Sad Holocaust Quotes

If you had to pack your whole life into a suitcase-not just the practical things, like clothing, but the memories of the people you had lost and the girl you had once been-what would you take?

Youth was the time for happiness, its only season; young people, leading a lazy, carefree life, partially occupied by scarcely absorbing studies, were able to devote themselves unlimitedly to the liberated exultation of their bodies. They could play, dance, love, and multiply their pleasures. They could leave a party, in the early hours of the morning, in the company of sexual partners they had chosen, and contemplate the dreary line of employees going to work. They were the salt of the earth, and everything was given to them, everything was permitted for them, everything was possible. Later on, having started a family, having entered the adult world, they would be introduced to worry, work, responsibility, and the difficulties of existence; they would have to pay taxes, submit themselves to administrative formalities while ceaselessly bearing witness--powerless and shame-filled--to the irreversible degradation of their own bodies, which would be slow at first, then increasingly rapid; above all, they would have to look after children, mortal enemies, in their own homes, they would have to pamper them, feed them, worry about their illnesses, provide the means for their education and their pleasure, and unlike in the world of animals, this would last not just for a season, they would remain slaves of their offspring always, the time of joy was well and truly over for them, they would have to continue to suffer until the end, in pain and with increasing health problems, until they were no longer good for anything and were definitively thrown into the rubbish heap, cumbersome and useless. In return, their children would not be at all grateful, on the contrary their efforts, however strenuous, would never be considered enough, they would, until the bitter end, be considered guilty because of the simple fact of being parents. From this sad life, marked by shame, all joy would be pitilessly banished. When they wanted to draw near to young people's bodies, they would be chased away, rejected, ridiculed, insulted, and, more and more often nowadays, imprisoned. The physical bodies of young people, the only desirable possession the world has ever produced, were reserved for the exclusive use of the young, and the fate of the old was to work and to suffer. This was the true meaning of solidarity between generations; it was a pure and simple holocaust of each generation in favor of the one that replaced it, a cruel, prolonged holocaust that brought with it no consolation, no comfort, nor any material or emotional compensation.

Is there anything sadder than the scrawniest little piece of uneaten chicken at a dinner party?” “Hmm,” said Jules. “Yes. The Holocaust.

Narcissists can be identified by their lack of humanness. They don’t feel the tragedy of a world threatened by a nuclear holocaust, nor do they feel the tragedy of a life spent trying to prove their worth to an uncaring world. When the narcissistic façade of superiority and specialness breaks down, allowing the sense of loss and sadness to become conscious, it is often too late. One

High above us, the swallows still sing around the smokestacks.

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.

To forbid analogies makes the Holocaust irrelevant to future generations. If an American child can identify with Anne Frank, an American child might ask what it is like for immigrant children to be separated from their parents. To forbid analogies is to forbid learning, and to forbid empathizing. That, sadly, is the point.

In wartime, everyone's birthday turns into a commemoration of something so sad.

You look like you've seen a ghost, Fraulein.'' If only Luka knew how right he was. Not one ghost. Hundreds. Thousands. There was not enough sadness, enough anger, enough her for numbers like that.

Never forget” is the collective plea of Holocaust survivors. And in the first few decades after WW2 ended, it really did seem as if humanity would always remember, and perhaps even learn from, the Nazi genocide so that future atrocities may be prevented. Unfortunately, the historicity of the Holocaust has been undermined and chipped away at by the exact same sinister forces that created the genocide in the first place: racists, religious bigots and the most paranoid type of conspiracy theorists who, together, are uniting – often unwittingly – to form a new wave of anti-Semitism that will not willingly accept the obvious facts of the past. This chipping away (at the truth) began slowly and insidiously – much like the Holocaust itself – but sadly, and worryingly, it is gathering pace.

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.

William Maxell, who became Mary’s editor at the New Yorker. William recalled a poignant sense of loss when his own mother and new-born sibling died from the disease: ‘From that time on there was a sadness which had not existed before, a deep down sadness that never went away. We aren’t safe. Nobody’s safe. Terrible things can happen to anyone at any time.’36

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!

