Rescuers of Jews during the Holocaust - Wikipedia
Emotional reunion between Holocaust survivor and rescuer Hochberg nervously waited with a bunch of flowers to meet with Jakubowska. Nazi authorities staged a violent pogrom upon Jews in Germany on November arrived in Harwich, children with sponsors went to London to meet their foster families. for the Care of Children from Germany coordinated many of the rescue efforts. Collections Search Holocaust Survivors and Victims Resource Center. Two women meet at N.Y. event sponsored by Jewish foundation that assists people who rescued Jews from Nazis during WWII.
His deeds went unrecognized after the war, as he lived in poverty in Bulgaria. It was not until that he was awarded the title of Righteous Among the Nations. He died the same year. The number of visas issued by Sousa Mendes cannot be determined; a study by the Yad Vashem historian Dr.
Avraham Milgram published by the Shoah Resource Center, International School for Holocaust Studies,  asserts that there is a great difference between reality and the myth created by the generally cited numbers.
Holocaust survivor meets man who saved him from Nazis
A devoted Jew, and a Salazar supporter, Amzalak headed the Lisbon Jewish community for more than fifty years from until Leite Pinto, General Manager of the Portuguese railways, together with Amzalak, organized several trains, coming from Berlin and other cities, loaded with refugees. Lithuania[ edit ] Chiune SugiharaJapanese consul-general in Kaunas, in defiance of Japanese policy, issued thousands of visas to Jews fleeing German-occupied Poland. The last foreign diplomat to leave Kaunas, Sugihara continued stamping visas from the open window of his departing train.
After the war, Sugihara was fired from the Japanese foreign service, ostensibly due to downsizing.
InSugihara's wife and son received the Righteous Among the Nations honor in Jerusalem, on behalf of the ailing Sugihara, who died in Albania[ edit ] Unlike many other Eastern European countries under Nazi occupation, Albania —which has a mixed Muslim and Christian population and a tradition of tolerance —became a safe haven for Jews. When the Italians requisitioned the Albanian puppet government to expel its Jewish refugees, the Albanian leaders refused, and in the following years, more Jewish refugees found sanctuary in Albania.
At minimum his home would be destroyed and his family banished". Lekatari is noted for stealing blank identity papers from the municipality of Harizaj and distributing identity papers with Muslim names on them to Jewish refugees.
It has been said that Finnish government officials told German envoys that "Finland has no Jewish Problem". The majority of Finnish Jews however, were protected by the government's co-belligerence with Germany.
Their men joined the Finnish army and fought on the front. The most notable Finnish individual involved in aiding the Jews was Algoth Niska — Niska was a smuggler during the Finnish prohibition, but had run into financial troubles after its end inso when Albert Amtmann, an Austrian-Jewish acquaintance, expressed his concerns over his people's position in Europe, Niska quickly saw a business opportunity in smuggling Jews out of Germany.
The modus operandi was quickly established.
Niska would forge Finnish passports and Amtmann would acquire the customers, who with their new passports would able to cross the border out of Germany. Only three of the Jews are known to have survived the Holocaust while twenty were certainly caught. The fates of the other twenty-five are not known.
Involved in the operation with Niska and Amtmann were Major Rafael Johannes Kajander, Axel Belewicz and Belewicz's girlfriend Kerttu Ollikainen whose job was to steal the forms on which the passports were forged. The Nazis were frustrated by the Italian forces' refusal to co-operate in the roundups of Jews, and no Jews were deported from Italy prior to the Nazi occupation of the country following the Italian capitulation in Although thousands were caught, the great majority of Italy's Jews were saved.
As in other nations, Catholic networks were heavily engaged in rescue efforts.
He managed to destroy all documented records of the some 5, Jewish refugees living in Fiumeissuing them false papers and providing them with funds. Palatucci then sent the refugees to a large internment camp in southern Italy protected by his uncle, Giuseppe Maria Palatuccithe Catholic Bishop of Campagna. Given this intent, the fact that the surviving Jews were able to speak of what happened, recount those who did not survive, and tell their human experience is of great power and importance.
Speaking about the Holocaust entails dealing with numbers. If people are to gain historical knowledge and understanding of the event, they need to know that approximately 6, Jews were murdered.
If they wish to understand the inhuman conditions in the Warsaw ghetto, for instance, they ought to know that the daily food ration that the Germans allocated to each resident of the ghetto provided calories of nutrition.
However, since the Holocaust was a series of atrocities inflicted by people on people and a matter of great moral and ethical significance, it is crucial that the human experience of the victims be told in the first person so that it may be at least partly understood. Here it is proper to note the importance of learning about the human aspects of people in categories other than the Jews, such as rescuers, bystanders, collaborators, and perpetrators.
This, however, requires separate discussion. Meanings related to authentication that do not necessarily have a legal connection: Which definition is relevant to the testimonies of Holocaust survivors? We may address this question from two different angles: The way the survivors view the testimony.
