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Ghetto Uprising- The Untold Story  (Movie Documentary)

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Ghetto Uprising- The Untold Story  (Movie Documentary)

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Ghetto Uprising - The Untold Story - GHETTO UPRISING - The Untold Story | Official Trailer | IMDb

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The Warsaw Ghetto Uprising became a symbol of Jewish resistance and heroism during the Holocaust. Mordechai Anielewicz and the Jewish Combat Organization (ZOB) gained world celebrity as heroes. Among the fighters of the Warsaw Ghetto Uprising was another group that was not granted commemoration in the collective memory.

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Photo of roundup of Jews during the Warsaw Ghetto Uprising

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Photo of roundup of Jews during the Warsaw Ghetto Uprising

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Photo of wall separating the Warsaw Ghetto from the rest of the city

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Photo of wall separating the Warsaw Ghetto from the rest of the city

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Top Mordechai Anielewicz Quote (Wallpaper)

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Top Mordechai Anielewicz Quote (Wallpaper)

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"The dream of my life has risen to become fact. Self-defense in the ghetto will have been a reality. Jewish armed resistance and revenge are facts. I have been a witness to the magnificent, heroic fighting of Jewish men in battle."

- Mordechai Anielewicz

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Mordechai Anielewicz Quote: "The dream of my life has risen to become fact. Self-defense in the ghetto will have been a reality. Jewish armed resista..."

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"The dream of my life has risen to become fact. Self-defense in the ghetto will have been a reality. Jewish armed resistance and revenge are facts. I have been a witness to the magnificent, heroic fighting of Jewish men in battle." - Mordechai Anielewicz quotes from Quotefancy.com

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Mordechai Anielewicz's writing on April 23 from the bunker at 18 Mila Street in Warsaw

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Mordechai Anielewicz's writing on April 23 from the bunker at 18 Mila Street in Warsaw

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“The dream of my life has risen to become fact.  Self-defense in the Ghetto will have been a reality.   Jewish armed resistance and revenge are facts.  I have been witness to the magnificent, heroic fighting of Jewish men and women of battle.”

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May 8, 1943. Death of Mordechai Anielewicz - written by Jewish Historical Institute 

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May 8, 1943. Death of Mordechai Anielewicz - written by Jewish Historical Institute 

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'A young man, 25 years old, of medium height, with a narrow, pale, slim face, long hair, pleasant appearance. I first met him at the beginning of the war, when he came to me dressed in sportswear and asked to borrow him a book. From that time on, Comrade Mordechai often came to borrow books on Jewish history, especially economics, which he was very interested in. Who could have known that this quiet, modest and sympathetic young man would become, three years later, the most important man in the ghetto, whose name some pronounced with reverence, others - with fear' [1].

This is how Emanuel Ringelblum described Anielewicz after he left the ghetto and came into hiding in an underground bunker at Grójecka street. Anielewicz was born in Wyszków in 1919. Before the war, he belonged to the Betar organization, and then to Hashomer Hatzair. After the war started, he was arrested by the Soviets and returned to Warsaw via Vilnius. In the Warsaw ghetto he organized education for Jewish youth. From May to August 1942 he was outside of Warsaw, co-organizing the resistance movement in other cities, such as Częstochowa. In November 1942, he became the head of the JCO. Anielewicz commanded the organization during the January 1943 revolt against the second deportation to Treblinka and the Warsaw Ghetto Uprising [2]. During the uprising, the JCO staff moved from Miła 29 to Miła 18, to a large bunker built by Jewish smugglers. The Germans surrounded the hideout on May 8, probably as a result of treason. Along with Anielewicz, about 120 JCO fighters committed suicide.

'I remember the conversation I had with the commander of the JCO, who fell in the Uprising, the member of the General Council of Hashomer Hatzair, Mordechai Anielewicz (nickname: "Marian-Mordechai"),' Ringelblum wrote. - 'He knew the fight would be unequal and assessed his chances well, predicted the destruction of the ghetto and the shops [the ghetto's forced labor workshops - ed.], he was sure that neither he nor his fighters would survive the liquidation of the ghetto, that they would die like homeless dogs and that nobody would even know their final resting place. After a series of heroic deeds in January and April 1943, he died a few weeks after the start of the April operation in a five-entry bunker, suffocated by gas, which the Germans introduced before entering the bunker from five sides' [3]. (Ringelblum did not know that the fighters had committed suicide).

