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political world

Jewish resistance During Holocaust

Jan Paczkis|Thursday, July 16, 2009

This work is not limited to military action. For instance, the 1930's boycott of Hitler was a form of Jewish anti-Nazi resistance. (p. 88). Much interesting information is provided in this volume. For instance, German Jews constituted only 0.8% of Germany's population. (p. 101). During the Holocaust itself, Jews in mixed Jewish-German marriages were spared. (p. 115).

Jewish Resistance During the Holocaust: Proceedings of the Conference on Manifestations of Jewish Resistance,

Jerusalem, April 7-11, 1968
by meir grubsztein Edition: Hardcover

Jewish Policies, Polish Underground and the Jews, Assumed Pogroms, etc., July 13, 2009 During WWII, not only Jews but also Poles faced a grim fate. Erich Kulka quotes Steinmetz, a senior SS official at Auschwitz, who insisted that Hitler will still win the war, and then do to the Poles and Czechs what was done to the Jews--only more efficiently, at 50,000 victims per day. (p. 493).

Simon Wiesenthal criticized the lack of unity among WWII-era Jews, and compared them unfavorably with the Jews of the Middle Ages. During that time, when pirates seized a ship containing priests, merchants, and Jews, the Jews were invariably the first ones to be ransomed. (p. 97). [Perhaps such successes contributed to the notion of Jews being overly influential and powerful.]

Yisrael Gutman, later with Yad Vashem, levels a particularly odious Polonophobic accusation, without a shred of supporting evidence. He says that the Polish Underground had "more than a few" members who looked with satisfaction upon the Nazi destruction of the Jews. (p. 274). In contrast, Michal Borwicz, a Jewish member of the AK and Warsaw Ghetto fighter, repudiates as "distorted generalizations" accusations of the AK (A. K.) being anti-Semitic and significantly prone to kill Jews--something which, incidentally, the Communist AL (A. L) did also. (pp. 360-361). He mischaracterizes the NSZ (N.S.Z) as fascist, though he admits the fact that it had openly Jewish members (p. 350), and that the National Democrats (Endeks or Endecks) had members who were loyal or even sympathetic to Jews. (p. 360).

As for the Warsaw Ghetto Uprising, Borwicz is candid about the fact that the Jews themselves made little effort to open and maintain channels of communication with the Poles. (p. 345). He realizes that NO gentile European nationality under German occupation would have launched, or significantly participated, in a suicidal uprising at the height of the German occupation. (p. 335). As for the Polish arming of the Ghetto combatants, Borwicz comments: "It should be noted, incidentally, that (contrary to the belief of the Jewish fighters then) the A.K., too, had few weapons. From my own experience in the ranks of the Polish Underground I well knew that even at a later date the matter of the distribution of arms among the various units was one of the most difficult problems." (p. 362). He concludes: "The cooperation of the A.K. was real and substantial even though it did not measure up to the enormity of the events." (p. 347).

Borwicz also rejects those who try to marginalize ZEGOTA as merely the work of a handful of altruistic individuals. He notes that it couldn't possibly have attained the ramified activities it did without active Underground support. (p. 361).

On another subject, it is interesting that the definition of a Jewish martyr can be quite broad. Maimonides is quoted as saying that, if the body of a slain Jew is found by the wayside, it shall be assumed that he was slain because of his Jewishness, and he shall be called martyr. (p. 470). Rabbi Huberband went even further, quoting the Hatam Sofer, wherein if a Jew is slain by a gentile for whatever reason, as during a robbery, he is a martyr. (p. 471). The foregoing thinking may help explain why occasional Polish killings of Jews, as during 1918-1920 and again during and immediately after WWII (e. g. Jan T. Gross and his FEAR), are labeled as pogroms and anti-Semitic acts when most of them were probably ordinary crimes, in which the Jewishness of the victims had little or no relevance.
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