Why The Holocaust? Pt. 4


But if you turn away, and forsake my statutes and my commandments which I have set before you, and shall go and serve other elohim, and worship them; then will I pluck them up by the roots out of my land which I have given them; and this house, which I have hallowed for my name, will I cast out of my sight, and I will make it a proverb and a byword among all peoples.  And this house, which is so high, every one that pass  by it shall be astonished, and shall say, Why has Yahweh done this to this land, and to this house? And they shall answer, Because they forsook Yahweh, the Elohim of their fathers, who brought them forth out of the land of Egypt, and laid hold on other elohim, and worshipped them, and served them: therefore has he brought all this evil upon them. 2 Chronicles 7:19-ff


     And Yahweh will scatter you among the peoples, and you shall be left few in number among the nations, where Yahweh shall lead you away. And there you shall serve elohim, the work of men’s hands, wood and stone, which neither see, nor hear, nor eat, nor smell. But from there you shall seek Yahweh your Elohim, and you shall find him, when you search after him with all your heart and with all your soul. When you are in tribulation, and all these things are come upon you, in the latter days you shall return to Yahweh your Elohim, and listen to his voice: for Yahweh your Elohim is a merciful Elohim; he will not fail you, neither destroy you, nor forget the covenant of your fathers which he swore unto them. Deuteronomy 4:27-31


The anger of Yahweh shall not return, until he have executed, and till he have performed the intents of his heart: in the latter days you shall understand it perfectly. Jeremiah 23:20


For SIN-- did Yahweh the Elohim of the Heavens, drive away the tribes of Israel from His presence.  But, also in His loving kindness will he bring them back again!  In the latter days will the dispersed realize their predicament. 


The holocaust opinions are wide and varied.  The majority place the blame on their being Jewish.  Because we are Jews and the "chosen people" this is our lot.  Rare is the dispersed individual/individuals that recognizes the reason for their calamity.  Sin brings forth the division between men and Father Yahweh.


Behold, Yahweh’s hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: but your iniquities have separated between you and your Elohim, and your sins have hid his face from you, so that he will not hear. For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, your tongue mutters wickedness. None calls for justice, and none pleads in truth: they trust in vanity, and speak lies; they conceive mischief, and bring forth iniquity. Isaiah 59:1-4


What were the Jewish people doing in Germany? In Russia? In Poland? In Europe?  Why were they not in the land of Israel?  Why?  Because they were driven away and the temple was destroyed.  Why was the temple destroyed?  Because of SIN!  And, I am not the only one who believes this!  Although we are in the minority that hold the opinion (based on Torah) sin caused the latest Diaspora. The last one began in 69- 70 CE, when Roman soldiers destroyed Jerusalem and also the temple.  This fulfilled the Olivet prophecy of Matthew 24 concerning the coming events after His death. Yes, the Jewish people rejected the Savior of men.


"He came to his own, and they that were his own received him not." John 1:11


"But first must he suffer many things, and be rejected of this generation." Luke 17:25



There are several men of renown in Torah knowledge, that recognized the reason Israel and in particular the Jewish people were participants in the Holocaust. One such was Rabbi Meir Kahane.z"tl  I have quoted him in prior parts during this series.  I have one more quote from a three part series he wrote that appeared in the Jewish Press.


Halachic Overview

By Rabbi Meir Kahane

Rosh Yeshiva of Yeshivat HaRaayon

In Defense Of G-d —

Confronting The Holocaust

(Last of Three Parts)


This was “religion.” This was a “pious, saintly, committed Jewish community” that was cruel and unjustly allowed to be slaughtered by G-d. Hardly. The Jews who, arriving in America from centuries of ”religion” and who threw away their tefilhn and their Shabbat at the first opportunity, symbolized so many other Jews who remained behind. It was not “religion” that had marked them but a social system of ritual that was observed by most only because the outside gentile world refused to allow them entry into it, and there to throw off the yoke of heaven. The moment the barriers dropped, the Jew rebelled. This was the reality, and the fault, dear Jew, lies not in our G-d but in ourselves.

