anti-theodicy acts in opposition to a theodicy and places full blame for all experience of evil onto God, but must rise from an individual's belief in and love of God. Anti-theodicy has been likened to Job's protests in the Book of Job. Braiterman wrote that an anti-theodicy rejects the idea that there is a meaningful relationship between God and evil or that God could be justified for the experience of evil. The Holocaust prompted a reconsideration of theodicy in some Jewish circles. French Jewish philosopher Emmanuel Levinas, who had himself been a prisoner of war in Nazi Germany, declared theodicy to be "blasphemous", arguing that it is the "source of all immorality", and demanded that the project of theodicy be ended. Levinas asked whether the idea of absolutism survived after the Holocaust; he proposed it did. He argued that humans are not called to justify God in the face of evil, but to attempt to live godly lives; rather than considering whether God was present during the Holocaust, the duty of humans is to build a world where goodness will prevail. Professor of theology David R. Blumenthal, in his book Facing the Abusing God, supports the "theology of protest", which he saw as presented in the 1979 play, The Trial of God. He supports the view that survivors of the Holocaust cannot forgive God and so must protest about it. Blumenthal believes that a similar theology is presented in the Book of Job, in which Job does not question God's existence or power, but his morality and justice. Other prominent voices in the Jewish tradition include the Nobel prize winning author Elie Wiesel and Richard L. Rubinstein in his book The Cunning of History. Rabbi Menachem Mendel Schneerson, the seventh Rebbe of Chabad Lubavitch, sought to elucidate how faith (or trust, ) in God defines the full, transcendental preconditions of anti-theodicy. Endorsing the attitude of "holy protest" found in the stories of Job and Jeremiah, but also in those of Abraham (Genesis 18) and Moses (Exodus 33), Rabbi Schneerson argued that a phenomenology of protest, when carried through to its logical limits, reveals a profound conviction in cosmic justice such as is first found in Abraham's question: "Will the Judge of the whole earth not do justice?" (Genesis 18:25). Recalling Kant's 1791 essay on the failure of all theoretical attempts in theodicy, a viable practical theodicy is identified with messianism.