Ellie replied. I thought you were ok with that, but he didn't say anything to me about a new lock.” I was angry and called Andrew up, “What do you think you're doing changing the “Dad, you and Mom said I could set it up to be a clubhouse. birthday were the most challenging years for this father and son relationship. Night is a work by Elie Wiesel, published in English in The book is about his experience with his father in the Nazi German That changed at midnight on Sunday, 18 March , with the invasion of Hungary by Nazi Germany, and the . His loss of faith in human relationships is mirrored in his loss of faith in God. "Veronica can go back and change things to the point of not allowing me to fall in love with Ellie stopped by a large oak tree, for a moment, mulling over Sandra's words. She reached up and patted her hair, the thick red locks pulled into a tight bun. God forbid your father had continued his relationship with your mother.
But He demands our lives in sacrifice, which proves that He remembers us, He has not turned His face from us.
Elie Wiesel's Relationship with God
And so it is with joy-pure, desperate, mad joy- that we shall say to Him: Thy will be done. Do not therefore beseech His pity. Stifle the cries welling up in your hearts. Be proud, instead, and let your pride explode, and I promise you, I your shepherd, to whom you owe obedience, I promise you that the angels in heaven will lower their heads in shame and will never again praise the Creator of man and his universe, never!
And so Wiesel and his town were indoctrinated without incident into the camps, believing that if their faith endured, they would be saved. Soon the delusions faded and Wiesel began to doubt God. But sooner or later, the seeming meaninglessness of the suffering his people endured had to burst into the consciousness of his seemingly indomitable Jewish faith.
Night (book) - Wikipedia
Why should I bless His name? What had I to thank Him for? If God wouldn't save His children, who would? No one believed the rumors of peace and safety. In the hospital at Auschwitz, Wiesel met a man consumed with this kind of despair. He's the only one who's kept his promises, all his promises, to the Jewish people. As hard as they tried to hold on, Wiesel's people were finding it hard to believe in God and what He was allowing to happen.
No longer was Wiesel convinced that the Jews were all some part of a greater plan. Wiesel's mentor in the camp, Pinhas, came to this realization the day before Yom Kippur. I have told myself: Now I have had enough, I have reached my limit. If he knows what he is doing, then it is serious; and it is not any less serious if he does not. I was going through the same crisis. Every day I was moving a little further away from the God of my childhood.
He has become a stranger to me; sometimes, I even thought he was my enemy. Others, like Wiesel, were given the burden of carrying the questions with them, never to be answered.
Here He is-He is hanging here on this gallows The destruction of his faith in the God of his childhood was complete. No longer did his name bring cries of praise from Wiesel.
God seemed unworthy in the face of His worshipers to accept their worship. However, God did not die that day. He is not dead, as the prophet Elijah told Gavriel. God accepts Wiesel's anger, but He has not died to it. As Elijah had said: You think you're cursing Him, but your curse is praise; you think you're fighting Him; but all you do is open yourself to Him; you think you're crying out your hatred and rebellion, but all you're doing is telling Him how much you need His support and forgiveness.
If anything he can question it and feel angry about it. He can even try to change it, by reevaluating God's role in the world. That is what many of those he encountered did once they got over the initial anger. He allowed the pain to continue for His own cruel purposes. This cruel God is the object of Wiesel's anger. The energy once spent in worship of God was transferred to accusing God, denouncing God, and demanding an explanation from God. Wiesel writes autobiographically in the words of Elisha in Dawn: Ally of God or simply his toy?
It was as if God didn't care what happened anymore. The holiness of the Sabbath was destroyed by this lack of concern. God was either ignoring what was happening or approving of it. Whoever kills, becomes God. Whoever kills, kills God. Each murder is a suicide, with the Eternal eternally the victim. In which case, there can be no searching for reasons behind the Holocaust, for there are none, as Wiesel discovered.
No God ordered the one to prepare the stake, nor the other to mount it. During the Middle Ages, the Jews, when they chose death, were convinced that by their sacrifice they were glorifying and sanctifying God's name. At Auschwitz, the sacrifices were without point, without faith, without divine inspiration. If the suffering of one human being has any meaning, that of six million has none.
Numbers have their own importance; they prove, according to Piotr Rawicz, that God has gone mad. Each person has his own reactions and accusations.
