The righteous gentiles affair during the Holocaust is misinterpreted and over-touted. Less than 0.01 percent of gentiles in the countries where the Holocaust occurred were engaged in saving Jews. Dozens of times more gentiles were engaged in murder, as executioners or accessories.
Still more of them created an atmosphere of hostility in which Jews thought it futile to attempt hiding, and which atmosphere dissuaded other gentiles from helping Jews.

Jewish law absolutely prohibits a Jew to risk his life saving another Jew, let alone gentiles. Rabbinical law lauds gentiles who save Jews on the assumption that such actions increase the amount of God worship in the world by Jews. In other words, the point is to save a subject who would observe the commandments and praise God with his life. That was not the case with the saved Jews: by far, most of them were assimilated atheists.

It was therefore morally wrong for the Jews to accept the gentiles’ efforts to save them at the risk of their own lives. In Russia and Ukraine, the Germans executed many of the families of righteous gentiles, sometimes in horrendous fashion. In Western Europe the punishment was usually limited to imprisonment in forced labor camps, so the risk was moderate, and Jews might not have been wrong to ask for help.

The saving efforts are justified on the grounds that they really amounted to the mitigation of damage. Nations are judged as a whole, like Sodom. When many Ukrainians persecuted Jews, it was appropriate for a few to try rectifying the wrong. But it might have been shameful for Jews to accept salvation at grave risk to their saviors.