Creative Titles For Essays About The Holocaust During Ww2

On By In 1

Key Facts

—Only a small number of millions of children persecuted during the Holocaust wrote diaries and journals that have survived.

—Each diary reflects a fragment of its author's life.

—Taken together, the diaries provide readers with a varied and complex view of young people who lived and died during the Holocaust.


At least 1.1 million Jewish children were murdered during the Holocaust.

Of the millions of children who suffered persecution at the hands of the Nazis and their Axis partners, only a small number wrote diaries and journals that have survived. In these accounts, the young writers documented their experiences, confided their feelings, and reflected on the trauma they endured during these nightmare years.

The Diary of Miriam Wattenberg

The diary of Miriam Wattenberg (“Mary Berg”) was one of the first children's journals which revealed to a wider public the horrors of the Holocaust.

Wattenberg was born in Lódz on October 10, 1924. She began a wartime diary in October 1939, shortly after Poland surrendered to German forces. The Wattenberg family fled to Warsaw, where in November 1940, Miriam, with her parents and younger sister, had to live in the Warsaw ghetto. The Wattenbergs held a privileged position within this confined community because Miriam's mother was a US citizen.

Shortly before the first large deportation of Warsaw Jews to Treblinka in the summer of 1942, German officials detained Miriam, her family, and other Jews bearing foreign passports in the infamous Pawiak Prison. German authorities eventually transferred the family to the Vittel internment camp in France, and allowed them to emigrate to the United States in 1944. Published under the penname “Mary Berg” in February 1945, Miriam Wattenberg's diary was one of the very few eyewitness accounts of the Warsaw ghetto available to readers in the English-speaking world before the end of World War II.

The Diary of Anne Frank

Anne Frank, who wrote her diary in hiding with her family and a handful of acquaintances in an attic warehouse in Amsterdam, is the most famous child diarist of the Holocaust era.

Born Annelies Frank in Frankfurt-am-Main, Germany, on June 12, 1929, she was the second daughter of businessman Otto Frank and his wife Edith. When the Nazis seized power in January 1933, the Franks fled to Amsterdam in order to evade the anti-Jewish measures of the new regime. Anne had received an autograph book for her twelfth birthday and began to use the volume as her diary, keeping a detailed account of events that took place in the “secret annex.” Acting on an anonymous tip, the German Security Police discovered the Franks' hiding place on August 4, 1944, and deported the inhabitants of the annex via Westerbork to Auschwitz.

In late October or early November 1944, Anne and her sister Margot arrived with a transport from Auschwitz to Bergen-Belsen, where both succumbed to typhus in late February or early March 1945. Following the war, Anne's father, Otto Frank, the sole survivor of the group, returned to Amsterdam in the summer of 1945, where former employee Miep Gies gave him Anne's diary and some further papers which she had found in the annex after the arrests. The diary first appeared in the Netherlands in 1947. Published in English in 1952 as The Diary of a Young Girl, the wartime journal of Anne Frank has become one of the world's most widely read books, transforming its author into a symbol of the hundreds of thousands of Jewish children murdered in the Holocaust.

Categories of Diaries and Journals

The prominence of Anne Frank's diary served for a time to eclipse other in situ works written by children during the Holocaust. Nevertheless, as interest in the Holocaust has increased, so has the publication of many more diaries, shedding light on the wartime lives of young people under Nazi oppression.

Young journal writers of this period came from all walks of life. Some child diarists came from poor or peasant families. Others were born to middle-class professionals. Some grew up in wealth and privilege. A handful came from deeply religious families, while others grew up in an assimilated and secular community. A majority of child diarists, however, identified with Jewish tradition and culture regardless of their degree of personal faith.

Child diaries and journals from the Holocaust era can be grouped into three broad categories:

1) those written by children who escaped German-controlled territory and became refugees or partisans;

2) those written by children living in hiding; and

3) those maintained by young people as ghetto residents, as persons living under other restrictions imposed by German authorities, or, more rarely, as concentration camp prisoners.

Refugee Diaries

Refugee diaries were often composed in the late 1930s or early 1940s by children of assimilated Jewish parents from Germany, Austria, or the Czech lands. Many of these diaries address the issue of displacement, as all of these child writers had sacrificed the familiarity of home in order to seek refuge among strangers in distant countries.

Some writers, like Jutta Salzberg (b. 1926 in Hamburg, Germany), Lilly Cohn (b. 1928 in Halberstadt, Germany), Susi Hilsenrath (b. 1929 in Bad Kreuznach, Germany), and Elisabeth Kaufmann (b. 1926 in Vienna, Austria; d. 2003), fled with siblings or parents. Others, such as Klaus Langer (b. 1924 in Gleiwitz, Upper Silesia), Peter Feigl (b. 1929 in Berlin), Werner Angress (b.1920 in Berlin, Germany; d. 2010), and Leja Jedwab (b. 1924 in Bialystok, Poland), arrived alone in a strange land.

