Night: Elie Can Not Escape His Fate Essay

Night: Elie Can Not Escape His Fate Essay.

In Night, Elie Wiesel goes through a journey as he and his fellow Jews are deported to the concentration camp in Auschwitz. There, for the first time in his life, he is tested with his beliefs as he encounters and witnesses acts of barbarity. Through this, Elie discovers that atrocities and cruel treatment can turn decent people into brutes. Unfortunately, Elie is one of those people – he does not escape this fate. Aroused from his distorted faith in God, Elie starts to develop a cruel brute’s mindset.

When he parts with his mother and sisters at Auschwitz, Elie states that “For the first time, I felt revolt rise up in me. Why should I bless His name? The Eternal, Lord of the Universe, the All-Powerful and Terrible, was silent. What had I to thank Him for? “(31) At this point, a peak of brute firstly appears as he starts to lose faith in God and is feeling hopeless. Not long after, he also says that “The night was gone.

The morning star was shining in the sky. I too had become a completely different person.

The student of the Talmud, the child that I was, had been consumed in the flames. There remained only a shape that looked like me. A dark flame had entered into my soul and devoured it.”(34) In this quote from Night, Wiesel explains that after witnessing innocent lives of his people being consumed by the flames in the crematorium, he no longer felt a reason to practice the beliefs taught in the Talmud. He abandons his religion and is left with nothing, but an empty soul. Along with the dead bodies, the flames also consume the faith and hope he once held. Not only does he lose his faith through this journey, but his father as well. “I did not weep, and it pained me that I could not weep. But I had no more tears. And, in the depths of my being, in the recesses of my weakened conscience, could I have searched it, I might perhaps have found something like- free at last!”(106) Elie explains that although he spent his entire time at concentration camp with his father, he believes his father was starting to become a burden. After being so deprived, he is now filled with joy that he no longer has to share his rations and look after his father.

Elie loses his sense of moral. A few weeks later, American forces liberate the camp. Elie awakes in the hospital and finds a mirror across the room: “From the depths of the mirror, a corpse gazed back at me. The look in his eyes, as they stared into mine, has never left me.”(115) In this quote, he does not refer to himself as a child, human, or even an animal, but a corpse. Using the corpse as symbolism, the corpse represemts Elie’s loss of faith, innocence, morals, and makind during the Holocaust. He is saying that his experiences in the Holocaust have ultimately killed his soul as he compares his stare to the gaze of a corpse. In essence, I believe that Elie Wiesel could not escape his fate. From a boy who studied the Talmud everyday, by the end of the story, that boy is no longer there. He is replaced with nothing, but an empty soul.

Night: Elie Can Not Escape His Fate Essay

Night by Elie Weisel Essay

Night by Elie Weisel Essay.

Night is the narration of an experience filled with darkness, sadness, silence and at times also death. on the second section of this novel (page 21-24), a dark and angry pictures of human nature emerged . The Jews was deported to the concentration camps riding in a cattle wagon, treated like caged animals. They are tormented by nearly unbearable conditions. There is almost no food to it, no air to breathe, the heat is intense, there is no room to sit and everybody is hungry and thirsty.

During the journey, Madame Schachter, a woman of about fifty, had gone out of her mind. The separation and the oppressive treatment had completely broken her.by the third night of their trip, while everyone is asleep, she cried, “Fire! I can see a fire! I can see a fire!” Her screams became sickening in the ears of the other deportees and made them fear of the worst. Some tried to calm Madame Schachter and the others tied her up, gagged her and beat her into silence.

This novel demonstrates that cruelty breeds cruelty. Instead of comforting each other in times of difficulty, the Jews respond to their circumstances by turning against one another. Madame Schechter’s fellow Jews lose all their good morals and social affection. Instead of stopping those who are doing the beating to the poor woman, they vocally support them.” Make her be quiet! She’s mad! Shut her up! She’s not the only one. She can keep her mouth shut … “. Even the mothers like Madame Schachter cooperated and encouraged others in torturing her in front of her ten year old son. One of the circumstances that allow for this darker side of human nature to emerge is because of the oppressive treatment by the German officers and the Hungarian police. The Jews were threatened by the words of the German officer, “If anyone is missing, you’ll all be shot, like dogs …”.

