One of the most important foundations in the Torah of Moshe is the lesson derived from the suffering that comes upon an individual or the nation. The purpose of suffering is to lead a person or the nation to deep reflection on their deeds and to move forward on a new, pure path, free from the corruption of evil opinions and disrupted views that drag a person and .the nation into sins, crimes, and heinous abominations.

The prophet Jeremiah screams about the foolishness of the people, who continue their defiance despite the harsh suffering preceding the destruction of the Temple: the terrible famine that ravaged the city, the diseases and plagues, all these brought with them shocking sights and acts, yet the people hardened their hearts. And thus Jeremiah shouts in his rebuke (5, 3): “You have struck them but they were not affected, You have struck them but they accepted no discipline, they made their faces harder than rock, refused to return”. In other words, even as the Angel of Death roams the streets of the city, and there is no household without cries and screams, still fooled the residents of Jerusalem, mainly among the wealthy of the people, continued to sin and turn away from the path of truth.

However, not only does Jeremiah teach us about the obligation to derive moral lessons from the suffering that overtakes us. Yosef’s brothers, when coming across Binyamin’s tragedy, conduct a deep self-examination, which, apparently, had long been brewing in their hearts, and they blame their trouble entirely on their sinfulness and crimes against Yosef: “And they said one to another, but we are guilty concerning our brother, in that we saw his distress when he pleaded with us, and we did not listen, for that, this tragedy has come upon us (Gen. 42, 21).

A. “And a wicked for a bad day”

Also, Rabbi Saadia Gaon teaches us in his interpretation on Proverbs that the suffering of the wicked is meant to serve as moral instruction for people: In Proverbs (16, 4) said: “The Lord has made everything for Himself, and a wicked for a bad day”. and RS”G interprets there:

“Meaning [...] [that everything] which the wisdom of the Creator obligated him to do [is for a certain need], and even the bad day and punishments are [meant] for the wicked and serve as a favor for them – to atone for their sins; and for humankind – to learn morals from it”.

RS”G distances us from the view that can be mistakenly derived from the literal meaning that God performs His actions for His benefit or need, since it is clear that the Almighty has no benefit or need in creating or maintaining the world, for He requires neither the world nor His creatures.

Back to the topic, according to RS”G, the suffering inflicted upon the wicked serves two purposes: one, to punish and purge their sins and also to teach moral lessons to the rest of humankind, so they do not disrupt and fail in the crooked paths and bad views of the wicked. RS”G focuses on the wicked, though it is clear that not only the wicked suffer suffering – yet, the sufferings of countless strange deaths is intended solely for the wicked.

From this we learn that it is our duty to reflect on tragedies and calamities and to understand and glean as much insight as possible about why the Lord inflicted suffering on the wicked with blows and strikes? namely, to perform self-examination and to give an answer to the question: why the Lord did this and what is this large anger? And my intention, of course, is to the horrible Holocaust, an event that we have been led to believe is not understandable and that it is forbidden to examine or to engage in self-examination all to prevent the uncovering of the repulsive impurity views of the cursed heretics, and so they may continue to follow stubbornly after their hearts.

B. “There is No Suffering Without Transgression”

Following the Sages, the Rambam also establishes in the Guide the well-known principle regarding God’s oversight of us, which is: “There is no suffering without transgression”. The clear meaning of this is that when suffering comes upon a person or nation, they are obligated to examine their actions and conduct. Moreover, when the Rambam analyzes the suffering of Job, he explicitly teaches us that there is a duty to try and understand, to the extent possible, what happened to him, and to attempt to connect the events occurring to him to the manner of his conduct, choices, and deeds.

And here are some of the words of our Rabbi in the Guide (3, 17) regarding suffering, in the following two sections:

“And also, among the fundamental principles of the Torah of Moshe Rabenu is that there is not injustice before the Almighty in any way, and all that befalls people in terms of suffering, or what they receive of good, whether an individual or the public, is all because they deserve it according to the judgment of justice in which there is no injustice at all, and even if a person is pricked by a thorn and immediately removes it – this is a punishment, and even if they experience some enjoyment – it is a reward, and all of this is because they are deserving of it, as mentioned: ‘Because all His ways are judgment; God of faith and no iniquity’ [Deu. 32, 4]. However, we do not know how people became deserving [of the rewards and punishments they receive] […]

“And we hold that all these human conditions are as a person deserves them, and God forbid that God should act unjustly, and He does not punish a person unless they deserve punishment, this is what the Torah of Moshe Rabenu said, that everything follows as it deserves [good and evil that befall a person are determined by rights and debts]. And to this belief the majority of our Sages are drawn [=His meaning is that the vast majority of the Sages held this correct view, and as Kapach notes there, that the term ‘the majority of our sages’ refers to ‘most’ or ‘nearly all’], [since] you find them [the Sages] say explicitly: “There is no death without sin and no suffering without transgression’ [Shabbat 55a], and they said [in the Mishnah]: 'With the measure that a person measures, it is measured to him’ [Sotah 1, 7]”.

