In the blizzard and the darkness, the prisoners from Buna are evacuated. Anybody who stops running is shot by the SS. Zalman, a boy running alongside Eliezer, decides he can run no further. He stops and is trampled to death. Malnourished, exhausted, and weakened by his injured foot, Eliezer forces himself to run along with the other prisoners only for the sake of his father, who is running near him. After running all night and covering more than forty-two miles, the prisoners find themselves in a deserted village. Father and son keep each other awake—falling asleep in the cold would be deadly—and support each other, surviving only through mutual vigilance. Rabbi Eliahou, a kindly and beloved old man, finds his way into the shed where Eliezer and his father are collapsed. The rabbi is looking for his son: throughout their ordeal in the concentration camps, father and son have protected and supported each other. Eliezer falsely tells Rabbi Eliahou he has not seen the son, yet, during the run, Eliezer saw the son abandon his father, running ahead when it seemed Rabbi Eliahou would not survive. Eliezer prays that he will never do what Rabbi Eliahou’s son did.At last, the exhausted prisoners arrive at the Gleiwitz camp, crushing each other in the rush to enter the barracks. In the press of men, Eliezer and his father are thrown to the ground. Fighting for air, Eliezer discovers that he is lying on top of Juliek, the musician who befriended him in Buna. Eliezer soon finds that he himself is in danger of being crushed to death by the man lying on top of him. He finally gains some breathing room, and, calling out, discovers that his father is near. Among the dying men, the sound of Juliek’s violin pierces the silence. Eliezer falls asleep to this music, and when he wakes he finds Juliek dead, his violin smashed. After three days without bread and water, there is another selection. When Eliezer’s father is sent to stand among those condemned to die, Eliezer runs after him. In the confusion that follows, both Eliezer and his father are able to sneak back over to the other side. The prisoners are taken to a field, where a train of roofless cattle cars comes to pick them up.
At the end of the summer of 1944, the Jewish High Holidays arrive: Rosh Hashanah, the celebration of the new year, and Yom Kippur, the Day of Atonement. Despite their imprisonment and affliction, the Jews of Buna come together to celebrate Rosh Hashanah, praying together and praising God’s name. On this solemn Jewish holiday, Eliezer’s religious rebellion intensifies, and he cannot find a reason to bless God in the midst of so much suffering. Eliezer mocks the idea that the Jews are God’s chosen people, deciding that they have only been chosen to be massacred. He comes to believe that man is stronger than God, more resilient and more forgiving. His denial of faith leaves him alone, or so he believes, among the 10,000 Jewish celebrants in Buna. Leaving the service, however, Eliezer finds his father, and there is a moment of communion and understanding between them. Searching his father’s face, Eliezer finds only despair. Eliezer decides to eat on Yom Kippur, the day on which Jews traditionally fast in order to atone for their sins. Soon after the Jewish New Year, another selection is announced. Eliezer has been separated from his father to work in the building unit. He worries that his father will not pass the selection, and after several days it turns out that Eliezer’s father is indeed one of those deemed too weak to work: he will be executed. He brings Eliezer his knife and spoon, his son’s only inheritance. Eliezer is then forced to leave, never to see his father again. When Eliezer returns from work, it seems to him that there has been a miracle. A second selection occurred among the condemned, and Eliezer’s father survived. Akiba Drumer, however, is not so lucky. Having lost his faith, he loses his will to live and does not survive the selection. Others are also beginning to lose their faith. Eliezer tells of a devout rabbi who confesses that he can no longer believe in God after what he has seen in the concentration camps. With the arrival of winter, the prisoners begin to suffer in the cold. Eliezer’s foot swells up, and he undergoes an operation. While he is in the hospital recovering, the rumor of the approaching Russian army gives him new hope. But the Germans decide to evacuate the camp before the Russians can arrive. Thinking that the Jews in the infirmary will be put to death prior to the evacuation, Eliezer and his father choose to be evacuated with the others. After the war, Eliezer learns that they made the wrong decision—those who remained in the infirmary were freed by the Russians a few days later. With his injured foot bleeding into the snow, Eliezer joins the rest of the prisoners. At nightfall, in the middle of a snowstorm, they begin their evacuation of Buna. After the required quarantine and medical inspection—including a dental search for gold crowns—Eliezer is chosen by a Kapo to serve in a unit of prisoners whose job entails counting electrical fittings in a civilian warehouse. His father, it turns out, serves in the same unit. Eliezer and his father are to be housed in the musicians’ block, which is headed by a kindly German Jew. In this block of prisoners, Eliezer meets Juliek, a Jewish violinist, and the brothers Yosi and Tibi. With the brothers, who are Zionists (they favor the creation of a Jewish homeland in Palestine, the holy land), Eliezer plans to move to Palestine after the war is over. Akiba Drumer, his