The Jews have been influenced by their oppressors and so they tried to be eminent among others including Madame Schachter. By treating the Jews less than human they started to act like animals and wild creatures. The fight for their own survival also allows this darker side to emerge. The heat, the thirst, the suffocating lack of air drives the Jews to hurt their fellows. They all lose their valuable possessions, and now they are being selfish with each other. They are also avoiding to gone out of their mind like Madame Schachter. According to them Madame Schachter is not the only one suffering; therefore she should control her actions and stop humiliating others.

Madame Schechter’s vision of the fire is a foreshadowing of the burning bodies in the crematories. Lastly, their continual denial of their fear that something worst might happen allows the evilness to emerge. Madame Schachter’s screams was coming out of their nerves. It was as though madness were taking possession in all of them. The Jews are trying to cover up their fears by hitting Madame Schachter. In this novel, darkness of horrific evil and brutality caused the Jewish people to paint out a dark and angry picture of human nature.

Night by Elie Weisel Essay

Jewish Sexual Ethics Essay

Jewish Sexual Ethics Essay.

Sexual Ethics are integral to Judaism because they provided direct guidance on how to behave morally and in accordance with the Torah and God. Although, over many years Jews were suffering from persecution, they are currently showing stability which can be attributed to the framework that is outlined through the strong ethics that they uphold. Sexual ethics provide guidance on how to behave morally, righteously and in accordance to the Torah as well as preventing promiscuity, infidelity, immorality and sexual acts which hinder the constancy of Judaism.

The teachings on Adultery, homosexuality, contraception and pre-marital sex provide a framework for Jewish conduct through re-iterating the principle beliefs of monogamy, procreation, fidelity and the covenant made between Moses, Abraham and God in a practical manner. Sexually ethical conduct is essential as it promotes behaviour that is respectful, consensual, faithful, morally correct and righteous. Sexually ethical conduct provides Judaism with moral framework for procreation, fidelity and the ability to maintain faith.

Adultery is the most valued sexual ethical teaching in Judaism because it breaks the covenant made between Abraham and Moses and defies the principle beliefs of love and fidelity.

Adultery directly defies the Jewish belief of love, commitment and the sacred institution of marriage and is immoral because it put in jeopardy the family unit which disintegrates love between partners and inturn breaks honest and trust. In addition to this, as monotheists, Jews believe in fidelity and procreation and adultery damages and destabilises the social framework for Jewish conduct thus providing behaviour that is evil and unethical.

The universal condemnation of adultery by Orthodox, Conservative, Reform and Liberal Jews indicates that adultery is immoral as it breaks the word of God. The united stance on adultery reflects the value of marriage and this is evident in the Torah where it states, “Do not commit adultery” in the Ten Commandments. This is further emphasised in the commandment, “You shall not covet your neighbours wife. ” Furthermore, the universal condemnation of adultery by all Jewish variants reflects Jewish beliefs as t protects society from promiscuity, disease and deformed birth which have the potential to jeopardise the framework for Jewish conduct and hence continue the tradition in stability and morality.

This results in society being spiritually and ritually clean, also promote the belief of fidelity and honesty, which will inturn encourage Judaism to be moral and stable. Sexually ethical conduct is crucial promotes the beliefs in God’s true intentions; that love was between a man and a woman. In addition to this, the morality and stability of Judaism is affected by the restriction of procreation which comes with the act of homosexuality.

The importance of life and procreation is clearly evident in the Jewish stance on homosexuality as Jewish religion and community is against homosexuality, regarding it as sinful, whether gay or lesbian, as it destabilises the framework for Jewish conduct. Homosexuality is not the ideal state in Judaism and is a challenge to the ideal of marriage and family as it inhibits longevity and continuity of the tradition thus destabilising the religion through immoral acts. It is important to note that it is homosexual acts, not homosexual orientations that are forbidden as Judaism focuses on a person’s actions rather than a person’s desires.

