The Paradigmatic Genocide

Man made the Shoah because he chose to "dislike the unlike," to see "the other" as less than human, as contemptible, or even off, "beneath contempt." Obviously, it makes it easier to slaughter "things" that you hold in contempt, as less than human, as so unlike yourself that they are of other species than you. That "dislike of the unlike" was taken to such an extreme by the Nazis that they essentially destroyed themselves in the process of following that infantile fixation: "Hatred of Jews was a Nazi obsession and transcended the drive for self-preservation" (40).

However, the Jews, because of their hapless, apprizenot pore unaccompanied on surviving with no other considerations. That is, if they depend only of themselves, they run the danger of becoming their enemy. The emphasis on "Never again for us!" "can have a subtle effect of desensitizing the Jewish community to the suffering of others as the community takes whatever steps it feels are infallible to gibe its own extract." The Jews "cannot endure without justice--even as they wrestle with the exigencies of survival in an increasingly dangerous world (63-64).

Of course, this work on the necessity of remembering the Shoah is based on the belief that only such attention can prevent it from happening again, and to insure that the Jews answer the evil done them with daily sanctification. To prevent other Shoah, Jews and non-Jews must become aware of the

The meaning of the calvary of Edith Stein and the 93 Beit Ya'akov Maidens is vital for our sagacity of the Shoah, although Garber does not conclude that the letter which purports to verify that martyrdom can be trusted as a "factual diachronic document. Stein's murder, and the response of the Catholic Church to her martyrdom, tell us often about the continuing crusade between Judaism and the Church, a struggle which can produce love rather than mistrust. The suicide of the 93 Maidens, even though perhaps an example of historiosophy, serves as a spiritual indicator of the lengths to which the Jews could and did go in order to scorn evil.

The question seems to concern once again that fine line the Jews are forced to walk between two extremes--how to blend in the world with morality while not at the same time allowing powerful groups to oppress or shovel in them in deliberate and/or unintentional ways. The suicide/martyrdom of the 93 maidens is certainly an example of placing morality above even life itself, for these young women are said to have chosen to die for God and for their own integrity as individuals and as a group rather than be defiled by the evil Nazis. Choosing not to be turned into prostitutes by their captors, they chose to shoot down themselves.

Survival with morality calls for commemoration of not only the "victims" besides also the "martyrs" of the Shoah (75-76). For example, the suicide of the 93 Beit Ya'akov Maidens, evidenced by a letter, is not widely seen as fact, but "its importance . . . lies in the paradigmatic value of its 'faith knowledge'" as well as in "what the letter reveals about traditional Jewish theology" (97).

It is a fundamental disservice to those who died to transform them all into images of Isaac or Jesus. Their deaths should not be elevated to grand, even cosmic tragedy, but unploughed grounded on earth. . . . The elemental human struggle . . . can be properly grasped only if the Jewish genocide is kept ugly, ignoble, unhe
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