faith still strong, predicts that deliverance from the camps is imminent. Not long after Eliezer and his father arrive in Buna, Eliezer is summoned to the dentist to have his gold crown pulled. He manages to plead illness and postpone having the crown removed. Soon after, the dentist is condemned to hanging for illegally trading in gold teeth. Eliezer does not pity the dentist, because he has become too busy keeping his body intact and finding food to eat to spare any pity. Idek, the Kapo in charge of Eliezer’s work crew, is prone to fits of violent madness. One day, unprovoked, he savagely beats Eliezer, after which a French girl who works next to Eliezer in the warehouse offers some small kindness and comfort. The narrator then skips forward several years to recount how, after the Holocaust, he runs into the same girl—now a woman—on the Métro in Paris. He explains that he recognized her, and she told him her story: she was a Jew passing as an Aryan on forged papers; she worked in the warehouse as a laborer but was not a concentration camp prisoner. The narration then returns to Eliezer’s time at Buna. Eliezer’s father falls victim to one of Idek’s rages. Painfully honest, Eliezer reveals how much the concentration camp has changed him. He is concerned, at that moment, only with his own survival. Rather than feel angry at Idek, Eliezer becomes angry at his father for his inability to dodge Idek’s fury. When Franek, the prison foreman, notices Eliezer’s gold crown, he demands it. Franek’s desire for the gold makes him vicious and cruel. On his father’s advice, Eliezer refuses to yield the tooth. As punishment, Franek mocks and beats Eliezer’s father until Eliezer eventually gives up. Soon after this incident, both Idek and Franek, along with the other Polish prisoners, are transferred to another camp. Before this happens, however, Eliezer accidentally witnesses Idek having sex in the barracks. In punishment, Idek publicly whips Eliezer until he loses consciousness. During an Allied air raid on Buna, during which every prisoner is supposed to be confined to his or her block, two cauldrons of soup are left unattended. Eliezer and many other prisoners watch as a man risks his life to crawl to the soup. The man reaches the soup, and after a moment of hesitation lifts himself up to eat. As he stands over the soup, he is shot and falls lifeless to the ground. A week later, the Nazis erect a gallows in the central square and publicly hang another man who had attempted to steal something during the air raid. Eliezer tells the tale of another hanging, that of two prisoners suspected of being involved with the resistance and of a young boy who was the servant of a resistance member. Although the prisoners are all so jaded by suffering that they never cry, they all break into tears as they watch the child strangle on the end of the noose. One man wonders how God could be present in a world with such cruelty. Eliezer, mourning, thinks that, as far as he is concerned, God has been murdered on the gallows together with the child. In 1941, Eliezer, the narrator, is a twelve-year-old boy living in the Transylvanian town of Sighet (then recently annexed to Hungary, now part of Romania). He is the only son in an Orthodox Jewish family that strictly adheres to Jewish tradition and law. His parents are shopkeepers, and his father is highly respected within Sighet’s Jewish community. Eliezer has two older sisters, Hilda and Béa, and a younger sister named Tzipora.Eliezer studies the Talmud, the Jewish oral law. He also studies the Jewish mystical texts of the Cabbala (often spelled Kabbalah), a somewhat unusual occupation for a teenager, and one that goes against his father’s wishes. Eliezer finds a sensitive and challenging teacher in Moshe the Beadle, a local pauper. Soon, however, the Hungarians expel all foreign Jews, including Moshe. Despite their momentary anger, the Jews of Sighet soon forget about this anti-Semitic act. After several months, having escaped his captors, Moshe returns and tells how the deportation trains were handed over to the Gestapo (German secret police) at the Polish border. There, he explains, the Jews were forced to dig mass graves for themselves and were killed by the Gestapo. The town takes him for a lunatic and refuses to believe his story. In the spring of 1944, the Hungarian government falls into the hands of the Fascists, and the next day the German armies occupy Hungary. Despite the Jews’ belief that Nazi anti-Semitism would be limited to the capital city, Budapest, the Germans soon move into Sighet. A series of increasingly oppressive measures are forced on the Jews—the community leaders are arrested, Jewish valuables are confiscated, and all Jews are forced to wear yellow stars. Eventually, the Jews are confined to small ghettos, crowded together into narrow streets behind barbed-wire fences. The Nazis then begin to deport the Jews in increments, and Eliezer’s family is among the last to leave Sighet. They watch as other Jews are crowded into the streets in the hot sun, carrying only what fits in packs on their backs. Eliezer’s family is first herded into another, smaller ghetto. Their former servant, a gentile named Martha, visits them and offers to hide them in her village. Tragically, they decline the offer. A few days later, the Nazis and their henchmen, the Hungarian police, herd the last Jews remaining in Sighet onto cattle cars bound for Auschwitz. This week we as a class, we had to write a essay about where we were going to be in fifty years. This is my essay. Hope you like it!