General Dwight D. Eisenhower ordered the global media to film the unspeakable hell of the Holocaust. General Eisenhower feared there would come a day when there would be “Holocaust deniers” who would declare it never happened.5 Today, Iran's radical Islamic leaders, who have promised to wipe the Jews off the face of the map, are indeed Holocaust deniers.6 Sadly, their venom is gathering international support. From the tears and tragedy of World War II came the rebirth of the State of Israel in May

[January 1944] As to this country, I have been lecturing now for three years to the troops and their attitude is the same. They don’t believe in concentration camps, they don’t believe in the starved children of Greece, in the shot hostages of France, in the mass-graves of Poland; they have never heard of Lidice, Treblinka or Belzec; you can convince them for an hour, then they shake themselves, their mental self-defence begins to work and in a week the shrug of incredulity has returned like a reflex temporarily weakened by a shock. Clearly all this is becoming a mania with me and my like. Clearly we must suffer from some morbid obsession, whereas the others are healthy and normal. But the characteristic symptom of maniacs is that they lose contact with reality and live in a phantasy world. So perhaps it is the other way around: perhaps it is we, the screamers, who react in a sound and healthy way to the reality which surrounds us, whereas you are the neurotic, who totter about in a screamed phantasy world because you lack the faculty to face the facts! Were it not so, this war would have been avoided, and those murdered within sight of your daydreaming eyes would still be alive!

Thus spoke the Beauty and her voice had a cheerful ring, and her face was aflame with a great rejoicing. She finished her story and began to laugh quietly, but not cheerfully. The Youth bowed down before her and silently kissed her hands, inhaling the languid fragrance of myrrh, aloe and musk which wafted from her body and her fine robes. The Beauty began to speak again. 'There came to me streams of oppressors, because my evil, poisonous beauty bewitches them. I smile at them, they who are doomed to death, and I feel pity for each of them, and some I almost loved, but I gave myself to no one. Each one I gave but one single kiss — and my kisses were innocent as the kisses of a tender sister. And whomsoever I kissed, died.' The soul of the troubled Youth was caught in agony, between two quite irresolvable passions, the terror of death and an inexpressible ecstasy. But love, conquering all, overcoming even the anguish of death's grief, was triumphant once again today. Solemnly stretching out his trembling hands to the tender and terrifying Beauty, the Youth exclaimed, 'If death is in your kiss, o beloved, let me revel in the infinity of death. Cling to me, kiss me, love me, envelop me with the sweet fragrance of your poisonous breath, death after death pour into my body and into my soul before you destroy everything that once was me!' 'You want to! You are not afraid!' exclaimed the Beauty. The face of the Beauty was pale in the rays of the lifeless moon, like a guttering candle, and the lightning in her sad and joyful eyes was trembling and blue. With a trusting movement, tender and passionate, she clung to the Youth and her naked, slender arms were entwined about his neck. 'We shall die together!' she whispered. 'We shall die together. All the poison of my heart is afire and flaming streams are rushing through my veins, and I am all enveloped in some great holocaust.' 'I am aflame!' whispered the Youth, 'I am being consumed in your embraces and you and I are two flaming fires, burning with the immense ecstasy of a poisonous love.' The sad and lifeless moon grew dim and fell in the sky — and the black night came and stood watch. It concealed the secret of love and kisses, fragrant and poisonous, with gloom and solitude. And it listened to the harmonious beating of two hearts growing quieter, and in the frail silence it watched over the final delicate sighs. And so, in the poisonous Garden, having breathed the fragrances which the Beauty breathed, and having drunk the sweetness of her love so tenderly and fatally compassionate, the beautiful Youth died. And on his breast the Beauty died, having delivered her poisonous but fragrant soul up to sweet ecstasies. ("The Poison Garden")

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.

