Our freedom to survive in this post-Shoah world as a particularlistic
community, always willing to learn from our past but no longer afraid
to move beyond it in thought and action, now depends upon our
examination of the Shoah with all of its implications with eyes, hearts,
minds, and souls open wide. For us Jews at the end of the twentieth
century, it is the one phenomenon we cannot ignore if we are to
fully prepare ourselves to meet and greet the twenty-first century.
Having now addressed both God and covenant-chosenness, we
now turn to the concept of prayer, the way in which we humans,
especially we Jews, have long sought to communicate with the God
whom we always believed communicated with us.
See Irving Greenberg, "Voluntary Covenant", in
Steven L. Jacobs, Contemporary Jewish Religious Responses to the Shoah ( Lanham, Md.: University Press of America, 1993), pages 77-105.
Following the fact that, during the darkest days of the Shoah, representatives of the organized worldwide Jewish community met with Nazi representatives in an ultimately fruitless effort to save Jewish life, but they met
I have long envisioned, for example, the creation of an Institute for
Interreligious Understanding and Dialogue, associated with a college or university, that, through conferences and scholarly publications, would explore
the difficulties and inherent tensions in all such dialogues.
Raul Hilberg magisterial three-volume The Destruction of the Jews,
revised and definitive edition ( New York: Holmes and Meier, 1985) summarizes this pattern succinctly as the movement from "You have no right live
among us as Jews" to "You have no right to live among us" to "You have no
right to live."