Brenda Van Riper
Bosch
Honors English 10
10 January 2009
Pages1-10
Page 9
Quote:
“We drank we ate we sang. The bible bade us rejoice during the seven days of the feast, to be happy. But our hearts were not in it. Our hearts had been beating more rapidly for some days. We wished the feast were over, so that we should no longer have to play this comedy any longer.”
Reflection:
I think it is a bit weird how they want the religious feast to stop. If giving their religious a throw down like this does that predict that it will aslo happen in the future? Wishing it should be over is just abnormal because religious is not to be tossed around like that.
Pages 11-20
Page 14
Quote:
“Then at last at one o’clock in the afternoon came the signal to leave. There was joy yes joy. Perhaps they though that God could have devised no torment in hell worse that that road beneath a blazing sun that anything would be presentable to that…slowly heavily the possessing made it’s say to the gate of the ghetto.”
Reflection:
It is sad that they think they are leaving to somewhere nice that they really are leaving to a bad place. I would have tried to run away and get away from getting on the train thing. I predict that from now on it’s going to be hard for them to survive. But Elie does survive and it is good that he is strong enough to.
Pages 21-30
Page 22
Quote:
“It was Madame Schachter standing on the middle of the wagon in the pale light from the windows she looked like a withered tree in a cornfield she pointed her arm toward the window screaming “Look, look at it. Fire. A terrible fire. Mercy Oh that fire.”
Reflection:
Is this lady like physic or something because when they arrive there is smoke and fire from the crematorium. Too bad they don’t believe her. They beat her down while she has a little son next to her, just to make her shut up. I think that was totally uncalled for, they could of just tired her up and gagged her so she wouldn’t talk.
Pages 31-40
Page 32
Quote:
“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.”
Reflection:
This is where Elie introduces the theme of spiritual crisis and his loss of faith in God and mostly everything else. Everything he has once believed is not turned upside down. I don’t know this man got through all this; he is one tough little cookie. I don’t know if I would be able to get through this.
Pages 41-50
Page 42
Quote:
“Take care of your son. He’s very weak and dried up. Look after him well, to avoid the selection. Eat! It doesn’t matter what or when. Eat everything you can. The weak don’t hand about for long here..”
Reflection:
The only way to survive here is to eat and work and to get through the selection process. Elie must have eaten a good amount in order to survivor and to get through this camp is a tough task to get through.
Pages 51-60
Page 52
Quote:
“This was Franek’s chance to torment my father and to thrash him savagely every day. Left, right, punch! Left, right, clout!”
Reflection:
Oh this poor old man. I would hate to see my father get beaten like that or anyone get beaten like that is so uncalled for. Elie tries to teach his father how to march better but he does not get any better. His dad seems like a good man and should not be beaten for not marching correctly just to get it on the sons nerves.
Pages 61-70
Page 62
Quote:
“Behind me I heard the same man asking: Where is God now? And I heard a voice within me answer him: “Where is he? Here He is- He is hanging here on this gallows….” That night the soup tasted of corpses.”
Reflection:
Before this they saw a boy getting hung. At this point Elie believes that God is dead and that he had no longer had faith. He now only cares about himself and his father. He just needs to survive now.
Pages 71-80
Page 73
Quote:
“In 3 days I shall no longer be here…Say the Kaddish for me.”…..And three days after he had gone we forgot to say the Kaddish.”
Reflection:
Lost faith in everything, don’t care about anything but their own life, and the life of their family if they even had anyone left. Elie had his father. Elies father is his whole support throughout this whole book. I think that Elies father is a good man. They forgot to say the Kaddish because no one cares anymore.
Pages 81-90
Page 81
Quote:
“I was putting one foot in front of the other mechanically. I was dragging it with me this skeletal body, which weighed so much. If only I could have for rid of it! In spite of my efforts not to think about it, I could feel myself as two entities- my body and me. I hated it.”
Reflection:
This is were they are running to the place because the camp was getting bombed and attacked and they needed to go somewhere safer. Elies foot had just had surgery done and he should he in bed rest, but instead he has to run twenty-three miles to get to the destination that they are going to. Elie has no more faith.