It took me another few hours to realize that I had just spent an entire day at a Jewish museum that made no mention of the Holocaust. It was as if the Jews of the shtetlach from that first display case had just vanished, disappeared into history for no apparent reason. It was as though there had been no reason for the new influx of Jews after the war. It was as though history, and Birobidzhan itself, had just happened. That view of history is the post-Soviet condition. What happened to people - to families that still carry the memory, whose physical and psychic scars are plainly visible - was so enormous and so inexplicable, and, worst of all, the victims and their executioners were so intimately entangled, so indistinguishable at times, that, following a brief and torturous period of examination, the country's population has conspired to treat it as a force of nature.

The Nobel Prize winner Elie Wiesel had lived only for God during his childhood in Hungary; his life had been shaped by the disciplines of the Talmud, and he had hoped one day to be initiated into the mysteries of Kabbalah. As a boy, he was taken to Auschwitz and later to Buchenwald. During his first night in the death camp, watching the black smoke coiling to the sky from the crematorium where the bodies of his mother and sister were to be thrown, he knew that the flames had consumed his faith forever. He was in a world which was the objective correlative of the Godless world imagined by Nietzsche. “Never should I forget that nocturnal silence which deprived me, for all eternity, of the desire to live,” he wrote years later. “Never shall I forget these moments which murdered my God and my soul and turned my dreams to dust.”33 One day the Gestapo hanged a child. Even the SS were disturbed by the prospect of hanging a young boy in front of thousands of spectators. The child who, Wiesel recalled, had the face of a “sad-eyed angel,” was silent, lividly pale and almost calm as he ascended the gallows. Behind Wiesel, one of the other prisoners asked: “Where is God? Where is He?” It took the child half an hour to die, while the prisoners were forced to look him in the face. The same man asked again: “Where is God now?” And Wiesel heard a voice within him make this answer: “Where is He? Here He is—He is hanging here on this gallows.”34 Dostoevsky had said that the death of a single child could make God unacceptable, but even he, no stranger to inhumanity, had not imagined the death of a child in such circumstances. The horror of Auschwitz is a stark challenge to many of the more conventional ideas of God. The remote God of the philosophers, lost in a transcendent apatheia, becomes intolerable. Many Jews can no longer subscribe to the biblical idea of God who manifests himself in history, who, they say with Wiesel, died in Auschwitz. The idea of a personal God, like one of us writ large, is fraught with difficulty. If this God is omnipotent, he could have prevented the Holocaust. If he was unable to stop it, he is impotent and useless; if he could have stopped it and chose not to, he is a monster. Jews are not the only people who believe that the Holocaust put an end to conventional theology.

Sadly, memories of World War II, the Holocaust, and the gulags fade by the day. New-right leaders promise a return to the strong welfare state of the past, but with the caveat that it be ethnically and racially bound. They spew forth a range of patriarchal, racist, and homophobic ideas, each made more palatable by wrapping those concepts in racial purity and national honor. And they are winning elections. Even more important, they are framing issues. And the old wisdom is correct. He who frames an issue, wins that issue more often than not. Sadly, what Hitler said so long ago still rings true today. The masses have little time to think. And how incredible is the willingness of modern man to believe.

It’s banal in the extreme to describe a death camp as chilling but Belzec is unusual (sadly not unique) among the Nazis’ genocidal apparatus, offering as it does a glimpse of a little-known counter-history. Belzec is what the Holocaust looks like in a world where the Nazis succeeded in exterminating the Jews. By the end of 1941, 80 per cent of the victims of the Holocaust were still alive; by the end of 1942, 80 per cent were dead.

And while the United States opened its doors to 200,000 European refugees—mostly Jews—during Hitler’s murderous reign, the sad fact remains that hundreds of thousands of additional lives lost in the ashes of the Holocaust might well have been saved had America been more generous. Among the victims of the Nazis’ Final Solution were one and a half million children.

this is what life is like – sadness alongside laughter, mourning alongside joy – and one must know how to take charge of them and bring them into your life in the proper doses, so as not to become submerged on either side.

