WIRED for TERROR: PART TWO B: Herzl’s “Der Judenstaat” vs. The Guardians of the City

WIRED for TERROR:
On the Trail of the “Men” Who Brought Down the Towers

PART TWO B: The “Communist Manifesto” of Zionism,
Theodor 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.

THEODOR HERZL ON “THE JEWISH QUESTION”
For Theodor Herzl, his plan to establish a Jewish State was motivated by his desire to solve what he called the “Jewish Question,” and by solving this question, he hoped to bring an end to anti-Semitism. The “Jewish Question” involved a host of issues dealing with such things as the psychological effects of persecution, a history of persecution, assimilation as a means of avoiding persecution, etc. For Herzl, the “Jewish Question” also involved the Jews asking themselves questions, such as “should we stay where we are, or should we go to the Zionists' Promised Land?” In his introductory chapter, Herzl elaborates on the developed motif, or quasi-historic, almost mythic theme of “Nobody in the history of the universe has suffered more than the Jews,” and he then blends this with concepts influenced by the modern social Darwinism of his era, the late 19th century –

“Oppression and persecution cannot exterminate us. No nation on earth has survived such struggles and sufferings as we have gone through. Jew-baiting has merely stripped off our weaklings...”(4)

Concerning one component of the “Jewish Question,” Herzl also expresses his fear of Jewish assimilation, absorption, and social comfort. This fear also informs his thesis as one of the reasons why Jews (as a ‘race’ or ‘nationality’) need their own State. He also seems to think that Jewish social assimilation is part of some kind of Christian conspiracy to make Jews ‘disappear’!

“Those who really wished to see the Jews disappear through intermixture with other nations, can only hope to see it come about in one way. The Jews must previously acquire economic power sufficiently great to overcome the old social prejudice against them. The aristocracy may serve as an example of this, for in its ranks occur the proportionately largest numbers of mixed marriages. Jewish families which re-guild the old nobility with money become gradually absorbed. But what form would this phenomenon assume in the middle classes, where (the Jews being a bourgeois people) the Jewish question is mainly concentrated?”(5)

In his manifesto’s second chapter, with regards to this Jewish question, Herzl’s thesis begins with a description of both real and exaggerated anti-Semitic conditions in late 19th century Europe. It is of note that one of the major selling points in his plan, which was to be presented to the various governments of Europe, is that, if the Jews as a massive group leave Europe and go off to their own land, all the enviable positions they occupy in government, business, and finance will suddenly be freed up for occupation by talented Christians. In his second chapter’s description of anti-Semitic Europe, however, you would have thought that a Jew could barely find any work at all –

“No one can deny the gravity of the situation of the Jews. Wherever they live in perceptible numbers, they are more or less persecuted. Their equality before the law, granted by statute, has become practically a dead letter. They are debarred from filling even moderately high positions, either in the army [aside from the Jewish French Army Captain Alfred Dreyfus and others], or in any public or private capacity. And attempts are made to thrust them out of business also: ‘Don’t buy from Jews!’ Attacks in Parliaments, in assemblies, in the press, in the pulpit, in the street, on journeys – for example, their exclusion from certain hotels – even in places of recreation, become daily more numerous. The forms of persecution vary according to the countries and social circles in which they occur....in Paris, the Jews are shut out of the so-called best social circles and excluded from clubs. Shades of anti-Jewish feeling are innumerable....Is it not true, that our poor endure greater sufferings than any other proletariat? I think that this external pressure makes itself felt everywhere. In our economically upper classes it causes discomfort, in our middle classes continual and grave anxieties, in our lower classes absolute despair. Everything tends, in fact, to one and the same conclusion, which is clearly enunciated in that classic Berlin phrase: ‘Juden Raus!’ (Out with the Jews!)”(6)

On the persistence of the “Jewish question” and its solution, to his own mind, being one of a political nature, Herzl wrote, “The Jewish question still exists. It would be foolish to deny it. It is a remnant of the Middle Ages,...The Jewish question exists wherever Jews live in perceptible numbers. Where it does not exist, it is carried by Jews in the course of their migrations. We naturally move to those places where we are not persecuted, and there our presence produces persecution. This is the case in every country, and will remain so, even in those highly civilized – for instance, France – until the Jewish question finds a solution on a political basis. The unfortunate Jews are now carrying the seeds of Anti-Semitism into England; they have already introduced it into America.”(7)

THE JEWISH QUESTION IS A NATIONAL QUESTION
With the idea of creating a unifying theme for a religio-nationalistic movement of people, supposedly all desiring to emigrate “back” to a single “ancient homeland,” Herzl, in his manifesto, stresses the idea of the Jews as a global Diaspora of Exiles; a Single People; a Single Nation or Tribe; indeed a Single Race.

“We are a people – one people. We have honestly endeavored everywhere to merge ourselves in the social life of surrounding communities and to preserve the faith of our fathers. We are not permitted to do so. In vain are we loyal patriots [referring to the Dreyfus Affair],...in vain do we make the same sacrifices of life and property as our fellow-citizens; in vain do we strive to increase the fame of our native land in science and art, or her wealth by trade and commerce. In countries where we have lived for centuries we are still cried down as strangers,...The majority may decide which are the strangers; for this, as indeed every point which arises in the relations between nations, is a question of might....In the world as it now is, and for an indefinite period it will probably remain - might precedes right. It is useless, therefore, for us to be loyal patriots, as were the Huguenots who were forced to emigrate. If we could only be left in peace, but I think we shall not be left in peace.”(8)

Herzl thus wrote that the Jewish question “is a national question, which can only be solved by making it a political world-question to be discussed and settled by the civilized nations of the world in council.” He proposed his ideology of Zionism, with its creation of a Jewish State, as “the solution of the Jewish question after eighteen centuries of Jewish suffering.” By referring to these “eighteen centuries,” Herzl was calling up the varied memories and documents from a period of history roughly stretching from the year 1900 back to the siege and fall of Jerusalem to the Roman general Titus in 70 CE, after Jewish guerillas began a series of campaigns against Roman forts. The Jewish militants’ massacres of unarmed Roman soldiers who had surrendered, as well as the slaying of Roman ambassadorial emissaries, resulted in a million innocent Jews, who happened to live in Jerusalem, being put to the sword or sold into slavery. This “Masada” revolt, waged by a minority of hothead nationalists among the people, also resulted in the destruction of the Second Temple of Yahweh, built at the behest of Cyrus the Great, Messiah of the Babylonian Exile. This horrific event was followed sixty-two years later by the Bar-Kokba Revolt of 132-135 CE, resulting in a final deportation of Jewish residents of Jerusalem to the slave markets of the East and the gladiatorial arenas of the West. This revolt, ironically, instead of bringing about the Final Messianic Liberation, promised by Bar-Kokba and his followers, brought about the issuing of a Roman imperial edict forbidding any further residency of Jews within the city of Jerusalem, an edict which held until the fall of the Roman Empire to the Visigoths.