Child diarists who emigrated by legal means often described the tremendous bureaucratic difficulties involved in securing a safe haven and in obtaining the necessary visas and papers required for emigration. Diarists who fled illegally portray the harrowing journey through dangerous terrain and the constant fear of being apprehended.

Regardless of their means of escape, however, refugee diaries reflect the painful and confusing loss of home, language and culture; the devastating separation from family and friends; and the challenge of adapting to life in an unfamiliar and sometimes alienating world.

Diaries Written in Hiding

Like Anne Frank, some young people lived in hiding to evade the German authorities: in attics, bunkers, and cellars throughout eastern and western Europe. These writers—among them Otto Wolf (b. 1927 in Mohelnice, Czechoslovakia) in the Protectorate of Bohemia and Moravia; Mina Glucksman, Clara Kramer (b. 1927 in Zolkiew), and Leo Silberman (b. 1928 in Przemysl) in Poland; and Bertje Bloch-van Rhijn, Edith van Hessen (b. 1925 in The Hague), and Anita Meyer (b. 1929 in The Hague) in the Netherlands—reflect the difficulties and dangers of their concealment.

These children remained physically concealed for a significant portion, or for the entirety, of their time in hiding. Youngsters often had to remain silent or even motionless in their hiding places for hours at a time. Both children and their protectors lived in constant fear lest a raised voice or a footfall should rouse the suspicion of their neighbors.

Other young people in concealment, like child diarists Moshe Flinker (b. 1926, The Hague; d. 1944, Auschwitz) in Belgium and Peter Feigl in France, hid in plain sight, passing as non-Jews through the dubious protection of false papers and an assumed identity. These children had to adapt swiftly and completely to their new identities and environments. Young people learned to answer to their fictive name, and to avoid language or mannerisms that might betray their origins.

As most Jewish children were hidden by individuals or by religious institutions who embraced faiths different from their own, youngsters learned to recite the prayers and catechism of their “adopted” religion in order to avert the suspicions of both adults and their peers. One false word or gesture was sufficient to endanger both the child and his or her rescuers.

Diaries written in ghettos, camps, or occupied areas

Children and young people residing in ghettos in German-occupied Europe wrote the majority of diaries that have surfaced from the era of the Holocaust. Ghetto diaries often reflect the segregation, isolation, and vulnerability of their authors. They capture the extreme physical suffering and deprivation experienced by their authors and present the complex hardships and adversities that Jews faced in their struggle to survive. In ghetto diaries, the reader finds a firsthand account of the terror and violence of Nazi persecution, but also reads about young people who attempted to transcend their circumstances through study, creativity, and play.

The former sites of many ghettos in German-controlled eastern Europe, particularly in Poland and the former Soviet Union, have yielded many diaries and journals written by children. Renowned among them are the diaries of Dawid Sierakowiak (b. 1924 in Lódz; d. 1943, Lódz ghetto) and two anonymous teenagers from Lódz. Few complete diaries have been found from the Warsaw ghetto, but the fragmentary notes of Janina Lewinson (b. 1926, Warsaw; d. 2010) survived and were later incorporated in her latter-day memoir. Irena Gluck (b.1926- d. c. 1942), Renia Knoll (b. 1927), and Halina Nelken (b. 1924 in Kraków) wrote diaries in the Kraków ghetto, while Dawid Rubinowicz (b. 1927 in Kielce; d. 1942 at Treblinka), Elsa Binder, and Ruthka Leiblich (b.1926; d. c. 1942 in Auschwitz) wrote diaries recording persecution in their communities.

A number of wartime diaries came from ghettos in the Baltic countries: Yitskhok Rudashevski (b. 1927 in Vilnius; d. 1943, Ponary Woods) and Gabik Heller from the Vilne ghetto in Vilnius, Lithuania; Ilya Gerber (b. 1924; d. c. 1943) and Tamara Lazerson (b.1929 in Kaunas) from the Kovno (Kovne) ghetto, in Kaunas, Lithuania; and Gertrude Schneider (b. 1923 in Vienna), a German-Jewish girl incarcerated in the Riga ghetto.

Quite a large number of diaries survived from Theresienstadt in Bohemia (now the Czech Republic), among them the writings of siblings Petr Ginz (b. 1928 in Prague; d. c. 1944, Auschwitz) and Eva Ginzová (b.1930 in Prague), Alice Ehrmann (b. 1927 in Prague), Helga Weissovà (b. 1929 in Prague), Helga Pollackovà (b. 1930), Eva Roubickovà (b. 1920), and Paul Weiner (b. 1931 in Prague).

