Holocaust Book Quotes

Where they burn books, at the end they also burn people

Do you know where Jean de Tournet is?” Jason asked. “He is dead, Uncle,” Charlotte said flatly. “How do you know?” “I killed him in 1943. He was doing business with the Nazis. He tried to rape me” – she stopped and shivered – “but I killed him before he could.” Jason and Sophie both looked at Charlotte with horror. This was the first time Jason had showed any genuine emotion throughout the evening. It was fear.

Have you ever thought what a God would be like who actually ordained and executed the cruelty that is in [the biblical Book of Revelation]? A holocaust of mankind. Yet so many of these Bible-men accept the idea without a second thought.

I'm not talking about YOUR book now, but look at how many books have already been written about the Holocaust. What's the point? People haven't changed... Maybe they need a newer, bigger Holocaust.

Summer came. For the book thief, everything was going nicely. For me, the sky was the color of Jews. When their bodies had finished scouring for gaps in the door, their souls rose up. When their fingernails had scratched at the wood and in some cases were nailed into it by the sheer force of desperation, their spirits came toward me, into my arms, and we climbed out of those shower facilities, onto the roof and up, into eternity's certain breadth. They just kept feeding me. Minute after minute. Shower after shower.

When my parents were liberated, four years before I was born, they found that the ordinary world outside the camp had been eradicated. There was no more simple meal, no thing was less than extraordinary: a fork, a mattress, a clean shirt, a book. Not to mention such things that can make one weep: an orange, meat and vegetables, hot water. There was no ordinariness to return to, no refuge from the blinding potency of things, an apple screaming its sweet juice.

My little hobby. Book Collecting. And yet, old friends, books do not age as you and I do. They will speak still when we are gone, to generations we will never see. Yes, the books must survive. -Bulldog

I do not like postmodernism, postapocalyptic settings, postmortem narrators, or magic realism. I rarely respond to supposedly clever formal devices, multiple fonts, pictures where they shouldn't be—basically, gimmicks of any kind. I find literary fiction about the Holocaust or any other major world tragedy to be distasteful—nonfiction only, please. I do not like genre mash-ups à la the literary detective novel or the literary fantasy. Literary should be literary, and genre should be genre, and crossbreeding rarely results in anything satisfying. I do not like children's books, especially ones with orphans, and I prefer not to clutter my shelves with young adult. I do not like anything over four hundred pages or under one hundred fifty pages. I am repulsed by ghostwritten novels by reality television stars, celebrity picture books, sports memoirs, movie tie-in editions, novelty items, and—I imagine this goes without saying—vampires.

They were glued down, every last one of them. A packet of souls. Was it fate? Misfortune? Is that what glued them down like that? Of course not. Let's not be stupid. It probably had more to do with the hurled bombs, thrown down by humans hiding in the clouds.

...British appeasement of the Palestinian Arabs led directly to the deaths of hundreds of thousands of Jews [in the Holocaust] who might otherwise have found refuge in Palestine.

Who are we to say getting incested or abused or violated or any of those things can’t have their positive aspects in the long run? … You have to be careful of taking a knee-jerk attitude. Having a knee-jerk attitude to anything is a mistake, especially in the case of women, where it adds up to this very limited and condescending thing of saying they’re fragile, breakable things that can be destroyed easily. Everybody gets hurt and violated and broken sometimes. Why are women so special? Not that anybody ought to be raped or abused, nobody’s saying that, but that’s what is going on. What about afterwards? All I’m saying is there are certain cases where it can enlarge you or make you more of a complete human being, like Viktor Frankl. Think about the Holocaust. Was the Holocaust a good thing? No way. Does anybody think it was good that it happened? No, of course not. But did you read Viktor Frankl? Viktor Frankl’s Man’s Search for Meaning? It’s a great, great book, but it comes out of his experience. It’s about his experience in the human dark side. Now think about it, if there was no Holocaust, there’d be no Man’s Search for Meaning… . Think about it. Think about being degraded and brought within an inch of your life, for example. No one’s gonna say the sick bastards who did it shouldn’t be put in jail, but let’s put two things into perspective here. One is, afterwards she knows something about herself that she never knew before. What she knows is that the most totally terrible terrifying thing that she could ever have imagined happening to her has now happened, and she survived. She’s still here, and now she knows something. I mean she really, really knows. Look, totally terrible things happen… . Existence in life breaks people in all kinds of awful fucking ways all the time, trust me I know. I’ve been there. And this is the big difference, you and me here, cause this isn’t about politics or feminism or whatever, for you this is just ideas, you’ve never been there. I’m not saying nothing bad has ever happened to you, you’re not bad looking, I’m sure there’s been some sort of degradation or whatever come your way in life, but I’m talking Viktor Frankl’s Man’s Search for Meaning type violation and terror and suffering here. The real dark side. I can tell from just looking at you, you never. You wouldn’t even wear what you’re wearing, trust me. What if I told you it was my own sister that was raped? What if I told you a little story about a sixteen-year-old girl who went to the wrong party with the wrong guy and four of his buddies that ended up doing to her just about everything four guys could do to you in terms of violation? But if you could ask her if she could go into her head and forget it or like erase the tape of it happening in her memory, what do you think she’d say? Are you so sure what she’d say? What if she said that even after that totally negative as what happened was, at least now she understood it was possible. People can. Can see you as a thing. That people can see you as a thing, do you know what that means? Because if you really can see someone as a thing you can do anything to him. What would it be like to be able to be like that? You see, you think you can imagine it but you can’t. But she can. And now she knows something. I mean she really, really knows. This is what you wanted to hear, you wanted to hear about four drunk guys who knee-jerk you in the balls and make you bend over that you didn’t even know, that you never saw before, that you never did anything to, that don’t even know your name, they don’t even know your name to find out you have to choose to have a fucking name, you have no fucking idea, and what if I said that happened to ME? Would that make a difference?

All truth-seekers should study the genocide that was the Holocaust and ask themselves how on Earth this event was 'allowed' to occur, keeping in mind allowed is the correct term as there was no shortage of witnesses, including those all over Europe who stood by and did nothing to intervene. If those bystanders hadn’t just stood by, perhaps the history books would tell a different story.

The only sign of war was a cloud of dust migrating from east to west. It looked through the windows, trying to find a way inside, and as it simultaneously thickened and spread, it turned the trail of humans into apparitions. There were no people on the street anymore. They were rumors carrying bags.

Back to my midlife crisis. There is a line I had written down from Viktor Frankl’s memoir about surviving the Holocaust, Man’s Search for Meaning, that stopped me cold when I read it: “it did not really matter what we expected from life, but rather what life expected from us.” I had never thought about what life expected from me. I had only thought about what I expected from life. That was a book putter-downer. It was a look up at the sky and wonder Where the fuck have I been all my life? moment.

With the publication of this book we, as non-Jews, are doing our small part to stand up for the truth. So let us state unequivocally here and now: the Holocaust happened EXACTLY as per the history books. Period. Fact. No debate whatsoever.

I don't know then. I wrote my book on the Holocaust without worrying about where the fucking bar code would go.

The alphabet of scars exists so that those lessons need not be carved into our flesh a second time. Holocaust, author unknown

I don't really read as much but I am reading a depressing book on the Holocaust....

Uyghur birth rates plummeted by nearly forty-five percent in a year. One year. That’s genocide, defined by the U.N. ‘Never again,’ we said after the Holocaust. But it’s happening now.

Many jocular comments followed, as did another onslaught of "heil Hitlering." You know, it actually makes me wonder if anyone ever lost an eye or injured a hand or wrist with all of that. You'd only need to be facing the wrong way at the wrong time or stand marginally too close to another person. Perhaps people did get injured. Personally, I can only tell you that no one died from it, or at least, not physically. There was, of course, the matter of forty million people I picked up by the time the whole thing was finished, but that's getting all metaphoric.

Jonathan Safran Foer’s 10 Rules for Writing: 1.Tragedies make great literature; unfathomable catastrophes (the Holocaust, 9/11) are even better – try to construct your books around them for added gravitas but, since those big issues are such bummers, make sure you do it in a way that still focuses on a quirky central character that’s somewhat like Jonathan Safran Foer. 2. You can also name your character Jonathan Safran Foer. 3. If you’re writing a non-fiction book you should still make sure that it has a strong, deep, wise, and relatable central character – someone like Jonathan Safran Foer. 4. If you reach a point in your book where you’re not sure what to do, or how to approach a certain scene, or what the hell you’re doing, just throw in a picture, or a photo, or scribbles, or blank pages, or some illegible text, or maybe even a flipbook. Don’t worry if these things don’t mean anything, that’s what postmodernism is all about. If you’re not sure what to put in, you can’t go wrong with a nice photograph of Jonathan Safran Foer. 5. If you come up with a pun, metaphor, or phrase that you think is really clever and original, don’t just use it once and throw it away, sprinkle it liberally throughout the text. One particularly good phrase that comes to mind is “Jonathan Safran Foer.” 6. Don’t worry if you seem to be saying the same thing over and over again, repetition makes the work stronger, repetition is good, it drives the point home. The more you repeat a phrase or an idea, the better it gets. You should not be afraid of repeating ideas or phrases. One particularly good phrase that comes to mind is “Jonathan Safran Foer.” 7. Other writers are not your enemies, they are your friends, so you should feel free to borrow some of their ideas, words, techniques, and symbols, and use them completely out of context. They won’t mind, they’re your friends, just like my good friend Paul Auster, with whom I am very good friends. Just make sure you don’t steal anything from Jonathan Safran Foer, it wouldn’t be nice, he is your friend. 8. Make sure you have exactly three plots in your novel, any more and it gets confusing, any less and it’s not postmodern. At least one of those plots should be in a different timeline. It often helps if you name these three plots, I often use “Jonathan,” “Safran,” and “Foer.” 9. Don’t be afraid to make bold statements in you writing, there should always be a strong lesson to be learned, such as “don’t eat animals,” or “the Holocaust was bad,” or “9/11 was really really sad,” or “the world would be a better place if everyone was just a little bit more like Jonathan Safran Foer.” 10. In the end, don’t worry if you’re unsuccessful as a writer, it probably wasn’t meant to be. Not all of us are chosen to become writers. Not all of us can be Jonathan Safran Foer.