Pages 91-100
Page 96
Quote:
“Meir. Meir my boy! Don’t you recognize me? I’m your father…. You’re hurting me… you’re killing your father! I’ve got some bread…for you too….for you too…”
Reflection:
A son is attacking his own father just to get a piece of bread when he was going to share it in the first place, that is just wrong in my opinion. They have lost everything so why not keep the one that that could matter, family. All this violence to see at such a young age, I don’t know how I would deal with it if I was him.
Pages 101-109
Page 109
Quote:
“One day I was able to get up, after gathering all my strength. I wanted to see myself in the mirror hanging on the opposite wall. I had not seen myself since the ghetto. From the depths of the mirror, a corpse gazed back at me. The look in his eyes as they stared into mine has never left me.”
Reflection:
After not seeing yourself for a long time, like a few years, is crazy I wouldn’t want to see how much I aged. All he sees in a corpse with no faith and nothing left in it because everything he ever cared about is dead. This poor boy experiencing all this at just the age of 15. He survived and he is very brave and strong for that.
Sunday, January 11, 2009
Night Essay
Brenda Van Riper
Bosch
Honors English 10
18 December 2008
Dehumanization
In the book Night by Elie Wiesel, Elie, his father and his fellow Jews experience dehumanization. Dehumanization is to deprive of human qualities or attributes. The Jews in the concentration camps, in Germany during World War II, was gradually reduced the Jews too little more than "things" which was a nuisance to the Nazis. The Nazis dehumanized Elie, his father, and his fellow Jews to little more than “things” by going through the selection process, treating them like cattle in the train carts, and calling them by number and not name.
Generally, most people would like to be treated like people and not just “things.” For the Jews of Sighet they wanted to be treated like people, but they were dehumanized by the Nazis to little more than "things." During the selection process the SS team would see who is fit to continue working and who is not, the Jews who were not fit to continue working would be shot and then cremated. This is depriving them of human qualities because they should be able to be as weak or as strong as they choose to look and be as athletic as they want or do not want. Along the way the SS would always threaten to shoot anyone if they did one thing wrong. Or they would threaten to hit them like they did Elies father because he could not march correctly and one of the members knew that it would get under Elies skin. They pick and choose which people they would like to keep, as if they were chicken or cattle. This dehumanizes the Jews of Sighet by treating them like they are animals, picking the strong from the weak, and killing off the weak ones with no mercy. How could they expect the people to pass the selection process with how they mean they are to them, how they were fed, and the overall the beatings and other violent things that happened to them in the camp. That slims down the process, the ones who could not take beatings from the SS, would be terminated. Elie was beaten once, and also got whipped on his back, and they put him through a selection process when he is injured most likely, he could be sore, or have internal damage, and they pick and choose which one they want, luckily he made it though the process of selection. It is not fair and it is dehumanizing, the Jews of Sighet were reduced down to little more than “things” by going through the selection process that the goes on in the camp.
Furthermore, the Jews of Sighet were transported from the Ghetto to Auschwitz in a train cart. This cart was filled with people, so many Elie could not move, or lay down. They all must stand in order to sleep or do anything they wish to do. This is depriving them of their human qualities because they are closed inside there for a long time without being able to sit or sleep because they have to stand. They also have to go to the bathroom in the same train box. One time they beat a woman named Madame Schachter because she would not be quite because they were so cramped in this little cart. They were in this cart like a herd of cattle; they had no restrooms or anything. Their was no food, other that what they brought which was gone in a few days. On another train ride, people would throw bread into the carts just to watch people fight over it like savages. One time “A piece fell into our wagon. I decided that I would not move. Anyway, I knew that I would never have the strength to fight with a dozen savage men!” (Wiesel 95) The woman who threw this piece of break in caused a son to kill his father, and the son to be killed by other savage men fighting over the bread. It is as if that woman wanted to see a cockfight, two chickens or in this case people, fight over a piece of bread. This is dehumanizing to the Jews by throwing them food like they were caged animals at a feeding zoo. At stops along the way people who would die in this cart would be thrown out at one of the stops, like they were pieces of garbage, and they were to the people who ran the camps. Elies father almost got thrown out because he would not wake up, but in the end he woke up. Elies main support through the whole book is his father. This is reducing the Jews to little more than “things” because it is as if they are not human and no more than “things” in the carts to their next destination.
