[ed. One of the finalists in the ACX 2026 book review contest.]
Holocaust stories, both true and fictional, tend to repeat the same few clichés over and over. There’s the innocent child who only partially understands what’s happening (
). There’s the sentimental redemption story that focuses on a small individual act (
). And of course, there’s the good German, or at least the morally conflicted one (
).
.
This 2022 book by Jonathan Freedland tells the true, and largely unknown, story of one of the few Jews ever to break out of Auschwitz. The details of his improbable escape are remarkable enough, but what really makes the story fascinating is the way it so thoroughly defies every single expectation we have of a Holocaust narrative. Its deeply unlikeable protagonist eventually alienates every friend and supporter he has, and dies a bitter old man, almost completely forgotten by history. His story lacks not only good Germans, but even good
, with his harshest criticism saved not for the Nazis, not even for the dithering Allies, but for the Jewish leaders of Europe. And though one could see the story of his escape as a triumph, in his own telling, it’s a failure, for although he makes it out of Auschwitz against all odds, he fails at his larger mission: to stop the Holocaust. There’s no redemption here, no moral uplift, no lessons save for perhaps the grimmest and most nihilistic “lesson” I’ve ever encountered in any story, Holocaust-related or otherwise: that when confronted with the unthinkable, most people’s natural tendency is denial.
But we’re getting ahead of ourselves. To get out of Auschwitz, first you have to get
I.
Here’s a hot take for you: Auschwitz was bad.
It was bad for all of its prisoners, of course, but it was the worst for the Jewish ones, who, if they survived at all, were held in harsher and more tightly controlled parts of the camp than everyone else. During the five years between Auschwitz’s opening in 1940 and its liberation by the Soviet Army in 1945, at least 900 prisoners attempted escape, and around 200 of them succeeded—but, because of their stricter confinement, only a handful were Jews.
Walter Rosenberg, our protagonist, is the first. And crazily enough, he goes to Auschwitz voluntarily.
Of course, it’s not like he knows what he’s signing up for. The Nazi line at the time—an illusion they go to great lengths to maintain—is that the Jews deported from Europe are all being “resettled in the east.” In 1942, when our story begins, Walter is a Slovak teenager, just eighteen years old. He’s being held at Majdanek, another Polish concentration camp, after two failed attempts to escape Nazi-occupied Czechoslovakia. Majdanek itself is at this point “merely” a labor camp—not unheard of in wartime—though it will eventually become a death camp after Walter has left it behind.
The camp administrators seek volunteers for “farm work” elsewhere, and Walter is one of the first to raise his hand, despite the dire warnings from another prisoner: “Go there and you’ll die.” It’s not that he doesn’t believe the warnings. But he’s decided that being moved somewhere else, no matter where that somewhere else is, might bring an opportunity for escape. And from the moment the Nazi tanks first rolled into Czechoslovakia, Walter has been single-mindedly focused on escape.
Already, Walter has a sense that he’s different from the other prisoners—and, for that matter, from most people he knew back home in his hometown of Trnava. Why aren’t they doing anything? he wonders. Why aren’t they all trying to escape too? If Walter were alive today, one gets the sense he’d describe himself as high-agency and everyone else as NPCs. You Can Just Do Things, he believes, even when the thing in question is escaping from a concentration camp. Maybe this is youth talking. Maybe it’s naivety. Or maybe Walter is simply, constitutionally, a difficult person: allergic to authority and already showing the same contrarian streak that will later get him fired from multiple academic jobs.
And so Walter goes to Auschwitz.
The Nazis obviously do not actually believe their inscription on Auschwitz’s gates, that “work will set you free.” But this story is full of bitter ironies, and among them is that for Walter, signing up for this line of work actually is the first step toward his freedom.
II.
As soon as the journey to Auschwitz begins, Walter starts having second thoughts.