HERZL ON THE CAUSES OF ANTI-SEMITISM

“Modern Anti-Semitism [1890s] is not to be confounded with the religious persecution of the Jews of former times [i.e. during the Crusades (1095-1272) or the Spanish Inquisition, proclaimed in 1478 by Pope Sixtus IV and not officially abolished until 1834]. It does occasionally take a religious bias in some countries, but the main current of the aggressive movement has now changed. In the principal countries where Anti-Semitism prevails, it does so as a result of the emancipation of the Jews....For we had, curiously enough, developed while in the Ghetto into a bourgeois people, and we stepped out of it only to enter into fierce competition with the middle-classes.”(9)

“We are what the Ghetto made us. We have attained pre-eminence in finance, because mediaeval conditions drove us to it. The same process is now being repeated. We are again being forced into finance, now it is the stock exchange, by being kept out of other branches of economic activity. Being on the stock exchange, we are consequently exposed afresh to contempt. At the same time, we continue to produce an abundance of mediocre intellects who find no outlet, and this endangers our social position as much as does our increasing wealth. Educated Jews without means are now rapidly becoming Socialists. Hence we are certain to suffer very severely in the struggle between classes, because we stand in the most exposed position in the camps of both Socialists and Capitalists.”(10)

“Action may be taken against individuals or even against groups of the most powerful Jews, but Governments will never take action against all Jews. The equal rights of the Jew before the law cannot be withdrawn where they have once been conceded; for the first attempt at withdrawal would immediately drive all Jews, rich and poor alike, into the ranks of revolutionary parties. The beginning of any official acts of injustice against the Jews invariably brings about economic crises. Therefore, no weapons can be effectually used against us, because these injure the hands that wield them.”(11)

“The very impossibility of getting at the Jews nourishes and embitters hatred of them. Anti-Semitism increases day-by-day and hour-by-hour among the nations; indeed, it is bound to increase, because the causes of its growth continue to exist and cannot be removed. Its remote cause is our loss of the power of assimilation during the Middle Ages; its immediate cause is our excessive production of mediocre intellects, who cannot find an outlet downwards or upwards -- that is to say, no wholesome outlet in either direction. When we sink, we become a revolutionary proletariat, the subordinate officers of all revolutionary parties; and at the same time, when we rise, there rises also our terrible power of the purse.”(12)

HERZL ON THE EFFECTS OF ANTI-SEMITISM
“It is true that we do not love our enemies; but he alone who can conquer himself dare reproach us with that fault. Oppression naturally creates hostility against oppressors, and our hostility aggravates the pressure. It is impossible to escape from this eternal circle.

“...they will not leave us in peace. For a little period they manage to tolerate us, and then their hostility breaks out again and again. The world is provoked somehow by our prosperity, because it has for many centuries been accustomed to consider us as the most contemptible among the poverty-stricken. In its ignorance and narrowness of heart, it fails to observe that prosperity weakens our Judaism and extinguishes our peculiarities. It is only pressure that forces us back to the parent stem; it is only hatred encompassing us that makes us strangers once more. Thus, whether we like it or not, we are now, and shall henceforth remain, a historic group with unmistakable characteristics common to us all.”(13)

THE ASSIMILATED AND THE PHILANTHROPIC
Expanding on his bizarre hypothesis that Jews figuratively carry viral-like seeds that transform themselves into the disease of “anti-Semitism” wherever they go, Theodor Herzl, in his manifesto’s introductory chapter, paints a picture of the wealthy “assimilated” European Jews of his time who he feels bear a grievance against the “wandering” Jews who will not assimilate into “modern European society.” The wealthy and ‘assimilated’ seem to feel resentment that they have worked so hard to fit in, and those who won’t make the effort are looked upon as a source of either embarrassment or competition, and so the ‘assimilated’ try to ship the ‘non-assimilators’ out and away from the particular society in which they themselves have become ‘assimilated’ –

“The ‘assimilated’ [Jews] give expression to this secret grievance in ‘philanthropic’ undertakings. They organize emigration societies for wandering Jews. There is a reverse to the picture which would be comic, if it did not deal with human beings. For some of these charitable institutions are created not for, but against, persecuted Jews; they are created to dispatch these poor creatures just as fast and far as possible. And thus, many an apparent friend of the Jews turns out, on careful inspection, to be nothing more than an Anti-Semite of Jewish origin, disguised as a philanthropist.”(14)

It is of ironic interest to note that Herzl mentions that one can be “of Jewish origin,” and also be an “Anti-Semite.” This is very much like the situation over at the B’nai B’rith’s so-called Anti-Defamation League with Abe Foxman and friends, where you have people who are of “Jewish origin,” yet because of their deep-seated hatred and loathing of the Arabs - a Semitic people - they appear to be essentially “Jewish anti-Semites,” although most rabbis I know don’t consider anyone over at the ADL to actually be Jewish - confused perhaps, but not Jewish.

Commenting further on these ‘philanthropic’ ventures that experimented, on a small scale, with the setting up of organized Jewish emigration to foreign lands, such as the Americas, Theodor Herzl further writes:

“The artificial means heretofore employed to overcome the troubles of Jews have been either too petty – such as attempts at colonization....What is achieved by transporting a few thousand Jews to another country? Either they come to grief at once, or prosper, and then their prosperity creates Anti-Semitism.”(15)

“These [colonization] attempts were interesting, in that they represented on a small scale the practical forerunners of the idea of a Jewish State. They were even useful, for out of their mistakes may be gathered experience for carrying the idea out successfully on a larger scale. They have, of course, done harm also. The transportation of Anti-Semitism to new districts, which is the inevitable consequence of such artificial infiltration, seems to me to be the least of these evils.”(16)

OBSTACLES TO THE EXODUS – HABIT AND COMFORT, NOT ENOUGH ANTI-SEMITISM

In Theodor Herzl’s proposed plan of a mass exodus of world Jewry to either Argentina or Palestine, he speaks of the obstacles to his plan as those of habit and comfort, and a lack of anti-Semitism in the air. He warns his reader that just because you don’t see any Jewish persecution or anti-Semitism going on right now, doesn’t mean it won’t be occurring in the very near future. On the question of how he was going to convince the Jews to embark on a mass exodus to either Palestine or Argentina, Herzl wrote:

“Great exertions will hardly be necessary to spur on the movement. Anti-Semites provide the requisite impetus. They need only do what they did before, and then they will create a desire to emigrate where it did not previously exist, and strengthen it where it existed before.”(17)

He writes further, “Some of our prosperous men may say that the pressure is not yet severe enough to justify emigration, and that every forcible expulsion shows how unwilling our people are to depart. True, because they do not know where to go; because they only pass from one trouble into another. But we are showing them the way to the Promised Land; and the splendid force of enthusiasm must fight against the terrible force of habit.”(18)

For Herzl, persecution is always lying around the next corner, and he seems to fear that his National Project will not be able to hit the ground running without an outbreak of anti-Semitism to help it along –

“My happier co-religionists will not believe me till Jew-baiting teaches them the truth; for the longer Anti-Semitism lies in abeyance, the more fiercely will it break out.”(19)

“We are one people – our enemies have made us one without our consent, as repeatedly happens in history. Distress binds us together, and thus united, we suddenly discover our strength.”(20)

“Persecutions are no longer so malignant as they were in the Middle Ages? True, but our sensitiveness has increased, so that we feel no diminution in our sufferings; prolonged persecution has overstrained our nerves.”(21) [perhaps, in Herzl’s case, leading to acute paranoia.]