In addition to this, it defies sodomy, hence promoting the principle beliefs of fidelity and ritual cleanliness. Homosexuality defies the direct word of God to ‘Go forth and multiply’ (Genesis 1:28), because it promotes infidelity, ritual uncleanliness and consequently jeopardising the framework for Jewish conduct. This can be reinforced as stated it Leviticus, “No man is to have sexual relations with another man, God hates that”. (18:22). Such an act is condemned in the strongest possible terms as it is abhorrent and is punishable by death by the Orthodox Jews.

The Orthodox stance on homosexuality can be reinforced as Leviticus states, “If a man lies with a man as one lies with a woman, both of them have done what is detestable. They must be put to death” (20:13). Furthermore, progressive and conservative jews are more likely to accept homosexuality, but those who are homosexual are discouraged from practising and expressing their inclination. The act of homosexuality may not be an ideal state in Judaism but due to modern advancements, is slowly making its way into becoming accepted.

Sexually ethical conduct is essential as it allows Jews to follow a framework that has established the belief in the need for procreation. The act of spilling seed directly defies and destabilises the belief in procreation and the right to bear children with your partner. In addition to this, the act of contraception defies the mitzvah to marry, procreate and have children. The methods of contraception allowed under Jewish law are those that don’t damage the sperm or prevent it from getting to the intended destination, such as contraceptive pill. This is because the Tenakh states that God wanted humans to populate the earth.

The religious view on birth control is based on the principle that it is a commandment to marry and have children and it is forbidden to “waste seed”. This law is based on the story of Onan (Gen 38:8-10) who was killed by God for practicing coitus interruptus as a means of birth control. Contraception also interferes with procreation, taught in the first commandment of the Torah; “Be fruitful and multiply”. Furthermore, reformed and liberal Jews allow birth control for a large number of reasons, such a reason may be when the pregnancy may in anyway harm the carrier of the baby.

However, Orthodox Jews are more restrictive and believe that contraception shouldn’t be used for selfish reasons or to completely avoid having children. Through this sexual ethical teaching, Judaism has been able to maintain a framework by which it can remain in a righteous and unwavering state. Sexually ethical conduct is fundamental to the stability and morality of Judaism as it provides guidelines to the correct way to treat marriage and the fact that it is disrespectful to defy the belief in love and marriage.

In additions to this, acts that defy love are considered insolent and go against the moral framework that guides Judaism. Judaism believes in the importance of marriage in the development and completeness of the human being and that a person must take responsibility for the partner and relationships must continue. Thus, Judaism doesn’t permit sexual relations between partners prior to marriage, as a sexual act itself is such a powerful force in defining a relationship. A sexual failure can destroy a relationship despite prior declarations of love.

The only way to ensure that there will be some degree of responsibility after sex through the act of marriage. In the Torah, the word used for sex means “to know”, which indicates that Jews believed sex involved the heart and mind as well as the body. The divine idea that a man and woman are to become “one flesh” (Gen 2:24), indicated sacred elements presents, the sexual act symbolising the union of those created in God’s image. Thus, all strains of Judaism view sex as permissible only within the sanctity of marriage.

This view enables Judaism to remain honest and secure because of the framework that they follow. To conclude, Sexual Ethics are vital to Judaism because they provided direct guidance on how to behave morally and in accordance with the Torah and God. Sexual ethics as demonstrated and described in the Torah include Adultery, Homosexuality, Contraception and Pre-marital sex. Each of these plays a pivotal role in providing a framework for the conduct that Jews must follow to ensure that the tradition may continue in stability and morality.

Jewish Sexual Ethics Essay

Judaism Essay

Judaism Essay.

Judaism is the religion of the Jews which is influenced by the belief that there is only one God who created and who constantly holds over the world. It is said to have originated when Abraham turned his back from worshipping false gods during his time. According to Arthur Hertzberg in his book Judaism, God gave the Jews or his ‘chosen’ people the Torah or the Laws of Moses.

With this, the Jews are intended to reach salvation and to lead other people to Him in the last days (Hertzberg).

