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Many years ago I picked up an edition of the book Sunflower by the famed Nazi hunter Simon Wiesenthal. He recounts a personal experience, though I can’t recall if it was during or after the war, when he was in the presence of a dying Nazi soldier, an SS member if I recall correctly, who admitted the atrocities he performed and asked if he would be able to meet a Jewish prisoner to ask for forgiveness for the horrible atrocities that he had committed, especially one act in particular.
In addition to Mr. Wiesenthal’s recounting of his actions towards the SS soldier, the volume contained responses of a litany of different types of people, from all walks of life and perspectives,
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When do we have the right to forgive? What are the reasons to forgive and are there times that we either have no right to forgive so much so that forgiveness is inappropriate.
Just today I was told of a story that parodied Wiesenthal’s dilemma on a much higher level. In that case, brought by the Israeli Rabbanut to the attention of Rav Avraham Steinberg, author of Chukas HaGer, the Nazi in question did not just seek forgiveness. He had somehow managed to escape to Palestine, and in his great remorse for his actions his quest for atonement manifest in a desire to convert to Judaism. Rabbi Steinberg was presented with a question as to whether the hands that admittedly were dripping with Jewish blood could ever be those that would one day shake a lulav and esrog.
In a very succinct response, Rabbi Steinberg told the Rabbanut that technically we cannot say, “no,” citing a number of atrocious figures in history who were accepted as converts. He, did, however discuss the motivation behind the conversion request, a key to any would be
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Rav Moshe kurdeveiro in his classic Tomer Devorah reiterates, how we not would survive a day, if not a moment with the exacting justice of His ever present Eye and all encompassing judgment. In fact He provides the very lifeblood and power which fuels any rebellion against Him. Yet somehow even seventy years after the Holocaust has ended and the rebirth of the Jewish communities and its culture is abound with more Torah study taking place than ever before in recent history, people will still not let the Almighty off the hook. I am not a survivor nor a child of one, but I send out a weekly d’var Torah to a few thousand people every Friday and hardly a month goes by without an email response that is similar to the one that I received this week. It has nothing to do with my message per se, all they do is ask how the Almighty allowed the Holocaust to
Simon Wiesenthal’s book The Sunflower: On the Possibilities and Limits of Forgiveness spoke to me about the question of forgiveness and repentance. Simon Wiesenthal was a Holocaust prisoner in a Nazi concentration camp during World War II. He experienced many brutal and uneasy experiences that no human being should experience in their lifetime and bear to live with it. Death, suffering, and despair were common to Simon Wiesenthal that he questioned his own religious faith because he asks why would his God allow the Holocaust happen to his people to be slaughter and not do anything to save them. During Simon Wiesenthal time as a Jewish Holocaust, Simon was invited to a military hospital where a dying Nazi SS officer wanted to have a conversation. The Nazi SS officer told Simon his story of his life and confesses to Simon of his horrific war crimes. Ultimately, the SS officer wanted forgiveness for what he done to Simon’s Jewish people. Simon Wiesenthal could not respond to his request, because he did not know what to do with a war criminal that participate in mass genocide to Simon’s people. Simon Wiesenthal lives throughout his life on asking the same crucial question, “What would I have done?” (Wiesenthal 98). If the readers would be on the exact situation as Simon was
Six million Jews died during World War II by the Nazi army under Hitler who wanted to exterminate all Jews. In Night, Elie Wiesel, the author, recalls his horrifying journey through Auschwitz in the concentration camp. This memoir is based off of Elie’s first-hand experience in the camp as a fifteen year old boy from Sighet survives and lives to tell his story. The theme of this memoir is man's inhumanity to man. The cruel events that occurred to Elie and others during the Holocaust turned families and others against each other as they struggled to survive Hitler's and the Nazi Army’s inhumane treatment.
In Simon Wiesenthal’s The Sunflower, he recounts his incidence of meeting a dying Nazi soldier who tells Simon that he was responsible for the death of his family. Upon telling Simon the details, Karl asks for his forgiveness for what he helped accomplish. Simon leaves Karl without giving him an answer. This paper will argue that, even though Karl admits to killing Simon’s family in the house, Simon is morally forbidden to forgive Karl because Karl does not seem to show genuine remorse for his committed crime and it is not up to Simon to be able to forgive Karl for his sins. This stand will be supported by the meaning of forgiveness, evidence from the memoir, quotes from the published responses to Simon’s moral question, and arguments from Thomas Brudholm, Charles Griswold, and Trudy Govier. The possibly raised objection, for this particular modified situation, of forgiveness being necessary to move on from Desmond Tutu will be countered with the logic of needing to eventually find an end somewhere.
The atrocities of war can take an “ordinary man” and turn him into a ruthless killer under the right circumstances. This is exactly what Browning argues happened to the “ordinary Germans” of Reserve Police Battalion 101 during the mass murders and deportations during the Final Solution in Poland. Browning argues that a superiority complex was instilled in the German soldiers because of the mass publications of Nazi propaganda and the ideological education provided to German soldiers, both of which were rooted in hatred, racism, and anti-Semitism. Browning provides proof of Nazi propaganda and first-hand witness accounts of commanders disobeying orders and excusing reservists from duties to convince the reader that many of the men contributing to the mass
In Elie Wiesel’s Night, he recounts his horrifying experiences as a Jewish boy under Nazi control. His words are strong and his message clear. Wiesel uses themes such as hunger and death to vividly display his days during World War II. Wiesel’s main purpose is to describe to the reader the horrifying scenes and feelings he suffered through as a repressed Jew. His tone and diction are powerful for this subject and envelope the reader. Young readers today find the actions of Nazis almost unimaginable. This book more than sufficiently portrays the era in the words of a victim himself.
