Features
New book about a man who helped to save the lives of 200,000 Hungarian Jews
Reviewed by BERNIE BELLAN I have to admit that, as much as I consider myself reasonably informed about the history of the Holocaust, I had never heard of Rudolf Vrba.
Further, when it comes to an understanding of what happened to Hungary’s Jewish population, it’s the story of Swedish diplomat Raoul Wallenberg that comes foremost to mind.
But now, after having read a new book by Canadian journalist Alan Twigg, titled “Holocaust Hero – The Life & Times of Rudolf Vrba,” I have a much better understanding of what happened to Hungarian Jewry.
There were approximately 800,000 Jews alive in Hungary at the beginning of World War II and, even though 63,000 Hungarian Jews had been murdered by their fellow Hungarians prior to Germany’s entry into Hungary in March 1944 (with the willing cooperation of Hungarian authorities), by the end of World War II only about 200,000 Hungarian Jews remained alive. Of the Jews who were murdered by the Nazis, 424,000 were sent to their deaths in Auschwitz-Birkenau – in a relatively short period of time: between April and July, 1944.
There would have been many more Hungarian Jews who would have been sent to Auschwitz-Birkenau, however, were it not for the heroism of two individuals who actually managed to escape from Auschwitz in April 1944: Rudolf Vrba and Alfred Wetzler.
While there have been many books written describing how those two brave men managed to escape Auschwitz (and there were only six individuals who managed to do that the entire time Auschwitz was in existence as the largest death camp in the history of the world), Rudolf Vrba’s story is one that should be of particular interest to Canadians because Vrba actually lived in Canada for 31 years of this life, when he was a very well respected professor of biochemistry at the University of British Columbia.
Now, with a recently released book by a well known Canadian historian and journalist by the name of Alan Twigg, a much more complete account of Vrba’s story, beginning with his childhood in Slovakia and ending with a long interview with Vrba’s second wife, Robin Vrba, is available.
Here are the first two paragraphs taken from Twigg’s introduction to the book, which describe in a nutshell why Vrba deserves to be celebrated: “This first volume of a two-volume biography asserts there was much more to Rudolf Vrba than his escape from Auschwitz and his subsequent report that saved 200,000 lives. An outstanding medical researcher, Vrba submitted testimony at the Eichmann trial, pursued war criminals, served globally as a riveting public speaker and combatted Holocaust denialists.
“Under his birth name Walter Rosenberg, he survived…24 near-death experiences over a three-year period as a teenager… At 20, he fought in ten life-threatening battles as a Partisan in the mountains of Slovakia and became a decorated war hero. Rudolf Vrba was a Jew who fought back.”
Twigg explains that this book deals mostly with Vrba’s life up to 1946 and that a second volume will explore his quite successful career as a biochemist.
What emerges though, from Twigg’s account of Vrba’s life is unbridled admiration for Vrba’s brilliance – as someone who could make instant assessments of life or death situations and, no matter how fraught with danger the wrong choice could entail, retained his composure and thought his way through to survival.
Born Walter Rosenberg, Vrba was eventually given the alias Rudolf Vrba by Jewish authorities in Slovakia, which is to where he escaped from Auschwitz with Wetzler in April 1944. Rather than reverting to Walter Rosenberg following the war he kept the name Rudolf Vrba.
Twigg provides a great deal of information about Vrba’s early life throughout the book, but what is sure to grab the reader’s attention and want to make even someone who might not be all that interested in reading something about a Holocaust survivor is the introduction in which Twigg lists the 24 different experiences that Vrba survived as a teenager, each of which – had they gone the wrong way, could very well have ended with his death.
The fact that Vrba was one of only six Jews to have escaped Auschwitz is amazing in itself, but it is what he – along with Wetzler, did after escaping that makes one wonder why he hasn’t received greater recognition in Canada – and which leads Twigg to want to correct that grave injustice.
Vrba and Wetzler wrote down what they had witnessed happening in Auschwitz-Birkenau in a 20-page report that was given to Slovakian Jewish authorities and which became known as the “Vrba-Wetzler Report.” It provided detailed information about the large scale extermination of what the report calculated were 1,765,000 Jews between April 1942 and April 1944, all of whom had been murdered in Auschwitz-Birkenau.
Vrba had an incredible memory for detail and it was the figures that he entered into the report that came to be accepted as quite accurate when they were later corroborated by the testimony of others, including the most notorious commandant of Auschwitz, Rudolf Hoss (or Hoess).
