Auschwitz in the Memories of Former Prisoners a Rabbi Comes to a Priest
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ZRBG – Ghetto-Liste (Stand: 01.08.2014) Sofern Eine Beschäftigung I
ZRBG – Ghetto-Liste (Stand: 01.08.2014) Sofern eine Beschäftigung i. S. d. ZRBG schon vor dem angegebenen Eröffnungszeitpunkt glaubhaft gemacht ist, kann für die folgenden Gebiete auf den Beginn der Ghettoisierung nach Verordnungslage abgestellt werden: - Generalgouvernement (ohne Galizien): 01.01.1940 - Galizien: 06.09.1941 - Bialystok: 02.08.1941 - Reichskommissariat Ostland (Weißrussland/Weißruthenien): 02.08.1941 - Reichskommissariat Ukraine (Wolhynien/Shitomir): 05.09.1941 Eine Vorlage an die Untergruppe ZRBG ist in diesen Fällen nicht erforderlich. Datum der Nr. Ort: Gebiet: Eröffnung: Liquidierung: Deportationen: Bemerkungen: Quelle: Ergänzung Abaujszanto, 5613 Ungarn, Encyclopedia of Jewish Life, Braham: Abaújszántó [Hun] 16.04.1944 13.07.1944 Kassa, Auschwitz 27.04.2010 (5010) Operationszone I Enciklopédiája (Szántó) Reichskommissariat Aboltsy [Bel] Ostland (1941-1944), (Oboltsy [Rus], 5614 Generalbezirk 14.08.1941 04.06.1942 Encyclopedia of Jewish Life, 2001 24.03.2009 Oboltzi [Yid], Weißruthenien, heute Obolce [Pol]) Gebiet Vitebsk Abony [Hun] (Abon, Ungarn, 5443 Nagyabony, 16.04.1944 13.07.1944 Encyclopedia of Jewish Life 2001 11.11.2009 Operationszone IV Szolnokabony) Ungarn, Szeged, 3500 Ada 16.04.1944 13.07.1944 Braham: Enciklopédiája 09.11.2009 Operationszone IV Auschwitz Generalgouvernement, 3501 Adamow Distrikt Lublin (1939- 01.01.1940 20.12.1942 Kossoy, Encyclopedia of Jewish Life 09.11.2009 1944) Reichskommissariat Aizpute 3502 Ostland (1941-1944), 02.08.1941 27.10.1941 USHMM 02.2008 09.11.2009 (Hosenpoth) Generalbezirk -
Lelov: Cultural Memory and a Jewish Town in Poland. Investigating the Identity and History of an Ultra - Orthodox Society
Lelov: cultural memory and a Jewish town in Poland. Investigating the identity and history of an ultra - orthodox society. Item Type Thesis Authors Morawska, Lucja Rights <a rel="license" href="http://creativecommons.org/licenses/ by-nc-nd/3.0/"><img alt="Creative Commons License" style="border-width:0" src="http://i.creativecommons.org/l/by- nc-nd/3.0/88x31.png" /></a><br />The University of Bradford theses are licenced under a <a rel="license" href="http:// creativecommons.org/licenses/by-nc-nd/3.0/">Creative Commons Licence</a>. Download date 03/10/2021 19:09:39 Link to Item http://hdl.handle.net/10454/7827 University of Bradford eThesis This thesis is hosted in Bradford Scholars – The University of Bradford Open Access repository. Visit the repository for full metadata or to contact the repository team © University of Bradford. This work is licenced for reuse under a Creative Commons Licence. Lelov: cultural memory and a Jewish town in Poland. Investigating the identity and history of an ultra - orthodox society. Lucja MORAWSKA Submitted in accordance with the requirements for the degree of Doctor of Philosophy School of Social and International Studies University of Bradford 2012 i Lucja Morawska Lelov: cultural memory and a Jewish town in Poland. Investigating the identity and history of an ultra - orthodox society. Key words: Chasidism, Jewish History in Eastern Europe, Biederman family, Chasidic pilgrimage, Poland, Lelov Abstract. Lelov, an otherwise quiet village about fifty miles south of Cracow (Poland), is where Rebbe Dovid (David) Biederman founder of the Lelov ultra-orthodox (Chasidic) Jewish group, - is buried. -
Volker Mall, Harald Roth, Johannes Kuhn Die Häftlinge Des KZ
