27 pages • 54 minutes read
Elie WieselA modern alternative to SparkNotes and CliffsNotes, SuperSummary offers high-quality Study Guides with detailed chapter summaries and analysis of major themes, characters, and more.
Born in 1928 to a shopkeeper in Transylvania, Romania, Wiesel lived a relatively peaceful life until adolescence. When he was 15, he and his family were sent to the death camps of Auschwitz, where his father, mother, and sister all died. Wiesel began writing soon after the Holocaust, working as a journalist in France. He wrote Night, his memoir about the Holocaust, in Yiddish, but it was published in a French translation in 1958 and has since become his most widely read work. The original manuscript was over 800 pages; however, in the spirit of the era’s existentialist writing, he reduced it by nearly 90%. He continued to tell the story of his life in two later books: Dawn and Day. Dawn focuses on a Holocaust survivor who becomes enmeshed in the violent circumstances of Israel’s founding. Day describes a Holocaust survivor who is struck by a taxicab in New York—something that had happened to Wiesel. While in a wheelchair, the protagonist must confront his past and the many people he lost in the Holocaust.
Wiesel frequently described himself as a writer of testimony—that is, someone who bears witness to a significant event and then communicates its importance. As this speech explains, Wiesel felt that part of the Holocaust’s importance lay in its potential to avert future crimes against humanity. Wiesel thus became an outspoken advocate for global human rights, publicly condemning the apartheid in South Africa, the treatment of the Kurdish in the Middle East, the ethnic cleansing of Bosnians, the treatment of the Murle people in Southern Sudan, and other groups mentioned in this speech. The Nobel Committee gave Wiesel the prize for both his writing and for this activism.
Rabbi Baal-Shem-Tov (1698-1760), who was born Israel ben Eliezer and also known as the Besht, was the founder of Hasidic Judaism. He lived in what is now western Ukraine but was then part of the Kingdom of Poland. Born to an impoverished family and later orphaned, the Besht eventually became a teacher and then a rabbi. However, he never wrote his teachings down, so his disciples’ writings contain the only record of his views. The Besht believed that every human action was connected to God. Additionally, he saw the Hebrew language as a gateway to the divine, a mystic philosophy called Kabbalah.
Wiesel begins his acceptance speech by retelling the story of the Besht’s exile as an allegory for the importance of memory, especially as preserved through language: In relearning the alphabet, the Besht regains his ability to pray, underscoring the divinity of language itself. Wiesel considered himself a Vizhnitzer Hasid, so it is no surprise that he begins his speech praising the Besht. He also connects his own writing to the sacred power of the word.
The Book of Job from the Tanakh features the story of a successful and pious family man—Job. God asks the devil his opinion of Job. The devil assures God that if God takes Job’s wealth, family, and health, he will no longer worship God. When God does, Job wonders why God has cursed him and wishes for death. His friends tell Job that this has brought his suffering on himself. Filled with rage, Job begins to curse God, laying out what he perceives as God’s worst characteristics. Finally, Job asks God why he has done this to him. God appears to him as a giant whirlwind: His answer, in short, is that God’s vision is incomprehensible to humankind.
Wiesel uses Job’s story to describe how he came to understand that his own rebellious questioning of God was actually a profession of faith: “[Job] demonstrated that faith is essential to rebellion, and that hope is possible beyond despair” (29). In the end, God returns everything he took away from Job, who reconstructs his life and moves forward. Wiesel uses this to support his basic argument about The Alliance of Hope and Memory to Avoid Despair—to illustrate that humanity must move forward after the Holocaust while also remembering its terrible legacy.
By Elie Wiesel