HITLER ON THE JEWS.
“It is certainly not strange that everyone should want to know ‘the truth about Hitler’. What will he do with the tremendous powers already in his grasp and perfecting themselves week by week? If, as I have said, we look only at the past, which is all we have to judge by, we must indeed feel anxious. Hitherto, Hitler’s triumphant career has been borne onwards, not only by a passionate love of Germany, but by currents of hatred so intense as to sear the souls of those who swim upon them. Hatred of the French is the first of these currents, and we have only to read Hitler’s book ‘Mein Kampf’, to see that the French are not the only foreign nation against whom the anger of rearmed Germany may be turned.
“But the internal stresses are even more striking. The Jews, supposed to have contributed, by a disloyal and pacifist influence, to the collapse of Germany at the end of the Great War, were also deemed to be the main prop of Communism and the authors of defeatist doctrines in every form. Therefore the Jews of Germany, a community numbered by many hundreds of thousands, were to be stripped of all power, driven from every position in public and social life, expelled from the professions, silenced in the press and declared a foul and odious race. The twentieth century has witnessed with surprise, not merely the promulgation of these ferocious doctrines, but their enforcement with brutal vigour by the government and by the populace. No past services, no proved patriotism, even wounds sustained in war, could procure immunity for persons whose only crime was that their parents had brought them into the world. Every kind of persecution, grave or petty, upon the world-famous scientists, writers and composers at the top down to the wretched little Jewish children in the national schools, was practised, was glorified and is still being practised and glorified…”
‘Hitler and his choice’ Winston Churchill 1935.
"Hence today I believe that I am acting in accordance with the will of the Almighty Creator: by defending myself against the Jew, I am fighting for the work of the Lord."
"My feelings as a Christian points me to my Lord and Savior as a fighter. It points me to the man who once in loneliness, surrounded by a few followers, recognized these Jews for what they were and summoned men to fight against them and who, God's truth! was greatest not as a sufferer but as a fighter. In boundless love as a Christian and as a man I read through the passage which tells us how the Lord at last rose in His might and seized the scourge to drive out of the Temple the brood of vipers and adders. How terrific was His fight for the world against the Jewish poison. To-day, after two thousand years, with deepest emotion I recognize more profoundly than ever before the fact that it was for this that He had to shed His blood upon the Cross. As a Christian I have no duty to allow myself to be cheated, but I have the duty to be a fighter for truth and justice... And if there is anything which could demonstrate that we are acting rightly it is the distress that daily grows. For as a Christian I have also a duty to my own people- In a speech on 12 April 1922
QUOTATIONS FROM MEIN KAMPF
Volume 1, Chapter 2, Years of Study and Suffering in Vienna
It is difficult today, if not impossible, to say when the word, "Jew," first occasioned special thoughts in me. In my father's house, I cannot recall ever having heard the word, at least while he lived. I believe the old gentleman would have regarded special emphasis on this term as culturally backward. He had succeeded over the course of his life in becoming more or less cosmopolitan, an outlook that survived alongside a quite rough and ready nationalistic sentiment and which even colored my own.
In school, too, I found no cause which would have led me to change this received image. In high school I did learn to know a Jewish boy, whom we all treated cautiously, only because various experiences had taught us to doubt his reliability. But we didn't care all that much one way or the other [about Jews].
Not until I was fourteen or fifteen did I bump into the word, "Jew," more frequently, mostly in the context of political discussions. I felt slightly averse [to this practice] and could not fend off a feeling of unpleasantness which always came over me when religious squabbles were unloaded in front of me.
But at that time I did not see the question as something special.
Linz possessed very few Jews. In the course of centuries their exteriors had become Europeanized and human-looking. Indeed, I even took them for Germans. The nonsense of this conception was not clear to me because I saw just a single distinctive characteristic, the alien religion. Since they had been persecuted because of it, as I believed, my aversion toward prejudicial remarks about them became almost detestation.
I did not yet so much as suspect the existence of a systematic opposition to Jews.
Then I came to Vienna.
Caught up by the fullness of impressions in the architectonic realm, downcast by the difficulty of my own lot, I did not at first grasp the inner stratification of the people in this gigantic city. I did not see Jews, despite the fact that Vienna already counted two hundred thousand of them among two million people at this time. My eyes and my senses could not keep pace with the flood of values and ideas of the first few weeks. Only when calm gradually returned and the agitated image began to clear did I look at my new world in a more fundamental way and also come upon the Jewish question.