Volker Mall, Harald Roth, Johannes Kuhn Die Häftlinge des KZ-Außenlagers Hailfingen/Tailfingen Daten und Porträts aller Häftlinge I A bis K Herrenberg 2020 1 Die Recherchen Die Recherchen von Volker Mall, Harald Roth und Johannes Kuhn dauern nun schon über 15 Jahre. Im Staatsarchiv Ludwigsburg fanden sie in den Akten des Hechinger Prozesses das sog. Natzweiler Nummernbuch1. Die dort enthaltene Namensliste der 600 jüdischen Häftlinge stellte die Basis für alle weiteren personenbezogenen Recherchen dar. Weitere wichtige Quellen waren die Totenmeldungen und das Einäscherungsverzeichnis der 99 im Krematorium in Reutlingen eingeäscherten Opfer2 und 269 Häftlingspersonalkarten aus dem Archiv des KZ Stutthof. Alle diese 269 Häftlinge kamen mit dem Transport im Oktober 1944 von Auschwitz nach Stutthof3. Auf 260 dieser Karten ist jeweils die Auschwitznummer angegeben. Außerdem enthielten die bruchstückhaften Listen des Transportes von Auschwitz nach Stutthof4 Namen und Nummern von ca. 160 Häftlingen, die nach Tailfingen kamen. Unter ihnen „zusätzliche“ 64, deren Häftlingspersonalkarten nicht erhalten sind. Von weiteren 40 Häftlingen (v.a. bei den Überlebenden) konnten die Nummern durch andere Quellen erschlossen werden. So konnten mithilfe des Auschwitzkalendariums5 Datum und Herkunft des Transports von über 350 Häftlingen festgestellt werden. Dazu kommen noch etwa 35 Häftlinge, die nachweislich nach Auschwitz kamen, ohne dass ihre Nummer bekannt ist. (In den Transportlisten Dautmergen- Dachau/Allach werden die Häftlinge unter ihrer Natzweiler-Nummer, in den Hailfinger Totenmeldungen unter der Stutthof-Nummer geführt). Danuta Drywa (Stutthof-Archiv) teilte außerdem die Daten von einigen Häftlingen mit (aus dem Einlieferungsbuch Stutthof), die in verschiedenen Transporten aus dem Baltikum nach Stutthof deportiert wurden und von dort aus nach Hailfingen kamen. -
Aleksander Ładoś – One of the Greatest “Holocaust Rescuers” In
Aleksander Ładoś – one of the greatest “Holocaust rescuers” in history We are talking to Jakub Kumoch, Polish ambassador in Switzerland, under the editorship of whom “Lista Ładosia” [“The Ładoś List. A list of names of 3,262 holders of Latin American passports issued to persons of Jewish origin during the Holocaust by the Legation of the Republic of Poland in Switzerland in cooperation with Jewish organizations”] has been published by the Pilecki Institute. We are talking about the precursor actions of the Bern group – called the Ładoś Group – which was a deep-cover state operation to save Jews, the price of human life, and the growing anti-Semitic attitudes around the world. The development of the so-called Ładoś List was proclaimed the greatest Holocaust discovery of recent years. Do you agree with this statement? It is difficult for me to assess my own research work or my team’s work. I am glad that I co-created the list in cooperation with the Institute of National Remembrance, the Jewish Historical Institute, the Pilecki Institute and the Auschwitz-Birkenau State Museum in Oświęcim. I just made my contribution. This is just the beginning of work. We haven’t learned the whole truth yet. We are still missing names on the list. We know – this can be seen from the passport serial numbers – that the Ładoś Group produced more documents than the people we currently have on the list. There were probably eight, maybe 10,000, and the list contains 3,262 names, which is less than 40 percent. Only when Jewish families from all over the world start to speak to us – they have actually started doing this – will we be able to complete the numbers. -
How They Lived to Tell 1939-1945 Edith Ruina
How They Lived to Tell 1939-1945 Together members of a Jewish youth group fled from Poland to Slovakia, Austria, Hungary, Romania and Palestine Edith Ruina Including selections from the written Recollection of Rut Judenherc, interviews and testimonies of other survivors. © Edith Ruina May 24, 2005 all rights reserved Printed in the United States of America Published 2005 Mixed Media Memoirs LLC Book design by Jason Davis [email protected] Green Bay,Wisconsin CONTENTS Acknowledgment ..............................................................................v Chapter 1 Introduction ......................................................................1 Chapter 2 1939-1942 ......................................................................9 1. The People in this Story 2. The Situation of Jews in Poland Chapter 3 1939-1942 Poland..........................................................55 Before and After the German Occupation Chapter 4 1943 Poland ..................................................................87 Many Perished—Few Escaped Chapter 5 1943-44 Austria............................................................123 Chapter 6 1944 Hungary..............................................................155 Surviving in Hungary Chapter 7 1944-1945 ..................................................................205 Romania en route to Palestine Chapter 8 Palestine ......................................................................219 They Lived to Tell v Chapter 9 ....................................................................................235 -