And there was, of course, more. There was the terrible class struggle within East European Jewry.

There was the terrible oppression of Jewish workers and proletariat by the wealthy Jews, the parnessim, the communal leaders. Not for nothing did the Bund and communism succeed so easily in attracting poor Jewish workers to their ranks. The low wages and horrible working conditions in the factories owned by Jews are epitomized in the classic story told in the name of the saintly Rabbi Levi Yitzhak of Berdichev who once visited a matzah bakery on the eve of Passover. There, he saw the women and little children working in terrible conditions from dawn to dusk. “Dear G—d,” he said, lifting his eyes unto heaven. “What liars are the gentiles! They accuse us of using gentile blood in our matzah. It is not true. We use Jewish blood...”

And too few know of the black chapter of the chatum, the kidnapped Jewish children of Czarist Russia. When the Czar decreed that Jewish children be drafted as “Cantonists” in the army for 25 years, the rabbis, declared that the quota imposed on each community be filled by casting lots to see which child would be drafted. Tragically, the wealthy communal leaders would hire gentiles to kidnap the poor Jewish children, lock them in the synagogue and keep them to be turned over to the Czarists,

The lack of Ahrn’at Yisrael, love of Jews, cried out to the Heavens! Was this “religion?” Was this a saintly Jewish community that was cruelly and unjustly slaughtered by G-d? Hardly. The fault lies not in our G-d, but in ourselves.


And this lack of unity and love was epitomized, too, in the incredible numbers of machlokes,  of bitter arguments and splits within the Jewish community, a sinat chinam, a needless hatred that split communities and families into warring camps of enemies. What we have seen in the disgusting attacks of hatred between Satmer and Belz or Satmer and Lubavitch is only a small portion of the bitter hatred between misnagdim and chassidim and between chassidic groups themselves, in Europe. The bitter divisions between Jews was told to me as a child by my father, of blessed memory, who described to me the bitter split between the chassidim of Sanz and Rizhin, a hatred that reached its climax with chassidim going to the Eastern Wall to put the Sanzer Rebbe, the great Divrei Chayim, into herem?  And at a Shabbat seuda schlishit, a chassid attempted to stab the Divrei Chayim ... Families were broken up because of disputes. Needless hatred ran through East European Jewry as a thread, and the classic example of the Mun-Catcher Rebbe declaring, concerning the Pressburger Yeshiva founded by the Chasam Sofer; “V’hivdilanu, min ha’toim — and He has separated us from those who err,” even as the Pressburger Yeshiva refused entry to any bachur who was a member of the Mizrachi…


And this terrible, terrible hatred was long ago set up by the rabbis as an unpardonable sin with a terrible, and terribly clear and precise warning:

“How severe is machloket, division and split! The Court of heaven does not punish until one is over the age of 20 and the court on earth from the age of 13, but in the dispute of Korach, children of one day were burned and swallowed up by the earth...” (Tanchuma, Korach 3). And the rabbis in Shabbat (33b): “When there are righteous in the generation, the righteous are caught for the sins of the generation. When there are no righteous, then little children are caught for the sins of the generation.” Let each of us think long and carefully about this. And let us search our souls.


And let us remember, on top of all the sins and the reality of Jewish crimes, the refusal to grasp the Land of Israel to our bosom. “And they despised the desirable land,” is the Biblical condemnation of the generation of the desert and its great scholars and leaders who preferred to return to Egypt rather than go to the land of Israel. Their actions led to the night of “weeping for generations,” TishaB’Av.


 What shall we say about the rejection of Eretz Yisrael in the decades preceding the Holocaust by so many great religious leaders in Europe? That, too, must be added to the reality of East European Jewry.