On the subject of anti-Semitism and Zionism, Dr. Albert Einstein was quoted in Collier's Magazine, November 26, 1938, as saying:

“Anti-Semitism is nothing but the antagonistic attitude produced in the non-Jew by the Jewish group. The Jewish group has thrived on oppression and on the antagonism it has forever met in the world...the root cause is their use of enemies they create in order to keep solidarity.”

“Far from being the saviors of the Jewish People, the Zionists are the true self-hating Jews who have had nothing but contempt and outright hatred for the Jewish People and Judaism. Anti-Semitism has been the oxygen and lifeblood of the Zionists throughout the ages to the present day.”(22)

ADDRESSING HIS POTENTIAL CRITICS
Herzl did anticipate criticism of his plans and thus designated his first chapter as prefatory remarks “merely intended as a hasty reply to the mass of objections which the very words ‘Jewish State’ are certain to arouse....it is the financial soundness of the enterprise which will chiefly be called into question, and doubts on this score must be removed first....whoever finds his doubts dispelled should give allegiance to the cause.”(23)

“To the first class of objections belongs the remark that the Jews are not the only people in the world who are in a condition of distress. Here I would reply that we may as well begin by removing a little of this misery, even if it should at first be no more than our own.

“It might further be said that we ought not to create new distinctions between people; we ought not to raise fresh barriers, we should rather make the old disappear. But men who think in this way are amiable visionaries;...Universal brotherhood is not even a beautiful dream. Antagonism is essential to man’s greatest efforts. But the Jews, once settled in their own State, would probably have no more enemies. As for those who remain behind, since prosperity enfeebles and causes them to diminish, they would soon disappear altogether. I think the Jews will always have sufficient enemies, such as every nation has....Perhaps we shall have to fight first of all against many an evil-disposed, narrow-hearted, short-sighted member of our own race.” [such as the scholars and sages who actually preserve the heritage of Judaism.](24)

As a “progressive” Jew with only a very general understanding of his family’s religious heritage, Herzl did not seem to take into consideration any of the fundamental religious criticisms that his ideology and plans would have to theologically grapple with, for he certainly believed that Rabbis across Europe were going to recite “Der Judenstaat” in the synagogues and proclaim to their communities the glories of “Zionism.”

He wrote that, “Every man who attaches himself to the National Idea will know how to spread it, and how to make it real within his sphere of influence. We shall first of all ask for the cooperation of our Rabbis....Our Rabbis, on whom we especially call, will devote their energies to the service of our idea, and will inspire their congregations by preaching it from the pulpit. They will not need to address special meetings for the purpose; an appeal such as this may be uttered in the synagogue. And thus it must be done....The Rabbis will receive communications regularly from both Society and Company, and will announce and explain these to their congregations. Israel will pray for us and for itself.”(25)

SHOULD WE STAY OR SHOULD WE GO?
“Can we hope for better days, can we possess our souls in patience, can we wait in pious resignation till the princes and peoples of this earth are more mercifully disposed towards us? I say that we cannot hope for a change in the current of feeling....The nations in whose midst Jews live are all either covertly or openly Anti-Semitic.”(26)

THE MASTER PLAN

“Let the sovereignty be granted us over a portion of the globe large enough to satisfy the rightful requirements of a nation; the rest we shall manage for ourselves.

“The Governments of all countries scourged by Anti-Semitism will be keenly interested in assisting us to obtain the sovereignty we want.

“The plan, simple in design, but complicated in execution, will be carried out by two agencies: The Society of Jews and the Jewish Company. The Society of Jews will do the preparatory work in the domains of science and politics, which the Jewish Company will afterwards apply practically. The Jewish Company will be the liquidating agent of the business interests of departing Jews, and will organize commerce and trade in the new country.”(27)

“THE SOCIETY” AND “THE COMPANY”

Herzl’s work certainly gave birth to the phenomenon of the modern, well-organized, Jewish/Zionist network of societies and organizations. In “Der Judenstaat,” for the bringing to fruition of his National Project, he proposed the creation of a bi-partite corporation consisting of “the Society” and “the Company.” –

“Security for the integrity of the idea [the creation of a State] and the vigor of its execution will be found in the creation of a body corporate, or corporation. This corporation will be called ‘The Society of Jews’. In addition to it there will be a Jewish company, an economically productive body.”(28)

THE IDEA OF THE STATE CREATES THE STATE
It was Herzl’s idea that the very idea of the Jewish State itself will create the State, and along with this notion, he also advances his romanticist concept that Jews around the world have always dreamed of being kings of their own country:

“No human being is wealthy or powerful enough to transplant a nation from one habitation to another. An idea alone can achieve that and this idea of a State may have the requisite power to do so. The Jews have dreamt this kingly dream all through the long nights of their history. ‘Next year in Jerusalem’ is our old phrase. It is now a question of showing that the dream can be converted into a living reality.”(29)

AN EXODUS WITH ALL THE COMFORTS OF HOME
Herzl sells this nationalistic plan to his audience by means of a set of sales points, as in a brochure. The first of these is that his plan is one free of any of the discomforts or hardships like the ones experienced by the Israelites of the old Exodus:

“Dull brains might, for instance, imagine that this exodus would be from civilized regions into the desert. That is not the case. It will be carried out in the midst of civilization. We shall not revert to a lower stage, we shall rise to a higher one. We shall not dwell in mud huts; we shall build new more beautiful and more modern houses, and possess them in safety....We shall not leave our old home before the new one is prepared for us. Those only will depart who are sure thereby to improve their position; those who are now desperate will go first, after them the poor; next the prosperous, and, last of all the wealthy. Those who go in advance will raise themselves to a higher grade, equal to those whose representatives will shortly follow. Thus the exodus will be at the same time an ascent of the class.”(30)

On the subject of an Exodus with all the comforts of home, Herzl, in the last lines of Chapter 4, further assures the readers of his Zion Train sales brochure:

“There are English hotels in Egypt and on the mountain-crest in Switzerland, Vienna cafes in South Africa, French theatres in Russia, German operas in America, and the best Bavarian beer in Paris. When we journey out of Egypt again we shall not leave the fleshpots behind. Every man will find his customs again in the local groups, but they will be better, more beautiful, and more agreeable than before.”(31)

“We cannot journey out of Egypt today in the primitive fashion of ancient times....The undertaking of that great and ancient gestor of the Jews [Moses] in primitive days bears much the same relation to ours...”(32)

It was passages like these that made a lot of Rabbis want to light their beards on fire and run screaming through the streets of Europe.

SALES POINT #2 – NOT ONLY NO ECONOMIC UPSETS, BUT ECONOMIC BENEFITS TO CHRISTIANS AND THE END OF ANTI-SEMITISM
“What assurance will the Company offer that the abandonment of countries will not cause their impoverishment and produce economic crises?

