I've organised for the last years, since I got the Nobel Prize actually, Anatomy of Hate Conferences all over the world, what is hate. Didn't help but at least they explored it.

Acutely aware of the poverty of my means, language became obstacle. At every page I thought, 'That's not it.' So I began again with other verbs and other images. No, that wasn't it either. But what exactly was that it I was searching for? It must have been all that eludes us, hidden behind a veil so as not to be stolen, usurped and trivialized. Words seemed weak and pale.

There may be times when we are powerless to prevent injustice, but there must never be a time when we fail to protest.

All collective judgments are wrong. Only racists make them. No human race is superior; no religious faith is inferior.

[My approach to the Bible, history does really matter.] Everything matters. But I have priorities. For instance, for me to know whether there were two Isaiahs or one is less important than the text itself. Of course I read the arguments for and against. But it's not my task in life to say there were two or three authors of Isaiah's book, or how many authors there were of Deuteronomy. This is not what I'm doing.

If enough people are sensitive to the tragedy of Tibet, I think it will produce a change politically as well. But furthermore, it's important for the people in Tibet. Now communication is such [that] people know what is happening. Even Tibetan people would know that the Interfaith or the international group of religious people - that everybody who is religious is taking up their cause. It would help them a lot if we give them courage, and that in itself is enough.

I come from a very religious background.And actually I remained in it. All my anger I describe in my quarrels with God in Auschwitz, but you know I used to pray every day.