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Religious Background on Holocaust

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Religious background of Holocaust

1. Introduction
Anyone who bothers to investigate in any depth the Holocaust, and its many involved attendant subjects, inevitably encounters intellectual and emotional difficulties not usually met in other fields under examination. When studying the Holocaust, it is extremely difficult to maintain the same level of professional distance and objectivity that one practices with other subjects. Obviously, the magnitude of the destruction and suffering, the millions of lost lives and their untold stories, their unfulfilled hopes and dreams can be overwhelming. Furthermore, thoughtful and honest investigators will occasionally find that they have encountered an area of the Holocaust wherein are found agonizing personal ramifications. That is to say, the scholar is studying an event or a complex of issues that share key components of one’s personal background, beliefs, and values. It is highly unlikely that the scholar will be able to maintain absolute objectivity, feeling completely uninvolved in what is being examined. Instead, the person will most likely be compelled to ask some rather pointed personal questions, or probe into realms in which the investigator has close personal ties. When this occurs, it can be very distressing and painful.

2. A short insight on the background of Jews in Poland, Germany and Russia
Several Polish noblemen of the middle ages showed special favour to Jews who immigrated because of persecution in Germany, coupled with a Polish desire for Jewish expertise in commerce. Autonomous systems of Jewish community government (the kahal) flourished in Poland, while the lower or grade school (heder) and Talmudic academy (yeshiva) were found everywhere. A deterioration of Jewish life set in during the long reign of Sigismund III (at the turn of the seventeenth century), partly as a result of measures

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