Night - Elie Wiesel - Episode #3 - Auschwitz, Birkenau and Buna.
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Night - Elie Wiesel - Episode #3 - Auschwitz, Birkenau and Buna.
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Hi, I\\u2019m Christy Shriver.\\xa0 We are here to look at books that have changed the world and can even change us.
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And I\\u2019m Garry Shriver; this is the How to Love Lit Podcast.\\xa0 This is our third episode featuring the great Dr. Elie Wiesel and his holocaust memoir Night. In episode one, we discussed Wiesel\\u2019s life story spanning the many years of his life before but then after the holocaust. We highlighted the impact this man has had on planet earth as an advocate for peace.\\xa0 He stands out among the greatest advocates for peace in the 20th century, the most genocidal evil century in the history of our planet,\\xa0 and he spoke of the necessity of man as a matter of survival to forgive: to seek Morality and ethical values, to honor the sanctity of human life, and to pursue the wisdom to distinguish between evil, revenge and justice.
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Last week, we went back in time to Sighet and listened to little Elie as he introduced to us his friend Moshe the Beadle, his family and his world.\\xa0 We watched his world shrink smaller and smaller until he and his family were confined into a cattle car- where they ironically LONGED to reach their final destination- the ultimate situational irony, a place they had never heard of, a place the world must never forget, Auschwitz.\\xa0 But, Garry, the story is so so sad.
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Well, it\\u2019s incredibly sad.\\xa0 And there is a part of me that rejects wanting to even know about this.\\xa0 It\\u2019s horrible and is a reminder of evil.\\xa0 Yet, Wiesel, as a writer was absolutely obsessed with memory.\\xa0 His greatest fear was that one day humanity would forget about the holocaust.\\xa0 We would white wash it, pretend it didn\\u2019t happen, or change the way it happened in our collective memory to make it something it wasn\\u2019t.\\xa0 He wanted the make a mark through the written word to fight that.\\xa0 But that leads us to an incredibly important question historians who study the holocaust discuss and that is what should we take away from the study of the holocaust.\\xa0
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Well, for starters, memory of any kind- be it personal or collective- is an incredibly powerful part of being human.\\xa0 There are so many reasons why we treasure memory.\\xa0 You and I love to travel and a lot of that has to do with the culmination of memories it creates in my head and heart.\\xa0 Some of my favorite memories of my children\\u2019s lives are from trips we\\u2019ve taken together.\\xa0 I think about remembering my mother who died many years ago, when I hear certain songs or even eat certain foods, I remember her, her love, the lessons she taught me.\\xa0
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Yes- and there you are getting closer to its greater purpose.\\xa0 Memory serves to help us extract lessons for the present and help project \\xa0us into the future, and THIS clearly is Wiesel\\u2019s purpose for recording the personally painful events of his life- the most painful of these will be in the chapters we read this week and next. \\xa0He isn\\u2019t the only one Saul Friedlander says that the memory of extreme events carry them an ethical imperative. \\u2013 meaning survivors MUST.
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\\xa0Another thing, as far as writers and survivors go, these witnesses, such as Wiesel and Friedlander among others who have recorded horrific events seem to agree that the memory, the recording of it, is their tool for combating an apathy towards human history that can naturally develop in a comfortable existence when things like that may feel like encyclopedia entries. It\\u2019s one thing to say that Kubla Khan or Julius Caesar were ruthless.\\xa0 It\\u2019s another thing for a witness to tell his/her story of what that means.
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You are exactly right.\\xa0 And here we see why public memory or especially collective memory matters.\\xa0 Memory gives people a tool to resist destructive things sometimes ones that are even natural at the present moment. And this can be practical, helpful.
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That seems all good for historians, but for non-history people, sometimes I have to wonder- \\xa0What is the point?\\xa0 Why not forget?\\xa0 Wouldn\\u2019t Wiesel have been better off to, as they \\u201cput all this behind him\\u201d?\\xa0 Wouldn\\u2019t we, as a culture- to just let it go?\\xa0 Auschwitz is so horrific- such a symbol of the capacity for evil living in man.\\xa0 \\xa0Do you think stories such as these should be remembered- or is it glorifying it- giving it a place when it doesn\\u2019t deserve one.\\xa0 I know there\\u2019s the clich\\xe9- those who don\\u2019t know the past are doomed to repeat it?- to not be guilty of this sort of thing ever again?\\xa0 Is there validity to that.