I don't wish to assert that the way I got to know them was particularly pleasant. I still saw only the religion of the Jews and for reasons of human tolerance held aloof from attacks on this religion, as any other. Consequently, the tone struck by the antisemitic press of Vienna appeared to me as unworthy of the cultural heritage of a great nation. The memory of certain occurrences in the Middle Ages oppressed me; I would not wish to see them repeated. Since the papers in question were not generally well thought of (for reasons I had not yet fathomed), I mainly saw them as products of anger and envy, more than as the results of a systematic, albeit false, perspective.
I was strengthened in my opinion by what appeared to me as the immeasurably more worthy form in which the really big newspapers answered these attacks or, what occurred to me as still more praiseworthy, how they simply failed to mention them at all, that is, condemned them through silence.
I zealously read the so-called world-press (Neue Freie Presse, Wiener Tageblatt, etc.) and was amazed by the scope of what it offered its readers as well as the objectivity of its individual articles. I respected the aristocratic tone but was often somewhat uncomfortable with the overstated style. Yet this might have been in keeping with the verve of the whole metropolis.
Since I then regarded Vienna in this way, I thought of this explanation of mine as a valid excuse....
[The Viennese press' fawning treatment of the Habsburgs and hypercritical treatment of the German Empire and Wilhelm II undermined Hitler's respect.]
It was this that gradually made me observe the big papers more cautiously.
When, on one such occasion, one of the antisemitic newspapers, the Deutsches Volksblatt, behaved more respectably, I was forced to recognize it.
Another thing that got on my nerves at this time was the way the big papers pursued an obnoxious cult of France. You would have to be ashamed to be a German when these sweet hymns of praise to the "great culture-nation" came before your eyes. More than once, this miserable truckling to the French caused me to drop these "world-papers." I then often picked up the Volksblatt which, while it was certainly smaller, appeared nonetheless somewhat purer in these matters. I was not in agreement with the sharply antisemitic tone, but once in awhile I read arguments which gave me cause to think.
In any case, I slowly came to know from these causes about the man and the movement which determined Vienna's destiny at that time: Dr. Karl Lueger and the Christian Social Party.
When I came to Vienna, I stood opposed to both.
The man and his movement seemed "reactionary" in my eyes.
My common sense of justice, however, moderated this judgment in proportion to the opportunity I received to get to know the man and his work. Slowly, my just judgment grew into unabashed admiration. Today I see the man, even more than before, as the greatest German mayor of all times.
How much of my basic outlook was changed by this altered position toward the Christian-Social movement!
If by this experience my views with regard to antisemitism also fell to the passage of time, then this was surely the most significant transformation of all for me.
It cost me the greatest inner struggles of the soul, and only after months of wrestling between sentiment and reason did reason begin to emerge the winner. Two years later sentiment fell in line with reason and from then on became its most reliable guardian and sentinel.
During this period of bitter wrestling between inner education and cold reason, the visual observation of Vienna's streets had rendered invaluable services. There came a time when I no longer as before wandered blindly through the mighty city. Now with eyes opened I looked at people as well as buildings.
As I was once strolling through the inner city, I suddenly happened upon an apparition in a long caftan with black hair locks.
Is this a Jew? was my first thought.
They surely didn't look like that in Linz. I observed the man stealthily and cautiously. But the longer I stared at this alien face, examining it feature for feature, the more my first question was transformed into a new conception:
Is this a German?
As always in such cases I began to try to remove my doubts with books. For a few hellers I purchased the first antisemitic brochures of my life. Unfortunately, they all proceeded from the standpoint that in principle the reader was conversant with or even understood the Jewish question to a certain degree. Moreover, their tone was in most cases sufficient to recreate doubts in me, particularly because of the shallow and extraordinarily unscientific support for their assertions.
I had a relapse for weeks, on one occasion for months.
The matter seemed so monstrous, the indictment so immoderate, that, tortured by the fear of doing an injustice, I again became anxious and uncertain.
But, certainly, I could no longer be in doubt that it did not concern Germans of a peculiar religion but rather a people in itself. For since I had begun to concern myself with these questions and become aware of the Jews, Vienna appeared to me in a different light than previously. Wherever I went, I now saw Jews, and the more I saw, the more sharply they were distinguished from other men in my eyes. Especially the inner city and the areas north of the Danube Canal swarmed with a people who even externally no longer bore a similarity to Germans.