Many diaries were written by children outside the walls of the ghetto. Sarah Fishkin (b. c. 1924; d. c. 1942) for example, kept a diary in occupied Belorussia (today, Belarus) in the town of Rubezhevichi. Riva Goltsman described the first unsettling six months of occupation in Dnepropetrovsk, in Ukraine. Leon Wells (b. 1925 in Stojanov by Lwów-today: L'viv) kept a diary as a young member of a Sonderkommando unit in the Janów Street forced-labor camp in Lvov (Lwów), while Günther Marcuse (b. 1923 in Berlin; d. 1944, Auschwitz) recounted his experiences in a forced-labor camp at Gross-Breesen, once a vocational training farm for Jewish youngsters hoping to emigrate from the Reich. Isabelle Jesion wrote her diary under German occupation in Paris, while Raymonde Nowodworski (b. 1929 in Warsaw; 1951 in Israel) portrayed her life in Centre Vauquelin, a children's home run by the L'Union générale des israélites de France (UGIF).

Each diary reflects a fragment

Diaries by children, teenagers, and young adults during the era of the Holocaust reflect a great variety of personal backgrounds and wartime circumstances. Their authors often addressed themes such as the nature of human suffering, the moral and ethical dimensions of persecution, and the struggle of hope against despair. Each diary reflects a fragment of its author's life, but, taken together, the diaries provide readers with a varied and complex view of young people who lived and died during the Holocaust.

Copyright © United States Holocaust Memorial Museum, Washington, DC

Names of the Holocaust vary based on context. "The Holocaust" is the name commonly applied in English since the mid-1940s to the systematic extermination of 6 million Jews by Nazi Germany during World War II. The term is also used more broadly to include the Nazis' systematic murder of millions of people in other groups, including ethnic Poles, the Romani, Soviet civilians, Soviet prisoners of war, people with disabilities, gay men, and political and religious opponents,[1] which would bring the total number of Holocaust victims to between 11 million and 17 million people.[2] In Judaism, Shoah (שואה), meaning "calamity" in Hebrew, became the standard term for the 20th century Holocaust[2] (see Yom HaShoah). This is because 'Holocaust' connotes a sacrifice, and Jewish leaders argue there was no sacrifice.


The Holocaust[edit]

The word "holocaust" originally derived from the Greek word holokauston, meaning "a completely (holos) burnt (kaustos) sacrificial offering," or "a burnt sacrifice offered to a god." In Greek and Roman pagan rites, gods of the earth and underworld received dark animals, which were offered by night and burnt in full. The word "holocaust" was later adopted in Greek translations of the Torah to refer to the olah,[3] standard communal and individual sacrificial burnt offerings that Jews were required[4] to make in the times of the Beit HaMikdash (Temple in Jerusalem). In its Latin form, holocaustum, the term was first used with specific reference to a massacre of Jewish people by the chroniclers Roger of Howden[5] and Richard of Devizes in England in the 1190s.[6]

The earliest use of the word holocaust to denote a massacre recorded by the Oxford English Dictionary dates from 1833 when the journalist Leitch Ritchie, describing the wars of the medieval French monarch Louis VII, wrote that he "once made a holocaust of thirteen hundred persons in a church", a massacre by fire of the inhabitants of Vitry-le-François in 1142. As this occurred in a church, it could be seen as a religious offering. The English poet John Milton had used the word to denote a conflagration in his 1671 poem Samson Agonistes, in which the massacre was clearly divinely dedicated.[7] The word gradually developed to mean a massacre thereon, taking on a secular connotation.[8][9]

In the early twentieth century, possibly the first to use the term was journalist Melville Chater in 1925, to describe the burning and sacking of Smyrne in 1922[10][11]. Winston Churchill used it in 1929 (Tatz, 2003), and other contemporaneous writers used it before World War II to describe the Armenian Genocide of World War I.[12][13] The Armenian Genocide is referenced in the title of a 1922 poem "The Holocaust" (published as a booklet) and the 1923 book "The Smyrna Holocaust" deals with arson and massacre of Armenians.[14] Before the Second World War, the possibility of another war was referred to as "another holocaust" (that is, a repeat of the First World War). With reference to the events of the war, writers in English from 1945 used the term in relation to events such as the fire-bombing of Dresden or Hiroshima, or the effects of a nuclear war, although from the 1950s onwards, it was increasingly used in English to refer to the Nazi genocide of the European Jews (or Judeocide).

