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When Joseph Joffo was ten years old, his father gave him and his brother fifty francs and instructions to flee Nazi-occupied Paris and, somehow, get to the south where France was free. A Bag of Marbles tells that remarkable and engaging story, bringing to life the dangers facing these two Jewish boys as they eluded the Nazis and made their way, against all odds, to safety. A captivating and unforgettable story that will reward readers young and old, A Bag of Marbles is presented here with an afterword by the author in which he responds to questions that students asked about his experience over the years.

Written by a Czech Jewish boy, A Boy in Terezín covers a year of Pavel Weiner's life in the Theresienstadt transit camp in the Czech town of Terezín from April 1944 until liberation in April 1945. 

The Germans claimed that Theresienstadt was "the town the Führer gave the Jews," and they temporarily transformed it into a Potemkin village for an International Red Cross visit in June 1944, the only Nazi camp opened to outsiders. But the Germans lied. Theresienstadt was a holding pen for Jews to be shipped east to annihilation camps. 

While famous and infamous figures and historical events flit across the pages, they form the background for Pavel's life. Assigned to the now-famous Czech boys' home, L417, Pavel served as editor of the magazine Ne?ar. Relationships, sports, the quest for food, and a determination to continue their education dominate the boys' lives. Pavel's father and brother were deported in September 1944; he turned thirteen (the age for his bar mitzvah) in November of that year, and he grew in his ability to express his observations and reflect on them. A Boy in Terezín registers the young boy's insights, hopes, and fears and recounts a passage into maturity during the most horrifying of times.

How has the world come to focus on the Holocaust and why has it invariably done so in the heat of controversy, scandal, and polemics about the past? These questions are at the heart of this unique investigation of the Treblinka affair that occurred in France in 1966 when Jean-Francois Steiner, a young Jewish journalist, published Treblinka: The Revolt of an Extermination Camp. A cross between a history and a novel, Steiner’s book narrated the 1943 revolt at one of the major Nazi death camps. Abetted by a scandalous interview he gave, as well as Simone de Beauvoir’s glowing preface, the book shot to the top of the Parisian bestseller list and prompted a wide-ranging controversy in which both the well-known and the obscure were embroiled. Few had heard of Treblinka, or other death camps, before the affair. The validity of the difference between those killing centers and the larger network of concentration camps making up the universe of Nazi crime had to be fought out in public. The affair also bore on the frequently raised question of the Jews’ response to their dire straits. Moyn delves into events surrounding the publication of Steiner’s book and the subsequent furor. In the process, he sheds light on a few forgotten but thought-provoking months in French cultural history. Reconstructing the affair in detail, Moyn studies it as a paradigm-shifting controversy that helped change perceptions of the Holocaust in the French public and among French Jews in particular. Then Moyn follows the controversy beyond French borders to the other countries—especially Israel and the United States—where it resonated powerfully. Based on a complete reconstruction of the debate in the press (including Yiddish dailies) and on archives on three continents, Moyn’s study concludes with the response of the survivors of Treblinka to the controversy and reflects on its place in the longer history of Holocaust memory. Finally, Moyn revisits, in the context of a detailed case study, some of the theoretical controversies the genocide has provoked, including whether it is appropriate to draw universalistic lessons from the victimhood of particular groups.

Eliezer Gruenbaum (1908–1948) was a Polish Jew denounced for serving as a Kapo while interned at Auschwitz. He was the communist son of Itzhak Gruenbaum, the most prominent secular leader of interwar Polish Jewry who later became the chairman of the Jewish Agency’s Rescue Committee during the Holocaust and Israel’s first minister of the interior. In light of the father’s high placement in both Polish and Israeli politics, the denunciation of the younger Gruenbaum and his suspicious death during the 1948 Arab-Israeli war add intrigue to a controversy that really centers on the question of what constitutes—and how do we evaluate—moral behavior in Auschwitz. Gruenbaum—a Jewish Kapo, a communist, an anti-Zionist, a secularist, and the son of a polarizing Zionist leader—became a symbol exploited by opponents of the movements to which he was linked. Sorting through this Rashomon-like story within the cultural and political contexts in which Gruenbaum operated, Friling illuminates key debates that rent the Jewish community in Europe and Israel from the 1930s to the 1960s.

    When Moniek (Morris) Goldner and his family were uprooted from their Polish farming village during a German action, the child-sized sixteen-year-old fled into the forests. He eventually met up with his father, who had also escaped, and together they managed to survive until a former friend betrayed the pair. Wounded and left for dead beneath his father’s murdered body, Goldner was rescued by the enigmatic outlaw Jan Kopec, who was also in hiding, looking for ways to profit from his criminal expertise.
    For eighteen months Kopec hid the boy with him, moving from one area to another, often staying in hideouts he had fashioned years earlier. At first Kopec trained Goldner simply to serve as his accomplice in robberies and black market activities. But before long he pushed the training to a whole new level, making it possible for him to sell Goldner’s services to a shadowy resistance group which was becoming interested in the daring young saboteur.
    And through it all, these two disparate personalities—the quiet, small-framed boy and the stocky, callous mercenary—forged an remarkable friendship and co-dependency born of need and desperation in a hellish time and place.