However, if I still had doubts, these hesitations were finally removed by the position of a segment of the Jews themselves.
A great movement among them, which was quite extensive in Vienna, came out most emphatically for the confirmation of the racial character of Judaism: Zionism.
It might look as though only a section of Jews approved this position and that the great majority condemned such an affirmation, indeed inwardly rejected it. But upon closer examination this appearance dissolved in an evil vapor composed of pure expedience and pretext, not to say lies. For the so-called Jewry of liberal disposition did not reject the Zionists as non- Jews, but only as Jews of an impractical stamp, whose public confession of their Jewishness might even be dangerous.
In their inter-relatedness nothing had changed.
In a short time this phoney struggle between Zionistic and liberal Jews nauseated me. It was thoroughly false, based on lies, and little in keeping with the always asserted moral superiority and purity of this people.
The cleanliness of this people, moral and otherwise, is a point in itself. Just looking at their exteriors, even with your eyes closed, you can tell they are not lovers of water. Later the odor of these caftan wearers often sickened me. Added to this were their unclean clothes and less than heroic appearance.
All this is far from appealing. But you must be even more offended when you look beyond the physical uncleanliness to discover the moral stains upon the Chosen People.
Nothing affected me in so short a time as the slowly mounting insight into the kind of activity carried on by Jews in specific areas.
Was there any kind of filth or brazenness, particularly in cultural life, in which there was not at least one Jew participating?
As soon as you cautiously cut into such an abscess, you would find, like a maggot in a rotting body, blinded by the sudden light, a little Yid!
Jewry had much to answer for in my eyes when I got to know its activity in the press, art, literature, and the theater. All their unctuous reassurances were no longer of any use. It was sufficient to observe a billboard, to study the names of the intellectual producers of the horrible trash they advertised for the movies and theater, to become hardened for a long time. This was the pestilence, intellectual pestilence, far worse than the Black Death of long ago, with which the people were being infected. And in what quantities was this poison being produced! Naturally, the lower the intellectual and moral level of such art fabricators, the greater his fertility until the rogue like a garbage sorter splashes his filth in the face of humanity. Just think, for every Goethe, Nature can easily come up with ten thousand such polluters of the environment, who now poison the soul like germ carriers of the worst sort.
It was horrifying, but undeniable, that just the Jew in abundant numbers seemed chosen by Nature for this shameful destiny.
Is this the chosenness of the Jews?...
I now began to examine my beloved "world press" from this viewpoint.
The more fundamentally I probed the object of my erstwhile admiration, the more it withered. Its style became ever more unbearable. The content I had to reject as inwardly corrupt and superficial. The objectivity of the reporting seemed to me now to partake more of lying than the honest truth. Ah, but the authors were--Jews.
Thousands of things I had scarcely noticed before now appeared noteworthy to me; other things that I had thought about I now learned to grasp and understand.
I now saw the liberal slant of this press in a different light. Its aristocratic tone in the answering of attacks as well as their condemnation to silence were revealed to me now as clever and shabby tricks. Encomiastic theater criticism was always reserved for Jewish authors, and their rejections never fell upon any but the Germans. In the needling of Wilhelm II could be discerned the constancy of its methods, exactly in the same way as the commendation of French culture and civilization. The kitschy contents of the novellas now became unacceptable [to me], and in their language I detected the sounds of an alien people. However, the sense of the whole was so inimical to Germandom that it could only have been intentional.
But in whose interest was this?
Was it all an accident?
Gradually, I became unsure.
However, the process was accelerated by insights which I gained in a series of other events. I refer to the general conception of ethics and morals, as openly exhibited by a large part of Jewry and which could be visibly substantiated.
Here again the streets offered a frequently and truly evil instructional lesson.
The relationship of Jewry to prostitution and still more to the white-slave traffic could be especially well studied in Vienna, as in no other city of Western Europe, with the possible exception of the ports of southern France. Walking of a night the streets and alleys of Leopoldstadt, you witness everywhere, whether you want to or not, encounters which remained hidden from the greatest part of the German people until the war presented soldiers on the Eastern Front occasion to see similar things, or, more aptly put, forced them to see such.
