Lazlo Toth
A Disturbance in the Force
Wired for Terror:
On the Trail of the “Men” Who Brought Down the Towers
PART TWO B: The “Communist Manifesto” of Zionism,
T. Herzl’s “Der Judenstaat” vs. The Sages and Guardians of the City
Dr. Lazlo Toth
October 20, 2007
INTRODUCTION
Rabbi Hirsch of Jerusalem, spiritual leader of the orthodox Neturei Karta (Aramaic for “Guardians of the City”), a Jewish community with roughly 100,000 members worldwide, was quoted in an article published in The Washington Post of October 3, 1978 as saying:
“The 12th principle of our faith, I believe, is that the Messiah [Mashiach] will gather the Jewish exiled who are dispersed throughout the nations of the world. Zionism is [thus] diametrically opposed to Judaism. Zionism wishes to define the Jewish people as a nationalistic entity. The Zionists say, in effect, ‘Look here, God. We do not like exile. Take us back, and if you don’t, we'll just roll up our sleeves and take ourselves back.’...This, of course, equals heresy. The Jewish people are charged by Divine oath not to force themselves back to the Holy Land against the wishes of those residing there. So if they do, they are open to the consequences. The Talmud says this violation will make your flesh prey to the deer of the forest. The Jewish people were given the Holy Land by G-d, and we sinned and we were exiled and charged not to take back the land. Therefore, a Jewish State can only expect consequences which no one would look forward to. The Holocaust was due to Zionism.”(1)
In the eyes of the Jewish scholars and sages of the time, Theodor Herzl, a young Hungarian attorney born into a “progressive” Jewish family, is seen, in the words of his 1896 manifesto concerning the creation of a utopian Jewish State, as someone expressing the faithless impatience of a materialist and secularist when he writes in his “Der Judenstaat” (“The Jewish State”):
“Were we to wait till the age humanity had become as charitably inclined as was Lessing when he wrote ‘Nathan the Wise,’ we should wait beyond our day, beyond the days of our children, of our grandchildren, and of our great-grandchildren.”(2)
“For old prejudices against us still lie deep in the hearts of the people....A nation is everywhere a great child, which can certainly be educated; but its education would, even in most favorable circumstances, occupy such a vast amount of time that we could, as already mentioned, remove our own difficulties by other means long before the process was accomplished.”(3)
After covering as a journalist, for several years, the Dreyfus treason trial in Paris (cf. Part Two A of this article), and seeing the mood of anti-Semitism that the trial generated in the French Catholic-controlled press, Theodor Herzl pondered on the history of the Jews as he understood it, and came to the conclusion that the material, modern, “scientific” political creation of a “Jewish State” on a thinly populated piece of land (“over there”) – where the “unwanted, hated, and persecuted” Jews of the “global Diaspora of exiles” could go and peacefully separate themselves from the European, Christian anti-Semites – would be the solution to anti-Semitism and what he called “the Jewish Question.” With this in mind, he wrote his manifesto of the utopian Jewish State.
I tried to post the entire analysis of Herzl’s manifesto here, but it seems that there is a character limit to the “message box.” Thus, the text presented here is basically the introductory matter, a sample of the long middle part, and the article’s ending, which discusses the Zionist mythology of the “Jewish race” and the arguments of prominent rabbis against Herzl’s “National Project.” If you would like to read my article’s full presentation of Theodor Herzl’s “Der Judenstaat” (“The Jewish State”), it is posted at http://www.wtcdemolition.com/blog/node/433 Parts One and Two A are also available there, as they are here. As an example of some of the ideas presented by Herzl in his manifesto of Zionism, the following excerpt, on his ideal system of government, is but a small sample:
WHAT KIND OF A GOVERNMENT SHOULD THE JEWISH STATE HAVE?
“I think a democratic monarchy and an aristocratic republic are the finest forms of a State,...I am a staunch supporter of monarchial institutions, because these allow of a continuous policy, and represent the interests of a historically famous family born and educated to rule, whose desires are bound up with the preservation of the State. [as a personal “family asset.”]
“A democracy without a sovereign's useful counterpoise is extreme in appreciation and condemnation, tends to idle discussion in Parliaments, and produces that objectionable class of men – professional politicians. Nations are also really not fit for unlimited democracy at present, and will become less and less fitted for it in the future....I do not believe in our political virtue; first, because we are no better than the rest of modern humanity; and secondly, because freedom will make us show our fighting qualities at first....The masses are also more prone even than Parliaments to be led away by heterodox opinions, and to be swayed by vigorous ranting. It is impossible to formulate a wise internal or external policy in a popular assembly.
“Politics must take shape in the upper strata and work downwards. But no member of the Jewish State will be oppressed, every man will be able and will wish to rise in it. Thus a great upward tendency will pass through our people; every individual by trying to raise himself, raising also the whole body of citizens. The ascent will take a normal form, useful to the State and serviceable to the National Idea.
“Hence I incline to an aristocratic republic. This would satisfy the ambitious spirit in our people, which has now degenerated into petty vanity....We shall learn from the historic mistakes of others, in the same way as we learn from our own; for we are a modern nation, and wish to be the most modern in the world.
Giving us a hint as to where Zionism’s anti-free speech heritage originates, Herzl finishes up his section on the preferred form of governance for the new Jewish State by saying, “Should any opposition manifest itself, the Society will suppress it. The Society cannot permit the exercise of its functions to be interpreted by short-sighted or ill-disposed individuals.” [such as Rabbis and Prophets](84)
When pondering on such things as the future state of the world, modern oligarchy, totalitarianism, monarchism, classism, the Bushes and Clintons, the Israeli Likud-Kadima, AIPAC, the Bilderbergers, the Rockefellers, the Neo-con, Zionist New World Order crowd, and their paid stables of cowardly politicians and media personalities (such as Bill Maher) – one should go back and carefully read over the founder of Zionism’s above description of what to him would be the ideal type of governing order in his world. In the present, the Herzl plan seems to be moving ahead quite nicely so far, and it seems to have a lot of little helpers. When the 4th Reich is the only game in town, lots of folks end up working for it, often mentally justifying their participation with the old, “well, I gotta feed my family, and I would appreciate it if you wouldn’t talk about the Halliburton Patriot Rehabilitation Camps.”
HERZL’S CONCLUSION AND MODERN REALITY
In the sixth and final chapter of “Der Judenstaat” Herzl explains how the secular idol of “Zionism” (one replacing the Faith of Judaism) will bring new light into the lives of the forever suffering Jews, and how a movement propelled by both religious and nationalist self-interest cannot fail:
“The idea [of Zionism] must make its way into the mass distant, miserable holes where our people dwell. They will awaken from gloomy brooding, for into their lives will come a new significance. Every man need think only of himself, and the movement will assume vast proportions....And what glory awaits those who fight unselfishly for the cause!...I believe that a wondrous generation of Jews will spring into existence. The Maccabeans will rise again.”(92)
Here, the very militancy which got the Jews thrown out of Jerusalem in 135 CE in the first place is now seen creeping back into the text of the original manifesto of modern Zionism. When we cover the history and activities of the militant Zionist underground in British Palestine of the 1930s and 1940s, the resurrection of this dormant notion of Jewish nationalist freedom fighters fighting against the empires of the world who all hate them “because of their freedoms and superior genius” will give birth to the modern phenomenon of international Israeli terrorism.
Long ago, before the Palestinian Holocaust, Theodor Herzl wrote with hope of the great promise of the utopian Jewish State: “The world will be freed by our liberty, enriched by our wealth, magnified by our greatness. And whatever we attempt there [in Israel] to accomplish for our own welfare, will react powerfully and beneficially for the good of humanity.”(93)
This is Herzl’s tenth and last used-car sales point of 1898, and so far, the only things of note that the state of Israel has produced is a Fascist police-state system of racial apartheid, incredibly insane weapons of mass destruction, and elaborate espionage technology by which to spy on U.S. and Canadian politicians, and steal the innovations of American scientists; all so that Israel can engage in profitable weapons technology transfers to countries like Communist China and South Africa. It was, after all, Shaul Eisenberg – whose relative Lewis, of the NY-NJ Port Authority, we will discuss later – who illegally transferred U.S. nuclear weapons technology to China in the mid 1970s during the “Great Opening” to that regime facilitated by Henry Kissinger working out of the Nixon White House.
The notion of “us against the world” is a common psychological reaction that would be quite natural for any minority group of persecuted or oppressed people to have, but amongst all the many persecuted and oppressed peoples of history, the Jews have elevated this notion to one possessing an almost emotional cult-like status, replete with its own body of borrowed and re-worked Near Eastern mythology and quasi-historic narrations, wherein the tribes of Israel are exaggeratedly portrayed as either “victim like no other” or “hero like no other.” How do we know that the Israelites are the “chosen people” of the one true god YHWH, (a deity originally found in the Ugaritic texts of polytheistic Canaanite mythology)? The Israelite sages and scribes who wrote and compiled the books of the Hebrew Bible told us so. How do we know that this formerly Canaanite deity YHWH officially awarded the land of the Canaanites to this nomadic tribal confederation from the east? Again, the Israelites who wrote the books of the Hebrew Bible told us so. This is, of course, extremely flimsy evidence upon which to violently enforce real estate hegemony over someone else’s farmlands in the modern world of rational, myth-free legal systems, but I guess, even in this time of “modern scientific man,” ancient folktales written down by anonymous authors die hard.