Chassidus on the Chassidus on the Parsha +
LIGHTS OF OUR RIGHTEOUS TZADDIKIM בעזרת ה ' יתבר A Tzaddik, or righteous person , makes everyone else appear righteous before Hashem by advocating for them and finding their merits. Kedushas Levi, Parshas Noach (Bereishis 7:1) SH EVI’I SHEL PESACH _ CHASSIDUS ON THE PARSHA + Dvar Torah Shevi’i Shel Pesach – Kerias Yam Suf Walking on Dry Land Even in the Sea “And Bnei Yisrael walked on dry land in the sea” (Shemos 14:29) How can you walk on dry land in the sea? The Noam Elimelech , in Likkutei Shoshana , explains this contradictory-sounding pasuk as follows: When Bnei Yisrael experienced the Exodus and the splitting of the sea, they witnessed tremendous miracles and unbelievable wonders. There are Tzaddikim among us whose h earts are always attuned to Hashem ’s wonders and miracles even on a daily basis; they see not common, ordinary occurrences – they see miracles and wonders. As opposed to Bnei Yisrael, who witnessed the miraculous only when they walked on dry land in the sp lit sea, these Tzaddikim see a miracle as great as the “splitting of the sea” even when walking on so -called ordinary, everyday dry land! Everything they experience and witness in the world is a miracle to them. This is the meaning of our pasuk : there are some among Bnei Yisrael who, even while walking on dry land, experience Hashem ’s greatness and awesome miracles just like in the sea! This is what we mean when we say that Hashem transformed the sea into dry land. Hashem causes the Tzaddik to witness and e xperience miracles as wondrous as the splitting of the sea, even on dry land, because the Tzaddik constantly walks attuned to Hashem ’s greatness and exaltedness. -
21 Retractable Banners
SPOTS OF LIGHT TO BE A WOMAN IN THE HOLOCAUST DO NOT COPY "SPOTS OF LIGHT PRESSED INTO THIS DARK MATTer…" Dalia Rabikovitch, The Complete Poems So Far, Hakibbutz Hameuchad, Tel Aviv, 1995 The Holocaust was an historical event of Women in the Holocaust applied their minds to orchestrated acts of brutality and murder by a place that deprived them of their minds; and the Nazis and their accomplices against the brought strength to a place where they were Jewish people. In this exhibition, we attempt to denied their strength. In a place where the very reveal the human story and create a space for right to live was wrested from women and their the unique voice of the women among them, families, faced their deaths with fortitude and and to emphasize the responses and actions of invested every additional moment of life with Jewish women to the situations they faced. meaning. Before the Second World War, Jewish women It is these women’s voices that we wish to sound - like most of their counterparts - inhabited and whose stories we wish to tell. a society that was largely conservative and patriarchal. Accordingly, most women did not take part in the leadership that was tasked with administering the Jewish community during the Holocaust. Instead, Jewish women assumed the main familial role involving the “affirmation of life” - survival under any circumstance. During the initial phases of the war, large numbers of Jewish men were mobilized for forced labor or escaped to the east. In the later stages, men tried to flee to the forests and many others were executed. -
USHMM Finding