***

Another source from which we learn that we must try to understand why strikes and suffering come upon us is the “Epistle to Yemen”, where, following the Torah, our Rabbi writes explicitly that we must contemplate God's punishments. Moreover, avoiding the examination and contemplation of God’s punishments is considered a severe sin, and may bring upon us additional, worse blows than the first ones, and thus our Rabbi writes there (page 46):

“And concerning these views [according to which events and suffering occur by chance], He, the Almighty, warned us in His book [=the book of Torah] and informed us, saying: if you rebel and I bring punishment strikes upon you for your deeds, if you think that they occurred by chance and were not caused by your rebellion, I will add to you from that same occurrence and double it, and it is His saying in the rebuke: ‘If you walk with Me unintentionally, I will also walk with you unintentionally’. [Lev. 26, 21], and ‘unintentionally’ here refers to chance and occurrence. He said: if you make my punishment as an event that happened unintentionally, I will add to you from the severity of that occurrence seven times for your sins’ [ibid]”.

C. The Purpose of Contemplation and Examination

The purpose of contemplation and examination for the individual and the nation is one: to try and understand where we have erred, to distance ourselves from our mistakes and missteps, and to embark on a new and paved path in the service of the Lord. And great is repentance, for without it there is no proper existence for the world, as our Rabbi the :Rambam writes in his book “The Guide for the Perplexed” (3, 36):

“It is clear that also the repentance [...] is among the views without which the reality of biblical individuals [=those who have accepted the Torah of Moses] would not be orderly. For it is impossible for a person not to sin and err, whether their error is in valuing a view or trait that is not truly valuable, or in the dominance of desire or anger. And if the person believes that there will never be a remedy for this fracture, he will persist in his missteps, or even increase their rebellion if there is no counsel [to return]. But with the view of repentance [=the belief that one can repent and clean the soul, and it is wanted, appropriate and obligatory to repent] he will return to goodness and will be restored to a condition that is improved and more complete than it was before he sinned. Therefore, many actions strengthen this correct and very beneficial view [...] and the general command to repent from every sin is to detach from it”.

D. Is it permitted to ask why the Holocaust happened?

The aforementioned points also apply to the terrible Holocaust that befell our nation. I reject the view that we are forbidden to try and understand why God did this to us. In my opinion, thing are Kal v’Chomer: if it is an obligation for the individual to try and understand the signs of suffering that God sends, then certainly an entire nation, and especially the chosen nation: “My firstborn son – Israel” (Exo. 4, 22) should certainly confront the question and attempt to provide answers that will help us return to the path of truth and justice and fulfill our duty which is also our supreme obligation – to establish in our good land a "kingdom of Kohanim and a holy nation" (Exo. 19, 6), a light to Judah and a light to humanity.

Of course there is no single answer, but any truthful answer, even if partial, that is helpful in returning to God, returning to the knowledge of God, returning to the path of morality, returning to justice and truth – contains a blessing. However, God forbid to provide a f lawed heretical answer, like some accursed heretics claimed, that the Holocaust occurred because “people were talking in the synagogue”! Such a claim is a severe defamation of God – the true God of truth whose judgments are just, and also denies the Torah of Moshe which states: "The Creator – His activities are unblemished, all His ways are judgment; God of faith and no iniquity" (Deu. 32, 4).

And in other words, could it be that the judge of truth and justice would commit a terrible injustice and punish so disproportionately for a relatively minor transgression? Is the true God like the imaginary and detestable gods of ancient peoples who bring terrible wrath upon those who slight their “honor” in trivial matters? Do they not know what is written in the Torah: “"Merciful and compassionate God, patient and abundant in grace and truth”? (Exo. 34, 6, among others), and perhaps their dreadful inarticulateness and their disrupted reading of the Torah caused them to misunderstand the plain meaning of the texts?

E. Did the Holocaust occur because of Reform Jews and assimilators?

It seems to me that most of the ultra-Orthodox pro-Christian Gedolim of the toilet claim that the Holocaust happened because of Reform Jews and assimilators. However, the facts do not match their claims. Most Reform Jews and assimilators during the Holocaust lived in the United States and Britain, which were not occupied by the Nazis, and also in Germany and France, yet only a relatively small percentage of these Jewish communities were murdered in the Holocaust: in Germany about 24% of the total German Jews were murdered, about 137,000 out of 566,000 Jews. In France, even less were murdered: about 22% of the total French Jews, about 77,320 out of 350,000 Jews.

In contrast, in Poland, the cradle of the ultra-Orthodox Ashkenazi “Yiddishkeit” heretical culture, about 91% of Polish Jews were murdered! Around three million out of 3,300,000 Jews living there on the eve of World War II. Furthermore, most of the horrifying events of the Holocaust occurred in Poland; all concentration and extermination camps were built there, most ghettos and the largest ones were in Poland, so it can be said that Polish and Lithuanian Jews suffered the longest and most severe ordeals of all European Jewry.

Did all these horrors of the Holocaust happen for nothing? Do the statistics we have seen not cry out to the heavens? Does not the Holy One act in the world so we can observe and learn lessons? And I am convinced that Ashkenazi Jewry, which so exalts and embraces the “Yiddishkeit” heretical culture needs to conduct a deep and penetrating self examination of all its ways, methods, and practices. For surely, the Holy One is a righteous judge and all His deeds are with precise justice as fine as a hair, and the Torah itself has explicitly testified to this: “The Creator – His activities are unblemished, all His ways are judgment; God of faith and no iniquity” (Deu. 32, 4).

