By Alan L. Berger
Targeting the novels and flicks of daughters and sons of Holocaust survivors, this publication sheds gentle at the dating among the Holocaust and modern Jewish id. it's the first systematic research of a physique of labor that introduces a brand new iteration of Jewish writers and filmmakers, in addition to revealing how the survivor's legacy is shaping - and being formed by way of - the second one new release. rigorously learning the paintings of those modern kids of task, Berger demonstrates how the offspring, just like the survivors themselves, characterize quite a few orientation to Judaism, have major theological adjustments, and percentage the legacy of the Shoah. Berger in actual fact indicates that individuals of the second one iteration take part totally in either the yank and Jewish dimensions in their id and articulates targeted second-generation theological and psychosocial subject matters.
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Extra info for Children of Job: American Second-Generation Witnesses to the Holocaust
12 Seeking the foundations of future Jewish thought,u he looks to possible ways to mend the rupture of civilizations, 30 CHILDREN OF JOB cultures, and religions that the Holocaust caused. He finds this in a tikkun of the Holocaust "(if a Tikkun there is). " 8' Moreover, this mending is "Good news to the world. " 85 Philosophical, Christian, and Jewish itself, this tikkun has "one universality: that of witness. Its Tikkun will be what in Jewish tradition Tikkun is always meant to be-Tikkun Olam.
This sanctification, argues Beren- From Pathology to Theology 25 baum, can be understood in one of two ways. "'1 There is, on the other hand, a meaning that more accurately applies to the Wieselian model. This meaning refers to the attempt "to sanctify not merely the very act of survival but the quality of that survival. " 54 Here, according to Wiesel, Judaism should work for the sanctification of human existence itself. Wiesel's own dedication to the goal has been recognized by his having been awarded the Nobel Peace Prize.
Nor does it abrogate issues of faith and doubt. Moreover, as noted above by Borowicz, it is the covenant that links this generation with prior Jewish generations. Second-generation authors for the most part refrain from systematic theological enquiry. " Nonetheless, they seek answers w the questions of belief after Auschwitz, the nature of the divine-human relationship, and the meaning of Jewish identity. These writers dramatize a post-Auschwitz and postmodern theological position; one in which the autonomous self has an attenuated relationship to traditional teachings.