As it goes with God, so it goes with the human being: The assault on God, then, entails a radical refashioning of the human being created in the image and likeness of God. Hence Chapter 11 examines what Emil Fackenheim calls the Nazis’ “most characteristic, most original product,” in order to see how and why the Muselmann embodies the essence of the Holocaust. The chapter opens by examining Primo Levi’s remark in Survival in Auschwitz that the Muselmänner have no story. Here I show that the human being who harbors a trace of the divine image is a human being with a story and a name. Having a story entails telling a story. The Muselmänner embody a stark, faceless silence, without a story, without a name, “the divine spark dead within them,” as Levi says. The chapter explains that the Muselmann is not the product of starvation, exhaustion, and brutality. No, the Muselmann is the Jew who has been forbidden to pray,the tohave children, to marry - the Jew who has been robbed of his name, his soul, and who has seen his children and his parents murdered before his eyes.

In chapter IV, on the future of humanity, I address questions prompted by the humanity of Jesus as part of post-Shoah discourse, such as Emil Fackenheim’s question whether Jesus could have been a “Muselman”, the notion of natality in conversation with Hannah Arendt and Julia Kristeva and the memory of Jesus’ circumcision.