And I cannot help but recall the Admors who fled from the terror of death, leaving behind hundreds of thousands of followers to go alone like sheep to the slaughter. Not only did they instruct their foolish followers not to immigrate to the Land of Israel, but they also abandoned them and left them alone in their darkest hours! In contrast, I think of a secular Jew named Janusz Korczak, who ran an orphanage in the Warsaw Ghetto. As is known, when the time of extermination came, Korczak refused rescue offers and stayed with his charges until the end of the death march – in the gas chambers and crematoria of Treblinka. There are none worse than the European pro-Christian heretics dressed as religious ministers, while there are assimilators who redeem their world (to come) in a single hour.

F. Israeli Nation – Where Are You?!

The following lines are copied from the opening remarks of the series “Amud Ha’Esh” (Pillar of Fire) third episode: Israeli Nation – Where Are You?! These words are very important because they teach that God gave us the opportunity to establish and build the Land of Israel in a pleasant and comfortable way – but the Jewish people in Europe refused the call: the secular in Europe preferred the pleasure of European culture over settling the Land of Israel, and the ultra-Orthodox Gedolim of the toilet preferred life in exile, immersed in the filth of ignorance of the Yiddish culture, and many of them even strictly forbade immigrating to the Land of Israel. Their distance from the path of truth led them to severe intellectual and halachic distortions, among them the belief that it was preferable to remain in exile rather than immigrate to the Holy Land.

And these are the opening words of the program “Amud Ha’Esh”. Episode 3, which provide a lesson for generations:

“Jaffa, July 1920. On the first of July, the warship ‘Centaur’ anchored off the port of Jaffa. Stepping onto land was the High Commissioner Sir Herbert Samuel, dressed in white uniform girded with a sword, marking the beginning of the British mandate period in the history of the Land of Israel.

This was the finest hour of the Zionist movement; the mighty British Empire supported the aspirations of the Jewish people to re-establish their home in the Land of Israel, and for the success of the plan, appointed Herbert Samuel, a Jew and Zionist, as the governor of the land.

The national movement of the Arabs of the Land of Israel was in its infancy and was not capable of interference. If they had wanted, the Jews could have returned in mass to the promised land, and perhaps would have succeeded in establishing the State of Israel before the Holocaust. This, as we know, did not happen. In that same month, July 1920, the president of the Zionist Organization, Dr. Chaim Weizmann, issued the famous call: Israeli Nation – Where Are You?!”.

G. What Would Have Happened If?

What would have happened if the terrible Holocaust had not occurred? As mentioned, the heretics and their descendants preferred the accursed exile over immigrating to the Land of Israel, and even saw immigrating to the Land of Israel as a severe violation. It is likely, therefore, that had the full horrors of the Holocaust not befallen them, we would not have witnessed the rebirth of the Land of Israel, and still would have Jews in black cloaks singing in klezmer bands, frolicking dazed in the streets of Poland and its districts , singing in the impure Yiddish language about the beauty of exile and its love: “At their banquets they have harp and lute, drum and flute, and wine; but they do not regard the actions of God, nor have they seen the deeds of His hands” (Isa, 5, 12). Their distance from the path of truth and the disgusting and idolatrous distortion of their views caused many of them to hate the Land of Israel and despise immigrating to the Holy Land – and this harsh hatred sealed their decree of destruction.

I will conclude this section with the eternal words of the prophet Jeremiah (2, 26–28):

As a thief is disgraced when caught, so is the house of Israel disgraced –since their kings, their ministers and their priests, and their prophets. They say to a tree: ‘You are my father’, and to a stone: ‘You gave birth to me’, for they have turned their backs to me, not their faces, yet in their time of crisis, they will say, 'Arise and save us’. But where are your gods that you made for yourselves? [the cursed Admors and Gedoilim of various kinds] Let them arise, if they can save you in your time of crisis, for as many as your cities are your gods, Judah [for every town in Poland and its districts they attributed some futile Gedol who was turned into a prophet and a god whose words were considered the words of the living God, such as the villain from Vilna, the fool from Brisk, the Admor of Satmar or Gur or Belz, and so forth among the accursed]”.

“And all the nations said: For what has the Lord done to this land? What does this big furious anger mean?” (Deu. 29, 22).

“Who among you will give ear to this and will hearken for the time to come? Who gave Jacob for a spoil and Israel to the robbers? Did not the Lord, against whom we have sinned! For they would not walk in His ways, neither were they obedient to His Torah, and He poured upon him [on the Israeli nation] the fury of His anger and the strength of battle, and you have been set on fire all around yet you do not know; and the fire burned among him, yet he did not lay it to heart” (Isa. 42, 23–25).

“Shall there be evil in a city, and the Lord has not done it?” (Amos 3, 6).