A Promise at Sobibór is the story of Fiszel Bialowitz, a teenaged Polish Jew who escaped the Nazi gas chambers. Between April 1942 and October 1943, about 250,000 Jews from European countries and the Soviet Union were sent to the Nazi death camp at Sobibór in occupied Poland. Sobibór was not a transit camp or work camp: its sole purpose was efficient mass murder. On October 14, 1943, approximately half of the 650 or so prisoners still alive at Sobibór undertook a daring and precisely planned revolt, killing SS officers and fleeing through minefields and machine-gun fire into the surrounding forests, farms, and towns. Only about forty-two of them, including Fiszel, are known to have survived to the end of the war.
    Philip (Fiszel) Bialowitz, now an American citizen, tells his eyewitness story here in the real-time perspective of his own boyhood, from his childhood before the war and his internment in the brutal Izbica ghetto to his harrowing six months at Sobibór—including his involvement in the revolt and desperate mass escape—and his rescue by courageous Polish farmers. He also recounts the challenges of life following the war as a teenaged displaced person, and his eventual efforts as a witness to the truth of the Holocaust.
    In 1943 the heroic leaders of the revolt at Sobibór, Sasha Perchersky and Leon Feldhendler, implored fellow prisoners to promise that anyone who survived would tell the story of Sobibór: not just of the horrific atrocities committed there, but of the courage and humanity of those who fought back. Bialowitz has kept that promise.

Best Books for General Audiences, selected by the American Association for School Libraries

Best Books for High Schools, selected by the American Association for School Libraries

Best Books for Special Interests, selected by the Public Library Association

This is the story of a Holocaust rescuer, Pierre Toureille, a French Protestant pastor whose efforts resulted in the rescue of hundreds of refugees, most of them Jewish. Inspired by his Huguenot heritage, Pastor Toureille participated in international Protestant church efforts to combat Nazism during the 1930s and headed a major refugee aid organization in Vichy France during World War II. After the war, Pastor Toureille was honored by the Jewish organization Yad Vashem as one of the "Righteous Among the Nations."
    In telling Toureille’s story, Tela Zasloff also depicts the wide-ranging network of Protestant pastors and lay people in southern French villages who participated in an aggressive rescue effort. She delves into their motivations, including their heritage as members of a religious minority. Toureille’s rescue work under the Vichy regime, partly official and then increasingly clandestine as the war progrressed. was a crucial part of the French non-violent "spiritual resistance" against Nazism.

Named a New York Times Notable Book
Winner of the PEN/Book-of-the-Month Club Translation Prize
Winner of the Anne Frank Prize

These shattering stories describe the lives of ordinary people as they are compelled to do the unimaginable: a couple who must decide what to do with their five-year-old daughter as the Gestapo come to march them out of town; a wife whose safety depends on her acquiescence in her husband's love affair; a girl who must pay a grim price for an Aryan identity card.

After Representation? explores one of the major issues in Holocaust studiesùthe intersection of memory and ethics in artistic expression, particularly within literature.

As experts in the study of literature and culture, the scholars in this collection examine the shifting cultural contexts for Holocaust representation and reveal how writersùwhether they write as witnesses to the Holocaust or at an imaginative distance from the Nazi genocideùarticulate the shadowy borderline between fact and fiction, between event and expression, and between the condition of life endured in atrocity and the hope of a meaningful existence. What imaginative literature brings to the study of the Holocaust is an ability to test the limits of language and its conventions. After Representation? moves beyond the suspicion of representation and explores the changing meaning of the Holocaust for different generations, audiences, and contexts.

After Testimony: The Ethics and Aesthetics of Holocaust Narrative for the Future collects sixteen essays written with the awareness that we are on the verge of a historical shift in our relation to the Third Reich’s programmatic genocide. Soon there will be no living survivors of the Holocaust, and therefore people not directly connected to the event must assume the full responsibility for representing it. The contributors believe that this shift has broad consequences for narratives of the Holocaust. By virtue of being “after” the accounts of survivors, storytellers must find their own ways of coming to terms with the historical reality that those testimonies have tried to communicate. The ethical and aesthetic dimensions of these stories will be especially crucial to their effectiveness. Guided by these principles and employing the tools of contemporary narrative theory, the contributors analyze a wide range of Holocaust narratives—fictional and nonfictional, literary and filmic—for the dual purpose of offering fresh insights and identifying issues and strategies likely to be significant in the future. In addition to the editors, the contributors are Daphna Erdinast-Vulcan, Sidra DeKoven Ezrahi, Anniken Greve, Jeremy Hawthorn, Marianne Hirsch, Irene Kacandes, Phillipe Mesnard, J. Hillis Miller, Michael Rothberg, Beatrice Sandberg, Anette H. Storeide, Anne Thelle, and Janet Walker.

During the 1990s and early 2000s in Europe, more than fifty historical commissions were created to confront, discuss, and document the genocide of the Holocaust and to address some of its unresolved injustices. Amending the Past offers the first in-depth account of these commissions, examining the complexities of reckoning with past atrocities and large-scale human rights violations.