It is time to put an end to the nonsense of “we cannot know the reasons.” That answer guarantees the turning away of Jewish youth. It is time to bury the myth of an East European Jewry that was pious and saintly. That insures the creation of a Jewish G-d who is senselessly cruel. It is time to put an end to the indictment of G-d, to hiruf n’giduf blasphemy against the L-rd. A Jewish people that clings to the law, truly and completely, will be saved from Holocausts. And one which rejects it and which turns it into a ritualistic sociological fraud will suffer for it. And until we learn this, that which was will, G-d forbid, be again. But do not blame G-d. He remains the One whose duty compels us “to declare that the L-rd is just, he is my rock and there is no unrighteousness in Him” (Psalms 92).


And (Psalms 25): “All the paths of the L-rd are mercy and truth unto such as keep His covenant and His testimonies.” Let us see to it that we really do. That we go beyond mere ritual, and cleave to His concepts and ideas and thoughts though they go against our gentile-ized teachings of the exile. The yoke of heaven, totally; love of fellow Jews who are deserving of that love; and the return home to the Land of Israel. That, and only that, will guarantee that never again will there occur what occurred in Europe and never again will we have to stand and stammer to our children the foolish and terrible reply: There is no answer. There is an answer to all those who are honest and fear G-d. “All the paths of the L-rd are mercy and truth unto those who keep His covenant and testimonies.”


This ends Rabbi Meir Kahane's three part series on:

In Defense Of G-d —

Confronting The Holocaust

He was unique in his time.  Perhaps another will arise in Israel with his same perspective!  They killed his son Binyamim because he was following in his father's footsteps. This only shows the fear of truth in many.




Another Rabbi of renown is Rabbi Eliezer Schach. The following are a few unpopular quotes he made while he was still among the living z"tl.

In 1990, the Lithuanian-born, then 97-year-old founder of Shas, Rabbi
Eliezer Schach, asked his students in the rabbinical college of Ponivezh in
Bnei Brak, "Does anyone here think that before the Holocaust, which exacted so terrible a  price and left no family untouched, all the Jews of Europe were righteous,
G-d-fearing folk? There was a drift away from our faith and way of life.
What happened was divine retribution for the accumulated weight of years of
drawing away from Judaism."

Then, in 1992, after Shas joined Yitzhak Rabin's coalition government, one
of its MKs strongly objected to the appointment of Shulamit Aloni, a member
of Meretz, a secular left-wing party, as minister of education. Ms. Aloni's
appointment, said Rabbi Schach, would result in more than a million Israeli
children being forced into apostasy, and that was worse than what happened
to Jewish children during the Holocaust. In defence of Rabbi Schach, an
ultra-Orthodox MK argued that the rabbi's warnings of divine retribution
for backsliding was no different from those of Biblical prophets. I fear he
was right. Reminding my stiff-necked people of G-d's terrible vengeance for
transgressions has many Biblical and rabbinical precedents. Take, for
example, the case of the prophet Jeremiah. He proclaimed Nebuchadnezzar to
be G-d's chosen scourge for punishing Judah, and put out the welcome mat
for the coming destruction of Jerusalem by Babylon: "And afterward, saith
the L-rd, I will deliver Zedekiah king of Judah, and his servants, and the
people, and such as are left in this city from the pestilence, from the
sword, and from the famine, into the hands of Nebuchadnezzar king of
Babylon, and into the hand of their enemies, and into the hand of those
that seek their life; and he shall smite them with the edge of the sword;
he shall not spare them, neither have pity, nor have compassion."

These quotes made a lot of people angry!  Was this Rabbi correct in his assessment?  Yes, I believe he was and still is even after his death, z"tl.  I would like you to read a few more quotes of this accurate outspoken Rabbi.  There should be more who have the same courage he showed during his lifetime.


 Quotes by Rabbi Schach

On the kibbutzim:
"Breeders of rabbits and pigs."

On Dizengoff Street in Tel Aviv:
"A place where people walk around and behave like animals."

On the Labor Party:
"After cutting themselves off from our Torah, they are searching for a new one."

On the Holocaust:
"Definitely a punishment. The Holy One Blessed Be He kept score for hundreds of years until it added up to six million Jews."

On the next Holocaust:
"It could be in a year, or ten years, or even tomorrow."

