Why the Holocaust

YAHWEH!

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

If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land Leviticus 26:40-45

Rather than accept responsibility for their sins, I believe the vast majority of the Jewish people want sympathy. They have blamed the Almighty for the Holocaust! They have blamed the people of their own locale! They have placed the blame on just about everyone and everything for their dilemma! What went wrong? The Jewish people have been their own worst enemy many times in history. With the destruction of the two temples, they were penalized for their transgressions against Almighty Yahweh and the Torah into which they were bound unto death. The Jewish people are in a life and death struggle because of their covenant commitment. They have entered a covenant relationship with Almighty Yahweh, which is life if they obey, and death if they disobey, Deut. 30:15. I now must insert a view similar to my own concerning the reason for the Holocaust. I believe the Holocaust came because of SIN! This also bears true if you consider the destruction of the temples. The reason the temples were destroyed was because of SIN! Recently, the where was the loving Heavenly Father accusation once again arose, and why would he allow something like the Tsunami to happen? Would a loving Elohim allow such a tragedy? Please read the following. I will insert the correct Name/Names where applicable. The author/authors will receive full credit.

The Holocaust - Where was Yahweh?

Art Katz

Chapter 9 - The Holocaust in the Context of Israel's Past

The scriptures bring us into an understanding of the concept of corporate sin and culpability. Yahweh sees differently than we do, and He judges an entire covenanted nation as a whole people. We Jews are implicated with our nation. Our individual life may be exceedingly virtuous, or at least we may think so, but, nevertheless, Yahweh sees us as incorporated into, and sharing in, the destiny of our own nation. This is why the great prophets, who were righteous men, in crying out to Yahweh, spoke as if they shared in the full identification of the sins of their nation: "We have sinned…We have done wickedly" (Daniel 9:5ff NKJV). Our modern individualistic society does not lend itself to this kind of biblical perception of reality where many individuals are dealt with as a corporate whole—and we suffer for that very rejection.

We need Yahweh’s framework of understanding for a proper perception of the Jew and his predicament, and Yahweh has given us that in the covenant relationship between Himself and Israel. The necessary and critical understanding of this relationship has been lost to us as contemporary Jews. One evidence of this loss of a covenantal consciousness is the frequency of divorce. Covenantal things are heavenly. Men could not have invented them. What needs to be asked is whether divine covenant is still in force in terms of its penalties, and whether its stipulations are yet binding. At what point does it become abrogated and made null and void? Surely a covenant made remains in effect, and if we have not received its benefit and blessings by obedience to its terms, then are we equally under the penalty of its defection clauses? The absence of blessing, biblically speaking, is "curse," that is, a malediction, a pronouncement of evils that follow covenantal failure.

The fact that we are ignorant of our covenant obligation does not absolve us from that obligation. Something happened at Sinai thousands of years ago that implicates us now. Something was transacted that binds subsequent generations, even if we are ignorant of that transaction. Our very ignorance is itself an indictment. We are still under obligation to the things that were covenanted and understood. Every Jew is under obligation to the covenantal agreement either for blessing or for curse, depending on our relationship to Yahweh, because something was transacted between our fathers and Yahweh. We read in Deuteronomy 29:14-15 that:

"Neither with you only do I make this covenant and this oath; but with him that stands here with us this day before the Yahweh our Elohim, and also with him that is not here with us this day."

The great pity is that we have not had men to teach us and to say so as shepherds who have been sufficiently concerned for our souls.
John Bright in his book Covenants and Promises writes:

"Deuteronomy places the nation’s very existence under the stipulation of covenant. It knows nothing of unconditional promises! Even the promise of the land is laid under warning and threat. In positively classical fashion, it addresses Israel as if she stood perpetually antecedent to the land—as if the promise of the land, long ago fulfilled, was yet an open question and subject to conditions. It addresses each generation as if she stood with her ancestors at Sinai and has personally bound themselves to the terms of the covenant:

"Moses summoned all the Israelites and said to them: ‘Hear, O Israel, the laws and rules that I proclaim to you this day! Study them and observe them faithfully! Yahweh our Elohim made a covenant with us at Horeb. It was not with our fathers that Yahweh made this covenant, but with us, the living, every one of us who is here today’" (Deuteronomy 5:1-3).