“The departure of the Jews will involve no economic disturbances, no crises, no persecutions; in fact, the countries they abandon will revive to a new period of prosperity. There will be an inner migration of Christian citizens into the positions evacuated by Jews. The outgoing current will be gradual, without any disturbance, and its initial movement will put an end to Anti-Semitism....The exodus will have no resemblance to a flight, for it will be a well-regulated movement under control of public opinion. The movement will not only be inaugurated with absolute conformity to law, but it cannot even be carried out without the friendly cooperation of interested Governments, who would derive considerable benefits from it.”(33)

“I have already mentioned that honest Anti-Semites, whilst preserving their independence, will combine with our officials in controlling the transfer of our estates. But the State revenues might suffer by the loss of a body of taxpayers, who, though little appreciated as citizens [again, with the ‘everybody hates us’ schtick], are highly valued in finance. The State should, therefore, receive compensation for this loss. This we offer indirectly by leaving in the country businesses which we have built up by means of Jewish acumen and Jewish industry, by letting our Christian fellow-citizens move into our evacuated positions, and by this, facilitating the rise of numbers of people to greater prosperity so peaceably and in so unparalleled a manner.”(34)

Herzl’s above-used term “honest Anti-Semites” is based upon his paranoid world-view that all non-Jewish Europeans are anti-Semitic, but those who are openly and honestly “anti-Semitic” are deemed “honest Anti-Semites.” This world-view was somehow amplified for him by his covering, as a journalist, the Dreyfus treason trial in France.

SALES POINTS #3 AND #4
“The Jewish Company will also pay heavy taxes. Its central office will be in London, so as to be under the legal protection of a power which is not at present Anti-Semitic.”(35)

“Further and direct profit will accrue to Governments from the transport of passengers and goods [during the Exodus], and where railways are State property, the returns will be immediately recognizable. Where they are held by private companies, the Jewish Company will receive favorable terms for transport, in the same way as does every transmitter of goods on a large scale. Freight and carriage must be made as cheap as possible for our people, because every traveler will pay his own expenses.

“In many places Jews have control of the transport; and the transport businesses will be the first needed by the Company and the first to be liquidated by it. The original owners of these concerns will either enter the Company’s service, or establish themselves independently ‘over there.’”(36)

THE DEPARTURE, POOR JEWS, AND THE BUILDING OF THE INFRASTRUCTURE

“We must not imagine the departure of the Jews to be a sudden one. It will be gradual, continuous, and will cover many decades. The poorest will go first to cultivate the soil. In accordance with a preconceived plan, they will construct roads, bridges, railways and telegraph installations; regulate rivers; and build their own dwellings; their labor will create trade, trade will create markets, and markets will attract new settlers, for every man will go voluntarily, at his own expense and his own risk. The labor expended on the land will enhance its value, and the Jews will soon perceive that a new and permanent sphere of operation is opening here for that spirit of enterprise which has heretofore met only with hatred and obloquy.”(37)

“The emigrants standing lowest in the economic scale will be slowly followed by those of a higher grade. Those who at this moment are living in despair will go first. They will be led by the mediocre intellects which we produce so superabundantly and which are persecuted everywhere.”(38)

“Those who are absolutely without means [to go to the new land] will pay off their debt to the Company by working over-time at a fair rate of wage....Even the new clothing of the poor settlers will have the symbolic meaning. ‘You are now entering on a new life.’ The Society of Jews will see to it that long before the departure and also during the journey a serious yet festive spirit is fostered by means of prayers, popular lectures, instruction on the object of the expedition, instruction on hygienic matters for their new places of residence, and guidance in regard to their future work. For the Promised Land is the land of work. On their arrival, the emigrants will be welcomed by our chief officials with due solemnity, but without foolish exultation, for the Promised Land will not yet have been conquered. But these poor people should already see that they are at home.”(39)

Herzl sees his plan for a modern mass Exodus of all European Jews to an ‘unknown land without a people’ as a material upliftment of the Jewish social class structure, and if the poor and desperate build the new land, the wealthy will certainly journey to it later and arrive in it in full comfort.

“For, above all we require enormous numbers of unskilled laborers to do the first rough work of settlement, to lay down roads, plant trees, level the ground, construct railroads, telegraph installations, etc. All this will be carried out in accordance with a large and previously settled plan.”(40)

“Will people say, again, that our enterprise is hopeless, because even if we obtained the land with supremacy over it, the poor only would go with us? It is precisely the poorest whom we need at first. Only the desperate make good conquerors....just the poor and simple, who do not know what power man already exercises over the forces of Nature, [i.e. the poor, and thus uneducated, Jewish peasants unaware of 19th century science] just these will have the firmest faith in the new message. For these have never lost their hope of the Promised Land.”(41)

“But I maintain, and every man may ask himself whether I am not right, that the pressure weighing on us arouses a desire to emigrate even among prosperous strata of society. Now our poorest strata alone would suffice to found a State; these form the strongest human material for acquiring a land, because a little despair is indispensable to the formation of a great undertaking.

“The expedition of the first and poorest settlers will be conducted by Company and Society conjointly, and will probably be additionally supported by existing emigration and Zionist societies....On the other hand, the Company will say: ‘We shall not pay them, we shall let them pay us. We shall merely offer them some inducements to go.’”(42)

PALESTINE OR ARGENTINE?

“Should the Powers declare themselves willing to admit our sovereignty over a neutral piece of land, then the Society will enter into negotiations for the possession of this land. Here two territories come under consideration, Palestine and Argentine. In both countries important experiments in colonization have been made, though on the mistaken principle of a gradual infiltration of Jews. An infiltration is bound to end badly. It continues till the inevitable moment when the native population feels itself threatened, and forces the Government to stop a further influx of Jews. Immigration is consequently futile unless we have the sovereign right to continue such immigration.”(43)

SALES POINT #5 – GREAT BENEFITS TO THE MASTERS OF THE LAND AND THE NEIGHBORING COUNTRIES.

“The Society of Jews will treat with the present masters of the land, putting itself under the protectorate of the European Powers, if they prove friendly to the plan. We could offer the present possessors of the land enormous advantages, assume part of the public debt, build new roads for traffic, which our presence in the country would render necessary, and do many other things. The creation of our State would be beneficial to adjacent countries, because the cultivation of a strip of land increases the value of its surrounding districts in innumerable ways.”(44)

“Palestine is our ever-memorable historic home. The very name of Palestine would attract our people with a force of marvelous potency. If His Majesty the Sultan were to give us Palestine, we could, in return, undertake to regulate the whole finances of Turkey. We should there form a portion of a rampart of Europe against Asia, an outpost of civilization as opposed to barbarism. We should as a neutral State remain in contact with all Europe, which would have to guarantee our existence. The sanctuaries of Christendom [but not Islam] would be safeguarded by assigning to them an extra-territorial status such as is well-known to the law of nations.”(45)

This passage is significant in that Herzl introduces three ideas into it that will evolve later on in Zionism’s ideological development: 1) the idea of a Jewish “race,” the members of which all originated in ancient Palestine; 2) Jewish supremacism, (i.e. that Israel and the superior Jewish ‘race’ would form some sort of buffer zone against the barbaric peoples of Asia invading civilized Europe); and 3) the idea that Europe was obligated and responsible for guaranteeing the existence of Israel because it would do Europe the favor of acting as a rampart against Asiatic barbarism (i.e. that of the Arabs and Persians).