ZIONIST MYTHS OF “JEWISH” RACE AND “JEWISH” NATIONHOOD DEBUNKED BY MODERN ANTHROPOLOGISTS
In “Der Judenstaat,” using the powerful image of a race of exiles scattered across the globe, Theodor Herzl wrote, “Our community of race is peculiar and unique, for we are bound together only by the faith of our fathers.”(94) In scientific contradiction to the Zionist myths of Jewish race and nationhood, however, Dr. Harry L. Shapiro, while Chairman of the Department of Anthropology at the American Museum of Natural History, wrote in his biological history of the “Jewish people” –
“The Jews are not a clan, a tribe, or in a strict sense, a nation....It is odd, in the light of their past, that the Jews are often considered and much effort expended to prove them to be a distinct race.
“These [biological] comparisons...prove that the fundamental requirement for any claim that the Jews form a racial entity cannot be met, at least by those traditional standards of racial classification....The wide range of variation between Jewish populations in their physical characteristics and the diversity of the gene frequence of their blood groups, render any unified racial classification for them a contradiction in terms.”(95)
Dr. Juan Comas, Professor of Anthropology at the National University of Mexico discusses this popular Zionist myth of the “Jewish race” in a 1965 article in “Issues” magazine, published by the American Council for Judaism:
“The anthropological fact is that Jews are racially heterogeneous and there is no foundation for the claim that there is a Jewish race. Their constant migrations through history and their relations – voluntary or otherwise – with the widest variety of nations and peoples have brought about such a degree of cross-breeding that the so-called people of Israel can produce examples of traits typical of every people.”
Under the anthropological category of ‘Jews by religious conversion’, either through marriage or some other circumstance, Comas points out that many Jews today, although claiming to be Semitic, in actuality have no anthropological or genetic connection to the Israelite tribes of Iron Age Judah-Israel whatsoever. Debunking the idea that the majority of modern European Jews are Semitic, Professor Comas gives the example of Bulan, King of the Khazars, who, along with many of his nobles and people, converted to Judaism in 740 of the Common Era (CE). Thus, many of the Jewish ancestors of modern European or Ashkenazi Jews came from among those converts who migrated into Eastern and Western Europe from Khazaria, an area just north of the Caucasus Mountains between the Black and Caspian Seas in southern Russia. In other words, the ancestors of a large number of modern European Jews were not descendants of Israelite or Palestinian “exiles.” They were 8th century CE, Turkic-Caucasian converts to Judaism. This, of course, makes the whole method of crying “anti-Semitism” – often employed by Ashkenazi Jews and their American descendants as a means of shutting down free speech and justified criticism of the “Jewish” State – a complete farce. (See reference 96 for Khazar history.)
In the conversion through marriage category, as opposed to conversion by Khazarian royal decree, Dr. Comas points out in the article that between 1921 and 1925, for every 100 Jewish marriages in Germany, 58 were all-Jewish and 42 were mixed. In 1926 within the city of Berlin, there were 861 all-Jewish marriages and 554 mixed. Speaking on such statistics, Comas says, “the figures speak for themselves, especially if we take into account the large number of partners who became Jews by religion although there was nothing ‘Semitic’ about them.”
In support of his analysis in this article, Professor Comas quotes two other anthropologists, Dr. R.N. Salman and Dr. M. Fishburg. Dr. Salman says, “The purity of the Jewish race is imaginary; the widest variety of ethnic types is found among Jews. More particularly, in Germany and Russia, there are Jews who do not display the smallest Semitic characteristics.” Augmenting this statement, Dr. Fishburg adds, “The percentage of light-eyed blondes and their irregular distribution in the various centers of Jewish population is at least as great as that observable between any of the peoples of Europe. The claims of Jews to purity of descent are so vain, and baseless as the allegations of a radical difference between Jews and the so-called Aryan race on which anti-Semitism is based.”(97)
The Palestinian Christian scholar Sami Hadawi writes in his “Bitter Harvest: A Modern History of Palestine” that “it is, therefore sheer fallacy to say that the descendants of Jews of all lands are of one blood and that they are related to the early Hebrews and, as such, 'Heirs according to the Promise.'" Hadawi points out, in the example of Sammy Davis Jr.’s conversion to Judaism in the 1960s, the absurdity of the Zionist claim. He writes:
“According to Zionist logic, as legislated in the Israeli 'Status Law' and 'Law of the Return', Davis is considered to be now living in ‘exile’ in his homeland America, pining for the day to return ‘home’ to Palestine! Ironically, while a total stranger in language, color, culture, and race can acquire a right to go to Palestine by merely adopting Judaism, the Moslem and Christian inhabitants of the Holy Land – whose physical descent from Abraham can hardly be questioned – if the ‘Biblical’ promises have any legitimacy in the 20th century at all – are denied the right to live in the country of their birth!...It is indeed inconceivable that a Christian born and reared in Palestine, is not regarded as an 'Heir according to the Promise.'"(98)
ZIONIST STATE OR JEWISH FAITH? – SAGES AND SCHOLARS OF JUDAISM UN-SILENCED
For people like comedian Jon Stewart, and so many others who seem to have no idea why orthodox Jewish rabbis are burning the flag of the state of Israel across the street from the United Nations building in New York, or why Jewish rabbis would be honored guest speakers at a Holocaust revisionism conference in Iran, home to a large, respected Persian Jewish community, we will complete the second installment of this article by giving the floor to the voices of sages and scholars of the faith of Judaism whose voices Theodor Herzl and his followers were so eager to employ for the promotion of their Zionist national utopian real estate project. It is ironic that Herzl wanted his corporate body of Zionist organizations to be the Voice of the Jewish ‘race’ and ‘nation’, yet his entire project from the get-go was vociferously and continuously opposed by the scholars of the very faith he claimed Zionism represented.
The 5th Lubavitcher Rebbe (Grand Rabbi), Rabbi Sholem Dov Ber Schneersohn, zt”l, who continually spoke out against the ideology of Zionism from his position as the Rebbe of the HaBaD Lubavitch sect before World War I, wrote the following letter to Rabbi Aaronson, who sympathized with the Zionists. In this message he summarized for Rabbi Aaronson the basic arguments that Judaism as a faith has with Zionism as a secular political ideology which wants to twist the commandments of the faith, suspend the morality of the tradition, yet still use the symbolism and aura of Judaism to create a material “Jewish” political entity with its own military force. Rabbi Ber Schneerson writes:
“From all the writings of the Zionists we can clearly see that their main aim and activity is to create the impression among the Jewish People that the whole purpose of the Torah and the Commandments is merely to strengthen national feeling. This theory can easily be adopted by the youth who regard themselves as instruments prepared for the fulfillment of the Zionist ideal. They regard themselves as completely liberated from Torah and the Commandments. They think nationalism has replaced religion.
“In order to influence our brethren in favor of the Zionist aspiration for an independent nation and government, they have no alternative but to lead the people astray from the path of Torah and the Commandments, or at least, to weaken their attachment as much as possible so that nationalism should prevail over Torah, because it is known that those attached to the Torah are unlikely to change and accept some other form of faith.
“It is surely clear that the Zionists not only are not approaching Judaism, but that they entirely destroy Jewish souls in intentionally taking away from them even the hidden and mystical feeling in their souls for the Torah and the Commandments.
“Regarding your question about the Zionists, allow me to respond briefly. Those who assist the Zionists will pay at the Day of Judgment, because they are causing the masses to sin. Therefore, whoever is on the side of G-d and his Torah shall not join with evildoers and not become attached to them. On the contrary, they should oppose them as much as possible. – Your friend in truth, Shalom Dov Ber from Lubavitch”(99)
Two Lithuanian rabbis, a father and a son, also fought and stood up against Zionism at its birth –
Rabbi Chaim Soloveichik of Brisk (1853-1918) said that, “The Zionists aren't taking Jews away from Judaism in order to have a State, they need a state in order to take Jews away from Judaism,” and further stated that “Zionists want a state to make Jews into Heretics.” His son, Rabbi Velvel Soloveichik (1886-1960) later explained his father’s statements by saying that he made them because, “The Zionists have attacked the center point of Judaism.”
One of the greatest rabbis in Lithuania in the early part of the 20th century, this same Rabbi Chaim Soloveitchik, wrote in a letter to Rabbi Moshe Carpas:
“I have also read your words in connection with the sect of the Zionists who are now powerfully banded together. I do not blush to admit that I do not know how to find paths to oppose them.
“Seeing that these men are known as evil in their localities, and have already proclaimed their purpose, which is to uproot the fundamentals of our faith, and to take over all Jewish communities to aid them in their plan.
“It is hardly credible that after the revelations of their arrogant hearts there should still be found right-minded men willing to ally themselves with them. It is greatly astonishing throughout the whole Jewish People that they should be given a place and a voice in public affairs, since it is known they are causing others to sin.
“Let the people guard their souls lest they join them in the destruction of our religion and become an obstacle to the House of Israel.