Israelites of whatever generation have committed themselves to the terms of the covenant. Deuteronomy calls them to absolute obedience to the covenant stipulations and warns them that if they do not obey, all the promised blessings will be taken away."

Where is there even so much as a hint, then, that its covenantal conditions are past, and that the Israel of any generation is exempt from its demands? Does not the apparent absence of blessings, as evidenced in the increasing anxiety, stress and mounting fears of Jewish life indicate that the Elohim of these covenantal requirements is Elohim still? From this perspective, how impertinent we are, in view of a two-thousand-year expulsion attesting to Yahweh’s oaths, to think that we can unilaterally repossess the Land without first considering the Elohim of Sinai and His covenantal demands. The biblical testimony, our tragic diasporic history, and the present State of Israel’s increasingly desperate plight would seem to indicate that such a theological interpretation remains true and is vitally significant.
There is a condition for remaining in the Land. Yet, this condition is not even considered, let alone any attempt made to uphold it. One example of a lack in this regard is the increasingly deteriorating attitude toward Palestinians. As the threat to our own national existence becomes more and more pronounced because of them, what was unthinkable in the past becomes more and more commonplace. The Jewish propensity for ethics and morality is quickly subsiding, if not altogether dissolving. Are we going to find ourselves saying things and acting in ways that reveal, not some new tendency, but what has always been our historical propensity and character? If we are oppressing the alien, how shall we think that we have a conditionless tenure in the Land? Are we not inviting further expulsion and calamity? In fact, it may well be that the most profound index of covenant keeping is the treatment of the alien in the Land. Our present treatment of them is likely the most incriminating statement of a continuing covenant failure. But when has past failure been acknowledged and rectified? We who have an explicit statement of how to treat the stranger in our midst that goes back to the time of Moses, find ourselves ironically in the necessity of defense and the perpetuation of the State, acting in a way contrary to the requirement of Yahweh. To fail to consider this, as if Yahweh had not spoken, is to invite the curse that comes from failing to keep covenant agreement—a curse that requires expulsion from the Land!

Does not the basis for which we were rejected then still hold? Are we now more admirably covenant-keeping than we were then? Are we not presently so utterly secular and Yahweh-rejecting that the word "covenant" is as absent from our lips as the word "Yahweh" itself?
Let us consider the actual text of Leviticus 26:

Ye shall make you no idols nor graven image, neither rear you up a standing image, neither shall ye set up any image of stone in your land, to bow down unto it: for I am Yahweh your Elohim.
Ye shall keep my sabbaths, and reverence my sanctuary: I am Yahweh.
If ye walk in my statutes, and keep my commandments, and do them;
Then I will give you rain in due season, and the land shall yield her increase, and the trees of the field shall yield their fruit.
And your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time: and ye shall eat your bread to the full, and dwell in your land safely.
And I will give peace in the land, and ye shall lie down, and none shall make you afraid: and I will rid evil beasts out of the land, neither shall the sword go through your land.
And ye shall chase your enemies, and they shall fall before you by the sword.
And five of you shall chase an hundred, and an hundred of you shall put ten thousand to flight: and your enemies shall fall before you by the sword.
For I will have respect unto you, and make you fruitful, and multiply you, and establish my covenant with you.
And ye shall eat old store, and bring forth the old because of the new.
And I will set my tabernacle among you: and my soul shall not abhor you.
And I will walk among you, and will be your Elohim, and ye shall be my people.
I am the Yahweh your Elohim, which brought you forth out of the land of Egypt, that ye should not be their bondmen; and I have broken the bands of your yoke, and made you go upright" (Verses 1-13 KJV).