Lastly, the Jews were dehumanized by the Nazis to little more than “things” by getting called by number and not name. All the people in the concentration camp had numbers, it was engraved in their arm with a needle. Elie says, ”I became A-7713. After that I had no other name.” (39) This has torn their identity; they are now no one, just a number. Being known as a number can effect how a person sees himself or herself. Going through this experience cost Elie to lose faith in everything. This is dehumanizing because it shows they are not treated like people and not given their own names to be called by, they are just numbers. The SS and the other people who worked at these concentration camps had names, and were called by name, but not the Jews, they were just called by number, which is dehumanizing because it shows that the Nazis don’t care. They Nazis could care less if they learned all the names because they thought that Jews should be excluded from society. Also because taking away their name is taking away an attribute, which in the definition of dehumanization, to deprive human qualities or attributes, therefore this is dehumanizing to call someone by number and not name because it is depriving them of attributes.
Therefore, the Nazis dehumanized the Jews of Sighet by reducing them down to little more than “things.” They did this by going through the selection process like they were animals, separating the weak from the strong and discarding the weak to the cremator. Also treating them like cattle in the train carts keeping them cooped up in their for days at a time. Lastly, calling them by number and not name, which has torn their identity.
Cite
Wiesel, Elie. Night. Twenty-fifth. Perma-Bound, 1960.
Bosch
Honors English 10
18 December 2008
Dehumanization
In the book Night by Elie Wiesel, Elie, his father and his fellow Jews experience dehumanization. Dehumanization is to deprive of human qualities or attributes. The Jews in the concentration camps, in Germany during World War II, was gradually reduced the Jews too little more than "things" which was a nuisance to the Nazis. The Nazis dehumanized Elie, his father, and his fellow Jews to little more than “things” by going through the selection process, treating them like cattle in the train carts, and calling them by number and not name.
Generally, most people would like to be treated like people and not just “things.” For the Jews of Sighet they wanted to be treated like people, but they were dehumanized by the Nazis to little more than "things." During the selection process the SS team would see who is fit to continue working and who is not, the Jews who were not fit to continue working would be shot and then cremated. This is depriving them of human qualities because they should be able to be as weak or as strong as they choose to look and be as athletic as they want or do not want. Along the way the SS would always threaten to shoot anyone if they did one thing wrong. Or they would threaten to hit them like they did Elies father because he could not march correctly and one of the members knew that it would get under Elies skin. They pick and choose which people they would like to keep, as if they were chicken or cattle. This dehumanizes the Jews of Sighet by treating them like they are animals, picking the strong from the weak, and killing off the weak ones with no mercy. How could they expect the people to pass the selection process with how they mean they are to them, how they were fed, and the overall the beatings and other violent things that happened to them in the camp. That slims down the process, the ones who could not take beatings from the SS, would be terminated. Elie was beaten once, and also got whipped on his back, and they put him through a selection process when he is injured most likely, he could be sore, or have internal damage, and they pick and choose which one they want, luckily he made it though the process of selection. It is not fair and it is dehumanizing, the Jews of Sighet were reduced down to little more than “things” by going through the selection process that the goes on in the camp.
Furthermore, the Jews of Sighet were transported from the Ghetto to Auschwitz in a train cart. This cart was filled with people, so many Elie could not move, or lay down. They all must stand in order to sleep or do anything they wish to do. This is depriving them of their human qualities because they are closed inside there for a long time without being able to sit or sleep because they have to stand. They also have to go to the bathroom in the same train box. One time they beat a woman named Madame Schachter because she would not be quite because they were so cramped in this little cart. They were in this cart like a herd of cattle; they had no restrooms or anything. Their was no food, other that what they brought which was gone in a few days. On another train ride, people would throw bread into the carts just to watch people fight over it like savages. One time “A piece fell into our wagon. I decided that I would not move. Anyway, I knew that I would never have the strength to fight with a dozen savage men!” (Wiesel 95) The woman who threw this piece of break in caused a son to kill his father, and the son to be killed by other savage men fighting over the bread. It is as if that woman wanted to see a cockfight, two chickens or in this case people, fight over a piece of bread. This is dehumanizing to the Jews by throwing them food like they were caged animals at a feeding zoo. At stops along the way people who would die in this cart would be thrown out at one of the stops, like they were pieces of garbage, and they were to the people who ran the camps. Elies father almost got thrown out because he would not wake up, but in the end he woke up. Elies main support through the whole book is his father. This is reducing the Jews to little more than “things” because it is as if they are not human and no more than “things” in the carts to their next destination.
