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I can’t put into words my thoughts about this book. So here are two of the most illuminating passages:1. Mel Mermelstein explains the title of the book:“The events moved quickly. First we were told that an Allied plane had dropped a message that read: “Hold on; the Allies will soon be in the camp to liberate you.” The message was stuffed in a loaf of bread, and I felt that the bread itself was the message. The fact that they even thought of using a loaf of bread to communicate with us was both natural and intriguing. Bread was heavy enough to serve as a good missile, and would land where aimed. But it was a soft and nonexplosive one that carried both the energy and promise of life within it. Bread would certainly be picked up and not neglected, and it would certainly be broken to reveal the note. For me it seemed an inspiration that a loaf of bread from the skies – manna from heaven – should proclaim our imminent liberation. Bread had been the staple of our diet. If I had bread, I could survive. “Man cannot live by bread alone,” the Bible says, meaning that spiritual food is also necessary for sustenance. But for me, the first struggle was to preserve a body in which the spirit could live. Contrary to Biblical teaching, I found over and over that I could live “by bread alone.” The gift of bread, from our Allies who has finally destroyed the Nazis, told me that there were people who understood our suffering and our need. They were coming to help us, which in the first place meant to feed us – bread. There would be bread!” –p. 2052. This is what Mel’s uncle tells him when he is the only one of his family to return to Munkacs (his hometown) alive: “My uncle placed his hand upon my head and said, ‘God wanted it to be so, and His judgment is holy.’ Slowly I lifted my head, incredulous at the words he just uttered. ‘I know…I know, Moishele. Listen, before you ask, before you question, repeat after me: “Boruch dayen emess..”’ I repeated the words that meant, “Blessed is the Righteous Judge.” The traditional words on learning of a death seemed harshly inappropriate. But even as I said them, a softening set in. ‘Do you want me to bless God for this unbearable pain? Do you want me to call ‘just’ this hideous unrighteousness?’ I don’t recall the words I used, but my sense of being put upon remains with me. To believe that God was anywhere to be found at Auschwitz was too much. ‘Moishele, Moishele, please…’ My uncle was crying now. ‘Your questions are just, but you’re not the first to ask them. ‘As we bless God for the good, so must we bless him for the evil.’ Those are the words of the Talmud. They’re words beyond understanding; but if we cannot say them, we cannot hope. Bitterness, yes…but hopelessness, no. The Jewish way is to bless and to hope, and to bless and to hope, until hope and blessing surmount the pain and even the bitterness, and the living learn how to go on.’ My uncle continued saying, ‘God is righteous. God is good. It’s people who sometimes forget; who let evil rule them; who lose the sense of the image of God with themselves and become beasts of prey.’ ‘Maybe we should translate the prayers,’ he said. ‘Blessed is the God who will judge righteously.’ He does not forget. Sometimes it seems as if He needs time to assimilate everything He has seen, and to react to it and give recompense. But you’ll see it, Moishele, you’re young enough. You’ll see. He does not forget!’ Those last words were almost a prayer, or were they an imprecation? I tried to understand, but I was impatient.”---p. 239-240
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