This great chapter begins with the assurance of exceptional blessing as had not been promised to any other nation. From the blessings of the field to safety in the Land, the provision of Yahweh is lavish and predicated solely on Israel’s covenant faithfulness: "If ye walk in My statutes, and keep My commandments, and do them, then…" These temporal benefits are crowned with the promise of the very presence of Yahweh, "I will set My tabernacle among you: and My soul shall not abhor you. And I will walk among you, and will be your Elohim, and ye shall be My people."
What follows these promises of good are promises of evil, entitled "The Vengeance of the Covenant," should Yahweh’s commandments and statutes be rejected. These comprise the greater portion of the chapter from verses 14-46:

But if ye will not hearken unto me, and will not do all these commandments;
And if ye shall despise my statutes, or if your soul abhor my judgments, so that ye will not do all my commandments, but that ye break my covenant:
I also will do this unto you; I will even appoint over you terror, consumption, and the burning ague, that shall consume the eyes, and cause sorrow of heart: and ye shall sow your seed in vain, for your enemies shall eat it.
And I will set my face against you, and ye shall be slain before your enemies: they that hate you shall reign over you; and ye shall flee when none pursueth you.
And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins.
And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass:
And your strength shall be spent in vain: for your land shall not yield her increase, neither shall the trees of the land yield their fruits.
And if ye walk contrary unto me, and will not hearken unto me; I will bring seven times more plagues upon you according to your sins.
I will also send wild beasts among you, which shall rob you of your children, and destroy your cattle, and make you few in number; and your highways shall be desolate.
And if ye will not be reformed by me by these things, but will walk contrary unto me;
Then will I also walk contrary unto you, and will punish you yet seven times for your sins.
And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy.
And when I have broken the staff of your bread, ten women shall bake your bread in one oven, and they shall deliver you your bread again by weight: and ye shall eat, and not be satisfied.
And if ye will not for all this hearken unto me, but walk contrary unto me;
Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins.
And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat.
And I will destroy your high places, and cut down your images, and cast your carcasses upon the carcasses of your idols, and my soul shall abhor you.
And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savor of your sweet odors.
And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it.
And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste.
Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies' land; even then shall the land rest, and enjoy her sabbaths.
As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it.
And upon them that are left alive of you I will send a faintness into their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall flee, as fleeing from a sword; and they shall fall when none pursueth.
And they shall fall one upon another, as it were before a sword, when none pursueth: and ye shall have no power to stand before your enemies.
And ye shall perish among the heathen, and the land of your enemies shall eat you up.
And they that are left of you shall pine away in their iniquity in your enemies' lands; and also in the iniquities of their fathers shall they pine away with them (Verses 14-39 KJV).

Does not the tragic history of the nation up to modern times testify of Yahweh’s fidelity to His own word? The "terror" that is "appointed," the cities laid waste, the desolation, the defeat by enemies and their rule over us, the scattering among the nations, the "heaven as iron, and your earth as brass," are all "according to your sins." As the author, S.H. Kellogg states in his classic commentary on Leviticus, all these terrible judgments reverse "and more than reverse, all the blessings." He goes on to penetratingly comment on the principle of these threats as being applicable still:

"The thought which runs through all these denunciations, and determines the form which they take, is this: that the judgments threatened as to follow each new display of hardness and impenitence on the part of Israel shall be marked by continually increasing severity; and the phrase "seven times," by the reference to the sacred number "seven," intimates that the vengeance should be "the vengeance of the covenant" (v.25), and also the awful thoroughness and completeness with which the threatened judgments, in case of their continued obduracy, would be inflicted" (p.535, my emphasis).