Lastly, the Jews were dehumanized by the Nazis to little more than “things” by getting called by number and not name. All the people in the concentration camp had numbers, it was engraved in their arm with a needle. Elie says, ”I became A-7713. After that I had no other name.” (39) This has torn their identity; they are now no one, just a number. Being known as a number can effect how a person sees himself or herself. Going through this experience cost Elie to lose faith in everything. This is dehumanizing because it shows they are not treated like people and not given their own names to be called by, they are just numbers. The SS and the other people who worked at these concentration camps had names, and were called by name, but not the Jews, they were just called by number, which is dehumanizing because it shows that the Nazis don’t care. They Nazis could care less if they learned all the names because they thought that Jews should be excluded from society. Also because taking away their name is taking away an attribute, which in the definition of dehumanization, to deprive human qualities or attributes, therefore this is dehumanizing to call someone by number and not name because it is depriving them of attributes.
Therefore, the Nazis dehumanized the Jews of Sighet by reducing them down to little more than “things.” They did this by going through the selection process like they were animals, separating the weak from the strong and discarding the weak to the cremator. Also treating them like cattle in the train carts keeping them cooped up in their for days at a time. Lastly, calling them by number and not name, which has torn their identity.
Cite
Wiesel, Elie. Night. Twenty-fifth. Perma-Bound, 1960.
Definitions
Brenda Van Riper
Bosch
Honors English 10
13 December 2008
Definitions
1.prostrate-
-to cast (oneself) face down on the ground in humility, submission, or adoration.
-to lay flat, as on the ground.
-to throw down level with the ground.
2.interlude-
-an intervening episode, period, space, etc.
-a short dramatic piece, esp. of a light or farcical character, formerly introduced between the parts or acts of miracle and morality plays or given as part of other entertainments.
-one of the early English farces or comedies, as those written by John Heywood, which grew out of such pieces.
3. reprieve-
- to delay the impending punishment or sentence of (a condemned person).
- to relieve temporarily from any evil.
-a respite from impending punishment, as from execution of a sentence of death.
4. rations-
-a fixed allowance of provisions or food, esp. for soldiers or sailors or for civilians during -a shortage: a daily ration of meat and bread.
-an allotted amount: They finally saved up enough gas rations for the trip.
to supply, apportion, or distribute as rations (often fol. by out): to ration out food to an army.
5. dysentery-
- an infectious disease marked by inflammation and ulceration of the lower part of the bowels, with diarrhea that becomes mucous and hemorrhagic.
- An inflammatory disorder of the lower intestinal tract, usually caused by a bacterial, parasitic, or protozoan infection and resulting in pain, fever, and severe diarrhea, often accompanied by the passage of blood and mucus.
- an infection of the intestines marked by severe diarrhea
6. robust-
- strong and healthy; hardy; vigorous: a robust young man; a robust faith
- strongly or stoutly built
- suited to or requiring bodily strength or endurance
7. quarantine-
- a strict isolation imposed to prevent the spread of disease.
- a period, originally 40 days, of detention or isolation imposed upon ships, persons, animals, or plants on arrival at a port or place, when suspected of carrying some infectious or contagious disease.
- a system of measures maintained by governmental authority at ports, frontiers, etc., for preventing the spread of disease.
8. apathy-
- absence or suppression of passion, emotion, or excitement.
- lack of interest in or concern for things that others find moving or exciting.
- Lack of interest or concern, especially regarding matters of general importance or appeal; indifference.
9. humane-
- characterized by tenderness, compassion, and sympathy for people and animals, esp. for the suffering or distressed
- of or pertaining to humanistic studies.
- Characterized by kindness, mercy, or compassion
10. grimace-
- a facial expression, often ugly or contorted, that indicates disapproval, pain, etc.
- To make a sharp contortion of the face.
- a contorted facial expression
11. nocturnal-
- of or pertaining to the night
- done, occurring, or coming at night
- active at night
12. livid-
- having a discolored, bluish appearance caused by a bruise, congestion of blood vessels, strangulation, etc., as the face, flesh, hands, or nails.
- dull blue; dark, grayish-blue.
- enraged; furiously angry
13. pious-
- having or showing a dutiful spirit of reverence for God or an earnest wish to fulfill religious obligations.
- characterized by a hypocritical concern with virtue or religious devotion; sanctimonious.