“If you intend to give a coin to the Jewish National Fund, give it to another idolatry, but not to the Zionists, since this idolatry is worse then any other.”(100)
On possessing the Holy Land by violent means, one of the most renowned German Jewish leaders of the nineteenth century, Rabbi Samson Raphael Hirsch wrote:
“We mourn over the sin which brought about that downfall [the destruction of the Second Temple], we take to heart the harshness which we have encountered in our years of wandering as the chastisement of a father, imposed on us for our improvement, and we mourn the lack of observance of the Torah which that ruin has brought about. Not in order to shine as a nation among nations do we raise our prayers and hopes for a reunion in our land, but in order to find a soil for the better fulfillment of our spiritual vocation in that reunion and in that land which was promised, and given, and again promised for our observance of the Torah. But this very vocation obliges us, until G-d shall call us back to the Holy Land, to live and to work as patriots wherever He has placed us, to collect all the physical, material and spiritual forces and all that is noble in Israel to further the weal of the nations which have given us shelter. It obliges us, further, to allow our longing for the far-off land to express itself only in mourning, in wishing and hoping; and only through the honest fulfillment of all Jewish duties to await the realization of this hope. But it forbids us to strive for the reunion or possession of the land by any but spiritual means. Our Sages say G-d imposed Three Vows when he sent Israel into the wilderness: (1) that the children of Israel shall never seek to reestablish their nation by themselves; (2) that they never be disloyal to the nations which have given them shelter; (3) that these nations shall not oppress them excessively.” (Talmud tractate, Kesubos 111a) (101)
Rabbi Yechezkel Shraga Halberstam, the great rabbi from Shinova, who was the son of the holy Sanzer Rabbi of Poland, said this just over a century ago, at the dawn of Zionism:
“You should know, that when a Jew recites ‘Hear O Israel, G-d is our Lord, G-d is One’, he should have in mind to reject all idolatry in the world, and Zionism is also idolatry, and he must reject it as well.”(102)
Rabbi Avraham Yeshaye Karelitz (the Holy Chazon Ish of blessed memory) once said: “If it is hard to understand the whole matter of the Golden Calf, by seeing the matter of the State, one can understand it. The matter of the State is similar to the Golden Calf.”
The following was written in the introduction to a religious text called “Avos Al Banim” by the eminent Rabbi Shaul Brach of Kashoa, one of the great anti-Zionist rabbis in Hungary before World War II. His words, just like the words of Rabbi Teitelbaum ring clearer than ever today.
“Since the dawn of the Zionist movement, suffering has not ceased to exist in the world. All the warnings of the Torah have been fulfilled in their details among our People all over the world. For a believer it is no surprise that the Zionists are the same as the heretics at the time of the Destruction of the Temple. Thus, divine judgment has been unleashed on the entire world.
“It is, however, surprising how they can continue in their ways unless they have rejected the entire Torah and the Prophets, inasmuch as they support Zionism, they must surely hope they are successful. But the Torah states, ‘...lest the Land vomit you out because of how you defiled it.’
“As far as our brethren in America who support the Zionist heresy in the Holy Land are concerned, if they don’t face up to the truth, in liberal America they will quickly feel the effects of the verse, ‘With anger poured out will I rule over you.’ May G-d have mercy.”(103)
Once before the Neila prayer on Yom Kippur, Rabbi Avraham Yoshe Freund of Mansod said: “It is not because they are Zionists that they are evildoers. It is because they are evildoers that they are Zionists.”(104)
Rabbi Yissachar Dov of Belz once said: “There could be, before the arrival of Mashiach [the Messiah or Mahdi], that the Satan should succeed, and the evildoers should get a State in the Land of Israel. Their state would be a big danger for every Jew in material and spiritual matters.”(105)
The great Rabbi Yisrael Meir Hakohen, known as the Chofetz Chayim, wrote the following words decades ago:
“If the thoughts of these Zionists were really for the good of Israel as they claim, they would refrain from this effort, and there would be an end to all the calamities that spring forth from it. At first sight there seems no reason why I should expand on this theme, seeing as it is clearly forbidden in the Talmudic tractate Ketuboth to go up to the Holy Land en masse. I fear that as one sin brings on another, that if they succeed, they will later transgress the prohibition against rebelling against other nations.
“(G-d) knows that I have written these words from concern for our brethren, the Children of Israel, lest He withdraw his care for us, Heaven forbid – Since whoever reads the words of the Zionists will know that even the best of the other peoples will be turned into our enemies.”(106)
In Vol. 231 of “Das Yidishe Tagblat” from 9 Tamuz 1939, Rabbi Elchonon Wasserman, zt’l said the following when asked about the terror methods of the Zionists:
“They (the Zionists) should be considered as persecutors (rodfim) against the Jewish People. It is forbidden to use such methods.”
Regarding the Zionists, he also wrote, in his novella on the Talmud:
“And in the Holy Land it is beyond any doubt, that the land will vomit them from its midst, for it is the ‘Palace of the King’ and does not hold evildoers...I do not come to curse...but because, this is exactly what is stated in the Torah, against our will it will come to pass...”(107)
In 1961, at a large meeting of American Orthodox Rabbis in Brooklyn, New York, the Satmar Grand Rebbe, Joel Teitelbaum said, among other things, “The danger for the Jewish People is those who are irreligious and who are heretics are the leaders of the Jewish People. Therefore, because of them, the nations of the world are misled into hating Jews, so one of the greatest things to do would be to selflessly proclaim to the nations that the Zionists are not the representatives of the Jewish People, and that religious Jews have no connection with them. We should have had self-sacrifice to do this, but because of our many sins, people are frightened of public opinion, and if anyone should say these things about the Zionists, there will be religious leaders who will fight against them with all sorts of excuses.
“...it is our obligation to make it known in order that everyone should understand that the Zionists are not the nation of Israel...and it is most definitely our holy obligation to announce before those nations of the world that the Zionists are not the spokespeople of the nation of Israel...it is a mitzvah (‘good deed’) obligatory for each individual and group to protest and to proclaim with whichever means possible, and to do everything within ones capability for the honor of the Lord which has been desecrated by the Zionists, and one must protest at every occasion, and at all times, and at every place...” (“Kuntres Dibros Kodesh” pp. 216-217.)
On this same theme, the words of the saintly Rabbi Joel Teitelbaum (1890-1979), as found in his “Va’yoel Moshe” (a book written in Hebrew in 1958 which provides evidence from the Torah opposing the ideology of Zionism), ring clearly now when we view events in the Middle East:
“...if we place all the immodesty and promiscuity of the generation and the many sins of the world on one side of the scale, and the Zionist state on the other side of the scale by itself, it would outweigh them all. Zionism is the greatest form of spiritual impurity in the entire world. They are polluting the entire world. They have polluted the Jewish people with their heresy, Heaven help us. It is no surprise why G-d’s anger comes down from heaven. It is necessary to repent and escape from them more than from a lion who is chasing a person to kill him.
“It has been explained that, before the coming of the Messiah, this regime will come to an end, as the Messiah cannot come any other way, since the Zionist state holds up the redemption of the world. We need G-d’s mercies that divine intervention should bring about the end of the state. May G-d have mercy on us all.
“It is clear that anyone who believes in G-d has no doubt that they [the Zionists] are from the source of the accursed impurity of heresy, Heaven help us. It is horrible that such a thing arose in our day, and how can we be silent when we see such violations of our faith and the principles of our entire Torah? Especially since so many of our religious brethren fail to speak out about the truth! In such circumstances, the entire truth could be forgotten, G-d forbid.
“Everything our blessed rabbis cried out about earlier in the century about the dangers of Zionism has almost been forgotten!...It is impossible to describe to what extent the world has become sunken in such a falsehood that is destroying the entire Torah. Therefore we are obliged to cry out before anyone against the deep impurity that has spread out in our generation. Let us hope there are increasing numbers who open up their eyes and the teachings of our forefathers should reach their ears to seek truth and faith. Without this, there is no hope...”(108)
COMING UP
In the upcoming Part Three installment of this article, to be subtitled “From the Balfour Declaration to Statehood: 32 Years of Terror and Deception,” the European Zionist Lobby’s first major victory, that of the November 1917 Balfour Declaration, officially puts the Jewish State project on the Paris Peace Conference table when the First World War comes to an end and the European powers of “the Great Game” finally get to carve up the Ottoman Middle East. In these post-war years, the Zionist national project could now begin to move from the pages of Herzl’s manifesto into an actual physical territory upon which it could be realized. It is at this point in our investigation that it will be necessary to look at the evolution and history of how, in the 1930s and 1940s, Herzl’s “National Project” to alleviate anti-Semitism and solve “the Jewish Question” developed a violent and militant side to it. A decision was made to take the land by force, and to wage guerilla war in Palestine against the British and the indigenous Semitic inhabitants, and at one point (1941), the Zionist underground, in order to secure the Palestine land deal, offered its military assistance to the Third Reich (Germany was winning the war at the time).
In this look at Post-WWI Palestine, the infusion of Vladimir “Ze’ev” Jabotinsky’s “Revisionist Zionism” and its spawning of a militant Zionist underground of “wanted terrorists” will be examined. Many of the leaders and members of this militant underground – comprised of organizations such as the Haganah, the Irgun Zvai Le’umi (‘Etzel’, ‘the Irgun’, the ‘National Military Organization’/the NMO), and the Le’umi Herut Yisrael (the LeHI, the “Stern Gang”) – later ended up as the leaders of the State of Israel and were pervasive in its original military and intelligence structures. Because of this, it is essential to our understanding of events such as 9/11 and the so-called “War on Terror” that we look at the historically formative models of operation – politically and militarily – and modes of thinking that these events in the present are most probably based upon.