In 1946, an obelisk with an inscription in Polish, Hebrew and Yiddish was placed on the mound of debris in the place where Anielewicz's bunker was located. The writing reads: 'Here, on May 8, 1943, the commander of the Warsaw Ghetto Uprising, Mordechaj Anielewicz, along with the staff of the Jewish Combat Organization and several dozen fighters of the Jewish resistance, died the soldiers' death fighting against the German occupiers.'

Anielewicz Mound, side view from Miła street (to the north)
Photo by Adrian Grycuk, Wikimedia Commons, CC BY-SA 3.0.

See also: A forgotten struggle. The Jewish Military Union in the Warsaw Ghetto Uprising
'More than 160 thousand living, breathing people had been surrounded with wooden planks and barbed wire, and cut off from the world'. The closing of the Łódź Ghetto Footnotes:
[1] Archiwum Ringelbluma, v. 29a, Pisma Emanuela Ringelbluma z bunkra [The Ringelblum Archive, volume 29a, Letters of Emanuel Ringelblum from the bunker], edited by Eleonora Bergman, Tadeusz Epsztein, Magdalena Siek, Jewish Historical Institute Press, Warsaw 2018, p. 164-165.

[2] Ibid., p. 164, footnote 105.

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May 8, 1943. Death of Mordechai Anielewicz

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'A young man, 25 years old, of medium height, with a narrow, pale, slim face, long hair, pleasant appearance. I first met him at the beginning of the war, when he came to me dressed in sportswear and asked to borrow him a book.

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The Warsaw Ghetto: The epitome of rightful resistance (article from Jewish News Syndicate)

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The Warsaw Ghetto: The epitome of rightful resistance (article from Jewish News Syndicate)

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Having heard in 1942 the initial reports of the massacring of European Jewry, an educator from the Jezreel Valley named Mordechai Shenhavi had a dream.

"I saw," he recalled in 1946, "millions walking toward Zion with tombstones on their shoulders ... and they chose a location, and each of them took down his tombstone ... and the monument of their lives was thus erected ... one kilometer long, one kilometer wide, and 100 meters high."

That fall, during a Jewish National Fund board meeting, he called to build a site that would commemorate the unfolding catastrophe's victims, and name it Yad Vashem, meaning "a monument and a name" (Isaiah 56:5).

It was a dream in line with the Jewish culture of memory that sanctifies the recollection of landmark events like the Exodus, the giving of the law, and the Creation.

Accepted by the Jewish Agency a week before Germany's surrender, Shenhavi's vision was made law in 1953, when the Knesset unanimously approved Yad Vashem's establishment, and Shenhavi became its first director.

Yet unanimity would soon prove elusive, as the Holocaust's commemoration would evoke narrative controversy, ideological bickering and emotional angst.

MENTIONED already in the Nuremberg Trials, the Warsaw Ghetto Uprising became famous early as a Masada-like revolt joined by a coalition of Jewish groups led by Mordechai Anielewicz.

The son of impoverished grocers and a counselor in the socialist youth movement Hashomer Hatzair, Anielewicz was 23 when the ghetto's disparate youth movements, both Zionist and anti-Zionist, formed a united military underground.

Anielewicz, who was fair-haired and spoke an unaccented Polish, traveled in 1942 to Częstochowa, 200 kilometers south of Warsaw, hoping to organize a nationwide revolt as the deportations to the death camps began. However, as the Warsaw Ghetto's evacuation began, he returned there, determined to make it rise up in arms.

Utilizing his basic acquaintance with light weapons, earned as a teenager in a Polish paramilitary summer camp, Anielewicz oversaw the smuggling into the ghetto of more than a hundred pistols and several rifles. At the same time, he and his colleagues manufactured homemade grenades and Molotov cocktails, and also prepared bunkers, trenches, and communication lines.