Within a decade or two, all Holocaust survivors will likely have passed away so a ticking clock is in effect in this battle between the truth and lies. Keep in mind even those survivors born in a concentration camp during WW2 would be at least 71 years-of-age when this book (the one you are reading now) was released. Those survivors old enough to clearly recall the events of that nightmare will, of course, be older and have much less time left. As the memory of the Holocaust begins to fade away, it will become easier to deny the genocide even occurred unless those of us who are truthseekers are able to embrace the memory of the genocide and educate others do the same. What’s needed in this propaganda war is for the true stories of Holocaust survivors – as well as those of the Nazi perpetrators, their associates and others who witnessed the genocide – to be told loudly and clearly so that there will never, ever be room for doubt in generations to come. After all, nothing is more powerful, credible or damning than eyewitness accounts.

Some books about the Holocaust are more difficult to read than others. Some books about the Holocaust are nearly impossible to read. Not because one does not understand the language and concepts in the books, not because they are gory or graphic, but because such books are confrontational. They compel us to “think again,” or to think for the first time, about issues and questions we might rather avoid. Gabriel Wilensky’s book, Six Million Crucifixions: How Christian Antisemitism Paved the Road to the Holocaust is one book I found difficult, almost impossible to read. Why? Because I had to confront the terrible underside of Christian theology, an underside that contributed in no small part to the beliefs and attitudes too many Christians – Catholic, Protestant, and Orthodox – had imbibed throughout centuries of anti-Jewish preaching and teaching that “paved the road to the Holocaust.” I cannot say that I “liked” Gabriel Wilensky’s book, Six Million Crucifixions: How Christian Antisemitism Paved the Road to the Holocaust. I didn’t, but I can say it was instructive and forced me to think again about that Jew from Nazareth, Jesus, and about his message of universal love and service – “What you do for the least of my brothers [and sisters], you do for me” (Matthew 25: 40). As Abraham Joshua Heschel once said, the Holocaust did not begin with Auschwitz. The Holocaust began with words. And too many of those hate-filled words had their origin in the Christian Scriptures and were uttered by Christian preachers and teachers, by Christians generally, for nearly two millennia. Is it any wonder so many Christians stood by, even participated in, the destruction of the European Jews during the Nazi era and World War II? I recommend Six Million Crucifixions: How Christian Antisemitism Paved the Road to the Holocaust because all of us Christians – Catholic, Protestant, and Orthodox – must think again, or think for the first time, about how to teach and preach the Christian Scriptures – the “New Testament” writings – in such a way that the words we utter, the attitudes we encourage, do not demean, disrespect, or disregard our Jewish brothers and sisters, that our words do not demean, disrespect, or disregard Judaism. I hope the challenge is not an impossible one.

And not only our own particular past. For if we go on forgetting half of Europe’s history, some of what we know about mankind itself will be distorted. Every one of the twentieth-century’s mass tragedies was unique: the Gulag, the Holocaust, the Armenian massacre, the Nanking massacre, the Cultural Revolution, the Cambodian revolution, the Bosnian wars, among many others. Every one of these events had different historical, philosophical, and cultural origins, every one arose in particular local circumstances which will never be repeated. Only our ability to debase and destroy and dehumanize our fellow men has been—and will be—repeated again and again: our transformation of our neighbors into “enemies,” our reduction of our opponents to lice or vermin or poisonous weeds, our re-invention of our victims as lower, lesser, or evil beings, worthy only of incarceration or explusion or death. The more we are able to understand how different societies have transformed their neighbors and fellow citizens from people into objects, the more we know of the specific circumstances which led to each episode of mass torture and mass murder, the better we will understand the darker side of our own human nature. This book was not written “so that it will not happen again,” as the cliché would have it. This book was written because it almost certainly will happen again. Totalitarian philosophies have had, and will continue to have, a profound appeal to many millions of people. Destruction of the “objective enemy,” as Hannah Arendt once put it, remains a fundamental object of many dictatorships. We need to know why—and each story, each memoir, each document in the history of the Gulag is a piece of the puzzle, a part of the explanation. Without them, we will wake up one day and realize that we do not know who we are.

Behind every text footnote is a file folder with all the hardcopy documentation needed to document every sentence in this book at a moment’s notice. Moreover, I assembled a team of hair-splitting, nitpicking, adversarial researchers and archivists to review each and every sentence, collectively ensuring that each fact and fragment of a fact was backed up with the necessary black and white documents.

Six million Jews died in the Holocaust. Yet many people simply cannot accept this. They keep bringing up red herring after red herring to avoid finally admitting “YES, it happened exactly as the history books say, end of story.” Which, of course, is the only correct response to the question anti-Semites raise about whether or not this historically and forensically-proven Nazi genocide even happened.

Many [Tudor-era religious radicals] believed then, exactly as Christian fundamentalists do today, that they lived in the 'last days' before Armageddon and, again just as now, saw signs all around in the world that they took as certain proof that the Apocalypse was imminent. Again like fundamentalists today, they looked on the prospect of the violent destruction of mankind without turning a hair. The remarkable similarity between the first Tudor Puritans and the fanatics among today's Christian fundamentalists extends to their selective reading of the Bible, their emphasis on the Book of Revelation, their certainty of their rightness, even to their phraseology. Where the Book of Revelation is concerned, I share the view of Guy, that the early church fathers released something very dangerous on the world when, after much deliberation, they decided to include it in the Christian canon." [From the author's concluding Historical Note]

Alls I’m—or think about the Holocaust. Was the Holocaust a good thing? No way. Does anybody think it was good it happened? No way. But did you ever read Victor Frankl? Victor Frankl’s Man’s Search for Meaning? It’s a great, great book. Frankl was in a camp in the Holocaust and the book comes out of that experience, it’s about his experience in the human Dark Side and preserving his human identity in the face of the camp’s degradation and violence and suffering total ripping away his identity. It’s a totally great book and now think about it, if there wasn’t a Holocaust there wouldn’t be a Man’s Search for Meaning.

Fine, I’ll admit it, I’ve read all of the books in the trilogy, which have sold more copies than there are people in the world because a lot of girls have hoarded multiple copies of each book and hidden the backup copies under their beds or in their lockers or in hollow trees, in case there’s a nuclear holocaust.

Some critics argue about the exact number of millions of people murdered in the socialist Wholecaust (of which the Holocaust was a part) under Stalin, Mao, Hitler, and other socialists. I remember the retort of the historian Dr. Rex Curry: a million murdered here, a million murdered there, pretty soon you are talking a lot of people.

Remember, deniers claim 90 to 100% of all Holocaust deaths are some fantasy concocted years after the war. Rest assured the only books anywhere that talk about the tiny death toll numbers deniers believe in (i.e. tens of thousands or hundreds of thousands instead of millions) are Holocaust-denying books written by anti-Semitic “historians,” religious zealots or neo-Nazis. No mainstream history books ever published since 1945 mention a death toll that isn't in the millions for the Holocaust. Period.

It was a place nobody wanted to stay and look at, but almost everyone did. Shaped like a long, broken arm, the road contained several houses with lacerated windows and bruised walls. The Star of David was painted on their doors. Those houses were almost like lepers. At the very least, they were infected sores on the injured German terrain.

How about I tell you what I don't like? I do not like postmodernism, postapocalyptic settings, postmortem narrators, or magic realism. I rarely respond to supposedly clever formal devices, multiple fonts, pictures where they shouldn't be - basically gimmicks of any kind. I find literary fiction about the Holocaust or any other major world tragedy to be distasteful - nonfiction only, please. I do not like genre mashups a la the literary detective novel or the literary fantasy. Literary should be literary, and genre should be genre, and cross breeding rarely results in anything satisfying... I do not like anything over four hundred pages or under one hundred and fifty pages. I am repulsed by ghostwritten novels by reality television stars, celebrity picture books, sports memoirs, movie tie-in editions, novelty items, and - I imagine this goes without saying - vampires.

Our history books have forgotten the gruesome tales of Hindu Holocaust. UN recognizes the continuing holocaust and persecution of SPH #Nithyananda Paramashivam

Dr. Viktor Frankl, the Viennese psychiatrist, author, and Holocaust survivor whose book Man’s Search for Meaning is one of the great moral and philosophical documents of our age.

German children were on the lookout for stray coins. German Jews kept watch for possible capture.

There’s a Twilight Zone episode, “Time Enough at Last,” about a book-lover desperate for more time so he can do nothing but read. He gets his wish; he’s the lone survivor of a global nuclear holocaust and ends up at a library with a lifetime’s worth of intact books. He’s excitedly sorting through them when his glasses fall off and shatter, leaving him unable to read.

What I do know, is that I refused to compromise with the system and I was obsessed with preventing my work from being manipulated for their propaganda. Even stories about the Holocaust could have been promoted as anti-fascist stories, which they were in a way, but I didn’t want them to be taken only as such. I remember I had a reading in Berlin in the ‘80s and a man in the audience, asked me: ‘Sir, I read your book, I read the stories, you didn’t say who the oppressors were nor who are the people who are suffering.’ And I said, ‘No, I didn’t.’ It was important to me that a Vietnamese reader reading a story about a young boy who is in a camp, can recognize himself, without me saying: the boy is a Jew, the oppressor is a Romanian, or a Nazi, and so on. I wanted to have a more universal approach.