That God is mad is just one. Gavriel, symbolic of those who escaped long enough to warn others, accuses God of actually having helped the executioners: They might have thrown themselves at his feet and tried to win his pity. That is what others would have done, but not they. A pride that came down to them from an earlier age preventing them from bowing down even before God, who was there behind the executioner.
Gregor told him a story: Standing with his head held high before them, he spoke as follows: I have irrefutable proof in my hands. Judge without fear or sorrow or prejudice. Whatever you have to lose has long since been taken away. On the day after the trial, He turned the sentence against his judges and accusers. They, too, were taken off to the slaughter. And I tell you this: He wanted the Rebbe to tell him God was as cruel as He seemed.
The Rebbe danced around answering him, until finally, he burst out: That I have no eyes to see, no ears to hear? That my heart doesn't revolt? That I have no desire to beat my head against the wall and shout like a madman, to give rein to my sorrow and disappointment? Yes, He is guilty. He has become the ally of evil, of death, of murder, but the problem is still not solved.
I ask you a question and dare you answer: He is still stuck. Gavriel had his own answer to a cruel God. Nothing had changed by knowing how cruel God was, because God had always been cruel. He had lectured to Gregor: The first act of Abraham, the first Jew-his readiness to sacrifice his son-was an accusation against God and his injustice.
After that Moses shattered the tables of the Law, in anger not only with his people but with the God of his people. The midrash contains a troubling legend along these same lines.
Cain says to God: Why did it have to be me? You could have prevented it, but you didn't. All that is left to us of Cain is his curse. They say, yes, I've suffered, but when has a Jew not suffered? These people still give God another chance to prove he has not abandoned His people.
I have submitted to everything, accepted everything, not with resignation but with love and gratitude. I have accepted punishments, absurdities, slaughters, I have even let pass under silence the death of one million children.
In the shadow of the Holocaust's unbearable mystery, I have strangled the outcry, the anger, the desire to be finished with You and myself once and for all. I have chosen prayer, devotion. I have tried to transform into song the dagger You have so often plunged into my submissive heart.
I did not strike my head against the wall, I did not tear my eyes out so as to see no more, nor my tongue so as to speak no more. It is easy to die for You, easier than to live with You, for You, in this universe both blessed and cursed, in which malediction, like everything else, bears a link to You and also to myself It's all over, I tell You.
I cannot go on. If this time again You desert Your people, if this time again You permit the slaughterer to murder Your children and besmirch their allegiance to the covenant, if this time You let Your promise become mockery, then know, O Master of all that breathes, know that you know longer deserve Your people's love and their passion to sanctify You, to justify You toward and against all, toward and against Yourself; if this time again the survivors are massacred and their deaths held up to ridicule, know that I shall resign my chair and all my functions as guide, I shall fall to the ground, my forehead covered with ashes, and I shall weep as I have never wept in my life, and before dying I shall shout as no victim has ever shouted, and know that each of my shouts will tarnish your glory, and each of my gestures will negate You and will negate me as You have negated me, as You will have negated Your servants in their dazzling and ephemeral truth.
He can accept God's past cruelties only if they are to be tempered with some love also, as they have been in the past. Wiesel's writings call for a new start for theology, along the lines of the way Gregor and the tzaddik were thinking. They were willing to accept all the pain and suffering that had been heaped on them and their families and friends, and forgive God; for He, hopefully, knows what He is doing.
And even if He doesn't, He is still God, and it is not for mortals to judge His acts, though they may question His motives. We offer him only his freedom.
If he exacts of his people a million children, it is because, in truth, he requires them to exalt his name may it be blessed and his power, for he is all of life as he is all of death. If he needs rivers of blood, let him be pitied for it is only that he lacks imagination.
For man the infinite is God; for God the infinite is man. What was done had to be done and that is all that has to be said. The greater plan no longer depends on the Jews, or any man. The Rebbe's faith is not unlike that before the Holocaust. But it is also very different. Then everything would be as before. It was neither German nor Jew who ruled the ghetto—it was illusion.
Eliezer's family is moved at first to the smaller ghetto, but they are not told their final destination, only that they may each take a few personal belongings.
The Hungarian police, wielding truncheons and rifle butts, march Eliezer's neighbours through the streets. His mere presence among the deportees added a touch of unreality to the scene. It was like a page torn from some story book One by one they passed in front of me, teachers, friends, others, all those I had been afraid of, all those I once could have laughed at, all those I had lived with over the years.
