Elie Wiesel Books

Elie Wiesel is one of the most important thinkers of the modern era. His insights into the human condition are possibly the most profound to come from the Holocaust

In Messengers of G-d, Wiesel takes classic characters using classic midrash and make them utterly modern. This book might be a surprise to those familiar with Wiesel only through his Holocaust texts, but it should also be a pleasant surprise. From Adam to Yitchak to Job, Biblical characters are infused with a universality largely forgotten by modern commentators.

While this is essentially a Jewish book, it should be enjoyable to anyone who's wanted to study either Classic or Biblical texts.

There should be a warning posted in the front cover of this book.

Warning: The author blames God for everything. Wiesel takes an extremely humanistic viewpoint of God. He portrays God as having doubts and being defeated by Adam's sin. He excuses Adam, and blames Eve for everything, even going so far as to say that Adam didn't know what he was partaking of. He tries to get Adam off the hook by saying God set him up to fail.

In one analysis of the story of Cain and Abel, he feels pity for Cain and blames Abel (pg 56) for the crime. At other points, he makes excuses for Cain, as if he was an innocent victim manipulated and picked on by God. Wiesel states that Cain is not responsible and had not done anything wrong. Meanwhile he missed the entire point that God was not pleased with Cain's offering because Cain was "doing it his own way", not God's way. He was offering fruit of the cursed earth, rather than a lamb, which points to the Lamb of God. We must do things God's way, not our own way. But Wiesel does not understand, instead he blames God, blames Abel and excuses Cain.

And sure enough, he sympathizes with Esau's plight, without realizing that Esau thought of his birthright at such low esteem that he sold it for a bowl of beans. Sure, Jacob shouldn't have tricked his father, but then his father shouldn't have gone against God's stated will of blessing the younger before the elder. God already foreknew that Jacob/Israel would desire the blessings of God and spiritual, and that Esau would reject God, being fleshly and worldly. Hence God is entirely right in choosing who he will bless and who he will set aside.

After meandering through Genesis and the life of Moses, he finally lights on Job, saying "I'm offended by his surrender in the text. Job's resignation as man was an insult to man. He should not have given in so easily. He should have continued to protest." Wiesel missed the entire spiritual application here. Job did not sin with his lips, Job submitted to God's plan, and Job discovered that he had too much pride, and put his hands over his lips.

40:1 Moreover the LORD answered Job, and said,
40:2 Shall he that contendeth with the Almighty instruct him? he that
reproveth God, let him answer it.
40:3 Then Job answered the LORD, and said,
40:4 Behold, I am vile; what shall I answer thee? I will lay mine hand
upon my mouth.
40:5 Once have I spoken; but I will not answer: yea, twice; but I will
proceed no further.

Wiesel was so disappointed with Job's submission that he wishes that this ending was not in the Bible. He speculates that maybe it was added later, preferring to leave Job suspended in dust and ashes, scraping boils with a potsherd. "I prefer to think that the Book's true ending was lost. That Job died without having repented, without having humiliated himself; that he succumbed to his grief an uncompromising and whole man."

Wiesel ends the book with "What remains of Job? ... An example, perhaps." Yes, Job is an example and a good and wise example. But Wiesel sees Job as a personification of man's search for justice and truth, "to transform divine injustice into human justice and compassion." In Wiesel's eyes, humans are above God. Hence the warning label needed. He should follow Job's example instead, because Job is rejoicing that he will see God. I wish Wiesel could repent and have Job's hope and joy.

19:25 For I know that my redeemer liveth, and that he shall stand at the
latter day upon the earth:
19:26 And though after my skin worms destroy this body, yet in my
flesh shall I see God:

Elie Weisel has a very descriptive style. He is able to describe the many possible interpretations of the characteristics of Adam, Cain, Abel, Isaac, Joseph, Jacob, Esau, Moses, and Job. Especially interesting is the description of how G-d created Eve. Why from the ribs as opposed to the eyes, head, neck, etc.. Interesting stuff and I won't spoil it by giving you readers the analogy. The snake's role in Eve leading Adam astray is dealt with from many interesting points of view. The punishment of Cain is quite unique according to Weisel's theory.

Anyway, the parables are a little hard to interpret and some of the stories ramble a bit without comming to a point. But there are many captivating parts and the beautiful imagery makes me rate this four stars.