The first time I recognized the Jews directing this disgusting traffic in vice, shamelessly and in ice-cold business fashion, a cold shudder ran down my back.
But then it inflamed me.
Now, I no longer avoided discussion of the Jewish question. No, now I welcomed it. But as I had learned to look for the Jew in all the areas and manifestations of cultural and artistic life, I suddenly happened upon him in a place where I least expected to do so.
When I discerned the Jews as leaders of the Social Democrats, the scales fell from my eyes. The long struggle of the soul thereupon concluded.
Even in the daily relations with my fellow workers I saw an astonishing adaptability, how within the space of a few days or even a few hours they adopted altered positions on the same question. It was difficult for me to understand how men, who when spoken to privately still had some reasonable views, immediately lost them as soon as they came under the spell of the masses. This happened often enough to make me despair. When, after hours of persuasion, I was convinced that this time I had finally broken through the ice or that I had cleared up some nonsense and rejoiced in having done so, I would on the next day, to my grief, have to begin all over again. It had all been in vain. Like an eternal pendulum, their views seemed to swing back again and again to madness.
This much I could comprehend: they were dissatisfied with their lot and damned the destiny which hit them so often and so cruelly. They hated the employers who seemed to be the heartless executioners of that destiny. They cursed the authorities who, in their eyes, possessed no feeling for their situation. They demonstrated against the price of necessities and carried their demands into the streets. All this could be understood without reflection. What remained inexplicable, however, was the boundless hate which they laid upon their own nationality. They defamed the greatness of the nation, sullied its history, and dragged its great men into the gutter.
This struggle against their own kind, this [fouling] of their own nest and homeland was equally senseless and incomprehensible. It was unnatural.
It was possible to cure them of this vice, but only temporarily, for days or, at most, weeks. If, however, you met the same supposed convert a little later, he had returned to what he was.
He was again possessed by the Unnatural.
Gradually, I realized that the Social Democratic press was conducted predominantly by Jews. But I did not put any special significance on this circumstance because the conditions were exactly the same in the other papers. Only one fact was obvious: there was not a single paper with Jews present on it that could be designated as truly national, at least according to my education and conceptions.
When I mastered myself enough to read these kinds of Marxist press productions, the aversion grew to such proportions that I now sought to get to know about the manufacturers of these thrown together villainies.
From publishers on down, they were all Jews.
I gathered all the obtainable Social Democratic brochures and sought out the names of their authors: Jews. I noted the names of almost all the leaders: they were in by far the greatest part also members of the "Chosen People," whether acting as members of the parliament or in the secretariats of the trade unions, heads of organizations, or street agitators. It was always the same uncanny picture. The names Austerlitz, David, Adler, Ellenbogen, etc. will remain eternally in my memory.
One thing had become clear to me: the leadership of the Party, with whose petty members I had been carrying on a violent battle for months, lay almost exclusively in the hands of an alien people. For that the Jew was no German I now knew to my inner satisfaction and with finality.
Only now did I learn to know the seducers of our people completely.
A year of my sojourn in Vienna had sufficed for me to become convinced that no worker could be so stubborn as to be beyond better knowledge and better explanations. Slowly I mastered their doctrine and employed it as a weapon in the struggle for my own inner convictions.
Almost always now I was victorious.
The great mass was to be saved but only after the heaviest sacrifices of time and patience.
Never, however, was a Jew to be freed from his viewpoint.
I was still childlike enough at that time to want to make the madness of their doctrine clear to them; I talked my tongue sore and my throat hoarse and thought that I must succeed in convincing them of the harmfulness of their Marxist insanity. In fact, I achieved just the opposite. It seemed as though the mounting insight into the nihilistic effect of Social Democratic theories and their realization only served to strengthen them in their determination.
The more I argued with them the more I learned their dialectic. At first they calculated on the stupidity of their adversary. Then, when they could find no other way out, they played stupid themselves. ...Whenever you attacked one of the apostles, your hand closed around slimy matter which immediately separated and slipped through the fingers and the next moment reconstituted itself. If you struck such an annihilating blow that, observed by the audience, he had no choice but to agree with you, and thus you thought you had taken one step forward, the next day your amazement would be great. The Jew knew nothing at all about yesterday and repeated his same old twaddle as though nothing had happened; if you angrily challenged him on this, he could not remember a thing other than he had demonstrated the correctness of his assertions on the previous day.
Many times I stood there astonished.