H. Why Then Did the Holocaust Occurred?

Let’s answer this question by examining Solomon’s words in Proverbs and the interpretation of Rabbi Saadia Gaon there, and thus stated in Proverbs (30, 5–6): “Every word of God is refined, He is a shield to those who seek refuge in Him. Do not add to His words, lest He reprove you and you be be foiled”. RS”G interprets in his short interpretation: “Every – all the words of God are refined and is a shield to those who seek refuge in Him; Do not – And therefore [since all His commands and warnings are complete and perfect] add nothing to His words, lest He reprove you and you will be extirpated”. And RS”G further adds in his long interpretation in the two passages below:

“I interpreted ‘and you be foiled – Kareth, as the matter said: ‘whose waters do not foil’ [Isa. 58, 11] [...] and the meaning of refined – precision, because when the wise observes well, he will find that his reason dictates doing truth and justice and righteousness and all that is similar, and distancing iniquity and oppression and falsehood and all that is similar, and most of the Mitzvot are annexed to these two foundations [meaning that these foundations are the purpose of most commandments] [...] and included in ‘do not add to His words’ is the obligation of learning and doing only what He commanded [...]

And afterwards He informed, that to those who abandon them [=to those who abandon the ancient and original Mitzvot of the Torah] there is a severe punishment, as He said: ‘lest He reprove you and you be foiled’, He said, if you add to His Mitzvot, He [the Lord] will reprove you with that which will lead to your extirpation. [...] And the extirpation He threatened is in various forms: either by sickness that will extirpate him from his movements and desires, as it says: ‘He is reproved by pain upon his bed... And the bread ceased to nourish him’ [Job 33, 19–20], or with the suffering of impurity that will separate him from the community, as said about [King] Uzziah [who was stricken with leprosy]: ‘for he was cut off from the house of the Lord’ [2 Chro. 26, 21], or poverty that separates him from his friends, as it is said: ‘poor will be separated’ [Pro. 19, 4], or the ultimate death that will separate his spirit from his body, or in the world to come, punishment that excludes him from the company of the Tzadikim, as mentioned in the Torah in several places: 'And I will extirpate’, ‘and it has been extirpated’ by measuring the magnitude of transgressions”.

We have learned from the words of Solomon and RS”G that whoever adds, and all the more so those who also distort the holy and pure Mitzvot of the Torah, his judgment is very severe! And perhaps you will ask, who is the one whose heart is filled with the desire to add to the laws of the Torah and to distort its holy and pure judgments? Well, the Ashkenazi-sages-counselors are the ones who have added and subtracted, edited and blurred, distorted and falsified, forged and deceived, castrated and disguised, twisted and hardened and turned the divine Torah of life into a pro-Christian and neo-idolatrous religion. A religion that kicks violently against the knowledge of the God and the unification of His great Name. A religion that tramples and stabs with sealed iron boots into all the religious intellectual foundations, and prostrates fully before other gods. A religion that trains and pushes toward delusions, abominations and sensual desires, and for this reason turns the divine Torah into a spade with which to dig. A religion that imitates the dirty and repulsive methods of the impure Christians and adorns its head with cursed heretics and infidels.

And anyone who wonders at my words and says: “Really! Are the Gedolim and sages of Israel in the last thousand years heretics or infidels or strayers or naives?” My answer is: Yes! The vast and absolute majority were fools and mindless and some of them more than that, and it is not by chance that they and our ancestors sat in a long and dark exile, and not by chance that they suffered terrible, horrific afflictions – “whose ears all who hear will tremble” (1 Sam. 3:11). And in our time we not only hear about these terrible and horrifying afflictions, but we have also seen them with our own eyes: in countless videos recorded during the terrible Second World War.

In the last thousand years, the heretics and their descendants have led us through destructive ways and pushed us down the slopes of foolishness, the desires, the idolatry and heresy, which fostered love for the exile and hatred for the Land of Israel. These sins, especially the latter two, brought upon them unimaginable punishment during World War II. Love for the exile and hatred for the Land of Israel are direct results of the heretical views held by the heretics and their descendants, and their views are the ones who decreed and sealed their fate: old men and old women, men and women, boys and girls, toddlers and babies – all were sentenced to destruction before the Lord God. The suffering and thousands of strange deaths inflicted upon heretics and their descendants did not happen by chance – for, as mentioned, there is no coincidence: "If you walk with Me unintentionally and do not consent to hearken to me, I will increase the blows against you, sevenfold, as your sins” [Lev. 36, 31]. And not only that there is no chance in matters of reward and punishment, as mentioned, is one of the fundamental beliefs in religion is that all of God’s actions are meticulously just, down to the abyss: “The Creator – His activities are unblemished, all His ways are judgment; God of faith and no iniquity” (Deu. 32, 4) – and anyone who denies these fundamentals denies the Torah.

And thus behave the cursed salaried institutionalised ministers of various kinds, who roll their eyes to heaven in self-righteousness, and teach us with lies to close our eyes and darken our minds... For how can it be conceivable that the Almighty would strike the Israeli nation in such harsh ways without opening a window as wide as a hall for us to understand why and for what reason He did such things to us, and what is this big furious anger mean? And can it be imagined that the Holy One, merciful and compassionate God, patient and abundant in grace and truth, would strike us with a cruel and deadly blow without warning and without rebuke? Is this the way of the Lord God? The way of these hot-headed, abominable gods?

