![]() ![]() The day involves a 25-hour fast and the reading of the scroll of Lamentations. From the destruction of the Second Temple forward, in 70 AD, the destruction of the two Temples in Jerusalem was commemorated under the name Hurban HaBayit on the same date in the Jewish calendar: Tisha b’Av, the ninth day of the month of Av. The first of these events in a chronological sense was the destruction of the Temple in Jerusalem in 586 BCE. The commemoration of these catastrophes was embedded in the liturgical calendar very early on. Genesis of a commemoration: on the precedentsĤ Jewish history is marked by a number of catastrophes. The last chapter will address the issue of the interreligious liturgies that commemorate the Holocaust. The third chapter will dilate on the liturgical proposals which came with the religious commemorations of Yom HaShoah, and on the way in which these proposals distinguish themselves from the earlier commemorations. The second chapter will focus on the genesis of Yom HaShoah or Holocaust Remembrance Day, and the public debate that surrounded it in Israel. The first chapter will detail how Judaism went on to organise the commemorations of the massacres before the Holocaust, and those that were the first attempts at a religious commemoration of the Jewish genocide. As a result, interreligious commemorations have emerged, especially in the United States, bringing together Jews and Christians around specific liturgies.ģ Our intent is to chart a common thread between the different liturgies, Jewish and interreligious, that have accompanied the commemoration of the Jewish genocide, from the 1940s to the present time. ![]() From the 1970s, these commemorations have progressively attracted Christians who are open to acknowledging the Jewish suffering. Out of this imperative came the need, from 1942 forward, to organise the commemoration of the Jewish victims of the murderous frenzy of the Nazis. Jewish people have a duty to remember and not to forget and to relive the commemorated events at every solemn occasion. This imperative marks the identity of the Jewish people, beyond the boundary that separates the secular from the religious. The Jewish commemorative practice is decreed by the biblical imperative of Zakhor, “thou shalt remember”, as set out in the Book of Deuteronomy (25:17-19) during the time of the Exodus from Egypt 2. Together, they lend substance to Jewish and Christian liturgies and their commemorative practices. 2 See our article: “La Shoah entre mémoire et récit”, in Béatrice Jongy and Annette Keilhauer (ed.), (.)Ģ Stories and rites are the two constituent cornerstones of commemoration.No rational exploration is able to get anywhere near to fathoming death and evil, which can only really be approached through story telling or rites. Unspeakable in their essence from one human to another, they leave us to conclude that these events cannot be comprehended through reason. Death and evil are the two central elements of the accounts left by this scar which the Holocaust has inflicted on the notion of civilisation. Only suffering (the suffering of mourning, absence and disappearance) appears like an experience that is rooted in life like a trace of evil in the living, it marks those who survived the murderous swell of violence, and extends well beyond the generations who lived through the dark years of the war. ![]() Death because it happens as an experience that is alien to life 1, whereas evil is unintelligible in the way it manifests itself. See Paul Ricoeur, Philosophie de la volonté, t. 1, Paris, Aubier Montaigne, (.)ġ Death and evil occur as experiences that cannot be fully fathomed by human reason. ![]()
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