Hello! I am Alyssa Parada and I'm currently sixty three. Exactly fifty years ago, I was attending St. John Eudes in eighth grade. I was thirteen and 5"1 at the time with a pixie haircut. Ah, those were the days. In eighth grade my three closest friends were and still are Ariana, Shuana, and Tristan. One day in E.L.A class with my teacher Mrs. Todesco, asked the class ro write a warm up in our notebooks. The warm up was about what would we be doing in fifty years. I ended up thinking about this topic for about three minutes asking myself, "Hmn. What do I really want to do?" I wrote that I wanted to be a fashion designer and travel around the world. But this is what really happened. After I graduated from High School, Alemany Bishop, I applied to many universities and colleges. The school I got accepted into was Cal Arts. Since I wanted to be a graphic designer, I thought Cal Arts was a great choice! After four years at the university and one to many jobs, I finally applied for my dream job.I applied to Pixar art department. I waited countless hours and days to hear back from Pixar, but it was worth it. My first year was great! I meet this man that was soon to be my husband. My husband worked for the animation department. Now together we have three children and a dog. We are living in a house in San Francisco about to my job at Pixar. Fifty years ago, I would have never thought I would be working at Pixar living the dream job. In 1933, the Jewish population of Europe stood at over nine million. Most European Jews lived in countries that Nazi Germany would occupy or influence during World War II. By 1945, the Germans and their collaborators killed nearly two out of every three European Jews as part of the "Final Solution," the Nazi policy to murder the Jews of Europe. Although Jews, whom the Nazis deemed a priority danger to Germany, were the primary victims of Nazi racism, other victims included some 200,000 Roma or Gypsies. At least 200,000 mentally or physically disabled patients, mainly Germans, living in institutional settings, were murdered in the so-called Euthanasia Program. As Nazi tyranny spread across Europe, the Germans and their collaborators persecuted and murdered millions of other people. Between two and three million Soviet prisoners of war were murdered or died of starvation, disease, neglect, or maltreatment. The Germans targeted the non-Jewish Polish intelligentsia for killing, and deported millions of Polish and Soviet civilians for forced labor in Germany or in occupied Poland, where these individuals worked and often died under deplorable conditions. From the earliest years of the Nazi regime, German authorities persecuted homosexuals and others whose behavior did not match prescribed social norms. German police officials targeted thousands of political opponents including Communists, Socialists, and trade unionists and religious dissidents such as Jehovah's Witnesses. Many of these individuals died as a result of incarceration and maltreatment. In the early years of the Nazi regime, the National Socialist government established concentration camps to detain real and imagined political and ideological opponents. Increasingly in the years before the outbreak of war, SS and police officials incarcerated Jews, Roma, and other victims of ethnic and racial hatred in these camps. Elie Wiesel was born in the small town of Sighet in Transylvania, where people of different languages and religions have lived side by side for centuries, sometimes peacefully, sometimes in bitter conflict. The region was long claimed by both Hungary and Romania. In the 20th century, it changed hands repeatedly, a hostage to the fortunes of war. Elie Wiesel grew up in the close-knit Jewish community of Sighet. While the family spoke Yiddish at home, they read newspapers and conducted their grocery business in German, Hungarian or Romanian as the occasion demanded. Ukrainian, Russian and other languages were also widely spoken in the town. Elie began religious studies in classical Hebrew almost as soon as he could speak. The young boy's life centered entirely on his religious studies. He loved the mystical tradition and folk tales of the Hassidic sect of Judaism, to which his mother's family belonged. His father, though religious, encouraged the boy to study the modern Hebrew language and concentrate on his secular studies. The first years of World War II left Sighet relatively untouched. Although the village changed hands from Romania to Hungary, the Wiesel family believed they were safe from the persecutions suffered by Jews in Germany and Poland. The secure world of Wiesel's childhood ended abruptly with the arrival of the Nazis in Sighet in 1944. The Jewish inhabitants of the village were deported en masse to concentration camps in Poland. The 15-year-old boy was separated from his mother and sister immediately on arrival in Auschwitz. He never saw them again. He managed to remain with his father for the next year as they were worked almost to death, starved, beaten, and shuttled from camp to camp on foot, or in open cattle cars, in driving snow, without food, proper shoes, or clothing. In the last months of the war, Wiesel's father succumbed to dysentery, starvation, exhaustion and exposure. Sometimes, we will build both a metaphor and a simile from the same parts, showing how incredibly close these two literary devices are. Perhaps this is due to the fact that the word "like" means both "similar" and "the same". Compare "a car is like a cell: it travels along a vessel of asphalt" with "a car is a cell...". When