James D. Tabor
This article focuses on ancient Jewish and early Christian millennialism, which are found to be intrinsically inconsistent—there are no specific pointers towards marking the end of time; messianic figures appear in some texts and not in others; and God is humanized in some while others are exclusively emphatic on the transcendental paradigm. It makes the whole millennialist gamut essentially subjective. The groundwork was laid by the pre-Hellenic invasions of Israel and the context for the emergence of Jewish millennialism was provided by the widespread suppression under Greek emperor Antiochus. This article demonstrates that from the second and third centuries onwards, the trend increasingly tended from literal expressions towards symbolic subjective millennialism, to the extent that the former was considered inferior.
This chapter examines the difficulties the Holocaust posed and continues to raise for Jews, Jewish theology, and specifically Jewish ethics, identifying eight major commitments made by Jews and non-Jews that have since then inspired Jewish and global responses to human-made atrocities such as genocide and crimes against humanity. These are (1) to survive; (2) to perpetuate the memory of what happened; (3) to survive as Jews; (4) to set the moral bar high such that people are expected to be “upstanders,” not bystanders, in the face of evil; (5) to recreate relationships with people of other faiths; (6) to combat discrimination and genocide; (7) to define and demand humane standards for medical research; and (8) to learn how to attain both justice and reconciliation after genocidal atrocities.
Notwithstanding almost six decades of scholarship and a fast-swelling stream of publications, the historiography of the Holocaust still remains divided in its initial and traditional clusters: the history of the perpetrators, that of the bystanders, and that of the victims. Most of the historical publications about the Holocaust deal with the perpetrators (the Germans and their collaborators) and their anti-Jewish policies and measures in the Reich and throughout occupied Europe. The history of Nazi policies and measures often tends to be considered as equivalent to the history of the Holocaust as such. The second cluster of monographs examines the attitudes and initiatives of the bystanders, of local authorities in occupied countries, of the European populations, the churches, the neutral countries, and the Allies. The third historiographical cluster deals with the life and death of the victims.