Holocaust Theology: Theodicy and Meaning

• Theodicy attempts to reconcile evil and suffering with the belief in an all-powerful, benevolent God, and is a central problem in Holocaust theology.

Holocaust as Crucifixion

• Ignaz Maybaum (1897-1976) was a Reform rabbi who offered a unique, modernist interpretation of the Holocaust through a Christian-influenced lens.
• Maybaum viewed the Holocaust as a form of crucifixion, with the Jewish people as a collective Christ figure whose suffering could redeem humanity, drawing from kiddush hashem (martyrdom) and Christian theology.
• He believed it was a tragic but necessary step toward a more enlightened world, ending medieval ghetto Judaism and forcing Jewish modernization.
• Maybaum's perspective was criticized as insensitive to victims and for inappropriately using Christian concepts in Jewish discourse.
• His work remains contested but provokes discussions on theological meaning-making after catastrophe.

Fackenheim's 614th Commandment

• Emil Fackenheim (1916-2003) proposed adding a 614th commandment to the existing 613 mitzvot (commandments) in response to the Holocaust.
• The 614th Commandment: "Jews are forbidden to hand Hitler posthumous victories" by surviving as Jews, remembering victims, and denying Hitler further success.
• It strengthened Jewish resolve to maintain heritage, resist assimilation, emphasize Holocaust education, and reinforce Israel as a Jewish haven, influencing attitudes toward Zionism.
• Some praised it as a response to post-Holocaust Jewish identity; others worried it overemphasized the Holocaust or overshadowed traditional observance.
• Fackenheim's ideas strengthened Jewish identity and influenced modern Jewish thought, especially regarding Jewish continuity and the relationship between Holocaust memory and Jewish identity.

Theological Responses to the Holocaust

• These responses include viewpoints from reform, orthodox and feminist perspectives

Rubenstein's Naturalistic Judaism

• Richard Rubenstein argued that the Holocaust signified the "death" of the traditional Jewish concept of God, particularly an all-powerful, benevolent deity.
• Rather than abandoning Judaism, he proposed reinterpreting it to emphasize community, ritual, and cultural heritage over supernatural belief.
• This shaped post-Holocaust Jewish thought, challenging theologians to reconsider God's role and sparking debate about divine providence and covenant theology.
• Rubenstein's work resonated with secular Jews seeking a Jewish identity without traditional religious frameworks.

Arthur Cohen and the Concept of "Tremendum"

• Arthur Cohen used Rudolf Otto’s "mysterium tremendum" to describe the Holocaust as an overwhelming, incomprehensible event termed "tremendum."
• Cohen argued the Holocaust was a unique evil that defied conventional explanations, requiring new theological tools without abandoning faith entirely.
• His approach highlighted the limitations of traditional categories in addressing unprecedented suffering, offering a middle ground between rejection and simplistic answers.

Wyschogrod's Orthodox Approach: God's Immanence and the Covenant

• Michael Wyschogrod, from a Modern Orthodox perspective, argued God was physically present with Jews during the Holocaust, sharing their suffering.
• He rejected secular frameworks, emphasizing traditional biblical and rabbinic thought. The divine-human relationship remained intact despite the horror.
• His position preserved traditional Jewish concepts of divine providence and covenant while addressing the Holocaust's theological challenges.

Greenberg’s Voluntary Covenant and Human Responsibility

• Irving Greenberg proposed that the Jewish relationship with God became voluntary after the Holocaust.
• He emphasized human agency in "working on the covenant" and advocated Jews actively shape their destiny and introduced Tikkun Olam (repairing the world).
• A focus on justice and kindness aims to restore the world and prevent future genocides.
• His perspective has deeply influenced Jewish social activism, interfaith dialogue, and Jewish ethics.

Berkovits and Divine Self-Limitation

• Eliezer Berkovits proposed God voluntarily limits His power (tzimtzum) to allow for human free will.
• The apparent absence of God during the Holocaust was a consequence of human freedom, placing responsibility for evil on human shoulders.
• While God allowed for the possibility of evil, this also enabled the potential for goodness and moral achievement.
• Berkovits' approach preserved faith in a good, powerful God while acknowledging evil, influencing Orthodox and secular thought.

Shapira’s Mystical Approach to Suffering

• Rabbi Shapira, the "Aish Kodesh," approached the Holocaust mystically, viewing Jewish suffering as purification.
• He taught that God suffers alongside the Jewish people, drawing from Kabbalistic concepts of divine presence in exile.
• Shapira's reflections offer a perspective of maintaining faith even in humanity's darkest moments.

Miller and Ultra-Orthodox Perspectives

• Rabbi Avigdor Miller, from an Ultra-Orthodox viewpoint, argued the Holocaust was a consequence of Jews abandoning Torah values for secular ideologies.
• This influences Ultra-Orthodox thought including teachings within the Chabad-Lubavitch movement.
• Menachem Mendel Schneerson, viewed the Holocaust as a catalyst for spiritual renewal, urging increased Torah study and mitzvot observance.

Feminist Perspectives in Holocaust Theology

• Feminist theologian Rahel introduced a gendered perspective, focusing on women's experiences and the Shekhinah (divine presence).
• She argued God’s presence was revealed through acts of compassion and care, especially among women maintaining dignity.
• Raphael highlighted relational theology, viewing divine-human relationships through care and ethics rather than power.
• Her work expanded Holocaust theological discourse by integrating feminist theory and emphasizing overlooked religious experiences.

Levinas: Ethics as First Philosophy

• Emmanuel Levinas argued ethics is "first philosophy," influenced by his experiences as a WWII POW.
• Responsibility to others, especially in suffering, precedes all other considerations.
• Levinas' concept of the "face of the other" became central to post-Holocaust Jewish theology, urging an ethical response to human dignity.
• His integration of Jewish thought with Western philosophy impacted Holocaust theologians like Fackenheim and Greenberg.

Exploration of theodicy in Holocaust theology, including Ignaz Maybaum's interpretation of the Holocaust as a form of crucifixion. Maybaum viewed the Jewish people as a collective Christ figure and believed Jewish suffering could redeem humanity. His views were criticized as insensitive but started discussions about theological meaning-making after the Holocaust.