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Yes- I think there is.\\xa0 Although, honestly that\\u2019s only one part of it.\\xa0 And I will also concede this, historians are not in agreement if that cliche is even true all the time.\\xa0 Sometimes memory creates things like feuds that go back, tribal conflicts that last generations- and things of that nature.\\xa0 It\\u2019s so difficult to understand what to do with our memories.\\xa0
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How should we let them orient our future is not so simplistic .
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\\xa0 We don\\u2019t understand what it means. \\xa0\\xa0Again back to the great holocaust historian Saul Friedlander, he points out that the Nazi regime was unique among all genocides because they took it upon themselves to envision and technologically construct a world through killing so as to determine a set of criteria by which they should determine which group should be allowed to live on Earth- and they industrialized this process.\\xa0 It is incredible when you think about it.\\xa0 They pursued this goal with such commitment that this goal became more important than winning world domination.\\xa0 In fact, they actually reversed the normal order of affairs.\\xa0 World domination was the tool to annihilate, not the other way around.\\xa0 How can we ever decide to make sense of this?
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So, what we have is to hear the story.\\xa0 In Wiesel\\u2019s case, I think it is clear that he, through his story, wants to prolong the memory of the tragedy- give it voice beyond his lifetime, that not just his, but all of the victims experiences can be known.\\xa0 He writes to make future generations the storytellers of his story. Grown up Wiesel found this so incredibly important it was worth his own reliving of it again and again- through the retelling.\\xa0 And what I found so fascinating about this little narrative, the book night, is that it is purposeful at every point.\\xa0 He writes in a style that is understated, but his message is powerful.\\xa0 He is very selective in the different episodes he chooses to include in his retelling of his experiences at Auschwitz. There were so many things that happen.\\xa0 All of them awful- remember his first book had over 800 pages.\\xa0 Yet, in Night he chooses only a few. There are so many people he watched die; yet he highlights really less than a handful.\\xa0 There are many survivors, people he encountered, yet he tells us of one or two.\\xa0 And even more noticeable, his perpetrators are not honored.\\xa0 He mentions Mengele by name as well as one Kapo, but the rest are anonymous.\\xa0
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True- and this stands out because the events he relays are incredibly gut-wrenching, if he wanted to, he could have gotten a lot more gruesome.\\xa0 What we know\\xa0 about the atrocities of Dr. Mengele alone has filled volumes of history.\\xa0 But he doesn\\u2019t do this.\\xa0 He mentions that he was there.
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This story, and I really think this is important, does not glorify or even magnify the tragic way innocent people died in killing centers- this is not the story through the eyes of the perpetrators of evil- Night is not about evil- although evil pervades every page of this book\\xa0 \\xa0This is about resistance to evil.\\xa0 This is about the idea that no one, no matter how evil they are, no matter what atrocity they create, and there is no greater atrocity than the holocaust- but no one can take your humanity- which to me is an amazing thought after having just discussed the metamorphosis and kafka\\u2019s idea about how you can take away your own.\\xa0 What we learn in this story, is that, in their way, the inmates at Auschwitz- even in their worst hour, expressed incredible agency.\\xa0 They fought back in their hearts, in their minds and Wiesel is careful to point this truth out.\\xa0 It\\u2019s important to see this.\\xa0 Look especially at his discussion of religion.\\xa0 Incredibly, God dwells in Auswchitz.\\xa0 It\\u2019s absolutely incredibly how deeply spiritual this book is at times.\\xa0 The theologian Rabbi Sacks, speaks about his experiences talking to holocaust survivors.\\xa0 He says there were people who lost their faith at Auschweitz, there were people who kept their faith, there were people who found faith in God at Auiswhcwitz.\\xa0 Wiesel introduces us to all three of these groups in this story, yet he doesn\\u2019t tell us what we should think of it.