By Melissa Raphael

The feminine Face of God in Auschwitz, the 1st full-length feminist theology of the Holocaust, argues that the masculinist bias of post-Holocaust theology turns into absolutely obvious basically whilst thought of within the gentle of either women's perceptions of God and in their holocaustal experiencesand priorities. construction upon released tales of 4 girls imprisoned at Auschwitz-Birkenau-Olga Lengyel, Lucie Adelsberger, Bertha Ferderber-Salz, and Sara Nomberg-Przytyk-it considers women's designated studies of the holy with regards to God's perceived presence and shortage within the camps. enticing with Berkovits, Fackenheim, Levinas and different post-Holocaust Jewish thinkers, the feminine Face of God in Auschwitz is an intensive and sophisticated meditation upon God's position and that means. wondering the genuine nature of the Jewish God found in Auschwitz, and arguing for God's participation in its extremities of agony and style, it powerfully resists defamatory interpretations of the Holocaust as facts of divine vengeance, indifference or overlook.

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Extra resources for The Female Face of God in Auschwitz: A Jewish Feminist Theology of the Holocaust (Religion Andgender)

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68 Quite properly, Goldberg argues that the Exodus story, not the Holocaust, must constitute contemporary Judaism’s theological ‘master narrative’. However, in Goldberg’s argument, the Exodus does not so much tell a story of liberation from oppression as teach us that the Holocaust must be viewed from a long-term Post-Holocaust theology: a feminist perspective 33 strategic perspective: ‘we can see God’s justice if we view events from the right angle of vision. From such a standpoint, it matters that the German nation was defeated.

In this text, women, as the objects of terror, scream; men, as subjects, can both grieve and pronounce. Women might well ask, ‘Has the Lord spoken only through Moses? ’ (Num. 12: 2), but if he has, men have not been accustomed to listening. It is for historians to decide whether it was only men who delivered great prophetic speeches of the sort made by, among numerous others, Rabbi Elchanan Wasserman in the Kovno ghetto, Rabbi Yerucham Hanushtate in Treblinka or the Ostrovzer Rebbe, Rabbi Yehezkel Halevi Halstuk who, in 1943, garbed in his prayer shawl and kittel, faced the German guns in Zusmir with the words: ‘For some time now I have anticipated this zekhut [privilege] [of Kiddush Ha’ Shem – the sanctification of God’s name].

22 Over the following pages of his chapter, Cohn-Sherbok presents striking accounts of how masculine religiosity can transcend the most harrowing of material circumstances. And these accounts are placed between narratives in which, again, women are not represented as religious subjects. We read how, at Yom Kippur, 1943, one Atlasowicz stood before a makeshift lectern in the Pawiak prison and spoke of the moment as ‘our continuation. The description of this event merits close attention: The victims knew they were going to the gas chamber and tried to escape and were massacred.

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