Maimonides and Rabbi Kalonymus Kalman Shapira: Abandoning Reason in the Warsaw Ghetto

Author(s):  
James A. Diamond

This chapter focuses on theological implications of the Holocaust, which was a time when suffering and loss were of such catastrophic proportions for Jewish history and theology. It talks about the Maimonidean view of evil as a ‘privation’ or an absence of good that is no longer acceptable in the face of a million children systematically gassed and burned. It also points out the acceptance of a theory of divine providence that conditions God's watchful eye on the development of one's intellect that is considered morally problematic and theologically offensive. The chapter concentrates on Kalonymus Kalman Shapira, the Piaseczner Rebbe who heroically persevered as a hasidic master that ministered to his followers during the Holocaust. It recounts how Rabbi Shapira delivered sermons and published posthumously as Holy Fire in the Warsaw ghetto between autumn 1939 and summer 1942.

2016 ◽  
pp. 1-36
Author(s):  
Konrad Matyjaszek

Wall and window: the rubble of the Warsaw Ghetto as the narrative space of the POLIN Museum of the History of Polish JewsOpened in 2013, the Warsaw-based POLIN Museum of the History of Polish Jews is situated in the center of the former Nazi Warsaw ghetto, which was destroyed during its liquidation in 1943. The museum is also located opposite to the Monument to the Ghetto Heroes and Martyrs, built in 1948, as well as in between of the area of the former 19th-century Jewish district, and of the post-war modernist residential district of Muranów, designed as a district-memorial of the destroyed ghetto. Constructed on such site, the Museum was however narrated as a “museum of life”, telling the “thousand-year old history” of Polish Jews, and not focused directly on the history of the Holocaust or the history of Polish antisemitism.The paper offers a critical analysis of the curatorial and architectural strategies assumed by the Museum’s designers in the process of employing the urban location of the Museum in the narratives communicated by the building and its main exhibition. In this analysis, two key architectural interiors are examined in detail in terms of their correspondence with the context of the site: the Museum’s entrance lobby and the space of the “Jewish street,” incorporated into the main exhibition’s sub-galleries presenting the interwar period of Polish-Jewish history and the history of the Holocaust. The analysis of the design structure of these two interiors allows to raise a research question about physical and symbolic role of the material substance of the destroyed ghetto in construction of a historical narrative that is separated from the history of the destruction, as well as one about the designers’ responsibilities arising from the decision to present a given history on the physical site where it took place.Mur i okno. Gruz getta warszawskiego jako przestrzeń narracyjna Muzeum Historii Żydów Polskich POLINOtwarte w 2013 roku warszawskie Muzeum Historii Żydów Polskich POLIN stanęło pośrodku terenu dawnego nazistowskiego getta warszawskiego, zburzonego podczas jego likwidacji w 1943 roku, naprzeciwko powstałego w roku 1948 Pomnika Bohaterów i Męczenników Getta; jednocześnie pośrodku obszaru dawnej, dziewiętnastowiecznej warszawskiej dzielnicy żydowskiej i powojennego modernistycznego osied­la Muranów, zaplanowanego jako osiedle-pomnik zburzonego getta. Zlokalizowane w takim miejscu Muzeum przedstawia się jako „muzeum życia”, opowiadające „tysiącletnią historię” polskich Żydów, niebędące insty­tucją skoncentrowaną na historii Zagłady Żydów i historii polskiego antysemityzmu.Artykuł zawiera krytyczną analizę kuratorskich i architektonicznych strategii przyjętych przez twórców Mu­zeum w procesie umieszczania środowiska miejskiego w roli elementu narracji historycznej, komunikowanej przez budynek Muzeum i przez jego wystawę główną. Szczegółowej analizie poddawane są dwa kluczowe dla projektu Muzeum wnętrza architektoniczne: główny hall wejściowy oraz przestrzeń „żydowskiej ulicy” stanowiąca fragment dwóch galerii wystawy głównej, poświęconych historii Żydów w Polsce międzywojen­nej oraz historii Zagłady. Analiza struktury projektowej tych dwóch wnętrz służy próbie sformułowania od­powiedzi na pytanie badawcze dotyczące właściwości fizyczno-symbolicznych materialnej substancji znisz­czonego getta w odniesieniu do narracji abstrahującej od historii jego zniszczenia oraz odpowiedzialności projektantów wynikającej z decyzji o umieszczeniu narracji historycznej w fizycznej przestrzeni, w której wydarzyła się historia będąca tej narracji przedmiotem.