Majdanek operates more or less in the open: situated right on the edge of Lublin, a midsize city, it’s visible to the general population and staffed by civilian workers who commute between the city and the camp. But for the journey to Auschwitz, the guards clean up Walter and the other prisoners and dress them in ordinary clothes, clearly to hide their true state from the German civilians who might catch a glimpse of them en route. And that’s highly suspicious: what kind of place are they being taken to, if even their condition en route has to be concealed from ordinary Germans? These questions grow when they reach the new camp’s perimeter, where the intensity of the security stands out even compared to Majdanek: there are not one but
two barbed-wire electric fences, and watchtowers everywhere, each with a prominent sniper’s rifle poking through its slats. And then, once Walter crosses the perimeter, there are the men he sees within: “walking skeletons with bowed heads and sunken, hollow eyes.” It’s not like the prisoners in Majdanek looked
good, of course, but they didn’t look like this. And yet these men, the living dead, are actually the lucky ones: of the 100 prisoners who enter Auschwitz with Walter, only he and one other are still alive at the end of the month.
Why does Walter survive? Some of it is sheer luck: he enters the camp young and healthy, and avoids catching anything fatal; at one point, a sympathetic kapo, for reasons that are never entirely clear, saves him from ending up on the wrong side of a typhus check. But another factor is that Walter is a quick study who proves unusually adept at adapting to his environment. He instinctively grasps that here, appearances—especially the appearance of health—matter more than reality. Anyone who looks unfit for work—or who looks as though they might be carrying disease, which doesn’t respect the Nazis’ racial barriers—is sent… well, at this point Walter isn’t totally sure where they’re sent, but he knows it can’t be anywhere good. And this fitness can be assessed at any point by nothing more than an SS officer’s glance. Walter quickly masters the art of holding his head up high even when he’s hardly slept in days, and of standing upright even when his feet are so swollen he can barely keep his balance.
Even under these conditions, when he can scarcely think about anything besides staying alive, a small part of Walter’s brain remains on the lookout for something, anything, a small sliver of an opportunity that could lead to a means to escape. But when his next lucky break comes, in the form of a new work assignment, it provides something that Walter—although he doesn’t yet realize it—needs even more: not just a means for escape, but a motive.
III.
At first it sounds crazy: how could getting out of Auschwitz not be motive enough? But it turns out that what Walter really needs is to connect his potential escape to a broader mission. It can’t just be life or death for him—it has to be life or death for many.
Remember: at this point, there’s no such concept as “the Holocaust”. Even a prisoner like Walter might plausibly think that Nazi concentration camps are a recognizable, if extreme, version of the forced-labor and detention camps that have been relatively common in wartime for centuries. Majdanek hadn’t been as bad as Auschwitz; perhaps conditions here are an aberration. Perhaps the other Jews really have been resettled.
But Walter’s next assignment disabuses him of that illusion once and for all. He’s sent to Canada.
Not the real Canada, of course. This “Canada” is an enormous lot full of possessions stolen from arriving prisoners. Walter and the others there are tasked with sorting through these items in search of anything valuable: money sewn up in coat linings, for example, or gems hidden in toothpaste tubes. The area’s name comes from
Kann er da, German for “might there be”—as in, “might there be something of value?” The bureaucracy-obsessed Nazis in fact placed the entire concentration camp apparatus in the SS’s
economic office, and everything taken from Canada—not just money and gems, but even things like artificial limbs—is either sold to fund the war effort or repurposed as relief for the civilian population.
Walter is good at this new job, and he finds a perverse satisfaction in his own skill despite the context. Of course, he also finds ways to serve himself: in Canada, valuable resources are everywhere, and it’s not that hard to swipe them when the guards aren’t looking. (A good moment is usually when they’re distracted by beating someone else.)
In the topsy-turvy world that is Auschwitz, the
actually valuable resources—the ones the Nazis are looking for, like money and gold—aren’t actually of any value to Walter. Money is useless in Auschwitz’s underground economy, and it’s worse than useless as an escapee: as a fellow prisoner warns Walter, if you have money, you’ll be tempted to use it to buy things, but that means going into towns, where the risk of being caught is highest. Better to remove the temptation entirely and leave yourself no choice but to stay on the outskirts and live off the land. So Walter doesn’t take any money or gold, except to occasionally throw it down the toilet as a small act of rebellion.
No, the real valuable is
food. Food is everywhere in Canada, and if you can grab it without the guards noticing, you can be one of the only prisoners in Auschwitz to receive something approaching adequate nutrition. Walter and his fellow Canada workers become experts at swiping and devouring morsels of hidden food in one fell swoop.