On the settlements:
"A blatant attempt to provoke the international community."

On the State of Israel:
"The whole country and everything in it is run by America."

On the Israeli flag:
"Just a symbolic piece of cloth people wave around."

On secular leadership:
"Human beings are not valued. The main thing is the seat."

On Sephardi leadership:
"The Sephardim are not yet worthy of leadership."

On Shas:
"A few individuals have committed a great sin and joined up with evildoers."

On the belief that the Lubavitcher Rebbe is the messiah:
"Total heresy. Those who say so will burn in hell."


Clearly this brave man called it just like he saw it!




Let's return to our Jewish friend quoted in a previous part, Art Katz.

The Holocaust - Where was G-d?

Art Katz

 The Judgment of Sin and its Consequences:

G-d has a controversy with us concerning our alienation from Him. We have been unwilling to face the meaning of our own history, and to consider the horror that was the result of that alienation. The unhappy fact is that the interpreting of catastrophe as the consequence of (and judgment for) sin is totally incompatible with contemporary Jewish self-assessment. It is outside our consciousness and consideration. We have a sense rather of our own innate self-righteousness and goodness.

But G-d’s judgment of sin is independent of what we, in fact, do. Rather, it is based on what we, in fact, are. It is totally a d-vine view, and it is by this view that men shall be required of—and eternally judged. However offensive and contrary that view is to our popular and human view of character, guilt, and judgment, it is yet G-d’s view, and it is that view which will prevail and by which we will be judged. The way that we perceive and justify ourselves is not going to save us from the judgment that must come exclusively on His terms.

For G-d to allow sin to go unrecognized, and not respond to it, renders Him effectually a "non-g-d"—certainly not a G-d who is holy and righteous. It is not that He is an egotist requiring such recognition, but what would be the consequence for mankind if G-d be not G-d? What has it meant historically that He has been exempted from the affairs of men as if He were nonexistent? To misinterpret His wrath as expressed in His judgment is perhaps the ultimate sin of man. If we should know G-d, then we have got to know Him in His judgments. If we want to see His judgments, then look at the Holocaust of the Jew and the Holocaust of our Messiah. That is G-d judging, and if we do not see G-d there, then we do not see. If we have complaint about seeing G-d there, then our complaint itself is testimony that what He says of our condition is true.

If we have become "revisionists" in our mentality as Jews, and refuse to consider the historicity of the cr-cifixion of J--us of Nazareth and its meaning; if we turn away from it and refuse to look into the fire of that "burning bush," and dismiss it as an irrelevancy, then we also miss the enormous grace that was extended in that sacrifice and the blood that would have washed our sin away and restored us to the Father.

"…for it is the blood that makes atonement for the soul" (Leviticus 17:11f NKJV).

"By that will we have been sanctified through the offering of the body of J--us Ch--st once for all" (Hebrews 10:10 NKJV).

We have, therefore, condemned ourselves to something less, and other, than G-d Himself!

Catastrophe, as judgment fulfilled, is G-d’s penultimate provision to bring an awareness unto repentance to those who would otherwise have no consciousness of that need. The failure to interpret catastrophe in that way, and the failure to see the hand of G-d in our judgments, must necessarily result in our seeking to place the blame on men. We will find the fault as being with the Germans and Hitler. This is not to say that they were blameless, but we are stopping short of seeing the greater truth. In the last analysis, those who blame men end up blaming G-d. If we will not see ourselves as the factor for the judgments that have come, then we will inevitably come to the place where G-d Himself becomes ultimately the evil one. G-d is judged and found wanting. If man will not accept himself as being the root cause of his own judgments, ironically, G-d is the one who ends up being condemned for inherent defect in His creation seeing that He was apparently ‘unable’ to intervene in preserving Jewry from calamity. We have a much greater facility to find fault with G-d than with ourselves. That in itself sums up how lamentable our condition is.

