How do haredim relate to the Holocaust? Ha’aretz reports:
…Professor Menachem Friedman, however, one of the leading experts on ultra-Orthodoxy in Israel, attributes it to Haredi society’s reluctance to confront the most difficult questions arising from the period. Questions like "Where was God in the Holocaust?," and those raising doubts about the rabbis’ performance during those dark years. These questions were seen by ultra-Orthodox society as threatening to their way of life, and pushed it into a defensive stance.
"Even now, the Haredim cannot ask, at least not openly, how the Gerrer, Satmar and Belzer rebbes and others fled and saved themselves, leaving their followers behind. The question is not only why the rabbis refrained from warning their followers, but also why they prevented them from migrating to Israel for fear of ‘spoiling’ them," says Friedman.
Friedman says these questions, which Agudat Yisrael newspapers dealt with passionately immediately after the Holocaust, gradually became taboo over the years.…
The bulk of the article is about one woman, Esther Farbstein, who has changed this to a small degree:
…Farbstein, who presented the research at both Haifa University and Yad Vashem, believes these are historic documents that shed light on various issues and add insights into Jewish life before and after the Holocaust. …
The most interesting dilemmas are those pertaining to survival itself. Rabbi Weinberger of the town of Turka, in Galicia, contends with the question of whether or not to leave. Despite family pressure to leave, he decides to remain with his community. The prefaces also reveal that the option of pretending to be a gentile presented a halakhic dilemma, as adopting a non-Jewish identity can be tantamount to idol worship.
The question of whether to go to the Land of Israel also worried the ultra-Orthodox rabbis, many of whom strongly objected to Israel for ideological reasons.
For it’s part, Chabad was not different. The Rebbe Rayyatz followed in his father the Rashab’s virulent anti-Zionism. (Did you know that a significant part of Neturei Karta’s ideology is based on three hasidic Rebbes’ anti-Zionism, the Satmar Rebbe, the Munkatcher Rebbe and the Rebbe Rashab of Lubavitch?) The Rayyatz told his followers there would be no war and Warsaw was safe for them. He did this in the summer of 1939, a couple of months before the Nazi destruction of Poland.
The Rayyatz was saved by American intervention. As he was being wisked out of bombed out Warsaw, what did he ask his American saviors for? To save more Jews? No. He asked for his book collection (largely secular books like Sherlock Holmes in Yiddish) and his household silver. The Rayyatz wrote several letters to President Roosevelt during the war. He never once asks Roosevelt to save Jews.
Only one man spoke with prescience regarding Europe’s Jews – Vladimir Jobotinsky. And it was followers of Jobotinsky who created and organized the so-called Rabbis March on Washington, which brought the ceation of the War Refugee Board, which saved more than 200,000 Jews. These followers of Jobotinsky were for the most part not Orthodox.
In other words, for the most part, listening to haredi rabbis meant dying on the ash heaps of Auschwitz. Never forget that.