Chapter 2 Holocaust Literature as Metaphysical Revenge
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Revenge as a human and social phenomenon appears in the Bible in various forms, mostly as retaliation that does justice to the victim by inflicting harm on the offender: ‘… life for life, eye for eye …’ This type of revenge aims at effecting punishment through physical harm. Another form of revenge calls for thwarting the offender’s intentions, ensuring that he derives no satisfaction from his deeds: ‘If thine enemy be hungry, give him bread to eat, and if he be thirsty, give him water to drink; For thou wilt heap coals of fire upon his head …’ [Proverbs 25:21–22]. The aim of this form of vengeance is not to punish or compensate, but to prevent the offender’s intended outcomes. As such, its significance is metaphysical, as evidenced by the verse’s conclusion: ‘and the Lord will reward thee’ [Proverbs 25:22]. During the Holocaust, the partisans and ghetto rebels sought to inflict physical revenge on the Nazis, while the literary works of authors such as Primo Levi and Imre Kertész express metaphysical revenge. Their writings comprise an ultimate ode to life and love under the harshest conditions imaginable. Even in the death camps, some of their characters did not seek physical vengeance, but continued to struggle for life and love by proving that they are human beings despite Nazi dehumanisation of the Jews. Theirs was a sublimated form of metaphysical vengeance. Furthermore, the Nazis aimed at terminating not only the Jewish people’s physical existence, but also their spiritual heritage. By continuing to produce their creative works in the post-Holocaust era, Levi and Kertész perpetuate Jewish culture and thereby exact their metaphysical revenge.