And the honest truth is, that the answer and rebuke have stood before us from eternity, clear, bright and illuminated with divine light, simple and obvious openly, accessible to anyone who wishes to contemplate:

“And all the nations said: For what has the Lord done to this land? What does this big furious anger mean? Then they will say, because they forsook the covenant of the Lord, the God of their fathers that He made with them when He brought them forth from the land of Egypt. And they went and they worshipped other gods and bow to them, gods whom they did not know and whom He did not confer upon them. And the wrath of the Lord burned against that land to bring upon it the entire curse written in this book” (Deu. 29, 23–26).

“And the Lord said to Moshe, you are about to lie down with your ancestors and this nation will rise and stray after the foreign gods of the land into which they are entering, and they will forsake Me and break My covenant which I have made with them, and My fury will be kindled on that day and I will forsake them and hide My face from them and they shall be devoured, and many evils and troubles shall befall them, and they will say on that day: ‘Is it not because our God is not among us that these evils have come upon us?’, And I will surely hide My face on that day because of all the evil which they have done, for they turned to other gods” (Deu. 31, 16–18).

However, the heretics and their descendants insist on covering their eyes and stubbornly follow their wicked hearts, even though the light of truth is bright in the heavens, and as Job stated (37, 21) says: “And now they see no light, it is bright in the skies”.

“How can one pursue a thousand, and two make ten thousand flee? Unless the Creator had sold them, God had given them up” [Deu. 32, 30] “And you shall eat the flesh of your sons, and the flesh of your daughters shall you eat” (Lev. 26, 29). Why do the heretics and their descendants not confess the bright light of truth in the skies? Well, the answer to this is also very simple: because they want to continue in their deeds and schemes, to continue their love for exile and its impurities, to continue to hold onto their pride, their desires and their illusions, and to continue to pollute defile and vandalise the Torah of Moshe to fulfill their abominable desires. And because they “chose their own ways and took pleasure in their abominations – so am I will choose their deeds and bring their fears upon them, because when I called and no one answered; I spoke and they did not hear, and they did evil in My sight and chose that which I did not delight in” (Isa. 66, 3 4). I. A conspiracy was found among the sages-counselors of Ashkenaz. To the end of the article “And I Heard That I Am Compassionate” I included a chapter dealing with the Holocaust and linking directly the heresy and impurity of the culture of the Ashkenazi-sages-counselors to the atrocities that befell them throughout the exile and especially during World War II. Of course, this chapter should be viewed against the backdrop of many heretical views of Rashi (wicked shall rot) and his heretical followers, who deviated from the path of life and turned to destructive ways. And thus it is stated at the end of the aforementioned article: We have seen above the disgusting and ugly heresy and stammering of Rashi, wicked shall rot, about whom it is said: “And a fool’s lips will trouble” (Pro. 10, 8). However, his heresy and ugliness defiled and polluted the Israeli nation as a whole, and in particular the Yiddishkeit culture in cursed Europe. Therefore, also on those who follow the ways of the fool the same thing said: “And a nation that does not understand will be troubled” (Hos. 4, 14), and Jonathan (Ben Uzziel) translated: “A nation that does not observe the Torah will surely be led astray”. That is to say, that Rashi’s foolishness caused him to fail and stumble with his words and tongue, and misstep the Israeli nation towards emptiness and futility, resulting in a decree of destruction upon European Jewry. And here are some verses in this regard: “Their babies will be dashed to pieces before their eyes; their houses will be breached, and their wives ravished” (Isa. 13, 16); “A mother and her boys will be dashed to pieces” (Hos. 10, 14); “Their babies will be dashed in pieces, and their pregnant women ripped open” (Hos. 14, 1); “Their babies also will be dashed to pieces at the head of every street and they will cast lots on the lives of the honored ones, and all their respected men will be bound in chains” (Nah. 3, 10). And perhaps you think that these harsh things only happened in ancient times, well, know that even worse occurred in Europe during the horrific Holocaust and the numerous pogroms that preceded it. Before quoting from the book “Studies in the Revival of Israel” (Volume 23), I ask your