I didn't know what to be more amazed at: their verbal agility or their art in lying.
Gradually, I began to hate them.
All this had but one good side, that to just the extent I identified the actual bearers or at least the disseminators of Social Democracy, so the love for my own people had to increase. Who could curse the unhappy victims of these devilishly skillful seducers? How difficult was it for even me to master the dialectical lying of this race! And how vain was such a success against people who twisted the truth in your mouth, who brazenly denied the words they had just spoken and in the next minute took credit for it anyway.
No, the more I knew the Jews, the more I had to pardon the workers....
...It was the duty of every thinking man to push himself into the forefront of the cursed [Marxist] movement, in order to perhaps avert the worst....But the instigators of this disease of the peoples must have been real devils. For only in the brains of monsters--not men--could such a plan and organization assume palpable form, the actions of which would have as their final result the collapse of human culture, thereby leading to the desolation of the world.
In this case the only salvation remaining was war, war with all the weapons the human spirit, reason, and will could muster, without regard to which side of the scales destiny might throw its blessing.
Thus I began to familiarize myself with the founders of this doctrine, in order to study the principles of the movement. That I came to the goal more quickly than I had at first perhaps dared to think, I owed to my newly won, though still superficial, knowledge of the Jewish question. It alone enabled me to compare the reality with the theoretical sham of the founding apostles of Social Democracy; it taught me to understand the language of the Jewish people which speaks in order to hide its thoughts, or at least to veil them. Its real objective is not to be found in the lines but rather slumbering, well hidden, between the lines.
It was for me the time of the greatest inner upheavals I had ever had to endure.
From a weak cosmopolitan I had become a fanatical antisemite.
Just one more time--it was the last--I was visited by the deepest anxiety and oppressive thoughts.
As I scrutinized the effects of the Jewish people over long periods of human history, suddenly there arose the fearful question: did an unknowable destiny, for reasons unbeknownst to us poor men, perhaps wish with eternal and immutable decision that the final victory go to this little nation?
Could it be that this people, which lives only for the earth, will be granted it as a reward?...
As I calmly and clearly deepened my knowledge of Marxism and thus the effects of the Jewish people, destiny itself gave me the answer.
The Jewish doctrine of Marxism rejects the aristocratic principle of Nature and sets in its place the eternal privilege of power and strength of the mass and the dead weight of its numbers. It therefore denies the value of the human personality, contests the significance of nationality and race, and therewith withdraws from humanity the basis of its existence and culture. As a foundation of the universe this [doctrine] would bring about the end of any intellectually comprehensible order. And thus as in this the greatest recognizable organism, the realization of such a law could result only in chaos and, ultimately, death for the inhabitants of this planet.
If the Jew with the help of his Marxist creed is victorious over the peoples of this world, then his crown will be the funeral wreath of humanity; then this planet will travel through the ether as it did millions of years ago, devoid of men.
Eternal Nature avenges itself mercilessly on the transgression of its commandments.
Thus I believe today that I am acting according to the will of the almighty Creator: when I defend myself against the Jew, I am fighting for the work of the Lord.
"I was not in agreement with the sharp anti-Semitic tone, but from time to time I read arguments which gave me some food for thought.
"At all events, these occasions slowly made me acquainted with the man and the movement, which in those days guided Vienna's destinies: Dr. Karl Lueger and the Christian Social Party." (Note: Karl Lueger (1844-1910) belonged as a member of the anti-Semitic Christian Social Party, he became mayor of Vienna and kept his post until his death.)
"The man and the movement seemed 'reactionary' in my eyes. My common sense of justice, however, forced me to change this judgment in proportion as I had occasion to become acquainted with the man and his work; and slowly my fair judgment turned to unconcealed admiration. Today, more than ever, I regard this man as the greatest German mayor of all times."
-Adolf Hitler speaking about Dr. Karl Lueger of the Christian Social Party (Mein Kampf)
"How many of my basic principles were upset by this change in my attitude toward the Christian Social movement!
"My views with regard to anti-Semitism thus succumbed to the passage of time, and this was my greatest transformation of all.
Volume 1, Chapter 3 General Political Considerations Based on My Vienna Period
Thus, Protestantism will always stand up for the advancement of all Germans as such, as long as matters of inner purity or national deepening as well as German freedom are involved, since all these things have a firm foundation in its own being; but it combats with the greatest hostility any attempt to rescue the nation from the embrace of its most mortal enemy, since its attitude toward the Jews just happens to be more or less dogmatically established.