Called the Jewish Fighting Organization (JFO), the militia Anielewicz and his colleagues formed confronted German troops for the first time in January 1943, when he and a dozen of his men infiltrated a convoy of deportees and stormed its guards.

In the ensuing fighting most of the Jewish attackers were killed. However, the Germans were caught off guard, the deportations were halted, and word spread that Jewish guerrillas attacked German troops. Anielewicz's name quickly passed throughout the ghetto, and also outside it, where the attack he led inspired the Polish underground as well.

The 60,000 Jews who were still in the ghetto when the revolt began were planned to be deported April 19, Passover Eve 1943. The rebels, some 750 armed men and women, spent months preparing for that moment.

When the column of German and Ukrainian soldiers entered, they were fired at fiercely enough for its estimated 2,000 troops to hurriedly retreat, and for their commander to be replaced.

The new commander, Gen. Jurgen Stroop, who would ultimately be tried and hanged in Warsaw, torched the ghetto methodically, gradually reducing it to rubble and quelling the uprising. On May 8, the Germans reached Anielewicz's bunker on 18 Mila Street where sappers blew open its door.

The first German soldier to enter was immediately shot dead, but the Germans soon drilled a hole in the ceiling and flooded the bunker with gas. Some, including Anielewicz, died from the gas; others, including his girlfriend Mira Fuchrer, shot themselves dead.

Anielewicz's heroism soon grew much larger than one rebel's defiance, courage and death.

Eight months after Anielewicz's death, a new kibbutz, Yad Mordecai south of Ashkelon, was named after him. In 1951, a 4 meter-tall bronze monument of a muscular, stern-faced and bare-chested Anielewicz holding a grenade was erected on the kibbutz.

Israeli children were bussed by the thousands to the monument that in 1968 was joined by a museum that commemorates the Warsaw Ghetto fighters in general, and emphasized Anielewicz's role as the warrior who saved the honor of the Jews.

This is how the story was told until 2009, when former defense minister Moshe Arens, who died in January at 93, decried what he portrayed as a politicized narrative dictated by Israel's socialist founders.

ONE KILOMETER northeast of Mila 18, in Muranowska Square, warriors from a separate Jewish underground called the Jewish Military Organization (JMO) climbed onto a rooftop on April 19, hoisted a blue and white flag alongside a Polish red and white flag, and began sniping at Gen. Stroop's men.

Their battle lasted four days, in which almost all of JMO's 250 fighters were killed.

After researching the revolt, relying largely on Stroop's report to Hitler, Arens argued in his book, "Flags over the Warsaw Ghetto" (Gefen, 2011), that JMO and its Revisionist commander, Pawel Frenkel, dominated the fighting, and not the socialist Anielewicz and the JFO.

The two flags under which Frenkel fought and died were cited not only by Stroop, but also by Israel's first foreign minister, Moshe Sharett, who, while hoisting Israel's flag at the UN, hailed "the blue and white flag ... that was waved above the Warsaw Ghetto's walls in the desperate revolt."

Arens claimed JMO's role in the fighting was edited out of the evolving narrative. Born in Lithuania and raised in New York, Arens was the American head of Betar, and did not deny his historiographic cause's political roots.

As he saw things, the revolt's narrative was shaped by Zivia Lubetkin (1914-1978) who fought alongside Anielewicz before reaching the Aryan side, where she fought with the Polish underground until the war's end. Lubetkin, whose granddaughter Roni would become the IDF's first woman combat pilot, shaped the narrative three times.

First, in a speech at Kibbutz Yagur in 1946, Lubetkin recounted the revolt at a time when the Labor-affiliated Hagana was handing over fighters from Menachem Begin's Irgun to British police. According to Arens, Lubetkin deliberately avoided mentioning Frenkel, the man, and JMO, the group.

Historiography's alleged manipulation then continued when Lubetkin and her husband, fellow Warsaw Ghetto fighter Antek Zukerman, established with other ghetto fighters Kibbutz Lohamei Hagetaot - literally, The Ghetto Fighters' Kibbutz - and built within it the Ghetto Fighters Museum, which also omitted Frenkel and JMO.