Wiesel has conceived an amazing and important set of human beings from several Biblical figures. People, strong and weak, right and wrong, very much flesh and bones, are presented from the unique perspective of a Holocaust survivor who sees human natures in the extremes of good and evil. What was it like for Job? How flawed were the Forefathers? And how did their personal relationships with the Almighty lead to inner peace? Most remarkably, a portrait of the Lord emerges as few scholars have painted. The juxtaposition of, for example, Moses and Abraham, with their individualities crisply drawn is a new level in Biblical scholarship, and most relevent for us today. When faced with the challenges of life, the people of the Bible are as human as each and all of us. This book is truely a gift to mankind.

This book is difficult for me to describe, I guess I can only say that along with 'Man's Search for Meaning' by Viktor E. Frankl, 'Souls on Fire' by Elie Wiesel is among the two books that have changed my life.In these powerful and beautiful stories of Jewish Hasidic masters Elie Wiesel teaches us to fight depression by deliberately cultivating joy,that we must enjoy life in spite of life,that death is never the answer,and that that life is sacred,so much so that in spite of anything we have suffered we must say yes to this life.
In sum this book (and Frankl's) should be read by all who struggle with sadness.It is a very poetic and life-affirming book by a survivor who has seen ultimate evil in man and yet still affirms the holiness of our lives.

I was disappointed with this work. It is more about Elie Weisel then about chassidic stories. Many of the stories are familiar to me, and in all cases they appear distorted and many times the point of the story is missing. To summarize, as one of the stories said, He didn't hear what was said, and didn't write what he heard.

Hassidism, its tales, legends, and masters, has always been a source of mystery and confusion. "Souls on Fire" is a journey through Hassidism. Traveling from the source and further development of this unique Jewish religious manifestation is a joy when led by the mind and sould of Elie Wiesel. His personal and emotional input, the tales and legends included throughout the book, and his non-academic but rather humane approach (a typical Hassid) is the most sincere attempt in trying to understand and "speak of the unspeakable," sparkling light into a religious fervor born out of anguish and despair. The purpose is not to agree or understand, but rather to believe.

It's amazing how everything Wiesel touches turns to gold, and here, he's done it again.

The Chassidic masters Wiesel portrays were passionate about Judaism in a way any modern reader can relate to. Wiesel deftly brings that message home time and time again, evoking not only the syrupy nostalgia of most volumes of "Rebbe stories", but also a very immediate committment to Jewish life.

A masterpiece, this would also make an excellent gift for anyone interested in Jewish spirituality.

Nobel laureate Elie Wiesel tells tales, his wife provides translations, and Dr Podwal includes his magical drawings. Wiesel's commentaries are printed in red (for example, for the Four Sons, he comments on the idea of Four Generations and the transmittal of heritage from knowing (wise) to not-knowing(cant even ask the question)). The classic Hebrew and English text of the traditional haggadah are in black ink. The Haggadah is in Right to Left format. While in English and Hebrew, there are no transliterations.

fantastic! a true eye opener! a cute book with really neat and fun information! this book will explain a lot about tradition and passover!

Nobel Peace Prize winner and Holocaust survivor Elie Wiesel returns to thoughtful biography of major figures of Judaism in this fine collection. A modern-day prophet, Wiesel commands our attention because of his moving personal story of perseverance in the face of unspeakable horror (which he tells unforgettably in Night (Oprah's Book Club)), because of his wonderfully beautiful poetic prose, and because of his extraordinary insight.

In this volume, Wiesel addresses Ishamel, Hagar, Lot's wife, Aaron, Miriam, Nadab, Abihu, Esau, Jethro, Gideon, Samson, Saul, Samuel, Isaiah, and Hosea among Biblical characters, as well as Tarfon, Yehoshua ben Levi, Abbaye, and Rava among Talmudic sages and Zanz and Sadigur among the Hasidic masters.

This is territory that Wiesel has periodically explored before. He writes of other Biblical characters in Messengers of God: Biblical portraits and legends (where he tells of Adam, Cain, Abel, Isaac, Jacob, Joseph, Moses, and Job), Five Biblical Portraits (where he tells of Joshua, Elijah, Saul, Jeremiah, and Jonah), Sages and Dreamers: Biblical, Talmudic, and Hasidic Portraits and Legends (where he tells of Noah, Jephthah and his daughter, Ruth, Solomon, Ezekiel, Daniel, Ezra, Nehemiah, and Esther), and in his chapter in the anthology Congregation: Contemporary Writers Read the Jewish Bible (Ezekiel again). He also writes on Talmudic sages in Sages and Dreamers: Biblical, Talmudic, and Hasidic Portraits and Legends. And he also writes of Hasidic Sages in Souls on Fire: Portraits and Legends of Hasidic Masters and Four Hasidic Masters and Their Struggle Against Melancholy (Ward-Phillips Lectures in English Language & Literature).