\\xa0 He expresses divinity through humanity as he shows us what love is through the relationship with his father, what strength is through Juliek, what courage is through the French girl at Buna, and what kindness is by the strange men who come out to the train and tell Elie and his father to lie about their age.\\xa0 And he juxtaposes this with evil.\\xa0 From the minute the Wiesel\\u2019s \\xa0arrive we see humanity- we clearly see evil and inhumanity inhumanity- but the spotlight is on humanity.\\xa0 Holocaust survivor George Pick says this, \\u201cI am here because some people who were taking chances with their lives, but also others who were doing seeming small things, gestures. Opening a door, letting us out\\u2026.I want to put this into your minds that you don\\u2019t have to be heroic necessarily to be life-savers or to help others.\\xa0 You can do small things and you would ever even know what the consequendes of those small things are.\\u201d
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Chapter 3 starts with utter confusion, darkness and sadness.\\xa0 The saddest line in the whole book is at the beginning of chapter 3.\\xa0 \\u201cI walked on with my father, with the men.\\xa0 I didn\\u2019t know this was the moment in time and the place where I was leaving my mother and Tzipora forever.\\u201d\\xa0
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It\\u2019s incredibly quick- it\\u2019s overwhelming -and yet, it\\u2019s immediately dismissed as they were dismissed and of course, it is at this moment we see an instance of incredible human compassion and agency of those there- inmates telling then to lie about their ages.\\xa0 Say you\\u2019re 18; say you\\u2019re 40.\\xa0 The wiesel\\u2019s had no idea, and it\\u2019s hard to imagine how they even viewed this enormous place known as Auschwitz.
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The size of Auschwitz is much bigger than we can envision by simply reading this book. There are 44 parallel railway tracks that convene- probably why it was chosen.\\xa0 Well, let me even back a little before that.\\xa0 First of all, we need to know that Auschwitz was not the only place where Nazis were exterminating Jews.\\xa0 There were six death camps- all of them in Poland.\\xa0 These places weren\\u2019t camps- they were killing centers- the business of the camps was to manufacture death. \\xa0It is set up exclusively to create mass murder of human beings like an assembly line.\\xa0 In these places, those who are selected out for survival are only selected out in order to support this industry.\\xa0 Jews were a minority in the concentration camps but more than half of the Jews killed during the holocaust were killed in killing centers, not concentration camps. \\xa0I make this distinction because there were other slave labor camps or concentration camps besides the death camps.\\xa0 Auschwitz was actually originally a slave labor camp that was retrofitted to become a death camp.\\xa0 What we have at Auschwitz is a massive operation beyond what any person could ever conceive.\\xa0 At its peak in the summer of 1944, Auschwitz I (ONE) covered about 40 sq. km. in the core area, and more than 40 branch camps dispersed within a radius of several hundred kilometers. In 1944, there were about 135 thousand people (105 thousand registered prisoners and about 30 thousand unregistered) in the Auschwitz complex, which accounted for 25% of all the people in the entire concentration camp system.
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Elie arrives in what we know now is Auschwitz 2 or Birkenau.\\xa0 Later we see after he\\u2019s selected he is moved to Auschwitz 1 and then on to Buna.\\xa0
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\\xa0Auschwitz 2 or Birkenau was the largest of the more than 40 camps and sub-camps that made up the entire Auschwitz complex. Auschwitz stands out because the scale of what went on here is beyond anything that happened at the other killing centers.\\xa0 \\xa0It only existed really for three years.\\xa0 In October \\xa0of 1941, it was supposed to be a camp for 125 thousand prisoners of war. It opened as a branch of Auschwitz in March 1942.\\xa0 Ultimately, what we know now, is that in its final phase, from 1944, it also became a place where some prisoners were concentrated before being transferred to slave labor camp, if that was going to happen at all, but The majority\\u2014probably about 90%\\u2014of the victims of Auschwitz Concentration Camp died in Birkenau- the total is around 1 to 1.2 million people. And of course, we know now that The majority, more than nine out of every ten, were Jews.\\xa0