Finally, in her testimony during the Eichmann Trial in 1961, Lubetkin again made no mention of her political rivals' role in the revolt.

Arens's claim, that Frenkel's group was better trained and more effective militarily, is accepted by Holocaust historians like Yad Vashem's Dr. Havi Dreifuss, though Yad Vashem did not heed Arens's demand that it change its exhibition's portrayal of Anielewicz as the revolt's key figure.

Then again, JMO's fighting won forceful recognition when its battle's last survivor, Ziuta Hartman (1922-2015), was honored in 2008 with lighting a torch in the official, nationally televised Independence Day ceremony.

Having said all this, the politics that fueled Arens's cause will likely fade away, because the debate over the balance in the roles of the Jewish Right and Left in resisting the Nazis is dwarfed when compared with the larger dilemmas created by the Holocaust's commemoration.

The narrative underpinning Yad Vashem's landscaping and usage is that the story of the Holocaust must be told in one breath with the story of Zionism.

That is what guided its founder Shenhavi in the spirit of his dream about "millions walking toward Zion with tombstones on their shoulders," and that is why foreign leaders are brought to lay a wreath in its Hall of Remembrance.

Most expressively, Yad Vashem's very location, on Mt. Herzl's shoulder, around the corner from Israel's central military cemetery and a short stroll from the tombs of Theodor Herzl and eight Israeli prime ministers and presidents, is designed to decry the Holocaust as the result of the lack of Jewish power.

This narrative, like the quest to emphasize and glorify the ghetto revolts, reflects the shame Israelis originally felt in the face of the Jewish people's failure to defeat the plot against the Jews. Driven by both anger and guilt, this complex was encapsulated in the Hebrew idiom "like lambs to slaughter."

The term itself emerged from within the Holocaust's gathering inferno when poet Abba Kovner (1918-1987) declared in the Vilna Ghetto on December 31, 1941: "Hitler is plotting to annihilate all of Europe's Jews. The Jews of Lithuania are the first in line. Let us not go like lambs to slaughter!"

Kovner's prophetic call, made three weeks before the Final Solution's scheming at Wannsee, but well after the mass shootings in Ukraine, Lithuania, and Latvia had begun, made some follow him to the forests where they fought as partisans.

The Zionist narrative stitched Kovner's manifesto with the Warsaw Ghetto Revolt and the rest of the rebellions, and hailed them as the antithesis to the Jewish weakness that the Holocaust otherwise exposed.

The revolts' legacy was amplified through monuments like Anielewicz's, museums like Yad Vashem, and in the Knesset's initial naming in 1951 of the national commemoration day as "Holocaust and Ghetto Uprising Remembrance Day." This is also the spirit in which Israel annually sends schoolchildren, soldiers, generals, lawmakers, and ministers to attend memorial ceremonies at Auschwitz.

There are alternatives to this narrative.

THE HIDDEN Chamber of the Holocaust in Jerusalem's Mt. Zion, a museum run by the adjacent Diaspora Yeshiva, avoids the Holocaust's Zionist context and emphasizes religious aspects like the prayers the victims said before dying.

Though it has no pretension to rival Yad Vashem's size, money, and scientific authority, this museum encapsulates ultra-

Orthodoxy's defiance of the Zionist narrative that sees in the Holocaust not divine punishment for the Jews' religious sins, but human punishment for the Jews' lack of a state.

Yad Vashem's proximity to the graves of Zionist icons like Theodor Herzl, Yitzhak Rabin, and 3,400 fallen IDF soldiers is implicitly, but evocatively, rivaled by the United States Holocaust Memorial Museum, and its emergence in 1993 between the Washington Monument, the Jefferson Memorial, and the White House.

The American museum contrasts with Yad Vashem not only in its location, but also in its sponsor, the American people, through an act of Congress and (partial) federal funding.

While welcomed by Israel, which sent president Chaim Herzog to address its opening ceremony, the American museum's latent statement is that the Holocaust's lesson transcends its Jewish context; that alongside the political guilt it evokes among Zionists it should evoke moral guilt among non-Jews.