Of course, no historical examination which included Israel’s birth and ‘moral right to exist’ would be complete unless the subject of the Holocaust is not mentioned at least once, and to that end, I will also let the orthodox rabbis of the faith tell their story of how “Zionists brought us to the Holocaust” by engineering such provocative stunts as placing headlines across Europe in 1933 announcing – “World Jewry Declares War on Germany,” accompanied by the organization of a global boycott against German exports. All this was done, of course, after the German public found out about the Balfour Declaration, and that it was used as an incentive to get the Zionists to convince America to enter the war after it was basically over. This was followed by the war reparation payment deals, secretly negotiated at the Paris Peace Conference to ruin the German economy, and all this was topped off by the assassination of a German ambassador in Paris by a Polish Zionist, an act that set off the Kristallnacht (Night of Broken Glass) in November 1938 and probably inspired many Jews to think about emigrating to Palestine.
In our next installment on the horrors of real history, we will also look at Zionist documents, sent from WZO headquarters in Geneva and gathered by the rabbis and Jewish Czech rescue workers they were sent to – documents which show the Zionist leadership’s ideas of exploiting and manipulating the Holocaust to create their National Project, and give to it a sympathetic moral authority and leverage.
I wish you the best, and good luck until then.
REFERENCES
(1) Cited in: Sami Hadawi, “Bitter Harvest: A Modern History of Palestine,” 4th ed. Revised. New York: Olive Branch Press. 1991, p. 38.
(2) Theodor Herzl, “Der Judenstaat” (“The Jewish State”). Sylvie D'Avigdor (Trans.). New York: The American Zionist Emergency Council. 1946, p. 5.
(3) Ibid. p. 7.
(4) Ibid. pp. 6-7.
(5) Ibid. pp. 7-8.
(6) Ibid. pp. 13-14.
(7) Ibid. pp. 5-6.
(8) Ibid. p. 6.
(9) Ibid. pp. 16-17.
(10) Ibid. pp. 14-15.
(11) Ibid. p. 70.
(12) Ibid. pp. 17-18.
(13) Ibid. p. 18.
(14) Ibid. p. 10.
(15) Ibid. pp. 14-15.
(16) Ibid. p. 10.
(17) Ibid. p. 49.
(18) Ibid. p. 70.
(19) Ibid. p. 8.
(20) Ibid. pp. 18-19.
(21) Ibid. p. 70.
(22) Collier's Magazine, November 26, 1938.
(23) Theodor Herzl, “Der Judenstaat” (“The Jewish State”). Sylvie D'Avigdor (Trans.). New York: The American Zionist Emergency Council. 1946, p. 12.
(24) Ibid. p. 69.
(25) Ibid. p. 46.
(26) Ibid. p. 14.
(27) Ibid. p. 19.
(28) Ibid. p. 12.
(29) Ibid. pp. 10-11.
(30) Ibid. p. 11.
(31) Ibid. p. 54.
(32) Ibid. p. 58.
(33) Ibid. p. 11.
(34) Ibid. pp. 35-36.
(35) Ibid. p. 36.
(36) Ibid. p. 37.
(37) Ibid. pp. 19-20.
(38) Ibid. p. 20.
(39) Ibid. p. 38.
(40) Ibid. p. 31.
(41) Ibid. pp. 70-71.
(42) Ibid. pp. 49-50.
(43) Ibid. p. 21.
(44) Ibid. pp. 20-21.
(45) Ibid. p. 22.
(46) Ibid. p. 44.
(47) Ibid. p. 48.
(48) Ibid. p. 53.
(49) Ibid. p. 49.
(50) Ibid. p. 24.
(51) Ibid. p. 71.
(52) Ibid. pp. 24-25.
(53) Ibid. p. 25.
(54) Ibid. p. 26.
(55) Ibid. pp. 40-41.
(56) Ibid. p. 41.
(57) Ibid. p. 42.
(58) Ibid. p. 43.
(59) Ibid. p. 66.
(60) Ibid. p. 63.
(61) Ibid. pp. 47-48.
(62) Ibid. p. 27.
(63) Ibid. p. 27.
(64) Ibid. p. 32.
(65) Ibid. p. 33.
(66) Ibid. p. 28.
(67) Ibid. pp. 27-28.
(68) Ibid. p. 64.
(69) Ibid. p. 47.
(70) Ibid. p. 28.
(71) Ibid. pp. 29-30.
(72) Ibid. pp. 38-39.
(73) Ibid. p. 39.
(74) Ibid. p. 40.
(75) Ibid. p. 40.
(76) Ibid. pp. 51-53.
(77) Ibid. p. 54.
(78) Ibid. pp. 56-58.
(79) Ibid. p. 21.
(80) Ibid. p. 59.
(81) Ibid. pp. 59-60.
(82) Ibid. p. 60.
(83) Ibid. p. 61.
(84) Ibid. pp. 61-63.
(85) Ibid. pp. 63-64.
(86) Ibid. p. 64.
(87) Ibid. pp. 64-65.
(88) Ibid. p. 70.
(89) Ibid. pp. 65-66.
(90) Ibid. p. 66.
(91) Ibid. pp. 67-68.
(92) Ibid. p. 72.
(93) Ibid. p. 72.
(94) Ibid. p. 63.
(95) Harry L. Shapiro, “The Jewish People: A Biographical History.” New York: UNESCO. 1960, pp. 74-75.
(96) Khazaria and the Khazars: By the beginning of the 7th century CE, the Turkic peoples known as the Khazars had built a small trading empire in the southeastern region of Russia just north of the Caucasus Mountains between the Black and Caspian Seas. At this time they fought with the Christian Byzantines against the Sasanian kings of Iran. From the mid 7th to the mid 8th century, the Khazars fought the Arabs and prevented their armies from moving through the Caucasus and into Eastern Europe. In ca. 737 CE the Khazars founded a royal capital at Itil (modern Astrakhan), and from there expanded as a kingdom westward to the Volga River.(96a)
Around 740 the Khazar king, Bulan, converted to Judaism. The 12th century Jewish philosopher and prolific poet Judah Halevi refers to the history of King Bulan’s conversion in his “Sefer ha-Kuzari” (“The Book of the Kuzari”), and through the framework of the story, Halevi forms his classical exposition on Judaism as it comparatively stands in theological relation to Christianity, Islam, and the philosophy of the Aristotelians. The story is that Bulan, the King of the Khazars, wanted to leave behind his pagan religion and convert to one of the major religions of the time. To see which one was best, he invited to his court, for the purpose of debate, an Aristotelian philosopher, an Islamic scholar, a Christian scholar, and a Jewish rabbi. In “Sefer ha Kuzari,” of course, the rabbi wins the debate, and the king, his nobles, and his people convert to Judaism.(96b)
It is also told that the king’s conversion to Judaism – aside from it affording him better business relations with his Muslim and Christian neighbors than he would have had if he had remained as a pagan – was also based upon a decision that had something to do with his own sovereignty and control over Khazarian trade routes in a very strategic part of the world. His wise ministers told him that if he became a Christian, he would essentially be a vassal of Byzantium, and if he became a Muslim, he would be under the religious and political control of the Islamic Caliphate. The Jews, however, had no king, no pope, nor a Kalifa, and therefore King Bulan’s ministers counseled that conversion to Judaism would place the king and the Khazar kingdom among the mainstream monotheistic empires and kingdoms of the day, but without sacrificing any sovereignty or trade route control. Judaism won by a landslide vote from the king and his nobles. The people, as is often tradition, eventually followed the religious lead of the Palace.
Due to competition with an emerging and dominant power, the Kievan Rus, Khazarian regional power declined, and eventually, in 965, the empire of the Khazars was brought to an end by Duke Sviatoslav of Kiev. It was at this time that many of the Khazar people, now with a Jewish tradition of more than two centuries, probably began to migrate into eastern and western Europe under the pressure of their kingdom’s collapse. The last known mention of people called Khazars is a 1309 Hungarian law forbidding Roman Catholics from marrying them.(96c)
(96a) “Encyclopedia of World History,” ed. Patrick K. O’Brien, et al. New York: Facts on File, Inc. 2000, p. 223.
(96b) The Oxford Dictionary of World Religions. John Bowker (Ed.). Oxford & New York: Oxford University Press. 1997, p. 511.
(96c) The Oxford Dictionary of World Religions. John Bowker (Ed.). Oxford & New York: Oxford University Press. 1997, p. 545.
(97) “Issues” magazine. New York: American Council for Judaism. (Winter 1965-1966), pp. 21-23.
(98) Sami Hadawi, “Bitter Harvest: A Modern History of Palestine,” 4th ed. Revised. New York: Olive Branch Press. 1991, p. 30.
