By David Roskies
This article records a nearly unknown bankruptcy within the heritage of the refusal of Jews during 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.
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Extra info for Against the Apocalypse: Responses to Catastrophe in Modern Jewish Culture (Judaic Traditions in Literature, Music, and Art)
Whereas the rebuilding of the Temple is what most excited the imagination of Ezekiel, who was himself a priest, Second Isaiah restructured the course of history as a new exodus. Whatever fears of blind reversal had been instilled by the Mosaic curses were now forever allayed by the series of miracles the Lord was about to enact in history, miracles that would surpass anything that had come before. This time, God would not only destroy the historical enemies and return the exiles to the land, but also irrigate the desert in the process (Isa.
2009 10:24:14] page_41 < previous page page_41 next page > Page 41 tyrdom of thousands of Jews, the legend of Rabbi Akiva, as recast into the myth of the Ten Harugei Malkhut, was transposed into poetic form and eventually incorporated into the Yom Kippur liturgy as a commemoration of all mass martyrdoms. We come now to the European Middle Ages, wherein lies the real test of rabbinic hegemony. The Golden Age of Ashkenazic creativity, as Gerson Cohen has labeled the years 10001300, 57 produced major innovations in talmudic scholasticism, mysticism, and pietism; but what is of concern here, in the study of Jewish responses to catastrophe, is not the elitist forms of cultural self-understanding, but the canonization of memory in the public and communally sanctioned domain.
Abraham said to it, "You, aleph, are the first of all the letters, and you come to testify against Israel in the day of their trouble! Remember the day when the Holy One, blessed be He, revealed Himself upon Mount Sinai and opened with you, 'anokhi, I am the Lord your God' (Exod. " The aleph immediately stood aside and gave no testimony against them. The beth (rebutted with "bereishit, in the beginning God created") and the gimmel (with "gedilim, you shall make tassels" [Deut. 21:12]) did likewise.