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PAGE 2 THE SOUTHERN ISRAELITE April 23. 1982
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Yom HaShoah
Birth of a holy day
A Time of Remembrance
Yom HaShoah
Memorial Service
Sunday, April 25, 1982
1:30 P.M.
Greenwood Cemetery
Atlanta
Address: Professor Jan Karski
Georgetown University
“Children of the Holocaust'
by Irving Greenberg
A major new holy day is being
added lo the Jewish calendar
before our very eyes. It is Yom
HaShoah: Holocaust ComiDemor-
ation Day. Every year, on this day,
Jews gather to remember the
six million, to articulate the lessons
of the Holocaust, and to
liturgically express the grief and
memory which the Jewish people
carries with it on its ongoing
historical way The way Yom
HaShoah emerged is a tribute to
the profound theological wisdom
of the entire Jewish people.
In the good old days, new holy
days were handed down by higher
authority. The Bible decreed that
Passover be celebrated for seven
days beginning on the 15th of
Nissan (the first month of the
Hebrew calendar) which was the
anniversary of the Exodus. The
Rabbis decided that Tisha B’Av,
the 9th day of Av, the anniversary
of the burning of the Second
Temple, would be the day for
commemorating the destruction of
both temples, and of the exile and
other tragedies.
Yom HaShoah was set for the
27th day of Nissan (the first month
of the Hebrew calendar) by act of
the Israeli Knesset in 1953. After
decades of hanging fire, its
observance is now spreading,
thanks to the action of the
grassroots Jews—especially in
America—who are confirming this
historic decision by their
increasing participation in this
day.
After World War II, the Israeli
rabbinate proposed that the
commemoration of the Holocaust
be incorporated into the existing
mourning days for the Temple.
Specifically, the rabbinate
proposed that the IOth day of
Tevet (the 1 Oth month of the
Hebrew calendar), a fast day
marking the onset of the siege of
Jerusalem before the destruction,
be the Yom HaKaddish HaKlali
(the day of saying Kaddish for all
who perished in the Holocaust
whose date of death is not known).
In conjunction with the Kaddish
saying, the day would serve as a
memorial day.
However, in a remarkable
assertion of historical and
theological judgment, the folk
never accepted this proposal—
they voted with their feet—they
simply stayed away.
A later alternative proposed by
the chief rabbinate—and recently
revived by Prime Minister Begin
and Rabbis Joseph B. Soloveitchik
and Moshe Feinstein—was to
incorporate Holocaust commemor
ation into Tisha B’Av. Although
Tisha B’Av in Israel does attract
the participation of many
(although not most) non-
observant Jews, this addition did
not catch on. The folk apparently
recognized that the magnitude of
the Holocaust was such that it
could not simply be added as an
additional tragedy to the existing
day.
The ancient holy days are
identified as the anniversary of the
events they commemorate. The
initial leadership group which
asked for Yom HaShoah was a
group of partisans and ghetto
fighters. They asked that the first
day of the Warsaw ghetto uprising
be established as the Yahrzeit for
the Holocaust. At their request,
the day is officially entitled Yom
HaShoah Ve HaGevurah (Day of
Holocaust and Heroism.)
However, the Ghetto uprising
began on the first day of Passover,
the holiday of redemption and joy,
so the Orthodox objected to that
date being used for mourning. By a
parliamentary compromise, the
date was set 12 days later, on the
27th day of Nissan. Nissan, the
27th, occurs during the uprising
but is the anniversary of no event
in particular. The extraordinary
result is that Yom HaShoah has
been somewhat loosened from its
association with the armed
uprising. This restores the proper
perspective that Jews mourn and
are proud of all the martyrs of the
Holocaust, not just the fighters.
Furthermore, the day is now
located one week before Yom
Ha’atzmant (Israel Independence
Day)—subtle profound testimony
to a deep connection between the
two events — Holocaust and
rebirth.
I)r Irving (ircenhcrg is director of the National
Jewish Resource (enter ^National Jewish
Resource Center 1982
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