The unmistakable clarity of this word of Scripture makes one wonder why this has not remained as the first principle of interpretation for all the calamities of Israel, past, present and future. What has happened that would disqualify it? Kellogg comments, "So strictly true is this that we may accurately describe the history of the nation, from the days of Moses until now, as the translation of this chapter from the language of prediction to that of history" (p.538). From the capture and dispersion of the Northern Kingdom in 721 BCE to the fall of Jerusalem in 586 BCE, Israel's sorrows fulfilled the divine decree. Kellogg declares, "The horrors of which the Lamentations of Jeremiah bear most sorrowful witness; what were all these events but an historical unfolding of the twenty-sixth chapter of Leviticus?…As apostasy has succeeded to apostasy, judgment has followed upon judgment." All of this, to be sure, was written by Kellogg well before the Holocaust of the 20th century. But, considering the unchanged and impenitent condition of world Jewry still today, for what reason should we not be included as well in the curse of the covenant? That we are yet capable of being moved to indignation rather than remorse at such a suggestion may be the very proof of that unchanged condition! How quickly might Yahweh correct the view of world Jewry, if it is indeed mistaken, if we would at least begin with the reasonableness of this premise—that the entire covenant, both its blessings and curses, is valid still?

The direct relationship that exists between the magnitude of Israel’s principal calamity (national destruction) and the "fury" of Yahweh, painstakingly described in Leviticus 26, "cannot be adequately explained," Kellogg argues, "either on the supposition of fortunate guessing or of accidental coincidence" (p.540). Furthermore, lest we be tempted to consider these judgments as entirely past, Kellogg prophetically adds that though they were "fulfilled no doubt, to a degree, in the days of the Babylonian exile and the return, yet [they are] to receive a fulfillment far more minute, exhaustive, and impressive, in [future] centuries," which, in Kellogg's day, included the 20th century! (P.543, my emphasis)
Yet, despite these ravages of history, how is the survival of this people to be explained?

If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me;
And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity:
Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land.
The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes.
And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Yahweh their Elohim.
But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their Elohim: I am Yahweh.
These are the statutes and judgments and laws, which the LORD made between him and the children of Israel in mount Sinai by the hand of Moses (Verses 40-46 KJV).

Though we have boasted in our survival and continuation as a people as if it were somehow a tribute to our virtue, these verses make it clear that it is to be entirely attributed to Yahweh’s mercy. Kellogg rightly remarks (p.542),

"The continued existence of this nation up to the present day, the preservation of its national peculiarities throughout thousands of years, in spite of all dispersion and oppression, remains so unparalleled a phenomenon, that without the special providential preparation of Yahweh, and His constant intervention and protection, it would be impossible to explain it. For where else is there a people over which such judgments have passed, and yet not ended in destruction?"

The great "when" and "then" of world Jewry’s future is stated in verse 40 of our text: "And [when] they shall confess their iniquity, and the iniquity of their fathers, in their trespass which they trespassed against Me… if then their uncircumcised heart be humbled, and they then accept of the punishment of their iniquity; then will I remember my covenant with Jacob; and also My covenant with Isaac, and also My covenant with Abraham will I remember; and I will remember the land."
So, something is yet awaited and future—the great "if" of the humbled heart that "accepts of the punishment of their iniquity." The partial return from Babylonian captivity and especially that which constitutes the present State of Israel, cannot possibly be the fulfillment of this prophecy. It is in the hope of this fulfillment, for which Yahweh Himself yet waits, that this modest book is being written. For:

"Since those earlier days, Israel has again forsaken Yahweh, and committed the greatest of all national sins in the rejection and impalement of the promised Messiah; and therefore again, according to the threat of the earlier part of this chapter, they have been cast out of their land and scattered among the nations, and the land again, for centuries has been left a desolation" (Kellogg, p.546).

It is true that this was written before the advent of the State of Israel in 1948. However, we must not think that Israel's existence today constitutes the "I will remember the land" spoken of above. That still awaits the "when" of the confession of our iniquity. What is more likely, and as I have expressed elsewhere, is that we are providentially in the Land preparatory to yet another scattering and desolation determined by the conditions of the Levitical statement itself. What else can we expect, seeing that we have not been willing to consider the Holocaust as being "the punishment [i.e., judgment] of [our] iniquity" (v.41 above).