Although Vrba only arrived in Auschwitz in June 1942, he based his calculations on what he saw transpiring every day that he was there, when he witnessed the number of trains arriving daily, how many boxcars were part of each train (45 on average), and how many people were stuffed into each boxcar (60 on average).
While the report did receive dissemination among various Western European and American authorities, Twigg argues that it was deliberately suppressed by leaders of the Hungarian Jewish community – who had been well aware of the report around the same time mass deportations of Hungarian Jews began in April 1944. Germany had not entered into Hungary until March 1944 and the Hungarian Jewish community was the last Jewish community to be largely extinguished during the war.
A major part of Twigg’s book deals with Vrba’s contention that one man in particular, Rudolf Kastner, who was head of what was known as the Budapest Aid and Rescue Committee, and who was well aware of the Vrba-Wetzler Report, could have used his influence to warn Hungarian Jews about their impending fate at the hands of the Nazis but, for whatever reasons he may have had, chose not to do so. (Twigg does describe though, a deal Kastner made with Adolph Eichmann, who was in charge of Germany’s extermination program in Hungary, to save the lives of 1600 Hungarian Jews, many of whom were either friends or relatives of Kastner.) The contempt with which Vrba and, in turn, Twigg, held for Kastner and those who came to his defense – including one of Israel’s most respected historians, Yehuda Bauer, emerges clearly in the book.
Eventually, however, and in no small part, due to the failure of leaders of Hungary’s Jewish community to warn their fellow Jews what fate awaited them if they followed orders to board the trains, over 400,000 Hungarian Jews were sent to their slaughter. With the total cooperation of Hungarian authorities, Jews – as they were in every other jurisdiction where they were ordered on to trains, were misled into thinking that they were simply being deported, not headed for extermination.
It was only after the Vrba-Wetzler Report gained wide dissemination, a process which Twigg describes in some detail, that pressure began to mount on Miklos Horthy, the “Regent” of Hungary, to stop assisting the Germans in the deportation of Hungarian Jews. (After reading other information about Horthy, however, it is not clear the extent to which Horthy was aware Jews were being sent to their deaths prior to the publication of the Vrba-Wetzler Report. Twigg does not enter into that debate.)
While “Holocaust Hero – The Life & Times of Rudolf Vrba” does tell a fascinating story, at times it does lose momentum. Perhaps because Twigg makes quite clear from the outset that he is a journalist and a historian, not a novelist, he relies upon previously written accounts, including Vrba’s own autobiography, to cobble together a narrative from a variety of different sources. What results is a book that will probably be of great interest to students of history, but not as much to those who might prefer to read a story laden with graphic imagery.
There are many instances throughout the book where Twigg takes great pains to offer substantiation for what he says happened to Vrba during the Second World War – which was undoubtedly horrifying, but because the author is so dispassionate in his writing, what Vrba endured does not come across as chillingly as one might expect.
Reading about stacking bodies in advance of their being taken to a crematorium or of sorting through the possessions of the victims – all of which Vrba did, doesn’t quite deliver the gut punch that we’ve come to expect when we see actual visual representations of the same experiences – whether it be through documentary footage or dramatizations in such films as “Schindler’s List” or , to my mind, the most riveting film ever made about what life in Auschwitz was truly like – “Son of Saul,” a Hungarian film that won the Academy Award for best foreign film in 2015.
The book contains quite a bit more information than perhaps the average reader might need to know, including a very lengthy transcript of an interview Twigg had with Vrba’s widow, Robin Vrba. While it’s somewhat interesting to read about their life together, it’s hardly germane to the story how important a role Vrba ultimately played in saving the lives of 200,000 Hungarian Jews.
Still, as we approach the anniversary of Kristallnacht, which happened 87 years ago, and which was the harbinger of what was to come for European Jewry, reading a book that describes how one individual in particular, Rudolf Vrba, not only survived the Holocaust when almost anyone else in the same situations he repeatedly encountered would have succumbed to the easy way out and accepted death, it reminds us that stories of heroism on an unimaginable level can make us realize that whatever hardships we may face in our own lives pale in comparison to what someone like Vrba endured.
