He is fully committed to his religious beliefs and, therefore, the hero cannot imagine the world without divine power controlling it. He holds an image his home and stays within his own world enriched with the divine grace Bloom Being a child, Eliezer is inclined to believe in miracles, as well in the power of the Creator.
Further experiences that the main hero encounters distort his expectations and hopes because he has to face cruelty, murders, and grid on the part of the Nazi. The concentration camps become the place where Eliezer ceases believing in the rule of God.
When he witnesses the evil during the Holocaust, the hero wonders why an omnipotent and benevolent God permits this and can be part of this depravity and moral degradation. The selfishness and malice of the prisoners also become a turning point in his religious persuasions. Despite his desperate attempts to believe in the essential goodness of humanity, the pressures, tortures, and famine shake his faith and do not allow him to remain committed to God anymore.
The constant questioning of the power of God and His duty to protect them from the evil fails as soon as the hero enters a new reality of the concentration camp.
Eliezer gives up his faith and declines the power of God. In such a way, the writer emphasizes the loss of memory of God in the book Horowitz But this faith is shaken by his experience during the Holocaust. His faith is grounded in the idea that God is everywhere, all the time, that his divinity touches every aspect of his daily life.
Since God is good, his studies teach him, and God is everywhere in the world, the world must therefore be good. He wonders how a benevolent God could be part of such depravity and how an omnipotent God could permit such cruelty to take place. His faith is equally shaken by the cruelty and selfishness he sees among the prisoners.
If all the prisoners were to unite to oppose the cruel oppression of the Nazis, Eliezer believes, then maybe he could understand the Nazi menace as an evil aberration. He would then be able to maintain the belief that humankind is essentially good. But he sees that the Holocaust exposes the selfishness, evil, and cruelty of which everybody— not only the Nazis, but also his fellow prisoners, his fellow Jews, even himself—is capable. If the world is so disgusting and cruel, he feels, then God either must be disgusting and cruel or must not exist at all.
Roll call. The SS surrounding us, machine guns aimed at us: the usual ritual. Three prisoners in chains — and, among them, the little pipel , the sad-eyed angel. The SS seemed more preoccupied, more worried, than usual. To hang a child in front of thousands of onlookers was not a small matter. The head of the camp read the verdict. All eyes were on the child. He was pale, almost calm, but he was biting his lips as he stood in the shadow of the gallows. This time, the Lagerkapo refused to act as executioner.
Three SS took his place. The three condemned prisoners together stepped onto the chairs. In unison, the nooses were placed around their necks. His voice quivered. As for the rest of us, we were weeping. Then came the march past the victims. The two men were no longer alive. Their tongues were hanging out, swollen and bluish. But the third rope was still moving: the child, too light, was still breathing….
And so he remained for more than half an hour, lingering between life and death, writhing before our eyes. And we were forced to look at him at close range. He was still alive when I passed him. His tongue was still red, his eyes not yet extinguished. The God that had perceived and perpetuated by the Biblically literal Christians died at the death camps.
What I find most compelling is how closely it parallels the death of Christ. Three executions. A Jewish child killed by agents of the government. God did die in Christ on the cross. But this is not the whole story.
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