Righteous Gentiles of Vilkaviskis
“Whosoever saves a single life, saves an entire universe"
(Mishnah, Sanhedrin 4:5)
Attitudes towards the Jews during the Holocaust mostly ranged from indifference to hostility. The mainstream watched as their former neighbors were rounded up and killed; some collaborated with the perpetrators; many benefited from the expropriation of the Jews property.
In a world of total moral collapse there was a small minority who mustered extraordinary courage to uphold human values. These were the Righteous Among the Nations. They stand in stark contrast to the mainstream of indifference and hostility that prevailed during the Holocaust. Contrary to the general trend, these rescuers regarded the Jews as fellow human beings who came within the bounds of their universe of obligation.
Most rescuers started off as bystanders. In many cases this happened when they were confronted with the deportation or the killing of the Jews. Some had stood by in the early stages of persecution, when the rights of Jews were restricted and their property confiscated, but there was a point when they decided to act, a boundary they were not willing to cross. Unlike others, they did not fall into a pattern of acquiescing to the escalating measures against the Jews.
In many cases it was the Jews who turned to the non-Jew for help. It was not only the rescuers who demonstrated resourcefulness and courage, but also the Jews who fought for their survival. Wolfgang Benz, who did extensive research on rescue of Jews during the Holocaust claims that when listening to rescue stories, the rescued persons may seem to be only objects for care and charity, however “the attempt to survive in illegality was before anything else a self-assertion and an act of Jewish resistance against the Nazi regime. Only few were successful in this resistance”.
Faced with Jews knocking on their door, bystanders were faced with the need to make an instant decision. This was usually an instinctive human gesture, taken on the spur of the moment and only then to be followed by a moral choice. Often it was a gradual process, with the rescuers becoming increasingly involved in helping the persecuted Jews. Agreeing to hide someone during a raid or roundup - to provide shelter for a day or two until something else could be found - would evolve into a rescue that lasted months and years.
The price that rescuers had to pay for their action differed from one country to another. In Eastern Europe, the Germans executed not only the people who sheltered Jews, but their entire family as well. Notices warning the population against helping the Jews were posted everywhere. Generally speaking punishment was less severe in Western Europe, although there too the consequences could be formidable and some of the Righteous Among the Nations were incarcerated in camps and killed. Moreover, seeing the brutal treatment of the Jews and the determination on the part of the perpetrators to hunt down every single Jew, people must have feared that they would suffer greatly if they attempted to help the persecuted. In consequence, rescuers and rescued lived under constant fear of being caught; there was always the danger of denunciation by neighbors or collaborators. This increased the risk and made it more difficult for ordinary people to defy the conventions and rules. Those who decided to shelter Jews had to sacrifice their normal lives and to embark upon a clandestine existence - often against the accepted norms of the society in which they lived, in fear of their neighbors and friends - and to accept a life ruled by dread of denunciation and capture.
Most rescuers were ordinary people. Some acted out of political, ideological or religious convictions; others were not idealists, but merely human beings who cared about the people around them. In many cases they never planned to become rescuers and were totally unprepared for the moment in which they had to make such a far-reaching decision. They were ordinary human beings, and it is precisely their humanity that touches us and should serve as a model. So far Yad Vashem recognized Righteous from 44 countries and nationalities; there are Christians from all denominations and churches, Muslims and agnostics; men and women of all ages; they come from all walks of life; highly educated people as well as illiterate peasants; public figures as well as people from society's margins; city dwellers and farmers from the remotest corners of Europe; university professors, teachers, physicians, clergy, nuns, diplomats, simple workers, servants, resistance fighters, policemen, peasants, fishermen, a zoo director, a circus owner, and many more.
Scholars have attempted to trace the characteristics that these Righteous share and to identify who was more likely to extend help to the Jews or to a persecuted person. Some claim that the Righteous are a diverse group and the only common denominator are the humanity and courage they displayed by standing up for their moral principles. Samuel P. Oliner and Pearl M. Oliner defined the altruistic personality. By comparing and contrasting rescuers and bystanders during the Holocaust, they pointed out that those who intervened were distinguished by characteristics such as empathy and a sense of connection to others. Nehama Tec who also studied many cases of Righteous, found a cluster of shared characteristics and conditions of separateness, individuality or marginality. The rescuers’ independence enabled them to act against the accepted conventions and beliefs.