CUSTOMER: I'm looking for a book about the Holocaust; my daughter's very interested in World War II. But I don't want it to be a sad book. BOOKSELLER: ...Not a sad one? CUSTOMER: No. No sad bits at all.

Before the Holocaust,” Paul was explaining to Daryl now, “when someone tripped on a paving stone in the road, the folk saying went, A Jew must be buried there. So the stumble stones take the old folk saying

Some fifteen percent of the 6,500 staff members working at Auschwitz would eventually be convicted of war crimes, with the government of Poland being among the most active in investigating and prosecuting war criminals.

The list of books we distribute starts off with the Aeneid and Beowuif and includes many of the other classics of Western history and legend. Much of it’s the sort of thing that every graduate from our better universities used to be familiar with, before democracy came to the academy and the standards were lowered so that the Hottentots and wetbacks could get degrees too. Then, of course, there was a deliberate weeding out by the egalitarians of books which were considered to be written from the viewpoint of the White male - racist and sexist, you know,” Harry added primly, larding his tone with an affected self-righteousness. Then he switched to sarcasm: “Unless a book was written by a militant lesbian, a revanchist American Indian, or a Negress with AIDS who’d converted to Judaism, it was suspect. The exception was anything about the ‘Holocaust,’ for which Jewish male authors, even those of the heterosexual persuasion, were acceptable.

Once my father told me: When a Jew prays, he is asking God a question that has no end. Darkness fell. Rain fell. I never asked: What question? And now it's too late. Because I lost you, Tateh. One day, in the spring of 1938, on a rainy day that gave way to a break in the clouds, I lost you. You'd gone out to collect specimens for a theory you were hatching about rainfall, instinct, and butterflies. And then you were gone. We found you lying under a tree, your face splashed with mud. We knew you were free then, unbound by disappointing results. And we buried you in the cemetery where your father was buried, and his father, under the shade of the chestnut tree. Three years later, I lost Mameh. The last time I saw her she was wearing her yellow apron. She was stuffing things in a suitcase, the house was a wreck. She told me to go into the woods. She'd packed me food, and told me to wear my coat, even though it was July. "Go," she said. I was too old to listen, but like a child I listened. She told me she'd follow the next day. We chose a spot we both knew in the woods. The giant walnut tree you used to like, Tateh, because you said it had human qualities. I didn't bother to say goodbye. I chose to believe what was easier. I waited. But. She never came. Since then I've lived with the guilt of understanding too late that she thought she would have been a burden to me. I lost Fitzy. He was studying in Vilna, Tateh—someone who knew someone told me he'd last been seen on a train. I lost Sari and Hanna to the dogs. I lost Herschel to the rain. I lost Josef to a crack in time. I lost the sound of laughter. I lost a pair of shoes, I'd taken them off to sleep, the shoes Herschel gave me, and when I woke they were gone, I walked barefoot for days and then I broke down and stole someone else's. I lost the only woman I ever wanted to love. I lost years. I lost books. I lost the house where I was born. And I lost Isaac. So who is to say that somewhere along the way, without my knowing it, I didn't also lose my mind?

Yes, a great library — a library as magnificent as this one — was a dangerous arsenal, one that kings and emperors feared more than the greatest army or magazine. Not a single volume from the Spanish Rooms would survive, he swore, sniffling into his cup. No, no, not a single scrap would escape this holocaust!

Life always takes the side of life, and somehow the victims are blamed. But it wasn't the BEST people who survived, nor did the best ones died. It was RANDOM... Look at how many books have already been written about the Holocaust. What's the point? People haven't changed.. Maybe they need a newer, bigger Holocaust.

Parent and Teacher Actions: 1. Ask children what their role models would do. Children feel free to take initiative when they look at problems through the eyes of originals. Ask children what they would like to improve in their family or school. Then have them identify a real person or fictional character they admire for being unusually creative and inventive. What would that person do in this situation? 2. Link good behaviors to moral character. Many parents and teachers praise helpful actions, but children are more generous when they’re commended for being helpful people—it becomes part of their identity. If you see a child do something good, try saying, “You’re a good person because you ___.” Children are also more ethical when they’re asked to be moral people—they want to earn the identity. If you want a child to share a toy, instead of asking, “Will you share?” ask, “Will you be a sharer?” 3. Explain how bad behaviors have consequences for others. When children misbehave, help them see how their actions hurt other people. “How do you think this made her feel?” As they consider the negative impact on others, children begin to feel empathy and guilt, which strengthens their motivation to right the wrong—and to avoid the action in the future. 4. Emphasize values over rules. Rules set limits that teach children to adopt a fixed view of the world. Values encourage children to internalize principles for themselves. When you talk about standards, like the parents of the Holocaust rescuers, describe why certain ideals matter to you and ask children why they’re important. 5. Create novel niches for children to pursue. Just as laterborns sought out more original niches when conventional ones were closed to them, there are ways to help children carve out niches. One of my favorite techniques is the Jigsaw Classroom: bring students together for a group project, and assign each of them a unique part. For example, when writing a book report on Eleanor Roosevelt’s life, one student worked on her childhood, another on her teenage years, and a third on her role in the women’s movement. Research shows that this reduces prejudice—children learn to value each other’s distinctive strengths. It can also give them the space to consider original ideas instead of falling victim to groupthink. To further enhance the opportunity for novel thinking, ask children to consider a different frame of reference. How would Roosevelt’s childhood have been different if she grew up in China? What battles would she have chosen to fight there?

Despite its veneer of impartial scholarship, Butz’s book is replete with the same expressions of traditional anti-Semitism, philo-Germanism and conspiracy theory as the Holocaust denial pamphlets printed by the most scurrilous neo-Nazi groups. -- Denying the Holocaust: The Growing Assault on Truth and Memory, page 126

So we call upon the author to explain (Doop doop doop doop dooop) Our myxomatoid kids spraddle the streets, we've shunned them from the greasy-grind The poor little things, they look so sad and old as they mount us from behind I ask them to desist and to refrain And then we call upon the author to explain (Doop doop doop doop dooop)Rosary clutched in his hand, he died with tubes up his nose And a cabal of angels with finger cymbals chanted his name in code We shook our fists at the punishing rain And we call upon the author to explain (Doop doop doop doop dooop) He said everything is messed up around here, everything is banal and jejune There is a planetary conspiracy against the likes of you and me in this idiot constituency of the moon Well, he knew exactly who to blame And we call upon the author to explain (Doop doop doop doop dooop) Prolix! Prolix! Nothing a pair of scissors can't fix! Prolix! Prolix! Nothing a pair of scissors can't fix!(Doop doop doop doop dooop) Well, I go guruing down the street, young people gather round my feet Ask me things, but I don't know where to start They ignite the power-trail ssstraight to my father's heart And once again I call upon the author to explain (Doop doop doop doop dooop ...)We call upon the author to explain Who is this great burdensome slavering dog-thing that mediocres my every thought? I feel like a vacuum cleaner, a complete sucker, it's fucked up and he is a fucker But what an enormous and encyclopaedic brain I call upon the author to explain (Doop doop doop doop dooop ...) Oh rampant discrimination, mass poverty, third world debt, infectious diseease Global inequality and deepening socio-economic divisions Well, it does in your brain And we call upon the author to explain (Doop doop doop doop dooop ...) Now hang on, my friend Doug is tapping on the window (Hey Doug, how you been?) Brings me back a book on holocaust poetry complete with pictures Then tells me to get ready for the rain And we call upon the author to explain (Doop doop doop doop dooop ...) I say prolix! Prolix! Something a pair of scissors can fix Bukowski was a jerk! Berryman was best! He wrote like wet papier mache, went the Heming-way weirdly on wings and with maximum pain We call upon the author to explain (Doop doop doop doop dooop ...) Down in my bolthole I see they've published another volume of unreconstructed rubbish "The waves, the waves were soldiers moving". Well, thank you, thank you, thank you And again I call upon the author to explain Yeah, we call upon the author to explain Prolix! Prolix! There's nothing a pair of scissors can't fix!

People won't stand for it," Charlie had once argued with Bill, "they'll revolt." "You think those in power don't know this?" Bill had replied. "They've got the laws in place for mass arrests, civilian murder, indefinite detention, military tribunals, and martial law. The people, for the most part, are clueless." He swept a gesture to the nation. "Lambs at the slaughterhouse! Jews on the way to the Holocaust!

Prisoners arrived in Auschwitz on cattle cars, and when they disembarked, they were told to leave their possessions behind on the train. Once they stood on the platform, the prisoners were brutally divided into two lines. Those who looked able-bodied and were able to work were sent to one line, while children, the elderly and the infirm were sent to the other, and were earmarked to be killed at the gas chambers.

A book was published in 2021 that had received financial backing from Elbit. The Bulgarian Army and the Rescue of Bulgaria’s Jews, 1941–1944 is a revisionist history that falsely claims that the Bulgarian state saved Jews during World War Two. Elbit wanted to get a foothold in the Bulgarian arms market. Raz Segal and Amos Goldberg, “Distorting the Holocaust to Boost the International Arms Trade,” Nation, July 26, 2022.

Heisenberg repeated his story about the German bomb program to anyone who would listen for the rest of his life. Goudsmit, who had access to the Farm Hall reports and had seen the pathetic remnants of the Nazi nuclear program firsthand, knew Heisenberg’s story was a fabrication. But, with the existence of the Farm Hall transcripts itself classified, Goudsmit could state only that Heisenberg was lying, without explaining how he knew. The first popular account of the Manhattan Project, Brighter Than a Thousand Suns, written by the Swiss journalist Robert Jungk in 1958, repeated Heisenberg’s story almost verbatim. So did The Virus House, the first book dedicated solely to the history of the German bomb program, which relied heavily on interviews from Heisenberg and his fellow former Farm Hall detainees. (The author, David Irving, was later revealed to be a Holocaust denier.)

