Tisha B’Av and Lithuania
Tisha B’Av and the Ongoing Struggle Against Lithuanian Holocaust Revisionism
Tisha B’Av, observed annually on the ninth day of the Jewish month of Av, is a solemn day of mourning in Judaism, commemorating a series of tragedies that have befallen the Jewish people, most notably the destruction of the First and Second Temples in Jerusalem. Over time, this day has also become a time to reflect on other catastrophic events in Jewish history, including the Holocaust, which saw the systematic murder of approximately six million Jews by Nazi Germany and its collaborators between 1941 and 1945. For many Jewish communities, Tisha B’Av serves as a moment to mourn the six million victims of the Holocaust, often through the recitation of kinnot, liturgical dirges that lament historical persecutions, including those of the 20th century. However, as we commemorate these profound losses, a troubling issue persists in Lithuania: the government’s ongoing efforts to revise and deny its historical role in the Holocaust, a matter I have confronted through extensive legal action. This article explores the intersection of Tisha B’Av’s remembrance, Lithuania’s Holocaust revisionism, and my legal battles to expose this distortion, drawing on insights from my work and the broader discourse on antisemitism.
Tisha B’Av: A Day of Collective Mourning
Tisha B’Av is marked by a 25-hour fast and the recitation of the Book of Lamentations, which mourns the destruction of Jerusalem. Over centuries, the day has evolved to encompass additional tragedies, such as the expulsion of Jews from Spain in 1492 and the Holocaust. Religious communities often incorporate special kinnot composed after the Holocaust, such as those by Rabbi Shimon Schwab in 1959 and Rabbi Solomon Halberstam in 1984, to honor the six million Jewish victims. This practice underscores the day’s role as a time to reflect on the enduring impact of antisemitism and the importance of historical truth. The Holocaust, as a pinnacle of antisemitic violence, is a focal point of this commemoration, making Lithuania’s revisionist policies particularly jarring in the context of Tisha B’Av.
Lithuania’s Holocaust Revisionism: A Denial of Accountability
Lithuania’s role in the Holocaust is a painful chapter in its history. During World War II, approximately 96% of Lithuania’s pre-war Jewish population was annihilated, with most raped, tortured and murdered by Lithuanian neighbors and collaborators before and alongside Nazi forces. Despite this, the Lithuanian government has engaged in systematic efforts to downplay or deny the complicity of Lithuanian nationals in these atrocities. As noted in my blog on The Times of Israel, the Lithuanian government has an agency dedicated to Holocaust denial, revision, inversion, distortion, and triumphalism, often glorifying individuals who participated in the genocide as national heroes. This revisionism is not merely a distortion of history but an act of antisemitism, as defined by the International Holocaust Remembrance Alliance (IHRA), which equates Holocaust denial and distortion with antisemitic behavior.
The Lithuanian government has claimed a “zero tolerance” policy for antisemitism and Holocaust denial, asserting efforts to promote critical thinking among students about the Holocaust’s consequences. However, these statements are undermined by actions that contradict them. For instance, the government has initiated legislation, such as the so-called “Noreika Law,” intended to address disputed commemorations but applied selectively to Soviet monuments while ignoring Lithuanian collaborators like Jonas Noreika, who instigated, promoted, and conducted the murder of Jews. Such actions reveal a deliberate attempt to whitewash history, excusing revisionism as a defensive response to a “shameful” past rather than confronting it with honesty.
Legal Actions Against Lithuanian Holocaust Fraud
My personal journey to seek justice for my family, murdered during the Lithuanian Holocaust, has led to over thirty legal actions against the Lithuanian government, detailed on my website. These cases, spanning from May 10, 2015, to April 15, 2022, aim to expose the government’s Holocaust fraud and hold it accountable for honoring perpetrators like Noreika. My litigation has revealed a pattern of collusion among Lithuanian authorities, including the President, Prime Minister, Parliament, Public Prosecutor, and courts, to perpetuate these deceptions. For example, the Lithuanian Genocide and Resistance Research Centre, described as serving nationalist and pro-Nazi interests rather than scientific truth, has been a key player in these frauds.
In one notable case, I challenged the government’s portrayal of Noreika, a figure celebrated as a national hero despite his documented role in the Holocaust. The courts, acting as “rubber stamp Soviet-style entities,” dismissed these challenges, validating antisemitic narratives. The government has even threatened me with constitutional and criminal charges for exposing these truths, labeling me a Russian agent to discredit my efforts. These tactics mirror broader patterns of silencing critics, a form of antisemitism that deflects accountability by accusing whistleblowers of ulterior motives.
My work, supported by documentaries like J’Accuse! and Baltic Truth, and Silvia Foti’s book The Nazi’s Granddaughter, has aimed to dismantle these falsehoods. Yet, Lithuanian officials consistently refuse to engage with these exposés, declining invitations to screenings and discussions worldwide, from Sydney to Tel Aviv. This refusal underscores their commitment to a false narrative, which not only dishonors Holocaust victims but also endangers future generations by normalizing impunity for genocide.
The Confluence of Antisemitism and Holocaust Denial
The broader discourse on antisemitism, as discussed in my Times of Israel blog, highlights how Holocaust denial and revisionism are forms of antisemitism that dehumanize Jews and distort historical truth. The IHRA’s working definition of antisemitism explicitly includes denying or exaggerating the Holocaust as an antisemitic act. Lithuania’s actions align with this definition, as they glorify perpetrators and obscure the nation’s role in the genocide. This revisionism is part of a global pattern where accusations of antisemitism are sometimes weaponized to deflect criticism, but in Lithuania’s case, the denial itself is the antisemitic act, undermining the memory of victims and the integrity of historical justice.
The American and German governments have recognized Lithuania’s revisionism as promoting impunity for war criminals and normalizing antisemitism, racism, and discrimination. This acknowledgment validates the urgency of my legal efforts and the need for international pressure to compel Lithuania to confront its past. The failure to do so risks repeating the failures of “Never Again,” a phrase that loses meaning when governments like Lithuania’s evade accountability.
Tisha B’Av and the Call for Historical Truth
As we observe Tisha B’Av, the day’s somber reflections compel us to confront not only historical tragedies but also contemporary distortions that perpetuate antisemitism. The Lithuanian government’s refusal to acknowledge its role in the Holocaust and its veneration of collaborators starkly contrast with the day’s call for remembrance and accountability. My legal battles, rooted in a personal commitment to honor my family’s memory, reflect the broader Jewish imperative of “Zachor” (remember), as instilled by my grandfather.
The commemoration of Tisha B’Av, with its kinnot and fasting, serves as a reminder that historical truth is a prerequisite for justice. Lithuania’s Holocaust revisionism, by contrast, seeks to erase this truth, honoring murderers while silencing critics like me through legal threats. The international community, including Jewish organizations, must demand transparency and accountability from Lithuania, ensuring that Holocaust narratives are not manipulated for nationalist agendas.
Conclusion
Tisha B’Av is a day to mourn the destruction of sacred spaces and the slaughter of millions of lives, including those extinguished in the Holocaust. It is also a call to action against the revisionism that seeks to erase these truths. My legal efforts against the Lithuanian government’s Holocaust denial reflect this commitment to historical justice, challenging a system that glorifies perpetrators and threatens truth-tellers. As we recite kinnot and reflect on our history, we must also advocate for a future where “Never Again” is not just a slogan but a reality upheld through truth and accountability. Lithuania’s failure to confront its past is a warning that the fight against antisemitism and Holocaust denial remains urgent, lest we allow history to be rewritten at the expense of our collective memory.