1 In 586 B. C. E. the Jews are said to be banished from their home country, Israel, when Babylonian king Nebuchadnezzar conquered parts of the country. And in 538 B. C. E. , the Persian king Cyrus dominated Babylon that led to the liberation of the Jews. Some of the Jews went back to Israel while some of them stayed behind and others moved to Nile in Egypt. This series of quest led to the beginning of the Jewish Diaspora that continues up to the present.

In Rome, a certain Valerius Maximus, who gathered and compiled accounts during the rule of King Tiberius, wrote that in 139 B. C. E. , the Jews were evicted from Rome. The account tells that the Diaspora may have reached Rome even during the 1st century B. C. E. (Gruen). At present, Jews have spread drastically across the globe. 2 From Israel, Rome and Egypt, they’ve reached North America, Europe, China, Australia and South Africa, Middle East and India. The present-day Jews are tasked to uphold unity, live harmoniously and transcend the current and future challenges (DellaPergola).

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Judaism Essay

How Is Peace Understood in Judaism? Essay

How Is Peace Understood in Judaism? Essay.

The Jewish greeting ‘Shalom’, coming from the same root as the Arabic ‘Salaam’ means peace. This emphasises the centrality of this concept to Jewish thought. Yet peace is only peace in contrast to its antithesis. The Jewish scriptures begin with the creation out of chaos of a beautiful garden. Almost immediately rebellion creeps in, to be followed soon afterwards by the expulsion of mankind from the garden and of course murder. According to the Jewish scriptures man is Godlike.

Genesis 1 v 26, 27 ‘God said, ”Let us make man in our image, after our likeness.

They shall rule the fish of the sea, the birds of the sky, the cattle, the whole earth, and all creeping things that creep on the earth. ” And God created man in his image, in the image of God He created him; male and female he created them. ’ This means that not only is man responsible for the care of the earth and all that it contains, but he is also expected to at least attempt to emulate the qualities of God and to promote justice and righteousness.

Whether or not one accepts the early chapters of the book of Genesis as literal it clearly represents what Judaism felt at the time it was written and the oral tradition that preceded it – that God had created a perfect world for which man was now responsible and man had failed at the task. It follows that if man is Godlike then to kill a fellow human is to attack God. Genesis 9 v 6 ‘Whoever sheds the blood of man, by man shall his blood be shed; for in his image did God make man. ’ This clearly refers back to Genesis and the story of the creation.

Liza Katz, in her article ‘The Jewish Way to War’ quotes from a Sanhedrin document , ‘When one destroys a single individual, it is as if that person destroyed the whole world. ’ (Sanhedrin 4:5). I t would seem from these quotations with the high value that they place on the life of individuals that Jews would be opposed to war, an d living in peace and justice with their neighbors is the way of God. Yet in practice of course this isn’t always what happens. The writer of Ecclesiastes said in chapter 3 v 8 ‘There is a time for war and a time for peace.

’ Despite the high status of peace Jewish scholars have come to the conclusion that in some cases war is justified. These wars they divided into two types – obligatory as when God commands his people to take up arms, and discretionary war. This later is more controversial. It is concerned with the widening of the borders of Israeli lands beyond the area designated in the Bible records. The rabbis say that such a war can only be conducted after debate and approval by the 71 elders who make up the Sanhedrin.

The writer of the book of Ecclesiastes, possibly King Soloman, lists in chapter 3 many other pairs of opposites – weeping and laughing, slaying and healing. He was a philosopher who was also out to get the most from life, but he struggles with the concept of man’s duty to God and the responsibilities that it places upon him. The list contains things presumably from his own experience, things he felt were part of the normal pattern of life. At the end of his book he comes to the conclusion:- The sum of the matter, when all is said and done: Revere God and observe His commandments! For this applies to all mankind.

Miss Katz quotes from the Torah about how a war should be conducted and this included peace. Before going to war peace should first be sought. Deuteronomy 20 v 10 ‘When you approach a town to attack it you shall offer it terms of peace’. Such commandments are actually common sense and would mean a reduction in casualties and lives lost. Even more a civilian population must be given the opportunity to leave in peace. She quotes here from Maimonides, a mediaeval commentator on the Mishnah, the oral law of Judaism, who described the actions of Joshua before he crossed the border into Israel.

