In July of 1942 (coinciding with Av 5702), the Nazis began a major deportation of Jews from the Warsaw ghetto to the Treblinka concentration camp. By September, 235,000 Warsaw Jews were murdered in the gas chambers.
Lectures in Jewish History and Thought. No hard questions, please.
Discovered in the rubble of the Warsaw Ghetto, the wartime writings of Rabbi Kalonymus Kalmish Shapiro (1889-1943) offer a unique and powerful perspective on the life and suffering of religious Jews during the horrific years of the Nazi occupation.
By Dr. Henry Abramson
According to my knowledge of the words of the Sages and the history of the Jewish people in general, we have never experienced such horrific suffering as has been visited upon us by the wicked ones since the end of 5702 (fall 1942)—may Hashem have mercy on us and rescue us immediately.
—Entry from January 11, 1943.
Discovered in the rubble of the Warsaw Ghetto, the Aish Kodesh (Holy Fire) is one of the most remarkable works of Jewish spirituality to emerge from the Holocaust. A slim volume of some 150 pages in the first printing, Aish Kodeshpresents the Torah spoken at the clandestine seudahshlishis gatherings convened by Rabbi Kalonymus Kalman Shapiro, known to his followers as the Piaseczno Rebbe.
The author, a scion of the Grodzhisk Chassidic dynasty, was a creative thinker whose literary fame was established with the 1932 publication ofChovas haTalmidim (The Students’ Obligation). Trapped in Warsaw when the war broke out, he lived through all its tragedies: the sealing of the ghetto in the fall of 1939, the horrific typhus plague of the winter of 1941, the massive deportations to Treblinka in the summer of 1942, and the heroic but doomed uprising of April 1943. He was ultimately deported to a labor camp and shot in November 1943, most probably for his involvement in a second attempted uprising. Unlike Holocaust memoirs, journals, or diaries, Aish Kodesh is a book that is sui generis for many reasons.
Aish Kodesh is a public document, representing the real-time efforts of the beleaguered Jewish community to deal with the theological implications of the Holocaust as it unfolded in the Warsaw Ghetto. The intellectual task of understanding the meaning of unimaginable suffering was common to both Orthodox and secular Jews, and third-party reports of the Rebbe’s gatherings confirm that they were attended by believers and non-believers alike. Aish Kodesh is also a profoundly sustained work of theodicy, its pages filled with philosophical meditation on the meaning of evil in Jewish thought, and much scholarly attention has been devoted to this aspect of the work, notably Dr. Nehemia Polen’s masterly 1999 study, Holy Fire.
Aish Kodesh has not, however, been studied extensively by historians, who have typically been stymied by the sometimes abstruse Kabbalistic passages and the almost complete absence of explicit references to quotidian events in the ghetto: not once in the entire work do the terms “German” or “Nazi” appear, and the reader must wade through veiled Aesopian language to determine the message of hope that the Rebbe offered in response to the horrors of that week under Nazi occupation.
After the war, a desperate post-war search for the OnegShabbos archives (a collection of documents that chronicled the realities of ghetto life) unearthed the Rebbe’s manuscripts of Aish Kodesh and its subsequent publication in Israel. Popularized in song by Rabbi Shlomo Carlebach, a renaissance of interest in Piaseczno chassidus developed in both scholarly and popular circles, notably under the leadership of Rabbi Moshe Weinberger of Woodmere, whose Aish Kodesh congregation takes its inspiration from the life and work of Rabbi Kalonymus Kalman Shapiro.
Publication information: Esh Kodesh, Tel Aviv: Va’ad Hasidei Piaseczno, 1960
Beloved for his children’s stories, Henryk Goldszmidt wrote under the pen name Janusz Korczak.
A lifelong advocate for children’s rights, he ran an orphanage in Warsaw that was world-famous for his innovative pedagogic techniques.
Imprisoned in the Warsaw ghetto during the Nazi occupation, he continued to serve in this capacity until the terrible order to deport the Jews to the Treblinka death camp in August 1942. He refused all offers of personal rescue, choosing rather to remain with his young charges right to the very end.
An examination of the life and work of Emanuel Ringelblum (1900-1944), the heroic Polish scholar who organized the underground Oneg Shabbat society in the Warsaw Ghetto. Ringelblum recognized the extreme and unprecedented nature of the Nazi onslaught early in the war, and brought together a group of highly dedicated volunteers who recorded every aspect of Jewish life in the ghetto, including a functioning underground medical school, theaters, newspapers and the like. Betrayed to the Germans, he died a martyr’s death, but not before he buried the Oneg Shabbat archives in milk cans. They were unearthed after the war, and constitute a major source for the study of the Holocaust.
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