January 18. On this date in 1947, Shoghi Effendi wrote Elsa Grossmann, noting "It seems now absolutely certain that our dear Bahá'í sister, Lydia Zamenhof, lost her life in a gas-chamber during the war! It is a great loss, as she could have rendered the Faith many services in Europe in these past-war days! But her services to the Cause and her memory are imperishable!" The description of her life in Esther Schor's "Bridge of Words" might be of some surprise to those who are only familiar with her portrayal from official Bahá'í sources.

January 18. On this date in 1947, Shoghi Effendi wrote Elsa Grossmann, noting "It seems now absolutely certain that our dear Bahá'í sister, Lydia Zamenhof, lost her life in a gas-chamber during the war! It is a great loss, as she could have rendered the Faith many services in Europe in these past-war days! But her services to the Cause and her memory are imperishable!"

18 January 1947 [to Miss Elsa Grossmann]
Your welcome letters ... were received, together with the poems you enclosed in them...
He wishes me to assure you he will include some of the poems in the next volume of "Bahá'í World"; it is, unfortunately, too late to get them into the latest number which is now being printed in America.
It seems now absolutely certain that our dear Bahá'í sister, Lydia Zamenhof, lost her life in a gas-chamber during the war! It is a great loss, as she could have rendered the Faith many services in Europe in these past-war days! But her services to the Cause and her memory are imperishable!
He would be very pleased to receive an article from you about her for the next volume of Bahá'í World, but not for the "In Memoriam" section. Also he regrets he will not be able to publish in the Bahá'í World the In Memoriam article you sent about your dear parents. Only those people who have died in the period covered by each volume receive mention in that volume, and the next one will be for 1946-48!...
P.S. He is very happy to hear dear Mr. Zabih is meeting the friends there; you may be sure he will pray that the way may open for him to help you all in Germany at the present time and serve the Faith in England later on.
The Guardian assures you he is delighted to hear of the translations you have already made and are at present engaged upon; the German literature of the Faith is of the utmost importance, both because of the great future the Cause has there, and the fact that so many other Europeans read German. He hopes "Gleanings" and the "Dispensation" can soon be printed. These matters you should refer to your Nat. Spiritual Assembly.
In the Guardian's own handwriting:
My dear and valued co-worker:

I am so glad and grateful to learn of the activity and perseverance of the dear German believers, and of your own valued and constant services to our beloved Faith. You are, I assure you, often in my thoughts and prayers, and I prize the spirit that animates you in His service. I cherish the brightest hopes for the future of your historic work for the promotion of the Faith, and wish you to persevere and rest assured that the Beloved will continue to guide and sustain you, and will reward you abundantly for your high endeavours.

Your true and grateful brother,
Shoghi

Lidia Zamenhof, the daughter of Esperanto creator L.L. Zamnhof, was born on January 29, 1904, and converted to the Bahá'í Faith around 1925. In late 1937 she went to the United States to teach that religion as well as Esperanto. In December 1938, on the instructions of Shoghi Effendi, she returned to Poland, where she continued to teach and translated many Bahá'í writings.

The description of her life in Esther Schor's Bridge of Words might be of some surprise to those who are only familiar with her portrayal from official Bahá'í sources.

The Bahá'í leadership organized to have Lidia brought to tour and teach in the United States. Their plan was to have her work there, but they neglected her, failing to do proper legal paperwork and poorly accommodating her.

By the time Lidia's visa expired, her extension request was denied because she was found working without a work permit, which her Bahá'í handlers had not obtained. Her friends in the United States pleaded with her to not return to Poland, on account of her Jewishness and the expected invasion of Poland by Nazi Germany, which would occur in 1939.

Lidia Zamenhof wrote Shoghi Effendi, pleading for guidance and help. In a final desperate plea she even asked him to give her asylum in Haifa, a request that was tersely denied. Shoghi Effendi told her she must return to Poland because they "need" her there to spread the Bahá'í Faith there. She returned to Poland and spent her last days recruiting for the Bahá'í Faith, ultimately managing to convert one person. Even after her return to Poland, she wrote Shoghi Effendi stating her intention to stay in Poland a few weeks and then go to France. Again, Shoghi Effendi wrote her, telling her to remain in "your native country Poland, where the Faith is still practically unknown." Lidia Zamenhof would eventually be killed by the Nazis.

Later friends of Lidia petitioned the Bahá'ís to formally declare her a martyr of the Faith. Their request was denied.

