ABSTRACT
It is a fascinating and troubling experience for post-Holocaust Jews who are religious and self-critical to find themselves in a dual struggle for survival. The first struggle is within the Jewish community, where critical thought related to Judaism and Jewish life—especially with regard to Israel and the Palestinians but also encompassing spiritual journeys that move within and outside normative Judaism—are frowned upon or even prohibited. The second is within the larger academic community, where Jews are typically denied the expansive terrain that scholars of Christian background take for granted. The Jewish scholar hence experiences a solitude, because one's natural constituency and adoptive community both see that person as suspect or out of place.