By the late 1950s, documents translated from Hebrew sometimes used the word "Holocaust" to translate "Shoah", as the Judeocide. This use can be found as early as May 23, 1943, in The New York Times, on page E6, in an article by Julian Meltzer, referring to feelings in Palestine about Jewish immigration of refugees from "the Nazi holocaust."

One significant early use was in a 1958 recollection by Leslie Hardman, the first Jewish British Army Chaplain to enter Bergen-Belsen concentration camp in April 1945, where he ministered to survivors and supervised the burial of about 20,000 victims,

"Towards me came what seemed to be the remnants of a holocaust – a staggering mass of blackened skin and bones, held together somehow with filthy rags. 'My God, the dead walk', I cried aloud, but I did not recognise my voice... [peering] at the double star, the emblem of Jewry on my tunic - one poor creature touched and then stroked the badge of my faith, and finding that it was real murmured, 'Rabbiner, Rabbiner'."[15]

By the late 1960s, the term was starting to be used in this sense without qualification. Nora Levin's 1968 book The Holocaust: The Destruction of European Jewry, 1933-1945 explains the meaning in its subtitle, but uses the unmoderated phrase "The Holocaust". An article called "Moral Trauma and the Holocaust" was published in the New York Times on February 12, 1968.[16] However, it was not until the late 1970s that the Nazi genocide became the generally accepted conventional meaning of the word, when used unqualified and with a capital letter, a usage that also spread to other languages for the same period.[17] The 1978 television miniseries titled "Holocaust" and starring Meryl Streep is often cited as the principal contributor to establishing the current usage in the wider culture.[18] "Holocaust" was selected as the Association for the German Language's Word of the Year in 1979, reflecting increased public consciousness of the term.

The Hebrew word Shoah is preferred by some people due to the supposed theologically and historically unacceptable nature of the word "holocaust".[19] The American historian Walter Laqueur (whose parents died in the Shoah) has argued that the term Holocaust is a "singularly inappropriate" term for the genocide of the Jews as it implies a "burnt offering" to God.[20] Laqueur wrote, "It was not the intention of the Nazis to make a sacrifice of this kind and the position of the Jews was not that of a ritual victim".[20] The British historian Geoff Eley wrote in a 1982 essay entitled "Holocaust History" that he thought the term Holocaust implies "a certain mystification, an insistence on the uniquely Jewish character of the experience".[20]

The term became increasingly widespread as a synonym for "genocide" in the last decades of the 20th century to refer to mass murders in the form "X holocaust" (e.g. "Rwandan holocaust"). Examples are Rwanda, the Ukraine under Stalin, and the actions of the Khmer Rouge in Cambodia.

In order to suggest comparison with Nazi murders other historical events have also been labeled "Holocausts", for example the oppression of lower caste groups in India ("Sudra Holocaust") or the slave trade ("African Holocaust").

Use of the term for non-Jewish victims of the Nazis[edit]

While the terms Shoah and Final Solution always refer to the fate of the Jews during the Nazi rule, the term Holocaust is sometimes used in a wider sense to describe other genocides of the Nazi and other regimes.

The Columbia Encyclopedia defines "Holocaust" as "name given to the period of persecution and extermination of European Jews by Nazi Germany".[21] The Compact Oxford English Dictionary[22] and Microsoft Encarta[23] give similar definitions. The Encyclopædia Britannica defines "Holocaust" as "the systematic state-sponsored killing of six million Jewish men, women and children, and millions of others by Nazi Germany and its collaborators during World War II",[24] although the article goes on to say, "The Nazis also singled out the Roma (Gypsies). They were the only other group that the Nazis systematically killed in gas chambers alongside the Jews."[24]

Scholars are divided on whether the term Holocaust should be applied to all victims of Nazi mass murder, with some using it synonymously with Shoah or "Final Solution of the Jewish Question", and others including the killing of Romani peoples, Poles, the deaths of Sovietprisoners of war, Slavs, homosexual men, Jehovah's Witnesses, the disabled, and political opponents.[25]

Czechoslovak–Israeli historian Yehuda Bauer, stated: "Let us be clear: … Shoah, Churban, Judeocide, whatever we call it, is the name we give to the attempted planned total physical annihilation of the Jewish people, and its partial perpetration with the murder of most of the Jews of Europe.” He also contends that the Holocaust should include only Jews because it was the intent of the Nazis to exterminate all Jews, while the other groups were not to be totally annihilated.[26] Inclusion of non-Jewish victims of the Nazis in the Holocaust is objected to by many persons including, and by organizations such as Yad Vashem, an Israeli state institution in Jerusalem established in 1953 to commemorate the victims of the Holocaust.[27] They say that the word was originally meant to describe the extermination of the Jews, and that the Jewish Holocaust was a crime on such a scale, and of such totality and specificity, as the culmination of the long history of European antisemitism, that it should not be subsumed into a general category with the other crimes of the Nazis.[27] Nobel laureate and Jewish Holocaust survivor Elie Wiesel, does consider other groups, besides the Jews, as Holocaust victims, declaring to President Jimmy Carter, “Not all the victims of the Holocaust were Jews, but all Jews were victims,” when he asked his support for a national Holocaust museum in Washington.