Indeed, as noted in 2002 by Yale sociologist Jeffrey Alexander, the Holocaust's treatment in the non-Jewish world has gradually been reconstructed from the story of a war crime to a super-symbol of evil whose commemoration should prevent future genocides anywhere in the world.

If Mordechai Shenhavi's commemoration dream in 1942 could have a happy side to it, perhaps this is it.

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Having heard in 1942 the initial reports of the massacring of European Jewry, an educator from the Jezreel Valley named Mordechai Shenhavi had a dream. "I saw," he recalled in 1946, "millions walking toward Zion with tombstones on their shoulders ... and they chose a location, and each of them took down his tombstone ...

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Mordechai Anielewicz | Historical Figures of the Holocaust

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Mordechai Anielewicz | Historical Figures of the Holocaust

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Mordechai Anielewicz | Historical Figures of the Holocaust | Yad Vashem

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Mordechai Anielewicz black and white photo

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Mordechai Anielewicz black and white photo

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Mordechai Anielewicz: No to Despair (They Said No) - book

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Mordechai Anielewicz: No to Despair (They Said No) - book

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Rachel Hausfater (Author), Alison L. Strayer (Translator)

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Mordechai Anielewicz: No to Despair (They Said No)

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Mordechai Anielewicz: No to Despair (They Said No) [Hausfater, Rachel, Strayer, Alison L.] on Amazon.com. *FREE* shipping on qualifying offers. Mordechai Anielewicz: No to Despair (They Said No)

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The most difficult struggle of all is the one within ourselves. Let us not get accustomed and adjusted to these conditions. The one who adjusts ceases to discriminate between good and evil. He becomes a slave in body and soul. Whatever may happen to you, remember always: Don't adjust! Revolt against the reality!

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Mordechai Anielewicz - Uprising (2001 TV Movie)

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Mordechai Anielewicz - Uprising (2001 TV Movie)

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QUOTES BY MORDECHAI ANIELEWICZ | A-Z Quotes

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Discover Mordechai Anielewicz famous and rare quotes. Share Mordechai Anielewicz quotations about reality, revenge and dreams. "The most difficult struggle of all is the..."

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Photo of Warsaw Ghetto in flames (April 1943)

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Photo of Warsaw Ghetto in flames (April 1943)

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Mordechai was born in 1919 to a Polish-Jewish family in the town of Wyszkow near Warsaw of Second Polish Republic. He died at a young age of 24 in May 8, 1943.  He was the leader of the Jewish Fighting Organization, which led the Warsaw Ghetto uprising; the largest Jewish insurrection during World War II, which inspired further rebellions in both ghettos and extermination camps. His character was engraved as a symbol of courage and sacrifice, and to this day his image represents Jewish resistance during the Holocaust.

Mordechai's initial resistance started in Warsaw when he organized groups, meetings, seminars, secretly attended resistance groups in other cities, and founded the underground newspaper "Neged ha-zerem".

After the mass murders of the Jews at the end of 1941, he began to organize defensive Jewish groups in the Warsaw Ghetto. In March 1942, he was among the founders of the anti-fascist group.

On January 8, 1943, Mordechai and other members of ZOB and ZZW group members started the first case of armed resistance against the Nazis Germans. This revolt was a prelude to the Warsaw Ghetto uprisings that began ion April 19, 1943

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Songs of resistance: Holocaust survivor writes opera about Warsaw ghetto uprising

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Songs of resistance: Holocaust survivor writes opera about Warsaw ghetto uprising

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An opera written, composed, and produced by an 89-year-old Holocaust survivor now living in Midwood will give Brooklynites a sobering glimpse at a desperate period of Jewish history.

"The Uprising of the Warsaw Ghetto," at the Yeshivah of Flatbush on Feb. 9, tells the story of a Jewish rebellion against Hitler's forces in Warsaw, Poland. In the first half of the opera, members of a kibbutz in 1960s Israel recall tragic tales from the Polish capital during the Holocaust; the second act brings the audience to the Warsaw ghetto where it all happened.