2014 ◽  
pp. 297-303
Author(s):  
Katarzyna Person

This article discusses the life of Hersch Wasser (1910–1980), secretary of the “Oneg Shabbat” and the closest collaborator of Emmanuel Ringelblum. Wasser, an economist from Łódź, who was a key personality in the Underground Archive of the Warsaw Ghetto. He was the one who coordinated its activities and recorded both its collaborators and incoming documents. He was one of the creators of the press department of the “Oneg Shabbat”, which provided information on the Holocaust to the Polish and Jewish underground press. As a secretary of the Central Refugee Commission, he interviewed refugees arriving in the ghetto and supplied the Archive with information on the persecution of Jews outside Warsaw. After the end of the war, Wasser played a key role in unearthing the first part of the Underground Archive in September 1946 and in preparing their first catalogue. Simultaneously, between April and September 1947, Wasser took out about 140 documents from the collection and together with other documents relating to the Holocaust (altogether 244) sent them to YIVO in New York, seeing it as a way of safekeeping them in the face of a dif????icult situation in post-war Poland. He emigrated to Israel in 1950.


1996 ◽  
pp. 404-412
Author(s):  
Chone Shmeruk

This chapter discusses Yitzhak Schiper's study of hasidism in Poland. By the beginning of the Second World War, Yitzhak (Ignacy) Schiper was a recognized authority on Polish Jewish history. In the very midst of the war, while incarcerated in the Warsaw ghetto, Schiper kept up his research and continued to write, persisting up to the very end. It now appears that most of Schiper's manuscript on hasidism survived. Two of the original three bulky notebooks into which Schiper had copied his completed work were discovered several years ago by a young student of Hebrew at Warsaw University, Zbigniew Targielski. Schiper's monograph is a brand plucked from the fire, a remnant of the fine historiographical literature produced by Polish Jewry, and testimony to the author's refusal to abandon the historian's mission even in the face of disaster and destruction.


Slavic Review ◽  
2011 ◽  
Vol 70 (2) ◽  
pp. 399-421
Author(s):  
Rachel Feldhay Brenner

This article is part of a project that examines Polish writers' diaristic responses to the Warsaw ghetto and to the Holocaust in general. Rachel Feldhay Brenner examines Maria Da̧browska's response in the context of her prewar attitude to Polish Jews, which was shaped by her nationalistic ideology of Poland's messianic position among the nations. Although Da̧browska publicly denounced Endecja and its antisemitism, in private she cultivated a powerful sense of ressentiment toward the Jews, seeing Jews as outsiders who stood in the way of Poland realizing its special mission. This attitude persisted during the Holocaust and explains Da̧browska's emotional disengagement in the face of Jewish extermination. In the postwar years, her resentment became more pronounced, as even Jewish suffering in the Holocaust became an object of competition and envy. Da̧browska's response to the Holocaust offers a poignant example of the impact of ideological beliefs on emotional and ethical aspects of human interaction.


2012 ◽  
Vol 1 (01) ◽  
pp. 71-113
Author(s):  
Silvana Vetö

En este trabajo se examinarán algunos de los problemas éticos que el Holocausto ha planteado a los medios de representación de la historia, para luego ligar las distintas narrativas que resultan de dichas representaciones, con las posibilidades de duelo y elaboración. Se abordarán primero los planteamientos de Theodor Adorno respecto de las posibilidades del arte frente al sufrimiento. Luego se expondrán algunos aspectos del debate surgido al final de la década del 70 a propósito de la representación del Holocausto en medios de comunicación de masa y en la “alta” cultura. Se mostrará como persiste en ese debate una perspectiva dicotómica respecto del trauma, de la cual surgen dos tipos de narrativas post-traumáticas supuestamente irreconciliables, que no permiten una adecuada elaboración y un duelo satisfactorio respecto de las pérdidas implicadas en el acontecimiento traumático. Finalmente, analizaremos en detalle la novela gráfica Maus. Relato de un superviviente, cuya narrativa experimental permite cuestionar y deconstruir la dicotomía redención/aporía de manera novedosa, planteando nuevos problemas vinculados a la memoria del Holocausto y a la posibilidades de duelo. In this work, we will focus on some of the ethical problems that the Holocaust has posed to the representation of historical limit-events. We will then link the different narratives emerging from these representations to the possibilities of mourning and elaboration. First, we will examine the German philosopher Theodor Adorno’s propositions concerning the possibilities of art in the face of suffering. Then, we will present some aspects of the debate that arose in the late 70s regarding the representation of the Holocaust in mass media and in ‘high’ culture. It will be shown how in this debate there persists a dichotomist perspective of trauma, which creates two supposedly irreconcilable types of post-traumatic narratives that do not permit an appropriate elaboration and mourning of losses caused by the traumatic event. Finally, we will analyze the graphic novel Maus. A Survivor’s Tale, whose experimental and open narrative allows an original questioning and deconstruction of the redemption/aporia dichotomy, putting forward new problems related to the memory of the Holocaust and the possibilities of mourning.