The Nazi Holocaust, then, stands as the most profound challenge to our interpretation of the past and as a key to our future. To dismiss it as an aberration of history, the machinations of unaided evil men, rather than considering it as the promised judgment of Yahweh for our own iniquities, and the un-confessed iniquities of our fathers, is to invite a yet worse calamity—"seven times" worse! (See Leviticus 26:18 above.) Our very ignorance of this and other comparable texts in the Scriptures, and of the Scriptures themselves, are an evidence of the apostasy under whose judgment we continue to live.
In Leviticus 26, then, as we have seen, Yahweh says that when we will acknowledge the sins of our fathers as being our own, and that the judgments that we have received are altogether just and righteous, then He will return and remember His covenant toward us. The sins of our fathers are our own until the day that we break ourselves from their sins by a heart-felt cry:

"Those of you who survive shall be heartsick over their iniquity in the land of your enemies; more, they shall be heartsick over the iniquities of their fathers;
and they shall confess their iniquity and the iniquity of their fathers, in that they trespassed against Me, yea, were hostile to Me.
When I, in turn, have been hostile to them and have removed them into the land of their enemies, then at last shall their obdurate heart humble itself, and they shall atone for their iniquity.
Then will I remember My covenant with Jacob; I will remember also My covenant with Isaac, and also My covenant with Abraham; and I will remember the land" (Leviticus 26:39-42).

These Scriptures have not yet been historically fulfilled. What needs to be pressed on our Jewish consciousness is that thousands of years after the events, we remain linked with our people in their sins. The fact that we have not issued a disclaimer and broken that connection by a repudiation of their sin, and the acknowledgment of our own, means that we share in the unbroken continuum of it, and, therefore, the consequence of it. Our continuing silence is our indictment."

Is it easier to just be the victim and gain sympathy from anyone they can? The Holocaust survivors have taken the victim-sympathy approach. However, not every Holocaust survivor was content with this role. There were many who knew the real reason, but remained silent.

Let’s examine the timeline before the course of events leading up to “The Final Solution” as the architects of Shoah labeled it!

The covenant relationship with the Jewish people has always been one of life-and-death. Many times during history, the Jewish people apostatized from the Creator and sustainer of their lives. What was their relationship with the Creator? Because from Judah the Savior was to appear! Satan constantly interfered with the descendant line of Judah, thinking to perhaps destroy the lineage leading up to Moshiach! (Judah and all of the other tribes for that matter, transgressed Torah Law!) Also we find, from the tribe of Judah came the savior of humankind, Hebrews 7:14. He was also known as “the King of the Jews”. So the tribe of Judah had a special purpose!

Is it right to blame the Jewish people for the Savior's death? No! Because they were not alone in this decision! The course of humankind is determined by a higher power. Moshiach had to die for the sins of the Jewish people, and not only for them, the entire world as well! So it was imperative for the Savior to die! If he didn’t die for the sins of all the people of the world, there would be no redemption at all!

Let me set the record straight! Hawke is Torah observant of long duration! Hawke is also a conservative minded individual raised with good values. Hawke believes that anyone who reads the Torah with an open mind will arrive at a conservative middle of the road conclusion! So that being settled, let’s continue!

Let’s fast forward a little! Because the Jewish people rejected Moshiach the first time he came, the prophecy of Moshiach still remains open to the Jewish people. Was Moshiach to come in the time leading up to Shoah? Perhaps many were thinking along these lines before Shoah! I would like to quote Rabbi Jeff Forsythe on the Holocaust in relation to Torah observance.

“ Admittedly, no mortal can second guess Yahweh’s infinite "thoughts." But, Pirkei Avos (ch. 5) tells us to "Go through and through the Torah because everything is in it, and through it you shall see." And, since there is very much suffering in our day - and much serious trampling on the rules of the Torah - from talking in shul to immorality, from chilul Yahweh (profaning Yahweh) to interpersonal (bain odom lechavairo) mistreatment, it can serve as a "wake up call" to realize that Yahweh exacts a serious price for violations of His Torah. Yahweh sends "collectors" constantly to take "payment for debts," whether a person knows or not; the justice is always perfect; and reward is apportioned for all proper fulfillment of one's duties (Pirkei Avos ch. 3).

