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As the ethical barriers surrounding ‘digital Holocaust etiquette’ remain contested, scholars like Daniel Magilow and Lisa Silverman question whether there can be unwritten rules of behavior at sites of historical trauma. Because of significant shifts in the digital arena, too, legacy types of memory formation, such as collective memories associated with physical spaces, are being challenged by a new type of digital archive that is both active and passive. This article seeks to interrogate the socio-psychological aspects of selfies taken at Holocaust memorial sites and of their subsequent shaming. We wish to juxtapose current research findings with the public audience’s reaction to these photos after they have been posted on social media. In many respects, commenters may offer insight into a larger phenomenon outside of what is deemed appropriate in terms of Holocaust memory. Our article may not provide solutions or easy answers, but this is not our goal. Rather, our research aims to point to the complex, often uncomfortable, nature of this topic due to the fact that selfies encapsulate both micro and macro histories, reality and virtual reality, and a shift in traditional types of memory formation.