SALES POINT #6 – FREE ACCOUNTING SERVICES

In return for a chunk of real estate on the eastern coast of the Mediterranean called Palestine, then under the control of the Ottoman Empire, Herzl here suggests selling the Ottoman Sultan (‘Abd ul-Hamid II [1876-1909]) on the idea of ‘land for accountancy services,’ by promising to fix his empire’s significant financial and accounting problems. This, of course, is after the powers of Europe already (from the 1860s onward) had issued to the Sultans too many insanely, high-interest lines of credit, all in order to gain control over the economy of the Ottoman Empire. This tactic of manipulative financial warfare through usury was developed during “The Great Game” that the European powers played with the Ottomans, and with each other, during the second half of the 19th century. As a large creditor assuming almost complete control over the finances of the large debtor, British and French administrators were able to step in as financial overseers at the Sultan’s court in Istanbul.

OFF TO THE ‘PROMISED LAND’

“Economic distress, political pressure, and social obloquy have already driven us from our homes and from our graves. We Jews are even now constantly shifting from place to place, a strong current actually carrying us westward over the sea to the United States, where our presence is also not desired. And where will our presence be desired, so long as we are a homeless nation?

“But we shall give a home to our people. And we shall give it, not by dragging them ruthlessly out of their sustaining soil, but rather by transplanting them Carefully to a better ground.”(46)

From these passages and others, it is evident that Herzl, through his plan for a Jewish State, has clothed himself as a modern Moses to a ‘homeless nation of eternally persecuted exiles.’ This emotionally and symbolically powerful, tragic-romanticist, mythic image forms one of the foundations of modern Zionism’s raison d’etre, although, as we saw in Part Two A of this article, the above description of the Jewish people and Jewish history is a somewhat exaggerated simplification of an already self-developed mythic ‘history.’

THE MIDDLE CLASS EXODUS

With regards to the Exodus of the Jewish middle class from Europe to the ‘Promised Land’, Herzl writes:

“The middle classes will involuntarily be drawn into the outgoing current, for their sons will be officials of the Society or employees of the Company ‘over there.’ Lawyers, doctors, technicians of every description, young business people – in fact, all Jews who are in search of opportunities, who now escape from oppression in their native country to earn a living in foreign lands – will assemble on a soil so full of fair promise....The bravest will naturally get the best out of the new world.”(47)

“When the movement commences, we shall draw some men after us and let others follow; others again will be swept into the current, and the last will be thrust after us. These last hesitating settlers will be the worst off, both here and there. But the first, who go over with faith, enthusiasm, and courage will have the best positions.”(48)

ANTI-SEMITISM: ONE OF THE KEYS TO GETTING OUR PEOPLE TO EMIGRATE TO THE NEW LAND
“Even if the Powers assisted us in acquiring the sovereignty over a strip of territory – How are we to transport masses of Jews without undue compulsion from their present homes to this new country?

“Great exertions will hardly be necessary to spur on the movement. Anti-Semites provide the requisite impetus. They need only do what they did before, and then they will create a desire to emigrate where it did not previously exist, and strengthen it where it existed before.”(49)

It became a hallmark characteristic of the Zionist movement that when circumstances of tragedy or anti-Semitism did not arise of their own ‘natural’ accord, the Zionists themselves would just go out and manufacture or provoke the events necessary to instill enough fear and terror in the Jewish community through the ‘blowback’ resulting from their militant actions. In this way, the Jews of Europe would be more inspired to pack their bags and, as a group, seek to emigrate to Herzl’s “Promised Land.” We will look at all of this later on, in the history concerning the World Zionist Organization’s 1933 provocation of Germany through an international boycott, and their ‘official’ declaration of war on Germany placed in the headlines of European papers. Other Zionist provocations of this time will also be looked at, such as the November 1938 assassination of a German ambassador in Paris by a Polish Zionist, which, for the WZO, was an event that conveniently transformed itself into Kristallnacht (the Night of Broken Glass).

THE JEWISH COMPANY
Theodor Herzl begins Chapter 3 of “Der Judenstaat” by laying out the practical organization of how his plan for a Jewish State might be brought about. The first part of that structure is what he calls the Jewish Company:

“The Jewish Company is partly modeled on the lines of a great land-acquisition company. It might be called a Jewish Chartered Company, though it cannot exercise sovereign power, and has other than purely colonial tasks.

“The Jewish Company will be founded as a joint stock company subject to English jurisdiction, framed according to English laws, and under the protection of England. Its principal center will be London. I cannot tell yet how large the Company's capital should be; I shall leave that calculation to our numerous financiers....The Jewish Company is an organization with a transitional character. It is strictly a business undertaking, and must be carefully distinguished from the Society of Jews.”(50)

“The news of the formation of our Jewish Company will be carried in a single day to the remotest ends of the earth by the lightning speed of our telegraph wires.” Herzl always refers to all ‘modern’ 19th century technologies as “all our technical achievements.”(51)

“The Company's branch establishments in various towns will become the central offices for the sale of Jewish estates, and will charge only so much commission on transactions as will ensure their financial stability....At the same time the Company will sell estates, or rather, exchange them. For a house it will offer a house in the new country; and for land, land in the new country; everything being, if possible, transferred to the new soil in the same state as it was in the old. And this transfer will be a great and recognized source of profit to the Company. ‘Over there’ the houses offered in exchange will be newer, more beautiful, and more comfortably fitted, and the landed estates of greater value than those abandoned; but they will cost the Company comparatively little, because it will have bought the ground very cheaply.”(52)

Herzl, in his manifesto, always refers to the Jewish State as “over there” because at the time of his writing this, he was still trying to sell the plan to the European Jewish community, and although Palestine may have been more appealing, and a more powerful image for the marketing department to work with, Argentina was still being proposed by Herzl as a perhaps more practical and more easily achievable acquisition.

THE PURCHASE OF LAND

“The land which the Society of Jews will have secured by international law must, of course, be privately acquired. Provisions made by individuals for their own settlement do not come within the province of this general account. But the Company will require large areas for its own needs and ours, and these it must secure by centralized purchase. It will negotiate principally for the acquisition of fiscal domains, with the great object of taking possession of this land ‘over there’ without paying a price too high, in the same way as it sells here without accepting one too low. A forcing of prices is not to be considered, because the value of the land will be created by the Company through its organizing the settlement in conjunction with the supervising Society of Jews.”(53)

“All the immense profits of this speculation in land will go to the Company, which is bound to receive this indefinite premium in return for having borne the risk of the undertaking. When the undertaking involves any risk, the profits must be freely given to those who have borne it. But under no other circumstances will profits be permitted. Financial morality consists in the correlation of risk and profit.”(54)

METHODS OF RAISING CAPITAL

“This Society, the great ‘Gestor’ of the Jews, will be formed by our best and most upright men, who must not derive any material advantage from their membership. Although the Society cannot at the outset possess anything but moral authority, this authority will suffice to establish the credit of the Jewish Company in the [Jewish] nation’s eyes. The Jewish Company will be unable to succeed in its enterprise unless it has received the Society’s sanction; it will thus not be formed of any mere indiscriminate group of financiers....It will not permit experiments with insufficient means, for this undertaking must succeed at the first attempt. Any initial failure would compromise the whole idea for many decades to come, or might even make its realization permanently impossible.”(55)

The methods of raising capital for the project of establishing a Jewish State somewhere in the world, as delineated by Theodor Herzl in his manifesto’s third chapter, are three-fold: (1) Through large Jewish banks; (2) Through small and private Jewish banks; and (3) Through public subscription.