According to the rabbi Joshua sent three letters asking for peace, before finally crossing the Jordon. There is a similar story in Deuteronomy 2 v 26 when Moses tell show he sent messengers to the king of Sihon with an offer of peace. Miss Katz is speaking to the Jewish community asking them to consider carefully the whole subject of peace as is my next writer Gidon Remba. ‘Great is peace, as the whole Torah was given in order to promote peace in the world, as is written: ‘Her ways are the ways of pleasantness and all her paths are peace.

’ Maimonides, Mishneh Torah. These words and the story of how God told Moses to make war but how instead he sought peace are quoted by Gidon D. Remba when writing of the Palestinian/Israeli conflict. Remba goes on to quote from Isaiah 48 v 22 ‘There is no peace – said the Lord – for the wicked. ’ Yet Israel sought for peace and God was not angry, despite their obvious disobedience. His article asks what the correct ethical position is that the nation of Israel should take in the circumstances in which it finds itself in relationship to the Palestinian people.

He asks important questions about Judaism’s historical claims, – religious, symbolic and political which, if ratified, would mean an end to Palestinian ideas of statehood. He mentions critics who state that it is a betrayal of Judaism if instead the nation acknowledges the human rights of all. Remba also quotes from Genesis, in this case from chapter 5 v 1, which again states that humanity is created in the form or likeness of God. This, if accepted, applied long before the Jewish nation came into being.

Remba goes on to quote from Leviticus 19 v 18, words familiar too to Christians ‘You shall love your neighbor as yourself’ The same chapter in the Tanakh also has the words ‘Do not profit by the blood of your fellow. ’ (verse 16). The rabbi Hillel is quoted as summing up the Torah, the law of Israel, in this idea, known as the Golden Rule. There are those who contend that this applies only to their fellow Jews, but Remba points out that in the same chapter , verses 30 -34 it is clear that the command applies to all, whatever their race or origin.

Remba argues for the universal application of such principles, even if they cause difficulties. The Torah he says clearly states that ‘other’ is to have equal value with ‘I’ and ‘mine’. :- I can no longer give preference to myself (or my own nation or group) in virtue of the immediate and profound experience I have of my own (or my people’s) needs and desires, in contrast to the more remote inferential knowledge I have of others’ “foreign” feelings and needs. Remba may seem idealistic, but he is clearly quoting from scriptures that he believes are God given and which therefore ought to be obeyed.

He rightly states that many would put the sanctity of the land above the command to live at peace. Hi s writing is in the context of modern times in the middle east. Those who oppose peace seem to believe that the capture of former Palestinian territory by Israeli forces was sanctioned by God. He compares this to the view of others that righteousness should be the abiding principle and again scriptures are quoted especially Deuteronomy 16v20 ‘Justice shall you pursue, that you may thrive and occupy the land. ’ Clearly this idea of justice is linked to that of peace as a principle to be upheld.

This is a view shared by members of the Movement for Judaism, Zionism and Peace, otherwise known as Netivot Shalom who consider that the value of the land to Judaism should never be put above the value of human life. Yossi Beilin’ s article ‘The Small Chance Warrants a Great Effort’ is found on the Netivot Shalom site and is a recent one. Reporting on the decision taken in Geneva to negotiate a final status agreement between Israel and Palestine in 2007 He states that :- 2008 presents us with a window of opportunity. We have now an Israeli Prime Minister who is backed by a Knesset that will support

any peace deal, a Palestinian president who is pragmatic and committed to reaching an historic peace agreement…. Beilin mentions the openness of all concerned and a willingness to admit and to learn from prior mistakes. He stresses that although it is those in government who make the decisions those in non-governmental bodies need to co-operate if true peace is to result. Speaking of the proposed Peace Agreement he concludes by saying ‘Only the naive can believe that without such an agreement, Israel’s future as a Jewish Democratic state is secure. ’

Beilin is being both hopeful and pragmatic, but those who are opposed to such an agreement are unlikely to read his report tucked away as it is on a site dedicated to Peace. I am reminded that although it is thousands of years since Israel first claimed the land modern Israel is a very young nation, only three generations old at most. It takes time for things to settle down after what is virtually an invasion, whatever the history. Compare this to the invasion of Britain by the Normans in 1066. Duke William felt he had a justified claim on the land.