“Holocaust Hero – The Life & Times of Rudolf Vrba”
By Alan Twigg
153 pages
Published by Firefly Books, September 2025
Features
Ancient Torah Lessons Students Can Still Use Today In Class
Texts don’t survive through age alone; they survive because each generation finds something new and intriguing in them. One such text is the Torah. Students will find it useful in classes ranging from religion to philosophy, literature, or cultural studies, but many of its teachings aren’t confined to the past either. Stories from the Torah touch upon topics like stress, conflict, leadership, confusion, errors, accountability, and meaning. It sounds remarkably contemporary.
A student approaching the study of Torah has several options: religious text, historical source, literary piece, and a basis for philosophical contemplation. They all provide opportunities to explore the text in unique ways. The student writing on ancient texts or ethics can use EssayPro, the company employs experts, including Paul S., a full-time writer, who could assist the student with structuring their research. But great essays on ancient texts require more than just the approach of a museum curator.
The goal is not to shoehorn ancient narratives into a modern form or to look for an easy life hack in every single passage. Rather, students need to think about what made those stories stand the test of time. What did they observe about people? What did they try to warn against? And last but not least, what virtues did they celebrate? As soon as students start asking such questions, the Torah appears much closer.
Ancient Texts Teach Students To Be Patient Readers
Modern students are trained to read quickly. Just skim through the article. Scan all the comments. Read the summary and move forward. It does not quite work with the Torah, though. Many of the passages are rather short but rich in conflict, repetition, silence, and subtle details. Sometimes a person’s name, a long journey, an order given, or even a family squabble means more than expected.
For this reason, it is a great practice for students to deal with, as education is mostly geared toward finishing chapters faster, submitting assignments sooner, and hitting deadlines regularly. However, profound reflection requires patience, and the Torah is the perfect tool.
This type of reading goes past religious education alone. Students who learn to pace themselves with Torah can carry this approach into their literature, legal, historical, philosophical, and even scientific readings. Details are crucial. Contexts are crucial. Silence is equally crucial to speech.
Questions Do Not Denigrate One’s Faith Or Cognition
One of the best lessons for students from the Torah is that sincere people pose serious questions. The texts are full of debates, disagreements, doubts, tests, and misunderstandings. The addressees do not understand the demands placed on them. They argue, they bargain, and sometimes make mistakes.
It is necessary for the reason that many students view good studying as a process of getting clear and immediate responses to questions. It is usually not the case. Learning can start from frustration and confusion, since such a passage can serve better than an easy one.
During lessons, students should not fear questioning why a character did something like that, what their motivation was, what the possible consequences of their actions were, how it was perceived at that time, or how other cultures interpret the passage. Asking questions neither denigrates the subject nor learning itself.
Responsibility Is Greater Than Personal Success
In contemporary educational circles, the discourse of success often revolves around the personal gain that follows from achievement. Earn good grades. Construct your résumé. Land scholarships. Map out your future career path. On numerous occasions, the Torah asks a much larger question: what are our obligations to one another?
Themes associated with the concepts of justice, community, caring for the weak, honesty, and responsibility recur regularly throughout the work. These recurring motifs serve to undermine the narrow understanding of education and suggest that knowledge informs conduct.
To students, this message could be particularly relevant, as they face a daily opportunity to exercise their responsibility as members of the academic community. Education is more than a competitive pursuit, and the values that are promoted by the Torah can manifest themselves in group projects, class discussions, peer interactions, and other facets of college life.
Leaders Need Humility
Many students picture great leaders as people with big voices and confidence, who seem to have power from birth. Torah portrays leaders in a more complex way. They are hesitant, flawed, fearful, impatient, and highly human. Greatness is not portrayed as an absolute quality; rather, it is viewed as an ordeal.
This makes for some valuable insight for all those students who believe they lack “leader type” personalities. Leaders are not necessarily extroverts or people who get along easily with everyone else. Sometimes they speak up against injustice; at other times, they own up to their mistakes. Most of the time, they take responsibility even if it is hard.
This is also a useful perspective for all those people who lead student organizations and groups and manage projects for them. Being in charge doesn’t mean one can afford arrogance. A leader needs to know how to listen and learn, and leadership entails responsibility rather than power.
Memory Allows For Self-Understanding By Humans
There is a reason why the Torah speaks of memories time and again: remembering journeys, vows, commandments, failures, oppression, and liberation. This is not a form of nostalgia. Memories create identity. Memories tell people about their origin and things they cannot forget.