The educational point of view, that on which this paper focuses. Thus, to determine the relevant definition of testimonies in the educational arena, let us examine the goals of integrating testimonies into Holocaust education. Many teachers use audiovisual testimonies and try to invite survivors to testify in front of their classes.
This raises several key questions: What is the right way to approach a testimony? Can a testimony be used as a history lesson? Can it be the only Holocaust-related activity in which the students will take part? What role should the students play when hearing a testimony? Is every testimony suitable for every class? If not, what criteria should be kept in mind when choosing a testimony? These are only a few of the questions that teachers involved in Holocaust education face.
This paper proposes to answer some of the questions and to provide tools with which to address others. Goals in the Use of Testimonies in the Classroom Re-humanizing the victims. One of the leading principles in the pedagogical philosophy of Yad Vashem is the re-humanization of the people involved in the Holocaust and, in particular, the victims. The personal stories told by Holocaust survivors present the Jews as human beings and restore their identities, thereby allowing the audience to sympathize with them in their terrible plight.
Making the inconceivable more tangible. People will say that the events you describe are too monstrous to be believed: We will be the ones to dictate the history of the Lagers. Learning about the Holocaust through historical documentation combined with hearing personal stories from people who actually experienced this period helps to make those events more tangible and realistic.
This basic tenet of human morality was trumpeted to all humanity from the heights of Mount Sinai. The memory of the murder of six million Jews by the Nazis and their willing helpers obligates us to act on this injunction. Life is a gift of creation, its form and essence a statement of ultimate equality among all those created in a Godly image. With this in mind, it would seem obvious and indisputable that this fundamental commandment obligates all of humanity.
Yet it is being mockingly violated in every corner of the world. As a part of the legacy of the Shoah we must be relentless in our pursuit of solving human conflict, between states, and between people, in ways that prevent unnecessary bloodshed. A moral message delivered by a person who experienced the atrocities of the Holocaust has a special power that is amplified all the more when delivered through personal contact between a survivor and students.
Video: Holocaust survivor meets man who saved him from Nazis - Telegraph
Promoting the moral obligation to be aware of human suffering. One of the major moral lessons that may be taught through the Holocaust is self-responsibility. This issue may be discussed, for instance, through the themes of perpetrators, collaborators, and bystanders. Meeting a survivor and listening to his or her testimony is one way to encourage obligation as well as self-responsibility, as Roger Simon expresses it: As professionals who deal with Holocaust remembrance and education, we have to prepare for an era in which there will be no one left to recount the Holocaust in the first person.
Preparations for this era take different forms, one of which is the amassing of collections of audiovisual testimonies. When using a testimony in class, the desired outcome of the encounter is that the students will feel obligated to carry the memory.
This goal may also be linked to the notion of self-responsibility, as noted above. The idea of transforming students into torchbearers of memory is also important when one considers the phenomenon of Holocaust denial. Works of art such as a short story, a novel, a poem, a painting, or a sculpture may be also regarded as types of testimony.
How may one choose the right type of testimony? The discussion below focuses on two of many aspects that may be considered when choosing testimonies: Age is a crucial criterion in deciding whether and what to teach about the Holocaust. According to the pedagogical philosophy of Yad Vashem, the Holocaust can be taught from a young age as long as it is done correctly.
The suggested model is a spiral one. In the first stage, children are acquainted with basic Holocaust terms through the story of an individual. The main principles that guide Holocaust teaching in this age group are: Choice of a story that has optimistic aspects: This spares the child from exposure to a horror story and demonstrates the existence of positive human values along with the inevitable bad aspects of the story.
Constant accompaniment of the child by a teacher with whom he or she has a positive and long-term relationship. In this kind of discussion, the teacher and the children explore basic aspects of the changing reality of one person, preferably a child, e.
What does she take with her? What does her life in the ghetto look like? How does wearing a Jewish badge make her feel? What does it mean to grow up in the ghetto?
The next stage, for older children, elicits a wider discussion that refers to a family. Acquaintance with a family includes more characters, more instances of fate, and attention to relations between people and groups. Discussion at the family level is important because this is a social setting that all students are familiar with and can relate to. When children enter adolescence, they start to consolidate their personal identity, social and national identity, and human values. Therefore, in this third phase they can relate to a wider social circle — a community at large.
Since their cognitive and emotional perception has matured, adolescents can deal with psychological issues of a complexity that transcends those of the victim only. They can now address the dilemmas of the rescuerthe issue of the bystander, and finally the perpetrator. The encounter with these different human circles creates awareness of the diverse situations and problems that Jews faced in the Holocaust. If conducted in the right way, it reduces the tendency to judge and encourages self-reflection.
The choice of testimony should also be guided by the following key criteria: Testimonies for primary and middle-school students: At this meeting, the teacher should explain that the story should be told in such a way that the students will not be traumatized.