Wiesel repeatedly helps us to see surprisingly fresh perspectives in these long-examined vistas. His reexamination proves the enduring value of the great Biblical Texts. And with the significance of his contribution, he reassures us of the continuing worth of the human soul.

The name "Israel" means something like "he who wrestles with God". And one of the unique things about the Jewish faith, is that it is the only major world religion whose adherents feel free to dispute with their Maker.

After his horrible traumas in the Holocaust, Wiesel thought for a while that he was through with religion. But his own children came along, and he found himself teaching them Torah. So he has stayed connected with his tradition, however uneasily, and has produced some genuine Jewish classics over the years, questioning all the while.

This tradition of dispute is the real subject here, not so much the sketches of the minor Biblical characters. For each, Wiesel records their appearances in Scripture, and wonders why they meet the fates that they do. "Why" is the constant refrain. Why does Miriam get a harsher punishment than the others around her? Why does Lot's wife look back; and why doesn't Lot? Why is Aaron such a jellyfish? The Almighty isn't talking, so Wiesel just records his puzzlement and sometimes his dismay, and moves on.

This book isn't as rewarding as his first collection of tales of the Hasidim, _Souls On Fire_. Even the most goyish reader could feel part of the Hasidic family in that warm, wonderful book. This one isn't quite up to that level. But he does take the reader places, and it is good to more closely consider these lesser Biblical characters. Even if we don't get all the answers he asks for.

Friedman's interpretations of the thought of Heschel and Wiesel are done with reverence and consideration. They do not however in my view attain a depth of perception which would fully bring out the value of both of these great peoples' thought.

This book is really much shorter than one would expect from 88 pages plus covers. There isn't much on those 88 pages. But what is on them is interesting.

There is a brief introduction by Shashi Tharoor. After that is a short speech by Kofi Annan. In that speech Annan does say "let us acknowledge that the United Nations' record on anti-Semitism has at times fallen short of our ideals." And he calls the 1975 resolution equating Zionism with racism (since rescinded) "especially unfortunate." These are mild words from Annan, but they ought not be ignored. Slaughters of Jews were often triggered by a few words, and opposition to such slaughters may similarly be triggered by what look to us now as just a few words. Annan needs to be applauded for saying what he did, even though I think he ought to have said more.

We then see a short but excellent speech by Elie Wiesel. Wiesel does mention the extremely counterproductive Durban racism conference, and I think Annan ought to have done so as well.

The rest of the book includes some very interesting photos, many of them well-chosen examples of anti-Semitic propaganda. I do think there is an exception: the flyer about a conference at Rutgers in 2003 does not look like an example of anti-Semitism but appears to be protesting an anti-Israel hate fest. This flyer ought to have been described as such, and I'm deducting a star for including it without explaining it.

From the moment I started reading this book, I was captivated by the series of events that occurred. It's amazing that anyone survived the grasp of the Nazis and their willing collaborators. However, Mr. Halpern's recounting of his experiences puts the reader right into the action. The vivid descriptions of the constant life and death struggle give the reader an appreciation of all series of events that separate the survivors from the six million of his fellow Jews who were murdered in the Holocaust. I would recommend this book for people who are studying the Holocaust and those looking for inspiring stories of people whose faith helped them to survive against high odds.

This book is a collection of four lectures delivered at Northwestern Univeristy in 1977. It takes four different approaches to the Holocaust: The Holocaust as literay inspirartion, as history, as living memory, and as a problem in moral choice. Elie Wiesel's lecture, like his novels, is very poetic and gripping--however, he doesn't really say very much, instead, he asks a great many "why" questions--which is perhaps all anyone can do. The lectures of Lucy Dawidowicz and Dorothy Rabinowitz are interesting in that they reveal the depth and breadth of the historical and personal record of the Holocaust as well as the extreme importance to the Jews of recording and remembering. Robert McAfee Brown confronts the difficult issue of potential Christian complicity in the Holocaust and the great question of theodicy--how can we believe in God after the Holocaust? He also provides some good analysis of Elie Wiesel's novels, which he sees as a pilgramage.

I was touched by this book. I didn't know a book could change your life. After all, it's only words. And we live in an era ruled by the power of images.But Elie Wiesel, despite all suffering and humiliation that he faced during his life, brings us joy and hope . Joy and hope is his answer to the ashes of the holocaust. If the jews are the chosen people, then Elie Wiese is my vote for role model.

The book was almost too well researched, giving every minor detail of Korczak's life as well as those of his companions. It was, however, worth learning about a national hero from Poland.