RAISING CAPITAL FOR THE NATIONAL PROJECT THROUGH LARGE JEWISH BANKS

Sales Point #7 – “A further advantage would be that the credit of these powerful financiers would also be of service to the enterprise. Many latent political forces lie in our financial power, that power which our enemies assert to be so effective....The credit of our great Jewish financiers would have to be placed at the service of the National Idea....The great financiers, moreover, will certainly not be asked to raise an amount so enormous out of pure philanthropic motives; that would be expecting too much. The promoters and stockholders of the Jewish Company are, on the contrary, expected to do a good piece of business, and they will be able to calculate beforehand what their chances of success are likely to be,...”(56)

RAISING CAPITAL FOR THE NATIONAL PROJECT THROUGH SMALL JEWISH BANKS
“Even so, the enterprise may not receive the valuable assistance of our moneyed magnates. These might, perhaps, even try to oppose the Jewish movement by means of their secret agents. Such opposition we shall meet with relentless determination.

“Supposing that these magnates are content simply to turn this scheme down with a smile: Is it, therefore, done for? No. For then the money will be raised in another way – by an appeal to moderately rich Jews. The smaller Jewish banks would have to be united in the name of the National Idea against the big banks till they were gathered into a second and formidable financial force.”(57)

RAISING CAPITAL FOR THE NATIONAL PROJECT THROUGH PUBLIC SUBSCRIPTION

“The Company's capital might be raised, without the intermediary of a syndicate, by means of direct subscription on the part of the public. Not only poor Jews, but also Christians who wanted to get rid of them, would subscribe a small amount to this fund. A new and peculiar form of the plebiscite would thus be established, whereby each man who voted for this solution of the Jewish Question would express his opinion by subscribing a stipulated amount.... All this would, of course, need the express and definite assistance of interested Governments.”(58)

If anything, Herzl’s Zionism certainly gave birth to the modern, highly organized politicization of the Jewish community. His late 19th century writings, however, sadly reflect an isolated, paranoid world-view of constant real and imagined persecution, wherein he repeatedly employs phrases such as “our enemies,” and divides the world into Jews and non-Jews. The non-Jews are then divided further into “honest Anti-Semites” (those who are overtly so) and “dishonest Anti-Semites” (those who are covertly so). His is a world where Christians will gladly pay money into a fund to promote mass Jewish emigration out of Europe – a world where anti-Semitism is omnipresent, rampant, always just around the next corner, and eternal. He is basically the tragic-romanticist and dreamer who enjoys the idea or mythos of belonging to a “race” of persecuted geniuses whom everybody envies and hates, and never appreciates. He writes, “We are probably disliked as much for our gifts as we are for our faults.”(59) A version of this idea will later show up as the “they hate us because of our freedoms” explanation given by the Bush administration as to why the attacks of 9/11 occurred. Herzl’s writing embodies in it the familiar petulant, adolescent attitude of: “You hate me and I hate you, and you don’t appreciate me, so I’m just going to go away to my own land (which you owe me and therefore should give me), and then you’ll really miss me and finally appreciate me when I’m gone.” Referring to the final departure of all the Jews of Europe for Herzl’s new Promised Land, he refers to Europe as another one of the native lands that hatred has driven the Jews from. “...we shall never cease to cherish with sadness the memory of the native land out of which we have been driven.”(60)

PLANNED COMMUNITIES IN THE ‘PROMISED LAND’ – SEE OUR BROCHURE
“The local groups will have plans of the towns, so that our people may know beforehand where they are to go, in which towns and in which houses they are to live. Comprehensive drafts of the building plans previously referred to will be distributed among the local groups.

“The principle of our administration will be strict centralization of our local groups’ autonomy. In this way the transfer will be accomplished with the minimum of pain.”(61)

WORKMEN’S DWELLINGS

“The workmen’s dwellings...will certainly present a uniform appearance, because the Company must build cheaply where it provides the building materials to a great extent; but the detached houses in little gardens will be united into attractive groups in each locality....The Temple will be visible from long distances, for it is only our ancient faith that has kept us together. There will be light, attractive, healthy schools for children, conducted on the most approved modern systems. There will be continuation-schools for workmen, which will educate them in greater technical knowledge and enable them to become intimate with the working of machinery. There will be places of amusement for the proper conduct of which the Society of Jews will be responsible.”(62)

“I said that the Company would build workmen’s dwellings cheaply. And cheaply, not only because of the proximity of abundant building materials, not only because of the Company’s proprietorship of the sites, but also because of the non-payment of workmen.

“American farmers work on the system of mutual assistance in the construction of houses. This childishly amicable system, which is as clumsy as the block-houses erected, can be developed on much finer lines.”(63)

OTHER CLASSES OF DWELLINGS

“The Company's architects will build for the poorer classes of citizens also, being paid in kind or cash; about a hundred different types of houses will be erected, and, of course, repeated. These beautiful types will form part of our propaganda.”(64)

SALES POINT #8 – THE WEALTHY DON’T HAVE TO HIDE THEIR VALUABLES FROM THE ENVIOUS EYES OF THE GOYIM

“Rich Jews who are now obliged carefully to secrete their valuables, and to hold their dreary banquets behind lowered curtains, will be able to enjoy their possessions in peace ‘over there.’ If they cooperate in carrying out this emigration scheme, their capital will be rehabilitated and will have served to promote an unexampled undertaking. If in the new settlement, rich Jews begin to rebuild their mansions which are stared at in Europe with such envious eyes, it will soon become fashionable to live ‘over there’ in beautiful modern houses.”(65)

UNSKILLED LABORERS

Advancing his idea of the Jewish State being built by “poor and desperate” Jews who are followed by the upper classes traipsing in later to enjoy the industry of the poor, Herzl writes, “Our unskilled laborers, who will come at first from the great reservoirs of Russia and Rumania, must, of course, render each other assistance in the construction of houses.”(66) In the next paragraph, Herzl begins to reveal the roots of communist or “Labor Zionism” within his plan:

“Our unskilled laborers will first mutually erect these shelters; and then they will earn their houses as permanent possessions by means of their work – not immediately, but after three years of good conduct. In this way we shall secure energetic and able men, and these men will be practically trained for life by three years of labor under good discipline. I said before that the Company would not have to pay these unskilled laborers. What will they live on?

