Examines the personal values and philosophies of Edith Stein, Simone Weil, Anne Frank, and Etty Hillesum in relation to the pressures and conditions under which they lived in the Nazi era. All had "strong Christian affinities." Under the challenge of terror they were "Christians by choice, Jews by decree." Each responded to her Jewishness in a distinct way: Stein felt close to the Jews; Weil had a hateful attitude toward them and tried to obliterate herself as a Jew; Frank and Hillesum both affirmed their Jewish identities. In the face of Hitler, each, in her own way, resisted.

Winner, 2015 USC Book Award in Literary and Cultural Studies, for outstanding monograph published on Russia, Eastern Europe or Eurasia in the fields of literary and cultural studies The Ethics of Witnessing investigates the reactions of five important Polish diaristswriters—Jaroslaw Iwaszkiewicz, Maria Dabrowska, Aurelia Wylezynska, Zofia Nalkowska, and Stanislaw Rembek—during the period when the Nazis persecuted and murdered Warsaw’s Jewish population. The responses to the Holocaust of these prominent prewar authors extended from insistence on empathic interaction with victims to resentful detachment from Jewish suffering. Whereas some defied the dehumanization of the Jews and endeavored to maintain intersubjective relationships with the victims they attempted to rescue, others selfdeceptively evaded the Jewish plight. The Ethics of Witnessing examines the extent to which ideologies of humanism and nationalism informed the diarists’ perceptions, proposing that the reality of the Final Solution exposed the limits of both orientations and ultimately destroyed the ethical landscape shaped by the Enlightenment tradition, which promised the equality and fellowship of all human beings.

In this pathbreaking study of responses to the Holocaust in wartime and postwar Polish literature, Rachel Feldhay Brenner explores seven writers' compulsive need to share their traumatic experience of witness with the world. The Holocaust put the ideological convictions of Kornel Filipowicz, Józef Mackiewicz, Tadeusz Borowski, Zofia Kossak, Leopold Buczkowski, Jerzy Andrzejewski, and Stefan Otwinowski to the ultimate test. Tragically, witnessing the horror of the Holocaust implied complicity with the perpetrator and produced an existential crisis that these writers, who were all exempted from the genocide thanks to their non-Jewish identities, struggled to resolve in literary form. Polish Literature and the Holocaust: Eyewitness Testimonies,1942-1947 is a particularly timely book in view of the continuing debates about the attitudes of Poles toward the Jews during the war. The literary voices from the past that Brenner examines posit questions that are as pertinent now as they were then. And so, while this book speaks to readers who are interested in literary responses to the Holocaust, it also illuminates the universal issue of the responsibility of witnesses toward the victims of any atrocity--Provided by publisher.

Despite the tragic reality of the continuing Israeli-Arab conflict, this book affirms the bonds between the two communities, showing that the literatures of both ethnic groups defy obstructive ideologies. Rachel Brenner argues that literary critics have ignored the variety and dissent in the novels of both Arab and Jewish writers in Israel, giving them interpretations that conform with Zionist ideology. She offers insightful new readings that compare fiction by Jewish writers Amos Oz, A. B. Yehoshua, David Grossman, and others with fiction written in Hebrew by such Arab-Israeli writers as Atallah Mansour, Emile Habiby, and Anton Shammas. She highlights the moral and psychological dilemmas faced by both Jews and Arabs and suggests that the hope for release from the historical trauma lies in reaching an understanding with and of the adversary.

Analyzes the works of Canadian Jewish poet A.M. Klein (1909-1972) written in the late 1920s-early 1950s, reading them as a combative poetic response to history. Klein's early poetry in "Hath Not a Jew, " composed against the background of the rise of antisemitism in Europe and in Montreal, his hometown, reveals his deep identification with Jewish tradition and his disillusionment with the humanist inability to confront Nazism. Deeply affected by news of the Holocaust, he wrote his mock epic "The Hitleriad" in 1942, in which he presented Hitler's ugliness, mediocrity, and meanness of spirit. This seems an attempt to demystify Hitler, paralleled perhaps by Arendt's concept of the banality of evil. "The Rocking Chair, " a collection of poems, and the novel "The Second Scroll" represent Klein's attempt to come to terms with the post-Holocaust world. Ch. 4 (pp. 61-80), "The Hitleriad: Against the Silence of the Apocalypse, " appeared in "Studies in American Jewish Literature" 9 (1990).