British historian Michael Burleigh and German historian Wolfgang Wippermann maintain that although all Jews were victims, the Holocaust transcended the confines of the Jewish community – other people shared the tragic fate of victimhood.[28] Hungarian former Minister for Roma Affairs László Teleki applies the term Holocaust to both the murder of Jews and Romani peoples by the Nazis.[29] In The Columbia Guide to the Holocaust, American historians Donald Niewyk and Francis Nicosia use the term to include Jews, Gypsies and the disabled.[30] American historian Dennis Reinhartz has claimed that Gypsies were the main victims of genocide in Croatia and Serbia during the Second World War, and has called this "the Balkan Holocaust 1941-1945".[31]

Final Solution[edit]

Main article: Final Solution

See also: Jewish question

The "Final Solution to the Jewish Question" (German: Endlösung der Judenfrage) was the Nazis' own term, recorded in the minutes of the Wannsee Conference on 20 January 1942, and translated into English for the Nuremberg Trials in 1945.[32] Before the word "Holocaust" became normative this phrase was also used by writers in English. For example, in William Shirer's The Rise and Fall of the Third Reich, the genocide is described as "The Final Solution" (in quotation marks; the word "Holocaust" is not mentioned).[33] In both English and German, "Final Solution" has been widely used as an alternative to "Holocaust".[34] Whereas the term "Holocaust" is now often used to include all casualties of the Nazi death camps and murder squads, the "Final Solution" refers exclusively to "the attempt to annihilate the Jewish people," as defined at the site of the United States Holocaust Memorial Museum. For a time after World War II, German historians also used the term Völkermord ("genocide"), or in full, der Völkermord an den Juden ("the genocide of the Jewish people"), while the prevalent term in Germany today is either Holocaust or increasingly Shoah.


The biblical word Shoah (שואה), also spelled Shoa and Sho'ah, meaning "calamity" in Hebrew (and also used to refer to "destruction" since the Middle Ages), became the standard Hebrew term for the 20th century Holocaust as early as the early 1940s.[3] In recent literature it is specifically prefixed with Ha ("The" in Hebrew) when referring to Nazi mass-murders, for the same reason that "holocaust" becomes "The Holocaust". It may be spelled Ha-Shoah or HaShoah, as in Yom HaShoah, the annual Jewish "Holocaust and Heroism Remembrance Day".

Shoah had earlier been used in the context of the Nazis as a translation of "catastrophe". For example, in 1934, when Chaim Weizmann told the Zionist Action Committee that Hitler's rise to power was an "unvorhergesehene Katastrophe, etwa ein neuer Weltkrieg" ("an unforeseen catastrophe, comparable to another world war"), the Hebrew press translated Katastrophe as Shoah.[35] In the spring of 1942, the Jerusalem historian BenZion Dinur (Dinaburg) used Shoah in a book published by the United Aid Committee for the Jews in Poland to describe the extermination of Europe's Jews, calling it a "catastrophe" that symbolized the unique situation of the Jewish people.[36][37] The word Shoah was chosen in Israel to describe the Holocaust, the term institutionalized by the Knesset on April 12, 1951, when it established Yom Ha-Shoah Ve Mered Ha-Getaot, the national day of remembrance. In the 1950s, Yad Vashem, the Israel "Holocaust Martyrs' and Heroes' Remembrance Authority" was routinely translating this into English as "the Disaster". At that time, holocaust was often used to mean the conflagration of much of humanity in a nuclear war.[38] Since then, Yad Vashem has changed its practice; the word "Holocaust", usually now capitalized, has come to refer principally to the genocide of the European Jews.[35][39] The Israeli historian Saul Friedländer wrote in 1987 of "the growing centrality of the Shoah for Jewish communities in the Diaspora" and that "The Shoah is almost becoming a symbol of identification, for better or for worse, whether because of the weakening of the bond of religion or because of the lesser salience of Zionism and Israel as an identification element".[20] The British historian Richard J. Evans wrote in 1989 that the term Holocaust was unsuitable, and should not be used.[20]

Khurban and destruction[edit]

'khurbn eyrope (חורבן אײראָפּע), is the term for the Holocaust in Yiddish. The term uses the word 'Khurbn' of Hebrew origin (Hebrew: חרבן‎; Hebrew pronunciation: 'Khur'ban') which means "Destruction", and translates as "Destruction of Europe". The word "Khur'ban/'Khurbn" is also used for the destruction of both the First and the Second Temple in both Hebrew and Yiddish. Max Kaufmann's early (1947) history of the genocide in Latvia was called Khurbn Lettland, that is, The Destruction of the Jews of Latvia.[40] Published later, Raul Hilberg's most important work was The Destruction of the European Jews.[41]


Main article: Porajmos

The Porajmos (also Porrajmos) literally "Devouring", or Samudaripen ("Mass killing") is a term adopted by the Romani historian Ian Hancock to describe attempts by the Nazis to exterminate most of the Romani peoples of Europe. The phenomenon has been little studied.


