User:Jewbacca26/Jewish resistance in German-occupied Europe

Concepts and definitions
The historian Julian Jackson argued that there were three discrete forms of Jewish resistance in the course of his study of the German occupation of France:"'One can distinguish three categories of Jewish resistance: first, individual French Jews in the general Resistance; secondly, specifically Jewish organizations in the general Resistance; thirdly, Resistance organizations (not necessarily comprising Jews alone) with specifically Jewish objectives.'"In his book The Holocaust: The Jewish Tragedy, Martin Gilbert defines Jewish resistance more widely. He recounts widespread individual resistance in many forms. Jews fought oppressors with the weapons they could find. But Gilbert emphasizes that many Jews resisted passively; by enduring suffering and even death with dignity, they refused to satisfy German attackers' desire to see them despair. Gilbert writes, "Simply to survive was a victory of the human spirit."

Nechama Tec argues that any of the complex and varying acts of defiance against the restrictive and demoralizing conditions forced upon the Jews of Europe should be considered spiritual resistance. Tec asserts that actions such as ghetto leaders scavenging resources for food and medicine, or the employment and preservation of Jewish art and artists in Germany through the creation of Jewish Cultural Association serve as a passive means of resisting the Nazi aim to destroy the identity and culture of Judaism. Richard Middleton-Kaplan identifies documented acts of spiritual resistance in concentration camps, such as inmates saying prayers for Shabbat and fallen loved ones and making efforts to care for themselves and others.

This view is supported by Yehuda Bauer, who wrote that resistance to the Nazis comprised not only physical opposition, but any activity that gave the Jewish people dignity and humanity despite the humiliating and inhumane conditions. The scholarly argument surrounding passive and spiritual resistance stems from historian Yehuda Bauer’s concept of “amidah,” the Hebrew word meaning “to stand up against,” which asserts any act of resisting the destruction of Jewish life is an act of defiance. Further historical research and arguments have used “Amidah” to characterize religious observation, the of Jewish resistance to the destruction of one’s culture, one’s individualism, and one’s will to live.

Bauer disputes the popular view that most Jews went to their deaths passively—"like sheep to the slaughter". He argues that, given the conditions in which the Jews of Eastern Europe had to live under and endure, what is surprising is not how little resistance there was, but rather how much resistance was present.[citation needed] Middleton-Kaplan calls upon the traditional connotation of “sheep to the slaughter” in both Judaism in Christianity to argue the positive notion in Jewish scripture of facing a looming, existential threat with faith and bravery, succumbing to one’s fate without fear. In The Myth of Jewish Passivity, Middleton-Kaplan mentions Jewish resistance leader Abba Kovner, famed for his role in the Vilna ghetto uprising, quoted as early as 1941 using the "sheep to the slaughter" phrase as a call to action, arguing Kovner employed the phrase's original connotation as a call to action towards an unmoving or absent God. Historians such as Patrick Henry have found that the "sheep to the slaughter" myth of Jewish passivity is partly tied to the apparent lack of discussion regarding forms of Jewish resistance outside armed revolt.