Sublime

Elijah has now become a champion of ethical demands, advocating for justice and human rights. He exhibits the moral conscience that develops further in the classical prophets of the next century: Amos, Hosea, Micah, and Isaiah. As we will see, this sterling quality characterizes the postbiblical Elijah.

The date was January 28, 1945. I WOKE UP AT DAWN on January 29. On my father’s cot there lay another sick person. They must have taken him away before daybreak and taken him to the crematorium. Perhaps he was still breathing … No prayers were said over his tomb. No candle lit in his memory. His last word had been my name. He had called out to me an

The last day had been the most lethal. We had been a hundred or so in this wagon. Twelve of us left it. Among them, my father and myself. We had arrived in Buchenwald.

my life as a writer—or my life, period—would not have become what it is: that of a witness who believes he has a moral obligation to try to prevent the enemy from enjoying one last victory by allowing his crimes to be erased from human memory.

and guides us in valuing what is difficult, what is different

Elijah’s ethical paradigm—mishnat ḥasidim—is incumbent upon anyone truly devoted.

Having ascended to heaven, Elijah does not remain there constantly, awaiting his messianic mission; he returns to earth ahead of time, frequently—to save those in danger, fight for justice, champion the innocent, heal the sick, gladden the miserable, fortify the weak, and stimulate both the wicked and the average to engage in teshuvah