I looked at him. He sat in the darkness, with his brows knitted tightly together, as though trying to grasp something, to understand the inconceivable, to pinpoint the moment when everything suddenly got out of control and the point of no return was officially passed by both sides – the future murderers and their victims. The new Reich sorted us into two kinds and now he suddenly found himself among those who held an ax above our miserable heads.

But I can't help thinking about the graves I saw on this summer's trip, and the millions of people in them, and the millions more without graves. The ones who are smoke. And I find that I can feel it, at last. Or that I've always felt it, without knowing what it was: the Holocaust, roaring down the generations like a wave of radiation, eradicating, in everyone it touches, the ability to trust people, experience joy; fall in love, believe in love when you see it in others. ("Dancing Men")

A clearly written and passionately argued indictment of centuries of antisemitism that contributed to Nazi extermination of the Jews. Wilensky has read widely, thought deeply, and writes persuasively in placing the Holocaust into the larger context of the history of Western Christianity. What he concludes is deeply disturbing and must be confronted seriously by scholars and public alike. Six Million Crucifixions is an important book for our-—or any—age of religious conflict and intolerance.

Bearing witness takes the courage to realize the potential of the human spirit. Witnessing requires us to call forth the highest qualities of our species, qualities such as conviction, integrity, empathy, and compassion. It is easier by far to retain the attributes of carnistic culture: apathy, complacency, self-interest, and "blissful" ignorance. I wrote this book––itself an act of witnessing––because I believe that, as humans, we have a fundamental desire to strive to become our best selves. I believe that each and every one of us has the capacity to act as powerful witnesses in a world very much in need. I have had the opportunity to interact with thousands of individuals through my work as a teacher, author, and speaker, and through my personal life. I have witnessed, again and again, the courage and compassion of the so-called average American: previously apathetic students who become impassioned activists; lifelong carnists who weep openly when exposed to images of animal cruelty, never again to eat meat; butchers who suddenly connect meat to its living source and become unable to continue killing animals; and a community of carnists who aid a runaway cow in her flight from slaughter. Ultimately, bearing witness requires the courage to take sides. In the face of mass violence, we will inevitably fall into a role: victim or perpetrator. Judith Herman argues that all bystanders are forced to take a side, by their action or inaction, and that their is no such thing as moral neutrality. Indeed, as Nobel Peace Prize Laureate and Holocaust survivor Elie Wiesel points out, "Neutrality helps the oppressor, never the victim. Silence encourages the tormentor, never the tormented." Witnessing enables us to choose our role rather than having one assigned to us. And although those of us who choose to stand with the victim may suffer, as Herman says, "There can be no greater honor.

Past is Prologue This book was written observing the premise that the seeds of Holocaust denial take root and prosper with misinformation. Clarity and transparency are imperative, as they leave no room for denial theories that would deprive the victims justice, or rob the living of a future. Generations of historians have enthusiastically gone about their craft knowing full well that 'he who owns the past, owns the future'. Improperly documented history, or more precisely, fraudulent versions of history not only deprive the victims of pasts injustices due recognition of their suffering, but also rob the living of a fair chance at a future free from the dangers of repeating past injustices.

Religious intolerance is an idea that found its earliest expression in the Old Testament, where the Hebrew tribe depicts itself waging a campaign of genocide on the Palestinian peoples to steal their land. They justified this heinous behavior on the grounds that people not chosen by their god were wicked and therefore did not deserve to live or keep their land. In effect, the wholesale slaughter of the Palestinian peoples, eradicating their race with the Jew's own Final Solution, was the direct result of a policy of religious superiority and divine right. Joshua 6-11 tells the sad tale, and one needs only read it and consider the point of view of the Palestinians who were simply defending their wives and children and the homes they had built and the fields they had labored for. The actions of the Hebrews can easily be compared with the American genocide of its native peoples - or even, ironically, the Nazi Holocaust. With the radical advent of Christianity, this self-righteous intolerance was borrowed from the Jews, and a new twist was added. The conversion of infidels by any means possible became the newfound calling card of religious fervor, and this new experiment in human culture spread like wildfire. By its very nature, how could it not have? Islam followed suit, conquering half the world in brutal warfare and, much like its Christian counterpart, it developed a new and convenient survival characteristic: the destruction of all images and practices attributed to other religions. Muslims destroyed millions of statues and paintings in India and Africa, and forced conversion under pain of death (or by more subtle tricks: like taxing only non-Muslims), while the Catholic Church busily burned books along with pagans, shattering statues and defacing or destroying pagan art - or converting it to Christian use. Laws against pagan practices and heretics were in full force throughrout Europe by the sixth century, and as long as those laws were in place it was impossible for anyone to refuse the tenets of Christianity and expect to keep their property or their life. Similar persecution and harassment continues in Islamic countries even to this day, officially and unofficially.

When I was in high school the library was open before classes and during lunch. You could be in the library to read or check out books. Despite this the sidewalk leading to the library was a "restricted zone" and if you were seen on it you'd be sent to the principal. Paddling was the usual penalty even if you were 18 or older. Once I was inside reading the recently released Maus. A group of guys seated at a nearby table made sure I knew they thought comics were "baby stuff." Even the harsh Holocaust memoir of Maus. Since new books could not be checked out I returned the next morning to finish reading. Maus had been torn in half. It was later discarded. They never purchased another copy as I was in school. Casual cruelty has always been the point.

How about I tell you what I don’t like? I do not like postmodernism, postapocalyptic settings, postmortem narrators, or magic realism. I rarely respond to supposedly clever formal devices, multiple fonts, pictures where they shouldn’t be—basically, gimmicks of any kind. I find literary fiction about the Holocaust or any other major world tragedy to be distasteful—nonfiction only, please. I do not like genre mash-ups à la the literary detective novel or the literary fantasy. Literary should be literary, and genre should be genre, and crossbreeding rarely results in anything satisfying. I do not like children’s books, especially ones with orphans, and I prefer not to clutter my shelves with young adult. I do not like anything over four hundred pages or under one hundred fifty pages. I am repulsed by ghostwritten novels by reality television stars, celebrity picture books, sports memoirs, movie tie-in editions, novelty items, and—I imagine this goes without saying—vampires. I rarely stock debuts, chick lit, poetry, or translations. I would prefer not to stock series, but the demands of my pocketbook require me to. For your part, you needn’t tell me about the ‘next big series’ until it is ensconced on the New York Times Best Sellers list. Above all, Ms. Loman, I find slim literary memoirs about little old men whose little old wives have died from cancer to be absolutely intolerable. No matter how well written the sales rep claims they are. No matter how many copies you promise I’ll sell on Mother’s Day.

THREE HUNDRED YEARS AFTER JESUS DIED ON A ROMAN cross, the emperor Theodosius made Christianity the official religion of the Roman Empire. Christians, who had once been persecuted by the empire, became the empire, and those who had once denied the sword took up the sword against their neighbors. Pagan temples were destroyed, their patrons forced to convert to Christianity or die. Christians whose ancestors had been martyred in gladiatorial combat now attended the games, cheering on the bloodshed. Lord, have mercy. Christ, have mercy. On July 15, 1099, Christian crusaders lay siege to Jerusalem, then occupied by Fatimite Arabs. They found a breach in the wall and took the city. Declaring “God wills it!” they killed every defender in their path and dashed the bodies of helpless babies against rocks. When they came upon a synagogue where many of the city’s Jews had taken refuge, they set fire to the building and burned the people inside alive. An eyewitness reported that at the Porch of Solomon, horses waded through blood. Lord, have mercy. Christ, have mercy. Through a series of centuries-long inquisitions that swept across Europe, hundreds of thousands of people, many of them women accused of witchcraft, were tortured by religious leaders charged with protecting the church from heresy. Their instruments of torture, designed to slowly inflict pain by dismembering and dislocating the body, earned nicknames like the Breast Ripper, the Head Crusher, and the Judas Chair. Many were inscribed with the phrase Soli Deo Gloria, “Glory be only to God.” Lord, have mercy. Christ, have mercy. In a book entitled On Jews and Their Lies, reformer Martin Luther encouraged civic leaders to burn down Jewish synagogues, expel the Jewish people from their lands, and murder those who continued to practice their faith within Christian territory. “The rulers must act like a good physician who when gangrene has set in proceeds without mercy to cut, saw, and burn flesh, veins, bone, and marrow,” he wrote. Luther’s writings were later used by German officials as religious justification of the Holocaust. Lord, have mercy. Christ, have mercy.

Bettelheim had another domain of fraudulent, self-aggrandizing blaming that evokes particular revulsion in me, in that he was a classic anti-Semitic Semite, blaming his fellow Jews for the Holocaust. Addressing a group of Jewish students, he asked, “Anti-Semitism, whose fault is it?” and then shouted, “Yours! . . . Because you don’t assimilate, it is your fault.” He was one of the architects of the sick accusation that Jews were complicit in their genocide by being passive “sheep being led to the ovens” (ever hear of, say, the Warsaw Uprising, “Dr.” Brutalheim?). He invented a history for himself as having been sent to the camps because of his heroic underground resistance actions, whereas he was actually led away as meekly or otherwise as those he charged. I have to try to go through the same thinking process that this whole book is about to arrive at any feelings about Bettelheim other than that he was a sick, sadistic fuck. (The quote comes from R. Pollack, The Creation of Dr. B: A Biography of Bruno Bettelheim , London, UK: Touchstone [1998], page 228.)

JULIAN HUXLEY’S “EUGENICS MANIFESTO”: “Eugenics Manifesto” was the name given to an article supporting eugenics. The document, which appeared in Nature, September 16, 1939, was a joint statement issued by America’s and Britain’s most prominent biologists, and was widely referred to as the “Eugenics Manifesto.” The manifesto was a response to a request from Science Service, of Washington, D.C. for a reply to the question “How could the world’s population be improved most effectively genetically?” Two of the main signatories and authors were Hermann J. Muller and Julian Huxley. Julian Huxley, as this book documents, was the founding director of UNESCO from the famous Huxley family. Muller was an American geneticist, educator and Nobel laureate best known for his work on the physiological and genetic effects of radiation. Put into the context of the timeline, this document was published 15 years after “Mein Kampf” and a year after the highly publicized violence of Kristallnacht. In other words, there is no way either Muller or Huxley were unaware at the moment of publication of the historical implications of eugenic agendas.

