Item description for Messengers of God: A True Story of Angelic Presence and the Return to the Age of Miracles by Elie Wiesel...
Overview Elie Wiesel a survivor of the holocaust and the 1986 NobelPeace Prize winner, takes ancient tales and makes themcontemporary in Messengers of God. 235 pages, softcover.
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Studio: Simon & Schuster
Est. Packaging Dimensions: Length: 8.31" Width: 5.53" Height: 0.65" Weight: 0.5 lbs.
Release Date Mar 7, 1985
Publisher Simon & Schuster
ISBN 067154134X ISBN13 9780671541347 UPC 076714013001
Availability 9 units. Availability accurate as of Oct 22, 2016 04:02.
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More About Elie Wiesel
Elie Wiesel is the author of more than thirty internationally acclaimed works of fiction and nonfiction. He is the Andrew Mellon Professor in the Humanities at Boston University. in 1986, he received the Nobel Peace Prize.
Elie Wiesel currently resides in Boston, in the state of Massachusetts. Elie Wiesel was born in 1928.
Elie Wiesel has published or released items in the following series...
Reviews - What do customers think about Messengers of God?
Irreverent Fables using Biblical Characters Aug 7, 2007
There should be a warning posted in the front cover of this book.
Warning: The author blames God for everything. Wiesel takes an extremely humanistic viewpoint of God. He portrays God as having doubts and being defeated by Adam's sin. He excuses Adam, and blames Eve for everything, even going so far as to say that Adam didn't know what he was partaking of. He tries to get Adam off the hook by saying God set him up to fail.
In one analysis of the story of Cain and Abel, he feels pity for Cain and blames Abel (pg 56) for the crime. At other points, he makes excuses for Cain, as if he was an innocent victim manipulated and picked on by God. Wiesel states that Cain is not responsible and had not done anything wrong. Meanwhile he missed the entire point that God was not pleased with Cain's offering because Cain was "doing it his own way", not God's way. He was offering fruit of the cursed earth, rather than a lamb, which points to the Lamb of God. We must do things God's way, not our own way. But Wiesel does not understand, instead he blames God, blames Abel and excuses Cain.
And sure enough, he sympathizes with Esau's plight, without realizing that Esau thought of his birthright at such low esteem that he sold it for a bowl of beans. Sure, Jacob shouldn't have tricked his father, but then his father shouldn't have gone against God's stated will of blessing the younger before the elder. God already foreknew that Jacob/Israel would desire the blessings of God and spiritual, and that Esau would reject God, being fleshly and worldly. Hence God is entirely right in choosing who he will bless and who he will set aside.
After meandering through Genesis and the life of Moses, he finally lights on Job, saying "I'm offended by his surrender in the text. Job's resignation as man was an insult to man. He should not have given in so easily. He should have continued to protest." Wiesel missed the entire spiritual application here. Job did not sin with his lips, Job submitted to God's plan, and Job discovered that he had too much pride, and put his hands over his lips.
40:1 Moreover the LORD answered Job, and said, 40:2 Shall he that contendeth with the Almighty instruct him? he that reproveth God, let him answer it. 40:3 Then Job answered the LORD, and said, 40:4 Behold, I am vile; what shall I answer thee? I will lay mine hand upon my mouth. 40:5 Once have I spoken; but I will not answer: yea, twice; but I will proceed no further.
Wiesel was so disappointed with Job's submission that he wishes that this ending was not in the Bible. He speculates that maybe it was added later, preferring to leave Job suspended in dust and ashes, scraping boils with a potsherd. "I prefer to think that the Book's true ending was lost. That Job died without having repented, without having humiliated himself; that he succumbed to his grief an uncompromising and whole man."
Wiesel ends the book with "What remains of Job? ... An example, perhaps." Yes, Job is an example and a good and wise example. But Wiesel sees Job as a personification of man's search for justice and truth, "to transform divine injustice into human justice and compassion." In Wiesel's eyes, humans are above God. Hence the warning label needed. He should follow Job's example instead, because Job is rejoicing that he will see God. I wish Wiesel could repent and have Job's hope and joy.
19:25 For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth: 19:26 And though after my skin worms destroy this body, yet in my flesh shall I see God:
Biblical figures as real people Jul 18, 2002
Wiesel has conceived an amazing and important set of human beings from several Biblical figures. People, strong and weak, right and wrong, very much flesh and bones, are presented from the unique perspective of a Holocaust survivor who sees human natures in the extremes of good and evil. What was it like for Job? How flawed were the Forefathers? And how did their personal relationships with the Almighty lead to inner peace? Most remarkably, a portrait of the Lord emerges as few scholars have painted. The juxtaposition of, for example, Moses and Abraham, with their individualities crisply drawn is a new level in Biblical scholarship, and most relevent for us today. When faced with the challenges of life, the people of the Bible are as human as each and all of us. This book is truely a gift to mankind.
Some Vivid Imagery Feb 20, 2002
Elie Weisel has a very descriptive style. He is able to describe the many possible interpretations of the characteristics of Adam, Cain, Abel, Isaac, Joseph, Jacob, Esau, Moses, and Job. Especially interesting is the description of how G-d created Eve. Why from the ribs as opposed to the eyes, head, neck, etc.. Interesting stuff and I won't spoil it by giving you readers the analogy. The snake's role in Eve leading Adam astray is dealt with from many interesting points of view. The punishment of Cain is quite unique according to Weisel's theory.
Anyway, the parables are a little hard to interpret and some of the stories ramble a bit without comming to a point. But there are many captivating parts and the beautiful imagery makes me rate this four stars.
Classic Midrash in the Modern Age Jun 23, 1998
Elie Wiesel is one of the most important thinkers of the modern era. His insights into the human condition are possibly the most profound to come from the Holocaust
In Messengers of G-d, Wiesel takes classic characters using classic midrash and make them utterly modern. This book might be a surprise to those familiar with Wiesel only through his Holocaust texts, but it should also be a pleasant surprise. From Adam to Yitchak to Job, Biblical characters are infused with a universality largely forgotten by modern commentators.
While this is essentially a Jewish book, it should be enjoyable to anyone who's wanted to study either Classic or Biblical texts.