Students can take a lesson from it. In a world where everything keeps changing, memories may appear too slow or impractical. However, memories are useful to a student because they help one understand one’s place within a larger scheme of things. One learns about oneself through family history, national narrative, religious traditions, personal experience of migration, community experience, and culture.
It does not imply that students should blindly follow anything and everything handed down by others. Students should know where they stand and where they come from. Otherwise, they cannot make proper decisions in the present.
Features
Cricket in Israel: where it came from, why it’s barely visible, and who plays it today
Cricket made its way to Israeli soil back in the British Mandate period, and later got a boost from waves of immigration from India, South Africa, and the United Kingdom. Despite such a long history, it barely registers in the mainstream: it never found a place on TV, and the rules remain a mystery even to many sports journalists. Today, cricket grounds are used mostly by immigrants and a handful of local enthusiasts, for whom the game has become something far more than just a pastime.
The British trace and the first matches on Israeli soil
The history of cricket in the region goes back to the days when the British flag flew over Palestine. Officers and officials of the Mandate administration brought with them not only bureaucratic traditions, but also the habit of gathering on trimmed lawns with a bat and a red ball. For the local population, used to passionate football and fast-paced basketball, it looked utterly foreign: hours-long matches, strict white outfits, tea breaks.
The “exotic” sport was slow to take root. When the Mandate ended and the new state shifted to completely different priorities, cricket quietly slipped to the margins of the sports scene, surviving only in the memory of a few.
Waves of immigration that brought cricket back all over again
The game was given a second life by immigrants from countries where cricket was an everyday thing. People from India, South Africa, and England, as they settled in Israel, looked for familiar ways to spend their free time and quickly found one another. For them, a weekend match meant not so much sport as a way to unwind and speak their native language.
However, even within these communities, cricket never became a mass pastime. It remained an activity for a narrow circle, like home cooking—made for special occasions, not put on a restaurant menu.
Why cricket didn’t break into the Israeli mainstream
There are several reasons the game remains invisible, and each one on its own would already be enough:
- Competition with football, basketball, and extreme sports, which take viewers’ attention and sponsorship budgets.
- The near-total absence of cricket on TV and in major sports media.
- The complexity of the rules for newcomers: many Israelis still don’t see the difference between cricket and baseball.
- A cultural unfamiliarity with spending half a day on the field for a single match, watching tactical nuances from a blanket on the grass.
Taken together, this creates a situation where even the rare bits of cricket news slip past in people’s feeds unnoticed.
Who takes the field today
The core of the community is made up of students and IT specialists from India, engineers who arrived on work visas, and immigrants from South Africa and the United Kingdom. They’re joined by a small group of locals who discovered cricket while studying or traveling abroad.
For many of them, the ground turns into a space for cultural memory: Hindi and English can be heard, whole families come along, and children run around the field while their parents discuss the finer points of the last delivery. There are no roaring fan sections here, but everyone knows everyone, and the sense of belonging turns out to be stronger than in the stands at any stadium.
Where and how matches happen without a major league
A typical place to play: a park on the edge of town, a rented pitch, hand-marked lines. Organizers combine the roles of coaches, umpires, and commentators. Matches are put together on weekends, and the whole thing feels more like a club scene than a professional structure.
Everyday hassles have become part of the folklore: soccer players take over the field, the ball disappears into the bushes, someone among the key players can’t get away from work. Every attempt to organize a full match feels like tilting at windmills.
Cricket’s prospects: the barriers are stronger than the hype
You can count specialized fields across the country on one hand, government funding is minimal, and media attention goes to sports that are more spectacular and easier to understand.
Even so, things have started to move. Israel’s national team periodically plays in international tournaments, and every win becomes a small celebration for the community. Youth sections have begun to appear within communities—more like after-school clubs for now—and enthusiasts are experimenting with shorter formats to lower the barrier to entry for newcomers.
Does growth in betting activity point to cricket’s popularity?
An indirect indicator of interest in cricket in any country has long been activity in the online betting segment. Industry iGaming portals regularly publish regional statistics, and we reviewed data from several major bookmakers: 1xBet, PinUp, Melbet. On the website, in a review of the 1xBet cricket betting app, we learned that the number of downloads from Israel is still small, but a slight uptick is still being recorded. This matches the overall picture: the cricket community in the country is growing slowly but steadily, and the betting-platform figures only confirm a trend that enthusiasts can see on the ground, in person.