Our warped "messianisms" have made us singularly conspicuous in promoting inter-nationalistic ideologies that have threatened the ethnic and religious, national loyalties of millions. Those failed ideologies have erupted, and will likely erupt again, into a fury of retaliatory anti-Semitic violence. In fostering alternative secular and ideological salvational schemes for mankind that cannot succeed, we prepare our own judgment. Our failed panaceas bring shocking implications for us, but it is a shock that we perhaps desperately need. It is for the want of being shocked into a place of a true knowledge of G-d that such calamities fall. How important, then, to rightly interpret our tragic past. We would be fools not to receive the benefit of that past and to anticipate what is to come again if its root causes not be recognized and dealt with repentantly.

If our judgments are in exact proportion to our sins and the magnitude of our judgments indicate the magnitude of our sin, then we need to be awakened to something of which we are not personally and subjectively aware. It is for the lack of this consciousness that G-d gives us calamity in order to evoke the questions that we ourselves would never have thought to ask. On the contrary, so smugly satisfied are we with our condition that we think we represent the standard to which the whole world would do well to aspire. We would do better to understand our condition, not in the light of our own subjective fancy, but in the light of the scriptural judgments that we are catastrophically required to experience. It is not sufficient merely to understand that we are "judged for our sins" but to understand the gravity of that for which we are being judged as revealed in the magnitude of its suffering.

Man’s tendency is to think that if G-d delays and withholds His judgments, that the calamity, when it comes, is no longer related to the sin. We are so removed from the origins of the sin two thousand years later that it does not occur to us that the magnitude of our suffering is related to the magnitude of that earlier, but still current, transgression. If He withholds, it is because He is "not willing that any should perish but that all should come to repentance" (2 Peter 3:9 NKJV). He stretches Himself and extends His mercy, and He sends His messengers, which messengers we have historically rejected. In our resiliency, we somehow find a way to recover from our calamities "smelling like a rose," finding a way to remove the onus of its true meaning as judgment, not seeing it in terms of our national sin.

This inability, however, to recognize the past interventions of G-d in bringing calamities as His judgment, equally nullifies all hope in believing for His future intervention in mercy. Both are predicated in His Word. If we will not have believed it for the one, how shall we believe it for the other? The fact that G-d should intervene at all in the affairs of men is itself offensive to our liberal minds, determined even now (despite the tragic past) to obtain our own deliverance through our own efforts. This is clear in present Israel’s deportment as a State in which there is an entire omission of reference to G-d in all policy decisions pertinent to its very survival. Except in superficial deference to orthodoxy for purposes of political expediency, there is no mention of G-d at all. This attitude of being cast entirely upon man and his resources is expressed, as we have said again and again also in Judaism’s concern for "education" through memorial museums. By means of those museums, future calamity is hopefully negated lest we again become "victim" of the ignorant prejudices of men.

We need to see the Holocaust in a reviewed historical context of false hope that even to the last moments was still alive in our Jewish expectation. It was still alive even as we were loaded into the cattle cars en route to Auschwitz. We did not take seriously the warning that G-d gave us through our own prophets, that those who were certain to perish in the prophesied calamity were those who boasted, "Never shall the evil overtake us or come near us" (Amos 9:10). They who are the naive and who still have a confidence in man and human society refuse to recognize that the coming threats are something from G-d’s own hand. They are those who need most to take regard. This fact of life will yet again be operative in a soon-coming, last and final judgment, graphically described in chapters 30 and 31 of the prophet Jeremiah. G-d calls it, "The Time of Jacob’s Trouble."

If these prophetic warnings be true, this future persecution is likely to thrust world Jewry on the road to its own cr-cifixion. Evidently, we will learn, out of our own experience, the rejection and forsakenness of our own Messiah in His sufferings. Because we have refused the intended revelation of G-d in the crucified Messiah, whom we have scorned and not understood, opportunity will be given us in that final judgment to glimpse Him anew in our own comparable sufferings—this time experienced by the entire nation in a latter days’ extremity. By such a means, opportunity will be given us to come into the redemptive meaning of our own suffering, fitting us as a compassionate "Suffering Servant" to the nations in the fulfillment of our own national destiny.