- practiced or used in the name of real or pretended religious motives, or for some ostensibly good object; falsely earnest or sincere
14. interminable-
- incapable of being terminated; unending
- monotonously or annoyingly protracted or continued; unceasing; incessant
- having no limits
15. wizened-
- To dry up
- withered; shriveled
- To cause to wither, shrivel, or dry up
16. morale-
- emotional or mental condition with respect to cheerfulness, confidence, zeal, etc., esp. in the face of opposition, hardship, etc.
- The state of the spirits of a person or group as exhibited by confidence, cheerfulness, discipline, and willingness to perform assigned tasks.
- a state of individual psychological well-being based upon a sense of confidence and usefulness and purpose
17. infernal-
- hellish; fiendish; diabolical
- extremely troublesome, annoying, etc.
- of, inhabiting, or befitting hell.
18. refuge-
- shelter or protection from danger, trouble, etc
- a place of shelter, protection, or safety.
- anything to which one has recourse for aid, relief, or escape.
19. oppressive-
- burdensome, unjustly harsh, or tyrannical
- causing discomfort by being excessive, intense, elaborate, etc.
- distressing or grievous
20. expelled
- to drive or force out or away; discharge or eject
- to cut off from membership or relations
- To discharge from or as if from a receptacle
Bosch
Honors English 10
13 December 2008
Definitions
1.prostrate-
-to cast (oneself) face down on the ground in humility, submission, or adoration.
-to lay flat, as on the ground.
-to throw down level with the ground.
2.interlude-
-an intervening episode, period, space, etc.
-a short dramatic piece, esp. of a light or farcical character, formerly introduced between the parts or acts of miracle and morality plays or given as part of other entertainments.
-one of the early English farces or comedies, as those written by John Heywood, which grew out of such pieces.
3. reprieve-
- to delay the impending punishment or sentence of (a condemned person).
- to relieve temporarily from any evil.
-a respite from impending punishment, as from execution of a sentence of death.
4. rations-
-a fixed allowance of provisions or food, esp. for soldiers or sailors or for civilians during -a shortage: a daily ration of meat and bread.
-an allotted amount: They finally saved up enough gas rations for the trip.
to supply, apportion, or distribute as rations (often fol. by out): to ration out food to an army.
5. dysentery-
- an infectious disease marked by inflammation and ulceration of the lower part of the bowels, with diarrhea that becomes mucous and hemorrhagic.
- An inflammatory disorder of the lower intestinal tract, usually caused by a bacterial, parasitic, or protozoan infection and resulting in pain, fever, and severe diarrhea, often accompanied by the passage of blood and mucus.
- an infection of the intestines marked by severe diarrhea
6. robust-
- strong and healthy; hardy; vigorous: a robust young man; a robust faith
- strongly or stoutly built
- suited to or requiring bodily strength or endurance
7. quarantine-
- a strict isolation imposed to prevent the spread of disease.
- a period, originally 40 days, of detention or isolation imposed upon ships, persons, animals, or plants on arrival at a port or place, when suspected of carrying some infectious or contagious disease.
- a system of measures maintained by governmental authority at ports, frontiers, etc., for preventing the spread of disease.
8. apathy-
- absence or suppression of passion, emotion, or excitement.
- lack of interest in or concern for things that others find moving or exciting.
- Lack of interest or concern, especially regarding matters of general importance or appeal; indifference.
9. humane-
- characterized by tenderness, compassion, and sympathy for people and animals, esp. for the suffering or distressed
- of or pertaining to humanistic studies.
- Characterized by kindness, mercy, or compassion
10. grimace-
- a facial expression, often ugly or contorted, that indicates disapproval, pain, etc.
- To make a sharp contortion of the face.
- a contorted facial expression
11. nocturnal-
- of or pertaining to the night
- done, occurring, or coming at night
- active at night
12. livid-
- having a discolored, bluish appearance caused by a bruise, congestion of blood vessels, strangulation, etc., as the face, flesh, hands, or nails.
- dull blue; dark, grayish-blue.
- enraged; furiously angry
13. pious-
- having or showing a dutiful spirit of reverence for God or an earnest wish to fulfill religious obligations.
- characterized by a hypocritical concern with virtue or religious devotion; sanctimonious.
