Read Jewish Life in Nazi Germany: Dilemmas and Responses Online
Authors: Francis R. Nicosia,David Scrase
43. CdSuSD 4 b (I)a 4647/43 to RJM, 3 May 1944, BArch R 3001/489, 110.
ersten Grades
, see LAB A Rep. 358–02 Nr. 55000, 55125.
47. LAB A Rep. 358–02 Nr. 55753.
48. LAB A Rep. 358–02 Nr. 55695.
51. LAB A-Rep. 358–02 Nr. 55004.
Chapter Three
J
ew ish
s
e Lf
-h
e LP in
n
azi
G
ermany
, 1933–1939
The Dilemmas of Cooperation
R
Avraham Barkai
The accent on cooperation is almost self-evident for a symposium at the Carolyn and Leonard Miller Center for Holocaust Studies of the University of Vermont. The Center was established to honor Raul Hilberg, one of the earliest and most outstanding scholars of the Holocaust. In his opus magnum of 1961, as well as in its revised and enlarged later editions, Hilberg describes the role of Jewish leadership, including that occurring in prewar Germany, in quite critical terms. He carefully traces the central body of Jewish leadership in Germany and its changing structure and functions between 1933 and 1939, as it changed from a freely established and generally respected Jewish representation, the Reichsvertretung der deutschen Juden (Reich Representation of German Jews), to become the mandatory association of all persons who were regarded as Jews by the definitions of the Nuremberg Race Laws, the Reichsvereinigung der Juden in Deutschland (Reich Association of Jews in Germany), which was created and controlled by the Gestapo.
1
Hilberg concludes:
The Germans had not created the Reichsvereinigung, and they had not appointed its leaders. Rabbi Leo Baeck, Dr. otto Hirsch, Direktor Heinrich Stahl, and all the others
were
the Jewish leaders. Because these men were not puppets, they retained their status and identity in the Jewish community throughout their participation in the process of destruction, and because they did not lessen their diligence, they contributed the same ability that they had once
marshaled for Jewish well-being to assist their German supervisors in operations that had become lethal. The Reichsvereinigung . . . was the prototype of an institution—the Jewish Council—that was to appear in Poland and other occupied countries, and that was to be employed in activities resulting in disaster.
2
In fact, most of the men and women of the Reichsvereinigung were convinced, in my opinion rightly so, that they still worked for the sub-sistence of the Jews who remained in Germany before the start of the deportations, at a level of life that was little more than wretched, and that they tried to lessen the misery of the deportees afterwards.
It was Hannah Arendt, however, and not Raul Hilberg himself, who derived from his work “the whole truth that, if the Jewish people had really been unorganized and leaderless, there would have been chaos and plenty of misery, but the total number of victims would hardly have been between four and a half and six million people.”
3
of course, nobody can be blamed for the way in which his or her work is used by others. Still, Hilberg’s unsympathetic attitude, to say the leastótoward the Jewish Councils, starting not only with the Reichsvereinigung, but also with its predecessor, the Reichsvertretung and Rabbi Leo Baeck, who stood at the head of both organizations, is undeniable. I do not know if Hilberg ever softened his judgment. He may have been convinced to do so by a host of later publications based on internal Jew-ish sources. However, our evaluation of the various Jewish leaderships under Nazi rule has today generally become far subtler than, in comparison, the harsh judgment that was implied in the term “Judenrat,” which was invented by the Nazis. we have learned to refine the distinction between cooperation and collaboration postulated by Isaiah Trunk in his classic book on the subject published in 1972.
4
Since I began working in the field of Holocaust Studies, I have sought primarily to understand the Jews and their communities dur-ing the period of their persecution and destruction, rather than focus on the perpetrators. Relying as much as possible on the saved original sources of Jewish provenance, I have tried to explore Jewish life during those horrible times, rather than focus on the fate of Jews as victims, to find out how they coped for as long as they possibly could with the changing conditions and stages of persecution as individuals and as an organized community.
5
what I learned from this “paper trail” and from postwar testimonies has led me to conclude that as long as Jews were allowed to live, cooperation with the ruling powers was unavoidable everywhere, and continued up until the bitter end. In Germany,
it naturally lasted the longest and, at least until 1937–1938, Jews had more freedom of decision and room for maneuver than was possible lat-er during the war and in the occupied countries. Therefore, the changing patterns of organized cooperation are probably easier to distinguish in the actions of the Jews in Germany than in other countries.
The Framework of Jewish Self-Help