Our rabbis either largely ignored Isaiah chapter 53 or interpreted it as not being the description of a Cr-cified Messiah, but rather the statement of our nation—righteously suffering for the sins of other nations. Though that text speaks for itself in identifying the vicarious Sufferer, there will nevertheless be a sufficient resonance in it to describe our own future experience of being "rejected, despised and marred" more than any nation. We will again be compelled to consider those sufferings that our Messiah chose by obedience, but which we, by circumstance and involuntarily, will be required to experience in measure. It will be a demonstration by which the Gentile nations will also be tested. They will see the truth of the cr-cifixion of a Suffering Servant re-enacted in Israel herself. For that reason, G-d will hold the Gentile nations in judgment should they fail to recognize what is being demonstrated before them in the final paroxysms of our own suffering nation. In the Ch--ch’s failure to alleviate those sufferings by sacrificially coming to the aid of "the least of these my brethren" with whom G-d is identified, will its own judgment, we believe, be determined. (See Matthew 25:31-46.)

One of the most painful expressions and consequences of judgment, which gives us every reason to avoid it by obedience to the truth, is that which falls upon the innocent and the children. The sins of the fathers falling on the children ought to be one of the greatest reasons why the fathers should avoid sin, knowing that the judgment, of necessity, will fall as much upon their children as upon themselves. If we will not walk with G-d for our own sake, then let us walk with G-d for their sake!

We need to understand that if men will not repent when G-d gives opportunity through calamity, then we open ourselves for yet a greater suffering. G-d’s judgments are not punitive so much as they are redemptive. The judgments fall when men fail to heed the voice of His prophets, and fail to acknowledge that their message is G-d's own interpretation and explanation of a coming calamity. Then, nothing is left to instruct us but the calamity itself. If we will still not be instructed by calamity, and still will not see G-d’s hand in our suffering, then what can we expect but a final and irremediable judgment—a fire that will not be extinguished and that is eternal? If we have not come into His righteousness in this life, then how shall we stand in His presence thereafter? G-d knows the unspeakable anguish of an eternal separation from Himself. There is, therefore, an urgent finality about eternity and judgment that needs to be registered upon our souls.



I would like to close this part with the following passage:


Is not Eloah in the height of heaven?
And behold the height of the stars, how high they are!
 And you say, What does Elohim know?
Can he judge through the thick darkness?
 Thick clouds are a covering to him, so that he sees not;
And he walks on the vault of heaven.
 Will you keep the old way
Which wicked men have trodden?
 Who were snatched away before their time,
Whose foundation was poured out as a stream,
 Who said unto Elohim, Depart from us;
And, What can the Almighty do for us?

 Yet he filled their houses with good things:
But the counsel of the wicked is far from me.
 The righteous see it, and are glad;
And the innocent laugh them to scorn,
Saying, Surely they that did rise up against us are cut off,
And the remnant of them the fire hath consumed.
 Acquaint now yourself with him, and be at peace:
Thereby good shall come to you.
 Receive, I pray you, the law from his mouth,
And lay up his words in your heart.
 If you return to the Almighty, you shall be built up,
If you put away unrighteousness far from thy tents.

 And lay your treasure in the dust,
And the gold of Ophir among the stones of the brooks;
 And the Almighty will be your treasure,
And precious silver to you.
For then shall you delight yourself in the Almighty,
And shall lift up your face to Elohim.
 You shall make your prayer to him, and he will hear you;
And you shall pay your vows.
 You shall also decree a thing, and it shall be established to you;
And light shall shine upon your ways.
Job 22:12-28


I still have more to say on this issue!  It is not correct to place any blame on Almighty Yahweh!  The fault/blame remains with those who sin and continue to violate Yahweh's Torah law.  My desire is this; the Jewish people everywhere must realize their apostasy and repent of their evil doings.  Make supplication as did the Prophet Daniel in Babylon.  Then and only then will you be accepted, Yahweh willing of course!

Please stay tuned...

Yours in Messiah Yahshua,  Hawke




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