“On the whole, I am opposed to the Truck system, [the practice of paying the workman’s wages in goods instead of money.] but it will have to be applied in the case of these first settlers.”(67)

THE SEVEN-HOUR WORKDAY

Herzl also introduces into his utopian Jewish State the concept of the seven-hour workday. He likes the idea so much that he suggests that the new flag of the State should be pure white with seven golden stars:

“We have no flag, and we need one. If we desire to lead many men, we must raise a symbol above their heads. I would suggest a white flag, with seven golden stars. The white field symbolizes our pure new life; the stars are the seven golden hours of our working day. For we shall march into the Promised Land carrying the badge of honor.”(68)

In the New Land, “Whoever shows a genuine desire to work will be suitably employed. Beggars will not be endured. Whoever refuses to do anything as a free man will be sent to the workhouse. On the other hand, we shall not relegate the old to an almshouse....We will seek to bestow the moral salvation of work on men of every age and of every class; and thus our people will find their strength again in the land of the seven-hour day.”(69)

“The seven-hour day is the regular working day. This does not imply that wood-cutting, digging, stone-breaking, and a hundred other daily tasks should only be performed during seven hours. Indeed not. There will be fourteen hours of labor, work being done in shifts of three and a half hours. The organization of all this will be military in character; there will be commands, promotions and pensions, the means by which these pensions are provided being explained further on.”(70)

“The seven-hour day thus implies fourteen hours of joint labor – more than that cannot be put into a day.

“I am convinced that it is quite possible to introduce the seven-hour day with success....Some advanced political economists who have studied the subject, declare that a five-hour day would suffice. The Society of Jews and the Jewish Company will, in any case, make net and extensive experiments which will benefit the other nations of the world; and if the seven-hour day proves itself practicable, it will be introduced in our future State as the legal and regular working day.

“The seven-hour day will be the call to summon our people in every part of the world.

“Whoever works longer than seven hours receives his additional pay for overtime in cash....Overtime will only be permitted on a doctor's certificate, and must not exceed three hours. For our men will crowd to work in the new country, and the world will see then what an industrious people we are.

“Women will not be allowed to perform any arduous labor, nor to work overtime.

“Pregnant women will be relieved of all work, and will be supplied with nourishing food by the Truck. We want our future generations to be strong men and women.”(71)

Back in 1898, Herzl’s utopian dream must have sounded great, but just behold modern-day Palestine where pregnant Palestinian women, on their way to the hospital to give birth, are made to wait at Israeli-controlled checkpoints where young brainwashed IDF soldiers secretly pray for their babies’ deaths. Herzl’s dream of an anti-Semitic Jewish utopia, unfortunately, evolved into a militant, Nazi-like, racist Police State that has accomplished nothing less than the destruction of the soul of the Jewish people in the eyes of the entire world.

THE PROMOTION OF INDUSTRIES, INDIVIDUAL RIGHTS, AND PRIVATE PROPERTY

“The duties of the Jewish Company and the Society of Jews cannot be kept strictly apart in this outline. These two great bodies will have to work constantly in unison, the Company depending on the moral authority and support of the Society, just as the Society cannot dispense with the material assistance of the Company.

“But individual enterprise must never be checked by the Company with its superior force. We shall only work collectively when the immense difficulties of the task demand common action; we shall, wherever possible, scrupulously respect the rights of the individual. Private property, which is the economic basis of independence, shall be developed freely and be respected by us. Our first unskilled laborers will at once have the opportunity to work their way up to private proprietorship.”(72)

These concepts, of course, only later applied to Jews, not Palestinians, the invisible people.

THEODOR HERZL – INVENTOR OF THE ‘TEMP’ AGENCY

“Industrialists will be able to make use of centralized labor agencies, which will only receive a commission large enough to ensure their continuance. The industrialists might, for example, telegraph for 500 unskilled laborers for three days, three weeks, or three months. The labor agency would then collect these 500 unskilled laborers from every possible source, and dispatch them at once to carry out the agricultural or industrial enterprise. Parties of workmen will thus be systematically drafted from place to place like a body of troops. These men will, of course, not be sweated, but will work only a seven-hour day; and, in spite of their change of locality, they will preserve their organization, work out their term of service, and receive commands, promotions, and pensions.”(73)

“The Society will be able to prevent the introduction of non-Jewish work-slaves [who will be brought in to work more than the seven-hour day] by boycotting obstinate employers, by obstructing traffic, and by various other methods. The ‘seven-hour workers’ will therefore have to be taken, and we shall thus bring our people gradually, and without coercion, to adopt the normal seven-hour day.”(74)

ZION-COMMUNISM AND THE CENTRAL LABOR AGENCY

“It is clear that what can be done for unskilled workers can be even more easily done for skilled laborers. These will work under similar regulations in the factories, and the central labor agency will provide them when required.

“Independent operatives and small employers, must be carefully taught on account of the rapid progress of scientific improvements, must acquire technical knowledge even if no longer very young men, must study the power of water, and appreciate the forces of electricity. Independent workers must also be discovered and supplied by the Society’s agency.”(75)

HERZL’S “PHENOMENON OF MULTITUDES” IN THE PROMISED LAND: AMUSEMENTS, SHOPPING MALLS, AND THE RELIGIOUS PILGRIMAGE BUSINESS

“...we shall build large halls, and call them markets....And the people, to whom we had promised nothing, because we cannot promise anything without deceiving them, these excellent, keen business men will gaily create most active commercial intercourse. They will harangue the buyers unweariedly; they will stand on their feet, and scarcely think of fatigue.

“Am I stating a fact? I call on the richest Jews as witnesses of my veracity. Why do they carry on so many different industries! Why do they send men to work underground and to raise coal amid terrible dangers for meagre pay?...Is it necessary to illustrate the phenomenon of multitudes, and their concentration on a particular spot by references to pious pilgrimages?

“I shall merely refer quite briefly to the Mohammedan pilgrimages to Mecca, the Catholic pilgrimages to Lourdes, and to many other spots whence men return comforted by their faith, and to the holy Hock at Trier. Thus we shall also create a center for the deep religious needs of our people. Our ministers will understand us first, and will be with us in this.

“We shall let every man find salvation ‘over there’ in his own particular way. Above and before all we shall make room for the immortal band of our Freethinkers, who are continually making new conquests for humanity.

“Now, if the illustrations I gave make people draw the inference that a multitude can be only temporarily attracted to centers of faith, of business, or of amusement, the reply to their objection is simple. Whereas one of these objects by itself would certainly only attract the masses, all these centers of attraction combined would be calculated permanently to hold and satisfy them.”(76)

“Jews are of a thrifty and adaptable disposition, and are qualified for any means of earning a living, and it will therefore suffice to make small trading un-remunerative, to cause even present peddlers to give it up altogether. This could be brought about, for example, by encouraging large department stores that provide all necessaries of life. These general stores are already crushing small trading in large cities. In a land of new civilization they will absolutely prevent its existence. The establishment of these stores is further advantageous, because it makes the country immediately habitable for people who require more refined necessaries for life.”(77)

THE SOCIETY OF JEWS AND COMPONENTS OF THE JEWISH STATE

“The Jewish people are at present prevented by the Diaspora from conducting their political affairs themselves. Besides, they are in a condition of more or less severe distress in many parts of the world. They need, above all things, a gestor [a Messiah of jurisprudence]. This gestor cannot, of course, be a single individual. Such a one would either make himself ridiculous, or – seeing that he would appear to be working for his own interests – contemptible. The gestor of the Jews must therefore be a body corporate. And that is the ‘Society of Jews.’