I was 16-years-old when the Germans arrived in Riga and I returned to Riga a 20-year-old young man; a completely different person. Even Riga was a different city than the one I’d grown up in - not the joyful and beautiful city I knew as a child, but a drab and sad city,

The sadness, absolutely not my personal pain, is sometimes parted in 3 pieces of time.

Förste was still sitting in his cell in the same place. He dared not move from the spot. There was no way out for him any more, and no rescue. With deep sadness in his heart he had to admit that the years of existing like a ghost in the bunker had not hardened him and that he was anything but a fighter. Yet he still had one satisfaction: he had remained a decent person, and with modest joy he thought of the good he had done for Höfel and Kropinski, who were now going to die with him. In his death he would become one of the great host that was without name or number, humus soil out of which some day a finer world would flower. Perhaps there was the meaning he was looking for. When the camp gate was blown up, that soul would already have claimed him. . . .

As we talked, I watched her eat - an act that for her was innocuous and for me would have been a sin. For her, Jewishness had nothing to do with whether she ate this muffin. Unlike me, with my family's six generations in Memphis and my all-Orthodox world, she was from a family of mostly secular Holocaust survivors. For her, Judaism was about history and memory and trying to sort out what it all added up to. It made me sad to realize that my experience of Judaism had become reduced to whether or not I followed the rules. With each bite she took, my feeling grew larger. Not everywhere in the Jewish world did you have to live according to ideas you didn't agree with, offer explanations for observances you didn't believe in.

Integrate Begs the Pharaoh by Maisie Aletha Smikle Nay Nay Nay says the Lord Nay Nay Nay Let my people go Co-mingle not Entwine not Lest you desist from Heaping hot coals of bitterness On my peoples" heads You plundered You stole You slaughtered You enslaved You bombed You bruised You burned You mutilate With distaste and bitter hate You paid not for your crime You paid not even a dime Now you think that all is fine Come one Come all Integrate and merge like we should You will not get an apology You will get no remorse We will continue the course Of your bitter brutal curse We will not let you go We want to be your Pharaoh Integrate preaches the Pharaoh O thou participants of Holocaust integrate O thou participants of Slavocaust integrate We shaln't let you go unless we go through the red sea You see Pharaohs are born And Pharoahs need to rule But Pharaohs won't be Pharaohs Unless they have people To treat as Peasants and slaves Servants in servitude And people to overbearingly dominate Airing their arrogance of hate Whilst continuing the sad perpetual cycle They preach Integrate Integrate Integrate Dedicated to Nations History Month

One rainy day in 1979 or 1980 I was eating lunch at the legendary sandwich shop of Sal Meijer on the Niewmarkt in Amsterdam. In what was once one of the most famous Jewish neighborhoods in Europe, the owner, a Holocaust survivor, stood at the door gazing sadly at the downpour that was keeping his customers away. Speaking to no one in particular, he said, 'Forty days and forty nights. All the wicked people were killed and only the righteous survived. And that is us.' No more than Sal Meijer was Jheronimus Bosch impressed by the descendants of Noah.

But the Gosnell horror show, as utterly tragic as it was, represents one specific instance of abortion policy. From a broader legal perspective, the question facing any society is whether the rule of law should presume in favor of life. History is filled with sad and sorry examples of legal rules presuming against life, from the Dred Scott decision that barbarically justified treating African-American slaves as ‘property’ and not as humans, to the Nazi propoganda dehumanizing Jews that helped give rise to the genocidal murder of the Holocaust -pp. 95, 96

...I was there when we opened the gates. Some of these poor wretches running out were so emaciated they actually died from the excitement of being liberated. I saw it happen several times. These people in the camps – they were like walking skeletons. You could see all their bones. The gates opened and the people ran out yelling, "I'm free! I'm free!" And some of them died right there. I was horrified to see what the SS had done to these people. - Roy Gates