forgiveness for the harsh descriptions, but I am unable to bear them, so that we may all understand that Rashi’s anthropomorphism and false sense of self-wiseness caused the Jewish people to err in heresy and abomination until our tragedy became incomprehensible. And here is just a small fraction: a point from the endless terrible and horrific sufferings that the Jews of Europe were facing, who went astray in the vanities of heresy. The examples quoted are from the aforementioned book (p. 415–416) and describe the pogroms and horrors that took place in Ukraine, even before the terrible Holocaust that consumed European Jews and particularly the Yiddishkeit culture like a devouring fire, and here they are before you in the following four paragraphs (those with sensitive souls please skip over these dreadful horror descriptions): “In Makarov [a district of Kyiv, where a famous Hasidic community also existed called Makarov], before the disturbances, a few thousand Jews lived. The entire town was destroyed. Now, its inhabitants are all Christians. Only three Jewish families were found there, and even that is a miracle. The Sikarikim fought the Jews of Makarov ‘with sword and fire’, they annihilated the men, tore the bellies of the women, and skewered the children on spits. The Pashkivka Cossacks stripped the Jews of their clothes and dragged them naked through the snow: they cooked the Jew: locked them in their houses, set the houses on fire, and assigned guards to ensure the victims did not escape. Seventeen elderly men were sent as delegates to plead before the Ataman, and they were cut with their swords as if they were cabbages. What remained from them was a wave of meat cuts and bones. [...] [In Zhitomir] The Cossacks burst into the dwellings, entered the basements, dragged the fallen Jews in their hands and killed them mercilessly. From the hospital, the Cossacks took seven Jews and led them to the Teterov River. There they shot them to death [...] The river wavers with its waves, carrying the drowned Jews [...] In the cemetery, in the mortuary, rows and rows of fluttering bodies are laid out. The relatives of the victims pass by to identify the murdered. They must wait with the burial. That was the command. In the meantime, a terrible stench from the slaughtered carcasses spreads across the city. The bad smell persisted for eight days [...] In the cemetery lie young women with mutilated bellies, with severed breasts, piles of bodies heaped upon each other, rows of heads, bodies... Near the parents’ bodies, lie the bodies of their young children. On Kyub Street, Selibordski saw a living child nursing from his dead mother’s breast... […] Before the eyes of the Jewish blacksmiths, they cut the young Esther Dinkstein’s head, who was pregnant. In the street, her black head lay in the trash and dust, with a small comb above her ears. Her fetus was also lying nearby, having been extracted from her torn abdomen by the killers, who tossed it back and forth like a rubber ball. In Boguslav, a district of Kyiv, the killers caught a girl to abuse her, and when she mustered all her strength to escape their hands,They cut her into pieces. There was an incident with an old man, whom they beat on the head until his brains spilled out and he was eaten by dogs. An incident with a birth mother whose husband was killed in front of her by the Cossacks — and they did not touch her — So that her eyes could see and get lost in the darkness. An incident with a thirteen-year-old girl, whom four Cossacks tortured one after another. [...] A special place is held for the rapes of women during the volunteer army’s pogroms. In all previous pogroms, women were not raped in such large numbers and with such terrible cruelty. There was not a single pogrom in which the marauding volunteers did not defile the daughters of Israel. There are towns where almost all women, from young to old, were raped. The age of the women — from the exceedingly old to the tender girl — was not a barrier to their depravity. From their gross brutality and astonishing moral corruption, some raped a sixty-year-old woman and, at the same time, defiled a ten-year-old girl. There were cases where they raped mother and daughter and granddaughter in front of their husbands, fathers and brothers. Anyone who tried to defend the vulnerable committed himself to death. There were many cases of public assault: dozens of soldiers and Cossacks abused one woman, and afterwards, either they killed the helpless victim, or she died from the torture or her sanity shattered. Until here, and there is much more without end, but the wickedness of Yiddishkeit continues in heresy and foolishness: “You have struck them but they were not affected, You have struck them but they accepted no discipline, they made their faces harder than rock, refused to return” (Jer. 5:3).