There are many heroic individuals in history that have shown greatness during a time of suffering ,as well as remorse when greatness is needed, but one individual stood out to me above them all. He served as a hero among all he knew and all who knew him. This individual, Simon Wiesenthal, deserves praise for his dedication to his heroic work tracking and prosecuting Nazi war criminals that caused thousands of Jews, Gypsies, Poles and other victims of the Holocaust to suffer and perish.
The unimaginable actions from German authorities in the concentration camps of the Holocaust were expected to be tolerated by weak prisoners like Wiesel or death was an alternate. These constant actions from the S.S. officers crushed the identification of who Wiesel really was. When Wiesel’s physical state left, so did his mental state. If a prisoner chose to have a mind of their own and did not follow the S.S. officer’s commands they were written brutally beaten or even in severe cases sentenced to their death. After Wiesel was liberated he looked at himself in the mirror and didn’t even recognize who he was anymore. No prisoner that was a part of the Holocaust could avoid inner and outer turmoil.
Most people have never experienced anything near as awful as what Wiesel experienced. He was one of the only people who found a way to hold onto their faith. Many made excuses not to perform rituals and eventually lost all faith. Wiesel was weakened, but remained faithful. Akiba Drumer, a friend of Wiesel, tried to convince himself that it was a test by God. However, Akiba also lost faith. “Never shall I forget those moments that murdered my God and my soul and turned my dreams to ashes.” (Wiesel 34) This quote was from a small portion of Wiesel’s “Never Shall I Forget Poem.” It showed how Elie lost faith in God when he saw what the Nazis were doing to families and children. This quote shows how the religious part of Elie was “murdered.” Elie seemed to become foreign and isolated from his people. He seemed to be just going through the motions during his time in the camps. “In the midst of these men assembled for prayer, I felt like an observer, a stranger.” (Mauriac XXI) This quote shows how Wiesel felt like he was a stranger to the religion, community, and faith. Elie Wiesel couldn’t understand why God would hurt people, and most of all why he was spared. “And question of questions: Where was God in all this? It seemed as impossible to conceive of Auschwitz with God as to conceive of Auschwitz without God.” (Hope, Despair and Memory) This shows how Wiesel couldn’t grasp the reasoning behind God. He wanted
There was no longer any joy in his eyes. He no longer sang. He no longer talked to me of God or of the Cabbala. People refused not only to believe his stories, but even to listen to them. ”(Wiesel 4).
The position to choose between forgiving one’s evil oppressor and letting him die in unrest is unlike any other. The Sunflower by Simon Wiesenthal explores the possibilities and limitations of forgiveness through the story of one Jew in Nazi Germany. In the book, Wiesenthal details his life in the concentration camp, and the particular circumstance in which a dying Nazi asks him for forgiveness for all the heinous acts committed against Jews while under the Nazi regime. Wiesenthal responds to this request by leaving the room without giving forgiveness. The story closes with Wiesenthal posing the question, “What would you have done?” Had I been put in the position that Wiesenthal was in, I would ultimately choose to forgive the Nazi on the basis
In Simon Wiesenthal’s The Sunflower on the Possibilities and Limits of Forgiveness the author is asked to fulfill a dying solider last wish to forgive him because of the crimes he has committed against the Jewish people of the Holocaust. When Wiesenthal is asked for forgiveness, he simply leaves the room. Wiesenthal states that the encounter with the dying man left “a heavy burden” (Wiesenthal 55) on him. The confessions in which he admitted to have “profoundly disturbed [him]” (Wiesenthal 55). As Wiesenthal tries to make sense of what he has encountered he begins to make excuses for why the man might have done what he did. He say...
Thousands of people were sent to concentration camps during World War Two, including Primo Levi and Elie Wiesel. Many who were sent to the concentration camps did not survive but those who did tried to either forgot the horrific events that took place or went on to tell their personal experiences to the rest of the world. Elie Wiesel and Primo Levi wrote memoirs on their time spent in the camps of Auschwitz; these memoirs are called ‘Night’ and ‘Survival in Auschwitz’. These memoirs contain similarities of what it was like for a Jew to be in a concentration camp but also portray differences in how each endured the daily atrocities of that around them. Similarities between Elie Wiesel and Primo Levi’s memoirs can be seen in the proceedings that
In his book Night Mr. Elie Wiesel shares his experiences about the camps and how cruel all of the Jews were treated in that period. In fact, he describes how he was beaten and neglected by the SS officers in countless occasions. There are very few instances where decent humans are tossed into certain conditions where they are treated unfairly, and cruel. Mr. Wiesel was a victim of the situation many times while he was in the camps. Yet he did not act out, becoming a brute himself, while others were constantly being transformed into brutes themselves. Mr. Wiesel was beaten so dreadfully horrible, however, for his safety, he decided to not do anything about it. There were many more positions where Mr. Wiesel was abused, malnourished, and easily could have abandoned his father but did not.
“The Perils of Indifference” In April, 1945, Elie Wiesel was liberated from the Buchenwald concentration camp after struggling with hunger, beatings, losing his entire family, and narrowly escaping death himself. He at first remained silent about his experiences, because it was too hard to relive them. However, eventually he spoke up, knowing it was his duty not to let the world forget the tragedies resulting from their silence. He wrote Night, a memoir of his and his family’s experience, and began using his freedom to spread the word about what had happened and hopefully prevent it from happening again.
The contradictions imposed by the demands of conscience on the one hand and the norms of the battalion on the other are discussed. Ordinary Men provides a graphic portrayal of Police Battalion 101's involvement in the Holocaust. The major focus of the book focuses on reconstruction of the events this group of men participated in. According to Browning, the men of Police Battalion 101 were just that—ordinary. They were five hundred middle-aged, working-class men of German descent.