Bystanders were the rule, rescuers were the exception. However difficult and frightening, the fact that some found the courage to become rescuers demonstrates that some freedom of choice existed, and that saving Jews was not beyond the capacity of ordinary people throughout occupied Europe. The Righteous Among the Nations teach us that every person can make a difference.
There were different degrees of help: some people gave food to Jews, thrusting an apple into their pocket or leaving food where they would pass on their way to work. Others directed Jews to people who could help them; some sheltered Jews for one night and told them they would have to leave in the morning. Only few assumed the entire responsibility for the Jews’ survival. It is mostly the last group that qualifies for the title of the Righteous Among the Nations.
The main forms of help extended by the Righteous Among the Nations:
Hiding Jews in the rescuers' home or on their property.
In the rural areas in Eastern Europe hideouts or bunkers, as they were called, were dug under houses, cowsheds, barns, where the Jews would be concealed from sight. In addition to the threat of death that hung over the Jews' heads, physical conditions in such dark, cold, airless and crowded places over long periods of time were very hard to bear. The rescuers, whose life was terrorized too, would undertake to provide food - not an easy feat for poor families in wartime - removing the excrements, and taking care of all their wards' needs. Jews were also hidden in attics, hideouts in the forest, and in any place that could provide shelter and concealment, such as a cemetery, sewers, animal cages in a zoo, etc. Sometimes the hiding Jews were presented as non-Jews, as relatives or adopted children. Jews were also hidden in apartments in cities, and children were placed in convents with the nuns concealing their true identity. In Western Europe Jews were mostly hidden in houses, farms or convents.
Providing false papers and false identities - in order for Jews to assume the identity of non-Jews they needed false papers and assistance in establishing an existence under an assumed identity. Rescuers in this case would be forgers or officials who produced false documents, clergy who faked baptism certificates, and some foreign diplomats who issued visas or passports contrary to their country's instructions and policy. Diplomats in Budapest in late 1944 issued protective papers and hung their countries flags over whole buildings, so as to put Jews under their country's diplomatic immunity. Some German rescuers, like Oskar Schindler, used deceitful pretexts to protect their workers from deportation claiming the Jews were required by the army for the war effort.
Smuggling and assisting Jews to escape - some rescuers helped Jews get out of a zone of special danger in order to escape to a less dangerous location. Smuggling Jews out of ghettos and prisons, helping them cross borders into unoccupied countries or into areas where the persecution was less intense, for example to neutral Switzerland, into Italian controlled parts where there were no deportations, or Hungary before the German occupation in March 1944.
The rescue of children - parents were faced with agonizing dilemmas to separate from their children and give them away in the hope of increasing their chances of survival. In some cases children who were left alone after their parents had been killed would be taken in by families or convents. In many cases it was individuals who decided to take in a child; in other cases and in some countries, especially Poland, Belgium, Holland and France, there were underground organizations that found homes for children, provided the necessary funds, food and medication, and made sure that the children were well cared for.
"The Angel of Life" A painting by a Holocaust Survivor
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A small town in Southern Lithuania
Where the Jewish Community is no more
The term “Righteous Among the Nations” (Chasidei Umot HaOlam) was taken from the Jewish tradition - from the literature of the Sages. A number of explanations of the term exist, such as: non-Jews who came to the aid of the Jewish people in times of danger; in other cases it is used to describe non-Jews who observe seven basic tenets set down in the Bible - including the prohibition of bloodshed. The lawmakers took the existing term and added new meaning to it. The Yad Vashem Law went on to characterize the Righteous Among the Nations as those who not only saved Jews but risked their lives in doing so. This was to become the basic criterion for awarding the title.
"I believe that it was really due to Lorenzo that I am alive today; and not so much for his material aid, as for his having constantly reminded me by his presence… that there still existed a just world outside our own, something and someone still pure and whole… for which it was worth surviving"
Primo Levi describes his rescuer, Lorenzo Perrone (If This Is A Man)