The Warsaw ghetto uprising - a different event than the later, more successful Warsaw Uprising - was an armed revolt by Jewish residents of the Polish ghetto, who faced deportation to Nazi-run extermination camps in 1943.

Bialor, who wrote his first opera at the age of 82, created the dramatic piece after learning that the uprising, which ended with Nazi soldiers burning the ghetto and killing an estimated 300,000 Polish Jews, had never been told on stage.

"There were many people living there and dying there and they all had stories," said Bialor. "So, I made up a story."

The opera is rooted in history, Bialor said, building on the known facts of the Warsaw uprising, including the names of its leaders, and the use of sewers to travel in and out of the Jewish ghetto.

"It's historically based on the history of the Warsaw ghetto uprising and their suffering through the facts that are known generally," Bialor said. "Mordechai Anielewicz was the leader of the uprising, so I gave him a girlfriend. They were escaping through the sewers and I didn't create that they did that. I just embellished upon it."

Bialor's opera stands out among other stories of the Nazi regime, said its director, because it highlights the hope felt by those fighting the Holocaust, and the victory felt by those who survived it.

"He always ends with a message of hope. Even though it's a depressing piece of history to be writing an opera about," said Jane Leathers. "Harry has found a way to bring us hope and see victory amongst defeat."

The orchestra, soloists, and chorus will be led by Pacien Mazzagatti, the principal conductor of the New York City Opera.

Bialor himself survived the Holocaust by hiding in a cramped potato cellar with his sister and two others, below a barn in Poland for two years. For nourishment, he and the other stealthy survivors would sneak out at night to steal food and livestock for the farm.

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Songs of resistance: Holocaust survivor writes opera about Warsaw ghetto uprising * Brooklyn Paper

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An opera written, composed, and produced by an 89-year-old Holocaust survivor now living in Midwood will give Brooklynites a sobering glimpse at a desperate period of Jewish history. "The Uprising of the Warsaw Ghetto," at the Yeshivah of Flatbush on Feb. 9, tells the story of a Jewish rebellion against Hitler's forces in Warsaw, Poland.

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Anielelecz's letter to a unit commander before his death

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Anielelecz's letter to a unit commander before his death

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The dream of my life has become a reality. I have lived to see Jewish resistance in the Ghetto in all its greatness and glory.’

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Zog Nit Keynmol (Song of the Warsaw Ghetto)

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Undiscovered Heroes of History: Mordechai Anielewicz

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Undiscovered Heroes of History: Mordechai Anielewicz

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Mordechai Anielewicz was the chief commander of the Jewish Combat Association who authored the Warsaw Ghetto Uprising from January to May 1943. The uprising was the largest single revolt by Jews during WWII and was a response to Nazi Germany’s efforts to transport the remaining Ghetto population to Treblinka extermination camp in German-occupied Poland.

In July 1944, Anielewicz was posthumously awarded the Cross of Valour by the Polish Government and the Cross of Grunwald by the Polish People’s Army as well as numerous streets renamed in his honour and memorials.

On May 8th, the Nazis began to use poison gas on the last insurgents, in a fortified bunker; about a hundred men and women escaped into the sewers, but the rest were killed, including Mordecai Anielewicz.

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Open letter to people of the ghetto from Mordechai Anielewicz of the Jewish Battle Organization 

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Open letter to people of the ghetto from Mordechai Anielewicz of the Jewish Battle Organization 

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To the Jewish Masses in the Ghetto

On January 22, 1943, six months will have passed since the deportations from Warsaw began. We all remember well the days of terror during which 300,000 of our brothers and sisters were cruelly put to death in the death camp of Treblinka. Six months have passed of life in constant fear of death, not knowing what the next day may bring. We have received information from all sides about the destruction of the Jews in the Government-General, in Germany, in the occupied territories. When we listen to this bitter news we wait for our own hour to come, every day and every moment. Today we must understand that the Nazi murderers have let us live only because they want to make use of our capacity to work to our last drop of blood and sweat, to our last breath. We are slaves, and when slaves are no longer profitable, they are killed. Everyone among us must understand that, and everyone among us must remember it always.