  1. ^Niewyk, Donald L. and Nicosia, Francis R. The Columbia Guide to the Holocaust, Columbia University Press, 2000, pp. 45-52.
  2. ^Donald Niewyk suggests that the broadest definition, including Soviet civilian deaths, would produce a death toll of 17 million. [1] Estimates of the death toll of non-Jewish victims vary by millions, partly because the boundary between death by persecution and death by starvation and other means in a context of total war is unclear. Overall, about 5.7 million (78 percent) of the 7.3 million Jews in occupied Europe perished (Gilbert, Martin. Atlas of the Holocaust 1988, pp. 242-244). Compared to five to 11 million (1.4 percent to 3.0 percent) of the 360 million non-Jews in German-dominated Europe. Small, Melvin and J. David Singer. Resort to Arms: International and civil Wars 1816-1980 and Berenbaum, Michael.A Mosaic of Victims: Non-Jews Persecuted and Murdered by the Nazis. New York: New York University Press, 1990
  3. ^Olah (Leviticus 1:1-17) lit.: 'what goes up', ".. i.e goes up in smoke, because the entire animal, except for its hide, was burned on the altar. Other types of sacrifice were consumed in part by fire .. In English, olah has for centuries been translated 'burnt offering." The olah had a high degree of sanctity, and it was regarded as the 'standard' sacrifice. .. In contrast, sacrifices made by the Greeks to the Olympian gods were always shared by the worshipers; only sacrifices made to the dread underground deities to ward off evil were presented as holocausts, i.e., completely burned." W. Gunther Plaut, The Torah - A Modern Commentary; New York: Union of American Hebrew Congregations, 1981 and R.K. Yerkes, Sacrifice in Greek and Roman Religions and in Early Judaism; New York: Allenson, 1952, pp. 1-7.
  4. ^"(Amos 5:22-25. Cf. Jer. 7:22, 'When I freed your fathers from land of Egypt, I did not speak with them nor commanded them burnt offering or sacrifice'; see also I Sam. 15:22-23; Isa. 1:11-13; Hos. 6:6; Mic. 6:6-8.) .. Jewish tradition understood these utterances to be directed not against sacrifices as such, but against the substitution of ritual for morality." ibidem. (Plaut); Leviticus, Part I, Laws of Sacrifice, Introduction, p.752.
  5. ^Simon Schama, A History of Britain, episode 3, 'Dynasty'; BBC DVD, 2000
  6. ^Bale, Anthony (2006). The Jew in the medieval book : English antisemitism, 1350-1500 (1. publ. ed.). Cambridge: Cambridge University Press. p. 27. ISBN 9780521863544. Retrieved 1 July 2014. 
  7. ^"Samson Agonistes: Text". Retrieved 2017-02-17. 
  8. ^John Milton quotes
  9. ^The Oxford English Dictionary, Clarendon Press, 2nd ed. Oxford 1989, vol. VII p. 315 sect c.'complete destruction, esp. of a large number of persons; a great slaughter or massacre' citing examples from 1883 onwards.
  10. ^Colin Martin Tatz, "With Intent to Destroy: Reflecting on Genocide", Verso, 2003, σ. 18
  11. ^M. Chater, "History’s Greatest Trek", National Geographic, 1925, 533-583. In Panayiotis Diamadis, , "Aegean Eucalypts", MODERN GREEK STUDIES, Vol. 13, 2005, published by the Modern Greek Studies Association of Australia and New Zealand, p. 88
  12. ^"As for the Turkish atrocities ... helpless Armenians, men, women, and children together, whole districts blotted out in one administrative holocaust – these were beyond human redress." (Winston Churchill, The World in Crisis, volume 4: The Aftermath, New York, 1923, p. 158).
  13. ^Josh Fleet, "History And Meaning Of The Word ‘Holocaust’: Are We Still Comfortable With This Term?", 27-1-2012
  14. ^Petrie J., "The secular word Holocaust: scholarly myths, history, and 20th century meanings", Journal of Genocide Research, Volume 2, Number 1, 1 March 2000, pp. 31-63(33)
  15. ^Hardman, Leslie and Cecily Goodman 'The Survivors: the story of the Belsen Remnant' London: Vallentine, Mitchell,(1958)
  16. ^page 37, by Eliot Fremont-Smith
  17. ^Harnessing the Holocaust: The Politics of Memory in France, Jewish Quarterly Review, Volume 96, Number 2, Spring 2006, pp. 304-306
  18. ^Garaudy, Roger, "The Mythical Foundations of Israeli Policy", Studies Forum International, London 1997, p.133
