Teitelbaum argued that the first two are binding and eternal, and that their intent was to keep the people in divinely decreed exile until they would all fully repent their sins and earn solely miraculous salvation, without human interference. He sought to demonstrate that Rabbinic sages of the past were all aware of the Oaths, and even those who did not mention it, like Maimonides, did so because it was self-evident. His thesis was also meant to refute contrary pro-Zionist religious arguments: that its aggadic source made it non-binding, or that the Oaths were no longer valid, especially after the Gentiles "oppressed Israel too much" in the Holocaust. Based on this, Teitelbaum stated Zionism was a severe heresy and a rebellion against God, and that its pursuit brought about the Holocaust as a divine punishment; the continued existence of Israel was a major sin in itself, and would unavoidably lead to further retribution, as well as to the delaying of redemption. "Vayoel Moshe" crystallized the Rabbi's uncompromisingly hostile stance toward the State. The Oaths were not utilized as a central argument beforehand, and his analysis of them is Teitelbaum's most notable contribution to rabbinic literature. The link between Zionism and the Holocaust became a hallmark of his religious worldview.