摘要：Mendel, a survivor of Auschwitz who lives in Israel, remains silent for forty years after his traumatic experiences. However, Mendel, for no reason that his daughter Bella, also a survivor, can discern, begins to testify to his horrific ordeals during the Holocaust at putatively inopportune times, such as religious holidays and family celebrations. When his granddaughter Hayuta plans an engagement party, the social and historical incongruities of the Holocaust in the context of contemporary Israeli society become apparent. Ordinary pleasures are matters of moral obloquy in the face of the unfathomable black hole of the Holocaust. While critics have charged Mendel＇s daughter with preoccupation with invidious social climbing and his granddaughter Hayuta with moral reprehensible compartmentalization of her historical and familial existences, Liebrecht unwittingly implies that historical trauma has very diverse and inexplicable effects on different family members： Some, like the daughter Bella, eventually wish to hear more about the experiences of her father （while feeling that his words will ＂＇ruin＂ her social life）, while Hayuta and Shifra his daughter-in-law react by shunning the speech of Mendel, which they experience as destroying their quotidian happiness.

摘要：The purpose of this paper is to show that autobiographical works like Gabrielle Roy＇s Enchantment and Sorrow （1988） and R6gine Robin＇s La Qudbdcoite （1983）, do not succeed in anchoring the self and eliminating past traumatic experiences. These writers realize that they cannot reincarnate their former ＇T＇ as time has passed and their lives have changed. The self does not let itself be reduced to a definite being but on the contrary mirrors itsef in all its surroundings. Writing the fragmentation of the self makes these authobiographies appear on one hand, fictional as the ＂I＂ always eludes itself. But on the other hand, they best describe the postmodern ＇T＇ who is conscious of the permeability of one＇s own self as well inwards by the influences, the collages of others on the Self as outwards by the projection of the self onto others, like rhizome connecting to others and forming a web of exchanges like in cyberspace