Cricket in Israel is unlikely to turn into a mass sport in the foreseeable future, but it continues to live on thanks to a resilient community of immigrants and local fans who keep the game going despite the circumstances and make it visible at least within its own small, if modest, world.
Features
Are Niche and Unconventional Relationships Monopolizing the Dating World?
The question assumes a battle being waged and lost. It assumes that something fringe has crept into the center and pushed everything else aside. But the dating world has never operated as a single system with uniform rules. People have always sorted themselves according to preference, circumstance, and opportunity. What has changed is the visibility of that sorting and the tools available to execute it.
Online dating generated $10.28 billion globally in 2024. By 2033, projections put that figure at $19.33 billion. A market of that size does not serve one type of person or one type of relationship. It serves demand, and demand has always been fragmented. The apps and platforms we see now simply make that fragmentation visible in ways that provoke commentary.
Relationship Preferences
Niche dating platforms now account for nearly 30 percent of the online dating market, and projections suggest they could hold 42 percent of market share by 2028. This growth reflects how people are sorting themselves into categories that fit their actual lives. Some want a sugar relationship, others seek partners within specific religious or cultural groups, and still others look for connections based on hobbies or lifestyle choices. The old model of casting a wide net has given way to something more targeted.
A YouGov poll found 55 percent of Americans prefer complete monogamy, while 34 percent describe their ideal relationship as something other than monogamous. About 21 percent of unmarried Americans have tried consensual non-monogamy at some point. These numbers do not suggest a takeover. They suggest a population with varied preferences now has platforms that accommodate those preferences openly rather than forcing everyone into the same structure.
The Numbers Tell a Different Story
Polyamory and consensual non-monogamy receive substantial attention in media coverage and on social platforms. The actual practice rate sits between 4% and 5% of the American population. That figure has remained relatively stable even as public awareness has increased. Being aware of something and participating in it are separate behaviors.
A 2020 YouGov poll reported that 43% of millennials describe their ideal relationship as non-monogamous. Ideals and actions do not always align. People answer surveys about what sounds appealing in theory. They then make decisions based on their specific circumstances, available partners, and emotional capacity. The gap between stated preference and lived reality is substantial.
Where Young People Are Looking
Gen Z accounts for more than 50% of Hinge users. According to a 2025 survey by The Knot, over 50% of engaged couples met through dating apps. These platforms have become primary infrastructure for forming relationships. They are not replacing traditional dating; they are the context in which traditional dating now occurs.
Younger users encounter more relationship styles on these platforms because the platforms allow for it. Someone seeking a conventional monogamous partnership will still find that option readily available. The presence of other options does not eliminate this possibility. It adds to the menu.
Monopoly Implies Exclusion
The framing of the original question suggests that niche relationships might be crowding out mainstream ones. Monopoly means one entity controls a market to the exclusion of competitors. Nothing in the current data supports that characterization.
Mainstream dating apps serve millions of users seeking conventional relationships. These apps have added features to accommodate other preferences, but their core user base remains people looking for monogamous partnerships. The addition of new categories does not subtract from existing ones. Someone filtering for a specific religion or hobby does not prevent another person from using the same platform without those filters.
What Actually Changed
Two things happened. First, apps built segmentation into their business models because segmentation increases user satisfaction. People find what they want faster when they can specify their preferences. Second, social acceptance expanded for certain relationship types that previously operated in private or faced stigma.
Neither of these developments amounts to a monopoly. They amount to market differentiation and cultural acknowledgment. A person seeking a sugar arrangement and a person seeking marriage can both use apps built for their respective purposes. They are not competing for the same resources.
The Perception Problem
Media coverage tends toward novelty. A story about millions of people using apps to find conventional relationships does not generate engagement. A story about unconventional relationship types generates clicks, comments, and shares. This creates a perception gap between how often something is discussed and how often it actually occurs.
The 4% to 5% practicing polyamory receive disproportionate coverage relative to the 55% who prefer complete monogamy. The coverage is not wrong, but it creates an impression of prevalence that exceeds reality.
Where This Leaves Us
Niche relationships are not monopolizing dating. They are becoming more visible and more accommodated by platforms that benefit from serving specific needs. The majority of people seeking relationships still want conventional arrangements, and they still find them through the same channels.
The dating world is larger than it was before. It contains more explicit options. It allows people to state preferences that once required inference or luck. None of this constitutes a takeover. It constitutes an expansion. The space for one type of relationship did not shrink to make room for another. The total space grew.