One of the most lurid and slanderous Holocaust claims is the story that the Germans manufactured soap from the bodies of their victims. Although a similar charge during the First World War was exposed as a hoax almost immediately afterwards, it was nevertheless revived and widely believed during the Second. More important, this accusation was "proved" at the main Nuremberg trial of 1945-1946, and has been authoritatively endorsed by numerous historians in the decades since. In recent years, though, as part of a broad retreat from the most obviously untenable aspects of the "orthodox" extermination story, Holocaust historians have grudgingly conceded that the human soap tale is a wartime propaganda lie. In their retreat, though, these historians have tried to dismiss the soap story as a mere wartime "rumor," neglecting to mention that international Jewish organizations and then Allied governments endorsed and sanctioned this libelous canard.

Wartime rumors that the Germans were manufacturing soap from the corpses of slaughtered Jews were based in part on the fact that soap bars distributed by German authorities in Jewish ghettos and camps bore the impressed initials "RIF," which many took to stand for "Rein juedisches Fett" or "Pure Jewish Fat." (It did not seem to matter that the letters were "RIF" and not "RJF.") These rumors spread so widely in 1941 and 1942 that by late 1942 German authorities in Poland and Slovakia were expressing official concern about their impact.

According to a Polish source quoted in a secret wartime U.S. Army military intelligence report, for example, the Germans were operating a "human soap factory" in 1941 at Turek, Poland. "The Germans had brought thousands of Polish teachers, priests and Jews there and after extracting the blood serum from their bodies, had thrown them on large pots and melted off grease to make soap," the intelligence report added.

Macabre "Jewish soap" jokes became popular in the ghettos and camps, and many non-Jews on the outside came to believe the story. When trains loaded with Jewish deportees stopped temporarily at rail stations, Poles reportedly would gleefully shout at them: "Jews to soap!" Even British prisoners of war interned at Auschwitz in 1944 testified later about the wartime rumors that corpses of gassing victims were being turned into soap there.

In spite of its inherently incredible character, the soap story became an important feature of Jewish and Allied war propaganda. Rabbi Stephen S. Wise, wartime head of both the World Jewish Congress and the American Jewish Congress, publicly charged in November 1942 that Jewish corpses were being "processed into such war-vital commodities as soap, fats and fertilizer" by the Germans. He further announced that the Germans were "even exhuming the dead for the value of the corpses," and were paying fifty marks for each body.

In late 1942, the Congress Weekly, published by the American Jewish Congress, editorialized that the Germans were turning Jews "by scientific methods of dissolution into fertilizer, soap and glue." An article in the same issue reported that Jewish deportees from France and Holland were being processed into "soap, glue and train oil" in at least two special factories in Germany. Typical of many other American periodicals, the influential New Republic reported in early 1943 that the Germans were "using the bodies of their Jewish victims to make soap and fertilizer in a factory at Siedlce."

During June and July 1943, two prominent representatives of the Moscow-based "Jewish Anti-Fascist Committee" toured the United States and raised more than two million dollars for the Soviet war effort at a series of mass meetings. At each of these rallies, Soviet Jewish leader Solomon Mikhoels showed the crowd a bar of soap that he said was made from Jewish corpses.

After the war the soap story was given important legitimacy at the main Nuremberg trial. L. N. Smirnov, Chief Counsellor of Justice for the USSR, declared to the Tribunal:

... The same base, rationalized SS technical minds which created gas chambers and murder vans, began devising such methods of complete annihilation of human bodies, which would not only conceal the traces of their crimes, but also to serve in the manufacturing of certain products. In the Danzig Anatomical Institute, semi-industrial experiments in the production of soap from human bodies and the tanning of human skin for industrial purposes were carried out.

Smirnov quoted at length from an affidavit by Sigmund Mazur, an Institute employee, which was accepted as Nuremberg exhibit USSR-197. It alleged that Dr. Rudolf Spanner, the head of the Danzig Institute, had ordered the production of soap from corpses in 1943. According to Mazur's affidavit, Dr. Spanner's operation was of interest to high-ranking German officials. Education Minister Bernhard Rust and Health Leader Dr. Leonardo Conti, as well as professors from other medical institutes, came to witness Spanner's efforts. Mazur also claimed to have used the "human soap" to wash himself and his laundry.

A human soap "recipe," allegedly prepared by Dr. Spanner (Nuremberg document USSR-196), was also presented. Finally, a sample of what was supposed to be a piece of "human soap" was submitted to the Nuremberg Tribunal as exhibit USSR-393.

In his closing address to the Tribunal, chief British prosecutor Sir Hartley Shawcross echoed his Soviet colleague: "On occasion, even the bodies of their victims were used to make good the wartime shortage of soap." And in their final judgment, the Nuremberg Tribunal judges found that "attempts were made to utilize the fat from the bodies of the victims in the commercial manufacture of soap."

It is worth emphasizing here that the "evidence" presented at the Nuremberg Tribunal for the bogus soap story was no less substantial than the "evidence" presented for the claims of mass extermination in "gas chambers." At least in the former case, an actual sample of soap supposedly made from corpses was submitted in evidence.

After the war, supposed Holocaust victims were solemnly buried, in the form of soap bars, in Jewish cemeteries. In 1948, for example, four such bars wrapped in a funeral shroud were ceremoniously buried according to Jewish religious ritual at the Haifa cemetery in Israel. Other bars of "Jewish soap" have been displayed as grim Holocaust relics at the Jewish Historical Institute in Warsaw, the Stutthof Museum near Gdansk (Danzig), the Yivo Institute in New York, the Holocaust Museum in Philadelphia, the Jewish Holocaust Centre in Melbourne (Australia), and at various locations in Israel.

Numerous Jews who lived in German ghettos and camps during the war helped keep the soap story alive many years later. Ben Edelbaum, for example, wrote in his 1980 memoir Growing Up in the Holocaust:

Often with our rations in the ghettos, the Germans had included a bar of soap branded with initials R.J.F. which came to be known as "RIF" soap. It wasn't until the war had ended that we learned the horrible truth about the bar of soap. Had we known in the ghetto, every bar of "RIF" soap would have been accorded a sacred Jewish funeral in the cemetery at Marysin. As it was, we were completely oblivious to its origin and used the bones and flesh of our murdered loved ones to wash our bodies.