The Jewish people are in a covenant [a treaty, a solemn mutual promise] with Yahweh that basically makes Him our [Elohim] and the exclusive object of our devotion and service in all aspects of life, and makes us His special people who He will bless and take care of us like a compassionate and loving father will for his children. The Torah instructs us what to do so that we do our part. The Torah makes very clear in several places (e.g. the two "tochachos/admonitions [Leviticus and Deuteronomy] and the second paragraph of "Shema") that the Jewish people are to be generously rewarded in material and spiritual terms if we actively and loyally obey the Torah properly. We will have happiness, comfort, health, protection, peace, well-being and success in all aspects of life. On the other hand, Yahweh will seriously punish for violating the Torah; or for despising the Torah; or for not obeying the Torah with diligence, happiness, good-heartedness and appreciation of Yahweh’s gifts. Even bad attitudes or views will be held against us and punishable!

We are told, for instance, that if we abandon Yahweh and His Torah, He will abandon us. We will not have rain or crops. We will lack food to such a serious extent that mothers will have to eat their babies. The sky above us and the earth under us will be as metal. We will be so sick and terrified that when it is day we will wish it to be night and when it will be night we will wish it to be day. Others will take and dwell in our homes. Enemies will sweep down on us like an eagle (a symbol of the Nazis was the eagle) and conquer and kill and brutalize us. Those who survive will be faint and pine away from what they experience. The sound of a shaken leaf will terrorize us. We will have no power, no where to go and no one to turn to or save us. Yahweh will hide Himself from us and destroy our cities. We will farm, bake, raise animals and do work, and others, and not us, will reap the benefits. Life will be in doubt and our hearts will tremble. We will marry women but others will lie with them. Few of our enemies will chase thousands of us. Yahweh will cut us down and cast about our carcasses on the idolatry which they left Yahweh for. Animals and birds will eat the carcasses and no one will chase them away. Yahweh will make our sanctuaries and land desolate. We will be stricken with serious disease, injury, confusion, failure and insanity. If we have crops or materialism, it will be cursed. Our coming and going will be cursed. Whatever we do will be destroyed. We will be killed by our enemies, we will flee in many directions from them and be a horror to the nations of the world. Many of us will be destroyed and few in number will remain. These Torah statements describe the Holocaust.

In the Aseress HaDibros ("Ten Commandments"), Yahweh tells us that He will wait for up to four generations for those who leave Torah, and for their descendants who continue abandonment of it. A Biblical generation is forty years, so four generations is 160 years. The reform movement started IN GERMANY 160 years before the beginning of World War Two. Jews left Torah in droves so that there were only a small minority who remained frum in Germany by the onset of the war. The Reform Jews abandoned and ridiculed Yiddishkeit. A favored expression was, "Be a Jew in the home and a man on the street."

( I corrected the Name/Names where applicable)

What Rabbi Forsythe is saying, is nothing new! Torah violations brought certain punishments upon the people who were in violation. This did not only focus on the Jewish people but anyone who accepted the covenant of Yahweh as well. Leviticus chapter 26 and Deuteronomy chapter 28 is quite explicit in the blessings and the curses that follow disobedience to Torah. Why were the Temples destroyed? For Torah violations!

I am disappointed that there is not more honest research works available where the Holocaust is concerned. Were the Jewish people just victims or were they in Torah violation? I think that depends entirely on who is writing the account! There is so much subject matter written on the Holocaust. However, there is very little written concerning the real truth of this judgment from on high. Ask yourself the question? Could Torah violation be the real reason for this tragedy? Was this possible? I believe in what the Perkei Avos states,

Pirkei Avos (ch. 5) tells us to "Go through and through the Torah because everything is in it, and through it you shall see."

I see Torah Violations, what do you see?

This will end part one!

Yours in Messiah Yahshua, Hawke

PART TWO