(99) http://www.jewsagainstzionism.com/Rabbi_quotes/schneersohn.cfm
(100) http://www.jewsagainstzionism.com/Rabbi_quotes/soloveichik.cfm
(101) http://www.jewsagainstzionism.com/Rabbi_quotes/hirsch.cfm
(102) http://www.jewsagainstzionism.com/Rabbi_quotes/halberstam.cfm
(103) http://www.jewsagainstzionism.com/Rabbi_quotes/brach.cfm
(104) http://www.jewsagainstzionism.com/Rabbi_quotes/freund.cfm
(105) http://www.jewsagainstzionism.com/Rabbi_quotes/rabbe.cfm
(106) http://www.jewsagainstzionism.com/Rabbi_quotes/chaim.cfm
(107) http://www.jewsagainstzionism.com/Rabbi_quotes/wasserman.cfm
(108) http://www.jewsagainstzionism.com/Rabbi_quotes/teitelbaum.cfm
On the Trail of the “Men” Who Brought Down the Towers
PART TWO B: The “Communist Manifesto” of Zionism,
T. Herzl’s “Der Judenstaat” vs. The Sages and Guardians of the City
Dr. Lazlo Toth
October 20, 2007
INTRODUCTION
Rabbi Hirsch of Jerusalem, spiritual leader of the orthodox Neturei Karta (Aramaic for “Guardians of the City”), a Jewish community with roughly 100,000 members worldwide, was quoted in an article published in The Washington Post of October 3, 1978 as saying:
“The 12th principle of our faith, I believe, is that the Messiah [Mashiach] will gather the Jewish exiled who are dispersed throughout the nations of the world. Zionism is [thus] diametrically opposed to Judaism. Zionism wishes to define the Jewish people as a nationalistic entity. The Zionists say, in effect, ‘Look here, God. We do not like exile. Take us back, and if you don’t, we'll just roll up our sleeves and take ourselves back.’...This, of course, equals heresy. The Jewish people are charged by Divine oath not to force themselves back to the Holy Land against the wishes of those residing there. So if they do, they are open to the consequences. The Talmud says this violation will make your flesh prey to the deer of the forest. The Jewish people were given the Holy Land by G-d, and we sinned and we were exiled and charged not to take back the land. Therefore, a Jewish State can only expect consequences which no one would look forward to. The Holocaust was due to Zionism.”(1)
In the eyes of the Jewish scholars and sages of the time, Theodor Herzl, a young Hungarian attorney born into a “progressive” Jewish family, is seen, in the words of his 1896 manifesto concerning the creation of a utopian Jewish State, as someone expressing the faithless impatience of a materialist and secularist when he writes in his “Der Judenstaat” (“The Jewish State”):
“Were we to wait till the age humanity had become as charitably inclined as was Lessing when he wrote ‘Nathan the Wise,’ we should wait beyond our day, beyond the days of our children, of our grandchildren, and of our great-grandchildren.”(2)
“For old prejudices against us still lie deep in the hearts of the people....A nation is everywhere a great child, which can certainly be educated; but its education would, even in most favorable circumstances, occupy such a vast amount of time that we could, as already mentioned, remove our own difficulties by other means long before the process was accomplished.”(3)
After covering as a journalist, for several years, the Dreyfus treason trial in Paris (cf. Part Two A of this article), and seeing the mood of anti-Semitism that the trial generated in the French Catholic-controlled press, Theodor Herzl pondered on the history of the Jews as he understood it, and came to the conclusion that the material, modern, “scientific” political creation of a “Jewish State” on a thinly populated piece of land (“over there”) – where the “unwanted, hated, and persecuted” Jews of the “global Diaspora of exiles” could go and peacefully separate themselves from the European, Christian anti-Semites – would be the solution to anti-Semitism and what he called “the Jewish Question.” With this in mind, he wrote his manifesto of the utopian Jewish State.
I tried to post the entire analysis of Herzl’s manifesto here, but it seems that there is a character limit to the “message box.” Thus, the text presented here is basically the introductory matter, a sample of the long middle part, and the article’s ending, which discusses the Zionist mythology of the “Jewish race” and the arguments of prominent rabbis against Herzl’s “National Project.” If you would like to read my article’s full presentation of Theodor Herzl’s “Der Judenstaat” (“The Jewish State”), it is posted at http://www.wtcdemolition.com/blog/node/433 Parts One and Two A are also available there, as they are here. As an example of some of the ideas presented by Herzl in his manifesto of Zionism, the following excerpt, on his ideal system of government, is but a small sample:
WHAT KIND OF A GOVERNMENT SHOULD THE JEWISH STATE HAVE?
“I think a democratic monarchy and an aristocratic republic are the finest forms of a State,...I am a staunch supporter of monarchial institutions, because these allow of a continuous policy, and represent the interests of a historically famous family born and educated to rule, whose desires are bound up with the preservation of the State. [as a personal “family asset.”]
“A democracy without a sovereign's useful counterpoise is extreme in appreciation and condemnation, tends to idle discussion in Parliaments, and produces that objectionable class of men – professional politicians. Nations are also really not fit for unlimited democracy at present, and will become less and less fitted for it in the future....I do not believe in our political virtue; first, because we are no better than the rest of modern humanity; and secondly, because freedom will make us show our fighting qualities at first....The masses are also more prone even than Parliaments to be led away by heterodox opinions, and to be swayed by vigorous ranting. It is impossible to formulate a wise internal or external policy in a popular assembly.
“Politics must take shape in the upper strata and work downwards. But no member of the Jewish State will be oppressed, every man will be able and will wish to rise in it. Thus a great upward tendency will pass through our people; every individual by trying to raise himself, raising also the whole body of citizens. The ascent will take a normal form, useful to the State and serviceable to the National Idea.
“Hence I incline to an aristocratic republic. This would satisfy the ambitious spirit in our people, which has now degenerated into petty vanity....We shall learn from the historic mistakes of others, in the same way as we learn from our own; for we are a modern nation, and wish to be the most modern in the world.
Giving us a hint as to where Zionism’s anti-free speech heritage originates, Herzl finishes up his section on the preferred form of governance for the new Jewish State by saying, “Should any opposition manifest itself, the Society will suppress it. The Society cannot permit the exercise of its functions to be interpreted by short-sighted or ill-disposed individuals.” [such as Rabbis and Prophets](84)
When pondering on such things as the future state of the world, modern oligarchy, totalitarianism, monarchism, classism, the Bushes and Clintons, the Israeli Likud-Kadima, AIPAC, the Bilderbergers, the Rockefellers, the Neo-con, Zionist New World Order crowd, and their paid stables of cowardly politicians and media personalities (such as Bill Maher) – one should go back and carefully read over the founder of Zionism’s above description of what to him would be the ideal type of governing order in his world. In the present, the Herzl plan seems to be moving ahead quite nicely so far, and it seems to have a lot of little helpers. When the 4th Reich is the only game in town, lots of folks end up working for it, often mentally justifying their participation with the old, “well, I gotta feed my family, and I would appreciate it if you wouldn’t talk about the Halliburton Patriot Rehabilitation Camps.”
HERZL’S CONCLUSION AND MODERN REALITY
In the sixth and final chapter of “Der Judenstaat” Herzl explains how the secular idol of “Zionism” (one replacing the Faith of Judaism) will bring new light into the lives of the forever suffering Jews, and how a movement propelled by both religious and nationalist self-interest cannot fail:
“The idea [of Zionism] must make its way into the mass distant, miserable holes where our people dwell. They will awaken from gloomy brooding, for into their lives will come a new significance. Every man need think only of himself, and the movement will assume vast proportions....And what glory awaits those who fight unselfishly for the cause!...I believe that a wondrous generation of Jews will spring into existence. The Maccabeans will rise again.”(92)
Here, the very militancy which got the Jews thrown out of Jerusalem in 135 CE in the first place is now seen creeping back into the text of the original manifesto of modern Zionism. When we cover the history and activities of the militant Zionist underground in British Palestine of the 1930s and 1940s, the resurrection of this dormant notion of Jewish nationalist freedom fighters fighting against the empires of the world who all hate them “because of their freedoms and superior genius” will give birth to the modern phenomenon of international Israeli terrorism.
Long ago, before the Palestinian Holocaust, Theodor Herzl wrote with hope of the great promise of the utopian Jewish State: “The world will be freed by our liberty, enriched by our wealth, magnified by our greatness. And whatever we attempt there [in Israel] to accomplish for our own welfare, will react powerfully and beneficially for the good of humanity.”(93)
This is Herzl’s tenth and last used-car sales point of 1898, and so far, the only things of note that the state of Israel has produced is a Fascist police-state system of racial apartheid, incredibly insane weapons of mass destruction, and elaborate espionage technology by which to spy on U.S. and Canadian politicians, and steal the innovations of American scientists; all so that Israel can engage in profitable weapons technology transfers to countries like Communist China and South Africa. It was, after all, Shaul Eisenberg – whose relative Lewis, of the NY-NJ Port Authority, we will discuss later – who illegally transferred U.S. nuclear weapons technology to China in the mid 1970s during the “Great Opening” to that regime facilitated by Henry Kissinger working out of the Nixon White House.
The notion of “us against the world” is a common psychological reaction that would be quite natural for any minority group of persecuted or oppressed people to have, but amongst all the many persecuted and oppressed peoples of history, the Jews have elevated this notion to one possessing an almost emotional cult-like status, replete with its own body of borrowed and re-worked Near Eastern mythology and quasi-historic narrations, wherein the tribes of Israel are exaggeratedly portrayed as either “victim like no other” or “hero like no other.” How do we know that the Israelites are the “chosen people” of the one true god YHWH, (a deity originally found in the Ugaritic texts of polytheistic Canaanite mythology)? The Israelite sages and scribes who wrote and compiled the books of the Hebrew Bible told us so. How do we know that this formerly Canaanite deity YHWH officially awarded the land of the Canaanites to this nomadic tribal confederation from the east? Again, the Israelites who wrote the books of the Hebrew Bible told us so. This is, of course, extremely flimsy evidence upon which to violently enforce real estate hegemony over someone else’s farmlands in the modern world of rational, myth-free legal systems, but I guess, even in this time of “modern scientific man,” ancient folktales written down by anonymous authors die hard.