The Saxons were very much the underdog, but over an extended period the two nations gradually integrated to the benefit of both. In many places around the world people with very different ideologies manage to live peaceably alongside each other, yet of course in other places this does not occur. It is a situation that must be worked at. People will have to accept compromises, without compromising on the really important issues of peace and justice. On a recent B. B. C. program, ‘Adventures in Architecture’, historian Dan Cruickshank visited a number of cities including Damascus, the world’s oldest continuously inhabited city.

The purpose of his visit was to discover why some communities thrive and others do not. There are within that city’s walls long established communities of Muslims, Christians and Jews. They are a stable community and when questioned residents said they felt safe. They don’t think of their fellow citizens as being members of a particular religion but rather as neighbors and friends. Between them the residents have built a successful city. Perhaps the inhabitants of Israel need to look north. ‘To Acknowledge the Suffering of the ‘Other’: Religious Obligation, Psychological Challenge.

’ was the title given to an event which took place at the Shalom Hartman Institute in Jerusalem in 2001. There were a number of speakers. Rabbi Rosen was able to quote from Jewish documents from many sources and periods to put his point that the way of peace is always the preferred way. He also stated that while a soldier should be able to defend himself, this should only apply to a real threat and not just a perceived one. Another speaker, Dr Horani, concentrated on the question ‘How can one person’s suffering be different from another person’s suffering?

’ The group were asked by a psychologist ‘Do we want to recognize the suffering of the “other”? ’ Another psychologist talked of the influence of trauma on a person’s perception of history. He talked of how the events of 1948 were seen by Palestinians not so much for their political importance as for the way their group and individual lives were affected. He spoke of the problem of recognizing the needs of others if this also means that you would be giving up what you feel are your legitimate rights.

This event examined the problem of obtaining peace for all at a deep level, but as the audience consisted of only 100 people the wisdom put forward would have a relatively small effect and the majority of even those who attended would probably already share similar views. ‘For Israel. Land or Peace’ is an article by former American president Jimmy Carter that appeared in the Washington Post in November 2000. Although not himself a Jew Mr Carter was of course deeply involved in the peace process in the late 1970’s.

H e speaks of agreements made at that time and since broken. He stresses that territory should not be taken by acts of war and the need for all to work towards peaceful solutions. He recognizes the importance of Jerusalem to people of various faiths and stresses that all need free access without discrimination. Mr Carter speaks of course from a rather different point of view to other writers cited and he does not quote from Jewish writings. He is able to be more objective although writing of a very emotional situation, but his conclusions are the same.

His words would have had a wide audience, at least in America, but those who are only concerned about the land are likely to think he should not interfere, while the peacemakers are already convinced. The difficult situation in Israel at present has its origins in the very distant past. The concept of the Promised Land is long established in the Jewish psyche. But even before that there was the concept of every man being valued as being in the image of God and therefore worthy of respect and justice.

The idea of Israel as the land of the Jews is very attractive, especially to a people who have been so oppressed, especially in the last century, and who had in many cases to flee for their lives. It is no wonder that the concept has a huge support base in places such as the United States, where many fled in the 1930’s. Yet these are people who suffered tremendously so it is difficult for me to comprehend why these same people would be prepared to support the oppression of the Palestinian people. The Roman destruction of the Jerusalem temple in C. E.

70 and the death of many of the inhabitants of the city together with their leaders is now almost 2,000 years ago. Although some Jews always did remain in Israel, throughout the Roman period, the Islamic period and through the Crusades, for the majority it was a place to visit or dream of. Don’t they still say ‘Next year in Jerusalem’ during the Passover feast. That is a very long time to hold on to a dream. Yet throughout all those years Jews have remained Jews, their scriptures have been studied and commented upon and then finally in 1948 they thought that once more they were entering the Promised Land.

