Yad Vashem & the Pomegranates of Rosh Hashana

Shira Schmidt

Shira Leibowitz Schmidt was raised in an assimilated Jewish home in New York, and became observant while studying at Stanford University in California. In June 1967 she told her engineering school professor she would miss the final exam because she was going to Israel to volunteer during the Six Day War. “That’s the most original excuse I have ever been offered,” he responded. She arrived during the war and stayed, receiving her BSc in absentia. She subsequently met and married the late Elhanan Leibowitz, and they raised their six children in Beersheba. Mrs. Leibowitz acquired a Masters in Urban & Regional Planning from the Technion, and an MSc in Civil Engineering from University of Waterloo. Today she lives with her husband, Dr. Baruch Schmidt, in Netanya. She is on the board of the Charedi College of Jerusalem. She co-authored, with Nobel prize-winning chemist Roald Hoffmann, Old Wine New Flasks. She has co-translated from Hebrew to English (with Jessica Setbon) From the Depths (the autobiography of Rabbi Israel Meir Lau); The Forgotten Memoirs (memoirs of Rabbis who survved the Shoah, edited by Esther Farbstein); and Rest of the Dove (Parashat Hashavua by Rabbi Haim Sabato). She s available to lecture in Israel and in the US.

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5 Responses

  1. LOberstein says:

    Those survivors still among us were teenagers during the Holocaust.Many have written books, some self published .In some, there is less sanatizing of the truth.For example I just finished one by Abe Zuckerman of NJ. He describes in his 1991 book that right after the war , he wasn’t observant,but after a while he came back to it. Would a day school let that book in because he admits that though he is frum, he still has questions how it could happen. Does the genre of religious survivor tales have room for the doubts, the bitterness, the survivor guilt, all the emotions that are real. Most of the books that I have seen portray frum people who never doubted for a moment .How real is that.
    When I was in Yad Vashem I was impressed by one of the videos where a survivor tells that he stole another person’s cap in the middle of the night. Not to have a cap at “appel” was a death sentence. Someone stole his and he stole someone else’s. He recounts his guilt many years later. That is more how it really was. How many people really lit chanukah candles in Aushwitz?
    I am inspirred by this article but hope that we tell our story in its entirety, not just the sanitized version, which is really a falsification of history. Many of my friends tell me that truth is irrelevant, all we need is musar seforim, not true history.

  2. Ori says:

    LOberstein: I am inspirred by this article but hope that we tell our story in its entirety, not just the sanitized version, which is really a falsification of history. Many of my friends tell me that truth is irrelevant, all we need is musar seforim, not true history.

    Ori: This attitude seems to flow logically from Orthodoxy.

    Books are written as carriers of useful information. If you don’t know what is the best thing to do in various circumstances, then it makes sense to preserve history as objectively as possible so that readers will be able to draw their own conclusions.

    But if you do already know which conclusion are right(1), then preserving actual history in all its confusing details is counter-productive. People are all too likely to come to the wrong conclusions. It’s better to present an idealized version of history, which will teach them what they need to learn. Of course, you believe a sufficiently intelligent and open-minded person would draw the right conclusions anyway – but experience has taught us that not all people are smart and open-minded.

    If you believe you know what is the proper behavior (Maimonides 8th principle – at least for things specified in the Torah or the sages of the age), then you don’t need history to teach you. What you need is not facts so you can conclude what you already know, but musar to hammer it into your head.

    (1) Or think you do. This choice depends on your subjective level of certainty, rather than objective truth.

  3. cvmay says:

    Thank you for this timely article, I will tell over Hanna’s story at the Yom Tov table as we eat the not so juicy New York pomegranates.

  4. Jonathan Rosenblum says:

    Query for Rabbi Oberstein: How in the world do you know that the hat episode related at Yad Vashem is more “real” than the many stories of spiritual heroism: to bake matzos, blow shofar, daven from a siddur? I also found the hat story extraordinarily powerful (and have written about it elsewhere), but I do not imagine that it typified life in the camp more than stories of spiritual heroism. And I do not see how you know differently.

    As to whether anyone ever mentions the doubts of survivors, in my biography of Mike Tress, I quote one survivor who told me that almost everyone experienced doubts about whether to go on with religious observance after the war, and that many who would one day return to full observance did abandon it for a period of time.

  5. BH says:

    On the topic of “realism” in Holocaust stories, this week’s Mishpacha had a feature on Chaim Shapiro, author of “Go My Son”, a lengthy memoir of a Lithuanian yeshiva student who spent the war years throughout Russia.

    On the one hand, Shapiro’s accounts of Divine providence, and skills which he enabled him to survive does not seem typical, so the story might not seem realistic. Yet, he portrays situations of enduring human interest and relevance, such as the contrast of his sublime Yom Kippur prayers and thoughts of far-off family abruptly switching to a mundane conversation with a Tatar girl who approaches him with questions about evolution and the like, or the description of his ability to get along with, and be accepted by, Kazakh tribes people and others of very different cultures than that which he grew up in Eastern Europe.

    Related to the last point, although Shapiro criticizes European nations strongly for indifference or collaboration during the war, he had a very positive view of individuals in umos h’alaom, as his son mentions in the Mishpacha article.

    The following is a link to a review:
    http://jewishmediaresources.org/review/316/

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