http://collections.ushmm.org Contact [email protected] for further information about this collection BLATT, Leon RG-50.120* 0019 5 Videotapes Abstract Leon Blatt was born into a well-to-do family on April 1, 1919 in Katowice (Kattowitz, Stalinogród), Poland. He was active in Zionist youth organizations. He was due to go to Palestine on September 3, 1939, but war broke out September 1. Leon, his father, and his sister went to stay with Leon’s grandfather in Bedzin (Bendin, Bendzin), while his mother and brother remained in Katowice until spring 1940, when transports began. After the Germans arrived in Bedzin, the Blatts moved to Sosnowiec (Sosnovets, Sosnovice, Sosnovits, Sosnovitz, Sosnovyets, Sosnowiec Niwka). Leon became a leader of the underground Zionist movement. When they learned in 1941 that some ghetto residents were being deported to Auschwitz, they tried to move people across the Poland- Slovakia border. Leon hit a Judenrat guard in the head with an iron pipe to help save a man from being sent to a labor camp. Leon was captured and sent to a labor camp. He escaped from Gross-Masselwitz and returned to the Sosnowiec Ghetto, where he worked at a carpentry factory. In the second half of 1942, Leon traveled secretly to contact a Polish partisan and obtain weapons so he and others would not “walk like sheep to slaughter in Auschwitz.” They also found a way to send some Jews to Vienna and then to Switzerland. Leon sneaked out of the Sosnowiec Ghetto and traveled to Budapest. He was active in bringing Jews to Budapest, and also finding a smuggler to bring the Polish Jews stranded in Vienna. -
Form 990-PF Return of Private Foundation
EXTENSION GRANTED UNTIL OCTOBER 15,2011 Return of Private Foundation OMB No 1545-0052 Form 990-PF a or Section 4947(a)(1) Nonexempt Charitable Trust Treated as a Private Foundation Department of the Treasury 2009 Internal Revenue Service Note. The foundation may be able to use a copy of this return to satisfy state reporting requirements. For calendar year 2009, or tax year beginning DEC 1, 200 9 , and ending NOV 30, 2010 G Check all that apply: Initial return 0 Initial return of a former public charity LJ Final return n Amended return n Address chance n Name chance of foundation A Employer identification number Use the IRS Name label Otherwise , ROSSMAN FAMILY FOUNDATION 11-2994863 print Number and street (or P O box number if mad is not delivered to street address) Room/suite B Telephone number ortype. 1461 53RD STREET ( 718 ) -369-2200 See Specific City or town, state, and ZIP code C If exem p tion app lication is p endin g , check here 10-E] Instructions 0 1 BROOKLYN , NY 11219 Foreign organizations, check here ► 2. Foreign aanizations meeting % test, H Check type of organization. ®Section 501(c)(3) exempt private foundation chec here nd att ch comp t atiooe5 Section 4947(a )( nonexem pt charitable trust 0 Other taxable private foundation 1 ) E If p rivate foundation status was terminated I Fair market value of all assets at end of year J Accounting method: ® Cash 0 Accrual under section 507(b)(1)(A), check here (from Part Il, co! (c), line 16) 0 Other (specify) F If the foundation is in a 60-month terminatio n $ 3 , 333 , 88 0 . -
Hasidic Judaism - Wikipedia, the Freevisited Encyclopedi Ona 1/6/2015 Page 1 of 19
Hasidic Judaism - Wikipedia, the freevisited encyclopedi ona 1/6/2015 Page 1 of 19 Hasidic Judaism From Wikipedia, the free encyclopedia Sephardic pronunciation: [ħasiˈdut]; Ashkenazic , תודיסח :Hasidic Judaism (from the Hebrew pronunciation: [χaˈsidus]), meaning "piety" (or "loving-kindness"), is a branch of Orthodox Judaism that promotes spirituality through the popularization and internalization of Jewish mysticism as the fundamental aspect of the faith. It was founded in 18th-century Eastern Europe by Rabbi Israel Baal Shem Tov as a reaction against overly legalistic Judaism. His example began the characteristic veneration of leadership in Hasidism as embodiments and intercessors of Divinity for the followers. [1] Contrary to this, Hasidic teachings cherished the sincerity and concealed holiness of the unlettered common folk, and their equality with the scholarly elite. The emphasis on the Immanent Divine presence in everything gave new value to prayer and deeds of kindness, alongside rabbinical supremacy of study, and replaced historical mystical (kabbalistic) and ethical (musar) asceticism and admonishment with Simcha, encouragement, and daily fervor.