was for their good, or one of God's greater plans. Either way, he would accept God's will without questioning.

When rumors of the Nazis' crimes first reached some of the outlying Jewish towns, like Wiesel's Sighet, no one believed them.

  1. In which case, there can be no searching for reasons behind the Holocaust, for there are none, as Wiesel discovered. He does so through his writing.
  2. The pain and suffering that we know took place is in dark contrast to what we would have thought possible in the presence of our God, and anyone who comes in contact with these horrors will be forever shaken in his present faith.
  3. They had knives and a strong will. The storm of emotion followed the paths of anger and despair, and finally ended with the acceptance that Elie Wiesel finds.
  4. I have tried to transform into song the dagger You have so often plunged into my submissive heart.

They felt safe and secure in their faith. All will be well; God sees to it that the harmony may not be destroyed, all will be well; history moves on, and men, after all, weren't created just to slaughter one another. Even though things continued to get worse, as Jews were abused in the streets, and the friendly townsfolk started showing deep-seeded hatred of their Jewish neighbors, the Jews still had faith.

It was simply a question of holding out for a few days. Once again the God of Abraham would save his people, as always, at the last moment, when all seemed lost.

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In the camps, Wiesel's faith was not shaken immediately, or even quickly. People around him took the evil as a punishment for some unknown crime the Jews as a people had committed before God. If God wants to see us suffer, it is because we deserve it. It is for our good. In the face of all the suffering Wiesel noted a feeling of guilt in those in his camps, because of which they did not protest and fight back as much as they might have.

If I am here, it is because God is punishing me; I have sinned, and I am expiating my sins. I have deserved this punishment that I am suffering. They thought it must be a test. He wants to find out whether we can dominate our base instincts and kill the Satan within us.

Feelings evoked voices in elie wiesel s

We have no right to despair. And if he punishes us relentlessly, it's a sign that he loves us all the more. The younger people felt it would be better to die fighting than to go like lambs to the slaughter. They had knives and a strong will. That's the teaching of our sages. They listened to their teachers, when they spoke like this: We must accept it with our eyes and minds wide open.

We are going to die, and God alone knows why, on whose account and for what purpose; I do not know. But He demands our lives in sacrifice, which proves that He remembers us, He has not turned His face from us. And so it is with joy-pure, desperate, mad joy- that we shall say to Him: Thy will be done.

Do not therefore beseech His pity. Stifle the cries welling up in your hearts. Be proud, instead, and let your pride explode, and I promise you, I your shepherd, to whom you owe obedience, I promise you that the angels in heaven will lower their heads in shame and will never again praise the Creator of man and his universe, never! And so Wiesel and his town were indoctrinated without incident into the camps, believing that if their faith endured, they would be saved.

Soon the delusions faded feelings evoked voices in elie wiesel s Wiesel began to doubt God.

But sooner or later, the seeming meaninglessness of the suffering his people endured had to burst into the consciousness of his seemingly indomitable Jewish faith. Why should I bless His name? What had I to thank Him for? If God wouldn't save His children, who would? No one believed the rumors of peace and safety. In the hospital at Auschwitz, Wiesel met a man consumed with this kind of despair.

He's the only one who's kept his promises, all his promises, to the Jewish people. As hard as they tried to hold on, Wiesel's people were finding it hard to believe in God and what He was allowing to happen. No longer was Wiesel convinced that the Jews were all some part of a greater plan. Wiesel's mentor in the camp, Pinhas, came to this realization the day before Yom Kippur.

I have told myself: Now I have had enough, I have reached my limit. If he knows what he is doing, then it is serious; and it is not any less serious if he does not. I was going through the same crisis. Every day I was moving a little further away from the God of my childhood. He has become a stranger to me; sometimes, I even thought he was my enemy. Others, like Wiesel, were given the burden of carrying the questions with them, never to be answered.

Here He is-He is hanging here on this gallows. The destruction of his faith in the God of his childhood was complete. No longer did his name bring cries of praise from Wiesel. God seemed unworthy in the face of His worshipers to accept their worship. However, God did not die that day. He is not dead, as the prophet Elijah told Gavriel.

God accepts Wiesel's anger, but He has not died to it.

  • In which case, there can be no searching for reasons behind the Holocaust, for there are none, as Wiesel discovered;
  • That is the true dialogue;
  • Nothing had changed by knowing how cruel God was, because God had always been cruel.

As Elijah had said: You think you're cursing Him, but your curse is praise; you think you're fighting Him; but all you do is open yourself to Him; you think you're crying out your hatred and rebellion, but all you're doing is telling Him how much you need His support and forgiveness. If anything he can question it and feel angry about it. He can even try to change it, by reevaluating God's role in the world. That is what many of those he encountered did once they got over the initial anger.

He allowed the pain to continue for His own cruel purposes. This cruel God is the object of Wiesel's anger. The energy once spent in worship of God was transferred to accusing God, denouncing God, and demanding an explanation from God. Wiesel writes autobiographically in the words of Elisha in Dawn: Ally of God or simply his toy? It was as if God didn't care what happened anymore. The holiness of the Sabbath was destroyed by this lack of concern.

God was either ignoring what was happening or approving of it. Whoever kills, becomes God.

  1. They listened to their teachers, when they spoke like this. He handles those prayers in His own way.
  2. Still others reacted with mistrust of all that God had meant before. But neither should we slap God in the face and say that we will no longer follow His rules because His plan did not fit in with ours.
  3. He does so through his writing.

Whoever kills, kills God. Each murder is a suicide, with the Eternal eternally the victim. In which case, there can be no searching for reasons behind the Holocaust, for there are none, as Wiesel discovered.

No God ordered the one to prepare the stake, nor the other to mount it. During the Middle Ages, the Jews, when they chose death, were convinced that by their sacrifice they were glorifying and sanctifying God's name.

At Auschwitz, the sacrifices were without point, without faith, without divine inspiration. If the suffering of one human being has any meaning, that of six million has none. Numbers have their own importance; they prove, according to Piotr Rawicz, that God has gone mad.

Each person has his own reactions and accusations. That God is mad is just one. Gavriel, symbolic of those who escaped long enough to warn others, accuses God of actually having helped the executioners: They might have thrown themselves at his feet and tried to win his pity.

That is what others would have done, but not they.