building a simile, it helps to keep it clearly removed from a metaphor: "clouds like cotton candy" is clearly a simile. Typically, if it needs further explanation, it's probably a simile; if it makes instant sense, it's most likely a metaphor. The simile is always poetic, while the metaphor always has the ring of truth (perhaps this is why metaphors readily become accepted into language as "dead metaphors", while there is no such thing as a "dead simile"). The basic rule is if it uses the words "is like" or "is as", it is usually a simile; if it uses the word "is", without "as" or "like", it is usually a metaphor. Caveat: Because there is so much confusion surrounding the difference between metaphor and simile, the two are often misstated. If the word "like" is used to imply similarity, then it is a simile; however, if the word "like" is being used to imply it is "the same", then this is a false simile and is, in fact a metaphor. Gaseous is not equal to soft. However, they are similar in their accommodating nature. Though clouds may look like cotton candy, their functions within their respective domains are entirely different. Truthfully, the clouds are not like cotton candy, but they leave a passing impression that they are. A simile is almost always based on our first impressions, which is why the comparison drawn in a simile is always limited. Both a metaphor and simile have a "tertium comparationis" or a third part that is being compared to. In the first example, the clouds and cotton candy are both soft and pleasurable; while in the second example the cars and cells are both independent means of transport. This booklet is about how St. John Eudes became to be. In chapter four it states that not only did St. John Eudes helped others but he began to realize that God was calling him, and so he finally took that into prayer and realized that God wanted him to be an example to others. John's father gave him a letter with urgent news. The news was that many people were dying and suffering alone and God wanted him to help those in need of help. That was when he took it into prayer, asking if the letter was from his earthly father and from his father in heaven as well. He also talked about with on of his "friends" Berulle and knew that the souls had no one to help them, especially also if it was a call from his father as well. He decided to take it anyone but not knowing that Berulle would die of sudden illness. In chapter 5 it states that St. John Eudes was able to follow what the Lord had set out for him to do. He went around the world to give preaches to all the people. He liked to visit families in the homes, which he called "Domestic Church" and he would play with children, listen to the parents, and also teach them to pray together as a family. He then after doing this he began to write a book called "Exercises of Piety." One thing was that he was soon beginning to run out of copies so he took his time to expand the book before reprinting more if his copies. In his book he states that "it consists of finding little prayers to say during the habitual actions of life, to remind us that Jesus did them too" (pg. 20). St. John Eudes book quickly became a best-seller and was republished 20 times during his lifetime. In his missions, he slowly started to become known as the "wonder of his time" and crowds from all over the world would come miles to hear him preach. After a while of doing this he developed a type of practical spirituality further into another book called "Catechism of the Missions." This booklet included spiritual direction personalized for different walks of life including policemen, pharmacists, and businessmen Alyssa Parada #20 March 3, 2016 E.L.A 8th Ms. Stronks Walter de la Mare is considered one of modern literature's chief exemplars of the romantic imagination. His complete works form a sustained treatment of romantic themes: dreams, death, rare states of mind and emotion, fantasy worlds of childhood, and the pursuit of the transcendent.De la Mare's life was outwardly uneventful. As a youth he attended St. Paul's Cathedral School, and his formal education did not extend beyond this point. De la Mare began writing short stories and poetry while working as a bookkeeper in the company's London office during the 1890s. His first published short story, "Kismet," appeared in the journal Sketch in 1895. Soon in 1902 he published his first major work! The poetry collection Songs of Childhood, which was recognized as a significant example of children's literature for its creative imagery and variety of meters. Critics often assert that a childlike likeness of imagination influenced everything de la Mare wrote, emphasizing his frequent depiction of childhood as a time of intuition, deep emotion, and closeness to spiritual truth. I choose number fourteen. Number fourteen states, In “All But Blind” Walter de la Mare implies that, he, too, must appear blind to others. Paraphrase the last stanza of his poem. Walter de la Mare tries to recall the way in which nocturnal animals such as the owl and the bat, when taken out of their element, such as the title "All But Blind" . The three animals, the mole, the bat, and the owl are not capable of functioning in unfamiliar surroundings . The issue of this poem has to do with perspective. The perspective de la Mare is using three blind animal. As humans, we judge when people seem to be out of place or seem to not know what to do. De la Mare is referring these animals to the narrator. The narrator is not noticeable or important to the human eye at the end. |