[2] Hasidism comprises part of contemporary Haredi Judaism, alongside the previous Talmudic Lithuanian-Yeshiva approach and the Sephardi and Mizrahi traditions. Its charismatic mysticism has inspired non-Orthodox Neo-Hasidic thinkers and influenced wider modern Jewish denominations, while its scholarly thought has interested contemporary academic study. Each Hasidic Jews praying in the Hasidic dynasty follows its own principles; thus, Hasidic Judaism is not one movement but a synagogue on Yom Kippur, by collection of separate groups with some commonality. There are approximately 30 larger Hasidic Maurycy Gottlieb groups, and several hundred smaller groups. Though there is no one version of Hasidism, individual Hasidic groups often share with each other underlying philosophy, worship practices, dress (borrowed from local cultures), and songs (borrowed from local cultures). -
Parshat Vayakhel- Pikudei
ב ס ״ ד Torah Wise Of Heart “Let all those Mount Sinai, the only time in all defeat of tragedy: “Wherever it wise of heart come and do”— history when an entire people says ‘and there will be,’ it is a Exodus 35:10. Moses called became the recipients of sign of impending joy.” Weekly revelation. Then came the (Bamidbar Rabbah 13.) At a upon each individual member of the Children of Israel to come disappearance of Moses for his deeper level, though, the opening March 15-21, 2020 forward and use their particular long sojourn at the top of the verse of the sedra alerts us to the 19-25 Adar, 5780 skill (“wisdom”) to build mountain, an absence which led nature of community in Judaism. First Torah: Vayak'hel- to the Israelites’ greatest In classical Hebrew there are Pekudei: Exodus 35:1 - 40:38 the Mishkan—the Second Torah: Parshat desert Tabernacle. collective sin, the making of three different words for Hachodesh: Exodus 12:1-20 The Mishkan was an amazing the golden calf. Moses returned community: edah, tzibbur and ke work of art and engineering, and to the mountain to plead for hillah; and they signify different Haftorah: much wisdom and skill were forgiveness, which was granted. kinds of association. Edah comes Ezekiel 45:18 - 46:15 required to build it. But why does Its symbol was the second set of from the word ed, meaning PARSHAT VAYAK’HEL- he issue a call for the “wise tablets. Now life must begin “witness.” The PEKUDEI of heart”? Is this not a again. -
Women and Hasidism: a “Non-Sectarian” Perspective
Jewish History (2013) 27: 399–434 © The Author(s) 2013. This article is published DOI: 10.1007/s10835-013-9190-x with open access at Springerlink.com Women and Hasidism: A “Non-Sectarian” Perspective MARCIN WODZINSKI´ University of Wrocław, Wrocław, Poland E-mail: [email protected] Abstract Hasidism has often been defined and viewed as a sect. By implication, if Hasidism was indeed a sect, then membership would have encompassed all the social ties of the “sectari- ans,” including their family ties, thus forcing us to consider their mothers, wives, and daughters as full-fledged female hasidim. In reality, however, women did not become hasidim in their own right, at least not in terms of the categories implied by the definition of Hasidism as a sect. Reconsideration of the logical implications of the identification of Hasidism as a sect leads to a radical re-evaluation of the relationship between the hasidic movement and its female con- stituency, and, by extension, of larger issues concerning the boundaries of Hasidism. Keywords Hasidism · Eastern Europe · Gender · Women · Sectarianism · Family Introduction Beginning with Jewish historiography during the Haskalah period, through Wissenschaft des Judentums, to Dubnow and the national school, scholars have traditionally regarded Hasidism as a sect. This view had its roots in the earliest critiques of Hasidism, first by the mitnagedim and subsequently by the maskilim.1 It attributed to Hasidism the characteristic features of a sect, 1The term kat hahasidim (the sect of hasidim)orkat hamithasedim (the sect of false hasidim or sanctimonious hypocrites) appears often in the anti-hasidic polemics of the eighteenth and early nineteenth centuries.