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This is one of the few places where Wiesel highlights a perpetrator, the infamous Dr. Mengele the one in charger of what they called \\u201cselection.\\u201dMenele held a conductor\\u2019s baton telling some to go to the right; others to the left.\\xa0 No one knowing what it meant.\\xa0 In Elie\\u2019s and his father\\u2019s case, they were sent to the right which meant they were spared.\\xa0 But as they walked to the bunker they were given a good look at what Birkenau was about in 1944.\\xa0 They passed a ditch while a truck was unloading children and babies and thowing them into a bonfire.\\xa0 Elie comments that he didn\\u2019t think of it as being real.\\xa0 His father was in disbelief as well.\\xa0 They were looking at evil. And notice that at this moment, Elie references the response of the victims. They life their voices in prayer, \\u201cYsgadal, Veyiskadah, shmey raba\\u2026.May His name be celebrated and sancrified.\\u201d\\xa0 There is this very gripping line, \\u201cSomeone began to recite the Kaddish, the prayer for the dead.\\xa0 I don\\u2019t know whether, during the history of the Jewish people, men have ever before recited Kaddish for themselves.\\u201d\\xa0\\xa0 An incredible moment- men taking hold of their own sacrament of death- transcending death in a sense. \\xa0Elie\\u2019s father was praying as well.\\xa0 Of course, Elie didn\\u2019t want to pray.\\xa0 He was angry at God- how colud God be silent?\\xa0 How could you pray to God in the face of evil.\\xa0 It\\u2019s not an easy question to ask, especially for religious people.\\xa0 Maybe for Non-religious people, maybe one could say, it means nothing, but for many theists, and for Jews- this answer is not enough.\\xa0 It can\\u2019t explain evil and it can\\u2019t provide an answer for it.\\xa0 Wiesel and his father than remember Mrs. Shaechter on the train, she seemed to have known.\\xa0
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Evil is really characterized by two things- first for something to be evil there is this idea that it lacks necessity- there is no reason for it- and we feel this.\\xa0 What is the point of a killing center?\\xa0 Secondly, it is voluntary.\\xa0 These perpetrators were not being forced- they were voluntarily digging ditches, processing inmates, industrializing death.\\xa0 Modern materialistic thought doesn\\u2019t really like to think that there is such a thing- that this could be possible.\\xa0 Many of us want to say that people aren\\u2019t really evil, they just do bad things out of necessity. \\xa0We can wrap our brain around that.\\xa0 Just like it\\u2019s not evil when a lion eats a deer.\\xa0 It\\u2019s sad, but not evil.\\xa0 We\\u2019d like to argue that humans work like this- that if someone steals they nust have a good reason for it.\\xa0 Maybe they were hungry; maybe they had some reason.\\xa0 But what we see here is not that.\\xa0 They go to the barber, the SS arbitrarily hit them randomly at all times for no reason.\\xa0 They are forced to run everywhere although there is no hurry.
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Well, of course we would like to believe that there could be an explanation, in some sense because it gives us hope that if we could just cure the inequalities of the world, we wouldn\\u2019t have to be afraid of evil.\\xa0 We could perhaps cure evil.\\xa0 And it seems that Wiesel and his father look around we see they are stunned by the fact that there is no reason for this.\\xa0 There is no necessity.\\xa0 And yet, so many people are volunteering to participate- from the train conductors, to the SS, to the doctors, even to the Kapos- who were prisoners themselves chosen mostly because they too were evil.\\xa0 And then there is that iconic infamous sign \\u201cAlbeit Macht Frei.\\u201d
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Elie like Thousands of prisoners passed the\\xa0Auschwitz Gate\\xa0twice every day. First time, early in the morning, when they were going to work and the second time, when they were coming back, often carried by friends because of extreme fatigue. Every morning they glanced at the\\xa0\\u201cArbeit Macht Frei\\u201d\\xa0\\u2013 it was an insidious Nazi joke.\\xa0 Everyone was aware every time they went under \\xa0it could be there last time to pass this gate. Work which was said to liberate them, was in fact bringing a premature death. The Auschwitz gate never led to freedom \\u2013 only to pain.\\xa0 The words were actually a pun.\\xa0 The words \\u201cArbeit Macht Frei\\u201d, \\u201cWork Will Free You\\u201d, is taken from the Bible which says \\u201cWahrheit macht frei\\u201d (Truth will make you free). In early 30s the slogan \\u201cArbeit Macht Frei\\u201d was very popular because of high unemployment level in Germany. It became a\\xa0 motto of Nazi officers who forced prisoners to work in inhuman conditions. Eventually the slogan appeared over the gates of many extermination camps, not just Auschwitz.
