Finally, in 1959, Arthur Wang of Hill & Wang agreed to take on “Night.” The first reviews were positive. Gertrude Samuels, writing in the Book Review, called it a “slim volume of terrifying power.” Alfred Kazin, writing in The Reporter, said Wiesel’s account of his loss of faith had a “particular poignancy.” After the Kazin review, the book “got great reviews all over America, but it didn’t influence the sales,” Wiesel said.
The trial of Adolf Eichmann in 1961 brought the Holocaust into the mainstream of American consciousness. Other survivors began writing their stories — but with higher visibility came the first glimmerings of criticism. In a roundup of Holocaust literature in Commentary in 1964, the critic A. Alvarez said “Night” was “beyond criticism” as a “human document,” but called it “a failure as a work of art.” Wiesel, he argued, had failed to “create a coherent artistic world out of one which was the deliberate negation of all values.”
By the early ’70s, the Holocaust had become a topic of study in universities, spurred in part by the rise of “ethnic studies” more generally and a surge of interest in Jewish history after Israel’s dramatic military victory in the Israeli-Arab wars of 1967 and 1973. Wiesel, who had moved to New York in the mid-’50s, began lecturing regularly at the 92nd Street Y in Manhattan and teaching at the City University of New York. (Since 1976 he has taught at Boston University.)
Although his books were all reviewed respectfully, some critics questioned Wiesel’s role as a self-appointed witness. “His personal project has been to keep the wounds of Auschwitz open by repeatedly pouring the salt of new literary reconstructions upon them, and thus to prevent the collective Jewish memory — and his own — from quietly letting the wounds heal,” Leon Wieseltier, now the literary editor of The New Republic, wrote in Commentary in 1974. Reviewing Wiesel’s novel “The Oath,” about a pogrom, Wieseltier criticized Wiesel for “turning history into legend.” His characters were “archetypes of the varieties of Jewish pain,” Wieseltier wrote, so “what remains is ... a kind of elaborate superficiality which does justice neither to the author’s intentions nor to his terrible subject matter.”
In 1978, President Carter appointed Wiesel to a commission that eventually created the Holocaust Museum. In Wiesel’s mind, the “real breakthrough” that brought “Night” into wide view came in 1985, when he spoke out against President Reagan’s planned visit to the Bitburg military cemetery in Germany, where SS members were buried. While Reagan was awarding him a Congressional Gold Medal at the White House, Wiesel told him: “That place, Mr. President, is not your place. Your place is with the victims of the SS.” The next day, Wiesel’s words were on front pages worldwide. (Reagan still made the trip.)
Wiesel was awarded the Nobel Peace Prize the following year. The Nobel committee called Wiesel “a messenger to mankind,” teaching “peace, atonement and human dignity.” Wiesel’s “commitment, which originated in the sufferings of the Jewish people, has been widened to embrace all repressed peoples and races.” By the late ’90s, “Night” was a standard high school and college text, selling around 400,000 copies a year.
Yet some critics have homed in on the very qualities that have helped “Night” find a broad readership. Some have criticized Wiesel for universalizing — and even Christianizing — Jewish suffering. In “The Holocaust in American Life” (1999), the historian Peter Novick cites crucifixion imagery in “Night” as evidence of the “un-Jewish” or Christian tenor to much Holocaust commemoration. Others have suggested Wiesel may have revised the book to appeal to non-Jewish readers. In a 1996 essay, Naomi Seidman, a Jewish studies professor at Berkeley’s Graduate Theological Union, detected strong notes of vengeance in the Yiddish version. In the final scene, after the camp has been liberated, Wiesel writes of young men going into Weimar “to rape German girls.” But there’s no mention of rape in the subsequent French or English translations. Wiesel said his thinking had changed between versions. “It would have been a disgrace to reduce such an event to simple vengeance.”
To Lawrence L. Langer, an eminent scholar of Holocaust literature and a friend of Wiesel’s, what sets “Night” apart is a moral honesty that “helps undermine the sentimental responses to the Holocaust.” To Langer, “Night” remains an essential companion — or antidote — to “The Diary of Anne Frank.” That book, with its ringing declaration that “I still believe that people are really good at heart,” is “easy for teachers to teach,” Langer said, but “from the text you don’t know what happened when she died of typhus, half-starved at Bergen-Belsen.” Wiesel takes a similar view. “Where Anne Frank’s book ends,” he said, “mine begins.”Continue reading the main story
Analysis of Elie Wiesel's Night Essay
1672 Words7 Pages
The Holocaust changed the lives of many. Those that survived have many terrifying stories to tell. Many survivors are too horrified to tell their story because their experiences are too shocking to express in words. Eli Wiesel overcomes this fear by publicly relaying his survival of the Holocaust. "Night", his powerful and moving story, touches the hearts of many and teaches his readers a great lesson. He teaches that in a short span of time, the ways of the world can change for the worst. He wants to make sure that if the world didn't learn anything from hearing about the atrocities of the Holocaust, maybe they'll be able to learn something from Elie's own personal experience. Usually, a person can internalize a situation better…show more content…
Eliezer was taught that God is supposed to be filled with good, yet as he goes through the Holocaust, he thinks that maybe God doesn't exist at all . As he and his father are walking through Auschwitz, he sees the Nazi's burning babies in a large pit. While his father began whispering to himself the prayer for the dead, reciting "may his name be blessed and magnified...," Eliezer asks himself, thinking that he would be burned as well, "Why should I bless his name? The Eternal, Lord of the Universe...was silent. What had I to thank him for?"(Page 31) This is the beginning of his lack of faith in god. As Eliezer and his father were together in Buna, an occasional public hanging would take place. Hangings were executed not only for those that committed a crime, but also for the prisoners of the camp, in order to learn a lesson from the accused. In Buna, one of three prisoners who were hung was a little boy, who was a servant of a member of the resistance group in the camp. Once the boy was publicly hung, the boy was still alive, just hanging there on the noose for about half an hour. As the prisoners in the camp were forced to watch the hanging, they began to cry. Eliezer said that even though there were so many hangings, this was the first time everyone was crying. At that moment, a prisoner asked out loud "Where is God now?"(Page 62) and Eliezer answered to himself "Where is he?