Judaism-Holocaust Theology, Zionism, Hasidic Judaism etc

Just some notes that my teacher put up as help. I thought I would share it here.

Holocaust theology A02

• At the heart of the issue here is a ‘Problem of Evil and Suffering’ debate and links strongly with the philosophical issues raised by this debate – specifically the immensity of suffering and the suffering of the innocent (Philosophy of Religion). This recognises the debate that there is a need to explain the Holocaust.

• There are several theologies that try to make both spiritual and practical sense of the suffering of the Jewish people. They evaluate traditional teachings about the identity and nature of God in Judaism.

• Some may argue that a response is imperative and dignified, no matter how weak.

• Key to the debate is the exploration of the implications of the Holocaust for the covenant relationship and answers may evaluate this.

• Traditional Holocaust ‘theodicies’ that attempt to defend God and God’s will try to make sense of Jewish belief in the light of the inexplicable suffering can be accused of failing due to the sheer unbelievable extent of suffering involved.

• Some may argue that it is morally wrong to look for justification of the Holocaust.

• Other may argue that the theologies that challenge God or aim to re-interpret God may have more success.

• Richard Rubenstein’s “death of God” evaluated the impact of the death camps and rejected the possibility of a loving God, who simultaneously punishes, because there was no purpose at all that can be evidenced for the nature and extent of the suffering.

• Some aspects of Holocaust theology were not really intended to be abstract deliberations, for example, the gritty, bitter and cutting personal response found in Elie Wiesel’s “The Trial of God”, and so to consider success or failure is really an artificial exercise.

• Ignaz Maybaum’s view of Israel as the “suffering servant” and the Holocaust as “vicarious atonement” has met with much criticism in the sense that the idea of a ‘suffering servant’ is both superficial and an insult to those who suffered and died.

• The solution put forward by Eliezer Berkovitz in “the hiding of the divine face” is that God does not intervene in order to preserve the integrity of human free will. It could be argued that this approach does have logical success in that the reasoning is sound (that God cannot intervene without affecting humanity’s freedom); however, it appears to have practical failings away from abstract knowledge, in that direct confrontation with human suffering, it could be argued to be a principle not worth the cost.

• Finally, Emil Fackenheim's proposal of the Holocaust as a new revelation experience of God by way of a 614th commandment is a unique approach that steers away from the issue of suffering to the focus on survival.

• Many have seen this as a success, but never as a justification of God and so the issue of God’s nature is still questioned and therefore seen as a failing and inadequate explanation

Explain the key factors that led to the emergence of the Zionist movement. [AO1 30]

The true origins of Zionism are religious and lie in the ancient hope of returning to the Jewish homeland (Amos 9:14-15 – religious Zionism). ‘Zion theology’ is found in the Hebrew Bible. It refers to the religious attitudes of Jews towards Jerusalem. The Temple in Jerusalem was understood to be the home of God so Jewish belief had to be adapted following the destruction of the Temple in 70 CE.

The rising anti-Semitism of the 19th century (e.g. pogroms and ghettoes) led to a need for safety and saw a rise in nationalism amongst Jews living in Europe.

The Dreyfus Affair was an example of the persecution that led Jews to develop an idea of a ‘national’ identity (even though they were living in many different countries). This is considered to be political Zionism.

In response to persecution, Theodor Herzl was instrumental in the organisation of the international Zionist movement. The first Zionist Conference of 1897 established the political and legal claims of Jews to establish a home for the Jewish people in Eretz-Israel secured under public law.

As part of the promotion of a Jewish identity Hebrew was revived into its modern spoken form.

Even Reform synagogues, who abandoned the use of Hebrew, have more recently started to re-instate its usage.

Labour Zionism believed that the working people who settled in Israel had the best chance of creating a Jewish state. T

his progressive society would be helped by the development of the kibbutz movement so recognising equality between all.

Some candidates may make a distinction between political and religious Zionism – religious Zionism asserts that Israel is the promised land of Abraham’s covenant with God (possibly brought about by the Messiah), whereas political Zionists believed that Jews should have a legally assured homeland (endorsed by the Balfour Declaration).

You may refer to the Holocaust as being instrumental in swaying public opinion in favour of Zionism.

A02 Orthodox judaism

Agree:

Reform Jews not “Torah true”-therefore if the religion is based on the Torah it cannot be reformed.

Assimilation into society in countries where reform Judaism exists is tantamount to the dilution of faith beyond Jewish recognition.

Copying “Christian practices” of organs in services and having singing in English etc dilute the faith further.

The Covenant and its associated practices are vital in maintaining a relationship with God and his chosen people-you cannot modernize these ever.

Wearing ordinary clothes means reform Jews are ignoring their divine heritage.

Reform judaism betrays the Jewish notion of remembrance through obedience.

Disagree:

The main key Jewish practices are maintained in Reform Judaism

The Torah “contains” the word of God and following the “spirit” of it’s message is true to the essence of traditional Judaism

Judaism still maintains an identity in a global and secular context

Many of the practices and beliefs that are discarded are dated and not relevant to today’s world e.g. food laws, Jewish clothing, Male rabbi’s only etc

Reform Judaism has brought Judaism into the modern world and has “saved” the religion.

Non-wearing of clothing reduces anti-semitism etc