Alexander Karn analyzes more than a dozen Holocaust commissions—in Germany, Switzerland, France, Poland, Austria, Latvia, Lithuania, and elsewhere—in a comparative framework, situating each in the context of past and present politics, to evaluate their potential for promoting justice and their capacity for bringing the perspectives of rival groups more closely together. Karn also evaluates the media coverage these commissions received and probes their public reception from multiple angles.

Arguing that historical commissions have been underused as a tool for conflict management, Karn develops a program for historical mediation and moral reparation that can deepen democratic commitment and strengthen human rights in both transitional regimes and existing liberal states.

To a great extent, Holocaust consciousness in the contemporary United States has become intertwined with American Jewish identity and with support for right-wing Israeli politics -- but this was not always the case. In this illuminating study, Kirsten Fermaglich demonstrates that in the late 1950s and early 1960s, many American Jewish writers and academics viewed the Nazi extermination of European Jewry as a subject of universal interest, with important lessons to be learned for the liberal reform of American politics. Fermaglich analyzes the lives and writings of Stanley M. Elkins, Betty Friedan, Stanley Milgram, and Robert Jay Lifton, four social scientific thinkers whose work was shaped by a liberal perspective. For them, the Holocaust served as a critical frame of reference for a particular issue: Elkins on slavery's legacy, Friedan on the oppressions of domesticity, Milgram on the willingness to obey, and Lifton on war's survivors. In each case, these thinkers were deeply influenced by their Jewish backgrounds, whether by early encounters with antisemitism or by the profound sense that only fate and an ocean had spared them death in Hitler's Europe. Thus, each chose imagery from the concentration camps, albeit utterly devoid of a particular Jewish association, to illuminate themes that advanced liberal politics, including civil rights, the nuclear test ban, feminism, and Vietnam veterans' rights. Rather than being offended by these authors' comparisons between American institutions and Nazi concentration camps, American audiences of all ethnic and religious backgrounds during the late 1950s and early 1960s generally cheered these authors' Nazi imagery and adopted it as part of their own political ideology. Fermaglich demonstrates that liberalism in the United States in the 1960s was more substantially shaped by the Holocaust than we have previously recognized.

     Emil Fackenheim’s life work was to call upon the world at large—and on philosophers, Christians, Jews, and Germans in particular—to confront the Holocaust as an unprecedented assault on the Jewish people, Judaism, and all humanity. In this memoir, to which he was making final revisions at the time of his death, Fackenheim looks back on his life, at the profound and painful circumstances that shaped him as a philosopher and a committed Jewish thinker.

     Interned for three months in the Sachsenhausen concentration camp after Kristallnacht, Fackenheim was released and escaped to Scotland and then to Canada, where he lived in a refugee internment camp before eventually becoming a congregational rabbi and then, for thirty-five years, a professor of philosophy. He recalls here what it meant to be a German Jew in North America, the desperate need to respond to the crisis in Europe and to cope with its overwhelming implications for Jewish identity and community. His second great turning point came in 1967, as he saw Jews threatened with another Holocaust, this time in Israel. This crisis led him on a pilgrimage to Jerusalem and ultimately back to Germany, where he continued to grapple with the question, How can the Jewish faith—and the Christian faith—exist after the Holocaust?


“An ‘epoch-making’ autobiography.”—Arnold Ages, Jewish Tribune
 

That a Jew living in Nazi Berlin survived the Holocaust at all is surprising. That he was a homosexual and a teenage leader in the resistance and yet survived is amazing. But that he endured the ongoing horror with an open heart, with love and without vitriol, and has written about it so beautifully is truly miraculous. This is Gad Beck’s story.

Few places in the world carry as heavy a burden of history as Auschwitz. Recognized and remembered as the most prominent site of Nazi crimes, Auschwitz has had tremendous symbolic weight in the postwar world.

Auschwitz, Poland, and the Politics of Commemoration is a history of the Auschwitz memorial site in the years of the Polish People’s Republic. Since 1945, Auschwitz has functioned as a memorial and museum. Its monuments, exhibitions, and public spaces have attracted politicians, pilgrims, and countless participants in public demonstrations and commemorative events.

Jonathan Huener’s study begins with the liberation of the camp and traces the history of the State Museum at Auschwitz from its origins immediately after the war until the 1980s, analyzing the landscape, exhibitions, and public events at the site.

Based on extensive research and illustrated with archival photographs, Auschwitz, Poland, and the Politics of Commemoration accounts for the development and durability of a Polish commemorative idiom at Auschwitz. Emphasis on Polish national “martyrdom” at Auschwitz, neglect of the Shoah as the most prominent element of the camp’s history, political instrumentalization of the grounds and exhibitions—these were some of the more controversial aspects of the camp’s postwar landscape.

Professor Huener locates these and other public manifestations of memory at Auschwitz in the broad scope of Polish history, in the specific context of postwar Polish politics and culture, and against the background of Polish-Jewish relations. Auschwitz, Poland, and the Politics of Commemoration will be of interest to scholars, students, and general readers of the history of modern Poland and the Holocaust.