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Jewish resistance in German-occupied Europe

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Through Nazi Germany, Final Solution and Eastern Europe

Due to the overwhelming military power of Nazi Germany and its allies, the system of ghettoization, and the hostility or indifference of various segments of the civilian population, most Jews had limited opportunities for effective military resistance against the Final Solution. Nevertheless, there were numerous instances of resistance, including more than a hundred documented armed uprisings.

Concepts and definitions

The historian Julian T. Jackson argued that Jewish resistance during the German occupation of France took three forms: "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 broadly. He recounts widespread individual resistance in many forms, emphasizing that Jews fought their oppressors with whatever means were available. Gilbert also highlights the significance of passive resistance, arguing that enduring suffering and even death with dignity was a form of defiance. He writes, "Simply to survive was a victory of the human spirit."

Nechama Tec contends that any act of defiance against the restrictive and dehumanizing conditions imposed on Jews in Europe should be considered spiritual resistance. She asserts that actions such as ghetto leaders scavenging for food and medicine or the preservation of Jewish art and culture through institutions like the Jewish Cultural Association constituted passive resistance. These efforts, Tec argues, countered the Nazi aim to erase Jewish identity and culture. Similarly, Richard Middleton-Kaplan identifies spiritual resistance within concentration camps, including inmates saying prayers for Shabbat, mourning the dead, and making efforts to care for themselves and others.

Bauer similarly argues that resistance encompassed any action that upheld Jewish dignity, not only armed oppositionBauer introduced the concept of "amidah" (Hebrew for "standing up against"), which defines any effort to resist the destruction of Jewish life as an act of defiance.

Bauer also challenges the widely held belief that most Jews went to their deaths passively—"like sheep to the slaughter". He argues that, given the extreme conditions in which Jews in Eastern Europe lived, the surprising reality is not how little resistance occurred, but how much actually took place. Middleton-Kaplan examines the phrase "sheep to the slaughter" in both Jewish and Christian traditions, suggesting that in Jewish scripture, it can symbolize facing existential threats with faith and courage.

In The Myth of Jewish Passivity, Middleton-Kaplan cites Jewish resistance leader Abba Kovner, who famously used the "sheep to the slaughter" phrase in 1941 as a call to action. Kovner repurposed the phrase's original connotation, directing it toward an unresponsive or absent God. Historians such as Patrick Henry argue that the "sheep to the slaughter" narrative persists partly because forms of Jewish resistance beyond armed revolt are often overlooked.

The sociologist Rachel Einwohner argues that Jewish resistance during the Holocaust was constrained by what she termed "cultured" and "structured" ignorance. According to her, the Nazis imposed structured ignorance through misinformation, fear, and dehumanizing isolation in camps and ghettos, while cultured ignorance arose in Jewish communities through kinship values, hope, and reluctance to put fellow detainees in danger. Einwohner contends that organized resistance efforts were more likely to emerge when both forms of ignorance were overcome.

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