The Trial of God

''The Trial of God (as it was held on February 25, 1649, in Shamgorod)'' (''Le procès de Shamgorod tel qu'il se déroula le 25 février 1649'', first published in English in 1979 by Random House) is a play by Elie Wiesel about a fictional trial (" ''Din-Toïre''", or ) calling God as the defendant. Though the setting itself is fictional, and the play's notes indicate that it "should be performed as a tragic farce",''The Trial of God'', p. xxv he based the story on events he witnessed first-hand as a teenager in Auschwitz. The play was reimagined for television in ''God on Trial'' by Frank Cottrell Boyce.

Background

Historical background

In introducing the setting for the play, Wiesel gives us an idea of the provenance of the ''din torah'' / trial concept: "Its genesis: inside the kingdom of night, I witnessed a strange trial. Three rabbis—all erudite and pious men—decided one winter evening to indict God for allowing his children to be massacred. I remember: I was there, and I felt like crying. But nobody cried." Robert McAfee Brown elaborates on this strikingly bleak description:

Genre

In his introduction to the play, Robert McAfee Brown notes that Wiesel initially had difficulty in recounting the story in an appropriate form—"It did not work as a novel, it did not work as a play, it did not even work as a cantata." After several attempts, the story was written as a play to be performed around the Jewish festival of Purim. This type of play is commonly known by its Yiddish name '' Purimschpiel''. As Wiesel sets the scene on page one of the play, he notes that it "should be performed as a tragic farce: a ''Purimschpiel'' within a ''Purimschpiel''". The Purim play provides the drama with a backdrop of revelry and intense celebration for the Jewish victory of Queen Esther over the genocidal plot of Haman in the book of Esther. Purim calls for masks, feasting, drinking, noisemakers, and the creative re-telling of the Esther victory with enthusiastic jeers at every mention of the character Haman. There is
popularly cited line
at Megilah 7b of the Talmud that it is Jewish duty to drink on Purim until one cannot distinguish between the phrases "cursed by Haman" and "blessed by Mordecai", which the character Mendel references in the second act of the play.

Setting

The celebratory atmosphere of the Purim is contrasted with the historical setting in Eastern Europe in 1649, shortly after a series of pogroms across the area that is now modern day Ukraine and Poland. These pogroms were associated with the Khmelnytsky Uprising, which devastated Jewish villages like the fictional Shamgorod of the play.

Other lawsuits against God

The idea of suing God is not unique. In 2008, Nebraska State Senator Ernie Chambers filed suit against God, seeking a "permanent injunction ordering Defendant to cease certain harmful activities and the making of terroristic threats". In fiction, writers such as Fyodor Dostoyevsky have taken up the motif.

Plot

As described by author Rosemary Horowitz in her novel, ''Elie Wiesel and the art of storytelling'':

Three wandering minstrels arrive at an inn in the city of Shamgorod on the eve of Purim, a holiday which is replete with disguises and secrets, and which commemorates the defeat of a genocidal plan against the Jewish people. Unbeknownst to the three wanderers, a devastating pogrom has killed all of the city's Jews dead except for Berish the innkeeper, whose wife and sons have been murdered, and his daughter Hanna who has suffered a breakdown as a result of being raped and tortured by the murderous crowd. In the space of three acts, a decision is made to hold a trial of God, a defender of the deity needs to be found, and the trial itself reveals an awful truth about the classical Jewish concept "we are punished because of our sins".

Connections with the biblical book of Job

Theodicy question

A core concern in both ''The Trial of God'' and the book of Job is the theodicy question: how (if at all) can people understand God to be just and good in light of the innocent suffering pervasive in the world? As Robert McAfee Brown expresses the issue, "Surely any God worthy of the name would not only refuse to condone such brutality but would expend all of the divine effort necessary to bring the brutality to a halt, and initiate the work of passionate rebuilding." The issue emerges forcibly in the book of Job, since God is incited "to destroy obfor no reason" ().

Forensic themes

In connection with the theodicean question, both ''The Trial of God'' and the book of Job place God on trial. Wiesel's character Berish declares "I—Berish ... accuse Him of hostility, cruelty, and indifference. ... He is... He is... guilty! (''Pause. Loud and clear'') Yes, guilty!" In a similar thematic vein of accusation, Job cries out, "I would lay my case before od and fill my mouth with arguments" (). The reason, of course, is that Job is a righteous person who fears God, yet God "multiplies ob’swounds without cause" in a way Job can only describe as murderous (; ).

Sam and Job's friends

In a provocative twist, Wiesel conflates Sam (i.e., the Devil) with Job's friends (Eliphaz, Bildad, Zophar) from the Hebrew Bible

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