In a dream I sometimes have, I am frantically trying to save as much as I can from my childhood home before I am forced to leave forever because of some disaster. In this dream, from which I awake with my jaw clenched like a fist, I grab whatever I can reach, take whatever I can carry. Always my childhood books and our family photo albums, but sometimes also the silver candlesticks, the things on my father's desk, the paintings on the walls. Maybe it comes from the speed with which my family changed shape one day, maybe it comes from moving, maybe it comes from my grandmother's hinted horror of losing everything in the Holocaust, but I cannot part with a dented pot that I remember my mother putting on the stove each week. Or the sofa my father bought with his first pay cheque, which was never comfortable when I was growing up and is not comfortable now. I cannot part with the lipstick I found softly rolling in an empty drawer months after my mother left. Or a shopping list on an envelope in her handwriting. In a world that changes so quickly, and where everyone eventually leaves, our stuff is the one thing we can trust. It testifies, through the mute medium of Things, that we were part of something greater than ourselves.

WHO WAS J.F. LEHMANN? This book postulates that Adolf Hitler made a subtle, but all-important shift from proselytizing the myth of Germans as the oppressed victims of an “international Jewish conspiracy” to that of the superior race and oppressor because of J.F. Lehmann. It is not until after J.F. Lehmann brought Hitler the infamous Baur-Fischer-Lenz book on eugenics that Hitler’s speeches shifted from the stab-in-the-back myth, or the “Dolchstoßlegende,” with Germans as the oppressed victims of betrayal, to the eugenic propaganda of Germans as the pinnacle of white-supremacy. Weakness and superiority are incompatible attributes, and J.F. Lehmann is responsible for the shift away from the weakness inherent in victimhood to a racial superiority. Thus, it begs to question, who was this pivotal figure in Adolf Hitler's life, and why is his name and history not part of the commonly accepted history of The Holocaust? Nothing of The Holocaust or World War II can be understood without documenting who was Julius Friedrich Lehmann. Yet, J.F. Lehmann barely makes it onto the radar of even the most thorough books on the subject, and then only to name him as the person who delivered the Baur-Fischer-Lenz book to Adolf Hitler at Landsberg prison.

Like,” he repeats with distaste. “How about I tell you what I don’t like? I do not like postmodernism, postapocalyptic settings, postmortem narrators, or magic realism. I rarely respond to supposedly clever formal devices, multiple fonts, pictures where they shouldn’t be—basically, gimmicks of any kind. I find literary fiction about the Holocaust or any other major world tragedy to be distasteful—nonfiction only, please. I do not like genre mash-ups à la the literary detective novel or the literary fantasy. Literary should be literary, and genre should be genre, and crossbreeding rarely results in anything satisfying. I do not like children’s books, especially ones with orphans, and I prefer not to clutter my shelves with young adult. I do not like anything over four hundred pages or under one hundred fifty pages. I am repulsed by ghostwritten novels by reality television stars, celebrity picture books, sports memoirs, movie tie-in editions, novelty items, and—I imagine this goes without saying—vampires. I rarely stock debuts, chick lit, poetry, or translations. I would prefer not to stock series, but the demands of my pocketbook require me to. For your part, you needn’t tell me about the ‘next big series’ until it is ensconced on the New York Times Best Sellers list. Above all, Ms. Loman, I find slim literary memoirs about little old men whose little old wives have died from cancer to be absolutely intolerable. No matter how well written the sales rep claims they are. No matter how many copies you promise I’ll sell on Mother’s Day.

The entire pre-Columbian literature of Mexico, a vast library of tens of thousands of codices, was carefully and systematically destroyed by the priests and friars who followed in the wake of the conquistadors. In November 1530, for example, Bishop Juan de Zumárraga, who had shortly before been apointed 'Protector of the Indians' by the Spanish crown, proceeded to 'protect' his flock by burning at the stake a Mexican aristocrat, the lord of the city of Texcoco, whom he accused of having worshipped the rain god. In the city's marketplace Zumárraga 'had a pyramid formed of the documents of Aztec history, knowledge and literature, their paintings, manuscripts, and hieroglyphic writings, all of which he committed to the flames while the natives cried and prayed.' More than 30 years later, the holocaust of documents was still under way. In July 1562, in the main square of Mani (just south of modern Merida in the Yucatan), Bishop Diego de Landa burned thousands of Maya codices, story paintings, and hieroglyphs inscribed on rolled-up deer skins. He boasted of destroying countless 'idols' and 'altars,' all of which he described as 'works of the devil, designed by the evil one to delude the Indians and to prevent them from accepting Christianity.' Noting that the Maya 'used certain characters or letters, which they wrote in their books about the antiquities and their sciences' he informs us: 'We found a great number of books in these letters, and since they contained nothing but superstitions and falsehoods of the devil we burned them all, which they took most grievously and which gave them great pain.

Two thousand Jews, for example, lived in and around the small town of Tykocin, northwest of Warsaw on the road to Bialystok in eastern Poland, worshiping in a square, fortified synagogue with a turreted tower and a red mansard roof, built in 1642, more than a century after Jewish settlement began in the region. Lush farm country surrounds Tykocin: wheat fields, prosperous villages, cattle in the fields, black-and-white storks brooding wide, flat nests on the chimneys of lucky houses. Each village maintains a forest, a dense oval stand of perhaps forty acres of red-barked pines harvested for firewood and house and barn construction. Inside the forests, even in the heat of summer, the air is cool and heady with pine; wild strawberries, small and sweet, strew the forest floor. Police Battalions 309 and 316, based in Bialystok, invaded Tykocin on 5 August 1941. They drove Jewish men, women and children screaming from their homes, killed laggards in the streets, loaded the living onto trucks and jarred them down a potholed, winding dirt road past the storks and the cattle to the Lopuchowo village forest two miles southwest. In the center of the Lopuchowo forest, men dug pits, piling up the sandy yellow soil, and then Police Battalions 309 and 316, out for the morning on excursion from Bialystok, murdered the Jews of Tykocin, man, woman and child. For months the forest buzzed and stank of death. (Twenty miles northwest of Tykocin in the village of Jedwabne, Polish villagers themselves, with German encouragement, had murdered their Jewish neighbors on 10 July 1941 by driving them into a barn and burning them alive, a massacre examined in Jan T. Gross’s book Neighbors.)

My identity as Jewish cannot be reduced to a religious affiliation. Professor Said quoted Gramsci, an author that I’m familiar with, that, and I quote, ‘to know thyself is to understand that we are a product of the historical process to date which has deposited an infinity of traces, without leaving an inventory’. Let’s apply this pithy observation to Jewish identity. While it is tempting to equate Judaism with Jewishness, I submit to you that my identity as someone who is Jewish is far more complex than my religious affiliation. The collective inventory of the Jewish people rests on my shoulders. This inventory shapes and defines my understanding of what it means to be Jewish. The narrative of my people is a story of extraordinary achievement as well as unimaginable horror. For millennia, the Jewish people have left their fate in the hands of others. Our history is filled with extraordinary achievements as well as unimaginable violence. Our centuries-long Diaspora defined our existential identity in ways that cannot be reduced to simple labels. It was the portability of our religion that bound us together as a people, but it was our struggle to fit in; to be accepted that identified us as unique. Despite the fact that we excelled academically, professionally, industrially, we were never looked upon as anything other than Jewish. Professor Said in his book, Orientalism, examined how Europe looked upon the Orient as a dehumanized sea of amorphous otherness. If we accept this point of view, then my question is: How do you explain Western attitudes towards the Jews? We have always been a convenient object of hatred and violent retribution whenever it became convenient. If Europe reduced the Orient to an essentialist other, to borrow Professor Said’s eloquent language, then how do we explain the dehumanizing treatment of Jews who lived in the heart of Europe? We did not live in a distant, exotic land where the West had discursive power over us. We thought of ourselves as assimilated. We studied Western philosophy, literature, music, and internalized the same culture as our dominant Christian brethren. Despite our contribution to every conceivable field of human endeavor, we were never fully accepted as equals. On the contrary, we were always the first to be blamed for the ills of Western Europe. Two hundred thousand Jews were forcibly removed from Spain in 1492 and thousands more were forcibly converted to Christianity in Portugal four years later. By the time we get to the Holocaust, our worst fears were realized. Jewish history and consciousness will be dominated by the traumatic memories of this unspeakable event. No people in history have undergone an experience of such violence and depth. Israel’s obsession with physical security; the sharp Jewish reaction to movements of discrimination and prejudice; an intoxicated awareness of life, not as something to be taken for granted but as a treasure to be fostered and nourished with eager vitality, a residual distrust of what lies beyond the Jewish wall, a mystical belief in the undying forces of Jewish history, which ensure survival when all appears lost; all these, together with the intimacy of more personal pains and agonies, are the legacy which the Holocaust transmits to the generation of Jews who have grown up under its shadow. -Fictional debate between Edward Said and Abba Eban.