- practiced or used in the name of real or pretended religious motives, or for some ostensibly good object; falsely earnest or sincere
14. interminable-
- incapable of being terminated; unending
- monotonously or annoyingly protracted or continued; unceasing; incessant
- having no limits
15. wizened-
- To dry up
- withered; shriveled
- To cause to wither, shrivel, or dry up
16. morale-
- emotional or mental condition with respect to cheerfulness, confidence, zeal, etc., esp. in the face of opposition, hardship, etc.
- The state of the spirits of a person or group as exhibited by confidence, cheerfulness, discipline, and willingness to perform assigned tasks.
- a state of individual psychological well-being based upon a sense of confidence and usefulness and purpose
17. infernal-
- hellish; fiendish; diabolical
- extremely troublesome, annoying, etc.
- of, inhabiting, or befitting hell.
18. refuge-
- shelter or protection from danger, trouble, etc
- a place of shelter, protection, or safety.
- anything to which one has recourse for aid, relief, or escape.
19. oppressive-
- burdensome, unjustly harsh, or tyrannical
- causing discomfort by being excessive, intense, elaborate, etc.
- distressing or grievous
20. expelled
- to drive or force out or away; discharge or eject
- to cut off from membership or relations
- To discharge from or as if from a receptacle
Tuesday, January 6, 2009
Night Questions
Brenda Van Riper
Bosch
Honors English 10
15 December 2008
1)Where is Wiesel's childhood home? Locate the country on a map.
Wiesel’s childhood home is located in a town called Jews of Sighet in Transylvania.
2) Wiesel opens Night by relating his youthful desire to study the cabala. What is the cabala?
The cabala is a system of esoteric theosophy and theurgy developed by rabbis, reaching its peak about the 12th and 13th centuries, and influencing certain medieval and Renaissance Christian thinkers. It was based on a mystical method of interpreting Scripture by which initiates claimed to penetrate sacred mysteries. Among its central doctrines are, all creation is an emanation from the Deity and the soul exists from eternity.
3) Wiesel says that when he was young, he wanted to study the cabala in order to know the truths of this world. What kinds of truths is he referring to? After you complete Night, return to this question: what kinds of truth was the young Elie ignorant of?
I think he was referring to the questions of life like, why we do what we do and other questions about the human race. He was ignorant of that people do not treat everyone equally and you cannot control what other people do and say.
4) Why is Moshe the Beadle a significant character? What does he tell Elie about answers, questions, and the truth? After you complete Night, return to this question: why was Moshe prescient in his admonition to Elie?
Moshe the Beadle was a significant character in this novel because he taught Elie about the cabala. He tells Elie that he has to search for the questions and the answers. He was prescient because he knows what was to come.
5) Why do the people of Sighet ignore Moshe after he returns from his escape? Why don't they listen to him?
The people ignore Moshe because they think that he is crazy and what he saying is all lies.
6) Who is Madame Schachter? In what ways is she similar to Moshe the Beadle? (Think about prophetic figures and how people often ignore them.)
Madame Schachter is a woman on the train with Elie. She is similar to Moshe because people do not believe her “prophecies.”
7) Consider this passage on pg. 32:Never shall I forget that nocturnal silence which deprived me, for all eternity, of the desires 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.
This passage is about now Elie has now lost his faith in God, man, and in himself.
8) What is the context of this passage? How has the young Elie's theology changed? As you continue reading, ask yourself how this passage speaks to the rest of Night.
This passage shows his emotional scarring that has occurred during his experiences. He will never forget what happened to him and his family
9) How does Elie's understanding of God and God's presence—or absence— continue to change throughout Night? When is he most angry with God? When is not angry at all?
Mark passages throughout Night that illustrate his changing attitudes toward God.
At first Elie thinks that God is present but as it goes on he starts to believe that God is no longer there, although some people think that God is just testing them.
10) What literal and figurative (symbolic or metaphorical) meanings does night have in Night?
The literal meaning for Night is to sleep, or dark. The figurative meaning in Night is that it is the darkness of all hope for Elie in this book.
11) Why do you think Night is such a slim book? Surely Wiesel could have included much more detail.
I think Night is such a slim book because there are just some things that people should not know about. Also he probably did not want to re-imagine all those things that were done.
12) Is Night a memoir of tragedy or triumph? Can it be both? If so, why? If not, why not?
It can be both, a tragedy for what happened at those concentration camps and for all the people who died, and also a triumph for the people who survived through it.
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