They went by, fallen, dragging their packs, dragging their lives, deserting their homes, the years of their childhood, cringing like beaten dogs. Auschwitz concentration camp Tracks leading to Auschwitz-Birkenau Eliezer and his family are crammed into a closed cattle wagon with 80 others. Men and women are separated on arrival at Auschwitz-Birkenauthe extermination camp within the Auschwitz complex.
Eliezer and his father are "selected" to go to the left, which meant forced labour; his mother, Hilda, Beatrice and Tzipora to the right, the gas chamber. Hilda and Beatrice managed to survive. Men to the left! Women to the right! Eight words spoken quietly, indifferently, without emotion. Eight short, simple words.
For a part of a second I glimpsed my mother and my sisters moving away to the right. Tzipora held Mother's hand. I saw them disappear into the distance; my mother was stroking my sister's fair hair The stronger Eliezer's need to survive, the weaker the bonds that tie him to other people.
His loss of faith in human relationships is mirrored in his loss of faith in God. During the first night, as he and his father wait in line, he watches a lorry deliver its load of children into the fire. While his father recites the Kaddishthe Jewish prayer for the dead—Wiesel writes that in the long history of the Jews, he does not know whether people have ever recited the prayer for the dead for themselves—Eliezer considers throwing himself against the electric fence.
At that moment he and his father are ordered to go to their barracks. But Eliezer is already destroyed. There remained only a shape that looked like me. Never shall I forget that smoke. Never shall I forget the little faces of the children, whose bodies I saw turned into wreaths of smoke beneath a silent blue sky.
Never shall I forget those flames which consumed my faith forever. Never shall I forget that nocturnal silence which deprived me, for all eternity, of the desire to live. Never shall I forget those moments which murdered my God and my soul and turned my dreams to dust. Never shall I forget these things, even if I am condemned to live as long as God Himself.
How he had changed! So much had happened within such a few hours that I had lost all sense of time. When had we left our houses? Was it only a week? Monowitz concentration camp In or around August Eliezer and his father are transferred from Birkenau to the work camp at Monowitz also known as Buna and Auschwitz IIItheir lives reduced to the avoidance of violence and the search for food.
God is not lost to Eliezer entirely. During the hanging of a child, which the camp is forced to watch, he hears someone ask: Wiesel files past him, sees his tongue still pink and his eyes clear.
Behind me, I heard the same man asking: Where is God now? And I heard a voice within me answer him: Here He is—He is hanging here on this gallows. Why, but why would I bless Him? Every fiber in me rebelled. Because He kept six crematoria working day and night, including Sabbath and the Holy Days? Because in His great might, He had created Auschwitz, Birkenau, Buna, and so many other factories of death?
How could I say to Him: Blessed be Thou, Almighty, Master of the Universewho chose us among all nations to be tortured day and night, to watch as our fathers, our mothers, our brothers end up in the furnaces? But now, I no longer pleaded for anything.
I was no longer able to lament. On the contrary, I felt very strong. I was the accuser, God the accused. Every now and then, an explosion in the night.
They had orders to fire on any who could not keep up. Their fingers on the triggers, they did not deprive themselves of this pleasure. If one of us had stopped for a second, a sharp shot finished off another filthy son of a bitch.
Near me, men were collapsing in the dirty snow. They had stuck together for three years, "always near each other, for suffering, for blows, for the ration of bread, for prayer", but the rabbi had lost sight of him in the crowd and was now scratching through the snow looking for his son's corpse.
And my son didn't notice. That's all I know. There is more marching to the train station and onto a cattle wagon with no roof. They travel for ten days and nights, with only the snow falling on them for water. Of the in Eliezer's wagon, 12 survive the journey. The living make space by throwing the dead onto the tracks: I woke from my apathy just at the moment when two men came up to my father. I threw myself on top of his body. I rubbed his hand, crying: They're trying to throw you out of the carriage His body remained inert I set to work to slap him as hard as I could.
After a moment, my father's eyelids moved slightly over his glazed eyes. He was breathing weakly.
You see, I cried. The two men moved away. Buchenwald concentration camp Buchenwald, 16 April Wiesel, second row, seventh from left The Germans are waiting with megaphones and orders to head for a hot bath.
Wiesel is desperate for the heat of the water, but his father sinks into the snow.