***

“And you may say to yourself in your heart ‘'why all these happened too me?’ You have sinned so much that your shoulders have been revealed, your heels have been exhausted [...] This is your fate, declares the Lord, because you have forgotten Me and relied on lies [=as explained by Rashi and the heretics who follow his path: the Lithuanians and the Rebbes], and I also have scorched your shoulders with My face, and your shame is visible” (Jeremiah 13:22–26). Additionally, see the words of Jeremiah in Chapter 11 (1–13) which perfectly match the culture of Yiddishkeit, its path through thorny roads and its occurrences in cursed Europe, and here is His prophecy before you: “The word that came to Jeremiah from the Lord to say: Hear the words of this covenant, and speak to the men of Judah and the inhabitants of Jerusalem, and say to them: Thus says the Lord, the God of Israel: Cursed is the man who does not listen to the words of this covenant, which I commanded your forefathers when I brought them out of the land of Egypt, from the iron furnace, saying: Listen to My voice, and do according to all that I command you; then you shall be My people, and I will be your God, to arise the oath which I swore to your forefathers, to give them a land flowing with milk and honey, as it is this day and I answered and said ‘Amen, Lord’. And the Lord said to me: Read all these words in the cities of Judah and in the streets of Jerusalem, and say: Listen to the words of this covenant, and do them. For the witness that I have testified against your forefathers from the day I brought them out of the land of Egypt until this day, repeatedly testifying, saying: Hear My voice, and they did not listen, nor did they incline their ear, but each one followed the stubbornness of his evil heart, so I will bring upon them all the words of this covenant, which I commanded them to do, but they did not do, and the Lord said to me: A conspiracy was found among the men of Judah and the inhabitants of Jerusalem, they returned to the sins of their ancestors, which they refused to listen to My words, and they went after other gods to serve them; the people of Israel and the people of Judah broke the covenant which I made with their forefathers. Therefore, thus says the Lord: I will bring upon them evil they cannot escape from, and they will cry out to Me and I will not hear them, and the cities of Judah and the inhabitants of Jerusalem will cry out to the gods they burn incense to, and they will save nothing in their time of trouble. for as many as your cities are your gods, Judah [=for every town they attributed some idolatrous Admor or a Lithuanian abomination] and according to the number of the streets of Jerusalem have you set up altars for shame, altars to burn incense to the Baal”. “Hear this word, which the Lord has spoken against you, people of Israel, concerning all the family I brought up out of the land of Egypt: ‘I only know you among all the families of the earth, therefore, I will bring upon you all your sins! Will two walk together unless they have agreed? Does a lion roar in the jungle if it has no prey? Will a young lion give forth his voice out of his den if he has taken nothing? Does a bird drop on the ground in a trap with no snare there? Does a trap spring up from the ground unless it has caught something? Does a Shofar blows without people being scared? Shall there be evil in a city, and the Lord has not done it?” (Amos 3). And after all these harsh prophecies and frightening testimonies that we have seen, it is appropriate to end with a few words of consolation: “I, I am He who comforts you, who are you that you fear mortal man, the offspring of man, who is but grass, and you forgot The Lord your Maker who stretched out the heavens and laid the foundation of the earth, and you fear continually all day long because of the fury of the oppressor, as he prepares to destroy, and where is the fury of the oppressor? Wandering around, hoping for bread so he does not die. And I am the Lord your God, the one who calms the sea and its waves roar, the Lord of Armies is His name, and I have put My words in your mouth and covered you with the shadow of My hand to plant the heavens and establish the earth, and to say to Zion 'you are My people’” (Isa. 51, 12–15)”. Epilogue 
 I will finish off with a passage from the Proverbs of Solomon (1, 22–33), which I believe matches the course of history remarkably well, as if it is a prepared and concise answer to all who ask: Why did the Holocaust happen? “How long naive ones will you love naivety, and scoffers delight in their scoffing, and fools hate knowledge [=How long will you be mistaken in the pro-Christian Yiddishkeit culture?]. Turn at my reproof, here, I will convey My spirit to you, I will inform My message to you. Because I called and you refused, I reached My hand and no one listened [=The fools hated the Land of Israel and were unwilling to immigrate and fulfill their destiny]. You shook off all my advice and would not have my reproof [=All the pogroms, signs and sufferings that preceded the Holocaust did not awaken the Jews of Europe to immigrate to the Land of Israel]. In times of calamity, I will also laugh, I will mock when your dread comes. When your dread comes like a holocaust, and your calamity comes on like a storm, when distress and anguish come upon you. Then they will call upon me and I will not answer, they will seek me early in the mornings but they will not find me. For they have hated knowledge, and did not choose to fear the Lord [=Instead of choosing knowledge and the fear of Heaven they chose the ways of heresy, folly and abomination of the Ashkenazi Rishonim heretics]. They did not want my advice and despised all my reproof. And they will eat the fruit of their ways and be satisfied with their own assemblies and the sitting with the naives will kill them [=listenings to the folly of the cursed heretics] and the complacency of fools will destroy them [=the complacency of the Admors and toilet Gedolim who shouted: ‘Shalom Shalom’] but whoever listens to me will dwell securely and will be at ease, without fear of harm”. “And they have recklessly weakened the turning point of my people, saying: Shalom Shalom, but there is no peace. They caused shame because they committed abominations, yet they feel no shame at all, nor do they know what embarrassment is, therefore they will fall among those who fall, at their command they will fail says the Lord” (Jer. 8, 11–12). And I said: Ah, Lord God, here the prophets say to them: You shall not see a sword, nor shall you hunger, I will give you assured peace in this place. And the Lord said to me: The prophets prophesy lies in My name, I did not send them, nor command them, nor speak to them; they prophesy to you a false vision, conjuring and futility., they are prophesying from their deceitful hearts" (Jer. 14, 13–14). And if I mentioned the language of heresy: The Yiddish, I will also include Kapach's words in his introduction to RS”G’s interpretation on Psalms (page 8): “I do not know whether to be sorrowful that I do not know German, or to be happy that I do not have to endure a hundred fasts as Rabbi Zeira did (Babylonian Talmud, Bava Metzia 85a)”. The data mentioned in the above article are based on studies conducted at Yad Vashem. 
 See: https://www.yadvashem.org/holocaust/faqs.html 
 In the category: “How many Jews were murdered in each country?” Yemenite Appendix 
 After this article was first published, I received a response from a pierced Jew of Yemenite origin, and so his tongue: 