“This organ of the national movement, the nature and functions of which we are at last dealing with, will, in fact, be created before everything else. Its formation is perfectly simple. It will take shape among those energetic Jews to whom I imparted my scheme in London.”(78) Here Herzl refers to a speech he gave on November 24, 1895 at a meeting of the appropriately named Maccabean Club in London.

HERZL’S PLAN TO MAKE ZIONIST ORGANIZATIONS THE OFFICIAL VOICE OF THE JEWISH PEOPLE

“Those Jews who agree with our idea of a State will attach themselves to the Society, which will thereby be authorized to confer and treat with Governments in the name of our people. The Society will thus be acknowledged in its relations with Governments as a State-creating power. This acknowledgment will practically create the State.”(79)

“The Society of Jews will gather all available declarations of statesmen, parliaments, Jewish communities, societies, whether expressed in speeches or writings, in meetings, newspapers or books. Thus the Society will find out for the first time whether the Jews really wish to go to the Promised Land, and whether they must go there. Every Jewish community in the world will send contributions to the Society towards a comprehensive collection of Jewish statistics.

“Externally, the Society will attempt, as I explained before in the general part, to be acknowledged as a State-forming power. The free assent of many Jews will confer on it the requisite authority in its relations with Governments.

“Internally, that is to say, in its relation with the Jewish people, the Society will create all the first indispensable institutions; it will be the nucleus out of which the public institutions of the Jewish State will later on be developed.

“Our first object is, as I said before, supremacy, assured to us by international law, over a portion of the globe sufficiently large to satisfy our just requirements.”(80)

HERZL ON OCCUPYING THE “NEW LAND OF THE JEWS”

“...this modern Jewish migration must proceed in accordance with scientific principles....we must investigate and take possession of the new Jewish country by means of every modern expedient.
“As soon as we have secured the land, we shall send over a ship, having on board the representatives of the Society, of the Company, and of the Local Groups, who will enter into possession at once.

“These men will have three tasks to perform: (1) An accurate, scientific investigation of all natural resources of the country; (2) the organization of a strictly centralized administration; (3) the distribution of land. These tasks intersect one another, and will all be carried out in conformity with the now familiar object in view.”(81)

“The lots in provinces and towns will be sold by auction, and paid for, not in money, but in work. The general plan will have settled on streets, bridges, waterworks, etc., necessary for traffic. These will be united into provinces. Within these provinces sites for towns will be similarly sold by auction.”(82)

“All acquired rights will be protected, and every new development will be given sufficient scope.

“Every social and technical achievement of our age and of the more advanced age, which will be reached before the slow execution of my plan is accomplished, must be employed for this object. Every valuable invention which exists now, or lies in the future, must be used. By these means a country can be occupied and a State founded in a manner as yet unknown to history, and with possibilities of success such as never occurred before.”(83)

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.”

SHOULD THE ‘PROMISED LAND’ BE A THEOCRACY?
“Shall we end by having a theocracy? No, indeed. Faith unites us, knowledge gives us freedom. We shall therefore prevent any theocratic tendencies from coming to the fore on the part of our priesthood. We shall keep our priests within the confines of their temples in the same way as we shall keep our professional army within the confines of their barracks.

“Every man will be as free and undisturbed in his faith or his disbelief as he is in his nationality. And if it should occur that men of other creeds and different nationalities come to live amongst us, we should accord them honorable protection and equality before the law.” [but only if they are non-Arabs](85)

LAWS

“When the idea of a State begins to approach realization, the Society of Jews will appoint a council of jurists to do the preparatory work of legislation....they must try to bring about a unification of these various laws to form a modern system of legislation based on the best portions of previous systems. This might become a typical codification, embodying all the just social claims of the present day.”(86)

THE ARMY

“The Jewish State is conceived as a neutral one. It will therefore require only a professional army, equipped, of course, with every requisite of modern warfare, [paid for, of course, by U.S. taxpayers] to preserve order internally and externally.

RECIPROCITY AND EXTRADITION TREATIES

“The new Jewish State must be properly founded, with due regard to our future honorable position in the world. Therefore every obligation in the old country must be scrupulously fulfilled before leaving. We shall not wait for reciprocity; we shall act purely for the sake of our own honor.”(87)

Although Herzl feels that, “there are none but excellent men amongst us,”(88) he nonetheless admits that the Jewish “race” may perhaps harbor a small criminal element within it. (Such as the men in control of the current government of Israel?)

“...we shall deliver up Jewish criminals more readily than any other State would do, till the time comes when we can enforce our penal code on the same principles as every other civilized nation does. There will therefore be a period of transition, during which we shall receive our criminals [everything with Herzl is ‘ours’ and ‘yours’] only after they have suffered due penalties. But, having made amends, they will be received without any restrictions whatsoever, for our criminals also must enter upon a new life....Bad external circumstances, which ruin many a character, will be removed, and this change may mean salvation to many who are lost....A new life can regenerate even criminals, and we have a proportionately small number of these. Some interesting statistics on this point are worth reading, entitled “The Criminality of Jews in Germany,” by Dr. P. Nathan, of Berlin, who was commissioned by the “Society for Defense against Anti-Semitism”(89)

SALES POINT #9 – SUMMARY OF BENEFITS FROM THE EMIGRATION OF THE JEWS

“I imagine that Governments will, either voluntarily or under pressure from the Anti-Semites, pay certain attention to this scheme, and they may perhaps actually receive it here and there with a sympathy which they will also show to the Society of Jews.

“A great period of prosperity would commence in countries which are now anti-Semitic. For there will be, as I have repeatedly said, an internal migration of Christian citizens into the positions slowly and systematically evacuated by the Jews....It is different from a departure which is a result of persecution, for then property is indeed destroyed, as it is ruined in the confusion of war. Different again is the peaceable voluntary departure of colonists, wherein everything is carried out with due consideration for acquired rights, and with absolute conformity to law, openly and by light of day, under the eyes of the authorities and the control of public opinion.”(90)

“...our technical inventors, who are the true benefactors of humanity, will continue their labors after the commencement of the emigration of the Jews [an emigration Herzl estimates will take roughly twenty years], and they will discover things as marvelous as those we have already seen, or indeed more wonderful even than these.

“Wherever the moderns appear with our inventions, we transform the desert into a garden....A hundred thousand heads are occupied with speculations and research at every point of the globe, and what anyone discovers belongs the next moment to the whole world....just as we shall introduce the seven-hour day as an experiment for the good of humanity, so we shall proceed in everything else in the same humane spirit, making of the new land a land of experiments and a model State.”(91)

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 (IZL or ‘Etzel’, ‘the Irgun’, the ‘National Military Organization’/the NMO), and the Lohamei Herut Israel (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 – “Judea 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