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Elie Wiesel was one of those people.

He had lectured to Gregor:

~ ~ the difference between Christians and Jews was that for Christians everything that comes from God is good and everything evil bears the mark of man; the Jews, however, press their search further and more blasphemously, crediting God with evil as well as absolution.

After the torture was over, he had to reevaluate the role of God in his life.

...had every reason in the world to deny God, to deny anything sacred, to oppose all promises and abort all signs of hope; they had every reason in the world to become ferocious nihilists, anarchists, carriers of fear and nightmare. []

Biography of Elie Wiesel-Nobel Peace Prize-1986.

He could be forgiving of God and allow Him another chance, as manyhe had seen had done.

Elie Wiesel is a witness, a teller of tales, and a writer, inthat order. Each of these roles is determined by the Holocaust. As a survivor, Wiesel hasno choice but to tell all who will listen what the silenced victims would tell if theycould speak. He is a self-appointed witness in their behalf.

Who’s been exposed to the most depraved aspects of human nature but still manages to find love, to believe in God, to experience joy.” This was a quote said by Oprah Winfrey during her interview with Elie Wiesel, a holocaust survivor.

Elie Wiesel Ellis Island Medals of Honor.

Or he could take on the role of God to himself and try to define his own destiny.

We may continue to ask, but as Brown notes, one thing Wiesel's writing suggests is ``that arguments justifying God in the face of evil are not only inadequate, they are diabolical.'' (, 154) Any answer cannot come from man, but from God himself.

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.

With this reflection, he concludes, “Such is the will ofGod.
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Elie Wiesel created a character reminiscent of himself with Eliezer.

The grim reality of the annihilation of six million Jews presents a seeminglyinsurmountable obstacle to further theological thought: how is it possible to believe inGod after what happened? The sum of Wiesel's work is a passionate effort to break throughthis barrier to new understanding and faith. It is to his credit that he is unwilling toretreat into easy atheism, just as he refuses to bury his head in the sand of optimisticfaith. What Wiesel calls for is a fierce, defiant struggle with the Holocaust, and hiswork tackles a harder question: how is it possible to believe in God after whathappened? []

Elie Wiesel spoke in third person when writing his stories....

It is not enough merely to value Wiesel for the poignancy of his experience and thensummarily write him off as another "death of God" novelist. As bleak andnihilistic as some of his work may be, taken as a whole his writings are intenselytheological. The death of God is not of more interest to Wiesel than the impossibility ofGod's death. And if this paradox is bewildering, it must be remembered that the Hasidismin which Wiesel's work is rooted is fascinated, rather than repelled by a paradox. Wieselhimself says, "As for God, I did speak about Him. I do little else in my books."[] How Elie Wiesel speaks about God is the concernof this essay.

“Elie Wiesel's Relationship with God.” stsci. 11 Nov.

Elie Wiesel's Relationship with God
~ ~ Auschwitz, Buchenwald, and Treblinka are just a few of the names which evoke nightmares of the Holocaust.

“Elie Wiesel.” Jewish Virtual Library.

Breaking his self-imposed vow of silence in 1958, Elie Wiesel published Night which details his horrific experiences at the Auschwitz, Buna, and Buchenwald concentration camps during World War II.

This cruel God is the object of Wiesel's anger.

Elie Wiesel was born on Simchat Torah in 1928 and named"Eliezer" after his father's father. Sighet, an insignificant Hungarian town inan area which now belongs to Romania, was the place of his birth and early childhood. Hewas the only son among four children in his family. The father was an intelligent,religious man, a hard-working storekeeper and an important leader in the Jewish communityof Sighet. The mother, too, possessed a warm Hasidic piety and was a cultivated woman. Shewas the daughter of a renowned rebbe and was, Wiesel says, "a strange mixture of aneducated person and a Hasid, with the fervor of a Hasid, a firm believer in the Rebbe and,at the same time, open to secularism." []

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