The story is related in Bridge of Words, pages 181 to 195 in the 7th and 8th sub-chapters titled "The Priestess" and "Vanishings".

Here is a passage detailing her interactions with Shoghi Effendi:

...the day her visa expired, she learned that her extension had been denied on the ground that she had violated employment regulations. If there had been any doubt, it was now clear: she had been ill-advised and ill-served by her handlers, who had failed to apply for an available waiver for employment laws. Though her friend Ernest Dodge did his utmost for months to plead her case, he was only able to secure an extension until early December.
Advice from friends streamed in: she should go to Cuba, Canada, France, California--anywhere but Poland--and reapply for a visa. Panic was not in her nature, but anxious and fearful, she once again turned to the Guardian for advice. Heller quotes her cable in full:

EXTENSION SOJOURN AMERICAN REFUSED. FRIENDS TRYING TO CHANGE GOVERNMENT'S DECISION. OTHERWISE RETURNING TO POLAND. PLEASE CABLE IF SHOULD ACT OTHERWISE.

His response was decisive:

APPROVE RETURN TO POLAND. DEEP LOVING APPRECIATION. SHOGHI.[169]

Still she waited, hoping that her fate would turn for the better. For a time, an invitation seemed to be forthcoming from Canada, but "the Canadians aren't courageous enough. . . . they 'see difficulties.'" This time, when she requested Shoghi Effendi's permission to meet him in Haifa, she was seeking refuge, not transcendence. He cabled his reply:

REGRET DANGEROUS SITUATION IN PALESTINE NECESSITATES POSTPONEMENT OF PILGRIMAGE.

She wrote, with the humility of a medieval pilgrim, that she knew it was because "such privilege is not often received and that certainly one must deserve it, and second--because of the war in Palestine." Indeed, Haifa was dangerous. Strategically important because of an oil pipeline, Haifa had been the target of attacks by displaced fellahin, by the Irgun, and by the Royal Navy trying to stem the tide of gunrunner and terrorists. Surely Shoghi Effendi knew that to ensure Lidia Zamenhof's safety, he would have to shelter her in his compound, and this he was not prepared to do.
She told her anguished friends that she intended to return to Poland: after all, Shoghi Effendi had advised it, and it was God's will that she rejoin her family in a time of trouble.

From the following section:

Protest was not an option for Lidia Zamenhof when she returned to Warsaw in the winter of 1938. She was reconciled to her fate, and when her faith needed shoring up, she wrote long letters to her Bahai friends: "If I left America," she wrote, "perhaps it was because God preferred that I work in another land." She was writing bleak allegories: Christmas trees with candles that burn for a moment and go dark; a country called "Nightland," "where the sun had not risen for so long that it had nearly been forgotten."[176] After she wrote to Shoghi Effendi that she planned to stay in Poland a few weeks, then go to France, his secretary replied:

Although your efforts to obtain a permit [in the United States] . . . did not prove successful, you should nevertheless be thankful for the opportunity you have had of undertaking such a long and fruitful journey. He hopes that experiences you have gathered during all these months . . . will now help you to work more effectively to spread the Cause in the various European countries you visit, and particularly in your native country Poland, where the Faith is still practically unknown.[127]

In a postscript, the Guardian himself wrote that he looked forward to meeting her "face to face in the Holy Land" at a time "not far distant." In the meantime, she was to bring Bahai to the Poles, lecturing, paying calls, and translating sacred Bahai texts into Polish. After eighteen months of effort, she could count all the Bahais in Poland on one hand.

The chapter goes on to detail the circumstances of her capture and death, and the last paragraph is as follows:

A few months after the war ended, the Bahai National Spiritual Assembly of the United States and Canada began to plan a memorial service for Lidia Zamenhof. They consulted Shogh Effendi: shouldn't she be designated among the martyrs of the Bahai faith? On January 28th, 1946, the eve of what would have been Lidia's forty-second birthday, Shoghi Effendi cabled his American followers:

HEARITLY APPROVE NATIONWIDE OBSERVANCE FOR DAUNTLESS LYDIA ZAMENHOF. HER NOTABLE SERVICES, TENACITY, MODESTY, UNWAVERING DEVOLUTION FULLY MERIT HIGH TRIBUTE BY AMERICAN BELIEVERS. DO NOT ADVISE, HOWEVER, THAT YOU DESIGNATE HER A MARTYR.[183]

She had intended to give her life for the Bahai faith, but died as an Esperantist, a Zamenhof, and a Jew.