ZIONIST MYTHS OF “JEWISH” RACE AND “JEWISH” NATIONHOOD DEBUNKED BY MODERN ANTHROPOLOGISTS
In “Der Judenstaat,” using the powerful image of a race of exiles scattered across the globe, Theodor Herzl wrote, “Our community of race is peculiar and unique, for we are bound together only by the faith of our fathers.”(94) In scientific contradiction to the Zionist myths of Jewish race and nationhood, however, Dr. Harry L. Shapiro, while Chairman of the Department of Anthropology at the American Museum of Natural History, wrote in his biological history of the “Jewish people” –
“The Jews are not a clan, a tribe, or in a strict sense, a nation....It is odd, in the light of their past, that the Jews are often considered and much effort expended to prove them to be a distinct race.
“These [biological] comparisons...prove that the fundamental requirement for any claim that the Jews form a racial entity cannot be met, at least by those traditional standards of racial classification....The wide range of variation between Jewish populations in their physical characteristics and the diversity of the gene frequence of their blood groups, render any unified racial classification for them a contradiction in terms.”(95)
Dr. Juan Comas, Professor of Anthropology at the National University of Mexico discusses this popular Zionist myth of the “Jewish race” in a 1965 article in “Issues” magazine, published by the American Council for Judaism:
“The anthropological fact is that Jews are racially heterogeneous and there is no foundation for the claim that there is a Jewish race. Their constant migrations through history and their relations – voluntary or otherwise – with the widest variety of nations and peoples have brought about such a degree of cross-breeding that the so-called people of Israel can produce examples of traits typical of every people.”
Under the anthropological category of ‘Jews by religious conversion’, either through marriage or some other circumstance, Comas points out that many Jews today, although claiming to be Semitic, in actuality have no anthropological or genetic connection to the Israelite tribes of Iron Age Judah-Israel whatsoever. Debunking the idea that the majority of modern European Jews are Semitic, Professor Comas gives the example of Bulan, King of the Khazars, who, along with many of his nobles and people, converted to Judaism in 740 of the Common Era (CE). Thus, many of the Jewish ancestors of modern European or Ashkenazi Jews came from among those converts who migrated into Eastern and Western Europe from Khazaria, an area just north of the Caucasus Mountains between the Black and Caspian Seas in southern Russia. In other words, the ancestors of a large number of modern European Jews were not descendants of Israelite or Palestinian “exiles.” They were 8th century CE, Turkic-Caucasian converts to Judaism. This, of course, makes the whole method of crying “anti-Semitism” – often employed by Ashkenazi Jews and their American descendants as a means of shutting down free speech and justified criticism of the “Jewish” State – a complete farce. (See reference 96 for Khazar history.)
In the conversion through marriage category, as opposed to conversion by Khazarian royal decree, Dr. Comas points out in the article that between 1921 and 1925, for every 100 Jewish marriages in Germany, 58 were all-Jewish and 42 were mixed. In 1926 within the city of Berlin, there were 861 all-Jewish marriages and 554 mixed. Speaking on such statistics, Comas says, “the figures speak for themselves, especially if we take into account the large number of partners who became Jews by religion although there was nothing ‘Semitic’ about them.”
In support of his analysis in this article, Professor Comas quotes two other anthropologists, Dr. R.N. Salman and Dr. M. Fishburg. Dr. Salman says, “The purity of the Jewish race is imaginary; the widest variety of ethnic types is found among Jews. More particularly, in Germany and Russia, there are Jews who do not display the smallest Semitic characteristics.” Augmenting this statement, Dr. Fishburg adds, “The percentage of light-eyed blondes and their irregular distribution in the various centers of Jewish population is at least as great as that observable between any of the peoples of Europe. The claims of Jews to purity of descent are so vain, and baseless as the allegations of a radical difference between Jews and the so-called Aryan race on which anti-Semitism is based.”(97)
The Palestinian Christian scholar Sami Hadawi writes in his “Bitter Harvest: A Modern History of Palestine” that “it is, therefore sheer fallacy to say that the descendants of Jews of all lands are of one blood and that they are related to the early Hebrews and, as such, 'Heirs according to the Promise.'" Hadawi points out, in the example of Sammy Davis Jr.’s conversion to Judaism in the 1960s, the absurdity of the Zionist claim. He writes:
“According to Zionist logic, as legislated in the Israeli 'Status Law' and 'Law of the Return', Davis is considered to be now living in ‘exile’ in his homeland America, pining for the day to return ‘home’ to Palestine! Ironically, while a total stranger in language, color, culture, and race can acquire a right to go to Palestine by merely adopting Judaism, the Moslem and Christian inhabitants of the Holy Land – whose physical descent from Abraham can hardly be questioned – if the ‘Biblical’ promises have any legitimacy in the 20th century at all – are denied the right to live in the country of their birth!...It is indeed inconceivable that a Christian born and reared in Palestine, is not regarded as an 'Heir according to the Promise.'"(98)
ZIONIST STATE OR JEWISH FAITH? – SAGES AND SCHOLARS OF JUDAISM UN-SILENCED
For people like comedian Jon Stewart, and so many others who seem to have no idea why orthodox Jewish rabbis are burning the flag of the state of Israel across the street from the United Nations building in New York, or why Jewish rabbis would be honored guest speakers at a Holocaust revisionism conference in Iran, home to a large, respected Persian Jewish community, we will complete the second installment of this article by giving the floor to the voices of sages and scholars of the faith of Judaism whose voices Theodor Herzl and his followers were so eager to employ for the promotion of their Zionist national utopian real estate project. It is ironic that Herzl wanted his corporate body of Zionist organizations to be the Voice of the Jewish ‘race’ and ‘nation’, yet his entire project from the get-go was vociferously and continuously opposed by the scholars of the very faith he claimed Zionism represented.
The 5th Lubavitcher Rebbe (Grand Rabbi), Rabbi Sholem Dov Ber Schneersohn, zt”l, who continually spoke out against the ideology of Zionism from his position as the Rebbe of the HaBaD Lubavitch sect before World War I, wrote the following letter to Rabbi Aaronson, who sympathized with the Zionists. In this message he summarized for Rabbi Aaronson the basic arguments that Judaism as a faith has with Zionism as a secular political ideology which wants to twist the commandments of the faith, suspend the morality of the tradition, yet still use the symbolism and aura of Judaism to create a material “Jewish” political entity with its own military force. Rabbi Ber Schneerson writes:
“From all the writings of the Zionists we can clearly see that their main aim and activity is to create the impression among the Jewish People that the whole purpose of the Torah and the Commandments is merely to strengthen national feeling. This theory can easily be adopted by the youth who regard themselves as instruments prepared for the fulfillment of the Zionist ideal. They regard themselves as completely liberated from Torah and the Commandments. They think nationalism has replaced religion.
“In order to influence our brethren in favor of the Zionist aspiration for an independent nation and government, they have no alternative but to lead the people astray from the path of Torah and the Commandments, or at least, to weaken their attachment as much as possible so that nationalism should prevail over Torah, because it is known that those attached to the Torah are unlikely to change and accept some other form of faith.
“It is surely clear that the Zionists not only are not approaching Judaism, but that they entirely destroy Jewish souls in intentionally taking away from them even the hidden and mystical feeling in their souls for the Torah and the Commandments.
“Regarding your question about the Zionists, allow me to respond briefly. Those who assist the Zionists will pay at the Day of Judgment, because they are causing the masses to sin. Therefore, whoever is on the side of G-d and his Torah shall not join with evildoers and not become attached to them. On the contrary, they should oppose them as much as possible. – Your friend in truth, Shalom Dov Ber from Lubavitch”(99)
Two Lithuanian rabbis, a father and a son, also fought and stood up against Zionism at its birth –
Rabbi Chaim Soloveichik of Brisk (1853-1918) said that, “The Zionists aren't taking Jews away from Judaism in order to have a State, they need a state in order to take Jews away from Judaism,” and further stated that “Zionists want a state to make Jews into Heretics.” His son, Rabbi Velvel Soloveichik (1886-1960) later explained his father’s statements by saying that he made them because, “The Zionists have attacked the center point of Judaism.”
One of the greatest rabbis in Lithuania in the early part of the 20th century, this same Rabbi Chaim Soloveitchik, wrote in a letter to Rabbi Moshe Carpas:
“I have also read your words in connection with the sect of the Zionists who are now powerfully banded together. I do not blush to admit that I do not know how to find paths to oppose them.
“Seeing that these men are known as evil in their localities, and have already proclaimed their purpose, which is to uproot the fundamentals of our faith, and to take over all Jewish communities to aid them in their plan.
“It is hardly credible that after the revelations of their arrogant hearts there should still be found right-minded men willing to ally themselves with them. It is greatly astonishing throughout the whole Jewish People that they should be given a place and a voice in public affairs, since it is known they are causing others to sin.
“Let the people guard their souls lest they join them in the destruction of our religion and become an obstacle to the House of Israel.
