Elie Wiesel's Relationship with God
The same is often true with our relationship to God. The world carries us away on a rollercoaster ride, distracting us from focusing on life's. These images are a way to convey to us that the relation between G-d and human We live in a time when many are speaking of the feminine faces of G-d; this. Writing "G-d" instead of God is a fairly recent custom in America. In a Responsa (legal opinion) by the Central Conference of American Rabbis, the primary prohibition against erasure of the name God applies to . There's a deep relationship between Judaism and social action. bring Jewish life to more people in
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."But where is God?" -- 1973
God was either ignoring what was happening or approving of it. Whoever kills, becomes God. 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. A pride that came down to them from an earlier age preventing them from bowing down even before God, who was there behind the executioner.
Gregor told him a story: Standing with his head held high before them, he spoke as follows: I have irrefutable proof in my hands. Judge without fear or sorrow or prejudice. Whatever you have to lose has long since been taken away. On the day after the trial, He turned the sentence against his judges and accusers. They, too, were taken off to the slaughter. And I tell you this: He wanted the Rebbe to tell him God was as cruel as He seemed.
The Rebbe danced around answering him, until finally, he burst out: That I have no eyes to see, no ears to hear? That my heart doesn't revolt? That I have no desire to beat my head against the wall and shout like a madman, to give rein to my sorrow and disappointment? Yes, He is guilty. He has become the ally of evil, of death, of murder, but the problem is still not solved.
BBC - GCSE Bitesize: The Jewish relationship with G-d
I ask you a question and dare you answer: He is still stuck. Gavriel had his own answer to a cruel God. Nothing had changed by knowing how cruel God was, because God had always been cruel. He had lectured to Gregor: The first act of Abraham, the first Jew-his readiness to sacrifice his son-was an accusation against God and his injustice. After that Moses shattered the tables of the Law, in anger not only with his people but with the God of his people. The midrash contains a troubling legend along these same lines.
Cain says to God: Why did it have to be me? You could have prevented it, but you didn't. All that is left to us of Cain is his curse. They say, yes, I've suffered, but when has a Jew not suffered? These people still give God another chance to prove he has not abandoned His people. I have submitted to everything, accepted everything, not with resignation but with love and gratitude.
I have accepted punishments, absurdities, slaughters, I have even let pass under silence the death of one million children. In the shadow of the Holocaust's unbearable mystery, I have strangled the outcry, the anger, the desire to be finished with You and myself once and for all.
I have chosen prayer, devotion. I have tried to transform into song the dagger You have so often plunged into my submissive heart.
4 Ways to Strengthen Our Relationship with God
I did not strike my head against the wall, I did not tear my eyes out so as to see no more, nor my tongue so as to speak no more. It is easy to die for You, easier than to live with You, for You, in this universe both blessed and cursed, in which malediction, like everything else, bears a link to You and also to myself It's all over, I tell You.
I cannot go on. If this time again You desert Your people, if this time again You permit the slaughterer to murder Your children and besmirch their allegiance to the covenant, if this time You let Your promise become mockery, then know, O Master of all that breathes, know that you know longer deserve Your people's love and their passion to sanctify You, to justify You toward and against all, toward and against Yourself; if this time again the survivors are massacred and their deaths held up to ridicule, know that I shall resign my chair and all my functions as guide, I shall fall to the ground, my forehead covered with ashes, and I shall weep as I have never wept in my life, and before dying I shall shout as no victim has ever shouted, and know that each of my shouts will tarnish your glory, and each of my gestures will negate You and will negate me as You have negated me, as You will have negated Your servants in their dazzling and ephemeral truth.
He can accept God's past cruelties only if they are to be tempered with some love also, as they have been in the past. Wiesel's writings call for a new start for theology, along the lines of the way Gregor and the tzaddik were thinking. They were willing to accept all the pain and suffering that had been heaped on them and their families and friends, and forgive God; for He, hopefully, knows what He is doing. And even if He doesn't, He is still God, and it is not for mortals to judge His acts, though they may question His motives.
We offer him only his freedom.
If he exacts of his people a million children, it is because, in truth, he requires them to exalt his name may it be blessed and his power, for he is all of life as he is all of death.
If he needs rivers of blood, let him be pitied for it is only that he lacks imagination.
For man the infinite is God; for God the infinite is man. What was done had to be done and that is all that has to be said. The greater plan no longer depends on the Jews, or any man. The Rebbe's faith is not unlike that before the Holocaust. If so, what is that relationship based upon? In an attempt to explain his relationship with God, man often relies on religion to define his degree of spirituality.
Emotions, traditions, and logic play integral parts in formulating his religion. Definitions of morality and immortality based on popular beliefs entangle themselves into the tapestry of his religious cloak. It often requires diligent service and works, in expectation of earning an eternal reward.
Inevitably, any shortcomings on the part of the individual result in disappointment, chronic guilt, and ultimately an unfulfilled relationship with God. In the beginning, God desired an everlasting, loving relationship with man.
Therefore, God provided Eve as a companion so Adam could experience an intimate union. Sin brought the breakdown of a relationship with God, resulting in shame and judgment. No human ritual, deed, or sacrifice can provide payment or absolution for our sins.
Unfortunately, the rat race of life often robs us of the time needed to devote and maintain these unions. As a result, many of us suffer without understanding why. We are seemingly thrown into exile — isolated from the world around us and those we love.
The Jewish relationship with G-d
Though we see the physical form of our loved ones, we cannot feel their loving presence or appreciate their love for us. The same is often true with our relationship to God. In such cases, we must take a few steps back, recharge, realign and focus on receiving the love that is being directed at us. It is vital to implant in our consciousness that there is a Creator — a basic awareness of the presence of God in our lives. As it says in Psalms: So how do we rejuvenate this relationship with our Creator in order to feel His love?
Live consciously with the thought that there is purpose to life: A first step is to actively focus on the fact that nothing happens on its own. We are placed in this world to fulfill specific tasks and must remain mindful of the quest and continually search for purpose. Gradually as we tune in to this idea we will be able to decipher their meaning more readily.