The anti-Semitism of the new movement [Christian Social movement] was based on religious ideas instead of racial knowledge.
Volume 1, Chapter 6, War Propaganda
"Certainly we don't have to discuss these matters with the Jews, the most modern inventors of this cultural perfume. Their whole existence is an embodied protest against the aesthetics of the Lord's image."
Volume 1, Chapter 8, The Beginning of My Political Activity
"To them belong, not only the truly great statesmen, but all other great reformers as well. Beside Frederick the Great stands Martin Luther as well as Richard Wagner."
"What we must fight for is to safeguard the existence and reproduction of our race and our people, the sustenance of our children and the purity of our blood, the freedom and independence of the fatherland, so that our people may mature for the fulfillment of the mission allotted it by the creator of the universe."
Volume 1, Chapter 11, Nation and Race
The result of all racial crossing is therefore in brief always the following:
(a) Lowering of the level of the higher race;
(b) Physical and intellectual regression and hence the beginning of a slowly but surely progressing sickness.To bring about such a development is, then, nothing else but to sin against the will of the eternal creator. And as a sin this act is rewarded.
Here, of course, we encounter the objection of the modern pacifist, as truly Jewish in its effrontery as it is stupid! 'Man's role is to overcome Nature!'
"The Jew has always been a people with definite racial characteristics and never a religion."
"Due to his own original special nature, the Jew cannot possess a religious institution, if for no other reason because he lacks idealism in any form, and hence belief in a hereafter is absolutely foreign to him. And a religion in the Aryan sense cannot be imagined which lacks the conviction of survival after death in some form. Indeed, the Talmud is not a book to prepare a man for the hereafter, but only for a practical and profitable life in this world."
The best characterization is provided by the product of this religious education, the Jew himself. His life is only of this world, and his spirit is inwardly as alien to true Christianity as his nature two thousand years previous was to the great founder of the new doctrine. Of course, the latter made no secret of his attitude toward the Jewish people, and when necessary he even took the whip to drive from the temple of the Lord this adversary of all humanity, who then as always saw in religion nothing but an instrument for his business existence. In return, Christ was nailed to the cross, while our present-day party Christians debase themselves to begging for Jewish votes at elections and later try to arrange political swindles with atheistic Jewish parties-- and this against their own nation.
This game is repeated again and again, and in it the role of the so-called 'German princes' is just as miserable as that of the Jews themselves. These lords were really God's punishment for their beloved peoples and find their parallels only in the various ministers of the present time.
They [German princes] made a pact with the devil and landed in hell.
If we consider how greatly he has sinned against the masses in the course of the centuries, how he has squeezed and sucked the blood again and again; if furthermore, we consider how the people gradually learned to hate him for this, and ended up by regarding his existence as nothing but punishment of Heaven for the other peoples, we can understand how hard this shift must be for the Jew.
But even more: all at once the Jew also becomes liberal and begins to rave about the necessary progress of mankind.
The Jew almost never marries a Christian woman; it is the Christian who marries a Jewess.
the personification of the devil as the symbol of all evil assumes the living shape of the Jew.
With satanic joy in his face, the black-haired Jewish youth lurks in wait for the unsuspecting girl whom he defiles with his blood, thus stealing her from her people.
Volume 2, Chapter 14, Eastern Orientation or Eastern Policy
And so he [the Jew] advances on his fatal road until another force comes forth to oppose him, and in a mighty struggle hurls the heaven-stormer back to Lucifer.
Germany is today the next great war aim of Bolshevism. It requires all the force of a young missionary idea to raise our people up again, to free them from the snares of this international serpent...
The fight against Jewish world Bolshevization requires a clear attitude toward Soviet Russia. You cannot drive out the Devil with Beelzebub.
“And one more thing I would like now to state on this day memorable perhaps not only for us Germans. I have often been a prophet in my life and was generally laughed at. During my struggle for power, the Jews primarily received with laughter my prophecies that I would someday assume the leadership of the state and thereby of the entire nation and then, among many other things, achieve a solution of the Jewish problem. I suppose that meanwhile the laughter of Jewry in Germany that resounded then is probably already choking in their throats.”