  19. ^"It is the rejection of even the hint of such sacrificial thinking that prompts some Jews to refuse to refer to the events of the Shoah as a 'holocaust', the burnt offering with smoke wafting up to heaven". James Carroll, Constantine's Sword - The Church and the Jews; Boston: First Mariner Books, 2001. "Do Not Christianize Auschwitz and Shoah!" Władysław T. Bartoszewski, The Convent at Auschwitz; New York: George Braziller, 1991.
  20. ^ abcdeEvans, Richard. In Hitler's Shadow, New York: Pantheon, 1989 page 142.
  21. ^Bartleby.comArchived February 12, 2009, at the Wayback Machine.
  22. ^"The Holocaust", Compact Oxford English Dictionary: "(the Holocaust) the mass murder of Jews under the German Nazi regime in World War II."
  23. ^"Holocaust"Archived 2009-11-01 at WebCite, Encarta: "Holocaust, the almost complete destruction of Jews in Europe by Nazi Germany and its collaborators during World War II (1939–1945). The leadership of Germany's Nazi Party ordered the extermination of 5.6 million to 5.9 million Jews (see National Socialism). Jews often refer to the Holocaust as Shoah (from the Hebrew word for "catastrophe" or "total destruction")." "Archived copy". Archived from the original on October 28, 2009. Retrieved 2011-06-13. 
  24. ^ ab"Holocaust," Encyclopædia Britannica, 2009: "the systematic state-sponsored killing of six million Jewish men, women and children, and millions of others by Nazi Germany and its collaborators during World War II. The Nazis called this "the final solution to the Jewish question ..."
  25. ^*Weissman, Gary. Fantasies of Witnessing: Postwar Attempts to Experience the Holocaust, Cornell University Press, 2004, ISBN 0-8014-4253-2, p. 94: "Kren illustrates his point with his reference to the Kommissararbefehl. 'Should the (strikingly unreported) systematic mass starvation of Soviet prisoners of war be included in the Holocaust?' he asks. Many scholars would answer no, maintaining that 'the Holocaust' should refer strictly to those events involving the systematic killing of the Jews'."
    • "The Holocaust: Definition and Preliminary Discussion", Yad Vashem: "The Holocaust, as presented in this resource center, is defined as the sum total of all anti-Jewish actions carried out by the Nazi regime between 1933 and 1945: from stripping the German Jews of their legal and economic status in the 1930s, to segregating and starving Jews in the various occupied countries, to the murder of close to six million Jews in Europe. The Holocaust is part of a broader aggregate of acts of oppression and murder of various ethnic and political groups in Europe by the Nazis."
    • Niewyk, Donald L. The Columbia Guide to the Holocaust, Columbia University Press, 2000, p.45: "The Holocaust is commonly defined as the murder of more than 5,000,000 Jews by the Germans in World War II. Not everyone finds this a fully satisfactory definition. The Nazis also killed millions of people belonging to other groups: Gypsies, the physically and mentally handicapped, Soviet prisoners of war, Polish and Soviet civilians, political prisoners, religious dissenters, and homosexuals."
    • Paulsson, Steve. "A View of the Holocaust", BBC: "The Holocaust was the Nazis' assault on the Jews between 1933 and 1945. It culminated in what the Nazis called the 'Final Solution of the Jewish Question in Europe', in which six million Jews were murdered. The Jews were not the only victims of Nazism. It is estimated that as many as 15 million civilians were killed by this murderous and racist regime, including millions of Slavs and 'asiatics', 200,000 Gypsies and members of various other groups. Thousands of people, including Germans of African descent, were forcibly sterilised."
    • "The Holocaust", "The Holocaust was the systematic annihilation of six million Jews by the Nazis during World War II. In 1933 nine million Jews lived in the 21 countries of Europe that would be military occupied by Germany during the war. By 1945 two out of every three European Jews had been killed. 1.5 million children under the age of 12 were murdered. This figure includes more than 1.2 million Jewish children, tens of thousands of Gypsy children and thousands of handicapped children."
