y" survive. The emphasis on "Never again for us!"
can have a subtle effect of desensitizing the Jewish community to the suffering of others as the community takes whatever steps it feels are necessary to insure its own survival. . . There has been a disturbing increase in aggressive demands for Jewish-survival-at-all-costs. . . . Jews still pay heed to prophets' warning that a Jewish society cannot endure without justice--even as they wrestle with the exigencies of survival in an increasingly dangerous world (63-64).
In other words, Jews can survive with morality only be insuring that they do not fall into the same hateful self-destruction which the Nazis did. This is the crucial response to the question of the post-Shoah validity of God's Revelation and Man's Reason. Only by action which reflects faith in God and in his own reason can man effectively answer the evil horrors of the Shoah:
The uniqueness of Shoah, the only example of absolute novum/evil in history, renders absurd all words, ideas, apologies, and actions derived therefrom. If rational thinking is rendered bankrupt in the post-Shoah age, we give life and acts priority in the now Jewish existence. . . . (41).
In answer to the question of God's absence, Garber writes that survival with morality in a sense affirms God's presence: "The individual and collective survival of Jews hav
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