2019 ◽  
pp. 113-128
Author(s):  
Izabela Olszewska

The Language of Cruelty of the Holocaust on the Example of The Ringelblum Archive. Annihilation – Day by DayThe Underground Archive of the Warsaw Ghetto is one of the most significant testimonies of the annihilation of Polish Jews to be preserved in social life documents, mainly written reports and photographs. The founder of the Archive, Emanuel Ringelblum, described the purpose of the collected materials as follows: “We wanted the events in every town, the experiences of every Jew – and every Jew during this war is a world unto himself – to be conveyed in the simplest, most faithful manner. Every redundant word, every literary addition or embellishment, stood out, causing a sense of dissonance and distaste. The life of Jews during this war is so tragic that not a single extra word is needed”. The aim of the paper is a linguistic analysis of the drastic language of the Holocaust on the basis of The Ringelblum Archive: Annihilation - Day by Day. Język okrucieństwa Holokaustu na przykładzie Archiwum Ringelbluma. Dzień po dniu ZagładyPodziemne Archiwum Getta Warszawskiego jest jednym z najważniejszych świadectw zagłady polskich Żydów zachowanych w dokumentach życia społecznego, głównie w reportażach i fotografiach. Założyciel Archiwum, Emanuel Ringelblum, następująco opisał cel zebranych materiałów: „Chcieliśmy, aby wydarzenia w każdym mieście, doświadczenia każdego Żyda – a każdy Żyd w czasie tej wojny jest światem dla siebie – były przekazywane w najprostszy, najwierniejszy sposób. Każde zbędne słowo, każdy dodatek literacki czy ozdoba wyróżniały się, powodując poczucie dysonansu i niesmaku. Życie Żydów w czasie tej wojny jest tak tragiczne, że nie potrzeba ani jednego dodatkowego słowa”. Celem artykułu jest analiza lingwistyczna drastycznego języka Holokaustu na podstawie książki Archiwum Ringelbluma. Dzień po dniu Zagłady.


2021 ◽  
pp. 263300242110466
Author(s):  
Julia Reilly

The Warsaw Ghetto Uprising is emblematic of armed Jewish resistance to the Holocaust; it should also be emblematic of rebel organization formation and capacity building in the most extreme power asymmetry. The Warsaw Ghetto Uprising happened because civilians who were directly experiencing a genocide formed rebel organizations that gained the capacity to hold territory. Drawing from video testimonies and memoirs of survivors, diaries of witnesses, and the work of historians, this study analyzes the formation and evolution of the Jewish Fighting Organization (ŻOB) to create and begin to validate a generalizable theory on how rebel organizations form in genocide, and how they create the capacity to hold territory from the genocidal opponent. The ŻOB evolved from a violent resistance organization to a rebel organization with a military infrastructure that could hold territory against the Nazis; further, it was this capacity to hold territory that allowed the ŻOB to win the survival of many Jews. These findings offer important insights on the possibility of rebel group mobilization against genocidal persecution, and can be used to understand contemporary genocide resisters.


Author(s):  
Stanisław Krajewski

This chapter looks at Fr. Tadeusz Sroka's An Israeli Diary, or the Religious Dimension of Man's Fate (1985). An Israeli Diary takes the form of excerpts from a diary written in the years 1970–71. Each entry opens with press news about political events in the Middle East, followed by pondering over the Bible or the fate of the Jewish people. There are hardly any data concerning contemporary Israel, except a few facts showing Arab intransigence and the hopeless situation of Israel ‘in human terms’. The author says very little about Jewish history and nothing about Judaism; the Talmud is not mentioned, even in places where it could have been useful, for example in reflecting on capital punishment. The author's perspective is metaphysical; he assumes that the election of Israel is eternal. This, incidentally, is the official standpoint of the Catholic Church today, confirmed more than once by John Paul II. As a result, Israel is seen as the centre of the world. Next, the fate of the Jews reveals the ultimate perspectives of the human condition: on one pole the Holocaust, on the other the re-creation of the state by visionaries, in defiance of reason. Israel is a sign for the world, and today's secular Israel is an appropriate sign for the contemporary materialistic world.


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