DÖDENS DAGBOK: PARISARNA Sommaren kom. För boktjuven var allt frid och fröjd. Dör mig - var himlen judefärgad. När deras kroppar hade slutat söka efter springor i dörren steg deras själar upp. När deras naglar hade klöst mot träet och i vissa fall satt fastnaglade i det av blotta kraften i desperationen, kom deras själar mot mig, in i min famn, och vi steg ut ur de där duschanläggningarna, upp på taket och vidare uppåt, in i evighetens absoluta vidder. De bara fortsatte att fylla på åt mig. Minut för minut. Dusch efter dusch. Jag kommer aldrig att glömma den första dagen i Auschwitz, den första gången i Mauthausen. På det senare stället fick jag också med tiden plocka upp dem från stupet nedanför den väldiga klippan, när deras försök att undkomma störtat dem i avgrunden. Där låg brutna kroppar och döda ömma hjärtan. Men, det var ändå bättre än gasen. Några av dem fångade jag upp när de bara hunnit halvvägs ner. Där besparade jag dig något, tänkte jag, och höll själen mitt i luften medan resten av varelsen - det fysiska skalet - tumlade till marken. Alla var lätta, som tomma valnötsskal. Rökig himmel på de ställena. Luktade som en ugn men var ändå så kallt. Jag ryser när jag minns det - medan jag försöker overkliggöra det. Jag blåser varmluft i mina händer för att värma dem. Men det är svårt att hålla dem varma när själarna fortfarande skälver. Gud. Jag säger alltid det namnet när jag tänker på det här. Gud. Två gånger säger jag det. Jag säger hans namn i ett fåfängt försök att förstå. "Men det är inte ditt jobb att förstå." Det är jag själv som svarar. Gud säger aldrig något. Trodde du att du var den enda som han aldrig svarar? "Ditt jobb är att ...", och där slutar jag lyssna till mig själv, eftersom jag, om jag ska vara riktigt ärlig, gör mig själv alldeles trött. När jag börjar tänka på det sättet blir jag så utmattad, och jag har inte den lyxen att jag kan ge efter för trötthet. Jag är tvingad att fortsätta, för även om det inte gäller varenda person på jorden gäller det den stora majoriteten - att döden inte väntar på någon - och om han gör det brukar han inte vänta särskilt länge.

More to the point, one cannot understand The Holocaust without understanding the intentions, ideology, and mechanisms that were put in place in 1933. The eugenics movement may have come to a catastrophic crescendo with the Hitler regime, but the political movement, the world-view, the ideology, and the science that aspired to breed humans like prized horses began almost 100 years earlier. More poignantly, the ideology and those legal and governmental mechanisms of a eugenic world-view inevitably lead back to the British and American counterparts that Hitler’s scientists collaborated with. Posterity must gain understanding of the players that made eugenics a respectable scientific and political movement, as Hitler’s regime was able to evade wholesale condemnation in those critical years between 1933 and 1943 precisely because eugenics had gained international acceptance. As this book will evidence, Hitler’s infamous 1933 laws mimicked those already in place in the United States, Britain, Norway, Sweden, Finland, and Canada. So what is this scientific and political movement that for 100 years aspired to breed humans like dogs or horses? Eugenics is quite literally, as defined by its principal proponents, an attempt at “directing evolution” by controlling any aspect of human existence that affects human heredity. From its onset, Francis Galton, the cousin of Charles Darwin and the man credited with the creation of the science of eugenics, knew that the cause of eugenics had to be observed with religious fervor and dedication. As the quote on the opening pages of this book illustrates, a eugenicist must “intrude, intrude, intrude.” A vigilant control over anything and everything that affects the gene pool is essential to eugenics. The policies could not allow for the individual to enjoy self-government or self-determination any more than a horse breeder can allow the animals to determine whom to breed with. One simply cannot breed humans like horses without imbuing the state with the level of control a farmer has over its livestock, not only controlling procreation, but also the diet, access to medical services, and living conditions.

Dehumanization has fueled innumerable acts of violence, human rights violations, war crimes, and genocides. It makes slavery, torture, and human trafficking possible. Dehumanizing others is the process by which we become accepting of violations against human nature, the human spirit, and, for many of us, violations against the central tenets of our faith. How does this happen? Maiese explains that most of us believe that people’s basic human rights should not be violated—that crimes like murder, rape, and torture are wrong. Successful dehumanizing, however, creates moral exclusion. Groups targeted based on their identity—gender, ideology, skin color, ethnicity, religion, age—are depicted as “less than” or criminal or even evil. The targeted group eventually falls out of the scope of who is naturally protected by our moral code. This is moral exclusion, and dehumanization is at its core. Dehumanizing always starts with language, often followed by images. We see this throughout history. During the Holocaust, Nazis described Jews as Untermenschen—subhuman. They called Jews rats and depicted them as disease-carrying rodents in everything from military pamphlets to children’s books. Hutus involved in the Rwanda genocide called Tutsis cockroaches. Indigenous people are often referred to as savages. Serbs called Bosnians aliens. Slave owners throughout history considered slaves subhuman animals. I know it’s hard to believe that we ourselves could ever get to a place where we would exclude people from equal moral treatment, from our basic moral values, but we’re fighting biology here. We’re hardwired to believe what we see and to attach meaning to the words we hear. We can’t pretend that every citizen who participated in or was a bystander to human atrocities was a violent psychopath. That’s not possible, it’s not true, and it misses the point. The point is that we are all vulnerable to the slow and insidious practice of dehumanizing, therefore we are all responsible for recognizing it and stopping it. THE COURAGE TO EMBRACE OUR HUMANITY Because so many time-worn systems of power have placed certain people outside the realm of what we see as human, much of our work now is more a matter of “rehumanizing.” That starts in the same place dehumanizing starts—with words and images. Today we are edging closer and closer to a world where political and ideological discourse has become

With the false claim that the Germans murdered six million Jews, mostly in gas chambers at Auschwitz-Birkenau in Poland during WWII, since the end of WWII, the world has been saturated with films, documentaries and books on the Holocaust. Anyone worldwide who dares to investigate the Jewish Holocaust claims, is branded an Anti-Semite and Holocaust Denier. In our democratic world, a person who is accused of a crime is deemed innocent until irrefutable evidence proves them guilty. What has happened to democracy in Germany, Poland, France and Switzerland where people accused of Holocaust Denial are not allowed to provide any evidence that would prove that they are not guilty? In the Middle Ages, people accused of being witches, were also allowed no defence and were burned at the stake. As burning at the stake and crucifiction is not allowed in today's world, the best that the Jewish leaders and holocaust promoters can achieve is incarceration where no one can hear claims backed by years of very thorough research. The Jewish success in blocking my book "The Answer Justice", their failed attempts to stop the book "Chutzpah" written by Norman Finkelstein whose mother and father were held in German concentration camps, the incarceration of revisionists Ernst Zundel and Germar Rudolf in Germany and David Irving in Austria: these are all desperate attempts to end what they call Holocaust Denial. The English historian David Irving was refused entry to Australia in 2003 at the behest of the Jewish community (representing only 0.4% of the Australian population) thus denying the right of the other 99.6% to hear what David Irving has to say. Proof of Jewish power was the blocking of the public viewing of David Irving's film. The Jewish owners of the building locked the film presentation out which resulted in the headline in the "Australian" newspaper of: " Outrage at Jewish bid to stop the film by David Irving called "The Search For Truth in History" . Sir Zelman Cowan who was Governor General of Australia and a man much reverred in the Jewish community, has stated in the Jewish Chronicle (London) that "The way to deal with people who claim the holocaust never happened, is to produce irrefutable evidence that it did happen". I agree 100% with Sir Zelman Cowan. I am quite certain that he and other Zionist Jewish (Ashkenazim) world leaders are aware that a United Nations or International forensic examination of the alleged gas chamber at No. 2 Crematorium at Auschwitz-Birkenau in Poland, would irrefutably prove the truth to the world that xyclon B cyanide has never been used as alleged by world Jewry to kill Jews. In 1979 Professor W.D. Rubenstein stated: "If the Holocaust can be shown to be a Zionist myth, the strongest of all weapons in Israels's propaganda armory collapses. The Falsification of history by Zionist Jews in claiming the murder of six million Jews by Germany, constitutes the GREATEST ORGANISED CRIME that the world has known.

Like,” he repeats with distaste. “How about I tell you what I don’t like? I do not like postmodernism, postapocalyptic settings, postmortem narrators, or magic realism. I rarely respond to supposedly clever formal devices, multiple fonts, pictures where they shouldn’t be—basically, gimmicks of any kind. I find literary fiction about the Holocaust or any other major world tragedy to be distasteful—nonfiction only, please. I do not like genre mash-ups à la the literary detective novel or the literary fantasy. Literary should be literary, and genre should be genre, and crossbreeding rarely results in anything satisfying. I do not like children’s books, especially ones with orphans, and I prefer not to clutter my shelves with young adult. I do not like anything over four hundred pages or under one hundred fifty pages. I am repulsed by ghostwritten novels by reality television stars, celebrity picture books, sports memoirs, movie tie-in editions, novelty items, and—I imagine this goes without saying—vampires. I rarely stock debuts, chick lit, poetry, or translations. I would prefer not to stock series, but the demands of my pocketbook require me to. For your part, you needn’t tell me about the ‘next big series’ until it is ensconced on the New York Times Best Sellers list. Above all, Ms. Loman, I find slim literary memoirs about little old men whose little old wives have died from cancer to be absolutely intolerable. No matter how well written the sales rep claims they are. No matter how many copies you promise I’ll sell on Mother’s Day.” Amelia blushes, though she is angry more than embarrassed. She agrees with some of what A.J. has said, but his manner is unnecessarily insulting. Knightley Press doesn’t even sell half of that stuff anyway. She studies him. He is older than Amelia but not by much, not by more than ten years. He is too young to like so little. “What do you like?” she asks. “Everything else,” he says. “I will also admit to an occasional weakness for short-story collections. Customers never want to buy them though.” There is only one short-story collection on Amelia’s list, a debut. Amelia hasn’t read the whole thing, and time dictates that she probably won’t, but she liked the first story. An American sixth-grade class and an Indian sixth-grade class participate in an international pen pal program. The narrator is an Indian kid in the American class who keeps feeding comical misinformation about Indian culture to the Americans. She clears her throat, which is still terribly dry. “The Year Bombay Became Mumbai. I think it will have special int—” “No,” he says. “I haven’t even told you what it’s about yet.” “Just no.” “But why?” “If you’re honest with yourself, you’ll admit that you’re only telling me about it because I’m partially Indian and you think this will be my special interest. Am I right?” Amelia imagines smashing the ancient computer over his head. “I’m telling you about this because you said you liked short stories! And it’s the only one on my list. And for the record”—here, she lies—“it’s completely wonderful from start to finish. Even if it is a debut. “And do you know what else? I love debuts. I love discovering something new. It’s part of the whole reason I do this job.” Amelia rises. Her head is pounding. Maybe she does drink too much? Her head is pounding and her heart is, too. “Do you want my opinion?” “Not particularly,” he says. “What are you, twenty-five?” “Mr. Fikry, this is a lovely store, but if you continue in this this this”—as a child, she stuttered and it occasionally returns when she is upset; she clears her throat—“this backward way of thinking, there won’t be an Island Books before too long.

