Preface to Night by Elie Wiesel
If in my lifetime I was to write only one book, this would be the one. Just as the past lingers in the present, all my writings after Night, including those that deal with biblical, Talmudic, or Hasidic themes, profoundly bear its stamp, and cannot be understood if one has not read this very first of my works.
Why did I write it?
Did I write it so as not to go mad or, on the contrary, to go mad in order to understand the nature of madness, the immense, terrifying madness that had erupted in history and in the conscience of mankind?
Was it to leave behind a legacy of words, of memories, to help prevent history from repeating itself?
Or was it simply to preserve a record of the ordeal I endured as an adolescent, at an age when one’s knowledge of death and evil should be limited to what one discovers in literature?
There are those who tell me that I survived in order to write this text. I am not convinced. I don’t know how I survived; I was weak, rather shy; I did nothing to save myself. A miracle? Certainly not. If heaven could or would perform a miracle for me why not for others more deserving than myself? It was nothing more than chance. However, having survived, I needed to give some meaning to my survival. Was it to protect that meaning that I set to paper an experience in which nothing made any sense?
In retrospect I must confess that I do not know, or no longer know, what I wanted to achieve with my words. I only know that without this testimony, my life as a writer—or my life, period— would not have become what it is: that of a witness who believes he has a moral obligation to try to prevent the enemy from enjoying one last victory by allowing his crimes to be erased from human memory.
It is obvious that the war which Hitler and his accomplices waged was a war not only against Jewish men, women, and children, but also against Jewish religion, Jewish culture, Jewish tradition, therefore Jewish memory.
Convinced that this period in history would be judged one day, I knew that I must bear witness. I also knew that, while I had many things to say, I did not have the words to say them. Painfully aware of my limitations, I watched helplessly as language became an obstacle. It became clear that it would be necessary to invent a new language. Was there a way to describe the last journey in sealed cattle cars, the last voyage toward the unknown? Or the countless separations on a single fiery night, the tearing apart of entire families, entire communities? How was one to speak of them without trembling and a heart broken for all eternity?
Deep down, the witness knew then, as he does now, that his testimony would not be received. After all, it deals with an event that sprang from the darkest zone of man. Only those who experienced Auschwitz know what it was. Others will never know.
But would they at least understand?
Could men and women who consider it normal to assist the weak, to heal the sick, to protect small children, and to respect the wisdom of their elders understand what happened there? Would they be able to comprehend how, within that cursed universe, the masters tortured the weak and massacred the children, the sick, and the old?
And yet, having lived through this experience, one could not keep silent no matter how difficult, if not impossible, it was to speak.
And so I persevered. And trusted the silence that envelops and transcends words. Knowing all the while that any one of the fields of ashes in Birkenau carries more weight than all the testimonies about Birkenau.
Before concluding this introduction, I believe it important to emphasize how strongly I feel that books, just like people, have a destiny. Some invite sorrow, others joy, some both.
Night has been received in ways that I never expected. Today, students in high schools and colleges in the United States and elsewhere read it as part of their curriculum.
How to explain this phenomenon? First of all, there has been a powerful change in the public’s attitude. In the fifties and sixties, adults born before or during World War II showed a careless and patronizing indifference toward what is so inadequately called the Holocaust. That is no longer true.
Back then, few publishers had the courage to publish books on that subject.
Today, such works are on most book lists. Back then, few schools offered courses on the subject. Today, many do. And, strangely, those courses are particularly popular. The topic of Auschwitz has become part of mainstream culture. The most striking example is that of the United States Holocaust Memorial Museum in Washington, D.C.; it has received more than twenty-two million visitors since its inauguration in 1993.
This may be because the public knows that the number of survivors is shrinking daily, and is fascinated by the idea of sharing memories that will soon be lost. For in the end, it is all about memory, its sources and its magnitude, and, of course, its consequences.
Sometimes I am asked if I know “the response to Auschwitz”; I answer that not only do I not know it, but that I don’t even know if a tragedy of this magnitude has a response. What I do know is that there is “response” in responsibility. When we speak of this era of evil and darkness, so close and yet so distant, “responsibility” is the key word. The witness has forced himself to testify. For the youth of today, for the children who will be born tomorrow.
He does not want his past to become their future.
Elie Wiesel KBE (September 30, 1928 – July 2, 2016) was a Romanian-born American Jewish writer, professor, political activist, Nobel Laureate and Holocaust survivor. He was the author of 57 books, written mostly in French and English, including Night, a work based on his experiences as a prisoner in the Auschwitz and Buchenwald concentration camps. He is the author of THE NIGHT TRILOGY: Night, Dawn, Day.