“If you intend to give a coin to the Jewish National Fund, give it to another idolatry, but not to the Zionists, since this idolatry is worse then any other.”(100)
On possessing the Holy Land by violent means, one of the most renowned German Jewish leaders of the nineteenth century, Rabbi Samson Raphael Hirsch wrote:
“We mourn over the sin which brought about that downfall [the destruction of the Second Temple], we take to heart the harshness which we have encountered in our years of wandering as the chastisement of a father, imposed on us for our improvement, and we mourn the lack of observance of the Torah which that ruin has brought about. Not in order to shine as a nation among nations do we raise our prayers and hopes for a reunion in our land, but in order to find a soil for the better fulfillment of our spiritual vocation in that reunion and in that land which was promised, and given, and again promised for our observance of the Torah. But this very vocation obliges us, until G-d shall call us back to the Holy Land, to live and to work as patriots wherever He has placed us, to collect all the physical, material and spiritual forces and all that is noble in Israel to further the weal of the nations which have given us shelter. It obliges us, further, to allow our longing for the far-off land to express itself only in mourning, in wishing and hoping; and only through the honest fulfillment of all Jewish duties to await the realization of this hope. But it forbids us to strive for the reunion or possession of the land by any but spiritual means. Our Sages say G-d imposed Three Vows when he sent Israel into the wilderness: (1) that the children of Israel shall never seek to reestablish their nation by themselves; (2) that they never be disloyal to the nations which have given them shelter; (3) that these nations shall not oppress them excessively.” (Talmud tractate, Kesubos 111a) (101)
Rabbi Yechezkel Shraga Halberstam, the great rabbi from Shinova, who was the son of the holy Sanzer Rabbi of Poland, said this just over a century ago, at the dawn of Zionism:
“You should know, that when a Jew recites ‘Hear O Israel, G-d is our Lord, G-d is One’, he should have in mind to reject all idolatry in the world, and Zionism is also idolatry, and he must reject it as well.”(102)
Rabbi Avraham Yeshaye Karelitz (the Holy Chazon Ish of blessed memory) once said: “If it is hard to understand the whole matter of the Golden Calf, by seeing the matter of the State, one can understand it. The matter of the State is similar to the Golden Calf.”
The following was written in the introduction to a religious text called “Avos Al Banim” by the eminent Rabbi Shaul Brach of Kashoa, one of the great anti-Zionist rabbis in Hungary before World War II. His words, just like the words of Rabbi Teitelbaum ring clearer than ever today.
“Since the dawn of the Zionist movement, suffering has not ceased to exist in the world. All the warnings of the Torah have been fulfilled in their details among our People all over the world. For a believer it is no surprise that the Zionists are the same as the heretics at the time of the Destruction of the Temple. Thus, divine judgment has been unleashed on the entire world.
“It is, however, surprising how they can continue in their ways unless they have rejected the entire Torah and the Prophets, inasmuch as they support Zionism, they must surely hope they are successful. But the Torah states, ‘...lest the Land vomit you out because of how you defiled it.’
“As far as our brethren in America who support the Zionist heresy in the Holy Land are concerned, if they don’t face up to the truth, in liberal America they will quickly feel the effects of the verse, ‘With anger poured out will I rule over you.’ May G-d have mercy.”(103)
Once before the Neila prayer on Yom Kippur, Rabbi Avraham Yoshe Freund of Mansod said: “It is not because they are Zionists that they are evildoers. It is because they are evildoers that they are Zionists.”(104)
Rabbi Yissachar Dov of Belz once said: “There could be, before the arrival of Mashiach [the Messiah or Mahdi], that the Satan should succeed, and the evildoers should get a State in the Land of Israel. Their state would be a big danger for every Jew in material and spiritual matters.”(105)
The great Rabbi Yisrael Meir Hakohen, known as the Chofetz Chayim, wrote the following words decades ago:
“If the thoughts of these Zionists were really for the good of Israel as they claim, they would refrain from this effort, and there would be an end to all the calamities that spring forth from it. At first sight there seems no reason why I should expand on this theme, seeing as it is clearly forbidden in the Talmudic tractate Ketuboth to go up to the Holy Land en masse. I fear that as one sin brings on another, that if they succeed, they will later transgress the prohibition against rebelling against other nations.
“(G-d) knows that I have written these words from concern for our brethren, the Children of Israel, lest He withdraw his care for us, Heaven forbid – Since whoever reads the words of the Zionists will know that even the best of the other peoples will be turned into our enemies.”(106)
In Vol. 231 of “Das Yidishe Tagblat” from 9 Tamuz 1939, Rabbi Elchonon Wasserman, zt’l said the following when asked about the terror methods of the Zionists:
“They (the Zionists) should be considered as persecutors (rodfim) against the Jewish People. It is forbidden to use such methods.”
Regarding the Zionists, he also wrote, in his novella on the Talmud:
“And in the Holy Land it is beyond any doubt, that the land will vomit them from its midst, for it is the ‘Palace of the King’ and does not hold evildoers...I do not come to curse...but because, this is exactly what is stated in the Torah, against our will it will come to pass...”(107)
In 1961, at a large meeting of American Orthodox Rabbis in Brooklyn, New York, the Satmar Grand Rebbe, Joel Teitelbaum said, among other things, “The danger for the Jewish People is those who are irreligious and who are heretics are the leaders of the Jewish People. Therefore, because of them, the nations of the world are misled into hating Jews, so one of the greatest things to do would be to selflessly proclaim to the nations that the Zionists are not the representatives of the Jewish People, and that religious Jews have no connection with them. We should have had self-sacrifice to do this, but because of our many sins, people are frightened of public opinion, and if anyone should say these things about the Zionists, there will be religious leaders who will fight against them with all sorts of excuses.
“...it is our obligation to make it known in order that everyone should understand that the Zionists are not the nation of Israel...and it is most definitely our holy obligation to announce before those nations of the world that the Zionists are not the spokespeople of the nation of Israel...it is a mitzvah (‘good deed’) obligatory for each individual and group to protest and to proclaim with whichever means possible, and to do everything within ones capability for the honor of the Lord which has been desecrated by the Zionists, and one must protest at every occasion, and at all times, and at every place...” (“Kuntres Dibros Kodesh” pp. 216-217.)
On this same theme, the words of the saintly Rabbi Joel Teitelbaum (1890-1979), as found in his “Va’yoel Moshe” (a book written in Hebrew in 1958 which provides evidence from the Torah opposing the ideology of Zionism), ring clearly now when we view events in the Middle East:
“...if we place all the immodesty and promiscuity of the generation and the many sins of the world on one side of the scale, and the Zionist state on the other side of the scale by itself, it would outweigh them all. Zionism is the greatest form of spiritual impurity in the entire world. They are polluting the entire world. They have polluted the Jewish people with their heresy, Heaven help us. It is no surprise why G-d’s anger comes down from heaven. It is necessary to repent and escape from them more than from a lion who is chasing a person to kill him.
“It has been explained that, before the coming of the Messiah, this regime will come to an end, as the Messiah cannot come any other way, since the Zionist state holds up the redemption of the world. We need G-d’s mercies that divine intervention should bring about the end of the state. May G-d have mercy on us all.
“It is clear that anyone who believes in G-d has no doubt that they [the Zionists] are from the source of the accursed impurity of heresy, Heaven help us. It is horrible that such a thing arose in our day, and how can we be silent when we see such violations of our faith and the principles of our entire Torah? Especially since so many of our religious brethren fail to speak out about the truth! In such circumstances, the entire truth could be forgotten, G-d forbid.
“Everything our blessed rabbis cried out about earlier in the century about the dangers of Zionism has almost been forgotten!...It is impossible to describe to what extent the world has become sunken in such a falsehood that is destroying the entire Torah. Therefore we are obliged to cry out before anyone against the deep impurity that has spread out in our generation. Let us hope there are increasing numbers who open up their eyes and the teachings of our forefathers should reach their ears to seek truth and faith. Without this, there is no hope...”(108)
COMING UP
In the upcoming Part Three installment of this article, to be subtitled “From the Balfour Declaration to Statehood: 32 Years of Terror and Deception,” the European Zionist Lobby’s first major victory, that of the November 1917 Balfour Declaration, officially puts the Jewish State project on the Paris Peace Conference table when the First World War comes to an end and the European powers of “the Great Game” finally get to carve up the Ottoman Middle East. In these post-war years, the Zionist national project could now begin to move from the pages of Herzl’s manifesto into an actual physical territory upon which it could be realized. It is at this point in our investigation that it will be necessary to look at the evolution and history of how, in the 1930s and 1940s, Herzl’s “National Project” to alleviate anti-Semitism and solve “the Jewish Question” developed a violent and militant side to it. A decision was made to take the land by force, and to wage guerilla war in Palestine against the British and the indigenous Semitic inhabitants, and at one point (1941), the Zionist underground, in order to secure the Palestine land deal, offered its military assistance to the Third Reich (Germany was winning the war at the time).
In this look at Post-WWI Palestine, the infusion of Vladimir “Ze’ev” Jabotinsky’s “Revisionist Zionism” and its spawning of a militant Zionist underground of “wanted terrorists” will be examined. Many of the leaders and members of this militant underground – comprised of organizations such as the Haganah, the Irgun Zvai Le’umi (‘Etzel’, ‘the Irgun’, the ‘National Military Organization’/the NMO), and the Le’umi Herut Yisrael (the LeHI, the “Stern Gang”) – later ended up as the leaders of the State of Israel and were pervasive in its original military and intelligence structures. Because of this, it is essential to our understanding of events such as 9/11 and the so-called “War on Terror” that we look at the historically formative models of operation – politically and militarily – and modes of thinking that these events in the present are most probably based upon.