 Shalom. And what is the reason that the Jews in Yemen suffered so much? So many infants, teenagers, young men and elders, and women in childbirth died from strange diseases, hunger and thirst. Why did they suffer from humiliation and expulsions within Yemen? Why did so many children and infants become orphans of both parents? Why was there a terrible reduction of infants, that a woman who gave birth to ten was left with one child alive? Why? And so I replied to him: Most Jews of Yemen were completely and severely delusional, most of them abandoned the way of their fathers and forefathers and turned away after the delusions of Rashi, the Shulchan Aruch and the Kabbalah. See for example how much they fought with Mori Yihya Kapach just to prevent the opening of a school where sciences would be taught! They descended into their foolishness to such a degree! And in this regard, see the beginning of the article “A Look at Mysticism in Light of the Rambam” (Routes to the Rambam p.104). And nevertheless, their sufferings did not reach the level of the sufferings of the heretics and their descendants, not even close, namely sufferings of systematic and sophisticated destruction, and the fulfilment of all the curses written in the Torah, on the continent of Europe. And the reason for this is that they did not err in heresy and idolatry like the Jews of Ashkenaz, and therefore the religious views and fear of heaven in their hearts were not completely destroyed, the Jews of Yemen remained faithful to the Lord God in the foundation of foundations, the same foundation for which the generation of the desert was decreed extermination: they hated the exile and loved the Land of Israel. And without the pierced Yemeni who admires his pro-Christian masters in ministers’ robes, and fiercely defends the Ashkenazi heretics and their descendants – we would not be Yemenites... Thank God for having you! “Thus says the Lord of Armies: Is there no more wisdom in Yemen? Counsel been lost from the sons, their wisdom has rotted!” (Jer. 49, 7). Who is the wise man who understands this, and what the mouth of the Lord has spoken to declare for what the land has perished and burned up like a wilderness with no one passing through. And the Lord said because they have forsaken my Torah which I set before them and have not obeyed my voice, nor walked in it. And they have walked after the stubbornness of their own hearts and after the Baals which their fathers taught them” (Jer. 9, 11–13). Ashkenazi Appendix Following my response to the Yemeni in the first appendix, I was asked a question by a Jew of Ashkenazi origin. He began by quoting two paragraphs from my response to the Yemeni, and then he asks his question: “Most Jews of Yemen were completely and severely delusional, most of them abandoned the way of their fathers and forefathers and turned away after the delusions of Rashi, the Shulchan Aruch and the Kabbalah. See for example how much they fought with Mori Yihya Kapach just to prevent the opening of a school where sciences would be taught! They descended into their foolishness to such a degree! [...] [But] they did not err in heresy and idolatry like the Jews of Ashkenaz, and therefore the religious views and fear of heaven in their hearts were not completely destroyed, the Jews of Yemen remained faithful to the Lord God in the foundation of foundations, the same foundation for which the generation of the desert was decreed extermination: they hated the exile and loved the Land of Israel”. It seems you emphasize and make a very fundamental distinction between the Europeans and the Yemenites, although, as you note, both groups were fundamentally shaped by the French Pope [referring to Rashi the wicked], the Satanic table [referring to the Shulchan Aruch written by Yusuf Karo the Karaite], and the idolatrous Kabbalah. In light of this, we will surely gain further insight if, in addition to their fundamentally opposite views and actions [of the Europeans] regarding the Land of Israel, you can further explain the differences in beliefs and actions between the Europeans and the Yemenites — if indeed both groups “followed the illusions of Rashi, the Shulchan Aruch and the Kabbalah”. Here is my response: Generally speaking, it can be said as follows: The Jews of Yemen maintained the lifestyles of the Sages of the Mishnah and the Talmud. 
 The Jews of Yemen did not intermingle with the gentiles, did not learn from their religion, and did not learn from their deeds. 
 The Jews of Yemen preserved their uniqueness, their name, tongue and attire. 
 The Jews of Yemen sanctified labor and work. The Jews of Yemen did not turn the Torah of God into a spade with which to dig. The Jews of Yemen maintained modesty and humility, did not boast or become proud, and were very humble. The Jews of Yemen were conservative, and the influences of Rashi and his kind penetrated relatively late. Likewise, many of them endeavored to stick to the ways of their forefathers, so the penetration of the Shulchan Aruch and Rashi was also limited. Furthermore, even though the Jews of Yemen generally accepted Rashi, they never belonged to the group of anthropomorphists, And there were no books found among them like “Shiur Qomah” or explicit anthropomorphic interpretations like those in Rashi. The Jews of Yemen always looked toward the Geulah and to the Holy Land of Israel and the Temple. See for example how Tisha B‘Av looked like in Yemen (weeping and wailing, groaning and sighing), and to this day you will find many of them sanctifying this day with crying, lamentations and mourning, as one of the hardest days of the year. The Jews of Yemen kept and even strictly observed the Mitzvot, and you would not find among them, for example, Shabbat violators or even Jews who did not observe three prayers a day. The Jews of Yemen excelled in diligence and contentment with little. 
 The Jews of Yemen were raised with a clear belief, the justification of judgment and the acceptance of Divine judgment with love. 
 The Jews of Yemen were gentle souls, sensitive, and loyal to their family and their religion. 
 The Jews of Yemen were very trustworthy, were very cautious of theft, and the love of justice resonated among many. And if you notice, specifically among the Jews of Yemen that the strongest opposition to the idolatry of Kabbalah emerged, and until recently, the only movement that has fiercely fought against the Book of Darkness is the Dardaim movement. This means that there is among the Jews of Yemen more love for the path of truth than among other ethnic groups. And if I may add, Or haRambam grew and sprang from a Yemeni Jew. This little Yemeni Jew learned and was taught goodness, the trustworthiness, the humility and the love for the path of truth and justice, by his forefathers. 
 And enough has been said. The Jew of Ashkenazi origin added truthful and clear words to mine, and he said: Is it correct to add to the above list that the Jews of Yemen never worshiped human beings, whereas the Europeans, especially after the breach of Hasidism, turned human beings into gods. That is, they turned blind and absolute worship of the Admors, the Kabbalists, etc., into the ultimate pinnacle of Judaism, and in many cases even practically replaced God with these “godly” humans; Is this not another correct distinction? And is this not a tremendous and fundamental distinction with far-reaching consequences — between the Europeans and the Yemenites?