[applause; Hitler coughs]
Today I want to be a prophet again. If international finance Jewry within Europe and abroad should succeed once more in plunging the peoples into a world war, then the consequence will be not the Bolshevization of the world and therewith a victory of Jewry, but on the contrary, the destruction of the Jewish race in Europe.
Adolf Hitler to the Reichstag, January 30, 1939, the sixth anniversary of his rise to power
“It is clear to us that the war can only end with the destruction of the Germanic peoples or the disappearance of Jewry from Europe. On September 3, I already announced in the German Reichstag (and I am careful not to make rash prophecies) that this war would not develop as the Jews imagine, namely that the European-Aryan peoples will be destroyed. Instead, the result of this war will be the destruction of Jewry.
“For the first time others will not bleed alone. For the first time the genuine old Jewish law will be applied: "An eye for an eye, a tooth for a tooth!" And the more this war spreads, the more anti-Semitism will spread. This may be said to world Jewry. Anti-Semitism will be nourished in every prison camp, in every family which must be informed why they must sacrifice to the bitter end. And the hour will come when the most evil world enemy of all times will have played out its role for perhaps a thousand years at least.”
Adolf Hitler in the Berlin Sportpalast, Jan 30, 1942
ADOLF HITLER'S MEIN KAMPF IS BEST-SELLER AMONG THE PALESTINIAN ARABS
NEW YORK- Adolf Hitler's autobiography, Mein Kampf, in which he explains his virulent hatred of Jews, has made it to the best-seller list in the Palestinian Authority-controlled territories. The French news agency, Agence France Presse, reports that Mein Kampf is presently at number six on the PA best-seller list. It noted that Mein Kampf was banned from the territories during the years of Israeli administration of the region, but was recently allowed in by the PA.
Morton A. Klein, National President of the Zionist Organization of America (ZOA), said: "The Palestinian Arabs' apparent fascination with Mein Kampf is a deeply troubling phenomenon. When Israeli forces overran Arafat's bases in southern Lebanon in 1982, they found many copies of Mein Kampf, in Arabic, among the PLO terrorists' belongings. Nor we can we forget that the most popular Palestinian Arab leader, the Mufti of Jerusalem, Haj Amin el-Husseini, spent the Holocaust years in Berlin, where he was an active Nazi collaborator; he is still revered as a hero among the Palestinian Arabs today."
The ZOA president noted that Arafat's number two man and the architect of the Oslo accords, Mahmoud Abbas (Abu Mazen), is the author of a book (The Other Side: The Secret Relationship Between Nazism and the Zionist Movement) which claims that Hitler killed less than one million, not six million, Jews, and that (Jerusalem Post , Jan.26, 1995); the official PA newspaper Al-Hayat Al-Jadida has called the Holocaust "a deceitful myth" (July 2, 1998); PA Television has said "the Jews exaggerate what the Nazis did to them" (Aug.25, 1997); and PA Communications Minister Imad al-Falouji and PA general-secretary Ahmed Abdel-Rahman led a rally in support of Holocaust-denier Roger Garaudy. (Reuters, Jan.19, 1998)
MORE DETAILS ON ARABIC "MEIN KAMPF"
Middle East Media and Research Institute <www.memri.org> has just released more details on the sale of Adolph Hitler's Mein Kampf in eastern Jerusalem and the Palestinian autonomy. The Arabic translation is being distributed by Al-Shurouq, a Ramallah-based book distributor, and is now in 6th place on the Palestinian best-seller list. The cover of the book shows a picture of Hitler, a swastika, and the title in both German and Arabic.
Following are some excerpts of the introduction by translator Luis Al-Haj:
"Hitler was a man of ideology who bequeathed an ideological heritage whose decay is inconceivable. This ideological heritage includes politics, society, science, culture, and war as science and culture...
"The National Socialism that Hitler preached for and whose characteristics were presented in his book My Struggle [Mein Kampf]... this National Socialism did not die with the death of its herald. Rather, its seeds multiplied under each star...
"This translation of the book My Struggle, has never been presented to Arab speakers. It is taken from the original text of the author, Adolf Hitler. The text was untouched by the censor. We made a point to deliver Hitler's opinions and theories on nationalism, regimes, and ethnicity without any changes because they are not yet outmoded and because we, in the Arab world, still proceed haphazardly in all three fields..."
Hitler on the Jews
British appeasement policy 1936 to 1939
Peace for our time 1938