Of course, no historical examination which included Israel’s birth and ‘moral right to exist’ would be complete unless the subject of the Holocaust is not mentioned at least once, and to that end, I will also let the orthodox rabbis of the faith tell their story of how “Zionists brought us to the Holocaust” by engineering such provocative stunts as placing headlines across Europe in 1933 announcing – “World Jewry Declares War on Germany,” accompanied by the organization of a global boycott against German exports. All this was done, of course, after the German public found out about the Balfour Declaration, and that it was used as an incentive to get the Zionists to convince America to enter the war after it was basically over. This was followed by the war reparation payment deals, secretly negotiated at the Paris Peace Conference to ruin the German economy, and all this was topped off by the assassination of a German ambassador in Paris by a Polish Zionist, an act that set off the Kristallnacht (Night of Broken Glass) in November 1938 and probably inspired many Jews to think about emigrating to Palestine.
In our next installment on the horrors of real history, we will also look at Zionist documents, sent from WZO headquarters in Geneva and gathered by the rabbis and Jewish Czech rescue workers they were sent to – documents which show the Zionist leadership’s ideas of exploiting and manipulating the Holocaust to create their National Project, and give to it a sympathetic moral authority and leverage.
I wish you the best, and good luck until then.
REFERENCES
(1) Cited in: Sami Hadawi, “Bitter Harvest: A Modern History of Palestine,” 4th ed. Revised. New York: Olive Branch Press. 1991, p. 38.
(2) Theodor Herzl, “Der Judenstaat” (“The Jewish State”). Sylvie D'Avigdor (Trans.). New York: The American Zionist Emergency Council. 1946, p. 5.
(3) Ibid. p. 7.
(4) Ibid. pp. 6-7.
(5) Ibid. pp. 7-8.
(6) Ibid. pp. 13-14.
(7) Ibid. pp. 5-6.
(8) Ibid. p. 6.
(9) Ibid. pp. 16-17.
(10) Ibid. pp. 14-15.
(11) Ibid. p. 70.
(12) Ibid. pp. 17-18.
(13) Ibid. p. 18.
(14) Ibid. p. 10.
(15) Ibid. pp. 14-15.
(16) Ibid. p. 10.
(17) Ibid. p. 49.
(18) Ibid. p. 70.
(19) Ibid. p. 8.
(20) Ibid. pp. 18-19.
(21) Ibid. p. 70.
(22) Collier's Magazine, November 26, 1938.
(23) Theodor Herzl, “Der Judenstaat” (“The Jewish State”). Sylvie D'Avigdor (Trans.). New York: The American Zionist Emergency Council. 1946, p. 12.
(24) Ibid. p. 69.
(25) Ibid. p. 46.
(26) Ibid. p. 14.
(27) Ibid. p. 19.
(28) Ibid. p. 12.
(29) Ibid. pp. 10-11.
(30) Ibid. p. 11.
(31) Ibid. p. 54.
(32) Ibid. p. 58.
(33) Ibid. p. 11.
(34) Ibid. pp. 35-36.
(35) Ibid. p. 36.
(36) Ibid. p. 37.
(37) Ibid. pp. 19-20.
(38) Ibid. p. 20.
(39) Ibid. p. 38.
(40) Ibid. p. 31.
(41) Ibid. pp. 70-71.
(42) Ibid. pp. 49-50.
(43) Ibid. p. 21.
(44) Ibid. pp. 20-21.
(45) Ibid. p. 22.
(46) Ibid. p. 44.
(47) Ibid. p. 48.
(48) Ibid. p. 53.
(49) Ibid. p. 49.
(50) Ibid. p. 24.
(51) Ibid. p. 71.
(52) Ibid. pp. 24-25.
(53) Ibid. p. 25.
(54) Ibid. p. 26.
(55) Ibid. pp. 40-41.
(56) Ibid. p. 41.
(57) Ibid. p. 42.
(58) Ibid. p. 43.
(59) Ibid. p. 66.
(60) Ibid. p. 63.
(61) Ibid. pp. 47-48.
(62) Ibid. p. 27.
(63) Ibid. p. 27.
(64) Ibid. p. 32.
(65) Ibid. p. 33.
(66) Ibid. p. 28.
(67) Ibid. pp. 27-28.
(68) Ibid. p. 64.
(69) Ibid. p. 47.
(70) Ibid. p. 28.
(71) Ibid. pp. 29-30.
(72) Ibid. pp. 38-39.
(73) Ibid. p. 39.
(74) Ibid. p. 40.
(75) Ibid. p. 40.
(76) Ibid. pp. 51-53.
(77) Ibid. p. 54.
(78) Ibid. pp. 56-58.
(79) Ibid. p. 21.
(80) Ibid. p. 59.
(81) Ibid. pp. 59-60.
(82) Ibid. p. 60.
(83) Ibid. p. 61.
(84) Ibid. pp. 61-63.
(85) Ibid. pp. 63-64.
(86) Ibid. p. 64.
(87) Ibid. pp. 64-65.
(88) Ibid. p. 70.
(89) Ibid. pp. 65-66.
(90) Ibid. p. 66.
(91) Ibid. pp. 67-68.
(92) Ibid. p. 72.
(93) Ibid. p. 72.
(94) Ibid. p. 63.
(95) Harry L. Shapiro, “The Jewish People: A Biographical History.” New York: UNESCO. 1960, pp. 74-75.
(96) Khazaria and the Khazars: By the beginning of the 7th century CE, the Turkic peoples known as the Khazars had built a small trading empire in the southeastern region of Russia just north of the Caucasus Mountains between the Black and Caspian Seas. At this time they fought with the Christian Byzantines against the Sasanian kings of Iran. From the mid 7th to the mid 8th century, the Khazars fought the Arabs and prevented their armies from moving through the Caucasus and into Eastern Europe. In ca. 737 CE the Khazars founded a royal capital at Itil (modern Astrakhan), and from there expanded as a kingdom westward to the Volga River.(96a)
Around 740 the Khazar king, Bulan, converted to Judaism. The 12th century Jewish philosopher and prolific poet Judah Halevi refers to the history of King Bulan’s conversion in his “Sefer ha-Kuzari” (“The Book of the Kuzari”), and through the framework of the story, Halevi forms his classical exposition on Judaism as it comparatively stands in theological relation to Christianity, Islam, and the philosophy of the Aristotelians. The story is that Bulan, the King of the Khazars, wanted to leave behind his pagan religion and convert to one of the major religions of the time. To see which one was best, he invited to his court, for the purpose of debate, an Aristotelian philosopher, an Islamic scholar, a Christian scholar, and a Jewish rabbi. In “Sefer ha Kuzari,” of course, the rabbi wins the debate, and the king, his nobles, and his people convert to Judaism.(96b)
It is also told that the king’s conversion to Judaism – aside from it affording him better business relations with his Muslim and Christian neighbors than he would have had if he had remained as a pagan – was also based upon a decision that had something to do with his own sovereignty and control over Khazarian trade routes in a very strategic part of the world. His wise ministers told him that if he became a Christian, he would essentially be a vassal of Byzantium, and if he became a Muslim, he would be under the religious and political control of the Islamic Caliphate. The Jews, however, had no king, no pope, nor a Kalifa, and therefore King Bulan’s ministers counseled that conversion to Judaism would place the king and the Khazar kingdom among the mainstream monotheistic empires and kingdoms of the day, but without sacrificing any sovereignty or trade route control. Judaism won by a landslide vote from the king and his nobles. The people, as is often tradition, eventually followed the religious lead of the Palace.
Due to competition with an emerging and dominant power, the Kievan Rus, Khazarian regional power declined, and eventually, in 965, the empire of the Khazars was brought to an end by Duke Sviatoslav of Kiev. It was at this time that many of the Khazar people, now with a Jewish tradition of more than two centuries, probably began to migrate into eastern and western Europe under the pressure of their kingdom’s collapse. The last known mention of people called Khazars is a 1309 Hungarian law forbidding Roman Catholics from marrying them.(96c)
(96a) “Encyclopedia of World History,” ed. Patrick K. O’Brien, et al. New York: Facts on File, Inc. 2000, p. 223.
(96b) The Oxford Dictionary of World Religions. John Bowker (Ed.). Oxford & New York: Oxford University Press. 1997, p. 511.
(96c) The Oxford Dictionary of World Religions. John Bowker (Ed.). Oxford & New York: Oxford University Press. 1997, p. 545.
(97) “Issues” magazine. New York: American Council for Judaism. (Winter 1965-1966), pp. 21-23.
(98) Sami Hadawi, “Bitter Harvest: A Modern History of Palestine,” 4th ed. Revised. New York: Olive Branch Press. 1991, p. 30.
(99) http://www.jewsagainstzionism.com/Rabbi_quotes/schneersohn.cfm
(100) http://www.jewsagainstzionism.com/Rabbi_quotes/soloveichik.cfm
(101) http://www.jewsagainstzionism.com/Rabbi_quotes/hirsch.cfm
(102) http://www.jewsagainstzionism.com/Rabbi_quotes/halberstam.cfm
(103) http://www.jewsagainstzionism.com/Rabbi_quotes/brach.cfm
(104) http://www.jewsagainstzionism.com/Rabbi_quotes/freund.cfm
(105) http://www.jewsagainstzionism.com/Rabbi_quotes/rabbe.cfm
(106) http://www.jewsagainstzionism.com/Rabbi_quotes/chaim.cfm
(107) http://www.jewsagainstzionism.com/Rabbi_quotes/wasserman.cfm
(108) http://www.jewsagainstzionism.com/Rabbi_quotes/teitelbaum.cfm