The two-day murder of 33,771 Jewish civilians on September 29-30, 1941 in the Kiev ravine was one of the largest single mass killings of the Holocaust.The novel begins as follows: "Everything in this book is true. When I recounted episodes of this story to different people, they all said I had to write the book. The word ‘document’ in the subtitle of this novel means that I have provided only actual facts and documents without the slightest literary conjecture as to how things could or must have happened."

    On that day 600 prisoners armed with stolen guns and grenades attacked the Nazi guards, burned the camp, and fled into the nearby Polish forests. Of these, forty survived to bear witness to man's courage in the face of the greatest evil human history has produced.

    And as the boys grow into young men, they discover in the other a lost spiritual brother, and a link to an unexplored world that neither had ever considered before. In effect, they exchange places, and find the peace that neither will ever retreat from again. . . .

    Bok leaves his village to try his luck in Kiev, and after denying his Jewish identity, finds himself working for a member of the anti-Semitic Black Hundreds Society. When the boy is found nearly drained of blood in a cave, the Black Hundreds accuse the Jews of ritual murder. Arrested and imprisoned, Bok refuses to confess to a crime that he did not commit.

    “I would approach Jews who had never been placed in the Soviet show window by Soviet authorities,” wrote Wiesel. “They alone, in their anonymity, could describe the conditions under which they live; they alone could tell whether the reports I had heard were true or false—and whether their children and their grandchildren, despite everything, still wish to remain Jews. From them I would learn what we must do to help . . . or if they want our help at all.” What he discovered astonished him: Jewish men and women, young and old, in Moscow, Kiev, Leningrad, Vilna, Minsk, and Tbilisi, completely cut off from the outside world, overcoming their fear of the ever-present KGB to ask Wiesel about the lives of Jews in America, in Western Europe, and, most of all, in Israel. They have scant knowledge of Jewish history or current events; they celebrate Jewish holidays at considerable risk and with only the vaguest ideas of what these days commemorate. “Most of them come [to synagogue] not to pray,” Wiesel writes, “but out of a desire to identify with the Jewish people—about whom they know next to nothing.” Wiesel promises to bring the stories of these people to the outside world. And in the home of one dissident, he is given a gift—a Russian-language translation of Night, published illegally by the underground. “‘My God,’ I thought, ‘this man risked arrest and prison just to make my writing available to people here!’ I embraced him with tears in my eyes.”From the Trade Paperback edition.

    Astonished by each new complication, and yet resigned to a life of evasion, Herman navigates a crowded, Yiddish New York with a sense of perpetually impending doom.

    On Jewish Learning collects essays, speeches, and letters that express Rosenzweig’s desire to reconnect the profound truths of Judaism with the lives of ordinary people. An assimilated Jew and scholar of German philosophy, Rosenzweig was on the point of conversion to Christianity when the experience of a Yom Kippur service in 1913 brought him back to Judaism, and he began to study with philosopher Hermann Cohen. Seeking how to be an observant Jew in the modern world, Rosenzweig refused to characterize the traditions of Jewish law as mere rituals, customs, and folkways. His aim for himself and for others was to find Judaism by living it, and to live it by knowing it more deeply.The Wisconsin edition is not for sale in the British Commonwealth, the Republic of Ireland, or South Africa.