    • "Holocaust—Definition", Encyclopedia of the Holocaust, Center for Holocaust and Genocide Studies: "HOLOCAUST (Heb., sho'ah). In the 1950s the term came to be applied primarily to the destruction of the Jews of Europe under the Nazi regime, and it is also employed in describing the annihilation of other groups of people in World War II. The mass extermination of Jews has become the archetype of genocide, and the terms sho'ah and "holocaust" have become linked to the attempt by the Nazi German state to destroy European Jewry during World War II ... One of the first to use the term in the historical perspective was the Jerusalem historian BenZion Dinur (Dinaburg), who, in the spring of 1942, stated that the Holocaust was a "catastrophe" that symbolized the unique situation of the Jewish people among the nations of the world."
    • Also see the Center for Holocaust and Genocide Studies list of definitions: "Holocaust: A term for the state-sponsored, systematic persecution and annihilation of European Jewry by Nazi Germany and its collaborators between 1933 and 1945."
    • The 33rd Annual Scholars' Conference on the Holocaust and the Churches defines the Holocaust as "the Nazi attempt to annihilate European Jewry", cited in Hancock, Ian. "Romanies and the Holocaust: A Reevaluation and an Overview"Archived 2013-11-13 at the Wayback Machine., Stone, Dan. (ed.) The Historiography of the Holocaust. Palgrave-Macmillan, New York 2004, pp. 383–396.
    • Bauer, Yehuda. Rethinking the Holocaust. New Haven: Yale University Press. 2001, p.10.
    • Dawidowicz, Lucy. The War Against the Jews: 1933–1945. Bantam, 1986, p.xxxvii: "'The Holocaust' is the term that Jews themselves have chosen to describe their fate during World War II."
  26. ^Yehuda BauerA History of the Holocaust. F. Watts, 1982 ISBN 0-531-09862-1 p.331; chapter 1
  27. ^ abMichael Berenbaum Berenbaum, Michael.A Mosaic of Victims: Non-Jews Persecuted and Murdered by the Nazis, New York: New York University Press, 1990, pp. 21–35
  28. ^Michael Burleigh and Wolfgang Wippermann. The Racial State:Germany 1933–1945ISBN 0-521-39802-9 Cambridge University Press 1991. This work favors a more expansive definition of the Holocaust, pointing out that Nazi Germany had a racist ideology by no means limited to anti-Semitism.
  29. ^"Holocaust and the United Nations Discussion Paper Series, László Teleki". 2007-01-23. Retrieved 2010-07-31. 
  30. ^The Columbia guide to the Holocaust by Donald L. Niewyk, Francis R. Nicosia, page 52, Columbia University Press, 2000
  31. ^Chapter 6 in the book The Gypsies of Eastern Europe, pp.81-92, ME Sharpe, London, 1991
  32. ^"The Minutes from the Wannsee Conference". United States National Archives. January 20, 1942. Retrieved 19 March 2017. 
  33. ^Shirer, W., The Rise and Fall of the Third Reich New York: 1960, Simon and Schuster, pp. 963-979
  34. ^A useful analysis of the terms can be found in Bartov, Omer. "Antisemitism, the Holocaust, and Reinterpretation of National Socialism", in Berenbaum, Michael & Peck, Abraham J. (eds.), The Holocaust and History: The Known, the Unknown, the Disputed, and the Reexamined, Bloomington: University of Indiana Press, 1998, pp. 75–98.
  35. ^ abSetbon, Jessica. "Who Beat My Father? Issues of Terminology and Translation in Teaching the Holocaust", workshop from a May 2006 conference; see Yad Vashem website.[dead link]
  36. ^Holocaust, Yad Vashem
  37. ^"Holocaust—Definition", Encyclopedia of the Holocaust, Vol. II, MacMillan.
  38. ^Petrie, Jon. "The Secular Word 'HOLOCAUST': Scholarly Myths, History, and Twentieth Century Meanings", Journal of Genocide Research Vol 2, no. 1 (2000): 31–63.
  39. ^""The Holocaust: Definition and Preliminary Discussion", Yad Vashem. Retrieved June 8, 2005. Archived June 5, 2011, at the Wayback Machine.
  40. ^Kaufmann, Max, Die Vernichtung des Judens Lettlands (The Destruction of the Jews of Latvia), Munich, 1947, English translation by Laimdota Mazzarins available on-line as Churbn Lettland -- The Destruction of the Jews of Latvia
  41. ^Hilberg, Raul, The Destruction of the European Jews (3rd edition) Yale University Press, New Haven, CT 2003. ISBN 0-300-09557-0
Rough approximation of Holocaust deaths according to a broad definition that includes non-Jews, such as Romani, Slavs, Soviet POWs and political opponents (click image for more details).


Leave a Reply

Your email address will not be published. Required fields are marked *