In the Black Death of 1348-1352 alone, the body count was more than both World Wars and all recorded genocides in history combined, including the Holocaust, the Soviet Union under Stalin, and all African genocides.

Bush felt fortified in his resolve when he stopped by Rice’s office one day that week while she was meeting with Elie Wiesel, the famed Holocaust survivor. Bush had just read Michael Beschloss’s book The Conquerors, about how Franklin Roosevelt and other leaders failed to act to stop the Holocaust. “I’m against silence,” Wiesel told him. “I’m against neutrality because it doesn’t ever help the victim. It helps the aggressor.

I could see Chandler Street back in Philadelphia, where I lived immediately after my divorce. “Your own road has led through some interesting places. That it (Philadelphia) saw the flowing of democracy and freedom (I could see the Declaration of Independence); it was where it started in your land, and it spread throughout the globe. Now it is darkened, it is endangered.” Speak. You Are Permitted. The permission to question. The openness. An unprecedented opportunity to plumb the depths of some of life’s most persistent and challenging questions. A frank conversation… with God… about free will, the need for Christianity, idolatry, Jewish suffering, the Holocaust, the devil, the messiah and the age of the world. It would prove an unforgettable night. October 16, 1987 … Later that night, Rosalyn felt once more that she had to write. Soon she began to speak. "Do you believe what has been written? Do you believe this is that which is penned by you is that which is truth?.... There shall be resistance. There shall be family versus family. There will be much dissension.

God created us," I continued. "How could he expect anything else?" "If one can be so holy and one can be so good, I did not influence that one as I did not influence the evil. You were created and given free will. It has caused much annihilation. If I prevent, then all will cease to exist." "Why?" "For if I shall interfere, then is no purpose." "Well, what about back in Egypt, when you took my people out of bondage with a 'strong hand' (by punishing Egypt with plagues and ultimately parting the Red Sea). That was sure interference." "That is My people. That was your beginnings. Did not examples of God need to be shown? They must have seen God for your history to recall ages of their.... happenings.” "Why was the Holocaust necessary?” "Holocaust was atrocious. It was evil personified. It showed throughout ensuing years... Destruction...... for the suffering people....... The personification of evil is manifested strongest that time." "And what about your Chosen People?" I said with more than a hint of irony in my voice. What was I trying to do, make God feel guilty? Yes. "And all the suffering and all the people have to show how they still have not banded to God. What stronger example..... Belief suffered. Their faith is still strongest.

Overall, laterborns were twice as likely as firstborns to champion major scientific upheavals. “The likelihood of this difference arising by chance is substantially less than one in a billion,” Sulloway observes. “Laterborns have typically been half a century ahead of firstborns in their willingness to endorse radical innovations.” Similar results emerged when he studied thirty-one political revolutions: laterborns were twice as likely as firstborns to support radical changes. As a card-carrying firstborn, I was initially dismayed by these results. But as I learned about birth-order research, I realized that none of these patterns are set in stone. We don’t need to cede originality to laterborn children. By adopting the parenting practices that are typically applied primarily to younger children, we can raise any child to become more original. This chapter examines the family roots of originality. What’s unique about being a younger child, how does family size figure in, and what are the implications for nurture? And how can we account for the cases that don’t fit these patterns—the three only children on the base-stealing list, the firstborns who rebel, and the latterborn who conform? I’ll use birth order as a launching pad for examining the impact of siblings, parents, and role models on our tendencies to take risks. To see why siblings aren’t as alike as we expect them to be, I’ll look at the upbringing of Jackie Robinson and the families of the most original comedians in America. You’ll find out what determines whether children rebel in a constructive or destructive direction, why it’s a mistake to tell children not to cheat, how we praise them ineffectively and read them the wrong books, and what we can learn from the parents of individuals who risked their lives to rescue Jews during the Holocaust.

Max stuck his head out the passenger side window and yelled, “Open the gate, you idiots!” in perfect German. “I’ve got to get this car to Himmler.” The stunned gatekeepers rushed to open the gate, and the five men drove through it to freedom and into the history books.

That’s my story, Zachary, and I am sticking to it.

Of course when the history books tell of the groups murdered by the Nazis, they never list the prostitutes, because I'm sure the mention of their deaths is considered a stain on the other victims. The attitude is that the lives of prostitutes are worthless. I think it is self-hate. Our world hates anyone who would accept us and our bodies, and our secret desires without reservation. But that is what the ladies taught me... to welcome disdained things.

Saying Yes to Life in Spite of Everything: Viktor Frankl The story of Viktor Frankl (1905–1997), an Austrian psychiatrist and neurologist imprisoned in concentration camps during the Nazi Holocaust of WWII, inspired the world after the war. By 1997, when Frankl died of heart failure, his book Man’s Search for Meaning, which related his experiences in the death camps and the conclusions he drew from them, had sold more than 10 million copies in 24 languages. The book’s original title (translated from the German) reveals Frankl’s amazing outlook on life: Saying Yes to Life in Spite of Everything: A Psychologist Experiences the Concentration Camp. In 1942, Frankl and his wife and parents were sent to the Nazi Theresienstadt ghetto in Czechoslovakia, which was one of the show camps used to deceive Red Cross inspectors as to the true purpose and conditions of the concentration camps. In October 1944, Frankl and his wife were moved to Auschwitz, where an estimated 1.1 million people would meet their deaths. Later that month, he was transported to one of the Kaufering labor camps (subcamps of Dachau), and then, after contracting typhoid, to the Türkheim camp where he remained until American troops liberated the camp on April 27, 1945. Frankl and his sister, Stella, were the only ones in his immediate family to survive the Holocaust. In Man’s Search for Meaning, Frankl observed that a sense of meaning is what makes the difference in being able to survive painful and even horrific experiences. He wrote, “We who lived in concentration camps can remember the men who walked through the huts comforting others, giving away their last piece of bread. They may have been few in number, but they offer sufficient proof that everything can be taken from a man but one thing: the last of human freedoms—to choose one’s own attitude in any given set of circumstances—to choose one’s own way.” Frankl maintained that while we cannot avoid suffering in life, we can choose the way we deal with it. We can find meaning in our suffering and proceed with our lives with our purpose renewed. As he states it, “When we are no longer able to change a situation, we are challenged to change ourselves.” In this beautiful elaboration, Frankl wrote, “Between a stimulus and a response there is a space. In that space is our power to choose our response. In our response lies our growth and our freedom. The last of human freedoms is to choose one’s attitude in any given set of circumstances.

Saying Yes to Life in Spite of Everything: Viktor Frankl The story of Viktor Frankl (1905–1997), an Austrian psychiatrist and neurologist imprisoned in concentration camps during the Nazi Holocaust of WWII, inspired the world after the war. By 1997, when Frankl died of heart failure, his book Man’s Search for Meaning, which related his experiences in the death camps and the conclusions he drew from them, had sold more than 10 million copies in 24 languages. The book’s original title (translated from the German) reveals Frankl’s amazing outlook on life: Saying Yes to Life in Spite of Everything: A Psychologist Experiences the Concentration Camp. In 1942, Frankl and his wife and parents were sent to the Nazi Theresienstadt ghetto in Czechoslovakia, which was one of the show camps used to deceive Red Cross inspectors as to the true purpose and conditions of the concentration camps. In October 1944, Frankl and his wife were moved to Auschwitz, where an estimated 1.1 million people would meet their deaths. Later that month, he was transported to one of the Kaufering labor camps (subcamps of Dachau), and then, after contracting typhoid, to the Türkheim camp where he remained until American troops liberated the camp on April 27, 1945. Frankl and his sister, Stella, were the only ones in his immediate family to survive the Holocaust. In Man’s Search for Meaning, Frankl observed that a sense of meaning is what makes the difference in being able to survive painful and even horrific experiences. He wrote, “We who lived in concentration camps can remember the men who walked through the huts comforting others, giving away their last piece of bread. They may have been few in number, but they offer sufficient proof that everything can be taken from a man but one thing: the last of human freedoms—to choose one’s own attitude in any given set of circumstances—to choose one’s own way.” Frankl maintained that while we cannot avoid suffering in life, we can choose the way we deal with it. We can find meaning in our suffering and proceed with our lives with our purpose renewed. As he states it, “When we are no longer able to change a situation, we are challenged to change ourselves.” In this beautiful elaboration, Frankl wrote, “Between a stimulus and a response there is a space. In that space is our power to choose our response. In our response lies our growth and our freedom. The last of human freedoms is to choose one’s attitude in any given set of circumstances.” 7.2. In recent years, record numbers have visited Auschwitz. The ironic sign above the front gate means “Work sets you free.