But pretty soon it becomes hard not to wonder where all this stuff is coming from. Sure: coats, toiletries, even food—maybe that could all be stolen from living prisoners. But artificial limbs?
Teeth? And besides—Walter has seen the rest of the camp. Even accounting for the “natural” death rate, there are several orders of magnitude more prisoners’ possessions than there are actual prisoners.
Thus Walter comes to acquire something even more valuable than food: knowledge of something very few people—certainly those outside Auschwitz, but even most of those
inside Auschwitz—are aware of. Perhaps a small, subconscious part of him had already suspected it. But after a few weeks in Canada, he understands it beyond a reasonable doubt: there is no “resettlement.” Every arrival at Auschwitz who is not selected for work—the vast, vast majority, over 90%—is killed. He is sorting through the remnants of systematic mass murder.
Over the next few months, as Walter is sent to work in other parts of Canada—like the loading ramp, where prisoners are ferried from arriving trains to the gas chambers—he begins to understand exactly why the Nazis go to such great lengths to keep this fact a secret, not only from the outside world, but even from the prisoners who are just moments away from death:
[The Nazis] needed their killing machine to run smoothly and without disruption, and that required their victims to be calm or at least amenable to instruction. Given the time pressure the SS were often under, with another transport coming down the track, there was no room for delay caused by panic or, worse, rebellion. Ideally, the SS liked to keep their victims tranquil by organising a gentle, polite disembarkation. But if time was tight, a swish of the cane would bring quiet by more direct means. Either way, what mattered was ensuring that the Jews coming off those trains did not know what fate awaited them. If they did, they might begin to cry out, they might start pushing and shoving, they might refuse to form columns, in rows of five, and instead rush for the barbed-wire fences or even at their captors. True, they would be overwhelmed and pacified eventually: the SS carried sub-machine guns and their victims had nothing but their own bodies, weakened by hunger and thirst. But still, there were sometimes a thousand or more people on that platform, outnumbering the Nazis by perhaps ten to one. If the Jews knew what was coming, what sand might they be able to throw in the gears of the machine that was poised to devour them? They might not stop it, but surely by even a modest show of defiance they could slow it down.
The Nazis’ deceptions work so well that even prisoners who are directly warned about the gas chambers rarely believe what they’re told. For example: one day, Walter is working outdoors when he sees a newly arrived train of deportees. Another prisoner starts shouting frantic warnings that their resettlement is a sham, that they’re all about to be gassed to death. Not only do the new arrivals not believe him, but one of them, a middle-aged mother, takes his desperate outburst as a personal affront. She essentially becomes an Auschwitz Karen, reporting the young prisoner to a nearby SS officer. The officer, never breaking character, notes the offending prisoner’s number and profusely apologizes for the disruption. Of course, except for Walter and the SS officer, everyone in this story—the prisoner, the Karen, her two children, and all the other new arrivals on the train—is dead within the next thirty minutes.
The same pattern repeats a few months later, when a new group of prisoners is separated from the rest of the camp under significantly better conditions—sufficient food, larger quarters, even the occasional concert. Walter has seen Nazi documents indicating that the group will receive “special treatment”—death—after six months, and tries to warn them. But not one of them believes him. Even after they see incontrovertible evidence of the gas chambers, they remain convinced that their group is special, that only the others, the ones in the regular camp, will be gassed. Walter even ends up befriending, and falling in love with, a girl in this separate group; she too refuses to believe him. Eventually, Walter discovers that this camp is a Potemkin village, constructed in case of a Red Cross visit; once it’s no longer needed, everyone inside is killed.
Walter has just watched people walk into gas chambers rather than believe a fellow prisoner’s warnings. The conclusion he draws is not despair but a kind of furious logic: these warnings failed because they came too late, to prisoners who had little chance of fighting back. What’s needed, he decides, is to warn the Jews of Europe before they get on the trains. And so—perhaps because he needs a mission to distract from his survivor’s guilt—Walter decides that he will be the one to deliver this warning. He will break out of Auschwitz, and he will let the world know.