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And it is here after going through this sign that Wiesel records another instance of humanity.\\xa0 They had arrived at their Block, Block 17, and their block leader gives them this admonition.\\xa0 He says this, \\u201cComrades\\u2026read page 41. \\xa0
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Elie is one of the lucky ones, or so he\\u2019s led to understand.\\xa0 He gets taken out of Birkenau, sent to Auschwitz where he just hangs out for three weeks doing pretty much nothing but sleeping.\\xa0 After which he\\u2019s sent to what we now call Auschwitz 3 or Monowitz- Elie knew it as Buna.\\xa0
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Ironically, and I quote, \\u201cAll the inmates agreed Buna is a very good camp. One can hold one\\u2019s own here.\\u201d\\xa0 And this seems to be somewhat true.\\xa0 Elie makes friends: Juliek, Yossi and Tibi (brothers). They would hum melodies about Jerusalem together, if you can imagine it.\\xa0 They were given a blanket, a washbowl, a bar of soap.\\xa0 Their Block leader, named Alphonse, was kind and sometimes smuggled in extra soup if he could manage it. \\xa0It is at Buna where Elie meets a French girl who gave him a crust of bread after he\\u2019d been severely beaten by one of the few perpetrators Elie gives a name, Idek the Kapo.\\xa0
And what is even more incredible about that incident is that he flashes forward to a metro in Paris where he runs in to her again.\\xa0 They recognize each other, get off the train and talk about what happened that day.\\xa0 She had risked her life to give him that bread.\\xa0 The Germans didn\\u2019t know she was Jewish, she was blond and was passing herself off as Aryan, but if they had heard her talking to him, she would have been busted.\\xa0 As George Pick said, and it stays with me- heroism is in small things.\\xa0 We just never know.\\xa0
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For Wiesel it was both shocking and troubling\\xa0 that the Germans, of all people, should have been the ones who implemented the most savage national crime in recorded history. They were rich, educated, sophisticated, artistic, cultured, arguably the most cultured the most literate\\xa0 in the Western World.\\xa0 The way they created this industry of death was done in such an organized and sophisticated way.\\xa0 They stood in court yards and were counted- death was carried on with such ceremony.\\xa0 This is highlighted by the two hangings Wiesel recalls (of course there were many hangings- he says no one ever weeped to watch people get hanged.\\xa0 They had all but gotten completely comfortable with the presence of evil and death, but he selects these two to discuss.\\xa0 There was one Oberkapo (or overseer) who they had caught hiding a significant amount of weapons.\\xa0 He was fighting back.\\xa0 He was hanged along with his assistant, a child who helped him, but when the child went to hang, he was so light, he wouldn\\u2019t die.\\xa0 As was the ceremony, all the inmates had to pass by the dead person hanging to remind themselves what happened to traitors, when Elie walked passed this Pipel he was still alive.\\xa0
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He agonized over this issue of culture and evil and raises again and again. It seems natural to assume that education and culture would make people more humane and kind.\\xa0 But Wiesel learned in the camp that there is no correlation between education, culture and good and evil.\\xa0 We\\u2019re going to see that even in his Nobel address he can\\u2019t resolve this troubling issue- as he said \\u201call of those doctors in law or in medicine or in theology [the German officials in the camps], all of those lovers of art and poetry, all of those admirers of Bach and Goethe who, coldly, intelligently had ordered the massacre and had participated in it: what was the meaning of their metamorphosis? How does one explain their loss of ethical, cultural, religious memory?\\u201d\\xa0 He further remarks in another piece that \\u201cmany Germans cried when listening to Mozart, when playing Haydn, when quoting Goethe and Schiller\\u2014but remained quite unemotional when torturing and shooting children.\\u201d Even he was unemotional at this point in the camp.\\xa0
The last part I want to discuss today, as we finish up our discussion of Elie\\u2019s time at Auschwitz before he is moved to another camp has to do with his treatment of Rosh Hashanah and Yom Kippur.\\xa0 The two most sacred days in the Jewish calendar.\\xa0 Rosh Hashanah is the first of the high holy days. It\\u2019s the Jewish New Years and is celebrated in what in the Northern Hemisphere is in the fall.\\xa0 It commemorates the creation of the world and starts, a 10-day period of introspection and repentance that culminates in the Yom Kippur holiday, also known as the Day of Atonement.\\xa0Rosh Hashanah\\xa0and Yom Kippur are the two \\u201cHigh Holy Days\\u201d in the Jewish religion.