Saying Yes to Life in Spite of Everything: Viktor Frankl The story of Viktor Frankl (1905–1997), an Austrian psychiatrist and neurologist imprisoned in concentration camps during the Nazi Holocaust of WWII, inspired the world after the war. By 1997, when Frankl died of heart failure, his book Man’s Search for Meaning, which related his experiences in the death camps and the conclusions he drew from them, had sold more than 10 million copies in 24 languages. The book’s original title (translated from the German) reveals Frankl’s amazing outlook on life: Saying Yes to Life in Spite of Everything: A Psychologist Experiences the Concentration Camp. In 1942, Frankl and his wife and parents were sent to the Nazi Theresienstadt ghetto in Czechoslovakia, which was one of the show camps used to deceive Red Cross inspectors as to the true purpose and conditions of the concentration camps. In October 1944, Frankl and his wife were moved to Auschwitz, where an estimated 1.1 million people would meet their deaths. Later that month, he was transported to one of the Kaufering labor camps (subcamps of Dachau), and then, after contracting typhoid, to the Türkheim camp where he remained until American troops liberated the camp on April 27, 1945. Frankl and his sister, Stella, were the only ones in his immediate family to survive the Holocaust. In Man’s Search for Meaning, Frankl observed that a sense of meaning is what makes the difference in being able to survive painful and even horrific experiences. He wrote, “We who lived in concentration camps can remember the men who walked through the huts comforting others, giving away their last piece of bread. They may have been few in number, but they offer sufficient proof that everything can be taken from a man but one thing: the last of human freedoms—to choose one’s own attitude in any given set of circumstances—to choose one’s own way.” Frankl maintained that while we cannot avoid suffering in life, we can choose the way we deal with it. We can find meaning in our suffering and proceed with our lives with our purpose renewed. As he states it, “When we are no longer able to change a situation, we are challenged to change ourselves.” In this beautiful elaboration, Frankl wrote, “Between a stimulus and a response there is a space. In that space is our power to choose our response. In our response lies our growth and our freedom. The last of human freedoms is to choose one’s attitude in any given set of circumstances.” 7.2. In recent years, record numbers have visited Auschwitz. The ironic sign above the front gate means “Work sets you free.” TRAUMA IS EVERYWHERE It’s not just veterans, crime victims, abused children, and accident survivors who come face-to-face with trauma. About 75% of Americans will experience a traumatic event at some point in their lives. Women are more likely to be victims of domestic violence than they are to get breast cancer.

A reader of Noam Chomsky’s political writings would conclude that the world’s most evil nations are the United States and Israel. They are the target of nearly all his invective. For example, he has denied that Israel is a democracy or that it could even become one.22 Typical of his statements about the evil nature of America was his comment during the war in Vietnam that the U.S. Defense Department is “the most hideous institution on earth.”23 As regards the Jews and Zionism, Chomsky is so hate-filled that in 1980 he defended the publication of a book written by a French neo-Nazi who claimed that the Holocaust was a fiction made up by Zionists. Chomsky’s defense was subsequently published as the introduction to the book. He claims that he was merely defending the French professor’s academic freedom. But when Herbert Mitgang of the New York Times asked Chomsky to comment on the professor’s views, Chomsky noted that he had no views he wished to state. As Martin Peretz, editor of the New Republic, has noted: “On the question, that is, as to whether or not six million Jews were murdered,Noam Chomsky apparently is an agnostic”24 (for a further analysis of Chomsky, and the phenomenon of Jewish antisemitism, see this chapter’s EPILOGUE: SELF-HATING JEWS: EXPLAINING JEWISH ANTISEMITISM).

Jews were thus being reclaimed as fellow Germans, while their previously asserted racial or ethnic “difference” was disavowed on the grounds that, after all, they had been born in Germany, spoke German as a mother tongue, or at any rate wrote for a German readership. Those exiles whom the Nazis had deprived of their German citizenship on political and racial grounds were now entitled to renaturalization according to Article 116, Paragraph 2 of the German constitution, the Grundgesetz.29 Yet with the exception of Adorno, who renewed his German citizenship in 1955, the public speakers considered here did not seek to repatriate: Arendt, a secular German Jew, never reapplied for German citizenship, even though she took her German readers seriously enough to personally produce German versions of books she had originally written in English. In a similar vein, Weiss, son of a Jewish-Hungarian father and a Swiss mother, acquired Swedish citizenship

In 1982 Abbas matriculated in the doctoral program at the Patrice Lumumba University in Moscow. The title of his dissertation was The Connection Between the Nazis and the Leaders of the Zionist Movement, 1933–1945. In 1984 he published his thesis as a book in Arabic under the title The Other Side: The Secret Relationship Between Nazism and Zionism. In both works, Abbas wrote that the Holocaust was a joint initiative of the Nazis and the Zionist movement. He alleged that the European Jews who were killed were actually the victims of the Jews from pre-state Israel who were in cahoots with the Germans.5 In his words, “A partnership was established between Hitler’s Nazis and the leadership of the Zionist movement.… [The Zionists gave] permission to every racist in the world, led by Hitler and the Nazis, to treat Jews as they wish, so long as it guarantees immigration to Palestine.” Abbas wrote that the Zionists wanted as many Jews as possible to be killed. “Having more victims,” he wrote, “meant greater rights and stronger privilege to join the negotiation table for dividing the spoils of war once it was over. However, since Zionism was not a fighting partner—suffering victims in a battle—it had no escape but to offer up human beings, under any name, to raise the number of victims, which they could then boast of at the moment of accounting.” Abbas denied that six million Jews were killed in the Holocaust. This too was a Zionist plot. “The truth is that no one can either confirm or deny

One time we brought garlic cloves to heder and when the rabbi wasn’t looking, we smeared garlic on the stick. When the rabbi banged the desk, the stick fell apart and we all burst out laughing. The rabbi’s interrogations didn’t work; no one would confess. The fact that these were childish pranks did not ease the teacher’s anger.

This book is the story of the people on the beach, of how they survived the Holocaust and how they came to sail away to Palestine. In part it is a detective story. It is an account of how I found out who they were, where they came from, what had happened to them during the Holocaust, how they had survived, and why they felt that their future belonged in Palestine.

We Jews also spoke Yiddish and in fact, from a young age I spoke three languages on a daily and regular basis.

doctors,

Caine, Philip D. Aircraft Down! Evading Capture in WWII Europe. Virginia: Potomac Books, 1997. Champlain, Héléne de. The Secret War of Helene De Champlain. Great Britain: Redwood Burn, Ltd., 1980. Chevrillon, Claire. Code Name Christiane Clouet: A Woman in the French Resistance. Texas: Texas A&M University Press, 1995. Coleman, Fred. The Marcel Network: How One French Couple Saved 527 from the Holocaust. Virginia: Potomac Books, 2013. Eisner, Peter. The Freedom Line: The Brave Men and Women Who Rescued Allied Airmen from the Nazis During World War II. New York: HarperCollins, 2004. Fitzsimons, Peter. Nancy Wake: A Biography of Our Greatest War Heroine. New York: HarperCollins, 2001. Foot, M.R.D., and J.M. Langley. MI9: Escape and Evasion, 1939–1945. Boston: Little Brown, 1979. Humbert, Agnés. Résistance: A Woman’s Journal of Struggle and Defiance in Occupied France. New York: Bloomsbury USA, 2004. Jackson, Julian. France: The Dark Years, 1940–1944. New York: Oxford University Press, 2001. Litoff, Judy Barrett. An American Heroine in the French Resistance. The Diary and Memoir of Virginia d’Albert-Lake. New York: Fordham University Press, 2006. Long, Helen. Safe Houses Are Dangerous. London: William Kimber, 1985. Moorehead, Caroline. A Train in Winter: An Extraordinary Story of Women, Friendship, and Resistance in Occupied France. New York: HarperCollins, 2011. Neave, Airey. Little Cyclone. London: Coronet Books, 1954. Ideas for Book Groups Dear Readers, I truly believe in book groups.

The growth of Israeli influence in Europe presents a curious historical milestone and an unresolved contradiction. After the annihilation of Jews in the Holocaust, Germany has become the most consistently pro-Israel nation on the continent and is Israel’s biggest trading partner in Europe. German Chancellor Angela Merkel visited Israel in October 2021 on one of her final overseas visits before leaving office; it was her eighth trip during her sixteen years in power. She did not travel to the West Bank or Gaza. She praised the Jewish state, despite acknowledging that Israel did not embrace her favored two-state solution to the conflict with the Palestinians, but this did not matter because “the topic of Israel’s security will always be of central importance and a central topic of every German government.” It was an emotional connection, Merkel stressed, and one rooted in historical reconciliation and forgiveness. “The fact that Jewish life has found a home again in Germany after the crimes of humanity of the Shoah is an immeasurable sign of trust, for which we are grateful,” she wrote in the guest book at Jerusalem’s Holocaust memorial

les livres sont faits pour ça, nous empêcher d'oublier.

The war had taken my grandmother, my grandfather, my little cousins, uncles and aunts… …my little brother …and my father And it had taken my belief in man and in God. It had stripped me of my childhood innocence

The State of Israel has been a restorative haven for many survivors. A sense of belonging, self-worth, collective defense, and security gradually healed our wounded souls. Many times during this period, when I was holding a weapon, the question crossed my mind: what would have happened if we had had weapons in those days, when we were helpless in the face of abuse, humiliation and slaughter. How different would our lives have been if we’d had the opportunity to defend ourselves

I heard a mocking voice behind me, “Look, little Kessler is back.” It was the Hungarian woman neighbor in the house next to ours, the Kudebitz family. She glared at me scornfully and pointed her finger. A shiver went through my body. The insult washed over me. I walked away in silence, her cynical laughter echoing.

The house was wrecked, and we had to move in with friends who came to us as soon as they heard about the missile falling on our street. We returned home only after the state had repaired our apartment

Unity is the basis of our continued existence and the foundation of our future. It is the most significant motif for the future of the State of Israel.