Reviewed by:

• Teaching the Shoah: Mandate and Momentum ed. by Zev Garber and Kenneth L. Hanson
• Eugene J. Fisher

Both Garber and Hanson have long been involved in writing books and essays on Judaism, Jewish history, and Jewish-Christian relations over the [End Page 295] centuries. Their reflections and those of the other contributors to this excellent collection put the Shoah into its larger context of history. The essays will help those, whether Jewish or Christian, who prepare and teach undergraduate and graduate courses and who seek to inform their students of both the dire reality of the Shoah itself and of how Christian approaches to and attacks on Jews and Judaism over the centuries prepared the way and laid the groundwork for the ultimate horror of Nazi genocide of the Jewish people, the people of Jesus.

One small but telling example is in the title itself. While many still use the term "Holocaust" to describe the murder of 6,000,000 Jews, the authors note their preference for "Shoah." The term "Holocaust" comes from the ancient practice used by many, including the ancient Hebrews, of burnt offerings of animals to G-d in the Temple. Garber and Hanson rightly note that it is sacrilegious to understand the Jewish victims of Nazi genocide as burnt offerings to G-d, even if so many of their bodies were indeed burned in the crematoria of the Nazi death camps. "Shoah" is a more neutral term for a terrible disaster and the deaths of many innocent victims.

In his preface, Hansen briefly summarizes each of the contributions, displaying the variety of approaches from academic studies to a fictional story, a short dramatic play, and his own use of videos in his course. Garber's introduction details his own courses on the Shoah, including his delving into the nature of Antisemitism and its Christian roots in anti-Jewish teachings, beginning with early (mis)interpretations of key Second Testament passages.

In chapter 1, Garber presents Jewish religious and theological responses to the Shoah, centering on the works of Elie Wiesel, Eliezer Berkovitz, Emil Fackenheim, Irving "Yitz" Greenberg, and Richard Rubenstein. Like Wiesel, he asks how the G-d of Israel could have allowed this to happen. He does not, at this point, go into the resurrection of the Jewish people in the Holy Land, the land of Israel, though this will be raised later in this book. In the next chapter, Garber outlines the college course he has taught on the Shoah, emphasizing the need for interfaith, Jewish-Christian dialogues both within the classroom and in our communities throughout the country. He then presents and reviews the work of Steven Katz, The Holocaust in Historical Context (New York: Oxford University Press, 1994), which he highly recommends.

Henry F. Knight narrates how to lead students and others into constructive conversations both inside and outside of the classroom. He illustrates how students can be led into interrupting each other and their professors to ask substantive questions and delve into issues they may not have thought of before. Going [End Page 296] "beyond the classroom," he illustrates how students and others can pursue civic engagement in the public square, which is an important lesson for all of us.

Jonathan Arnold, Esq., presents the history of the 1933 Nazi antisemitic Nuremberg laws and the use of legal requirements when Nazi leaders were themselves on trial in post-war Germany at Nuremberg. This is crucial history for all to this day and for the future. David Patterson examines the links among Shoah, Torah, and Sacred History and how studying the Shoah through a biblical lens can illuminate our understanding of the Bible and of the sacred history of Judaism up to the present. This essay alone is worth the price of the book.

Mehak Burzah examines the use and understanding of the Shoah in education in India and how its horrors are often underplayed. Angela Berliner offers a short play, The Songbird, in which students and teachers can participate, giving both actors and audiences a...

审阅者：

• 教导大屠杀：命令和动力编辑。作者：Zev Garber 和 Kenneth L. Hanson
• 尤金·J·费舍尔

加伯和汉森长期以来一直致力于撰写有关犹太教、犹太历史以及几个世纪以来犹太教与基督教关系的书籍和论文。他们和其他贡献者对这本优秀作品集的反思将大屠杀置于更广阔的历史背景中。这些文章将帮助那些准备和教授本科生和研究生课程的人，无论是犹太人还是基督徒，以及那些试图让学生了解大屠杀本身的可怕现实以及几个世纪以来基督教如何对待和攻击犹太人和犹太教的人。为纳粹对犹太人、耶稣的子民进行种族灭绝的最终恐怖铺平了道路并奠定了基础。

标题本身就是一个小但很能说明问题的例子。虽然许多人仍然使用“Holocaust”一词来描述 6,000,000 名犹太人被谋杀的情况，但作者指出他们更喜欢“Shoah”。“大屠杀”一词源自许多人（包括古希伯来人）在圣殿中向上帝献上动物燔祭的古老习俗。加伯和汉森正确地指出，将纳粹种族灭绝的犹太受害者理解为对上帝的燔祭是亵渎的，即使他们的许多尸体确实在纳粹死亡营的火葬场被烧毁。“Shoah”是一个更中性的术语，指的是一场可怕的灾难和许多无辜受害者的死亡。

汉森在序言中简要总结了每项贡献，展示了从学术研究到虚构故事、短剧以及他自己在课程中使用视频的各种方法。加伯的介绍详细介绍了他自己关于大屠杀的课程，包括他对反犹太主义的本质及其在反犹太教义中的基督教根源的深入研究，从对《第二约》关键段落的早期（错误）解释开始。

在第一章中，加伯介绍了犹太人对大屠杀的宗教和神学回应，重点关注埃利·维塞尔、埃利泽·贝尔科维茨、埃米尔·法肯海姆、欧文·“伊兹”·格林伯格和理查德·鲁宾斯坦的作品。和威塞尔一样，他问以色列的上帝怎么会允许这种情况发生。在这一点上，他没有讨论犹太人在圣地以色列的复活，尽管本书稍后会提到这一点。在下一章中，加伯概述了他在大屠杀方面教授的大学课程，强调在课堂和全国社区内进行宗教间、犹太基督教对话的必要性。然后，他介绍并回顾了史蒂文·卡茨 (Steven Katz) 的著作《历史背景下的大屠杀》（纽约：牛津大学出版社，1994），他强烈推荐。

亨利·F·奈特讲述了如何引导学生和其他人在课堂内外进行建设性对话。他举例说明了如何引导学生互相打断对方和他们的教授，提出实质性问题并深入研究他们以前可能没有想到的问题。[完第 296 页] “超越课堂”，他阐释了学生和其他人如何在公共领域追求公民参与，这对我们所有人来说都是重要的一课。

乔纳森·阿诺德先生介绍了 1933 年纳粹反犹太纽伦堡法律的历史，以及战后德国纽伦堡审判纳粹领导人时法律要求的运用。对于今天和未来的所有人来说，这都是至关重要的历史。大卫·帕特森探讨了大屠杀、托拉和神圣历史之间的联系，以及通过圣经的视角研究大屠杀如何能够阐明我们对圣经和迄今为止犹太教神圣历史的理解。光是这篇文章就值这本书的价钱了。

梅哈克·布尔扎 (Mehak Burzah) 探讨了印度教育中对大屠杀的使用和理解，以及它的恐怖为何常常被低估。安吉拉·柏林纳 (Angela Berliner) 创作了一部短剧《鸣鸟》，学生和老师都可以参与其中，为演员和观众提供了...