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Elie expresses rage really as he hears everyone discuss the Event of Rosh Hashanah- the end of the year.\\xa0 The others were praying.\\xa0 Elie is angry.\\xa0 Elie narrates that and I quote, \\u201csome ten thousand men had come to participate in a solemn service, including the blockalteste, the kapos, all bureaucrats in service of death.\\u201d\\xa0 There is an officiating inmate who leads them \\u201cBlessed be God\\u2019s name.\\u201d\\xa0 Elie says that \\u201cthousands of lips repeated the benediction, bent over like trees in a storm.\\u201d\\xa0 It\\u2019s just incredible.\\xa0
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And Elie angry.\\xa0 He says this, \\u201cAnd I, the former mystic, was thinking, \\u201cyes man is stronger, greater than God.\\xa0 When Adam and Eve deceived you, You chased then from paradise.\\xa0 When you were displeased by znoah\\u2019s generation, you brought down the \\u2026read page 68.\\xa0
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The evil Elie saw at every moment through the billowing clouds of smoke, felt with the blows, heard from the kapos and SS, and smelled in the burning carcasses wasn\\u2019t about need, evolutionary competing interests.\\xa0 It wasn\\u2019t about ignorance or lack of sophistication.\\xa0 Evil couldn\\u2019t be explained nor combated through education or money.
And although Elie couldn\\u2019t understand it or even see it- what he was witnessing were people fighting the evil.\\xa0 Resisting the evil- not being consumed by it.\\xa0 And it is truly remarkable that many survivors from the holocaust bring out this truth of resistance through love, forgiveness, redemption, this connection to the divinity.\\xa0 But what are we to make of it?\\xa0 Elie is just telling us what he saw.\\xa0 He can make nothing of it, it seems.\\xa0
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\\xa0 Clearly.\\xa0 And there is more tragedy and pain yet to come.\\xa0 Next week, we\\u2019re going to talk about his last days at Buna, the evacuation in what history has called the \\u201cDeath marchs\\u201d as well as Elie\\u2019s liberation from Buchenwald.\\xa0 But, I want to end this episode with some of the most famous words he probably ever writes. He writes these back in chapter 3 right after they arrive at Birkenau.\\xa0 Garry will you read these for us?
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Never shall I forget that night, the first night in camp, which has turned my life into one long night, seven times cursed and seven times sealed.
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. Never.1
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It\\u2019s what we call an anaphora- when you start every sentence with the same word or group of words.\\xa0 Repetition always means emphasis- when you repeat something- it\\u2019s always because that\\u2019s the most important thing- obviously. \\xa0We repeat the things we want to memorize.\\xa0 \\xa0In this case there are seen repeated uses of the phrase \\u201cNever shall I forget..\\u201d\\xa0 This is the main idea.\\xa0 Never forget.\\xa0 He will never forget.\\xa0 We must never forget.\\xa0 He is entrusting us with these images. \\xa0The number seven is s sacred number.\\xa0 It\\u2019s the number of the divinity.\\xa0 This passage is in reference to God, but it\\u2019s defihitely negative.\\xa0 He\\u2019s not praising God like his father had done.\\xa0 He\\u2019s not cursing Ggod either.\\xa0 It ends with a paradox- Never shall I forget these things, even if I am condemned to live as long as God himself, never.\\xa0 He doesn\\u2019t want to live as long as God- in one night a boy full of life and hope is destroyed.\\xa0 But yet we know, that really Wiesel doesn\\u2019t end his life with despair.\\xa0 He doesn\\u2019t forget, but God is not murdered.\\xa0 His soul is not murdered.\\xa0 The power of evil can go only so far and no further.\\xa0 And there is hope in that.\\xa0
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