We'll delve into the ethical dimensions of Shoah research across culture, religion, History, and sociopolitics. Through five comprehensive chapters, we'll explore the dynamic evolution of Holocaust axiology, from the reevaluation of Jewish theology to the challenges of hate speech and conventional assumptions. This chapter unravels evolving trends in Holocaust studies such as populism, gender-focused scholarship, and the unexpected emergence of comedy. To conclude we'll reflect on the interconnectedness of historical events and the ethical responsibility inherent in Shoah research, calling for a more decolonialized and relevant approach to Holocaust education.
A great Hassidic Master, the Rabbi of Kotsk, used to say, “There are truths which can be communicated by the word; there are deeper truths that can be transmitted only by silence; and, on another level, are those which cannot be expressed, not even by silence.”
TopChapter 1: Jewish Cultural And Religious Values Involved In Shoah Research
Contemporary Jewish theology in the 21st century undergoes a profound reevaluation of traditional beliefs, prompting a postmodern understanding of the Divine. Namely, Rabyam's theology, rooted in Torah principles, deeply influenced by traditional exegesis, addresses feminist and postmodern concerns, reflecting the dynamism of contemporary Jewish thought (Goldberg, 2014). Rabyam's theological framework, in a midrashic format, is an example of bridging the gap between tradition and contemporary discourse (Goldberg, 2014). Moreover, the Mishna emphasizes the importance of understanding and responding ethically to the suffering of others (Maimonides, 1998, sec. 10:7). In addition to this, the profound impact of the Shoah on sacred texts forms another layer of this theological inquiry, as revealed by Krondorfer's exploration of biblical passages bearing witness to the unimaginable horrors of the Holocaust (Krondorfer, 2001). The flames, both metaphorical and literal, reshape our understanding of scriptures, inviting a reexamination of the Divine in the face of unprecedented tragedy. In a sort of mirrored history from the times after the loss of the Second Temple that opened a path from sacrificial rites’ continuity to discontinuity, the Shoah set an inflexion point from the intermittent dwelling in many countries and their subsequent diasporas to meet again the continuum in inhabiting the land of Israel as full citizens. Since the turn from Temple’s sacrifices to ex-Temple good deeds only, which was led by the rabbis, no other change in cultural and religious values of the Jewish people has been so stark in almost 2.000 years (Bokser, 1983).
This cultural, historical and theological inquiry will lead us to knowing more about hate speech. To begin with, Primo Levi's personal reflection on the Yiddish world serves as a bridge between theology and hate speech societal implications (Levi, 1996). In the same vein, Bhikhu Parekh's metaphorical analysis of hate speech as a threat to communal life resonates with Levi's endeavor, showcasing the potential dangers of misusing language in shaping cultural narratives (Parekh, 2019). We’ll delve into the hate speech topic later.
The historiography of the Shoah, aka Holocaust, offers a profound exploration of one of humanity's darkest periods and spans from its inception in the late 1940s to the present day (Cattaruzza, 2006). Shoah interpretations have changed over time aligning with the Jewish tradition's emphasis on historical consciousness, as reflected in the Torah's teachings about remembering significant events (Devarim 25:17-20):1
יזזָכ֕וֹר אֵ֛ת אֲשֶׁר־עָשָׂ֥ה לְךָ֖ עֲמָלֵ֑ק בַּדֶּ֖רֶךְ בְּצֵֽאתְכֶ֥ם מִמִּצְרָֽיִם:
יחאֲשֶׁ֨ר קָֽרְךָ֜ בַּדֶּ֗רֶךְ וַיְזַנֵּ֤ב בְּךָ֙ כָּל־הַנֶּֽחֱשָׁלִ֣ים אַֽחֲרֶ֔יךָ וְאַתָּ֖ה עָיֵ֣ף וְיָגֵ֑עַ וְלֹ֥א יָרֵ֖א אֱלֹהִֽים:
יטוְהָיָ֡ה בְּהָנִ֣יחַ יְהֹוָ֣ה אֱלֹהֶ֣יךָ | לְ֠ךָ֠ מִכָּל־אֹ֨יְבֶ֜יךָ מִסָּבִ֗יב בָּאָ֨רֶץ֙ אֲשֶׁ֣ר יְהֹוָה־אֱלֹהֶ֠יךָ נֹתֵ֨ן לְךָ֤ נַֽחֲלָה֙ לְרִשְׁתָּ֔הּ תִּמְחֶה֙ אֶת־זֵ֣כֶר * (זֶ֣כֶר) עֲמָלֵ֔ק מִתַּ֖חַת הַשָּׁמָ֑יִם לֹ֖א תִּשְׁכָּֽח: