Get an answer for 'How did the relationship between Eliezer and his father change in the course of a year and find homework help for other Night questions at eNotes. Elie admits that he has to worry about his own survival. He cannot understand how God could allow him to go through the things he is going through. As a survivor of the Holocaust, Elie Wiesel has to reevaluate God in his world. He does so through is writings, in which he questions God and tells us of the The Holocaust created a void in the souls of many of those who survived. . but all you're doing is telling Him how much you need His support and forgiveness. The people who managed to survive in the concentration camps were those 34 ) Elie had sympathy for his father and did not like seeing him the way he was. As Eliezer's views on religion begin to change, so does his relationship with his father. shared a distant relationship that lacked a tremendous amount of support.
On the day after the trial, He turned the sentence against his judges and accusers. They, too, were taken off to the slaughter. And I tell you this: He wanted the Rebbe to tell him God was as cruel as He seemed.
The Rebbe danced around answering him, until finally, he burst out: That I have no eyes to see, no ears to hear? That my heart doesn't revolt? That I have no desire to beat my head against the wall and shout like a madman, to give rein to my sorrow and disappointment? Yes, He is guilty. He has become the ally of evil, of death, of murder, but the problem is still not solved. I ask you a question and dare you answer: He is still stuck.
Gavriel had his own answer to a cruel God. Nothing had changed by knowing how cruel God was, because God had always been cruel. He had lectured to Gregor: The first act of Abraham, the first Jew-his readiness to sacrifice his son-was an accusation against God and his injustice.
After that Moses shattered the tables of the Law, in anger not only with his people but with the God of his people. The midrash contains a troubling legend along these same lines. Cain says to God: Why did it have to be me? You could have prevented it, but you didn't. All that is left to us of Cain is his curse. They say, yes, I've suffered, but when has a Jew not suffered? These people still give God another chance to prove he has not abandoned His people.
I have submitted to everything, accepted everything, not with resignation but with love and gratitude. I have accepted punishments, absurdities, slaughters, I have even let pass under silence the death of one million children. In the shadow of the Holocaust's unbearable mystery, I have strangled the outcry, the anger, the desire to be finished with You and myself once and for all.
I have chosen prayer, devotion. I have tried to transform into song the dagger You have so often plunged into my submissive heart. I did not strike my head against the wall, I did not tear my eyes out so as to see no more, nor my tongue so as to speak no more. It is easy to die for You, easier than to live with You, for You, in this universe both blessed and cursed, in which malediction, like everything else, bears a link to You and also to myself It's all over, I tell You.
I cannot go on. If this time again You desert Your people, if this time again You permit the slaughterer to murder Your children and besmirch their allegiance to the covenant, if this time You let Your promise become mockery, then know, O Master of all that breathes, know that you know longer deserve Your people's love and their passion to sanctify You, to justify You toward and against all, toward and against Yourself; if this time again the survivors are massacred and their deaths held up to ridicule, know that I shall resign my chair and all my functions as guide, I shall fall to the ground, my forehead covered with ashes, and I shall weep as I have never wept in my life, and before dying I shall shout as no victim has ever shouted, and know that each of my shouts will tarnish your glory, and each of my gestures will negate You and will negate me as You have negated me, as You will have negated Your servants in their dazzling and ephemeral truth.
He can accept God's past cruelties only if they are to be tempered with some love also, as they have been in the past.
Wiesel's writings call for a new start for theology, along the lines of the way Gregor and the tzaddik were thinking. They were willing to accept all the pain and suffering that had been heaped on them and their families and friends, and forgive God; for He, hopefully, knows what He is doing. And even if He doesn't, He is still God, and it is not for mortals to judge His acts, though they may question His motives. We offer him only his freedom.
Elie Wiesel's Relationship with God
If he exacts of his people a million children, it is because, in truth, he requires them to exalt his name may it be blessed and his power, for he is all of life as he is all of death. If he needs rivers of blood, let him be pitied for it is only that he lacks imagination. For man the infinite is God; for God the infinite is man.Elie Wiesel Commemorating his Father
What was done had to be done and that is all that has to be said. The greater plan no longer depends on the Jews, or any man.
The Rebbe's faith is not unlike that before the Holocaust.
But it is also very different. It is less blind. Gregor confronts this faith and finds it solid. Be pure and God will be purified in you. I owe God nothing. He owes you nothing, either. You don't live his life and he doesn't live yours. You owe yourself something. What exactly, that's the question.
The Relationship between Eliezer and his Father [Sample]
There can be no anger toward God if He were never expected to do what He never did. The Rebbe also spoke of suffering in the light of this new faith: For suffering contains the secret of creation and its dimension of eternity; it can be pierced only from the inside. Suffering betters some people and transfigures others. At the end of suffering, of mystery, God awaits us In a book entitled The Six Days of Destruction, Wiesel writes a set of prayers centering on reaffirming the faith.
They are followed by stories that we should never forget in the light of this return to faith. To this God, man says, I will take over for now. I will determine my fate. In Dawn, this is what the Jewish people are trying to do. To this end, they will try things they have never known before, even hate. Why will they try to hate? Their tragedy, throughout the centuries, has stemmed from their inability to hate those who have humiliated and from time to time exterminated them.
Now our only chance lies in hating you, in learning the necessity and the art of hate. In a story, he tells of meeting the Messiah, in disguise, on Earth. The time has come for you to impose your will upon His, to pin Him to the wall.
While we have faith in God that He has a plan, and that whatever happens will be for the good of that plan, we also help to shape that plan by actively seeking to make things happen, and realizing the importance of doing so. Perhaps that is the lesson of the Holocaust. That though God's plans are beyond us all, we should not be so resigned to our faith in Him that we do not try to control our own destinies.
But neither should we slap God in the face and say that we will no longer follow His rules because His plan did not fit in with ours. He knows that his relationship with God has changed significantly. He is still questioning, as himself and as his characters in his books. Where is God to be found? In suffering or in rebellion? When is a man most truly a man? When he submits or when he refuses?
Where does suffering lead him? To purification or to bestiality?
Philosophy, I hoped, would give me an answer. I say there are none. To find one answer or another, nothing is easier: What the answers have in common is that they bear no relation to the questions. I cannot believe that an entire generation of fathers and sons could vanish into the abyss without creating, by their very disappearance, mystery which exceeds and overwhelms us. I still do not understand what happened, or how, or why.
All the words in all the mouths of the philosophers and psychologists are not worth the silent tears of that child and his mother, who live their own death twice. What can be done?
In my calculations, all the figures always add up to the same number: This is what Moshe the Beadle had tried to tell Wiesel when he was a young boy in Sighet, before the terrors of the Holocaust destroyed his life.
That is the true dialogue. Man questions God and God answers. But we don't understand His answers. We can't understand them. Because they come from the depths of the soul, and they stay there until death. You will find the true answers, Eliezer, only within yourself! His relationship with God does not depend on answers. We pray to Him. He handles those prayers in His own way. We can agree or disagree with that way.
It's all very simple. But if this is the last page of the human chronicles, assure us that we had the right to ask. The storm of emotion followed the paths of anger and despair, and finally ended with the acceptance that Elie Wiesel finds. God is not easy to figure out, and he never will be. With all our knowledge, we cannot guess at his reasons for doing anything.
I will never stop wondering what happened, and, more importantly, why, but I will sleep quietly, as long as when I wake I watch to see that there is not another Holocaust, and I pray to God that whatever the reasons for the first one, there never will be a second. The Holocaust presented a call to people everywhere to reevaluate the role of God in their lives.
The Relationship between Eliezer and his Father
The pain and suffering that we know took place is in dark contrast to what we would have thought possible in the presence of our God, and anyone who comes in contact with these horrors will be forever shaken in his present faith. Some have reacted with anger toward God, others with denial. The experience at the concentration camp changes the relationship between son and father and the despicable treatment by the Nazis help Eliezer and his father develop a strong bond.
As the story begins the relation between Eliezer and his father is very weak. It does not reflect a normal relationship between a father and a son.
Moreover, his father does not support him in his religious quest. Thus Eliezer finds Moshe, a teacher to teach him the Cabbala something that does not go well with his father who condemns him for his preoccupation with the Cabbala.
Their relationship is strained but soon it changes as their circumstances change. Once the two are taken to a concentration camp along with many others their relationship, begin to become close. The reason for the change is the loss of the rest of their family members, and they are only left with each other.
The horrendous days and the atrocious treatment they receive at camp Auschwitz bring them closer as they learn to depend on one another for their mere survival.
They develop a strong connection, and support one another as they go through hard times in the camp. For instance, while at the camp after his father is deemed too weak to work and taken to the side of those to go the crematorium Eliezer runs to him and in the confusion that ensue both slip back to the safe side.
Eliezer has learned to depend on his father and will do anything to keep him by his side.