It must be very difficult for such a people to realize fully that the land hasn’t been empty all that time. The promise God made to Abraham in Genesis 15, where he is told he will have innumerable offspring, was before either of his sons were born – Isaac, but also Ishmael. God speaks in that passage of creating a multitude of nations. The scriptures tell us that from that time on there were problems. That was a very long time ago and surely it is time to forgive. The practical solution is not easy to work out, but the spiritual one is easier to identify.

If there is any belief in God, as religious Jews claim to have, then that God is the creator not just of the Jewish people , but also of all other peoples. The Jews believe that in some way they are special, but this does not necessarily mean privileged in the sense that the rules of common humanity do not apply to them. The concepts of Peace and Justice are central to their belief system and nowhere do their scriptures say that property rights have priority over the concept of respect for others as equal parts of God’s creation and in some unexplainable way a tiny part of God himself.

Works Cited

Pelikan,J (editor) The Tanakh, New York, Quality Paperback Book Club, 1992 Television Cruickshank,D, Adventures in Architecture, B. B. C. 2, 30th April 2008 Electronic Sources Beilin, Y. The Small Chance Warrants a Great Effort, An Agreement within a Year, 2008, 30th April 2008, http://www. geneva-accord. org/SIP_STORAGE/FILES/8/1058. pdf Carter, J. For Israel, Land or Peace Washington Post, 26th November 2000, 30th April 2008, http://www. abbc2. com/historia/zionism/carter_land4peace. html Katz, L.

The Jewish Way to War 29th April 2008 http://judaism. about. com/library/3_intro/level2/bl_war. htm Netivot Shalom 2003, 29th April 2008, http://www. netivot-shalom. org. il/ Remba,G. Jewish Ethics and the Palestinian-Israeli Problem, Tikkun, Volume 12 number 4 , July/August 1997, 29th April 2008, http://manuscriptservices. co. uk/mla. shtml Veshalom, O. To Acknowledge the Suffering of the ‘Other’: Religious Obligation, Psychological Challenge Neviot Shalom, 2003, 30th April 2008, http://www. netivot-shalom. org. il/

How Is Peace Understood in Judaism? Essay

English for Night Essay

English for Night Essay.

Night Thematic Statement In the book: “Night the Author”, Elie Wiesel writes about, many different themes such as death, racism, faith, trust, love and much more. The main theme in the book would be Elie’s faith, his faith in God is absolute. Throughout the entire book Wiesel talks about his faith and it really shows how loyal he is to God while being shaken during his experience in the Holocaust. Wiesel was raised believing that everything on Earth was a reflection of God’s holiness and power, so everywhere he looked he was thinking about and studying this God.

Elie was dedicated and wanted to know more and more each day. Wiesel’s faith looked as if it could never be brought down or shaken, but by the time he got to the second camp Elie was already slowly loosing faith, He says “Why did I pray?… Why did I live?… Why did I breathe? ” Wiesel was so brainwashed that he most likely didn’t even know it was happening.

Wiesel says “ It was silent, What had I to thank Him for? ” His faith was being moved because he was looking at all the pain around him and not the hope inside.

He wonders how an amazing God could be apart of such a cruel place, his faith was now rocking by the cruelty and selfishness he sees among the prisoners. But soon enough Elie was one of those selfish prisoners a kapo says “Here, every man has to fight for himself and not think of anyone else…. Here, there are no fathers, no brothers, no friends. Everyone lives and dies for himself alone. ” Wiesel was getting it in his head that maybe I could eat that extra bread instead of giving it to my father, I’m most likely to survive longer.

He was believing the lie being told and loosing much more than he had hoped. All-throughout Night Elie Wiesel writes how much he wanted to pursue God in his life and how much his life revolved around his relationship with God. Even though he has been forever changed from his horrible experience during the Holocaust, Elie still emerged with his faith. He didn’t let the worst thing in his life effect the best part of his life, his faith in God.

English for Night Essay